principall part of Gods worship and the propertie of a true child of God wheras it is the propertie of a wicked man not to pray Therefore it is not a thing indifferent or arbitrarie left in our choyse to pray or not to pray but it is a matter of meere necessitie absolutely enioyned euery Christian vpon paine of damnation and yet it is a wonder to see how this dutie is neglected by many who passe ouer daies and yeres prophanely and Atheistlike neuer calling vpon God in prayer as if either there were no God or no necessitie of worshipping this God by prayer Thus much of the necessitie of prayer or that we must pray Seeing then this dutie of prayer must bee performed for the practising thereof these two circumstances must be considered The time and the place of prayer for euery action must be done in time and place First of the time The time is threefold 1 When we must pray Time of prayer 2 How oft we must pray 3 How long we must pray First circumstance of the time is When. VVhen we must pray The Apostle saith Pray continually 1. Thes 5.17 Which must not be vnderstoode as some heretikes haue deemed called Euchitae that a man must doe nothing but pray but the meaning of it is that there must neuer a day ouerpasse vs but therein certaine times we must pray more plainely and distinctly thus 1. Pray at the enterprising and ending of all thy affaires pray vpon all occasions 2. Pray vnto thy liues end neuer cease praying till thy soule part from thy body Now although this bee generally true that a man must pray vpon all occasions yet it is not needefull that a man should vpon euery seuerall occasion fall downe vpon his knees and vtter a long prayer to the spending of time and hindering his affaires but a man must from his heart send vp prayers to heauen if it be but a wish or sigh or groane of the spirit or such a short prayer as the publicane vsed or the theefe vpon the crosse vpon all our occasions This we see warranted by the practise of Nehemia who before he made his petition to the King for the repayring of Ierusalem prayed vnto the God of heauen Nehem. 2.4 no doubt this was inwardly with a sigh of the spirit vnto the Lord who knoweth the heart as may be seene in the text Furthermore and specially we are to vnderstand that the principall occasions and times of prayer are these following 1. The time of religious exercises 2. The time of affliction 3. The time of eating and drinking and vsing physicke 4. The time of sleeping and waking 5. The time of working and labour 6. The time of recreation and sporting The truth of all these appeareth by that which the Apostle writeth 1. Tim. 4.4 5. that euery creature or appointment of God is sanctified by the word of God and prayer and thankesgiuing Gods word warranteth vs the lawfull vse thereof prayer obtaineth the blessing from God in the vse of it thanksgiuing returneth the praise to God who gaue the blessing The second circumstance of time is How oft we must pray how oft we must pray Daniel prayed three times a day Dan. 6.10 Dauid prayed seauen times a day Psal 119.164 euen so oft as we alter our affaires and enterprise new busines as hearing or reading the word working and laboring in thy speciall calling eating and drinking sleeping c. also vpon all extraordinarie occasions as iudgements and blessings all which are things of seuerall condition and the condition of our affaires being changed our prayers are to be repeated and renewed The false Church of Antichrist hath deuised certaine houres which they call Canonicall which are in number eight as Father Robert rehearseth them which must be obserued euery day and cannot be omitted without deadly sinne as he teacheth but we are to know that Christians must stand fast in that libertie wherewith Christ hath made vs free Galath 5. and seeing that we are redeemed with a price we must not be the seruants of men 1. Cor. 7. much lesse of times only thus much the Lords day of conscience being Gods commandement must be kept as oft as it commeth and seeing the Church for order and conueniencie hath appointed certaine houres when all the Church publikely may come together to worship God therefore we cannot breake that holy custome and constitution without confusion and scandall and breach of charitie for priuate prayer or priuate necessities occasions and opportunities may afford a godly heart sufficient instruction alwayes remembring that there is no time vnfit to worship God in How long we must pray The third circumstance of time to be considered is how long we must pray Our Sauiour Christ giueth vs this instruction generally by way of parable that we ought not to waxe faint in prayer the Apostle willeth vs to pray with all perseuerance and to watch thereunto Luk. 18.1 Ephes 6.18 as Christ said to his disciples Watch and pray This then is the ftrst rule for the length of our prayers that we be not wearie The second rule is that we are to pray so long as the spirit of God feedeth vs with matter of prayer for otherwise we should stint the spirit of prayer Christ prayed till midnight our infirmitie will not beare that wherefore it is better to cease praying when the spirit ceaseth to minister matter than to continue still and babble yet notwithstanding here we must know First it is our dutie to striue against our corruption Secondly it is our dutie to strengthen our soule before prayer with premeditate matter that so comming to pray and hauing our hearts filled with matter we may better continue in prayer for as a man that hath filled his belly with meate is better able to holde out at his labour than being fasting euen so he that first replenisheth his soule with meditations of his owne sinnes and wants of Gods iudgements and blessings vpon himselfe and others shall be better furnished to continue longer in hartie and feruent prayer than comming sodainly to pray without strengthening himselfe aforehand thereunto To conclude this point all prayers are either long or short a long feruent prayer is best a short feruent prayer is better than long babling a short prayer containing all thy grace and matter in thy soule is acceptable to God The second circumstance to be considered needefull for practise of prayer is the place where we must pray Thâ— place whâ—re we must pray As was said before there is no time vnfit to pray so there is no place vnfit for prayer The world and euery place in the world is fit for a Christian to call vpoÌ„ the name of the Lord. Ioh. 4.20 Paul wisheth men in all places to lift vp pure hands 1. Tim. 2.8 that is to pray Christ prayed vpon the mountaine in the garden in the wildernes Peter vpon the house top
Paul on the sea shore Ionas in the Whales belly in the bottom of the sea but the superstitious papists will haue some place more holy than others hence come there pilgrimages to such a holy place hoping thereby sooner to obtaine their petitions therefore also they thinke the church-yard holy ground the Church holyer than the Church-yard the Chancell then the Church and the high altar more holy than the rest of the chancell True it is indeed that when the Church of God is assembled in the Church the place is more holy but not for any inherent holines in the ground but because of Gods presence among his people and because of holy actions there performed in regard whereof it is sacriledge to offer violence to such places or any way to prophane them yet God will assoone heare thy prayer at home in thy closet as in the Church though the publike prayers are more effectuall than priuate Finally to shut vp this point in regard of place prayers are publike or priuate The place of publike prayer is the assembly of the Saints wheresoeuer it be which sometime in persecution was in priuate houses or in caues of the earth or the wildernes or mountaines Act 1.13 Heb. 11 38. The place of priuate prayer is the house or the closet or some such fit place in secret not the market place nor the corners of the streete though I doubt not but a man may sigh and groane to the Lord walking in the streete and making his markets Mat. 6.5.6 but the outward signes of prayer priuate must then be concealed from the sight of men least wee appeare to men as hypocrits Hitherto of the necessitie of prayer with the time and place of performing that dutie The second generall thing to be considered in the dutie which Christ enioyneth his disciples is the manner how we must pray How we must pray which is expressed in these words After this manner pray ye The meaning of which words must needes be one of these things following that is to say Pray either 1. These words onely or 2. This matter onely or 3. In this method onely or 4. These words and matter or 5. These words and method or 6. This matter in this method or 7. These words and this matter in this method Now which of these things our Sauiour Christ doth enioyne shall appeare by the seuerall consideration of euery one of these seauen things First Christ doth not commaund vs to pray these words onely for then we should offend if we vsed any other words and words without matter is babling and Christ spake in the Hebrew tongue the Euangelists wrote in the Greeke tongue but Christ will not haue vs speake Greeke and Hebrew only when we pray therfore it is euident that Christ commaundeth not to say and so tyeth vs not precisely to these words onely Secondly he doth not enioyne vs to pray onely in this order or method for then whosoeuer vseth any other order should sinne and Christ commaundeth vs Matth. 6. First to seeke the kingdome of God and his righteousnesse Matth. 6. â—3 before our daily bread but in this prayer Christ doth set the prayer for daily bread before remission of sinnes and imputation of Gods righteousnes wherefore aâ—so this is plaine that Christ doth not commaund vs to vse onely this method Thirdly he doth not commaund vs to pray this matter in these words onely for then Paul and Daniel and Dauid should sinne that pray this matter in other wordâ— â— Cor. â—â— 1â— Dâ—n 9. Psal 119. and all the Churches that euer haue bin which haue vsed other words in prayer though they haue alwaies kept themselues to this matter but it were impietie and blasphemie to say so therefore Christ here doth not binde vs to this matter in these words onely Fourthly he doth not commaund these words and method as hath been prooued in the second and third parts Fiftly he commaundeth not this matter in this method as is proued in the second and third parts Sixtly he commandeth not these words matter and method as may appeare by all the former parts wherefore in the last place it followeth necessarily this being a sufficient enumeration of parts that he commandeth vs to pray only this matter as if when Christ said thus After this manner pray hee should haue said pray 1. the matter herein contained and 2. with the affections here expressed This then is the meaning of these words and here Christ tieth vs to the matter and affections of this prayer To proceed Although Christ commandeth not these words and matter and method yet he doth not forbid them for in the whole Scripture there is no such prohibition wherefore Christ leaueth it arbitrarie vnto vs as a thing indifferent when we pray to say this prayer or not to say it so be that we say it in faith and feeling or if wee say it not VVhether a sâ—t forme of prayer be lawfull yet to pray according vnto it and this I suppose no indifferent man will denie yet there are some whom we wil account brethren though they doe not so reckon of vs seeing they haue separated from vs which thinke it vnlawful to vse the Lords Prayer as a set prayer or any other prescribed forme of prayer but that they are in a manifest error it may appeare by these considerations ensuing For if it bee lawfull to vse the salutation of Paul the Psalmes of Dauid and the blessing of Moses then wee may lawfully vse the Lords Prayer or any other prayer in holie Scripture agreeable thereto for a prayer For Paul himselfe vsed alwaies one manner of salutation our Sauiour Christ as is very probable vsed one of Dauids Psalmes with his Disciples after the first institution and celebration of his Supper Psal 92. and the 92 Psalme was vsually in the church of the Iewes sung vpon the Sabbath day and Moses alwaies vsed one manner of prayer at the remouing of the Tabernacle Numb 6.24.25.26 and 10.35.36 and another at the pitching thereof which euidently serueth for the ouerthrow of that opinion which they of late haue deuised contrarie to the practise of the ancient Church and all the reformed Churches in Christendome who haue an vniforme order of publike prayer one and the same almost in the very forme of words and plainly confirmeth vs in the present truth wee hold that it is lawfull to vse the prayers in Scriptures or any other prayers made by the Saints of God to our hands consonant to the Scriptures and yet notwithstanding here are some cautions to be remembred 1. That wee labour to insinuate our selues as much as may be into the grace and affections expressed in the prayers by the makers thereof that so wee may pray with the same spirit they did indite and vse them hauing by diligent consideration and vnderstanding of them as it were made them our owne 2. This vsing of other mens prayers is
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
they speake this prayer to God they are neuer a whit bettered thereby and so it is in vaine to them also they vse it without feare and reuerence as euery part of holy Scripture should bee vsed and therefore abuse it Esa 66.5 whereby it appeareth euidently that wicked and hard harted and impenitent persons that purpose to continue stil in their sins doe abuse this prayer though peraduenture they vnderstand it when they vtter it in the worship of God Thirdly the papist also abuseth this prayer and that three wayes especially 1. They say it in Latin a tongue vnknowne to the common sorte of people 2. They say it in number vpon their beades 3. They say it as satisfactory and meritorious 1 First they abuse it because they say it in Latin How papists abuse prayer a tongue which for the most part is not vnderstoode of them that say it and hardly well pronounced by the multitude but vnderstanding is necessarily required in prayer 1. Cor. 14.26 as was said before and whereas the Iesuites auouch that God vnderstandeth Latin or any language and prayer is directed to God and that instruction of the hearer is no end of prayer but of preaching we answere that the Apostle saith flatly that all things must be done to edification therefore prayer also which is some thing nay a chiefe and principal part of the publike seruice of God hence we reade that the title of some of the psalmes which are prayers is to giue instruction as Psal 74. and 89. That therefore is but a forgerie of man contrarie to the word for prayer is an excellent meanes of edification it being as a whetstone to sharpen the grace of God in vs especially if it proceed feruently from the heart and lips of the Minister it doth rouze the drousie spirits of dull Christians for there is no difference betwixt preaching and praying but this that preaching is directed to men from God prayer is directed from man to God both preaching and prayer is the word of God or ought to be so Wherefore as preaching or reading the word are excellent meanes of edification and instruction so likewise conceauing or reading prayer is a worthie meanes appointed of God to edifie the people of God and prayer is a second hammer or a second stroke with the hammer to beate the naile to the head that is to say to fasten the holy doctrine exhortation admonition reproofe consolation or what else deeper in the conscience or vnderstanding and this is the edification of prayer Therefore herein the Iesuites are greatly mistaken that they thinke instruction and edification no end of prayer 2 Secondly our Sauiour Christ requireth and it is the very summe of the first table of the law Deut. 6.5 Matth. 22.37 Luk. 10.27 Psal 103.1 that we loue God with all our heart our soule our mind our thought our strength and all that is within vs must praise his holy name But as was said before prayer is commaunded in the first table and is therefore a part of loue we owe to God hence then it followeth as a necessarie conclusion that we must testifie that we loue God with our minde and with all our minde in prayer when our minde is busied about the vnderstanding and consideration of that holy matter which we vtter to God but that cannot possiblie be if wee vnderstand not what we spake as they doe not that speake their prayers in an vnknowne language as Latin they therefore abuse prayer that pray in Latin not vnderstanding it 3 Lastly as hath been said it is plaine babling to speake any thing with the lips in the presence of God which a man vnderstandeth not or desireth not in the heart and minde 1. Cor. 6.20 for we must glorifie God with the body and with the spirit both for they are both Gods by creation and redemption now to pray to God is a principall part of the glorifying of God therefore we must pray with the spirit as well as with the tongue which is a part of the body For whereas the schoolemen teach that actuall attention is not needefull in time of prayer but it sufficeth to come with a holy purpose to pray it is as vaine a forgerie as the former of the Iesuites that held instruction no end of prayer for whereas they alledge for confirmation of their opinion that our heart is not in our owne power and therefore we are not able to keepe it from wandering surely we must needes graunt it to be so and yet notwithstanding it is sinne for vs to suffer our hearts to wander and who durst goe speake to his prince his minde either not vnderstanding his matter or wandering from it which in effect are all one Wherefore if babling be abusing of prayer and they babble which vnderstand not or attend not their prayers no doubt they that say the Lords prayer in Latin not vnderstanding Latin abuse it Thus then the papist abuseth this prayer by saying it in Latin a tongue vnknowne to the people Secondly the papists abuse this prayer especially by saying it in number and numbering it vpon their beades and hence it is that they say a whole beadrole of prayers as for example 30. prayers Pater nosters aue maries creedes c. which will be proued to be a manifest abusing of the Lords prayer For first this is to babble for it cannot bee that euery mans deuotion should last so long as the number of the prayers lasteth for some weake Christians feruencie and zeale will not indure longer than the saying of the prayer twise or thrise ouer at which time he must cease saying it for if he still continue saying it without feruencie and deuotion and attention in a word without sense and feeling his saying is babling onely a liplabor which is abominable in the sight of God Matth. 6.7 Eccles 5.1.2 2 Againe our Sauiour Christ condemneth vaine repetitions and the wise Preacher requireth that our words should be few because God is in heauen and we are vpon the earth therefore we must not rashly and hastely huddle ouer ten or twentie prayers as a post horse runneth his post miles but if in any action surely in this holy and reuerent action the calling vpon Gods name our prouerbe is true Hast makes waste for God is in heauen that is to say a heauenly God most wise most holy most iust most mightie and euery way most glorious and therefore must be worshipped after the best manner we can possibly afford againe we are vpon the earth that is to say men dust and ashes subiect to sinne in the best actions improuident and vnwise persons especially in our affaires which are done sodainely and hastily therefore we are not either with our heart to conceiue or with our tongue to vtter a matter rashly and speedily before God but we must be well aduised before hand and in the action vse al solemne decencie but to racket ouer the
must not yeelde to our corruptions Wherefore prayer being one of Gods commaundements all men therefore must pray or are bound in conscience to pray though now it be impossible to pray aright Thus we see the first point who must pray VVho may pray The second followeth which is who may pray Though the commaundement of prayer be directed to all men and therefore all men are bound to pray yet notwithstanding there are some men which may not pray for if they doe their prayer is turned into sinne Incense is abomination vnto me saith the Lord by the Prophet Esa 1.13 Psal 141.2 Pro. 15.8 it is iniquitie now in the old Testament incense was a type of prayer and was commaunded by God as a part of his outward worship so also the sacrifice of the wicked man is abominable that is Pro. 28.9 all the worship of the wicked for the part is put for the whole and yet God had commaunded the sacrifices he that turneth his eare from hearing of the law his prayer is abominable and yet prayer is Gods commaundement whence it is necessarily collected that there are some sects of men who if they pray sinne in their prayer and therefore though they must pray yet notwithstanding they may not pray they are bound to pray yet if they pray they sinne These two propositions seeme to be contradictorie Obiection and therefore cannot both be true as nature it selfe teacheth All men must pray and this Some men may not pray How can these things agree Here we see that which the Apostle speaketh in another sense that sinne is out of measure sinfull Answere Rom. 7. sinne peruerteth the whole order of nature causeth contradictorie propositions to be both true for certaine it is that all men are bound in conscience to pray and therefore must pray and this is certaine also that all men may not pray for if they doe they sinne and breake the law of God Now the Lord of his goodnes hath found out a meanes to dissolue this absurditie and breake the contradiction wherefore he commaundeth to repent and forsake our sinnes and then to pray And here we may note into what an intricate labyrinth or maze sinne hath brought mankinde consisting of three bywaies First we must pray that we may keepe the second commaundement Secondly we liuing in our sinnes must not pray lest wee transgresse the third commaundement Thirâ—ly we must repent and that is a thing altogether impossible to flesh and blood before we pray aright We being thus included in the maze the Lords sheweth vs the way out by the power of his spirit in the preaching of his word working repentance in the hearts of his children that they may pray aright and so all his commaundements are made easie vnto vs which before were impossible and so that sentence of the Father is verified da quod iubes iubes quod vis giue me power to doe thy commaundements and then commaund what seemeth good vnto thee Thus also the second point is handled who may pray VVho can pray The third is who can pray or who can pray aright They onely can pray aright that haue the spirit of prayer which teacheth vs to cry Abba Rom. 8.15 that is father which is the spirit of adoption and sanctification But for the further cleering of this point a distinction is to be admitted betweene three things which the world thinketh either to be all one or very neere of kindred namely first saying a prayer secondly wishing a prayer thirdly praying a praier VVhat it is to say a prayer For the first we must remember that all men can say prayers there is not any man so ignorant so impenitent or so wicked but he can and doth sometime say his prayers and this is no better than the prating of a parret in Gods eares VVhat it is to wish a prayer Secondly to wish prayers is one thing and to pray is another for a wish is a sodaine earnest wandering inordinate desire of hauing something which a man either greatly regardeth not or is not perswaded to obtaine VVhat it is to pray a prayer Thirdly a prayer is a continuall setled ordered and feruent desire of obtaining that which a man both greatly prizeth and is perswaded in some measure he shall haue A wish is sodaine as a flash of lightning or the stay of a ball cast at a wall which reboundeth backe so soone as it toucheth so a wish quickly shineth in the affection and by and by is extinct but a prayer is continuall which doth so possesse the heart that a man neither can nor will be voyded of it hence we reade of some that prayed all night A wish is earnest and vehement out of measure especially in temporall blessings when the affection is caried as it were with a whirlewind for the present yet in spirituall matters there is an exceeding great coldnes and frost of affection but a prayer is feruent in spirituall matters and moderate else where yea and in spirituall matters there is not that snatching vehemencie in prayer as in wishes but rather a sober and moderate equability permanent and increasing A wish is wandering and rouing for a wicked man would haue that he wisheth howsoeuer he come by it whether by hooke or crooke he care not and therefore when he wisheth his heart is not set vpon God nor knit vnto him hence it commeth to passe that his wishes are either wicked euen the transgression of the tenth commaundement or else God must worke wonders for the graunting of them as hee will wish to haue a thousand pound land by the yeare here there is a secret implication either of iniurie to some man from whom it must be had he coueting another mans goods or else God must miraculously create so much new earth or space of ground in the world c. But a prayer is setled and grounded vpon God and his word hauing patience and expiration waiting Gods leasure without the aforesaid rouing and runagate wishes A wish is inordinate for the wicked man he neither will vse the meanes to obtaine that he wisheth nor referre the thing wished to the right end for example a wicked man may wish heauen but he wil neuer vse the meanes to come to heauen as Balaam he may wish to haue the gifts of the holy Ghost as Simon Magus but he would haue vsed or rather abused them to his owne gaine and he would haue bought them with money But the prayer of the godly man is ordered aright intending Gods glory the good of others his owne edification carefully vsing the good meanes which God hath sanctified for that purpose hence it is that Iames saith that many aske and receiue not Iam. 4.3 seeing they aske amisse for the satisfying of their lusts A wicked man sometime wisheth grace by fits but he doth not greatly ragarde it therefore it is with him as with a woman that longeth for
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
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
my soule confesse it to be the same prayer in substance which Christ deliuered to his Disciples therefore I pray thee gentle reader whosoeuer thou art to accept this treatise and to blame necessitie rather than me for publishing it for the phrase and style it is homely I confesse and plaine for I doe not intend the benefit of the style to the learned but to the vnlearned for the better vnderstanding of the matter the truth and homelines may well sort together and the truth is not to be reiected for her plainnes rather I wish that men in heauenly matters could frame themselues to the capacitie of the meanest which is the surest way seeing that learned men can vnderstand things plainly deliuered but the vnlearned cannot conceiue the easiest doctrines except they be deliuered also after an easie manner with homely familiar and easie speeches Now if any man attribute this plainnes of mine vsed in this treatise to ignorance and want of skill I will not endeuour to weede that preiudice out of his minde seeing that I professe it to be a part of my studie to speake plainly and I see no reason that seeing speech is the interpreter of the minde the interpreter should need of another interpreter or commentary So crauing againe thy charitable censure I bid thee hartily farewell in the Lord. Pray for vs brethren Thine in Christ Iesus IOHN SMITH A PATERNE OF TRVE PRAYER OR AN EXPOSITION VPON THE LORDS PRAYER Mat. 6.9.10.11.12.13 Luk. 9.2 After this manner therefore pray ye c. THese words containe two points the first is a precept whereby Christ inioyneth his disciples a dutie and the second is a prayer or platforme of prayer The dutie which Christ enioyneth his disciples is in these words After this manner pray yee Wherein wee may consider two things 1 That we must pray or the necessitie of prayer 2 How we must pray First that we must pray or of the necessitie of prayer The necessitie of prayer may appeare vnto vs Necessitie of prayer partly out of these words for that our Sauiour Christ therein giueth his disciples a commaundement to pray all Gods commaundements binde the conscience so long as they are in force and his morall precepts being perpetuall therefore binde the conscience to absolute obedience perpetually Now this is a part of the morall law that we must pray therefore we must pray of necessitie if God should commaund a man Gen. 11 12 as he did Abraham either to forsake his owne countrie and fathers house to goe to a strange nation and people not knowing what might become of him or to kill his onely sonne â—en 22. â— he ought of conscience to this commaundement of God presently without reasoning and disputing with flesh and blood yeeld obedience simply how much more then ought wee simply to obey the commaundement of prayer for neglect whereof no reasonable excuse can be alledged as might be for the other of Abraham Againe God that commaundeth is the great lawgiuer that is able to saue and destroy to saue thee if thou obeyest his commaund Iam. 4.12 Rom. 10.13 in calling vpon his name to destroy thee if thou disobeyest his will in neglecting thy dutie If thou wilt be saued therefore thou must pray if thou wilt not pray thou shalt be destroyed and this is a very great necessitie of prayer saluation or destruction Furthermore we are to know that Gods will is the rule of mans will and the will of the creature must be squared as it were and framed to the will of the Creator which is the perfection of the creatures will now Gods law is his reuealed will and prayer is a part of his law commaunded in the second commandement Wherefore that our wils and actions may be perfect we must of necessitie frame them to the will of God and therefore must pray Secondly the necessitie of prayer may also appeare vnto vs by other considerations as namely of the vse of prayer for prayer is that onely meanes in thee whereby thou procurest or obtainest from God sauing blessings for Gods promises are conditionall Aske and it shall be giuen you seeke and ye shall finde knocke and it shall be opened vnto you If you aske not Matth. 7.7 you shall not receiue you shall receiue but you must first aske seeke knocke pray Now if it be alledged that many men haue abundance of Gods blessings which neuer aske them of God seeing that they cannot pray being wicked it may be answered that they be not sauing blessings and so indeede they are not true blessings if we will speake properly for there is a secret poyson insensibly in heart in all the blessings of God and in all the creatures which we vse in the world by reason of the curse wherewith God cursed the earth for mans sake Gen 3. which poyson God neuer remoueth away till we beg it by prayer of him Hence it commeth that seeing wicked men doe not nor cannot pray therefore though they haue many blessings in shew yet in truth they are not so but rather curses euen the verie poyson and bane of their soules meanes to hasten their damnation and to drench the deeper in the pit of hell another day whereas contrariwise the godly asking blessings of God he in mercie remoueth this curse from the righteous mans goods and maketh his blessings sauing blessings vnto him Wherefore if thou wilt be blessed of God thou must of necessitie pray otherwise thy blessings shall be accursed of God The third consideration of the necessitie of prayer 1. Pet. 2.22 Ioh. 17. is the example of Adam Christ and all the Saints of God that euer haue liued whose example implieth a necessitie of imitation The first Adam in the state of innocencie being free from sinne notwithstanding had neede to pray and no doubt did pray for perseuerance and coÌ„tinuance in grace for it must needes be graunted that during his innocencie he kept the law and one part of the law is prayer as was said before wherefore if Adam as yet free from sinne and all the punishments of sinne did pray much more we haue neede to pray vpon whom both sinne and Gods curse haue taken such fast hold The second Adam Christ Iesus who knew no sinne neither was there guile found in his mouth did pray and needed to pray being made vnder the law for vs and therefore he sometime continued a whole night in prayer and prayed often a little before his apprehension If Christ did pray and had neede so to doe lyeth there not a great and ineuitable necessitie vpon vs to pray Finally all the Saints of God that euer liued did pray and needed to pray as Dauid Daniel Paul and the rest and yet the best of vs cannot compare with any of these wherefore there is a great necessitie lying vpon vs whereby we must be stirred vp to performe this dutie of prayer vnto God especially considering that it is a
Lords prayer so many times as they doe is nothing else but as it were to tosse it like a tennise ball and to abuse it shamefully Now our Sauiour Christ doth not condemne al repetitions nor the Preacher simply forbid many words but such repetitions and multitude of words as are vnreuerently and without affection vttered rather to perfect the number and hold out the time than expresse the affection Dan. 9.19 for repetitions and many words sometimes proceede from an ardent and vehement desire of obtaining something which men desiring to haue God doth for reasons best knowne to himselfe defer to graunt and sometimes to stirre vp our feruencie and try our patience and perseuerance Luk. 18.1 3 Againe such repetitions are needles in regard of God Act. 15.8 for he knoweth our wants and requests at our conceiuing of them in our hearts seeing he knoweth the heart or before wee thinke of them because he knoweth our thoughts a farre off Psal 139.2 much more then when we haue once vttered them which God requireth not for that he needeth our speech to tell him what we want but for that we must worship him with the whole man body as well as soule and tongue as well as any other part of the body yea the tongue is the principall part in Gods worship therefore called the glory of the Prophet Psal 57.8 as the chiefe instrument of glorifying God and as it is needles in regard of God to repeate so often so in publike prayer it serueth not for edification seeing it wearieth the auditory and in priuate prayer it wearieth him that vseth it Once therefore in feeling faith and feruencie is better than ten times in coldnes dulnes wearines and superstition Thirdly the papists abuse this prayer and that very strangely because they say it in opinion of merit and satisfaction for so the arch Iesuite teacheth that there are three ends of prayer namely first obtaining secondly merit thirdly satisfaction and that prayer doth not only obtaine but satisfie for sinne and meritoriously deserue at Gods hands 1 Now the truth is that as all our good workes are stayned with sinne so especially our prayers which are the weakest seruice we can performe to God and hath most corruption in it as may appeare by the manifold wandering thoughts that haunt our mindes in the time of prayer withdrawing our hearts from that due attention and reuerence we ought to haue wherefore the wise man for the terror of wicked men saith that the sacrifice Prou. 15.8 euen the best seruice of the wicked is abomination to the Lord but contrariewise the prayer that is the weakest seruice of the godly man is acceptable which maketh very much for the comfort of euery distressed conscience now if our prayers be stained with so many corruptions they cannot merit any thing except it be the punishment neither can they satisfie the iustice of God seeing they are not proportionable thereunto nay they neede a satisfaction to be made for them wherefore euery true humbled Christian finding the palpable experience hereof in his heart crieth out with the prophet Psal 143.2 Enter not into iudgement with thy seruant O Lord for no flesh shall be righteous in thy sight and prayeth continually Lord pardon me my good deeds that is the imperfection of my good workes 2 Besides all our prayers are to bee made in Christs name Ioh. 16.23 that is in the merit mediation and intercession of Christ Iesus and therefore the prayers of the Saints must be performed with the smoke of the odours which are giuen to the Angell Apoc. 8.3.4 before they ascend vp before God for in Christ Iesus God the Father is well pleased with vs Matth. 3.17 and with all our holy actions but out of Iesus Christ he is displeased with vs Ioh. 15.5 Hâ—b 11.6 for wanting faith whereby wee are ingrafted into the true vine we cannot please God Wherefore if our prayers haue neede of Christs merit and satisfaction how haue they any merit or satisfaction in themselues 3 Lastly all the arguments that are vsed against the merits of good workes in generall serue sufficiently to ouerthrow the merit of prayers and so to end this point seeing the papists vse prayer for other ends than it is appointed they abuse it as when a man vseth a sword to murther which is appointed for iustice he abuseth the sword Thus we see how this prayer is abused by papists saying it in Latin in number in opinion of merit and satisfaction How charmers abuse prayer The fourth sort of persons that abuse this prayer and others are wise women as they are termed or good witches which are termed good not for that they doe good by witchcraft and doe no harme to their neighbours these make the Lords prayer or other good prayers charmes for by saying of prayers they can cure diseases driue away the toothach heale things forespoken c. Now that prayer is abused by them it is plaine 1 God neuer appointed prayer to be a meanes to cure diseases or such like being applied to the sore or disease or atch for although it be needefull that we pray to God for the remouing of paines and sicknes from vs and ours yet it doth not follow thereupon that God appointed prayer for a medicine which being applied to diseases shall cure them for then euery man would be a physition to himselfe whatsoeuer disease he had by his prayers Prayer doth sanctifie physicke vnto vs it is no physicke it selfe 1. Tim. 4. it obtaineth at Gods hands a blessing vpon our medicines that they may cure vs it selfe by vertue inherent in it doth not cure vs and as our meates and drinke by vertue in them doe nourish our bodies which notwithstanding are sanctified by prayer for that end so physicke cureth our diseases prayer sanctifieth physicke Wherefore seeing prayer is not Catholicum as the physitions call some of their medicines that is an vniuersall medicine for all diseases nay no medicine for any one disease it followeth that these wise women that vse it as a meanes to cure diseases abuse it 2 Againe Iam. 5. this was a miraculous gift in the time of the Apostles whereunto was added vnction with oyle also which continued in the Church but for a certaine season so long as the doctrine of the Church had neede of extraordinarie confirmation by miracle now the doctrine of the Gospell being sufficiently confirmed by witnes ordinarie and extraordinarie of God and man this gift ceaseth as all other miracles Wherefore they that shall enterprise this miraculous course of curing sicknes what doe they else but challeng this miraculous gift and what are they else but imposters and seducers of the ignorant 2. Thes 2. or of those that receiue not the loue of the truth 3 Besides this you shall obserue these wise women wizards and charmers will with writing the prayer cure the diseases and aches
of men As for example they will write it vpon a peece of paper or hauing written it cause the partie diseased to weare it about his necke and so they shall be cured they will write it in cheese or vpon bread and giue it to mad dogges to eate and their madnes shall depart from them and other practises of like folly and impietie all which plainely argue societie and fellowship with the diuell and the helpe of the diuell for others cannot doe it but themselues and why I pray you cannot others doe it forsooth say they you doe not beleeue as we doe no not though you say or write the same prayers that they doe Surely wee beleeue that to be true which they say for they haue either openly or at the least secretly contracted with the diuell whose they are whom they serue and honor and in whom they beleeue No maruaile then though others which worship the true God cannot doe such charming trickes as they can for indeede good Christians beleeue not in the diuell as they doe Wherefore seeing they direct their prayers to the diuell which should be directed to God alone they doe greatly abuse their prayers Obiection If any obiect that these wise women vse medicines as well as prayers and so their prayers doe only sanctifie their medicines which they vse to cure their diseases the answere is their medicines are not such as the art of physicke alloweth but some foolish trumperie which hath no qualitie or vertue sutable to the disease as fit to draw the moone out of heauen as to cure a disease and both their medicines and prayers are nothing else but a colour of their charming that so vnder such a shew of art and holines they may the easier deceiue the simple people who for the most part thinke that all is gold that glistereth and who knoweth not that euen Sathan can transforme himselfe into an Angell of light Also if it be obserued these women and charmers are either ignorant or profane persons wanting the true knowledge of God or leading lewd and vngodly liues yet outwardly at performing of their cures they will make such a holy show of deuotion as may bleare the eyes of vnexperienced people In regarde whereof greater care and diligence ought to be vsed in examining and trying their actions for the white diuell will sooner deceiue than the blacke diuell It appeareth then plainely by this which hath been said that the Lords prayer is diuersly abused by diuers sorts of persons as namely the ignorant the impenitent the papist the charmer The holy vse of the Lords prayer The second point to be handled in the generall consideration of the Lords prayer is the true lawfull and holy vse thereof and so of prayer generally which may partly be perceiued by that which hath alreadie been deliuered concerning the abuse for the knowledge of one contrarie ariseth but of the knowledge of another and he that knoweth wherein the abuse of the Lords prayer consisteth knoweth also wherein the true and holy vse doth consist Yet notwithstanding it shall not bee amisse to intreate briefely of this point referring the further vnderstanding thereof partly to that which hath been alreadie spoken of the abuse and partly to that which shall be spoken afterward in the preface and in the conclusion of the Lords prayer of the affections and dispositions in the time of prayer and of the manner of prayer To handle this point then of the true and holy vse of prayer it consisteth especially in foure particulars 1. Knowledge for a man must vnderstand what he prayeth 2. Faith which is an assurance of obtaining that we aske 3. Repentance which is bewailing our sins and wants and a practizing of our prayers 4. Deuotion which is a due disposition in time of prayer For if vnderstanding the matter of our prayers Knowledge necessarie for the vse of prayer feeling our sinnes and wants bewailing them purposing to amend them earnestly asking pardon and reliefe reuerently carying our hearts in Gods presence faithfully perswading our selues God will heare vs if I say we thus aske we doe truely and aright vse prayer First for knowledge that it is necessarie shall appeare by consideration of the seuerall parts thereof for there is a threefold knowledge required 1. Knowledge of the words vttered 2. Knowledge of the matter contained in the words 3. Knowledge of the doctrine comprehended in the matter The knowledge of the words is opposed against prayer in an vnknowne tongue which edifieth not and therefore must be remooued out of the congregation and in the congregation the words of the prayer must be vnderstoode 1. Cor. 14. else the speaker shall be a barbarian to the hearer and otherwise the hearer cannot say Amen Strange languages is a iudgement of God vpon the world as may be seene by the history of the tower of Babell Gen. 11. the euidence whereof appeareth vnto this day in that the paines we bestow about the learning of the tongues is so hard and tedious and is a gâ—eat impediment to the true knowledge of the Scriptures If it be a iudgement of God why shall we not seeke to pray in a knowne tongue and so to vnderstand whâ—t we pray that we may be freed from that iudgement The knowledge of strange tongues indeede is a blessing but the strange tongue is vndoubtedly a iudgement The knoâ—ledge of the matter is a thing absolutely necessarie also for shall we vtter we know not what to God or shall we giue consent in publike prayer to that we are ignorant of the prayer perhaps may containe Arrianisme or Pelagianisme it may be hereticall or schismaticall or sâ—uor of some foule errors which cannot please God seeing they are not agreeable to holsome doctrine of the word 1. Ioh. 5.14 all our prayers must be according to his will but false doctrine heresies or errors are contrary to his will Wherefore we must carefully know and search whether the matter of our prayers containe in them truth or falsehood and so the knowledge of the matter is also absolutely necessary if wee will haue our prayers accepted and graunted The knowledge of the doctrine comprehended in the matter also is needefull that a man in some measure know the fundamentall points of religion Ioh. 4.22 which our Sauiour Christ requireth in the Samaritanes for they worshipped they could not tell what but the Iewes knew what they worshipped Ioh. 17.3 2. Cor 13.5 1. Cor. 11.28 a man therefore must know God and himselfe the law and the Gospell in some tolerable measu e before hee can make acceptable prayers to God through Christ Iesus The second thing necessarie for the true and holy vse of prayer Faith neceâ—sariâ— o the â—olie vsâ— of pâ—â—â—er 〈…〉 5 14. is faith or an assurance of obtaining that wee aske according to his will this faith or assurance is a fruite of iustifying faith which laieth hold vpon Christ for
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
some vnholesome thing as tar c. desiring it eagerly for a fit and afterward abhorring it but the godly man he prayeth and prizeth grace inualuable for obtaining whereof he will sell all that he hath and separate himselfe to seeke it Matth. 14.44 Pro. 18.1 and occupie himselfe in all wisedome A wicked man wisheth but hath no assurance to obtaine for his wishes are driuen away with deâ—ire as the dust by the winde but the godly man prayeth and saith in some measure with the man in the Gospell I beleeue Lord helpe my vnbeliefe Thus wee see how a wish differeth from a prayer and that there is a great distance betweene wishing a prayer and praying a prayer and that they onely can pray that are qualified as is aforesaid And thus we see who are to pray For whom we must pray The second sorte of persons to bee considered in our prayers are for whom we are bound to pray the summe of the doctrine that concerneth this second sort of persones shall be comprehended in certaine propositions following whereof some are affirmatiue some negatiue the propositions affirmatiue are these sixe ensuing First we are to pray for all the seruants of God for all them that in present beleeue in Iesus Christ and repent of their sinne Secondly we are to pray for all the elect that as yet do not actually beleeue nor repent and these two propositions are confirmed vnto vs by the example of our Sauiour Christ Ioh. 17. who hath gone before vs in the practise of them both though he prayed in another kinde namely as the onely Mediator of redemption and intercession betwixt God and vs his prayer being satisfactory and meritorius ours onely dutifull and charitable Thirdly we are to pray for all the members of the visible Church whom in the iudgement of charitie we are to account Saints by calling Rom. 1.7 so the Apostle writing to the Romanes in his salutation prayeth for them Fourthly we are to pray for all men that is for all sorts or states and conditions of men 1. Iam. 2.1 according to the Apostles counsell Iewes and Gentiles bond and free rich poore Magistrate and subiect man and woman and if there be any other distinction of states and conditions of life Fiftly we are to pray for any one particular person that shall be noted out vnto vs as standing in need of our prayers as an excommunicate person the Turke the Pope heretikes and schismatikes and vitious pers ns of all sorts so wee reade that Christ prayed for his persecutors so did Steuen the first Martyr For although wee must not pray with them as being persons out of the communion of Saints yet nature bindeth vs to pray for them they being of our owne flesh and we know not how God hath disposed of them for their finall and futuer estate and it may be that our prayers shall be meanes of obtaining at Gods hands remission of their sinnes and their conuersion and saluation as it is probable Steuens prayer did further Pauls conuersion Sixtly and lastly we must pray for our very enemies that wish euill vnto vs and deuise mischiefe against vs Matth. 5.44 Rom. 12.20.21 according to the precept of Christ and the practise of all the Saints that so we may do good for euill and heape coales of fire vpon their heads Thus we see â—ffiâ—matâ—uely for whom we are to pray Now negatiuely we must also consider who they are for whom we must not pray For whom we must not pray and they are comprised in fiue propositions following First we are not to pray for all mankinde that is to say for all the men that haue liued do liue and shall liue in the world For al hough wee may pray for any particular person that is nominateâ— and pointed out vnto vs yet to pray for all that proceed of the roote of Adam is against Gods will Fâ—â— Christ did not pr y for the world Ioh. 17. neiâ—her is it Goâ—s will that all that issue from Adam should be conueâ—ted and saued yet beâ—â—use we know not which man is reprobate therefore by the generall rule of charitie wee may pray for any particular man excepting some which afterward shall be excepted Secondly wee are not to pray foâ— the dead for wee will take it graunted for this present that there is no purgatorie there being here no fit opportunitie to dispute the question for all the dead are either in heauen and so thy prayers cannot mend them or in hell and thence thy prayers cannot fetch them wherefore seeing prayer auaileth not there is no reason it should be vsed for the dead I will not discusse the quidditie that some of late haue deuised that wee may pray for the dead thus farre foorth that their bodies at the last may bee ioyned to their soules to their full and perfect blisse Thirdly we are not to pray for the diuels Fourthly wee are not to pray for them that sinne the sin against the holy Ghost Fiftly we are not to pray for them that are reprobates if we could know them the reason of all these things is most apparant for that therein wee resist Gods râ—uealed will hence we reade that God rebuketh Samuel for praying for Saul 1. Sam. 16.1 howsoeuer some may thinke that Samuels prayer was onely for enioying the kingdome and not for the pardon of Sauls sinne which hath little probabilitie hence it is that we pray against the diuell by the example of the Apostle Rom. 16.20 that God would tread Satan downe vnder our feet hence it is also that Dauid in the Psalmes by the spirit of prophecie oft times prayeth against his enemies whom he knew were reprobates or irrecouerable from their sinnes and if the Church hath the spirit of discerning one that sinneth the sinne against the holy Ghost and hath adiudged that person so to haue sinned we are not onely not to pray for him but to pray against him for his vtter ouerthrow and present damnation yea though it were Iulian himselfe the Emperour Thus negatiuely also we vnderstand for whom wee are not to pray Against whom we may pray onely there remaineth this point neere vnto the former against whoÌ„ we may pray which being shortly handled this second sort of persons also is limited Generally therefore we may pray against al the enemies of our saluation absolutely against the diuell the world the flesh and all reprobates whether sinning the sinne against the holie Ghost or otherwise if they may bee knowne Also we may pray against wicked men these cautions obserued First that our prayer be in concreto non in abstracto as the Logicians speake that is to say we must direct our prayer not against the creature of God but against the creature corrupted with sinne and rebelling against God Secondly in our prayers wee are not to intend the destruction of the creature which God hath made but the execution of iustice in
the deserued punishment of sinne which is the will of God most righteous and iust Thirdly wee must take heede that our owne priuate reuenge bee not the motioner of our prayers for wee must not seeke to auenge our selues but the cause of God and of the Church which are matters publike ought to stirre vs vp in imprecation Lastly because wee know not what God hath decreed of them finally wee must alwaies remember to pray distributiuely and conditionally as for example thus If they appertaine to thy election conuert them and in the meane time represse them if not confound them Thus the second person for whom we are to pray is distinguished The third person to be considered in prayer is through whom or in whose name we are to pray and that is in the name and through the mediation and interposition that I may so speake of Iesus Christ who doth mediate our cause with the Father And here two points are to be remembred and handled The one is affirmatiue or positiue wee must pray in Christs name The other is exclusiue containing in it a negatiue we must pray in Christs name onely and not in the name of any other First wee are generally to remember that the name of Christ signifieth Christs merit mediation redemption intercession obedience VVhat it is to pray in Christs name or what else Christ did or suffered for our reconcilement and reuniting vnto God and that to pray in Christs name is to desire the Father to graunt that wee aske through and for the dignitie and worthines of Christs person and actions which he vndertooke and performed in our behalfe VVe must pray in Christs name This generally promised of the signification of Christs name the first point to be handled is that we must pray in Christs name for Christ being the meane betwixt God and vs he is the fittest to be our Mediatour for therâ—fore is Christ Mediatour Christ is a meane in diuers respects because he is medius now Christ is medius the meane betwixt God and vs in diuers respects obseruable First in regard of his person which is compounded let not this word be misexpounded of two natures the deitie and the humanitie so that Christ Iesus is God and Man in that hee is God hee hath the nature of God in that hee is man hee hath the nature of man and so hee bâ—ing God-man is a meane person betweene God and man and so fit to be interposed as Mediatour on both parts Secondly Christ is medius a meane in respect of his fauour and loue which in regard of God is passiue and in regard of vs is actiue for he is beloued of God as being the onely begotten sonne of the Father and we are beloued of him as being parcels of his owne flesh In that he is beloued of the Father hee is fit to obtaine things needfull for vs in that hee is louing to vs we are likely to obtaine good things through him so that Christ being fauoured of God and fauourable to vs is perfectâ—y qualified for the office of a Mâ—diatour Thirdly Christ is also Medius or a meane in respect of his actions or workes which in his owne person out of his loue he hath â—â—ought for vs his actions are compound as his person and his loue is they are works not of a meere man nor of God alone but of a person hauing the qualification of God and man that the Godhead might dignifie and the manhood might fit the worke that in respect of the Deitie the worke might be propitiatorie dâ—seruing mercie of God and in regard of the Manhood applicatorie fit to bee imputed to vs that wee being inuested therewith Gods iustice may bee satisfied and wee reconciled through the worke S eing therefore that Christ Iesus is the onely Meane person betwixt God and vs he is the only Mediatour betwixt God and vs and therefore in his name wee must pray so saith the Euangelist Ioh. 16.23 1. Ioh. 2.1 Aske in my name and ye shall receiue And againe in another place He is the true Aduocate with the Father Matth. 3 17. Ioh. 11.42 and in him God is well pleased with vs and the Father doth alwaies heare him whatsoeuer hee asketh as hee himselfe witnesseth because he is so dearely beloued of his Father Wherefore for conclusion of this point as it is impossible that a thing should moue ab extremo in extremum sine medio from one place to another without a meane way as for example from earth to heauen and not passe through the ayre euen so cannot our prayers which are sinfull come into Gods presence who is most iust without the meanes and mediation of Iesus Christ and thus the first point is plaine that wee must pray in the name of Iesus Christ The other followeth which is negatiue and exclusiue VVe must pray onl◠〈◊〉 Christs name that we must pray in his name onely and in the name of no other and here are excluded foure sorts of persons who are not to bee mediatours of intercâ—ssion 1. The first sort is the Father and the holy Ghost 2. The Angels are the second sort 3. The third sort are the Saints departed and liuing 4. The fourth sort is our selues For the first The Father and the h â—y Ghost are not our intercessors we are to know that the first and third persons in Trinitie are excluded from the office of intercession for though each person in Trinitie hath his seuerall office in all the workes which are termed ad extra wrought vpon the creature as creation redemption sanctification c yet there are some particular acts and motions in these seâ—erall workes which are proper to some one person and incommunicable to the rest as namely such actions which are relatiue between person and person for example sake the Father seated and sent the Sonne into the world the Sonne was sent of the Father the Father did not send the holy Ghost to take our nature neither did the holy Ghost take our nature but the Sonne onely So in the case propounded the Father doth not make intercession with the Sonne but the Sonne maketh intercession with the Father so neither doth the holy Ghost For neither the Father nor the holy Ghost were incarnate suffered or merited for vs but the Sonne onely The Father accepteth our prayers the holy Ghost teacheth vs to pray which is called intercession by the Apostle Rom. 8.26 but in a generall signification the Sonne onely meriteth and deserueth and obtaineth our prayers hauing onely assumed our nature and therein merited and prayed and obtained Seeing then of all the three persons in Trinitie the Sonne onely is our intercessor therefore in the name of Christ alone wee must pray The Angels are not our intercessors For the second the Angels are excluded also from this work of intercession as being not persons qualified thereto sufficiently which consideration groweth vpon the former for if
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
duleuâ—in but this quircke hath bin so sufficiently answered by diuers of our learned countrimen that I dare scarse attempt any thing in it The second reason therefore followeth which may be collected out of the Apostles word Rom. 14. how shall they call vpon him on whom they haue not beleeued which may be framed thus To him only we must pray on whom we beleeue but we onely beleeue in God therefore we must only pray to God for seeing prayer hath two parts desire and faith if faith be wanting prayer is imperfect Now I doe suppose that there is no papist dare say that we may trust in the Saints or Angels which were flâ—t idolatrie and cursed is he that putteth his trust in an arme of flesh Wherfore for conclusioÌ„ of this fourth point seeing we are only to beleeue in God and to serue God therefore we must onely pray to God Furthermore this fourth person to whom we must make our prayers which is God is expressed vnto vs two waies First by a name of relation in that he is intituled Father Secondly by the place he inhabiteth Heauen VVhether Father be a word of nature or person For this title Father which is here mentioned it is to be enquired whether it is Naturae or Personae nomen that is to say whether it is to be referred to the first person in Trinitie or to the whole Trinitie whether we speake to God the Father of his onely begotten sonne Christ or to God the Father and maker of all his creatures for answere whereof thus much it seemeth that there is no absurditie to take it either way or both waies rather if Christ prayed this prayer as it is probable he did then without doubt it was directed to the first person in Trinitie and it signifieth personally if Christ prescribed it to his disciples for a forme of prayer then in all likelihoode it signifieth the whole Trinitie who is to be called vpon by the creature Now as I coniecture for that Christ did both pray it and prescribed it to others for a forme of prayer therefore I incline to thinke that there is a compound meaning of the word signifying both the first person in Trinitie and the whole Trinitie which affordeth vs this instruction That when we pray we are so to direct our prayers to the Father as that we do not exclude the other persons of Trinitie who with the Father are equally to be worshipped being God equall with him And here it shall not be impertinent to consider how we are to conceiue of God in prayer which ariseth partly out of the title which is giuen to God partly out of the place where he dwelleth this point may be comprehended in fiue positions which followe First we must not think God like any creature as the Papists haue painted him for in the fourth of Deuteronomie Moses expresly forbiddeth the Israelits so to doe Hoâ— we must concâ—iue of God in prayer Deut. 4.15 and he rendreth a reason in that place because they saw nothing when the law was deliuered and therefore the practise of many now adayes is reprouealbe who though they will not paint God yet they paint two hands giuing the two tables one to Moses and another to Aaron which is false monstrous and idolatrous false because the tables were giuen onely to Moses monstrous because there are hands without a body idolatrous because there are hands whereas God hath no shape at all any way sensible Secondly although in the holy Scripture figuratiuely there are hands armes feete face eares and other manly parts attributed to God yet we must not thinke that God hath any of these parts properly indeede God hath something answerable to these parts or rather something whereunto these parts in the creatures are sutable for God made man not onely according to his image which consisteth in holines and righteousnes but also according to his similitude for the words may aptly be distinguished so that man is a similitude of God Gods armes and hands and fingers argue his power and actiuitie his feete argue his vbiquitie his face eyes and eares declare his wisedome and fauour c. and proportionable to these attributes of God there is a configuration of the lineaments of the body in man wherein man is like God Psal 115. wherefore we may say and so we must conceiue of God contrarie to the gods of the heathen They haue eyes and see not but God seeth and yet he hath no eyes they haue feete and walke not but God walketh euery where and yet hath no feete and so of whatsoeuer other part may be applied to God which figure is called Anthropopathia being a speciall metaphor Thirdly we must conceiue of God as he hath reuealed himselfe in his word and workes namely most mightie iust mercifull wise true holy simple and euery way infinit eternal and blessed Creator Redeemer Sanctifier and Sauiour of all his creatures c. Fourthly we must so direct our prayers to one person as that we doe not exclude the other for that is idolatrie to diuide the persons which are onely distinct Lastly for order sake we must pray to the Father directly and primarily and that through the merit and mediation of the Sonne with the instinct and inspiration of the holy Ghost yet it is not vnlawfull to direct our prayers to the Lord Iesus Christ 2. Cor. 13.13 or to the holy Spirit personally according to the example of the Apostle who blesseth the Corinthians from the Father Sonne and holy Ghost which blessing is a prayer Genes 48.16 and by the example of Iacob who prayeth that the Angell which deliuered him from all euill which Angell was Christ would blesse the sonnes of Ioseph We see then to which person of Trinitie our prayers are primarily to bee directed with the manner how we are to conceiue of God in time of prayer This may serue for the title Father Now followeth the place which God inhabiteth which is the second argument descriptiue and that is vttered in these words which art in heauen which also doth impart vnto vs his condition that hee is heauenly of which two points a little in order How God is in heauen First God is in heauen not circumscriptiue as though he were included within the compasse of heauen for he is infinit and therefore euery where neither is he in heauen definitiue as though when he were in heauen he were no where else for he is euery where at once for God is in euery place and yet not included in any place he is out of euery place and yet excluded from no place but God is in heauen first because that in heauen he doth especially manifest himselfe in his mercie grace and glorie to the elect Angels and Saints through the humanitie of Christ Iesus which is exalted in heauen secondly because that from heauen he doth visibly manifest himselfe to the creatures in the works of his
prouidence and preseruation and especially to mankinde in manifold blessings and iudgements but most especially to the Church in the meanes of saluation and in these respects God is in heauen Secondly God is also heauenly that is to say VVâ—â— God is 〈…〉 Iam 1.17 free from all corruption mutation or alteration whatsoeuer whereby he differeth from the creatures which in time of their owne inherent infirmitie corrupt vanish and pâ—rish in which sense the Prophet saith They all waxe old as a garment and as a vesture they shall be chaunged whereas God is alwaies the same and his yeeres doe not faile Againe Psal 102.26 also God is heauenly for that hee is most excellent and glorious full of incomparable and incomprehensible maiesty not as though God his essence or substance were of the same nature and condition with the heauens for they are created bodies but for that there is no creature more excellent and glorious to sense than the heauens therefore God is compared to them whereas indeede the essence of God doth as farre surpasse the heauens as the Sunne shining in his brightnes doth the blacke and palpable darknes of Egypt or of hell it selfe Thus much may be sufficient for the fourth person to be considered in the preface of this prayer with his title and place of habitation expressing also his condition which is glorious and heauenly Furthermore out of the consideration of these foure sorts of persons signified in the preface of the Lords prayer arise certaine holy affections and dispositions The disposition of the â—â—art in prayer whereby the heart is prepared to prayer and aright composed in time of prayer and they are in number sixe following The first is boldnes Boldnes in that we direct our prayers to him that is a Father The second is charitie that wee pray not in particular Câ—aritie but in common intituling God our Father The third is humilitie Humilitie that we direct our prayers to him that in Iesus Christ is made of an enemie a father Reuerence The fourth is reuerence that wee come to him that is an heauenly father most mightie and glorious Holy meditations Faith The fifth is heauenly meditations for wee direct our prayers to a heauenly father The sixth is faith that ariseth from all the former of each of which something shall be spoken in the discourse ensuing 1. Of boldnes And first of that boldnes and confidence which Gods children haue in that they direct their prayers to him that is a father Psal 103.13 Esay 49.15 who pitieth his children more than an earthly father can yea more than a most naturall and compassionate mother doth or can pitie the fruite of her wombe which she purchaseth with so much sorrow and paine which boldnes is to bee distinguished from presumption and impudencie a thing too common to impenitent persons who come into the presence of God as a bard horse rusheth into the battell or as a mad desperate ruffian challenging his enemie into the field where they receiue their mortall wound through their foolehardines so these presumptuous persons either not regarding Gods iustice or loosely perswading themselues of his mercie still liuing in their sinnes inconsiderately prease into Gods presence who afterwards receiue the iudgement of presumption in their owne consciences if euer the Lord discouer to them their palpable hypocrisie through true repentance whereas the children of God approch with confidence to the throne of grace Heb. 4.16 hoping assuredly to obaine mercie and to finde grace to helpe in time of neede because that God is our Father full of compassion and mercie and Iesus Christ is our high Prist who hath a sympathie and fellow feeling of our infirmities partaking flesh and blood with vs and so with bowels of pitie yearneth toward vs complaining in our miserie Wherefore when we come before the Lord in prayer we must learne to distinguish between this filiall boldnes and foolish presumption least we iustly incurre the reproofe of blind and bold bayards through our inconsiderate rashnes for it is not lawfull for euery ruffling hackster to rush into the Princes presence but if he doe he shall be accounted a presumptuous person and punished deseruedly but it is lawfull for the children of the Prince who for so doing passe not vnder the censure of rashnes or impudencie Secondly charitie is here inclusiuely suggested vnto vs 2. Of Charitie seeing that Christ teacheth vs to say not as in the Creede I beleeue singularly but respectiuely and charitably Our Father for euery man shal liue by his own faith only but not by his own prayers only Pray one for another saith Iames Iam 5.16 but wee doe not reade it written beleeue one for another 1. Cor. 7.14 though one mans faith may bee an instrument of conueiance to another of externall sanctification which is an outward title to and participation of the meanes of grace and saluation Wherefore seeing in our prayers we include our brethren yea our enemies also it is apparant that our prayers must be made in loue and charitie so the Apostle teacheth that wrath malice must bee abandoned 1. Tim. 2.8 when we lift vp our hands in prayer to the Lord so that the practise of many is reproueable that bring their prayers in one hand and malice in another being compounded as it were of strife and contention of railing and reuiling of slaundering and backbiting of malice and enuie putting a kinde of felicitie in these fretfull and deuouring affections who are to remember the condition of the fifth petition of the Lords prayer gathered by consequence that if we do not forgiue others the Lord himselfe will not forgiue vs. Mat. 6.14 Thirdly humilitie or humiliation and contrition is here presupposed whereas we come to God as to a father 3. Of Humility who was an enemie sometime but now through the intercession and propitiation of our Sauiour alone is become a father vnto vs. This therefore putteth vs in minde of Christs merits and therefore of our sinne and miserie which consideration is auaileable to perswade humiliation surely that person which commeth before the Lord with a proud heart Iam. 4.6 and haughtie affections shall want entertainment from the Lord because God resisteth the proud person that neuer was humbled and hee sendeth the rich away emptie Luk. 1.53 Luk. 18.14 and the boasting Pharisie shall depart home vniustified but he that commeth into Gods presence repenting in dust and ashes as Iob did Iob. 42.6 with a rope about his necke and sackcloth about his loynes as the messengers of the King of Aram he that in his owne eyes is most vile most wretched most miserable most abominable is most acceptable to God who giueth grace to the humble filleth the hungrie soule with good things and iustifieth the despised Publican 4. Of reuerence Fourthly reuerence also is intimated vnto vs when wee intitle
God an heauenly Father for children come into their parents presence with reuerence so also is behoueth vs religiously to reuerence before so great a Maiestie as he is who though he be a father yet is also a consuming fire to fall into whose hands is a thing most dreadfull This honourable estimation Heb. 12.29 10.31 and reuerent feare the Lord challengeth by veâ—tue of his Fatherhood as the Prophet Malachie pleading the Lords cause Mal. 1.6 reporteth which will arise in our hearts vpon these grounds duly prepondered 5. Of holy med â—â—tions Psal 95.6 Genes 18.27 First if we consider that God is the Creator of vs all and that it is hee that hath made vs and we are his workmanship then as Abraham confessed so shall we let not the Lord be offended that we are bold to speake vnto him being but dust and ashes Iob 39.37 and as Iob saith Behold we are vile when wee speake vnto the Lord that maketh answere out of the whirlewinde Secondly if wee seriously weigh with our selues that God knoweth the inward disposition of the soule that he searcheth the hearts Heb. 4.13 and trieth the reines and that the bowels of the soule are seene of him and requireth spirituall seruice of vs Iob. 4.24 himselfe being a spirit it will work in vs religious feare and reuerence with sinceritie which is opposed to pride rashnes and dissembling with God Thirdly if wee consider with our selues the wonderfull attributes of God as his heauenly omnipotencie his exquisite iustice his incomprehensible Maiestie and glorie euery way infinite it may cause in vs rather astonishment and horror than a bare and naked feare But of this doctrine ariseth a reproofe of their practise that come into Gods presence A reproofe of carnall affections and thoughts in time of Prayer Eccles 4.17 either with common ordinarie affections or with vile and base estimations vpon whom the censure of irreligious and prophane persons may in some degree be charged for that they look not vnto their feete when they come into Gods house for there are some that come before God as men that goe to the market to buy or sell or to dispatch other ciuill businesses Thoughts of ciuill matters reprooued or it may bee with lesse circumspection for worldly men for the most part follow worldly affaires with great diligence desire and warines but wee must be otherwise affected for seeing prayer is a matter of religion and directed to God our heauenly father for our euerlasting good therefore we must put on reuerence and religion in regard both of God of our selues and of that holy action and doffe off ordinarie and common affections as it were a paire of foule shooes of our feete with Moses Exod. 3.5 when wee come to talke with God who is in the midst of the fire Others there are more vile and base in their estimations who bring before God the price of a dogge Vile and wicked thoughts reprooued or of an harlot for this is the practise of many who come to pray as the theefe to steale the drunkard to the Ale the leacher to the stewes or as men that come from stealing drinking and whoring for when they haue wearied themselues with these sinnes then they drop out of the stewes or Ale-house into the Church to prayer these men say as the Priests and people said in the Prophet Malachies time Mal. 2.7.8.13 The table of the Lord is not to be regarded wherefore before we appeare before the Lord some time must bee spent in preparing our hearts to prayer Preparitiue before Prayer needfull that all carnall and fleshly affections may be set apart and wee throughly possessed with an honourable and reuerent regard of that holy busines wherefore the Prophet exhorteth the true Iacob or Israelite to lift vp the heads of the euerlasting doores that is Psa 24.6.7 the cogitations and affections of the soule which is eternall that Christ the King of glorie may come in for sensuall and worldly thoughts and desires doe barre and lock the doore against him And in the next Psalme the Prophet himselfe practiseth his exhortation like a good Teacher lifting vp his soule vnto the Lord when hee speaketh vnto him in prayer Psal 25.1 for seeing we pray to God our Father which is in heauen and heauenly therefore wee must haue heauenly affections and meditations in time of prayer Christ saith Mat. 6.21 where our treasure is there will our hearts be If God bee our treasure who is in heauen our hearts and mindes will be there also wherefore wee must pitch our affections on things which are aboue and not on things which are below Collos 3.2 VVanderings reprooued so that here falleth to the ground all wauing and gadding thoughts and desires in time of prayer besides or contrarie to the matter vttered in prayer as about our dinner our money our cattell our pleasures our suites and aduersaries and a thousand of like qualitie so that if our prayers were written as wee conceiue them and our by-thoughts as parentheses interlaced they would be so ridiculous as that wee might very well bee ashamed of them and yet alas God must haue such prayers of vs or he must haue none for wandrings will creepe into the prayers of the most godly and vigilant though in time of prayer they watch their hearts with double diligence which ineuitable infirmities being disliked and bewailed shall not be imputed to Gods children And thus the fourth affection viz. reuerence is requisite by occasion whereof the fifth holy disposition also hath been handled which is as hath been said heauenly meditations and affections seuered from the world and worldly matters Now therefore the sixth and last of these holie dispositions is Faith 6. Of Faith which is grounded vpon the former foundation for seeing God is our Father therefore wee may be assured of his loue and seeing hee is in heauen or heauenly we need not doubt of his power Foure grounds of faith loue power wisedome truth of God and seeing he is so in heauen as that hee is euery where else as hath been said wee may bee sufficiently perswaded of his presence adde hereto his truth and fidelitie which will assure vs of performing his promises and wee may haue full assurance of faith which may thus be singled out 1. First God is euery where and so knoweth our wants 2. Secondly God is powerfull and omnipotent and so able to doe whatsoeuer he will 3. Thirdly God is louing and mercifull and therefore hath will to doe for vs what is best 4. Lastly God is true and therefore performeth his promises and keepeth his fidelitie for euer So that if these meditations frequent our mindes our faith will marueilously bee confirmed which is thus grounded out of this preface And these are the persons affections of prayer Hauing thus discussed the preface which is the first part
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
forth as that they shall not hurt vs but become seruiceable to vs. After peace followeth ioy in the holie Ghost 3 Ioy spirituall a part of Gods kingdome arising from righteousnes and peace for being once through faith made partakers of the righteousnes of Christ and qualified with the manifolde graces of Gods spirit and being at peace with the Creator and the creatures 1. Pet. 1. Rom. 5. then we reioyce with ioy vnspeakable and glorious receiuing the end of our faith which is the saluation of our soules whereby also wee reioyce in the afflictions which befall vs for Christs sake These are the principall things we pray for in this petition appertaining to this life The last iudgemâ—nt â—thereâ— Gods kingdome some thing also appertaining to the life to come is here desired namely the speedy comming of Iesus Christ to iudgement and so the perfecting of the number of the elect the resurrection of the bodie and the euerlasting ioyes of heauen so in the Apocalyâ—s the Spirit and the Bride say Come come Lord Iesus Apoc. 21. come quickly And this may suffice for the supplication The thâ—ngs which wee pray against follow in the next place to bee handled 4 The deprâ—cation the 〈◊〉 of this petition which may bee gathered out of the supplication and are to be handled according to the order there vsed and in the first place things concerning Magistracie Anarchie hindereth Gods kingdâ—me Iudg. 19. 1. Anarchie which is want of Mâ—gistrates whence issueth disorder and confusion that euery man may do what him listeth a fault taxed in the Common-wealth of Israel whereby it commeth to passe not onely that the second table of the Commandements concerning iustice and equitie is transgressed example whereof is brought of the Leuite whose wife was abused vnto death but that the first table also is violated which respecteth the kingdome of God Iudg. 18. as the example of Micah and his idolatrie teacheth For it is a thing that the diuell would wish principally that Magistracie were abolished and therefore hee hath inspired that diuellish doctrine into the confused heads of the Anabaptists who take away all rule and authoritie and all superioritie among men for if hee could compasse that then the feare of punishment being abandoned and the hope of rewards taken away which are the two sinewes of the Common-wealth he might easily prostitute men women and children to all impious and dishonest behauiour whereby the kingdome of God should be banished out of the world Hence it is that the light of nature teacheth that it is better to haue a Tyrant than no King for nature is not so extinct in any man no though he were an Atheist but he would if not of loue to order and ciuilitie yet in policy prescribe lawes to his subiects wherby peace may be maintained and some forme of moderation least the bruite beast should controll man to whom nature hath prescribed and limited a compasse as wee see labour in the Pismire chastitie in the Turtle curtesie in the Elephant and the like in other creatures and although a Tyrant might doe and suffer much impietie and iniquitie yet some good must needes proceed from him though he were neuer so great a monstâ—â— of men in regard whereof Tyrannie is better than Anarchie there being some order in the one and none in the other 2. Next vnto Anarchie is Tyrannie Euill Magistrates hinder Gods kingdome when euill Magistrates are in place which seeke by all meanes to erect and set vp the kingdom of Satan in Gentilisme Mahometisme Papisme or Atheisme or any other superstition and heresie whereby persecution is â—aised against the true worshippers of God and true religion Toleration of strange religion and worship hindreth Gods kingdome or else when there is a Toleration of many Religions whereby the kingdom of God is shouldered out a doores by the diuels kingdome for without question the diuell is so subtill that hee will procure through the aduantage of mans naturall inclination to false doctrine and worship more by thousands to follow strange Religions than the truth of Gods word wherfore the Magistrates should cause all men to worship the true God or else punish them with imprisonment confiscation of goods or death as the qualitie of the cause requireth Here notwithstanding a doubt ariseth how it is lawfull to pray against the euill Magistrates 1. Tim. 2.2 when as the Apostle doth wish prayers to bee made for Heathen Princes and Magistrates which then were persecutors The answere is very easie that we may pray for their saluation and conuersion but against their tyrannie and persecution for it is not vnlawfull to pray for the Turke Pope and Spaniard that they may be conuerted and saued but it is lawfull also to pray against their proceedings against the truth that God would discomfit them in battel bridle their corruption abate their pride asswage their malice Psal 68.1.2 and confound their deuices Thus wee see the Prophet prayeth against the enemies of the Church Iudg. 5.31 Psal 83.9.10 Thus also did Deborah and Barak pray that all the enemies of God might perish as Sisera perished and so in another Psalme prayeth the Prophet 3. Lastly Euill lavves hinder Gods kingdome Dan. 6. wee pray against all wicked and irreligious lawes and statutes that God would hinder the making of them or at the least the execution of them such as was the law made against Daniel that contained a mouths Atheisme that no man for thirtie daies should worship any God but the proud King such as was that which Haman procured to be made and ratified against the Iewes Hester 3. that all the true worshippers of God should be destroyed slaine such as were enacted in the time of the bloodie persecutions by Heathen Emperours that whosoeuer said he was a Christian should bee put to death for by such lawes the very foundation of Gods kingdome is shaken and greatly endangered Againe in the second place wee pray against certaine sinnes and enormities incident to the Ministerie which are these Ignorant Ministers hinder Christs kingdome Malach. 3.7 Hosea 4.6 1. Ignorance for ignorant and vnlearned Ministers pine the soules of men being not able to teach and instruct the people committed to their charge the Priests lips should preserue knowledge and the law should bee required at their mouthes and the Lord he refuseth such Priests as refuse knowledge for they are the lights of the world and therefore they must haue light in them whereby they may giue light they are the salt of the earth and therfore must haue fauour in them to season withall wherefore by law established in this land none ought to bee admitted into the Ministerie but such as can render a reason of their faith in Latine and can teach the Catechisme allowed by law containing the summe of Christian religion so as the people may vnderstand and at their ordination haue authoritie
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
others our friends and our enemies 1 For our selues yea though we know we are the children of God and haue already obtained pardon at Gods hands for our sinnes for Christ teacheth his disciples to make this prayer who no doubt had their sinnes pardoned before but it may be obiected that it is needles to aske that which a man hath alreadie and will it not be accounted mockerie to deale thus with God This knot is dissolued two waies first some answere that Christ teacheth vs to aske forgiuenes not as it commeth from God which is graunted already to Gods children but as it commeth to vs and as we apprehend and applie the merit of Christ for forgiuenes as if this should be the meaning Lord giue me grace more effectually to apply to my soule by faith the righteousnesse of Christ for the pardon of my sinne others and that more fully answer secondly thus that it is in the worke of iustification or remission of sinne as in the worke of creation for as when God had created Adam he was continually present with him by his prouidence to support his being Act. 17.28 and to stay and preserue his substance and nature which prouidence is nothing else but as it were a continuall creation euen so when God hath iustified a sinner and forgiuen him his sinnes he continually is assistant to the partie iustified vpholding his iustification this cannot be termed properlie a second iustification but a continuall supporting of iustification no more than preseruation can be termed a second creation Now further this continuall supporting of iustification is performed by the application of the salue to the sore Esay 53.5 of Christs righteousnes to the wounded soule of the sinner which application is the worke of Gods holy spirit principally and not of faith onely instrumentally For further declaration of this poynt we are to know that when God iustifieth a sinner he giueth him whole Christ and all his merits for euer so that the partie iustified cannot possiblie leese Christ yet the Lord doth onely applie Christ and his merits as it were the salue to those sinnes and sores that are alreadie in his soule burst out for the which he seeketh the salue and for which he asketh pardon and is humbled afterward as new sinnes and sores grow and hee espieth them feeleth them and asketh the salue for them the Lord applieth Christ the salue vnto them Wherefore directly and fully to answere the obiection Gods children aske at Gods hands that which they haue not for although in the counsell of God in the redemption of Christ in the donation of Christ to the partie iustified by the Father at the very first moment of iustification it may truly bee said that all his sinnes are forgiuen past present and to come yet in regard of the particular application of Christs stripes to the sores of sinne in the soule it cannot be said that the godly mans sinnes are pardoned or forgiuen or cured or couered till they be committed till they be espied till the pardon thereof be asked Gods children therefore doe not aske a primarie iustification but a secondarie application they doe not desire to be made righteous of persons wholly vnrighteous but to bee made righteous from some particular vnrighteousnesse As a man that is desireth God still to preserue his being by daily bread so a man that is iustified desireth God still to support his iustification by a continuall application of the salue to the sore Wherefore to conclude Gods actions in iustification are two first the donation and gift of Christ secondly the application of Christ giuen As a Chirurgion giueth a boxe of salue to a wounded person and after applieth plaisters of the salue to the wounds as they breake out in the bodie And sometime the Lord doth deferre and suspend the application of the plaister of Christs blood to the sores of sin in the soule that he may prouoke vs the more earnestly to consider of the hainousnes of sinne more seriously to bewaile sinne more carefully to auoide future sinnes seeing the smart of former sinnes is so sharpe more feruently and with greater perseuerance to pray vnto God for pardon thereof and with greater ioy and thankfulnes to receiue the pardon of sinne from our gratious God The vse of this doctrine then in briefe is thus much to teach vs daily to obserue our sinnes and particular lapses and accordingly to descend to a particular confession and penitencie for them Psal 51. and particularly to desire forgiuenes with the application of Christs righteousnes according as we doe euery day desire bread for our nourishment Pardon for others 2 Thus we pray forgiuenes for our selues we pray also pardon and forgiuenes for others yea euen for our enemies according to the example of Christ Stephen c. but this point hath alreadie been handled in the preface of the Prayer to which place the reader is to bee referred onely thus much wee are here to learne pitie and compassion to them that pitie not themselues that seeing it is vnknowne vnto vs how the Lord will deale with men that liue in impenitencie and grosse sinnes wee are therefore to hope the best in charitie and seeing they are of our owne flesh to haue commiseration of them it may bee that the Lord will at the instance of a godly mans prayer Iam. 5.16 which auaileth much haue mercie vpon them as it is supposed hee had mercie vpon Saul at Stephens prayer and the Centurion at Christs The fourth point followeth which is For whose sins vve aske pardon ours whose debts and sinnes they are whereof wee aske pardon They are called ours in a double respect first for that they are ours properly wee hauing committed them against the Maiestie of God and for that we cannot lay our sinnes vpon God the diuell or other men for God hee doth not compell vs to commit sinne neither doth hee inspire wickednes into vs Iam. 1.13 seeing he tempteth no man to sinne and howsoeuer the diuell or wicked men may tempt vs yet wee willingly and freely yeeld to the temptation and take a delight and pleasure in the committing of sinne and though a wicked man be a seruant and slaue to sinne and Satan yet hee is so willingly and he selleth himselfe for a slaue as it is said of Ahab 2 Sinne is called ours emphatically Ezech. 18. Gal. 6.4.5 to signifie thus much that seeing the soule that sinneth shall die and that euery one shall beare his owne burthen therefore we especially seeke for the pardon of our owne sinnes howsoeuer wee are not to neglect our dutifull and charitable prayers for other men The last point is For whose sake we aske pardon Christs through whose merits we aske forgiuenes which is implied in the word pardon or forgiuenes for which purpose we must know that God is a iust God and therefore he will be satisfied wherein his iustice is violated
that we are neither to pray for them nor against them but to commit our selues to Gods prouidence and will to bee ordered as hee thinketh best and if afflictions befall vs with temptations to sanctifie them by prayer for our sanctification 3 Lastly others are directly of opinion that it is lawfull yea needfull sometime to pray for temptations and afflictions for that they are both a part of our daily bread though not of the body yet of the soule In this diuersitie of opinions it is very hard to finde out the trueth by keeping a meane betwixt them which must bee done otherwise the doubts cannot be dissolued we must know therefore for euidence sake that we reade in the Scriptures that Gods seruants haue alwaies prayed against temptation and affliction 2. Cor. 12.7.8 Prou 3â— 9 Psal 11â— 71 94.12 Iam. 1.2 so the Apostle prayed against the pricke of the flesh so the wise man prayed against pouertie wee reade also on the other side that the Prophet Dauid reckeneth affliction good for himselfe and the man blessed whom the Lord correcteth and the Apostle Iames willeth vs to account it a matter of all ioy to bee tempted and afflicted and it is probable if that Adam had neuer fallen from grace he might haue been assaulted with temptation and why may not the diuels sometime tempt the good Angels as well as they tempted Christ Especially if temptation be onely the propounding of an euill obiect to the vnderstanding with a reason to enforce it There being then a kind of repugnancie in these two practises of the holy men in Scripture some praying against temptation and affliction others accounting affliction good for them and exhorting to reioyce in temptation they must be reconciled by the change of the respect for howsoeuer in the Scripture there may be a shew of repugnancie yet indeed there is none Therefore in one respect Gods children prayed against temptation and affliction in another respect they accounted it a blessed and ioyfull thing to bee tempted and afflicted Gods purpose in temptation Sathans intent in temptation Temptation is to be considered according to Gods purpose and according to the diuels intendment God purposeth temptation to our good Sathan intendeth our hurt Againe temptation must be considered with the effect that the diuell produceth through the temptation and with the effect which God worketh thereby Sathan by the temptation produceth sinne the Lord he effecteth grace vpon sinne therefore we must and the seruants of God did pray against temptation according to the diuels intent and worke and intreate the Lord to turne the diuels effect produced to our good as God intendeth and worketh Affliction is a punishment Affliction is a correction Againe affliction is to be considered as God first inflicted it and as he afterward corrected it he inflicted it as a punishment for the destruction of the creature but he hath since in mercy to his children altered it for the correcting and bettering of them in the former consideration the seruants of God prayed against it in the latter they reioyced in it and accounted themselues blessed by it To make answere therefore directly wee may in some sense pray against affliction and temptation but in no respect pray for them yet when we are exercised by them finding in our selues the markes of election we may reioyce vnder them pray God to worke his worke in vs by them and so labour to become blessed by meanes of them for it will not follow by good consequence that because good redoundeth to vs by them that therefore wee must pray for them for by like proportion it should bee concluded that seeing through sinne God worketh out our good we should pray that we might fall into sinne which is a thing most absurd and irreligious In briefe whatsoeuer is properly the meanes of our good wee are bound to pray for but that which is the meanes of our good by accident we are not to pray for but hauing reaped good by it through Gods mercy to blesse him for it and when we are exercised by it to intreate his blessing by meanes of it And thus in some measure these doubts are cleered whether it be lawfull and how farre forth to pray for or against affliction and temptation Now we are to proceede in the deprecation 3 Desertion Gods forsaking the creature Against desertion is a thing that wee especially pray against in this place that God would not withdraw second grace from vs. 4 Lapse into sinne Against lapse into sinne which followeth vpon Gods forsaking of vs for then we being in the hands of the diuell and our owne lusts they will tyrannise ouer vs. 5 Gods hardening the heart and blinding the minde Against Gods blinding the minde and hardning the heart Against apostasie Heb. 3.12 Esay 1.5 which is a spirituall iudgement inflicted by God vpon them that customably liue in sinne 6 Apostasie or backsliding which is when a man reuolteth from a former measure of knowledge or grace or profession Apostasie is either partiall or totall Partiall Apostasie is when a man in some poynt of doctrine erreth whereas before he held the trueth or when a man leeseth some grace or measure of the same grace wherewith before he was indued or when a man falleth away from the profession of the trueth to Gentilisme c. Hymeneus and Philetus Alezander 1. Tim. 1.20 2. Tim. 2.17.18 were Apostataes in part erring concerning the resurrection Dauid fell from some measure of grace receiued and therefore he prayeth that God would restore to him ioy and gladnes which he had lost Psal 51.8 12. Demaâ— he imbraced the present world and fell from his profession to be a Gentile againe 2. Tim. 4 10. thus did diuers in the Primitiue Church Totall Apostasie is when a man falleth away from all the trueth and grace and profession of the trueth as Iulian the Apostata did hitherto appertaineth the sinne against the holy Ghost Aâ—ainst punishment of all sorts 7 Punishments of sinne of all sorts whether temporall and bodily or spirituall and eternall euill conscience Hell and so forth Against hurt of all sorts 8 Hurt through iugdements 9 Hurt through lapse into sinne 10 Hurt through the meanes of saluation and prosperitie Against Satan 11 Diuell that God would tread Sathan vnder our feete that hee would restraine and limit his power and malice Against the world 12 World which is the euill examples of the world the flattering intisements and fearefull threates thereof Against the fâ—â—sh 13 Flesh which is the lust and concupiscence of our heart which continually stirreth it selfe vp and fighteth against the spirit that God would represse it mortifie it and so subdue it that it preuaile not against vs. VVhether it be lawfull to pray against death Heb 9.27 Here a question is to be handled whether it be lawfull to pray against death The Apostle answereth It
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
else it is not made in due and right manner as it ought to bee wherefore this conclusion must bee vnderstood in euery petition as must also the preface Feruency is the summe of the conclusion Iam. 5.16 The manner of making and ending our prayers expressed in this conclusion may bee vttered in one word Feruencie as S. Iames saith The feruent prayer of the righteous auaileth the word which the Apostle vseth signifieth such a prayer as is effectuall Energoumene operatiue working for the inner man must not be idle in time of prayer Feruencie therefore is the inward operation of the soule in the time of prayer VVhat feruencie is euen as a pot boyleth and seetheth by reason of the fire put vnder so the soule of a man moued through the spirit of God as it were a hot fire within his bowels must conceiue inwardly such sighes and groanes which cannot be expressed Rom. 8.26 which maketh a feruent and effectual prayer This feruencie then is when all the faculties of the minde and reasonable soule are occupied about the matter of the prayer the vnderstanding conceiueth matter and inditeth the memorie remembreth things needfull the will hartilie wisheth things necessary the affections stirring themselues according to the seuerall matters conceiued in the prayer sometime reioycing sometime mourning sometime fearing sometime hoping sometime hating sometime louing and so foorth as the matter varieth this in generall is feruencie Parts of feruencie faith desire which hath two parts here expressed The first is faith and assurance and confidence Fiducia The second is earnest and vehement and ardent desire Votum The first is the principall worke of the vnderstanding the second is the principall worke of the will the other two parts of the soule being the handmaides of these for the memorie ministreth to the vnderstanding and the affections are seruiceable to the will the conscience is compounded of them all Faith the first part of feruencie Of faith in prayer is expressed in the conclusion by certaine arguments which shall be handled afterward something first in generall of faith Faith is necessarily required to make a feruent prayer Faith is necessarie in prayeâ— Iam 1.6.7 the Apostle therefore calleth it the prayer of faith and further auoucheth that the man that doubteth shall obtaine nothing at Gods hands not as though any man could pray without some doubting and vnbeleefe but the Apostles meaning is of such doubting which raigneth in the heart as may appeare by the text also our Sauiour Christ requireth faith plainly if wee will obtaine Mark 11.24 and wee shall obtaine if wee haue faith Now wee must alwaies remember that faith is grounded vpon Gods word Faith is grounded vpon Gods will and Gods word is his will and so our faith must be grounded vpon his will wherefore if wee aske any thing in faith according to his reuealed will we shall obtaine 1. Ioh. 5.14 Now Gods will is in generall this to grant vs euery thing that is good if it bee euill it is not his will nor promise to giue it Psalm 34.10 and many things are good for vs which seeme euill vnto vs and many things are euill for vs which seeme good vnto vs wherefore we must not define good and euill after our owne fancies but as the truth is A diâ—tinction of good euil God knoweth best what is good for vs and what is euill for vs herein therefore we must submit our wils to Gods will alwaies being faithfully perswaded that God will graunt at our prayers euery thing good for vs. And although the new supporters of Poperie the Iesuites I meane auouch that such a faith is not needfull yet the word of God 1. Tim. 2.8 which is the ground of euery sound doctrine teacheth vs thus much and therefore wee ought to build our house thereupon Mat. 7. as on a sure and stedfast rocke rather than vpon the sandie conceits of popish teachers For whereas it is alleaged by them that Dauid when hee prayed for the life of his childe â— Sam. 12.22 doubted whether God would giue him life yea or nay it may bee answered two waies Vers 14. First Dauid did not well to pray for the life of the childe seeing it was expressely signified to him before of Nathan that the childe should die for so doing his prayer was against Gods will reuealed Secondly it being a temporall blessing Dauid ought to aske it conditionally if it were good and so his assurance might be certaine to obtaine it but Dauid seeing it not good for him presently after the death of the childe is comforted as hauing obtained all that he askt It appeareth therefore that faith is requisite in prayer namely such a faith as doth assure a man certainly to obtaine euery good thing hee asketh Faith to â—btaine our prayers ariseth from iustifying faith Rom. 8.32 This faith ariseth from iustifying faith and is a necessarie consequent thereof for a man beleeuing in Christ Iesus for the pardon of his sinne is also assured that God will giue him all other good things so the Apostle reasoneth If God giue vs Christ how shall he not giue vs with Christ all other things that shall be good for vs so Christ promiseth that the kingdome of God and his righteousnes shal bring all other things with it as appurtenances This may suffice for the generall view of faith Gods kingdome Now more specially faith is supported by one argument principally thine is kingdome which may be framed after this forme Euery good king will prouide not onely for the aduauncement of his kingdome for the obedience of his lawes and for his honour and glorie but also for the good and welfare of his subiects in soule and body But thou Lord art a good King for the kingdome is thine Thou therefore wilt prouide c. This argument doth either directly or indirectly confirme our faith for the obtaining of all the sixe petitions as may easily be perceiued directly it confirmeth our faith in the second but indirectly and by consequent in all the rest This kingdome of God which is the ground of the argument is amplified by three arguments 1 It is a powerfull kingdome thine is power 2 It is a glorious kingdome thine is glorie 3 It is an euerlasting kingdome for euer And so there are three other arguments whereby our faith is supported for obtaining the petitions The second argument therefore which is taken from the power of God is added necessarily as an answere to an obiection which might be opposed thus Power of Gods kingdome though God be a king yet except he haue power to subdue his enemies the aduauncement of his kingdome shall be hindered the answere whereof is that as God is a king so he is omnipotent able to conquer all his enemies that shall rebell against him and so this argument taken from Gods power may thus be
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
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