a total omission of them There may be upright obedience shewed in doing them as well as we can there is nothing but disobedience shewed in omitting them It is a carnal sense of weaknesse and comes from the devil and the flesh that drives from the duty that alone is a spiritual sight and sense of weaknesse that drives to more care in the duty and more humility after and more earnest longing after Christ and high prizing of him Oh but I shall get nothing by these praiers First Say thou shouldst get nothing yet thou shalt do a thing that God bids thee and so obey him and we must obey God though we get nothing by it But Secondly If thou dost not pray surely thou canst get as little by not praying as by praying weakly and distractedly And Lastly If thou praiest thou shalt be heard and pardoned and that is to get something Wherefore ascribe so much to the infinite and fatherly goodnesse of God and to the perfect and constant intercession of Christ as to come with confidence to the throne of grace even with those praiers which are full of faults The Father loves to see his childrens letters though they cannot yet write a fair hand Motives to praier First The Lord will take it kindly Christ is the Churches Advocate the Saints are the Churches Sollicitors Isa. 62. 1. 7. Psal. 122 6. Secondly Praier is the most principal part of Gods worship Let us worship and fall down it is sometime in Scripture put for the whole worship of God being a principal part of it Ier. 10 25. There is a visible advantage due to praier above preaching in the publick Assemblies because it is a means nearer the end of both It cannot be denied that all preaching is to the purpose of informing the minde or moving the heart to desire that which is good indeed but praier being the actual desire of it is the exercise of the means which God ordaineth to procure it M. Thorndikes Service of God at Religious Assemblies c. 6. The word of God is the great instrument in the hand of the Spirit by which all things are managed in the world praier is the great instrument in the hand of faith by which all things are managed in the new man When the Spirit comes in it is a Spirit of Sanctification and makes way for the Spirit of Supplication and that for the Spirit of Illumination Psalm 43. 3. Psal. 139. ult Ier. 31. 9. Thirdly It is honourable 1. To God acknowledgeth the Souls dependance on him his Omniscience Bountie Goodnesse Omnipresence Faithfulnesse in performing his Promises 2. To us to have the Princes ear still open to our petitions Fourthly Necessary The necessity of it appears 1. In that hereby we are trained up in the conviction of our unworthinesse praier is a discoverie of our beggerie thou hast not grace nor strength if it come not from heaven God would have this seen not only in those great precious priviledges but likewise in our daily bread thy praiers ought to make thee humble if thou hast grace of thy own why dost thou pray for it it is daily pardon and favour and these must be sought for 2. All the best grace and strength we have is imperfect 2 Cor. 9. Perfecting holinesse our faith and righteousnesse hath much corruption mingled with it we had need to pray that God would defend us against temptations the Christian praying and alwaies seeking to God is seldome overcome 3. Every thing becomes sanctified by praier 1 Tim. 4. 5. all Sermons Sacraments Mercies Afflictions become hereby sanctified it makes the Word lively the Sacraments efficacious 4. It keeps off many blows Phil. 4. 22. therefore Paul a stout Christian was much in praier and desired Philemons and others praiers 5. It is gainful a key that opens all the treasures of God 1 King 8. 33 35. Iam. 5. 17 18. Matth. 7. 7. Iam. 4. 7. Ioh. 16. 23. Revel 11 6. The light as well as life of a Christian is laid up in another Omnia in Christo sunt capitalia say the Schoolmen Whatever is in Christ is in him as a Head with reference to the bodie Cant. 4. 15. Ephes. 6. 10. 6. It is very powerful it prevaileth over all creatures yea with the Creator himself God never left granting till Abraham left asking Gen. 18. Ps. 145. 19. 18. 6. Psal. 50. 15. Ioh. 14. 14. 15. 7. 1 Ioh. 3. 22. 5. 14. Vinculum invincibilis Bern. Vis Diograta Tertul. Apol. Praier not only obtains the thing but brings a sanctified use of it it turns it to the good of those that receive it it gives efficacie to other means or if they fail it doth it it self it hath not this efficacie from any intrinsecal vertue or merit to be found in it the efficacie is wholly from God Praier is available three waies 1. As it is a petition put up to God and so it avails Via impetrationis 2. As it is an exercise of the soul and of the graces in it and so it avails Via causationis 3. As it is a commanded dutie and a principal part of Gods service wherein we give him the glorie of his Omniscience Mercie Power and Wisdome and so it avails Via retributionis M. Carter on Exod. 32. 9 10. The efficacie of praier comes 1. From God the Father he is infinite in goodnesse and of his own Nature much more prone to give good things then we to beg them as appeareth by his daily lading us with such comforts as we never so much as craved at his hands yea by casting of innumerable benefits upon his enemies 2. Christ he hath deserved all good things by the infinite and invaluable merit of his most precious life and death yea he hath commended us to his Fathers love and care by many fervent praiers made for us in the daies of his flesh and now he ceaseth not to make perpetual intercession for us at his Fathers right-hand by presenting his own merits to the eies of his Father that they may actually speak in our behalf and do away all the defects of our praiers 3. The holy Ghost stirreth up in us earnest desires and groans and doth as it were dictate our praiers for us 4. From our selves the people of God by praying are fitted to receive those benefits which they pray for in the exercise of praier increasing in themselves faith humblenesse of minde an aptnesse to be thankful for them and an abilitie to use them well to Gods glorie and their own good Helps and Means One must prepare his heart that being naturally unfit for communion with God which lieth First In removing impediments hardnesse of heart want of sense and feeling of the wofull estate we are in the command to pray alwayes implies that the soul should be alwaies in a praying frame 2. Impatience fretting Pray without wrath Secondly In bringing the positive furtherances 1. Heavenly-mindednesse If God
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
Both the wicked and godly are weary of praier and fasting 1. The wicked are weary of praier and fasting 1. Because they want the principle of grace to carry them thorow 2. They want the Spirit of Adoption 3. They have no love to these duties 4. They relish not the sweetnesse in praier and fasting 5. They have a mean esteem of these duties 6. They want grace to wait The godly also are quickly weary of these duties 1. From the abundance of corruption in the best Christians Exod. 17. Moses his hands were heavy 2. From the misapprehension of praier and fasting they look upon them as legal duties but they are chief Gospel-duties Matth. 9. 13. 2 Cor. 11. 27. they call them beggarly forms Christians they say must be above forms the Ordinances are vehicula Christi canales Coeli 3. From the often and long continuance and easinesse of obtaining these fasting daies Motives to persevere in praier and fasting 1. Have a high and honourable esteem of these duties 2. Let not the frequencie of them take away the reverence and powerfulnesse of them Persevere 1. In private praier Psal. 80. 4. Cant. 3. 4. 2. In publick 1. God commands it Ephes. 6. 17 18. The Saints have practised it Lam. 3. 22 23 24. Psal. 69. 13. 3. There are many Promises Mat. 18. 7. Luk. 11. 10. It is a good and commendable thing in the Saints of God to be able to hold out long in their private praiers 1 Sam. 15. 11. In publick praier with others respect must be had as well to others as to ones self and here we must conform our selves to their abilitie that we tire not their devotion but in our private and secret praiers betwixt God and our own souls it is good to be large 1 Sam. 1. 12. Daniel continued his solemn fast not in abstaining simply from all food but from all pleasant and delicious fare for 21 daies together and therefore it is sure he spent a great deal of time in praying David Psal. 22. praid day and night Christ spent a whole night in praier Object Long praiers are condemned in the Pharifees Answ. Not the length but the hollownesse of their praiers is blamed because under shew of long praiers they devoured widows houses seeking to gain the reputation of men extraordinary devout by drawing out their praiers and they were publick not private praiers Object Eccles. 1. 3. Salomon bids that in consideration of Gods greatnesse and our basenesse our words should be few Answ. Not all length in praier but hastinesse and tediousnesse without affection is there condemned he saith Be not hasty nor rash but let thy words be few requiring that the words have their ground in a well advised judgement and then they are few in his sense though they be otherwise many Luke 18. 1. Paul wisheth to persevere in praier watching thereunto meaning it not alone of constancie in praier and spirituall watching but of the holding out in praier Reasons may be added to what have been formerly delivered 1. In regard of our selves we have much matter for praier many sins to confesse and lament many graces to ask many wants to be supplied 2. Many reasons to enforce and many objections to answer and therefore ought sometimes to inlarge our selves Secondly In regard of God by this meanes we shall declare a great love to God and to this exercise when we carry our selves to him as to a Friend with whom we are not willing to leave conferring but take delight to confer much with him The way to continue in this duty is much to muse of our wants and sins and Gods promises and labour to have our hearts earnestly affected with these things and to take advantages of such occasions as the Lord affords â—s for this purpose and let us propound the example of Christ and Samuel and other godly persons and strive to follow their president when time doth serve Four Cautions must be observed in long praiers 1. That in our meetings with Christians we affect not to be long to get applause thereby and to shew how far we excel others in this gift Mat. 23. 14. 2. That we be enabled by God with understanding and use not vain repetitions Matth. 6. 7. 3. That our hearts be able to hold out as long as our tongues do Iam. 5. 16. 4. That we have respect to them that joyn with us 1 Cor. 14. 19. In praier Particular confession of our sins so far as we can come to the knowledge of them is requisite and for unknown sins a general confession will serve Psa. 19. 13. See Gen. 18. 27. Dan. 9. 4 5. Ezra 9. 6 7 9. Psal. 51. 4 5. Iosh. 7. 19. confession is put for praier The acknowledgement of our own unworthinesse becomes the presence of God 1 King 19. 11. Iob 42. 5 6. 25. 5 6 22. 2. Confession is a solid disclaiming of the first Covenant when we make grace our claim we must disclaim works Psal. 115. 1. In every part of praier some affection should be exercised in confession shame Micha 2. 6. Grief Luk. 18. 13. in requests hope and desire in giving thanks joy and love Confession is but an act of the sanctified will displeased with the remembrance of sinne Objections of Libertines and others against praier 1. They think it needlesse they cannot alter God Answ. We should obey Gods command By prayer there may be a change in our selves it betters our hearts makes us trust in God 2. God hath inseparably linked the means and the end We pray not that Gods will may be altered but accomplished in his own way his judicial sentence may be altered though not his counsel 2. Others think they are above praier this is an inferiour duty for men of their rank Have neither they nor the Church any necessities Christ who had fulnesse of Grace often praied Matth. 14. 23 24. See Revel 4. 10 11. Gods people are called his Suppliants Zech. 3. 10. a generation of them that seek him Psal. 24. 6. 3. Others will not pray but when the Spirit moves them This is not to come till God send for us God withholds grace because we seek it not in his own way 4. Others think they need not be so frequent in praier they say the hours of duty are not determined The expressions for prayer are comprehensive Pray continually 1 Tim. 5. 17. CHAP. V. The Sorts or Kinds of Prayer PRayer may be distinguished according to the matter and manner thereof In regard of the matter the Apostle 1 Tim. 2. 1. maketh four severall heads 1. Supplications or deprecations which are for the removal of evil 2. Praiers which are for the obtaining of good 3. Intercessions which are in the behalf of others 4. Thanksgivings which are for benefits received These four he referreth in another place to two heads 1. Requests 2. Thanksgiving The most general and usual distinction is grounded on 1 Thess. 5. 17 18. Petition
innocency and compass thine Altar A man must bring an undefiled spirit if he will pray he must work his heart to sorrow and resolution to amend his late sins for he cannot be welcome into Gods presence that is not cleansed from his wickedness or hateth to be reformed we must be pure if we will come into Gods presence 3. Prayer to God for his blessing must be prefixed to all religious services for our better inabling thereto for of our selves we can do nothing all our sufficiency comes from him who hath promised to hear us when we pray and to grant our petitions so that without seeking a blessing we cannot expect to finde it and therefore the Apostlē saith that all things are sanctified unto us by prayer even exercises of Religion the Word the Sacraments and the like yea and Prayer too by praying God first for his Spirit of Prayer Therefore he that will serve God aright must first crave his help and grace to serve him The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come and of our vileness baseness unworthiness to come before him that so we may be rightly affected with the regard of him Levit. 26. 2. So Cornelius saith that he and the rest were all there before God to hear what Peter should say unto them they had considered with themselves that God came to speak unto them and that they came to hear him for in what service we do not make account that we have to deal with the Lord our God and Maker and do not put our selves in minde what a one he is we shall not carry our selves aright towards him Abraham said he was dust and ashes when he prayed to God therefore the Lord hath set down a Preface before the Lords Prayer acquainting us what a one God is because by the thinking of him and striving to bring our hearts to conceive of him as such a one we should be better fitted to make the requests and supplications following the heart then must put it self in minde what it goes about and to whom it tenders a service I come before the Lord Almighty that hath my soul in his hand to hear him speak to me or to speak to him I draw near to the King of Heaven and Earth I present my self before his face let me frame my self so as befits his holy and all-searching eyes And this is the common preparation for our religious duties Now special preparation for special services follows to be spoken of that is to the Word to Prayer to the Sacraments and to a Vow For the Word The heart is to be framed to a resolution of obeying it in all things this is the honest and good heart whereof our Saviour makes mention in describing the good ground concerning this it is that our Lord saith again If you will do my will you shall know it This will give a man a good memory and a good judgement and the Lord to recompence this obedient resolution will become as he hath promised a Teacher to the humble so shall he be taught of God that comes with a firm purpose to be guided by God and that in all things Before you come to Church you should spend some time with your hearts to encline them and bow them to the testimonies of God and to say unto your selves I am going to hear what the Lord will say unto me seeing he is my Maker I will not harden my heart against him but I will be ready to know what he teacheth and not gainsay any thing that shall to my conscience appear truth and I will undoubtedly yeeld to that I know in practice for it is the word of him that is Lord of the spirits of all flesh then will the Word be powerful to make us able when we resolve before whatever it be to be willing 2. Before Prayer a threefold consideration is necessary of our special wants and sins and benefits that we may accordingly mention them in our Prayers The Lord hath promised he will grant us whatsoever we shall ask we must bethink our selves therefore what be those things that for our present estate we do stand in need of What sins had need to be pardoned and healed what benefits continued or new given and what we have already to give thanks for that we may with more earnestness pray when we know for what we will pray In the next place we must consider of Gods gracious promises that he hath made unto us to help and of his exceeding mercy goodness and power by which we are sure he is able and willing to help even of those Excellencies of God which the title Our Father which art in Heaven doth offer unto our consideration but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants Thirdly For the Sacraments the special preparation is 1. By examining and judging our selves as the Apostle speaks that is a more narrow and diligent search for our estate and for our particular offences if we have forgotten any if through carelesnesse or guile we have let passe the sight and acknowledgment of any that now the old leaven may be cast out So saith the Apostle Examine your selves and again If we would judge our selves God would not judge us 2. We must labour to get a good appetite to this spiritual food to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there God cals all that thirst to come and eat As a good stomack is a necessary preparation to our natural meals so to these spiritual meals is a good desire and longing for the grace there offered remission of sinnes past and power to live more blamelesly and holily hereafter Then when a man hath by special examination and judging himself found out his faults and humbled himself for them and also hath brought his heart to long for Christ Jesus to be his Saviour and to save him from the punishment and power of them by his body and bloud he is now fit to come to the Lords Table 3 He must meditate on Christs sufferings Lastly For a vow because this is a very solemn bond betwixt God and us I speak it not of imposed vows but assumed wherein we enter it behoves us very carefully to weigh the nature of the thing and our sufficiency for the same that we may not be rash with our lips to speak before our Maker which is principally spoken of vowing by Salomon for better not vow then not perform for want of which care many men have so intangled themselves as their vows have been occasion of exceeding much misery unto them as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought for can any man imagine that the newly reformed Church of Israel at that time after so
God with Flute and Harp they think is moral and binds in respect of the thing it self and warrants in respect of the manner Musick say they is a natural help to devotion which doth not further it by any mystical signification but by a proper and natural operation and therefore is not a typical Ceremony Nature it self and God have fitted it to accompany a holy Song Paul bids us edifie our selves in Psalms and a Psalme is a Song upon an instrument Not only Dr Ames opposeth it but Aquinas Rivet Zanchius Zepperus Altingius and others dislike of Organs and such like Musick in Churches and they do generally rather hinder edification CHAP. IV. Of Prayer IT is a calling upon God in the name of Christ with the heart and sometimes with the voice according to his will for our selves and others Or It is a calling upon God in the name of Christ with Petitions and Thanksgivings joyned with confessions of sinne and deprecations of punishment Or thus Prayer is a lifting up of the heart to God our Father in the name and mediation of Christ through the Spirit whereby we desire the good things he hath promised in his Word and according to his will First It is a lifting up of the heart to God by way of desire and this is represented by those natural gestures of lifting up the hands and eyes to heaven See Lam. 3. 41. Psal. 25. 1. To thee O Lord do I lift up my soul. Which phrase implieth 1. That the soul is sluggish and pressing downward for sensible helps 2. It denotes confidence a heavenly temper It is not your eyes voice or bodies lifted up but your hearts and spirits thy heart in prayer must be with God in heaven thy heart must beleeve lay hold on the promise To pray then is a difficult duty how hard is it to call off the heart from other things to get it united in prayer to seek the Lord with our whole hearts if there be distraction lazinesse or deadnesse we cannot say With my whole heart have I sought thee Secondly The object of prayer is only God Rom. 10. 14. faith and calling upon God are linked together as none but God is the object of faith so neither of prayer as it is the property of God to hear our prayers Psal. 65. 1 2. so invocation is a worship proper to him alone therefore the Papists prayers to Saints Angels and the Virgin Mary are sinful since prayer is a divine religious worship and so may be given to none but God himself All worship is prerogative and a flower Of his rich Crown from whom lies no appeal At the last hour Therefore we dare not from his Garland steal To make a Posie for inferiour power Herberts Poems the Church To pray to one supposeth in him two things 1. Omniscience knowledge of all hearts of all our wants desires and groanings 2. Omnipotence power in his own hand to help and these are peculiar to God alone Psal. 65. 2. 1 Kings 8. 39. M. Lyf Princip of faith and a good consc c. 42. Therefore our Saviour when he informs us how we should pray he bids us say Our Father Luk. 11. 2. Rom. 8. We cry Abba Father it is a familiar intercourse between God and the soul. Thirdly All our prayers must be made in the name of Christ Iohn 14. 13. 16. 23 24. Themistocles when the King was displeased brought his Sonne in his arms there is no immediate fellowship with God As God and man are at variance Christ is Medium reconciliationis as reconciled he is Medium communionis Ephes. 3. 12. The Father is the ultimate object of our faith and hope Christ the intermediate by whom we come to God Iohn 15. 16. The Priest only in the Law burnt incense to God Exod. 30. Revel 5. 3. See chap. 8. 3. by the incense our prayers are shadowed out and figured Psal. 141. 2. the Sacrifice was to be brought to the Priest and to be offered by his hands Levit. 17. 3 4. We must pray to the Father through the Son by the holy Ghost Deus oratur à nobis Deus orat in nobis Deus orat pro nobis Some say the prayers of Gods people are not only to be directed unto God but Christ as Mediator Luke 11. 5. Mat. 15. Iesus thou Sonne of David not Son of God afterwards she cries Lord help me all the Petitions in the Canticles they say are directed to Christ as the Churches husband They give these reasons for their opinion 1. We ought to beleeve in Christ as Mediator Ioh. 14. 1. See Rom. 3. 25. therefore we ought to pray unto him as Mediator The worship of all the reasonable creatures is appointed to him Heb. 1. 6. 8. The Saints have directed their prayers to him 1. Before his Incarnation Abraham Gen. 18. Iacob Gen. 32. 24. 2. In the dayes of his flesh the woman of Canaan Matth. 15. 22. the thief on the Crosse. 3. Since his Ascension into heaven Acts 7. 51. There is a double Object of worship 1. Materiale whole Christ God man in one Person Heb. 1. 6. 2. Formale the God head of Christ when we pray to him we pray to his Person but the ultimate and proper object of our prayers is the Divine Nature 1. In all our duties we are to take in the whole object of faith Iohn 14. 1. 2. This is the right way of honouring the Father according to the plot of the Gospel Iohn 14. 13. 5. 23. 3. This is the onely way to come to the Father to obtain any mercy of him Iohn 14. 6. 6. 57. 4. This answers the grand design of the Gospel that each Person of the Trinity may be glorified with a distinct glory In him onely we are accepted 1 Pet. 2. 5. We need no other Mediators nor Intercessours They who pray to God without a Mediator as Pagans or in the name of any other Mediator but Christ as Papists pray not aright We bear a natural reverence to God we must honour Christ also Iohn 5. 23. put up our requests into Christs hand that he may commend them to his Father and look for all supplies of grace to be dispensed in and through him Ephes. 2. 18. and 3. 12. Rom. 5. 2. In which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It properly signifies a manuduction or leading by the hand The Israelites under the Law were tied to pray either in the Tabernacle and Temple Deut. 12. 5 14. Psal. 99. 6. or else towards the same 2 Chron. 7. 38. 1 Kings 8. 44 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place being but ceremonial is abolished For that one place of prayer and Sacrifice was a type of Christ Jesus the alone Altar and the praying in or towards the same did figure out thus much that only in the mediation of Jesus Christ
we are to call upon the Lord. B. Down of Prayer ch 28. There is a two-fold form of prayer 1. Accidental a form of words this may be various 2. Essential in the name of Christ Iohn 16. 23. Col. 3. 17. Fourthly By the Spirit of God Rom. 8. 15. 26. he helps us to call Abba Father Ephes 6. 18. Iude v. 20. See Zech. 12. 10. 1 Cor. 14. 15. 1. In regard of our natural estate we have no ability to pray 2 Cor. 3. 5. 2. In our regenerate estate we are no longer able to do any good thing then the Spirit helpeth and assisteth us Phil. 1. 6. 3. Our prayer will not be acceptable to God except it come from his Spirit Rom. 8. 27. Fifthly Whereby we desire those good things he hath promised in his Word Some things we are specially to pray for for things of our souls Matth. 6. 33. that we may be more holy and heavenly and enjoy more communion with God For the Church Pray for the peace of Ierusalem Psal. 51. 18. For the propagation of the Gospel this is one main thing in that Petition Thy Kingdome come Col. 4. 3. Sixthly According to his will 1 Iohn 5. 14. The Incense was made exactly according to Gods will Exod. 30. 34 35. The matter of our prayers or things asked must be according to Gods will for the glory of God Mat. 6. 9 10. for the good of our selves and others One must ask things Temporal alone conditionally as our Saviour If it be possible yet not my will and things Spiritual simply but in both one must refer himself to the wisdome of God for the time means and measure of granting his desires Secondly For the manner and end of ones asking one must ask 1. Faithfully striving to bring his soul to a certain and firm perswasion that he shall be heard in due time Iam. 1 6. Let him ask in faith and whensoever you pray believe think on that place Psal. 65. 2 3. hence an Infidel cannot pray because he hath no faith as this is strong or weak so prayer is more or lesse successfull We must acknowledge 1. That God is and that he is a rewarder of those which seek him 2. That he will grant our requests notwithstanding our sins and this is the faith chiefly meant as appears in that St Iames saies He upbraids not and so in the woman of Canaan 2. Fervently Iam. 5. 16. The effectual fervent prayer of a righteous man prevaileth much It is called a pouring out of the heart as if the whole soul were breathed out in desire to God and a crying Exod. 8. 12. 1 Sam. 7. 9. Job 30. 28. Matth. 15. 22. Psal. 22. 2. 18. 6. 28. 1. 55. 17. 8 8 13. 130. 1. Jon. 2. 2. Wrestling with God Gen. 32. 24. Striving Rom. 15. 30. Renting the heart Joel 2. 13. A groaning in Spirit Rom. 2. 6. 3. Constantly and continually Ephes. 6. Pray alwayes 1 Thess. 5. 17. Pray continually when occasion and duty requires as that was called a continual Sacrifice which was twice a day 4. Purely 1 Pet. 1. 22. The prayer of the wicked is an abomination to the Lord. He hears not sinners Heb. 10. 22. Revel 5. 8. Pure heart and hand Iob 22. 26. 1 Tim. 2. 8. 5. Sincerely with respect more of Gods glory then a mans own satisfaction Psal. 145. 18. 17. 1. 6. With an united heart 1 Cor. 7. We must attend upon the Lord without distraction and we must be sober and watch unto prayer intimating that there are many enemies against it 7. With a quiet submissive spirit as our Saviour Not my will but thy will you must not prescribe God what and when he shall do but pray and then resign up your selves to be guided and governed by him 8. Reverently and humbly Psal. 2. 11. 5. 7. 9. 12. 10. 17. 34. 18. 51. 17. 2 Chron. 7. 14. so did David 2 Sam. 7. 18. Dan. 9. 8. Abraham Gen. 18. 27. Iacob Gen. 32. 10. Paul 1 Tim. 1. 15. the Publican Luke 15. We may from hence observe the imperfections and defects that are to be found in our prayers all which may be brought to two heads 1. Omission of the Duty 2. Failing in performance Of the first Not only a total omission when one doth not pray at all for a long time together is a fault but the not being so frequent in it as we ought to be and as leisure and occasion doth require Iob 15. 4. Isa. 43. 22. We should pray continually we should be ever ready for this work upon every opportunity but we many times neglect it when we have time enough and cause enough and helps enough yet out of a meer indisposition to so gracious a work we let it passe and slip it over even because we want will Secondly The faults in performing this duty are of two kinds 1. Some such as do so totally blemish and corrupt our prayers as to make them loathsome to God and these are in respect 1. Of the persons which have an interest in prayer 2. Of the prayer it self There are three persons interessed in this duty 1. He to whom prayer is made 2. He in whose name it is made 3. He by whom it is made Failing in these marre the prayers quite First If one pray to any other but the true God his prayer is sinne he gives Gods glory to another thing and is a grievous Idolater because as Paul saith Gal. 4. 8. He doth service to that thing which by nature is not God prayer is a service which God cals for to himself if we leave him the fountain of living water and go to cisâ—erns that can hold no water we displease him exceedingly Thou art a God that hearest prayers to thee shall all flesh come so that if we go to any other we do manifestly break his Commandment and dishonour him It is to no purpose how we mince the matter with distinctions and say We pray to other things not as the chief authors of the good we ask but as intercessors for it to him For if we go to them so in way of praying we doubt of his goodnesse and mercy give them his honour to be a hearer of prayers Indeed we may request one anothers prayers God allowes us that but we may not pray to them the Church of Rome therefore offends against the object of worship in praying to Saints and Angels Secondly If we pray in any other name but Christs our prayer is loathsome There must be but one Mediator as there is but one God If men make distinctions of Mediators saying some be of Expiation some of Intercession yet the Scripture makes no such distinction one Mediator as one God Expiation and Intercession are not distinct offices making two kinds of Intercessors but distinct parts of one Mediatorship A Mediator must make Expiation and Intercession after
and he that cannot do both must do neither Christ saith No man can come to the Father but by him and saith If you ask any thing in my name you shall have it he never sendeth to any other name nor maketh any such promise and the Apostle saith By him let us offer to God the Sacrifice of praise and therefore also of prayer therefore the prayers of all Romanists which do offer up their services in another name are altogether abominable to God Thirdly If the person praying be an impenitent sinner a man that hath not turned to God by repentance but doth proceed to allow and serve sin in himself his prayer is abominable to God for it is plainly said The prayer of the wicked is an abomination to God and what hast thou to do to take my name into thy lips and hatest to be reformed All that an impenitent man doth is loathsome if he pray not he sins because he omits a duty if he pray he sins his prayer is defiled with his sins so that till a man truly repent he cannot pray acceptably These are faults in respect of the three Persons interessed in prayer which do abolish prayer and turn it into sin Some other there be in respect of the frame of the prayer it self 1. For Matter 2. For Manner 3. For End of praying First For Matter if one either ask or give thanks for things simply sinfull and unlawfull as if a thief pray to God to speed him in his theft or give thanks for the successe he hath had in it or the like this is manifestly to offer a dead polluted and defiled thing upon Gods Altar Such prayers must needs be abominable to God and they seek to make him partake with mens sins Secondly For Manner when one asketh meerly with the lip and tongue for they worship God in vain that draw near to him with the lip and the heart is farre from him as the Prophet chargeth the people To tender to God a meer sound of words as if he were pleased with breath when one taketh no care to understand the words and to have his heart affected with them this is to mock God not to serve him We are commanded to draw near to the throne of grace with a true heart Heb. 10. 22. He saith My sonne give me thy heart that being not offered to him all is loathsome wherefore mumbling over of words not at all understood and to which the heart cannot be joined such as are the common Devotions of the Church of Rome is a sinning against God not a serving of him Lastly Prayers made to wrong Ends are odious Acts 8. 19. Iames 4. 3. For example he that prayes onely to be seen of men and hath none other drift in his prayer but to win applause and commendation of men he hath his reward God loathes him The end of prayer is not to win praise of men but to humble our selves before God When we pray for spiritual blessings to be eased our desires in asking should suit with Gods ends in giving Ephes. 1. 6. We should desire these things viz. pardon of sinne grace and salvation that God may be glorified by them When we desire outward protection and provision meerly that we may live more comfortably Agur had an eye to Gods glorie still in his requests Prov. 30. 8 9. Another ill end is to satisfie Gods justice or to deserve heaven or the like this is like them that said Shall I give my seed for my sinne this is to put Christ out of office and offer strange incense to God If all must be put up in the name of Christ then sure we must not dream of satisfying or meriting by prayers Prayers must be humble but they are proud when we dare conceit such worth in them as to satisfie Gods justice for sinne or to deserve heaven Whosoever prayes so his prayer must needs be abominable to God These be the things which utterly spoil prayer there are some other things which do somewhat blemish and fully this dutie as it were but make it not wholly displeasing if they be observed with humiliation and trusting upon the intercession of Christ for acceptance These are brought to three heads 1. In respect of entrance into prayer 2. In respect of continuance in it 3. In respect of the frame of the prayer it self First There are two faults in regard of the entrance into prayer The one backwardnesse dulnesse aversnesse when one hath no inclination to it doth it against the hair and puts it off still and is manifestly unwilling to it If God loves a chearful giver surely then a man that comes to prayer willingly This likely ariseth from some guiltinesse or unbelief or estrangement from God he draws not near with confidence that is so backward and loth to come to it Another fault in entring is to come rashly before God forbidden by Salomon Be not rash with thy mouth neither let thine heart be hasty to utter a thing before God Eccles. 5. 2. when men rush into Gods presence without any consideration of Gods greatnesse and their own basenesse without any endeavour before at least with some few short thoughts such as the time and occasion will permit then he doth not declare a due esteem of God as if a man would break into the chamber of his Prince without knocking or using some means to make a fit entrance for though God be ever equally at leisure yet we cannot be fit without some preparing of our hearts by some preconsideration of him For continuance of prayer there are two faults First When one is even weary of prayer tired with it and is even at a non-plus knows not how to go forward nor what to say next to God no not so much as to sigh groan and crie to God sometime abundance of desire hinders the orderly placing of words this is no sinne in solitary devotions sometimes a kinde of negligence and indisposition causeth that a man is at an end before he begin and hath no heart to proceed this comes from deadnesse of spirit and shews senslesnesse of our state hardnesse of heart and unbelief and customarinesse and cannot but be a great fault Another fault is chiefly in publick prayer when a man goes beyond the limits of time and by an unseasonable length of prayer thrusts out other occasions to the hinderance of himself or others overlong praying specially with others and with our selves out of season when other occasions require us is a fault and this is often but a spirit of carnal devotion by which the Devil seeketh to bring prayer in disgrace Indeed when a man hath fitted his occasions then if with our Saviour he spend the night in prayer he doth well but all unseasonable length is blame-worthy Now for the frame of the prayer it self one may offend in the matter and manner There are four faults for matter of prayer 1. When one is very much still in
petitions and hath but few and short thanks we should pour forth supplications with thanksgiving and in all things give thanks when the parts of prayer have not some proportion it is like an ill spunne thred too great in one place too little in another it shews too much seeking our selves in prayer The second fault is when our prayers be almost altogether for temporal things Corn wine forgetting the more excellent grace holinesse yea much more for pardon of sinne then grace to mend a plain fruit of carnal love to our selves and carnal seeking of our selves The third when one asketh things without due warrant prayes God to kill him to end his daies it differs from asking things simply sinfull Some things are not so fit for us when we beg them as that I may be speedily delivered out of this crosse or the like a weaknesse no doubt arising from want of due stooping to God 4. Asking we know not what begging what we our selves do not well understand as the sons of Zebedee did These are great blots to prayer For manner there are also four faults First Inattentivenesse when a mans heart is through carelesnesse and want of bending his minde to the work in hand carried away to other things Orantis quasi non orantis inania vota Sic audit quasi non audiat illa Deus Owenus in Epig. There is a double distraction one forced and compelled either by outward occasions of noises or the like or by inward oppositions through terrible and violent suggestions of Satan these are not sins if resisted there are some distractions that have a kinde of voluntarinesse in them when a man suffers his thoughts to wander from the thing in hand out of a kinde of negligence and not striving to bend his minde to the work and so perhaps even drops asleep as Peter did when Christ bid him Watch. This is a great weaknesse and he cals on God but with half a heart that prayes so Another fault in prayer is coldnesse heavinesse dulnesse customarinesse when one prayeth indeed and useth good words but without any power of affection he is not warm nor zealous he praies not fervently this causeth suits to be denied and if one stirre not up himself will end in prayerlesnesse and often makes one ready to fall asleep yea the minde may be thus chill when in publick prayer a man may seem zealous here is a Sacrifice without fire A third fault is doubting in our asking when we ask but hold not fast a desire to be perswaded of Gods gracious acceptance and his will to hear us Such a â—easure of doubting as makes a man give over praying and be very inconstant in it doth cause prayers to do no good but doubting resisted so that a man continues to pray still though it cut not off the fruit of our prayers yet it is a weaknesse We ought to lift up pure hands to God without wrath and doubting as St Paul tels us 1 Tim. without giving our hearts leave to be carried away with contrary discourses Lastly Irreverent behaviour of body or minde is a great fault when the heart hath lost the apprehension of Gods greatnesse and excellencie and the body is loose and unmannerly wandring eyes gazing hither or thither leaning this way if the minde forget God the body will too this is a very slighting of God Christ praying fell on his knees and lift up his eies to heaven The heart should be kept in such an apprehension of God as even to have a fear in it least it should offend him any way and that will keep every part of the bodie in tune but when the heart hath let the consideration of his presence go then the bodie is strait out of frame There are some more failings in regard of our carriage after praier A man hath not done all his businesse about praying when he hath said Amen Some thing more is to be done which so much as he faileth of so many faults there be that need pardon The first fault after praier is neglecting to wait and to mark the speed which we have in praying as if praier were alone a dutie and not a means of attaining things from God as if we had alone a commandment to pray and not a promise to be heard This not waiting on God and observing how we speed whether we be heard or not hinders us much of the successe of our praiers shews much formalitie in our praiers and little fervencie David praied and looked up and the Church hearkned what God would say to his people As David saith He lifted up his eyes to God as the hand-maiden to her mistresse We do not so idly present our petitions unto Governours and Rulers 2. Conceitednesse of our praiers if we think we have done them in any thing a good manner This is a fault common to praier with other holy duties we are apt to think highly of our selves but as that knowledge which puffeth up proveth that a man knows nothing as he ought to know so that praier which puffeth up proveth that he hath not praied as he ought to pray Praier should be an humbling of our selves before God if it make us lift up our selves specially with thoughts of comparing our selves with others by which we depresse them then we do not pray so well as we should have done Another fault is to be discouraged in respect of our wants in praying and for want of successe to our praiers When we conclude as good not pray at all as in this poor weak manner that we do and we have so long and so long praied and therefore not having been heard for such a space we lose our labour in praying and shall not be heard This is because we consider not of Gods wisdome and mercie nor of the intercession of Christ. We should be humbled but not made heartlesse by our own weaknesses or by Gods deferring It was the Churches fault to think God had cast her off because she was not heard so soon as she would Another fault is forgetting to return thanks at least often and earnestly enough for those special benefits which have been granted unto our praiers The fault noted in the ten Lepers of whom our Saviour speaketh Ten are made whole but where are the nine none is returned to glorifie God but this stranger What we have earnestly and often asked if we do but seldome and slightly give thanks for we shew that we seek our selves too much in praying and the glorie of God too little this is a failing in our praiers and may be an hinderance at least to our speedy attaining of our suits afterwards Three Corollaries from the defects of our praiers 1. To teach us the vanitie of the Popish Church which put praiers and such a multitude and number of them upon men by way of a penance by which they must satisfie Gods justice for their sins and by which they must deserve and merit grace
and salvation How can our praiers satisfie for others faults seeing themselves are defective and faultie many waies and how can that deserve heaven which when God heareth he must forgive or else it will be hard with him that makes it What a madnesse is this that when we have the satisfaction and merits of Christ we should not be satisfied therewithall but should thrust our own most imperfect services into that room Let us pray let us fast let us give alms let us do good works in obedience to God in assured faith of obtaining his promises and being more then abundantly requited for our service But what should this proud fancie of merit and satisfaction be added to our praiers Why will we not suffer our selves to be made to see the weaknesse and frailties of our best services why should we stand upon such terms with God as to think rather to satisfie him and earn of him then to receive things that be good of his free favour in Christ and to attain pardon of things that be sinful for his meer mercie sake in the mediation of his Sonne and for his satisfaction sake which he hath made Woe unto them that seek to draw Gods people from resting wholly upon Christs merits and satisfaction to rest in part upon their own poor weak and many waies defective services which further then they be washed with the bloud of Christ must needs be unacceptable much more then when they are offered to such an intent as would utterly marre them were they otherwise never so perfect What is if this be not to bring strange incense strange fire strange beasts and strange Sacrifices unto the Altar of God But thanks be to God that hath freed us from this amongst other errours of that Church by which they do cut off all possibility of salvation from those that continue to beleeve their lies For if any trust to the goodnesse of his own praiers or other services by them to satisfie Gods justice and to deserve heaven Lucifer himself shall as soon sinde favour as he continuing thus because he doth not seek to be found in Christ but in himself and because as yet he is not poor in spirit nor broken nor contrite nor heavy laden and so not capable of Christ. But secondly let Gods people learn to apply themselves to the work of praying with very great diligence and careful observing of themselves to prevent as much â—s may be those many defects whereto they are subject and those many faults which they are apt to commit If we set our selves with the best diligence we can to call on the name of God we shall not escape some nay many faults but if we fall to make roving praiers as it were looking to nothing but the bare deed done and thinking all is well if a few words be said over and if so much time be spent in uttering some good speeches O how much sinne will this ill carriage bring upon us Let us therefore in praying pray that is pray with all earnest and heedfull observation of our selves yea let us not think our selves sufficient to make our own praiers but let us humbly beseech the Lord to assist us with his Spirit of praier without which we cannot pray as we ought in any sort To pray as one ought to pray is a difficult a hard a painful work It requireth the whole man and the greatest labour and even more then a man No wit no learning no good parts will suffice to make a good praier unlesse we have the Spirit of praier poured upon us from above If praier were only a framing and composing of words handsomly together and pronouncing them distinctly and fully it were an easie matter to pray but the affections of the soul must be set in a good frame as well as the words The eye must see God the heart must stoop to him the whole man must be made sensible of his presence a man must conferre with his maker lift up his soul to God pour forth his heart before him and he knows not himself that knows not this to be more then he can do of himself Wherefore we must not only take great heed to our selves when we come to pray but we must even trust upon God and call upon him for the assistance of his Spirit to help our infirmities or else our praiers will not be such as may give us comfort Thirdly This should teach poor Saints not to be discouraged at the manifold failings of their praiers but alone to be humbled It is one of the faults accompanying praiers to be made heartlesse thereby 1 King 8. 30. Salomon requests of God not alone to hear but when he heareth to pardon God will pardon and passe by all those weaknesses of our praiers which we labour to see and are carefull to resist and bewail and cast our selves upon Christ for acceptation of If we should finde our selves never so much assisted in praying so that we could scarce say what it were that we ought to blame yet if we do trust to our praiers and their worth God cannot be well-pleased with them for he is not well-pleased but in Christ. On the other side if we can renounce our selves though our praiers have many weaknesses those praiers shall be heard because those faults in Christ shall be forgiven Christ is our Mediator and Intercessor and he sits at his Fathers right-hand by the sweet Incense of his merits as a thing most acceptable to God to do away the rank smell of our carnalnesse which shews it self in praying We are therefore to trust on him stay in him rest in his supplications and intercessions This thing which Salomon praied for he the true Salomon hath praied for and will procure Wherefore be not heartlesse and make not any such perverse conclusion Surely these Petitions cannot be heard cannot be regarded Consider them in themselves they cannot consider them as they are perfumed with the incense of Christs intercession they cannot but prevail Christs intercession doth not make our services meritorious that were to put them into the room of his own righteousnesse which he never intended to do but he makes them as effectual and available even as if they were meritorious because in him all their faults are pardoned Therefore do not suffer thy soul to give it self a denial and to pronounce against it self a rejection of thy sutes but flee to Christs intercession then thou shalt be heard and forgiven But especially take heed your discouragement go not to such an extremity as to make you resolve not to pray because you cannot pray well There be some things sinful for matter these we must not do for feaâ— of sinning against God there be some things sinful in regard of manner and other circumstances those we must do as well as we can and not omit altogether for fear of doing them amisse Better a great deal offend through failing in good things then by
is truly and properly eternal therefore Immutable for he is truly eternal who is always the same without beginning change or end 4. If God should change then either he must change for the better and then he was not best and perfect before or for the worse and then he is not best now If he should be changed it must be from some other thing stronger then himself and there is none such Nothing without him can change him because he is omnipotent and nothing within him for there is no ignorance in his minde inconstancy in his will nor impotency in his power Object God doth repent Gen. 6. 6. 1 Sam. 15. 11. 2 Sam. 24. 16. Psal. 135. 14. Ier. 26. 13. 18. 8. to repent imports a change Answ. God is not said properly to repent but after the manner of men not affectivè but effectivè God doth that which men use to do when they repent they forbear to do what they have done and do the contrary change their actions Gods repenting of the evil in those places is a putting on a resolution not to do the evil he had threatned or not to persist in doing that which he had begun to do There is a change in the creature but no change in God either in respect of his nature or decree therefore in other places it is said he doth not repent that is not change or alter his minde God wills a change but changeth not his will The change is in us not God as houses and trees seem to move to them which are in a Ship but the Ship moves and they stand firm One may with the same will continuing immutable saith Aquinas will that now this thing be done and after the contrary but the will should be changed if one began to will what he willed not before Object God promiseth and threatneth some things which come not to pass Answ. Those threatnings and promises were not absolute but conditional and howsoever the condition was uncertain in respect of men yet it was most certain in respect of God His promises are made with condition of faith and obedience Deut. 28. 13. and his threatnings with an exception of conversion and repentance Psal. 7. 2. Object God is reconciled with men with whom he was offended before Answ. The object is changed God is still the same as the Sun which was troublesom to sore eyes is pleasant to them being healed the Sun here is not changed but their eyes Object Why are Prayers or means if God be Immutable why do I pray or hear Answ. God Immutably wills both the end and the means and therefore as he wills thy pardon so he wills thy prayer Object God created the world and so Christ was incarnate and made man now he that was made something he was not before or did make something he made not before seems to be changed He is a man he was not so once he is a Creator he was not so from eternity Answ. Christ did onely assume and take to himself an humane nature he was not changed into it Creation is nothing but Gods will from eternity that the world should exist in time so that the creature hath something now which it had not before but Gods will hath not God is not changed any way though he change his actions according to his good pleasure 1. This is terrible to wicked men God is unchangeable which hath threatned to curse them and bring destruction upon them they must change or else there is no repealing of the curse The wicked hope he will change the godly fear he will change 2. It comforts the godly to whom he hath made many promises Numb 23. 23. Heb. 13. 5. He is constant and will perform them He told Adam That the Seed of the woman should break the Serpents head He was long but sure for it was fulfilled at last His Covenant is everlasting Isa. 55. 3. I am God and change not therefore you are not consumed Mal. 3. 6. we should labor for Gods love it is a free hold and like himself Immutable whom he loves once he loves for ever Gods people shall never fall from Grace never be wholly overcome of Temptations 3. We should imitate Gods Immutability in a gracious way be constant in our love to God and men in our promises and good purposes as the Martyr said Rawlins you left me and Rawlins you finde me we should pray for the establishment of our faith and patience 4. We should admire the glorious nature of God for what an Infinite glorious God must he be which hath had all that happiness and glory from eternity 2. Worship the true God because he is immutable and we shall be so hereafter being made most like to him Psal. 102. 27. 5. It confutes the Eutichians and Ubiquitaries which held That the God-head became flesh Can a Spirit be a body and both visible and invisible CHAP. VI. That GOD is Great in his Nature Works Authority a necessary Essence Independent wholly One. GOd is exceeding Great 1 Kings 8. 42. 2 Sam. 7. 22. Psal. 95. 3. and 96. 4. and 99. 2 3. and 145. 3. Tit. 213. God is great and greatly to be praised and who is so great as our God He is great 1. In his Nature and Essence 2. In his Works 3. In his Authority His name is Great Ier. 10. 6 11. Iosh. 7. 9. his power is Great Psal. 147. 5. his acts are great Psal. 111. 1. his judgements are great Exod. 7. 4. he is great in counsel Ie r. 32. 19. and mighty works Deut. 32. 4. There is a double Greatness 1. Of quantity or bulk and that is an attribute of a body by which it hath very large bodily dimensions as a mountain is a great substance the Sun a great body and this cannot be found in God who is not a body but an Immaterial Essence 2. Of Perfection Worth and vertue and that is abundance of all excellencies and largeness of whatsoever makes to perfection of being and this is in God He is so perfect every way that he stands in need of nothing God is absolutely and simply perfect because he hath all things which are to be desired for the chiefest felicity He is perfect 1. In the highest degree of perfection simply without any respect or comparison 2. He is perfect in all kindes 1 Iohn 1. 5. Iohn saith he is light in which there is no darkness that is Perfect and pure without the least mixture of the contrary the author and cause of all perfections in all the creatures they are all in him but more perfectly and in a perfecter manner God is most absolutely perfect Iob 22. 2. Psal. 16. 2. Matth. 5. 48. The words in Scripture attributed to God which signifie this are 1. Schaddai which is as much as One sufficient to help himself or one that gives nourishment to all other things and
punisheth the sins of the Elect in his own Son when he was made sin he was made a curse 4. How small sins have been punished The Angels for one aspiring thought were cast into hell Uzza struck dead for touching the Ark fifty thousand Bethshemites for looking into it Mr. Peacock felt a hell in his conscience for eating too much at one meal 5. The appointing of everlasting torments We should hate sin for God hateth it and that with the greatest hatred even as hell it self Rom. 129. Sin is the first principal and most immediate object of hatred Paul mentioning divers evils saith God forbid I hate vain thoughts saith David our affections must be conformable to Gods He hateth nothing simply but sin and sinners for sinnes sake 2. Sin is as most injurious to God so most hurtful to man therefore it is in it self most hateful The ground of hatred of any thing is the contrariety of it to our welfare as we hate wild fierce and raging beasts for their mischievousnesse Toades and Serpents for their poysonfulness which is a strong enemy to life and health Sin is the most mischievous and harmful thing in the world Just hatred is general of whole kindes as we hate all Serpents so we should all sins Means to hate sin 1. Pray to God that his Spirit may rule and order our affections and set the same against evil 2. Exercise our selves in meditating of the infinite torments of hell which sin deserveth and the fearful threats denounced against it in the word of God of all sorts of evils 3. We should labor to get out of our natural estate for the unregenerate man hates God Psal. 81. 15. Rom. 1. 30. Christ Iohn 7. 7. and good men eo nomine as Cain did Abel 1 Iohn 3. 10 12. they hate Gods ways and Ordinances Prov. 1. 22 29. This hatred is 1. Causelesse Psa. 69. 44. 2 Intire without any mixture of love 3. Violent Psal. 53. 3. 4. Irreconcilable Gen. 3. 15. CHAP. IX Of the Affections of Anger and Clemency given to God Metaphorically OTher affections which are given to God metaphorically and by an Anthropopathy are 1. Anger and its contrary complacency or gentlenesse which are improperly in God for he is neither pleased nor displeased neither can a sudden either pertubation or tranquillity agree to God but by these the actions of God are declared which are such as those of offended and pleased men are wont to be viz. God by an eternal and constant act of his will approves obedience and the purity of the creature and witnesseth that by some sign of his favour but abhors the iniquity and sin of the same creature and shews the same by inflicting a punishment not lesse severe but far more just then men are wont to do when they are hot with anger Exod 32. 10. Now therefore let me alone that my wrath may wax hot against them and that I may consume them and I will make of thee a great Nation Gods Anger is an excellency of his own Essence by which it is so displeased with sin as it is inclined to punish the sinner or a setled and unchangeable resolution to punish sinners according to their sins God is greatly moved to anger against all impenitent sinners especially the unjust enemies of his people Rom. 1. 18. and 2. 8 9. 1 Cor. 10. 22. Ephes. 5. 6. and Col. 3. 6. Deut. 32. 21. Psal. 106. 40 because such wrong God He cannot be hurt for that were a weaknesse but he may be wronged for that is no weaknesse but a fruit of excellency seeing nothing is more subject to be wronged then an excellent thing or person for wrong is any behaviour to a person not suitable to his worth And the more worthy a person is the more easie it is to carry ones self unseemly Sin wrongs God 1. In his authority when a just and righteous Governor hath made just and right Laws then it is a wrong to his authority a denying and opposing of it to neglect dis-regard and infringe those Laws Sin is a transgressing of Gods Law and impenitent sin doing it in a very wilful manner with a kinde of carelesnesse and bold dis-respect of the Law-maker God should not have shewed himself wise just good careful of mankinde that is to say of his own work if he had not made his Law for it is a rule tending to guide man to order his life most fitly for that which was the main end of it the glory of his maker and that which was the subordinate end of it his own welfare 2. It wrongs him in his honor name and dignity it is a denying of his perfect wisdom and justice 3. In his goods abusing them 4. In his person sin being offensive to the purity of his holy person Lastly the opposing of Gods people wrongs him in those that are nearest him The properties of Gods anger 1. It is terrible He is called Bagnal Chemah the Lord of anger Nahum 1. 5. His wrath is infinite like himself Rom. 9. 22. if we consider it 1. In regard of its intension for God is called A consuming fire Heb. 12. 29. it pierceth the soul and the inmost part of the Spirit 2. In respect of its extension it comprehends in it all kindes of evil Corporeal Spiritual in life death after death it reacheth to Kingdoms as well as to particular persons or families to the posterity as well as to the present generation 3. In respect of duration it continueth to all eternity Iohn 3. 36. it is unquenchable fire 2. Irresistable compared to a whirlwind God is most wise of great and perfect understanding He is slow to anger never moved till there be great cause therefore he holds out in his anger Great persons inflict great punishments on those with whom they are displeased Object Fury is not in me Isa. 27. 4. Answ. Take fury for unjust undue and excessive anger which riseth too soon worketh too strong and continneth too long so it is not in God but a discreet and well advised motion against any offender by which one is moved to punish him according to his offence anger so taken is in him Anger wrath and rage or fury are sometimes promiscuously put one for another and sometimes distinguished Anger is a boyling of the blood about the heart causing a commotion of the spirits that are near Wrath is the manifestation of that inward distemper by looks gestures or actions tending to revenge but rage is the extremity of both the former Prov. 27. 4. This may humble and astonish impenitent sinners Hos. 8. 5. Psal. 90. 11. We must quench Gods wrath as men do fire at the first by casting in water and taking away the fewel by repentance and reformation pour out water 1 Sam. 7. 8. Ier. 4. 14. Psal. 6. 8. pray earnestly to him Zeph. 3 3. Moses by prayer turned away Gods hot anger from Aaron and
overcome it and he interprets it sinneth not as one who is of the devil his father all within him is not corrupted so that he makes sin his trade his custom and delight He cannot fall into the service of sin totally and finally Whether this seed of God be faith or the Word of God or the grace of Gods calling according to his purpose or the Spirit or any of these or all these it proveth our purpose that all is not fallen away then the man in whom it abideth cannot fall totally B. Carlton against Mountague Iohn 5. 24. Hath everlasting life it shall be as truly given him as if he had it already in possession St Austen hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every petition we pray for perseverance So then that prayer will uphold the doctrine of Perseverance as the articles of the Creed do generally that of Assurance Objections answered First If one degree of grace may fail why not another and so grace wholly decay Answ. Some say all the degrees of grace which a godly man obtains by trading with grace as a talent may be lost but the first stock which God gave him to trade withall called incorruptible seed the seed remaining cannot be lost He may be brought to the first stock that God gave him to trade withall Secondly We reade many examples in Scripture of forward disciples that seemed to be sanctified and fell Iudas an Apostle Dâ—mas and Alexander companions of Paul and Nicholas the Deacon Answ. These were only temporary beleevers not true converts Common graces may fail but not sanctifying Thirdly The Scripture speaks of those that denied the Lord that bought them 2 Pet. 2. 1. Answ. That text is the strongest for Apostacy he means bought in respect of externall profession and esteem Some say their services were bought not their persons Fourthly Others urge that place much Ezek 8. 21 24 25 26 27. This text saith Plaifere in his Apello Evangelium c. 16. by no evasion can be avoided if the comparison there between a righteous man and wicked be well observed for deny you any wise that a righteous man can turn away from his righteousnesse and dye and I will deny likewise that a wicked man can turn from his wickednesse and live and so we shall solvere Scripturas make void the holy Word of God if a supposition putteth nothing in the one it putteth nothing in the other if the wicked there whom the text speaks be truly and legally a wicked man then the righteous there is truly and evangelically a righteous man For legally righteous the Scripture knows but one If it be ever seen that a wicked man turns from his wickednesse and lives then it may as well be seen that a righteous man may turn from his righteousnesse and dye There are several Answers given to this Objection The Scripture here considers a man as of himself and what he is by his own power not what he is by a Covenant of grace which is only per accidens and ex hypothesi a meer extrinsecall and accidentall thing to a man Some say this place in Ezekiel is to be answered as Heb. 10. 38. If any man draw back my soul shall have no pleasure in him Such threatnings do not suppose that the regenerate and true beleevers shall ever fall away but are means to preserve them from it by filling their hearts with holy fear Luke 12. 4 5. Rom. 8. 13. Heb. 12. ult Gods promises do not make way to his threatnings but his threatnings make way to his promises God doth therefore threaten that he may not fulfill but doth therefore promise that he may fulfill Mr. Bridge on Rom. 4. 19. The scope of the place say some is to answer a most unjust calumny that the Jews in their Captivity cast upon God that he visited the iniquity of their fathers upon them thence they said the waies of God were not equal The Prophet clears the justice of God and tels them God punisheth no man for anothers sins of which he is not guilty God may inflict a temporall death on a righteous man and that in displeasure for falling from the degrees of his righteousnesse as on Moses and Iosiah Dr. Feately in his Pelagius redivivus gives three Answers to this place the last is That the Prophet speaketh here of actual righteousnesse which may be lost and is lost by the committing of any wilfull grievous sin against conscience not of habitual which cannot be lost Others say this place and that Ezek. 33. 11. only speak of the temporal destruction of Gods own people I delight not in your ruine as a tyrant that delights in cruelty or as an inexorable Judge Secondly These places only shew the possibility and acceptation of repentance not Gods inward purpose as a holy God he delights not in sin as a mercifull God he delights not in judgement Object 5. There are exhortations and threatnings that if you forsake God he will forsake you so David to Solomon and Take heed you lose not the things you have wrought watch stand fast Answ. The perseverance of Gods people is certain yet morall not physicall therefore exhortations admonitions and threatnings may well be used to stirre up Gods fear in them which is a means to make them hold out to the end Object 6. Those examples of David when he committed adultery and put Uriah to death and Peter when he so shamefully denied his Master are urged also to prove Apostacy Ans. But I may say of David and Peters faith and others that fell into enormous sins with Tertullian Caepit arescere sed non exaruit Mota fuit sed non amota concussa sed non excussa aut extincta The 51. Psalm and Christs prayer for Peter prove the same more fully See Dr. Prideaax his Ephesus Backsliding Mr. Robbinsons Essayes Observ. 6. The fals of eminent professors should make the people of God afraid Luke 17. 32. Rom. 11. 20. 1 Cor. 10. 11. Heb. 4. 1. 1 Cor. 7. 11. 2 Tim. 2. 18 19. God hath recorded the fals of his people 1. Ut ostendat infirmitatem nostram 2. Ut ostendat judicium suum Where there is a principle of grace a man will fear sin as the greatest evil Eccl. 9. 2. Pauls great fear was not to suffer but sin 2. The Saints finde by experience that there is the same corruption in themselves that in others Prov. 27. 19. Rom 3. 12 13 14. 3. Because they know themselves liable to the same temptations Neminem prorsus Dei gratia intentabilem facit Prosper 4. They are liable to the same desertions from God the Saints of God may fall into cursed opinions and very sinfull practises 2 Sam. 24. 1. 5. The greater the person is that fals and the more dreadfull the fall the greater ground of fear Neh. 13. 6. Matth. 7. 27. Rev. 9. 1 2. There are
1. When mens thoughts run after what they shall eat or drink Matth. 6. 25. When animus est in patinis Rom. 12. 13. 2. When we delight too much in it as Philoxenus who wisht he had a neck like a Crane that he might take the longer delight in swallowing of his meat and drink 3. When we feed securely Iude 12. are too much taken up with the creatures 2. More notorious 1. When men eat more then their stomacks will digest Prov. 23. 1 2. When they are too dainty nothing will down but what is delicious and costly as the rich man in the Gospel 3. When they eat and drink unseasonably as Isa. 12. 13. Amos 6. 1 2. when they eat one meal too hastily after another not allowing nature sufficient time for concoction and those that will be still tipling Helps against it 1. Reade hear and practise the word 2. Pray 3. Joyn fasting with prayer 4. Consider the bounty of the Lord in giving us good things and for what end viz. strength CHAP. XX. Of Lying Malice Murmuring Oppression LYING LYing is a voluntary uttering of that which is false against a mans knowledge and conscience with an intention to deceive see Proverbs 12. 19. 22. 13. 5. In respect of the end it is distinguished into perniciosum officiosum and jocosum a hurtfull officious and merry lie August in Enchirid. ad Laurent Aquinas 2ª 2ae quaest 110. Art 2. The end of a pernicious lie is to hurt of an officious lie to profit of a merry lie to delight We must not tell a lie for Gods glory Iob 13. 7. much lesse for to help my neighbour Officious lying is neither permitted nor approved in the word of God God threatens to destroy all those that speak leasing Psal. 5. 6. See Prov. 6. 16. Matth. 5. 37. Ephes. 4. 25. Col. 3. 9. Rev. 21. 27. 22. 15. The very Heathens themselves abhorred all lying Aristotle saith A lie is evil in it self and to be dispraised It is a great sin Reasons 1. The Law of God is against it the ninth Commandment and the Gospel Col. 3. 9. 2. It is against the nature of God the Father is the God of truth Iohn 17. 3. the Son is truth Iohn 14. 6. the holy Ghost is the Spirit of truth Iohn 16. 13. and the Word of God which is the word of truth Ephes. 1. 13. It makes us like the devil Iohn 8. 44. 3. It is against natural conscience a little childe will blush at a lye 4. It is basely esteemed of by all generous men they abhorre above all things the imputation of lying It was in great reproach among the Persians saith Brissonius 5. It is contrary to all civil society takes away all commerce betwixt man and man Mendax hoc lucratar ut cum vera dixerit ei non credatur it is the just reward of a lier not to be beleeved when he tels truth 6. Omnibus peccatis cooperatur Aug. It hath an influence on all sins Lying and stealing are joyned together Ephes. 4. 7. The punishment of it is great as we may see in Gehezi Ananias and Saphira Psal. 5. and often in the Proverbs the Lord abhorres it Rev. 21. 8. 22. 15. liars are joyned with great sinners See Isa. 63. 8. Prov. 6. 17. Popery is a doctrine of lies 1 Tim. 4. 2. The great honour of the Saints is to walk in the truth 3 Iohn 4. see Ephes. 4. 5 Buy the truth and sell it not Erasmus had such an antipathy with lying that from his youth he would usually tremble at the sight of a noted liar Malice It causeth a man to receive pleasure in the practice of cruelty so the brethren of Ioseph and Cain 1 Sam. 19. 13 to the 18. Reasons 1. It is most of all contrary to charity therefore it must needs bring forth quite contrary effects to it and as that makes a man to take pleasure in doing good so this in doing evil for both vertues and vices cause him in whom they rule to take content in those things wherein they are exercised and by which they are strengthened and increased as both charity is by well doing and malice by doing evil 2. Where malice doth rule the Spirit of God is quite gone and the light of nature extreamly dimmed and a man is given over into the power of Satan for in giving place to wrath a man gives place to the devil 3. It distempers the judgement will and affections Murmuring It is first a sin reproved by God and a provocation of him Ion. 4. 8. The Israelites were very guilty of it see Numb 17. 12. Psal. 106 25. Secondly It is a high degree of sin 1. Hereby thou exaltest thy will above Gods and makest it the rule of goodnesse 2. You put God out of his throne out of Government in every murmuring against his dispensations thou deniest his Sovereignty 3. Hereby thou makest thy self wiser then God in divine things 4. This is a way to provoke God to greater displeasure Amos 4. 12. Arguments against murmuring and discontent under Gods administrations 1. It is a Christians duty to be content with the things present Heb. 13. 1 Thess. 518. such a one can never be thankfull 2. All your murmurings are against God Numb 14. 27. Exod. 16. 8. you charge God with folly Iob 1. ult 3. This will heighten your sin and add to your plagues Rev. 16. 19. Isa. 51. 20. 4. If the Lord should hearken to your murmuring you would quickly destroy your selves Hos. 13. 11. Oppression Oppression is a great sin Isa. 3. 15. Psal. 14 4. 17. 12. Amos 8. 5. Mic. 3. 3. Hab. 2. 11 12. 1. 14. Ier. 12. 13. 5. 27 28. Pride and unjustice in the extremity meet in an oppressour The Prophet cries out of them which grinde the faces of the poor of them which are like the wolves in the evening of them which covet fields and take them by force because there is might in their hands Reason It is an abuse of a special gift of God quite contrary to his appointment which gave it God made the stronger therefore to be the stronger that he might defend the weak as the greater sims and bones of the body hold up the burden of it CHAP. XXI Of Perjury Polygamy Pride PERJURY PErjury is mendacium juramento firmatum a lie confirmed with an oath so Peter Lombard Distinct. 39. The same thing by the addition of an oath that a lie is in a bare promise saith Dr. Sanderson It is double 1. When a man affirmeth or denieth upon oath that which he beleeveth in his own heart to be quite contrary 2. When he bindeth himself by oath to do or forbear that which he for the present time hath no purpose nor intention to perform The old saying is Once forsworn ever forlorn No Casuist doubts of it that a Turk may be guilty of perjury and for it be punished by the
return their wrongs upon them 3. Pride possesseth all men naturally this stirreth men up to revenge 4. Every mans heart aboundeth with self-love and love cannot endure to see evil done to the person loved 5. We are all void of charity and love to our brethren hence there is an aptnesse to be provoked and do them hurt if we seem to have any cause 6. It gives a kinde of pleasure and satisfaction to hatred or envy of which it is a kinde of exercise as scratching doth to him that hath the itch Revenge is a requiting of evil for evil a doing hurt again to them from whom one hath received hurt and measuring ill measure for ill measure A dog in the Law was an unclean beast because he was revengefull 1. Revenge transgresseth the plain light of nature which bids us do as we would be done to and every man would be forgiven and not have revenge taken upon him 2. It is a manifest enemy to peace and concord which we should seek and follow after 3. Injurious to God a preventing of him as if he were not carefull enough to execute justice The best and wisest Heathen writer of morall vertues hath delivered it as a generall principle that a man must not hurt any other but with this caution and limitation unlesse he be first provoked by some injury Phocion when he had done great service for Athens yet they ungratefully putting him to death he charged his son at his death that he should never remember the Athenian injuries The King of France after would not revenge the wrongs done to him before when Duke of Orleance Signs of Revenge 1. A pittilesse disposition by which one is rather glad then sorry for anothers evill 2. Excesse in punishing Some directions or means for the crucifying of this unruly affection 1. You must subdue pride and labour to make your selves base and vile in your own eyes being worthy of all the wrongs and indignities that can be offered to us in regard of our own sinfulnesse 2. You must observe God in wrongs as David The Lord hath sent him to curse 3. You must often consider of the goodnesse of God in forgiving your sins many and hainous Eph. 4. 12. and 5. 2. 4. You must often ponder of the necessity of this duty which appears by three things 1. The clear and expresse commandements given about it Matt. 5. 39. resisting evil that is by doing the like evil to him which he doth to thee but prepare thy self to bear that and another rather then by doing the like to repell the former whereby he meeteth with the cavils which flesh doth enforce to justifie revenge or else I shall be perpetually obnoxious to wrongs be it so saith our Saviour thou must rather bear it then resist Rom. 12. 17. and 19. 1 Thes. 5. 15. no man may render to any evil for evil that is evil word for evil word evil deed for evil deed taunt for taunt blow for blow 2. The great danger if it be not mortified our sins shall never be pardoned we pray in the Lords Prayer Forgive as we forgive he therefore which forgiveth not can never have any true assurance of being forgiven Mat. 6. 14 15. â—o as manifest a promise and threat as any the Scripture containeth or can be made Now to forgive a wrong and requite it with some evil done to the wrong-doer are as quite contrary as any thing in the world so that he which will do the one doth not the other as he which sues and imprisons a man for debt doth not forgive his debt so he that recompenseth a man evil for his evil doth not forgive his evil 3. The worthy examples which we have of good men that have gone before us in mortifying it as Christ and other Saints To these meditations adde fervent praiers to God that he would vouchsafe to season our hearts with humility meeknesse forbearance that he would strengthen us to passe by wrongs injuries indignities that he would give us his Spirit to crucifie this as well as the other lusts of the flesh Scandall A Scandall or offence is that which is or may be in it self an occasion of falling to another Any thing whereby we so offend another as that he is hindred from good drawn into or confirmed in evil is a scandall One saith it is an indiscreet or uncharitable abuse of my Christian liberty There is Scandalum 1 datum 2 acceptum a scandal given when a man doth that which is in it self unlawfull or else if it be lawfull he doth it in an undue manner Rom. 14. 20 21. First Scandals given 1. When men by corrupt doctrine endeavour to justifie wicked practises Rom. 16. 17. 2. By sinfull practises Prov 29. 6. and 22. 15. 3. By giving just ground of offence in appearance of evill 1 Thessal 5. 22. 2 Câ—â— 8. 19 20. 4. In the abuse of lawfull liberty go to the utmost bounds of it Rom. 14. per tot Secondly A Scandall or offence taken when men take offence at that which is good where there is neither evil nor any appearance of it Ioh. 6. 61. 1 Pet. 2. 7. men take offence at true doctrine and good actions the Disciples at Christs doctrine of the resurrection 2. When their sins are reproved Lev. 19. 16 17. Schisme Schism in the Church is much like sedition in the State As the name of Heresie though it be common to any opinion whereof one makes choice whether it be true or false in which sense Constantine the great called the true faith Catholicam sanctissimam haeresin yet in the ordinary use it is now applied only to the choice of such opinions as are repugnant to the faith so the name of Schism though it import any scissure or renting of one from another yet now by the vulgar use of Divines it is appropriated only to such a rent or division as is made for an unjust cause and from those to whom he or they who are separated ought to unite themselves and hold communion with them Tota ratio Schismatis the very essence of a Schisme consists in the separating from the Church I say from the true and orthodoxall Church It is a renting or dissolving of that unity which ought to be amongst Christians See M Marshall's Sermon on Rom. 12. 4 5. It was a memorable speech of Calvin who said he would willingly travell all over the Seas and Countries in the world to put an end to the differences that were in the Reformed Churches Cameron well distinguisheth of a double Schisme 1. Negative which is a bare secession or subduction and is unlawfull Non separatio sed causa facit Schismaticum Cassand 2. Positive when there is a certain consociation which useth Ecclesiasticall Laws the Word of God and administration of the Sacraments separatim which he calleth setting up an Altar against an Altar this is called Schism Antonomastic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
behalf Christ prayers ex vi pretii we ex vi promissi He tenders to God all his promises and the ancient decrees and purposes Iohn 7. 13. 2. He addes his own desires that they may be accomplished Iohn 17. 24. 3. He makes answer to any thing which is objected against any of these as the devil is an Accuser so he is an Advocate 1 Iohn 1. 2. 4. Christ doth this constantly and earnestly Rev. 8. 21. 5. He tenders also your desires mixeth his incense with your odours and he tenders them as his own as truely as he bears your sins he prayes your prayers Christs Intercession 1. Began immediately upon the fall he began to be Intercessour when he began to be a Priest this was part of his Priestly Office Revel 13. 8. Heb. 3. 4. Before he came in the flesh he interceded vi pretii praestandi since he ascended into heaven he intercedes vi pretii praestiti 2. His Intercession was effectual in all ages of the world ever since there was a golden Altar and an Altar of Incense one referred to Christs oblation the other to his Intercession Heb. 7. 25. Rev. 8. 2. 3. His Intercession is of as great extent as all Gods promises and Christs purchase Lev. 16. 12 13. Ioh. 16. 24. 4. All the long prayers Christ hath made for the accomplishment of the promises and necessities of the Church God hath heard Zech. 1. 12 13. 3. 23. Ioh. 1. 41. see 22. Because 1. Christ hath with God the Father one and the same will Ioh. 10. 30. 2. Because of the acceptation of his Person Ephes. 1. 6. Cant. 5. 6. 3. They are all offered on the Altar of his Godhead Heb. 9 14. So Christs Priesthood hath two parts 1. The work of our Redemption 2. The applying of it By Intercession forus and then by bestowing his bloud upon us to purge our consciences and actually to justifie us for these two go still together that the whole work may be Christs The Effects of this Priestly Office 1. Satisfaction This is implied in all those places where Christ is said to lay down his life as a price for sin and to become an Atonement for our iniquities Justice is satisfied by declaring a due measure of hatred against sinne and a due respect of his honour who is wronged by it 2. Reconciliation with God God is reconciled with us in Christ. 3. Obtaining of Remission of sins 4. Communication of his Spirit and Graces By his stripes we are healed The Priestly Office of Jesus Christ is the greatest Magazine and Store-house of comfort and grace on this side Heaven to all Christians Paul opens and presseth it on the Hebrews labouring with unbelief the Priestly Office of Jesus Christ. Both the Kingly and Prophetical Offices of Jesus Christ are principiated in this Revel 1. 16 18. See vers 13. Antichristianism is an invasion on the Priestly Office of Christ the Masse that Incruentum Sacificium is a derogation to the Sacrifice of Christ their prayers to Saints to his Intercession their satisfaction to his Satisfaction The Pope is styled Pontifex maximus Christ did by one Sacrifice perfect for ever those that are sanctified This Office of Christ is set up out of meer love and compassion for the relief of distressed souls Christs princely Office is for terrour Psal. 2. there is a mixture of terrour in his prophetical Office The light shined in darknesse and the darknesse comprehended it not The Covenant of Grace is laid upon the satisfaction of Christ Heb. 9. 14 15. He made full satisfaction to Divine Justice for all our sins else the Lord might come on the Debtor if the Surety had not made full satisfaction to the Creditor Ephes. 5. 2. Christ did more fully satisfie God and Divine Justice then if all we had gone to hell and been damned to all eternity the debt was now paid all at once not by a little weekly the Divine Justice would have been satisfying not satisfied by us We are not able to make any Atonement for sin Micah 6. 6 7. Psal. 49. 7 8. The Jews to this day believe that God is atoned by Sacrifices the Papists that he is pacified by penance and works of Supererogation But God now rejects all those things of his own appointment Heb. 10. 3 4 5 6 7 8. and Christ is set forth as a propitiation for sinne through faith in his bloud The Arminians although in words for shew they professe the satisfaction of Christ yet indeed they no lesse then the Socinians deny and overthrow the satisfaction of Christ and the efficacy of his merit They place not the nature of Christs satisfaction in that he on the Crosse sustained the person of the elect for this they deny and so satisfied God the Father for them as if they had satisfied him in their own person But in that that he got the Father a right and will of entering into a New Covenant with men which he might make with them upon any condition as well of works as faith Also they deny that the end of the satisfaction or merit and death of Christ is the application of the reconciliation and remission of sins Sacrifices of the old Testament were 1. Living things 2. Not living but solid as bread 3. Not living and liquid as wine and oyl There was alwayes Destructio rei oblatae if it was a living thing it was slain answerable to which Christ is said to be a Lamb slain Heb. 9. 22. if it were not living and solid it was bruised so Christ was bruised for our iniquities if it was not living and liquid it was poured out so Christ. Some object against the equity of this How could God punish an innocent person for the nocent This was equal since all parties were agreed 1. God the Father Matth. 3. 17. 2. Christ Heb. 10. 7. There was the ordination of the Father and free submission in Christ. It is no injury to require the debt of the Surety Again Some object this How could Christ being one Person expiate the offences of so many thousands Adam by vertue of his publick capacity could ruine all Rom. 5. 15. to the end therefore Christ might much more expiate the offences of many because of the dignity of his Person And for this reason his sufferings though but temporary might compensate Justice for the eternal torments of sinners sith sufferings are not finite in their merit and efficacy though discharged in a short time Act. 20. 28. God was more pleased with his sufferings then displeased with Adams sin The Socinians make this the only cause of Christs suffering to be an example to us this is the lesse principal They say God may have that liberty which man hath a man may forgive his neighbour offending without satisfaction and so may God God could have pardoned sin without satisfaction Quid omnipotente potentius saith Austin But this way of Christs suffering was expedient First In reference
gap Ieremiah prayed so much and earnestly for the people till God was even fain to discharge him Paul almost in every Epistle tels them to whom he writeth That he maketh mention of them in his prayers and the Apostle tels the Colossians that Epaphras a Minister of theirs did labour for them fervently in his prayers Reasons 1. It is one of the most excellent means to make their other labours prosperous by procuring a blessing upon them from God 2. This is the next way to provoke in his heart a holy Christian and spiritual love of them Let any man accustom to pray to God fervently for any person and it will increase an holy and heavenly affection to them as much as any one thing in the world graces grow and increase by exercise prayer is an exercise of love and charity 3. This is the best way to prevent discouragement in ones labours We may communicate with evil Ministers See 1 Sam. 3. 12 25. 30. 1. Our Saviour hath taught us to hold communion with wicked men for the godly's sake that were among them Yea with such as were tied in the cords of sinne with such as did manifestly live and die in their sins without repentance Iohn 8. 21 59. with Luk. 22. 7 8. Of the Brownists Mr Paget in his Arrow against the Separatists Chap. 8. shews That both Ainsworth and Barrow hold that Baptism administred by Papists is to be retained Ministers must be faithful in their Calling Christ was a merciful and faithful high-Priest His faithfulnesse consists in these things First In revealing the whole counsel of God Acts 20. 27. and only the counsel of God Secondly In dwelling among their people and using their best indeavour to know them well Prov. 27. 23. Iohn 10. 14. Acts 20. 20 28. Phil. 2. 19. 1 Thess. 3. 5. Col. 4. 8. Heb. 13. 17. One saith It is but the least part of a Ministers work which is done in the Pulpit Paul taught them from house to house day and night with tears Act. 20. 29 31. To go daily from house to house to see how they live Ministers must be themselves of an unblameable life Matth. 5. 13. Act. 20. 28. 4. 12. 5. 22. They must frame their lives answerable to their Doctrine This was typed by Aarons Urim and Thummim which he was to carry in the Brest-plate upon his heart for the one betokened Light and Verity of Doctrine the other Uprightnesse and Integrity of life The same was also signified by the golden Bels and Pomegranates hanging round about upon the hemme of his priestly vestment for the Bels are no other then the sound of wholsom preaching and the Pomegranates then the fruits of good living Peaceable not given to sutes and contentions with the people 1 Tim. 3. 3. They should be couragious and bold as Luther Painful Their Calling is a labour 1 Thess. 2. 9. and a travel 2 Thes. 3. 8. Those that labour in the Word and Doctrine I laboured more abundantly then they all Send forth labourers into thy harvest Verbi Minister es hoc age was Mr Perkins Motto See 2 Tim. 4. 1. He must be diligent and painfull both in Study and Preaching Melancthon said there were three hard labours Regentis Docentis Parturientis I have heard it as a certain truth concerning Reverend Mr Bains that every Sermon cost him as much in his sense as he thought as it did ordinarily cost a woman to bring a childe into the world I travel in birth till I see Iesus Christ formed in you Chrysostome saith The work of a Minister is more laborious then that of a Carpenter When he hath wrought hard all day he goes home and comes again in the morning and findes his work as he left it but we hew and take pains and leave our people and come again and finde them worse then before The Honour and Dignity of this Function Although the Ministery above all Callings be most subject to the contempt and disgrace of prophane men yet the Function is a worthy and excellent work and as God himself hath greatly honoured them so can they not but be honoured of all those who are the children of God 1. The subject of this Office is the souls of men their far better and more worthy part the spiritual immortal and most heavenly part of man other functions are conversant about the body or estate 2. The proper end of this is to procure Gods greatest glory in subduing souls to him and in bringing men to the greatest happinesse whereof they are capable even to grace here and glory hereafter This is to establish the spiritual Kingdom of grace in the hearts of men to convert them to God and make them heirs of everlasting happinesse At the last day shall Andrew come in with Achaia by him converted to the saving knowledge of the truth Iohn with Asia Thomas with India Peter with the Jews and Paul with the Gentiles See 1 Thes. 2. 19. A Minister is called a man of God 1 Sam. 9. 5. 1 Tim. 5. 1. 2. 3 17. His chief busines is to deal with God and to be his Messenger unto men the man of his counsel who was admitted to be familiarly with him yea whose whole life was to be consecrated to a speciaâ—â—ttendance upon God and his special service of making his waies known unto the sons of men They are called Messengers of the Lord of Hosts Mal. 2. 7. Embassadours of Christ 2 Cor. 5. 10. Angels of the Churches Fathers of their people 2 Cor. 5. 19 20. God tels Levi he will be his inheritance Deut. 10. 8 9. God protects them Revel 2. Christ holds the Starres in his hand We are commanded to receive them in the Lord to hold them in reputation to esteem them very highly for their works sake to hold them worthy double honour and to obey them Good men have loved faithful Ministers 2 Chron. 30. 22. 31. 4. 35. 2. Mat. 10. 11. Act. 16. 15. Aquila and Priscilla preferred Pauls safety before their own Obadiah hid the Prophets with the hazard of his life 1 King 18. 4. See against the contempt of them as Ministers 2 Chron. 36. 16. Luk. 10. 16. Of their Maintenance A sufficient maintenance is due to the Minister 1 Cor. 9. 9 10 14 15. The stipend of Ministers must be sufficient honourable and stable but the quota pars is not determined 1 Tim. 5. 17. Honour there is maintenance the Elder is the Minister If they be worthy to receive then it is not in the pleasure of man to pay as he list If the maintenance must be honourable then it must not be of benevolence for that is commonly both scant and uncertain which is a thing miserable not honourable Tenuitatem beneficiorum sequitur ignorantia Sacerdotum It is a great Question An decimae Ministris jure divino sint solvendae The Schoolmen are generally for the negative
Phil. 4. 6. 1 Tim. 2. 1. Thanksgiving Phil. 4. 6. 1 Tim. 2. 1. Petition may be divided according to the things or persons in respect whereof it is made The things which it respecteth are either good to obtain them which is most properly praier or apprecation or evil to remove them which is deprecation The Persons are our selves or others Praier will bring in all the good things Gods people stand in need of Iohn 16. 24 27. The Jews have a Proverb Sine stationibus non starâ—t mundus without standing before God in praier the world would not stand light and direction comes in by praier Prov. 2. 2 3. The godly man hath his daily bread as the fruit of the promise and that leades him to his union with Christ the fountain of all promises Object The matter or object of our praier must be good how then can it admit a distinction in respect of good or evil Answ. Amotio mali habet rationem boni Removal of evil hath the reason of good therefore the benefits of God are either Positive or Privative B. Down of praier chap. 33. Praier is the great instrument of removing all evil from soul and body Psalm 107. often 2. Thanksgiving which is a gratefull acknowledgement of a kindenesse received There are other distinctions of praier in regard of the manner 1. Mental Vocal 2. Sudden Composed 3. Conceived Prescribed 4. Publick Private 5. Ordinary Extraordinary In this distinction of praier according to the matter I shall first speak of Petition for good things and deprecation against evil Intercession for and imprecation against others and then of Thanksgiving For Petition which is the most principal kinde of praier there are two things considerable in it 1. What things we are to crave 2. After what manner we are to crave them These have been handled partly in the matter and manner of praier therefore I shall but touch them The things which may be asked must be lawful and good Matth. 7. 11. Those things are so which are agreeable to the will of God a thing is therefore good because it is willed of God Heb. 13. 21. 1 Iohn 5. 14. Gods glory is first and most of all to be desired 1 Cor. 10. 31. Petit. 1. of the Lords Prayer and the means whereby it may be effected in the 2d Petition and the manifestation of it in the 3d. Our own good in the next place is to be looked after in regard of which we may ask all needful things temporal concerning these frail bodies of ours while we live here in the 4th Petition or spiritual and that either respecting our Justification the principal part whereof is a discharge of that debt wherein through sinne we are bound unto God in the 5th Petition or our Sanctification in keeping us from the pollution of sin and preserving us safe from all evil unto Salvation in the 6th Petition 2. In what manner we are to crave good things Things must be beg'd as they are promised Faith hath an eye to Gods promises and resteth thereon as God hath promised any thing so the faithful ask it in prayer Things absolutely promised may be absolutely askt things not absolutely promised we must pray for with subjection to Gods will and wisdome So much for Petition for good things for Deprecation against evil things we have expresse warrant in the 5th and 6th Petitions of the Lords Prayer and also in the example of Christ Heb. 5. 7. and in the many promises which God hath made to deliver us from evil Evil to be praied against is either of fault or punishment The evil which we do deprecari that is desire to be delivered from whether in whole ut avertatur that it may be averted or in part ut mitigetur that it may be mitigated if it be upon us or to be kept and preserved therefrom if we be in any danger thereof ut antevertatur that it may be prevented it is either the evil of sin or the evil of punishment B. Down of prater c. 34. Evil of fault is sin the first and greatest of all evils in regard of this evil Three things are to be prayed against 1. The guilt of sin in the 5th Petition 2. The power of it 3. Temptations thereunto in the 6th Petition Against the guilt and power of sinne we must simply absolutely and instantly pray and never cease till God hear us Against temptations we are to pray especially that we be not given over unto them and overcome by them Evil of punishment is three-fold 1. Temporal 2. Spiritual 3. Eternal Temporal punishments are all outward judgements miseries and plagues in this world the effects of sin Absolutely they are not to be prayed against but we are to pray either to have them removed or else sanctifiâ—d unto us One may not pray for afflictions as they are a fruit of the curse but as they are part of the inheritance of the Saints under the second Covenant Matth. 10. 13. and in reference to the sweet effects that slow from them Ier. 10. 24. so some hold they may be prayed for Spiritual punishments are slavery under Satan the world and the flesh a feared and â— dead conscience hardnesse of heart blindenesse of minde câ—rnâ—ll security impenitency infidelity and such like these are to be prayed against as hell it self Eternal damnation is absolutely to be prayed against Intercession or praying for others in the next place is warranted from those Petitions in the Lords Prayer which are set down in the plural number Give us Forgive us Deliver us The Apostle also expresly commandeth us to pray one for another 1. It amplifieth Gods glory in that we call upon him for others as well as for our selves we acknowledge him to be not only our own Father but also the comâ—â—m Father of others therefore Christ hath taught us to say Our Father 2. This is a principal duty of love Matth. 5. 44. 3. It is very profitable we cannot be more benâ—ficiâ—l to any â—â—â—â— in anâ— by pâ—â—â—er Austin saith to Ambrose Frater si pro to solum oâ—us 〈…〉 bus eras omnes pro te orant Motives to pray for others 1. It is a character of the Saints Paul prayed much for others 〈…〉 Phil. 2. 9 10. Col. 1. 9 10. and almost in every Epâ—sâ—le â—e begs the prayers of others for himself Rom. 15. 30. Phil. 1. 19. Heb. 13. 18. 2. This is the condition of Gods promises 〈…〉 God 's performances When he delivered his 〈…〉 mightily to him and he stirred up a â—pirit of 〈…〉 vered them out of Babylon Dan. 9. 2 21. Jer. 29 〈…〉 3. It is the Armoury of Saints 〈…〉 2. 20. 13. â—4 Who those be that are to be prayeâ— for all of all â—oâ—ts All in general are to be prâ—â—ed 〈…〉 Object The Pope of Rome is Antichrist and he is that man of sin which is the son of perdition Answ. We may not conceive any
particular man to be Antichrist but rather that Seat and State where the Pope sitteth or the Hierarchy the Head whereof the Pope is or the succession of Popes one after another The first in order to be prayed for are Saints the whole community of them Ephes. 6. 18. Ioh. 17. 9. Col. 2. 1 2. 2. Publick persons 1. Magistrates 1 Tim. 2. 12. Psal. 72. 1. 2. Ministers Eph. 6. 19. Act. 12. 5. 15. 40. Mat. 9. 38. 3. Those to whom we are more nearly related Rom. 9. 3. Philem. v. 16. Friends Husbands for Wives Parents for Children Masters for Servants the Minister for his people Ephes. 3. 14 16. 4. Strangers Gen. 18. 24. 5. Enemies Mat. 5. 44. Luke 23. 34. Now I shall shew who are not to be prayed for 1. All such as are dead Matth. 5. 35. 2 Sam. 12. 23. such prayers are vain and fruitlesse for Gods determinate judgement passeth on every one so soon as they die Bellarm. de Purgatorio lib. 2. cap. 18. saith It can neither adde any thing to the blisse of them that are in heaven nor take away any part of punishment from them that are in hell Moses in the Law prescribed no prayers no Sacrifices for the dead The Papists practise praying for the dead They pretend for this the fairest precedents of the Church and of the whole world The Heathens they say did it and the Jews did it and the Christians did it The Heathens prayed for an easie grave and a perpetual spring The Jews prayed that the soul of their dead might be in the garden of Eden that they might have their part in Paradise and in the world to come The Christians prayed for a joyful Resurrection for mercy at the day of Judgement for the hastening of the coming of Christ and the Kingdome of God but yet the prayers for the dead used in the Church of Rome are most plainly condemned because they are against the Doctrine and practices of all the world Ignorant and superstitious persons likewise among us if mention be made of any of their friends departed use presently to say The Lord be with his soul Gods peace be with him with the like If any reprove them for it they say What hurt is it It is hurt enough that there is no good in it it is vain and idle Mat. 12. 36. There is no commandment example of any good man or promise in all the Scripture to prayer for the dead 2. They which sin against the holy Ghost 1 Ioh. 5. 16. The fourth and last branch of prayer is imprecation against others which is a kind of prayer whereby judgement and vengeance is desired Expostulation may be used in prayer where there is no imprecation as well as when there is Ier. 14 8 9. Expostulation with God is a reasoning the case with him it is usual in the Psalms Psal. 6. 3. 22. 1 2. 75. 5. Psal. 79. 5 8 9 10 11 12 14. Psal. 90. 13 14 16 17. 37. 9 12. Psal. 44. 10 12 13 14 23. Psal. 77. 1 9 10. Reasons 1. Venting of our selves to God giveth ease Psal. 39. 2 3. 2. Complaints move both God and man 3. By using strength we get strength by discussing Gods waies our faith is confirmed Psal. 138. 3. Gods people differ from the wicked 1. In the rise of their expostulatiosn they are bottomed on faith they reserve to God all his glory The wicked question Gods providence 2. In their progresse the godly proceed in humble praier self-abasing the wicked are not sorrowful nor humbled in their hearts 3. In the successe they are confirmed in their principles of Gods excellencie are comforted the wicked are steeled in their Atheism and seared in their wickednesse No man must imprecate or pray against himself we have no warrant for it and it is against nature it self Ephes. 5. 29. Peter offended in this Matth. 26. 74. See Matth. 27. 25. The Jews were so fearful of uttering imprecations that when in their oaths they had occasion to use them they would either expresse them in general terms God do so to me and more also 2 Sam. 3. 35. or else leave them clean out and make the sentence imperfect as If I do this or If I do not that or If this be so and there stay Quest. Whether is it lawful and how far to pray against others There are divers Imprecations 69. 55. 109. Psal. 1. The Psalmist was not only a servant of God but a Prophet he did not with a private spirit fore-tell their destruction 2. He wisht that their evils might be destroyed not their persons Psal. 59. 11 13. 83. 15. We may rejoyce in vengeance upon the wicked Psal. 58. 11. as it is an act of Gods justice this is the proper and direct answer to all the imprecations of David O God to whom vengeance belongeth shew thy self the Israelites praised God for the overthrow of the wicked Revel 18. 20. 19. 10. We must 1. Pray for our enemies but against Gods enemies Psal. 35. 23. compared with 83. 12. See Numb 10. 35. Psal. 68. 1. 2. We may lawfully pray against their designs though not against their persons 2 Sam. 15. 31. that their secret councels and plots may be frustrated 3. We may pray against their persons indefinitely though not particularly as Psal. 129. 5. 4. We may pray against their persons in particular conditionally though not absolutely 1. We are to pray for their conversion and then if maliciously and wilfully they persist in their obstinacy in the second place for their confusion Psal. 83. 16 17. Hitherto of those several kinds of prayer which are comprized under request The next kinde is Thanksgiving We ought to render to the Lord the calves of our lips speaking good of his name Psal. 95. 1 2. Eph. 5. 20. 1 Tim. 2. 1. 1 Thess. 1. 18. Reasons 1. From God to whom thanks must be given he is the Author of benefits to us 1. Many 2. Great 3. Constant. 4. Free 1. Many So many limbs as we have about our bodies so many joynts as are in a limb so many veins sinews gristles and muscles as are requisite to the moving and using of every joynt so many benefits so many faculties as our souls are endued with of reason sense and vegetation so many benefits How many nights rest dayes quiet How many journeyes safety How many dangers escaped contents enjoyed 2. Great because we stand in great need of them and attain much good by them and can by no means attain them without God 3. Constant from the beginning to the end of our lives 4. Free 1. He gives meerly of his own accord to exercise his goodnesse without respect to any thing that we had done before to deserve or could do after to requite 2. All that God doth for and to us is that he may be glorisied Psal. 50. 15. ult it is Gods due he
is the great Landlord of the world Secondly From man by whom thanks must be given 1. In that we stand in continual need of Gods new favours and are totally dependant upon him and unable to recompence the old 2. From the duty it self it is to God very acceptable Psal. 69. 31. 50. 8 9. this is all he expects for his benefits to us very profitable and in it self needful excellent pleasant and possible a man hath understanding and speech and a Christian hath the Scriptures to direct him True thankfulnesse doth import two things An acknowledgement of the benefit and ones engagement for it and then a ready willing minde if occasion serveth to requite it Paul scarce ever gives a precept concerning prayer though he give many but he is carefull to joyn thanksgiving with it Phil. 4. 8. Colos. 4. 2. 1 Tim. 2. 1. 1 Thess. 5. 17. Examples of thankfulnesse we have Noah Gen. 8. lat end Moses and Miriam Exod. 15. 17. Judg. 5. Esth. 5. David 2 Sam. 22. 4. There is this distinction between the Papists and Protestants in France the Huguonets are called the singing or praising people It is an excellent and transcendent duty a most honourable service See Psal. 50. vers 14. 23. a most immediate conversing with God when we praise God we ascribe something to him In thanksgiving a man separates himself from himself and all things to God and so he doth draw nearest to God in this duty It is a comprehensive duty all duties runne into it we pray that God may deliver us and we may glorifie him Psal. 50. 14. therefore it is called the Sacrifice of praise Psal. 107. 22. as if it were instar omnium We reade conferre and hear that we may praise God Heb. 13. 15. it is the end of all our duties and of all Gods works and counsels Prov. 16. 4. It hath the largest object of any duty Faith hath for its object Promises and experiences fear threatnings and judgements Love what is lovely Praise every good thing 1 Thess. 5. 18. Col. 2. 7. Ephes. 1. 4. 1 Tim. 4. 3 4. It doth exercise and increase the principal graces of Gods Spirit in us knowledge of God love to God faith in him for all vertues are augmented by practice and exercise It must be 1. To God alone for there is the same object of petition and thanksgiving Psal. 50. 23. Hos. 14. 2. Therefore it so fals out that those who have divided their prayers between God and others doe also share their praises between God and others as in Poperie they doe as often praise the Saints as pray to them 2. In the name of Christ In every thing give thanks through Iesus Christ for without his mediation and atonement our very prayers and praises will become most loathsome unto God 3. By the help of the holy Ghost for as we cannot pray so neither praise God but by his enabling of us Open my mouth O Lord and my lips shall shew forth thy praise 4. For good and lawful things as we are to pray for nothing but what is according to Gods will so neither to praise God for any thing that is evil for that were to make God the authour of sin The manner in general It must be 1. With grace in the heart Psal. 103. 1. 2. With understanding in the mind Psal. 47. 7. 3. With faith in the will David was most thankful when he believ'd God to be his and to have heard his prayer 4. With joy and thankfulnesse Is any man merry let him sing Psalms 5. With holinesse of life a real praising of God 6. By preferring spiritual mercies before temporal 7. With engaging our selves to God to walk more to his praise 2 Chron. 15. 11. 8. With humility and self-abasement Psal. 2. Rejoyce with fear and trembling We should praise God 1. Intensivè with the greatest ardour and intension Psal. 103. 1. 36. 10. 2. Extensivè with all praise Psal. 9. 14. and for all mercies Psal. 71. 7 8. We must be thankful 1. In our hearts Psal. 103. 1 2. there must be a consideration of the benefits we have received Psal. 139. 14. Col. 4. 2. 2. We should value and truly esteem of them 1 Cor. 9. 15. 1 Thess. 3. 2. Ezra 9. 13. Psal. 40. 5. 71. 15. 3. Have a sense of Gods love in our hearts Col. 2. 7. 4. Joy in the goodnesse of God to us in the mercies he vouchsafeth 1 Sam. 2. 1. 1 Chron. 29. 7. Motives to praise God 1. The freenesse of Gods love to us either in personal or publick mercies 2. Our desert of the contrary 3. The glory of God is all he looks for and therefore he commands this 4. It is a practical duty 5. It breeds in the heart love to God 6. It is a duty which contains all excellencies in it Psal. 147. 1. 1. Good 2. Profitable to us the way to get more blessings Phil. 4. 6 7. Ingratitude forfeits blessings Deut. 28. 47 48. 1 Tim. 4. 4. 3. Pleasant 1. To God Psal. 69 30 31. Ephes. 5. 18 20. 2. To us 1. Joy is the ground of it we never thank God till our hearts be warmed Luke 1. 46 47. 2. True joy is the consequent of it Phil. 4. 6 7. 4. Comely a debt 1. It is all we can do to God 2 Sam. 7. 19 20. 2. It is all God requires 1 Thess. 5. 8. Hitherto of the distinct kinds of prayer in regard of the matter Now follow the distinctions of prayer in regard of the manner First It is either mental or vocal Mental praier is an inward opening of the desire of a mans heart to God without any outward manifestation of the same by word as Gen. 24. 45. Exod. 14. 15. 2 Sam. 1. 13. Nehem. 2. 4. This may be as fervent as if it were uttered Vocal praier is that which is uttered with words as 1 Kings 8. 23. See Psal. 71. 23 24. 119. 17. Words are used 1. That men might know the desires of one anothers heart and so partake of the mutual praiers one of another 2. Because they not only declare but also stir up and increase the affection of the heart 3. They are a special means to keep the minde from wandering and to hold it close to the matter 4. Because God is to be glorified not only by our minds but also by our bodies and so with our voice 1 Cor. 6. 20. Our tongue is called our glory Psal. 16. 7. 10. 8. because it is that instrument by which we are to set forth Gods glory Secondly It is sudden or composed Sudden praier is when upon some present occasion the heart is instantly lift up unto God whether it be only by some sighs in the heart or by some few words uttered Neh. 2. 4. These sudden praiers are called ejaculations upon all occasions we must lift up our hearts unto God Composed praier is when a Christian setteth himself to
make some solemn praier unto God whether it be in Church Family Closet Field or any other place Dan. 6. 10. Thirdly Praier is conceived or prescribed Conceived praier is that which he who uttereth the praier inventeth and conceiveth himself as are most of the praiers recorded in Scripture Prescribed praier is when a set constant form is laid down before-hand and either conned by heart or read out of a book or paper by him that uttereth it and that whether he be alone or in company A set and prescribed form of praier is lawful 1. Because God prescribed a set form of blessing for the Priests constantly to use Num. 6. 23 24. See Deut. 26. 13. Christ himself prescribed his Disciples an excellent form of praier which hath been used in all ages of the Church since his time Luke 11. 2. that is do it in haec verba St Paul observes a set form of blessing in the beginning and end of his Epistles 2. Many weak ones who have good affections but want invention and utterance are much helped by prescribed forms 3. Prescribed forms of praier in the publick worship is a good means to maintain uniformity in severall Churches See Calvins Epist. Protectori Angliae and Cartw. Catech. All the Reformed Churches use to sing the same Psalmes not only as set forms but set in Meetre that is after a humane composure Beza ordinarily before his Sermon used an entire praier out of the Geneva Liturgy See his Lectures on the Cantic The Spirit of God is no more restrained by using a set form of praier then by singing set Hymns or Psalms in meetre See Mr Hildersam on Psal. 51. 1 2. Lect. 12. That a set form of praier is lawful Doctor Preston of Praier Master Ball of this subject The Spirit of God assists us in praier not by immediate inspiration as he guided the words and matter of Prophets and Apostles but by sanctifying our abilities for otherwise every mans praier should be like that of the Prophets and Apostles M. Norton in his Answer to Apollonius cap. 13. saith The use of forms prescribed lawful in themselves may be unlawful from unlawful circumstances as the tyrannical manner of imposing them repugnant to Christian liberty He doth not disallow the imposing of them simply but only the tyrannical manner of imposing them as repugnant to Christian liberty And after he saith Formula praescripta potest adeo componi ut adsint omnia in precatione legitima requisita absint omnia repugnantia Therefore this very thing that it is a prescribed form is not repugnant to a lawful prayer He saith There is not an approved example of set forms in Scripture Nor is there an example of the contrary practice viz. that in the ordinary meetings of the Church prayers were then conceived He saith Formula praescriptae patrocinantur Ministerio inidoneo Not the prescribed forms but a Churches contentednesse in such a state in which it is not lawful to use other then prescribed forms gives occasion to that inconvenience He addes Si sufficiat ex libro precari Quid non ex libro concionari sufficiat It is one thing for a prescribed form of prayer to be lawful another to be sufficient Fourthly Prayer is either publick or private Publick invocation is the prayer of a Congregation as of a Colledge or the like The children of Israel three times a year publickly worshipt at Ierusalem beside their Synagogue-meetings Christ and the Apostles went frequently to their publick Assemblies See Heb. 2. 12. 10. 25. Act. 3. 1. We should make special account of publick prayer 1. The more publick prayer is the more honourable and acceptable it is to God Mat. 18. 20. David saith I will praise thee in the great Assembly 2. It is more powerful See Ioel 2. 16 17. Ionah 3. 8. Vis unita fortior there is a double promise to publick Ordinances Exodus 20. 24. of Communion and Benediction 3. It is an especial means of mutual edification for thereby we stir up the zeal and inflame the affection of one another the Saints enjoy a great part of their holy communion one with another Amyraut in Apol. pour ceux de la Relig. Sect. 7. saith There ought to be publick Assemblies where the whole world may be instructed in common by those to whom God hath committed the charge and that those which separate from these Assemblies crosse the Ordinance of God and break the unity of his Church And this was judged so necessary by the Apostles and ancient Christians that they alwaies practised it notwithstanding the Edicts of Emperours and all the persecutions they made to hinder them Deserere conventus est initium quoddam defectionis contra in Ecclesiis Deus auget sua dona Grot. in Heb. 10. 25. The Turks and Mahometans have their Stata tempora set times of worshipping God The Papists their canonical hours so called because they are appointed by their Canons which are therefore to be condemned because they place Religion in them as though those hours were more holy then others Divine service in publick ought only to be celebrated in the vulgar tongue See 1 Cor. 14. The Patriarchs and Prophets under the Law the Apostles and primitive Church did alwaies pray in a known tongue Neither can any sound testimony or approved example be produced to the contrary for six hundred years after Christ. Private prayer is that which is made by some few together 2 Kings 4. 33. Luke 9. 28. Acts 10. 30. or by one alone which may be called secret prayer Matth. 6. 6. I will here give reasons both for praier in a Family and also for secret praier I. For praier in a Family 1. There is a need of it The Family hath need of peculiar blessings which are to be sought by prayer and it receiveth many blessings for which peculiar thankes are to be given in the house 2. There is profit and honour in it it bringeth Gods blessing into his house 2 Sam. 6. 11. a Christians house is hereby made Gods Church Rom. 16. 5. Philem. v. 2. The Apostle there cals the Families of certain godly people Churches because they had this domestical service of God as well as the Church their Ecclesiastical See 1 Cor. 16. It is said Ier. 10. 26. Cursed be the families which will not call upon thy name as well as the Kingdomes And again They shall mourn over him every family apart Our Saviour went about with his Apostles which was his Family to pray This is made one of the Reasons why husbands should dwell with their wives that their domestical praiers be not hindered 1 Pet. 3. 7. It is requisite also to adde secret praier both to publick praier in the Church and private praier in the Family First Praier is a part of Gods worship The Scripture bids us Pray continually manifestly alluding to the continual burnt Sacrifice which was twice each
day offered See Exod. 29. 38 39. 30. 7 8. therefore every man should pray by himself twice a day Christ teacheth us in the 4th Petit. to pray every day that is every day of our life Secondly Every morning we have received Gods special blessing and every evening we have need of it therefore are so oft at least to addresse our selves to solemn praier Thirdly All things must be sanctified by praier and thanksgiving therefore the common labours of the day and rest must be so sanctified Fourthly We may so more freely pour out our whole hearts unto God Every one hath particular sinnes to acknowledge and particular wants to be supplied Fifthly This both gives the best evidence of the uprightnesse of a mans heart and argueth a great familiarity with God and is most comfortable It is not meet to utter secret praier so loud as any other should hear it Fifthly Praier is ordinary or extraordinary Extraordinary praier is that which after an extraordinary manner even above our usual custom is poured out before God This consisteth partly in ardency of affection and partly in continuance of time 1. Ardency of affection Ion. 3. 8. Exod. 32. 32. Luke 22. 44. compared with Heb. 5. 7. 2. Continuance of time when praier is held out longer then at usual and accustomed times Gen. 32. 24. 2 Sam. 12. 16. Luke 6. 12. Iosh. 7. 6. continuance in time must not be severed from fervency in affection For though praier may be extraordinarily fervent when it is not long continued as Christs praier Luke 22. 14. yet ought not praier long to continue except it be hearty and fervent for then it will be no better then much babling Mat. 6. 7. Extraordinary praier is extraordinarily powerful and effectual either for preventing and removing great judgements or for obtaining singular blessings Another thing considerable in praier is the gesture Gestures have the force as it were of speech in praier kneeling or prostrating the body speaks humility Beating the brest Smiting upon the thigh are significations of sorrow Lifting up the eyes and hands to heaven argue a fervent and attentive Spirit We have the examples of Gods servants Dan. 6. 10. Ezra 9. 5. Acts 7. 60. 9. 40. 20. 36. and our Saviour Christ himself for kneeling in praier on the bare ground Luk. 22. 41. and Paul also Acts 21. 5. the holy Ghost expresseth the duty of praier in this phrase of kneeling unto God Isa. 2. 14. 45. 23. M. Hildersam on Psal. 51. 7. Lect. 115. We should if conveniently we may kneel at praier because we have no gesture in use amongst us so fit to expresse our humility by there is a plain Commandment for it Psal. 95. 6. 2. They that cannot kneel should stand or shew as much reverence with some other gesture and posture of their bodies as they can for standing there are directions Nehem. 9. 25. Mark 11. 25. and for the bodily reverence that they should strive to shew which can neither kneel nor stand up we have old and weak Iacobs example Gen. 47. 31. M. Hildersam Sitting though among us it do not seem a fit gesture in publick praier yet privately it hath been and may be used 2 Sam. 7. 18. 1 Kings 19. 4. B. Downame of praier ch 21. Our gesture in praier must be reverend and humble Psal. 95. 2. Ezra 9. 5 6. Kneeling is the fittest gesture to expresse both these and most proper to praier If conveniently we cannot kneel then stand This gesture Christ warranteth Mark 11. 25. Luke 18. 13. the poor humble Publican stood when he praied To pray sitting leaning with hat on head or any such like gesture when no necessity requireth argueth little reverence and humility Doctor Gouges Whole Armour Part 1. Sect. 11. The Jews did pray with bended knees especially in the act of adoration or repentance when they begg'd pardon of sins from God 1 Kings 8. 54. Notent hoc â—ulici delicatuli qui cum Iudaeis unum genu Christo flectunt Cornel à Lapid in Matth. 6. 5. We must use that gesture which may best set forth and declaae our humble heart and holy affection unto God M. Perkins Our Saviour Christ praied kneeling Luke 22. 41. sometimes groveling Mat. 26. 39. sometimes standing Iohn 11. 41. Luke 18. 13. The praying towards the East was ancient but afterward changed because of the abuse of the Manichees who superstitiously worshipped the Sunne rising in the East yet was it afterward revived again by Pope Vigilius about the year 537. B. Morton Protest Appeal lib. 4. cap. 28. Sect. 1. Vide Voss. de Orig. Progress Idol lib. 2. c. 3. The Jews praied toward the West Ezek. 8. 16. the gate of the Tabernacle looked toward the Sunne The Holy of Holies opposite to it was turned toward the West Whence they necessarily adored the West which Moses did for that cause lest if they had turned toward the Sunne they should have adored the Sunne it self rather then God But Christians ne viderentur judaizare praied toward the Sunne rising neither only for that cause but because Christ was called by the Prophets the East Luke 1. 78. so the LXX translated the Hebrew word Ier. 23. 5. Zech. 3. 8. 6. 12. Scaliger Elench TRIHAERES Serar c. 20. Tertullian in his Apologie writes that the Heathens thought that the Sunne was adored by Christians because they praied turning toward the Sunne Vide Seldenum de Dis Syris Syntag. 2. c. 8. For the place of praier we must know that the praier sanctifies the place and not the place the praier We reade of the Saints praiers made in the Temple 1 Kings 8. 23. in their own houses Acts 10. 30. on the house top Acts 10. 9. in the open field Gen. 24. 63. in a mountain Luke 6. 12. in a ship Ionah 1. 6. in the midst of the Sea vers 22. in a fishes belly Ionah 2. 1. in a journey Gen. 24. 12. in a battell 2. Chron. 14. 11. That promise Matth. 15. 19. is not made to the place but to the persons gathered together by common consent in Christs Name For the Time It was an ancient custome saith Drusius de Tribus Sectis Iudaeorum lib. 2. to pray thrice a day Psal. 55. 18. which hours they define the third the sixth and the ninth The third answers to nine before noon The sixth is our twelfth the ninth the third after noon The Papists place Religion in their canonical hours as though God were more ready to hear one time of the day then another B. Down of praier c. 27. Vide Bellar. de bonis operibus in partic l. 1. c. 11 12 13. After praier there must be a waiting upon God and we must observe whether he grants or denies our requests that we may accordingly either be thankful or humble Psal. 5. 38. 85. 8. 102. 1 2. 104. 27 28. Hab. 1. Christ saith Iohn 17. Father I thank thee
that thou hast heard me Reasons why the people of God should specially observe the returns of their praiers First Praiers are the chief actions of our life the first fruits of our Regeneration Acts 11. 15. Paul being a Pharisee praied before that was no praier to this Secondly The greatest works of God are done in answer to praier all the promises and threats are fulfilled by it Revel 8. 5 6. 16. 1. Thirdly Whatsoever is given to a man in mercy is in the return of praier 1 Iohn 5. 14 15. Fourthly Every return is a special evidence of our interest in Christ and of the sincerity of our hearts God answers his peoples praiers sometimes in kinde he gives the very things they ask as to Hannah 1 Sam. 1. 20 27. Sometimes he denies the thing yet grants the praier First When he manifests the acceptation of the Person and Petition Gen. 17. 8 9. Secondly When he gives something equivalent or more excellent as strength to bear the crosse Heb. 5. 7. a heart to be content without the thing Phil. 4. 5. 1 Sam. 1. 18. Thirdly When he upholds the heart to pray again Psal. 86. 4. Lam. 3. 44. Fourthly When thy heart is kept humble Psal. 44. 17. Fifthly When he answers Cardinem desiderii the ground of our praiers 2 Cor. 12. 8. When God hath heard our praiers we should return to him 1. A great measure of love Psal. 116. 1. 2. Praise What shall I return to the Lord I will take the cup of salvation 3. We should fear to displease him Psal. 6. 8. 4. We should be careful to pay our vows 1 Sam. 2. 27 28. 5. We should pray much to him Psal. 116. 2. CHAP. VI. Of the Lords Prayer CHRIST delivered the Lords praier at two several times and upon several occasions in the former he commands it as a patern and rule of all praier saying Pray after this manner but in the later say some he enjoyneth it to be used as a praier When ye pray say Our Father If so then would it not follow that whensoever we pray we should necessarily necessitate praecepti use that form Robinson in his Treatise of publick Communion and his Apologia Brownistarum cap. 3. saith Neither do the two Evangelists use the very same words neither if that were Christs meaning to binde men to these very words were it lawfull to use any other form of words For he saith When you pray that is Whensoever you pray say Our Father yet he adds Though I doubt not but these words also being applied to present occasions and without opinion of necessity may be used What is objected against using this as a praier may be said of using the precise words of our Saviour in Baptism and the Eucharist As a just weight or balance serves both for our present use to weigh withall and also for a patern to make another like the same by it So the Lords Prayer serves for a patern of true praier and also for our present use at any time to call upon the name of the Lord with those words The Reformed Churches saith D. Featley generally conclude their praiers before Sermon with the Lords Praier partly in opposition to the Papists who close up their devotions with an Ave Maria partly to supply all the defects and imperfections of their own Object We never reade that the Apostles used this prescript form of words in praier Answ. It is absurd negatively to prove from examples of men against that which God in his Word so expresly either commanded or permitted for we may as well reason thus We do not read that the Apostles or the Church in their times did baptize Infants Ergò They were not then baptized Or thus We do not reade that the Apostles did pray either before or after they preacht Ergò They did it not Though the Apostles did not binde themselves to these words yet this doth not prove that they never used the same as their praier they might pray according to their several occasions according to this rule and yet with the words of the rule so Paget Here two extremities are to be avoided The first of the Brownists who think it unlawful to use the prescript form of these words The second of the Papists who superstitiously insist in the very words and syllables themselves Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ Luke 11. 2. it is lawful to use these words yet when Christ Matth. 6. commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are contained with such affections as are herein prescribed B. Downam on the Lords Praier Object 2. This praier say some is found written in two books of the New Testament viz. Matth. 6. Luke 11. but with diversity of termes and the one of these Evangelists omits that which the other hath written How then ought we to pronounce it Either by that which is expressed in S. Matthew or that which is couched by S. Luke Answ. If this Argument might take place when we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that action for they are related diversly in four divers books of the Scripture When one of the Evangelists saies Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take either of these two expressions both of them were dictated by Jesus Christ. Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask For as the Creed is Summa credendorum the summe of things to be believed the Decalogue Summa agendorum the summe of things to be done So the Lords Praier is Summa petendorum the summe of things to be desired Tertullian cals it Breviarium totius Evangelii Cyprian Coelestis Doctrin◠compendium If a man peruse all the Scripture which hath frequently divers forms of praier he shall finde nothing which may not be referred to some part of the Lords Praier Luther was wont to call it Orationem orationum the praier of praiers In this form are comprized all the distinct kindes of praier as Request for good things Deprecation against evil Intercession for others and Thanksgiving These Rules are to be observed in the exposition of the Lords Praier 1. Each Petition doth imply some acknowledgement or confession in respect of our selves 2. Where we pray for any good there we pray against the contrary evil and give thanks for the things bestowed evils removed bewailing our defects with grief 3. If one kinde or part of a thing be expressed in any petition all kinds and parts of the same are understood Petit. 4. 4. Where any good thing is praied for in any Petition the causes and effects thereof and whatsoever properly belongs to the said thing is understood to be praied for in
that Petition and so when evils are praied against their causes occasions and events are praied against 5. What we pray for we ask not for our selves alone but for others specially our brethren in the faith There be three parts say some of the Lords Praier the Preface the Praier it self and the Conclusion Others say two the Preface and the Praier it self consisting of Petitions and the conclusion containing a confirmation of our faith joyned with the praising of God and also a testification both of our faith and the truth of our desire in the word Amen The Preface is laid down in these words Our Father which art in heaven The Petitions are six in number all which may be reduced unto two heads 1. Gods glory 2. Mans good The three first Petitions aim at Gods glory as this Particle Thy having relation to God sheweth The three last Petitions aim at mans good as these Particles Our Us having relation to man imply Of those Petitions which aim at Gods glory The first desireth the thing it self Hallowed be thy name The second the means of effecting it Thy Kingdome come The third the manifestation of it Thy will be done in earth as it is in heaven Of those that aim at mans good the first desireth his temporal good Give us this day our daily bread The two last his spiritual good and that in his Justification Forgive us our trespasses as we forgive them that trespasse against us 2. In his Sanctification And leade us not into temptation but deliver us from evil In the Conclusion or form of praise three things are acknowledged 1. Gods Soveraignty Thine is the Kingdome 2. Gods Omnipotency And the Power 3. Gods Excellency And the Glory All these are amplified by the perpetuity of them For ever which noteth out Gods Eternity The entrance or preparation to the praier contains such a description of God as is meet for us whensoever we addresse our selves to praier to have him in our hearts Christ leads us here to direct our Petitions in the terms of affection faith and fear in the terms of affection while we call God Father in the terms of faith whilst we call him our Father and by faith make him to be ours in Christ Jesus and in the terms of fear whilst we acknowledge his power in heaven and earth M. Wischart on the L. P. The Preface containeth a description of God to whom we pray taken 1. From his relation to us that he is Our Father 2. From the place where his Majesty principally appears that he is in heaven The former signifying especially his love the other his power the one his goodnesse the other his greatnesse therefore he is both able and willing to grant our requests A due consideration of these both together is a special means to preserve in us both confidence and reverence Our Father Father is taken 1. Personally My Father is greater then I. 2. Essentially so here God is a Father to us only in Christ and in him only w◠are adopted and born again Ephes. 1. 5. Iohn 1. 12. Gal. 4. 4 5. Adoption is an act of the free grace of God the Father upon a believer accounting him a Sonne through the Sonship of Christ. All by nature are strangers and enemies to God have lost their Sonship Adoption is to take a stranger and make him his Son Extranei in locum liberorum samuntur saith the civil Law 2. It is an act of the free grace of God the Father none but he hath power to adopt Ephes. 1. 5. 1 Iohn 3. 1. Men adopt because they want a posterity God had a natural Sonne and the Angels which never sinned were his Sonnes by Creation 3. An act of God upon a believer none are adopted but believers Iohn 1. 12. Gal. 3. 26. till then we are enemies to God 4. The nature of Adoption lies in accounting a man Sonne and that by God 1 Iohn 3. 10. 5. Through the Sonship of Christ imputing Christs righteousnesse to us makes us righteous God accounts you also sons through Christ he gives you the priviledge of sons Iohn 1. 12. It is lawful and sometime profitable for a childe of God to say in his praier My Father to declare his particular confidence not his singular filiation yet it never ought to be so used exclusively in respect of charity but we ought usually to call upon God as our Father in common In secret praier which a man makes by himself alone he may say My Father or my God but not in publick or with others yet in secret praier there must be that love and affection toward others which must be expressed in publick and with others If God be your Father know your priviledges and know your duty 1. Know your priviledges a Father is full of pity and compassion Psal. 103. 13. a Father is apt to forgive and passe by offences Father forgive them said Christ Matth. 6. 14. a Father is kinde and tender good and helpfull you may then expect provision protection Matth. 6. 32. an inheritance from him Luke 12. 32. As he gave his Sonne in pretium for a price so he reserveth himself in praemium for a reward Tam Pater nemo tam pius nemo saith Tertullian Gods love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater Isa. 49. 15. 63. 15. Psal. 27. 10. Luke 11. 13. 2. Know your duty Where is the filial disposition you expresse towards him do nothing but what becomes a childe of such a Father Rules to know whether I am the childe of God or have received the Spirit of Adoption First Where ever the spirit of Adoption is he is the spirit of Sanctification 1 Iohn 3. 8 9 10. Secondly Where the spirit of Adoption is there is liberty 2 Corinth 3. 17. Psal. 51. 12. Thirdly The same Spirit that is a Spirit of Adoption is a Spirit of Supplication Rom. 8. 15. Fourthly This works in that mans soul a childe-like disposition makes one tender of his Fathers honour willing to love and obey him Fifthly It raiseth up a mans heart to expect the full accomplishment of his Adoption Acts 3. 19. 1 Iohn 3. 16. Rom. 8. 32. He desires to partake of the inheritance to which he is adopted Heaven is a purchase in reference to the price Christ hath paid an inheritance in reference to his Sonship Isa. 63. 15. Which art in Heaven In Heaven sets forth his Greatnesse Psal. 12. 4. Gods Being Majesty Glory Ioh 4. 19. Heaven is all that space which is above the earth of which there are three parts Coelum Aëreum Gen. 1. 8. Aethereum Gen. 1. 14. Empyreum Acts 3. 21. The first Air in which are the Birds Fowls of Heaven The second is that Heaven wherein the Stars are which are called the hoast of Heaven The third is the seat of the blessed and throne of God called
meant whether it arise from Satan our selves or other men The principal thing against which we are here taught to pray is the power of temptation as is evident by this particle Into In that God permitteth and instigateth tempters to tempt men and withdrawing his grace which is sufficient for them leaveth them who are not able to stand of themselves he is said to leade them into temptation God tempts us 1. To prove us Deut. 8. 3. that we may know our selves 2. To humble us 3. To do us good in the end 4. By leaving us to our selves that we may know how weak we are 2 Chron. 32. 31. 5. By extraordinary Commandments Gen. 22. 1. 6. By outward prosperity Prov. 30. 8. God leades us into temptation 1. By withdrawing his grace and holy Spirit 2. By offering occasions 3. By letting Satan and our own corruptions loose The Devil moveth allureth and provoketh man to sinne Exod. 17. 2. Deut. 6. 16. Psal. 78. 18 19. hence he is called the tempter Matth. 4. 3. He tempts 1. By inward suggestions Iohn 13. 2. being a Spirit he hath communion with our souls and can dart thoughts into us so he filled the heart of Iudas 2. By outward objects Matth. 4. 3 4 8. he sits his baits to our constitutions the tree of knowledge was present to the eye pleasant and good for food there was an outward occasion The world tempts by persons in it or things of it The flesh tempteth when we are enticed by our own corruption Iam. 1. 14. Temptation hath five degrees 1. Suggestion 2. Delight 3. Consent 4. Practice 5. Perseverance or constancy in sinning God preserves his people from Satans temptations six wayes 1. By laying a restraint on Satan that he cannot tempt them See Iob 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them 2. When he preserves them from occasions of evil without Satan doth not only stir up lust within but lay a bait without Iam. 1. 14. God will not suffer Satan to lay a bait for them Psal. 96. 3. Eccles. 7. 26. 3. When he so strengthens their graces that a temptation shall not take Gal. 5. 27. Col. 2. 15. 4. When he layes affliction upon them as preventing physick Iob 33. 16 17. the Crosse keeps them from sin Hos. 2. 5 6. 5. He shews them the beauty of holinesse by which the glory and sweetnesse of sin vanisheth Psal. 110. 3. 6. By casting into the soul quenching considerations But deliver us from evil or out of evil By evil we are to understand all the enemies of our salvation the flesh world and the devil sinne and hell and all punishments of sinne but especially the devil who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one though not only him as Scultetus seems to interpret it Exercit. Evang. l. 2. c. 33. Under evil is comprized 1. Satan the principal author of evil 2. All other kinds of evil Satan in other places is styled the evil one 1 Iohn 2. 13 14. and this word Evil is oft put for every thing that is contrary to good and that with the Article prefixed before it Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 Iohn 5. 19. Now as this title good is of a large extent so on the contrary is evil Gen. 48. 16. The greatest evil of all is sin Mark 7. 23. Judgement also for sinne both temporal Zeph. 3. 15. and eternal Luke 15. 25. are stiled evil In this large extent is the word here to be taken And because it compriseth under it all manner of evils it is fitly set in the last place Evil in Scripture hath three significations 1. Afflictions and crosses so the time of old-age is an evil time Eccles. 12. 1. 2. By evil is meant the devil Matth. 5. 37. 3. By evil is meant sin especially the power of it and so it is taken here not excluding the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver signifieth two things 1. To keep and preserve to protect and defend from evil that we fall not into it as 1 Thess. 1. 10. 2. To deliver and as it were to pull us out of the hands that is power of our spiritual enemies as the word is used Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17 18. This deliverance which we orave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. But deliver These words are a limitation or explication But couples like things together We desire in this Petition That we may not be exercised with trial in our estate good name or body if God so please or that he would support us if we be tried The deliverance which we crave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. Some from these words Deliver us from evil hold that one may pray for perfection of holinesse to be freed from the very being of sinne the words mean say they to be delivered from all sinne and all degrees of it They alledge also other places to prove this viz. 2 Cor. 13. 7 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers say they be not fulfilled in this life yet one should say up prayers for absolute perfection 1. Because thereby the manifests his perfect displeasure against sinne and perfect love to the Commandment of God 2. Hereby he manifests the truth and sincerity of his heart he would not onely not have sin reign but he would have it not to be in him 3. Hereby he doth his duty in striving after perfection Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not 4. His prayer shall be answered in degrees though not in perfection as there are severall degrees of accomplishing Prophecies so of answering Prayers 5. Your prayers are of an everlasting efficacie because they are offered to God by the eternal Spirit Heb. 9. 14. upon the same Altar that Christs Sacrifice was offered therefore Christs righteousnesse is everlasting because it was offered to God by the eternal Spirit Others say such perfection may be desired and were to be wished if it might be had yea must be set before us as an exact copy to write after white to aim at with endeavour to come as near it as we can but they see no ground to pray for it since they cannot pray in faith because they have no promise nay it is not a state compatible with this life since the fall and they think it is too great a presumption to pray for that which they have no promise for and ambition to affect such a prerogative as no childe of God ever since the fall here enjoyed or is like to doe Hitherto of the Petitions Now followeth the Conclusion of the Lords Prayer in these words For thine is the Kingdome the Power and
the Glory for ever and ever Amen For howsoever this clause is omitted of the Latine Interpreters and is rejected by Erasmus yet was it added by our Saviour and registred by Matthew For 1. The Greek Copies have it 2. The Syriack Paraphrast translateth it 3. The Greek Writers expound it as Chrysostom and Theophylact. And 4. It is not only consouant with the rest of the Scriptures but also in this prayer hath a necessary use For praise is to be joyned with prayer the Petitions contained a specification of our desires this conclusion partly a confirmation of our faith joyned with praising God in these words For thine is the Kingdome and the Power and the Glory for ever and ever and partly a testification both of our faith and of the truth of our desires in all the former Petitions in the word Amen It appeareth manifestly that this sentence was borrowed from the Prophet David 1 Chron. 29. 11. with some abridgement of the Prophets words 2. Without this we should not have had a perfect form of prayer it consisteth of Thanksgiving as well as Petitions It is both a Doxologie a giving praise and an Aitiologie a rendering a reason therefore our confidence is in thee and thou wilt doe for us according to our requests God in this reason is set out by his Attributes for these words Kingdome Power Glory For ever doe point out four distinct Attributes of God which are 1. Soveraignty Psal. 22. 8. Kingdome 2. Omnipotency Ier. 32. 17. 2 Chron. 20. 6. Power 3. Excellency Psal. 113. 4. and Isa. 6. 3. Glory 4. Eternity Psal. 90. 2. Isa. 57. 15. For ever These Attributes are applied to God by a special property and excellency So much doth that Particle Thine and the Article The import As if he had said Thine and thine only are these Thine they are originally of thy self and that in an infinite measure and degree Though the Particle Thine be but once expressed yet by vertue of the copulative Particle And it is particularly to every of the other properties As for the 4th Attribute Eternity intimated in this clause For ever it is so expressed as appertaining to all and every of the other three For Gods Kingdome is for ever his Power for ever his Glory for ever and whatsoever else is in God is as God himself for ever There is a two-fold Kingdom of God 1. Universal which some call the Kingdom of his Power whereby he ruleth and governeth all things Psal. 103. 19. 2 Chron. 20. 6. 2. Special the Kingdome of Grace in this life and of Glory in the life to come In the former he communicateth Grace to his servants ruling in them by his Word and Spirit In the later he communicateth Glory to his Saints vouchsafing unto them the fruition of himselfe who shall be to them all in all Gods only is truly and properly power his is the power see Psal. 62. 11. Gods power is his ability to do any thing it extendeth it self to every thing that by power may be done Gen. 18. 14. Ier. 32. 27. See Luk. 1. 37. Mar. 10. 27. In this respect he is styled God Almighty Gen. 17. 1. And the Glory Whereby is meant that excellency which is in God For the excellency of a thing that which causeth it to be in high esteem and procureth a name fame and renown unto it is the glory of it Cabod the Hebrew word signifieth also weightinesse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fama Gloria both Fame and Glory for Glory causeth Fame For ever The Kingdome Power and Glory of God are amplified by their unchangeable continuance This phrase For ever implieth both Eternity and Immutability The phrase in the original to translate it word for word is for ages The original root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie that which is for ever Now because an age is the longest usual distinction of time the same word that signifieth eternity is put for an age And when there is no end of that which is spoken of the plural number indefinitely without any limitation thus for ages is used to set out the everlastingnesse of it Amen Ierom cals it fitly Signaculum orationis It is the ratification of all the testification both of our faith and of the truth of our desire It signifieth two things a wish of the heart to obtain what hath been uttered or else a perswasion of heart that the thing shall be obtained both here The meaning of it is thus much as if we should say As I have made these requests unto thee O Lord so do I both unfeignedly desire the performance of them and also truly beleeve that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good and in this perswasion I rest attending thy good pleasure It is an Hebrew word signifying truly even so or so be it and yet continued in all languages and by the use of it as well known as any other English word Some good Divines have held it to be an Oath it is an asseveration and seems to be the same with Yea Yea. Vide Fulleri Miscell Sac. lib. 1. cap. 2. Et Dilherri Electa l. 2. c. 20. Since our Saviour teacheth us to end our prayers with Amen it is our duty to say Amen Nehem. 8. 6. 1 Cor. 14. 16. Vide Bezam in loc See Deut. 27. 15. 1 Chron. 16. 36 Psal. 106. 48. It is a common subscribing as it were unto the Petitions and Thanksgivings which are offered unto God 2. Hence it followeth that prayer should be made in a known tongue else how should we consent or say Amen See 1 Cor. 14. 9 11 16 19. Chrysostom celebrated the Eucharist among the Grecians in Greek and Ambrose amongst the Latines in Latine The same may be said of Basil Nazianzen ierom and other Fathers In Italy Greece Asia and Aegypt the Liturgy is celebrated in the same tongue in which the Sermons were preacht The Armeniaâ—s Ethiopick and Muscovite Churches now perform their Divine Service in the vulgar tongue See B. Daven Deter of Quest. 41. 3. Men should be attentive when they pray with others how canst thou otherwayes say Amen and assent to the prayer 4. We should wait upon God for the accomplishment of our desires Mr Perkins on the Lords Prayer saith It is of more value then all the prayer besides His reason is because it is a testification of our faith whereas all the Petitions beside are testifications of our desires CHAP. VII Of the Sacraments I. The Name THe word Sacrament being Latine is not found in the Scripture but the thing is there Divines agree not what it properly signifies and how it came to be applied to this Ordinance The Oath that the old Roman Souldiers took to their General to live and die with him was called Sacramentum See Moulin of the Eucharist Some think it is
the worth and excellency Contempt of God is discovered by contempt of his Word Luk. 16. 16. 10. 16. Iob 21. 14. 22. 17. Psal. 50. 17. Prov. 1. 25. If we regard not instruction cast behinde our backs despise his threatnings neglect his promises 7. Incredulity when the heart is dis-joyned from God by unbelief Of this there be divers degrees The first is doubting through weaknesse a disease which the weak Christian laments and would fain have amended in himself The second when explicitely and in act those things be not firmly distinctly manifested The third is flat infidelity with misbelief when the corrupt minde of man denying to yeeld assent to the truth of God doth foster false or presumptuous conceits of Gods Majesty contrary to that he hath revealed 8. Distrust wavering or shaking out of fear of not obtaining what the Lord hath promised whether it concern this life or the life to come and that either for want of the things themselves or of the causes which we judge necessary for the obtaining of what is promised 9. Desperation of Gods Power Mercy or both 10. Presumption and carnal security when men rashly hope that they shall obtain their desire of God but not according to his promise 11. Defect or want of love whether in respect of quantity quality act or continuance 1 Cor. 16. 22. 12. Want of fear or reverence when men live without reverence care or fear of God and his judgements against sinne whether for substance or degree 13. Pride being a lifting up of our selves above and against God over-valuing our selves and undervaluing him 1 Timothy 3. 2. Psalme 101. 5. Isaiah 16. 6. 14. Impatience when we will not rest in the will of God nor expect his aid and the accomplishment of his promises but mislike the Lords doings grudge under his crosses blame his government and faint under the burden 15. Carnall Joy when men take more pleasure in sinne wealth friends lands wife children wit and such like then in the favour of God or at least joy so in these things as that their joy is in whole or part with-drawn from God 16. Lukewarmnesse when men receive and professe the truth but want the heat of love and zeal Revel 3. 15. 17. Sensuality when men eagerly pursue their contentment in earthly things but regard not the love or favour of God or at least are willing to be strangers from him for ever so they may enjoy the desires of their souls here below 18. Loosenesse when the minde is carried from God and doth range abroad in idle thoughts or abundantly pursue and follow thoughts of earthly and transitory things 19. Forgetfulnesse when men put God out of minde and carelesly cast away all remembrance of him when it should do us good or we should give him glory 20. Neglect of prayer he robs God of his glory that runs not unto him in all necessities by hearty supplication 21. Invocation of false gods Wood Stone or Saints departed Herein the Papists teach the breach of this Commandment in that they perswade and commend the Invocation of Saints departed as Intercessours to God by their prayers and merits And not only so but they pray to them that are no Saints but rather hypocrites to them that never were and to the crosse saying to the dumb stock Arise it shall teach me 22. Dulnesse or hardnesse of heart when the soul is so stupid and senslesse fast locked up that the mercies of God and his sweet promises do little or nothing effect It is a spiritual sottishnesse or distemper that neither the word nor works of God câ—n kindly work upon us 23. Unthankfulnesse when men devour the blessings of God and return no praise unto him for them 24. Idolatrous swearing by Idols or false gods by the Saints departed or any meer creature 25. Divine Adoration of that which is no god The Papists adore 1. The Pope to whom they attribute divine honour 2. Images with the same adoration with the samplar appointing only a respective difference viz. that the principal is worshipped simply and for it self but the Image in regard of the similitude and reference to the principal 3. The Bread and Cup of the Eucharist 4. The Saints departed 26. Neglect to seek God or return unto him when we have gone astray or be warned by his Prophets or corrections And enquiring after or seeking unto strange gods CHAP. III. The second Commandment THou shalt not make to thy self any graven Image nor the likenesse of any thing that is in Heaven above or in the Earth beneath or in the waters under the Earth thou shalt not bow down to them nor serve them For I the LORD thy God am a jealous God visiting the sins of the Fathers upon the Children to the third and fourth generation of them that hate me and shewing mercy to thousands of them that love me and keep my Commandments MOses himself explains this precept Deut. 4. 15 16 17 18 19. This Commandment hath two parts a Prohibition and a Confirmation The Prohibition hath two parts forbidding two things The first is propounded Thou shalt not make to thy self any graven Image nor the likenesse of any thing Where is 1. The person prohibited Thou any man whatsoever 2. The thing forbidden Making a graven Image that is an Image artificially carved with any tool An Image is the picture or representation of some other thing artificially made of any matter in any form Likenesse of any thing is more general for though every Image be a likenesse yet not contrarily and the Lord doth deliver this Commandment so generally to prevent all mistaking No Image or picture nor any manner of likenesse must be made Whether it be an Idol or Image if it be a likenesse it is forbidden here 3. Here is the end For thy self or to thy self that is to the use of any man it must be understood of religious use for the service of a God either true or imaginary or to thy self that is of thine own head Thus this part is propounded it is inlarged by a distribution of things whereof Images or likenesses are to be made Of things in Heaven above meaning the highest heavens called the heaven of the blessed and so the Images of God the Father or God the Son or God the holy Ghost and of our Lord Jesus God and man are excluded as also of holy Angels and Saints for all these are in heaven 2. The heavens of the Stars and so the Image of the Sunne Moon Planets or any Constellation or Starre is condemned Vide Voss. de Orig. Progress Idol l. 2. c. 4. 3. The inferiour heavens called the Air or place where the Fowls of the heaven flie so as pictures of feathered Fowls are condemned Again he saith Of things on Earth here are all men and four-footed beasts living and walking and all kinde of creeping things
4. That it hinders their acceptation Revel 9. 20. 2. By the Minister 1. A spirit of uncleannesse works in the Prophets Zech. 13. 2. 2. A great deal of pride Col. 2. 18. 3. A vehement desire of drawing proselytes after them Gal. 6. 13. 4. Horrible hypocrisie Matth. 23. 13 14. 5. Worldly wisdom and fleshly ends 2 King 16. 11. 6. A constant ignorance and idlenesse in them While they slept the envious man sowed tares 7. Cowardise Gal. 6. 12. 3. By the people 2 Thess. 2. 10 11. Hos. 5. 11. Amos 4. 5. Three things about the worship of God are to be considered 1. The kindes of it that is as was before said certain orders of actions to be performed 2. The parts of it that is each action of each kinde so receiving the Lords Supper is a kinde of worship the action of giving taking eating drinking with the things hereby represented are parts 3. There are certain circumstances and solemnities for the manner of celebrating those parts and kindes Now the two former must be expressely commanded The later must not be forbidden nor condemned onely a thing of solemnity is changed into a part when a religious necessity is imposed upon it and a spiritual efficacy conceived to be annexed unto it as appears in the Priests garments in the Law Thus for example Prayer is a kinde of Gods worship the confession of sins Petition and Thanksgiving for benefits be parts of this kinde of worship and so are the person to whom and the person in whose name necessary things for the matter of the worship But now whether I pray in such or such a place whether with eyes lift up or cast down whether kneeling or standing whether with mine head covered or uncovered these are certain points of solemnity as it were adjuncts of the exercise And here it is sufficient that I use no such circumstance as is condemned nor neglect any that is commanded but if I do esteem it a matter of religious necessity to God-ward to pray in such a place rather then such and conceive that my prayers shall be more effectual for my good there rather then elsewhere not having any such warrant from God I do now turn the circumstance into a part of worship and seeing it is not from God of false worship The several kindes and parts of Gods worship are either Ordinary or Extraordinary I. Ordinary 1. Publick 2. Private 3. Indifferent First Publick such as ought to be usually and onely performed in publick Assemblies of whole Congregations in one known appointed place as being open and publick professions of our allegiance to God Such are two alone 1. Preaching of the Word which hath two main parts 1. The Explication and Declaration of any part of holy Writ or any point of Doctrine contained in holy Writ 2. The Application of that part of holy Writ or point of Doctrine so contained in Scripture to teach admonish exhort correct comfort for which things it is most fit and convenient The second publick worship is administration of the Sacraments that is of the seals of the new Covenant of Grace which are two alone 1. The seal of ingraâ—fing into Christs body called Baptism where the parts are outward washing with water inward bestowing the bloud of Christ to wash and purge the soul. 2. The seal of our nourishment in Christ whereof the parts are outward on the Ministers part taking blessing breaking distributing bread and wine on the receivers taking eating and drinking bread and wine inward certain works of God in giving his Sonne and of the receiver in receiving him This is publick worship Secondly Private two 1. Meditation by ones self alone of the Word of God or the parts of it in any particular matter the parts of which are consideration of the truth thereof and application of the same to ones self 2. Conference with a few others which is a mutuall propounding of mens judgements of any part of Scripture or point of Religion for their mutuall edifying as Paul went up to conferre with Peter and with the chief Apostles Thirdly Indifferent which may be done both publickly and privately yea which must be done both in private by each person and family and also may be done and most of them must be done by the whole Assemblies of men professing true religion These are ordinary which must be of constant and continual practice day by day as occasion serveth which are four 1. Reading the Scriptures and good Books or hearing them read which is an intentive observing of the things contained in the Word or such godly Books as tend to make the points of doctrine in the Scripture contained more plain and usefull unto us 2. Catechizing which is a particular teaching the principles of Religion by Question and Answer necessarily required of all Housholders and Ministers to the young or ignorant people of the Parish For the Housholders it is apparent in that Commandment that they should whet these things upon their children for Ministers Let him that is catechized in the Word make him that catechizeth him partakers of all good things Where catechizing is made a part of the ministerial function of a Pastor in regard of which maintenance is due unto him 3. Prayer Pray continually saith the Apostle for private prayer Enter into thy closet and pray saith our Saviour Christ and Mine house shall be called a house of prayer saith the Lord himself for publick worship 4. Singing of Psalms whether Scriptures or other conformable unto Scripture made by godly men ones self or others it is not material as some think for so saith David Sing unto the Lord a new song and so saith the Apostle Edifie your selves with Psalmes and Hymnes and spiritual Songs the word translated Hymnes signifieth such a Song as is uttered with voice alone but Spirituall Songs and Psalmes are such as are sung to the tune of any well tuned Instrument of musick but must be so performed as may be for edification And these are ordinary services The extraordinary services are such as are to be performed upon particular and special occasions either publick or private such are 1. Fasting which is the setting of an artificial day at least apart to the work of humiliation and reconciliation 2. Feasting which is the setting of so much time apart to the work of rejoycing 3. Vowing which is a tying of ones soul by Gods name unto Gods self to do or not to do a thing lawful for his furtherance in godlinesse These be all the kindes of worship which God in his Word requireth and the performance of them each in their place and order is required at the hands of all Gods people by vertue of this Commandment so that each man and woman stands bound in conscience constantly to perform the publick and private as God gives ability and the extraordinary upon such extraordinary occasions as fall out to require the performance of them
of each Church are bound unlesse they have some very just cause to come in due season to the Congregations and attentively and reverently to joyn with them and continue so doing till the end and that not only in the Morning but also in the Evening Secondly The Churches are then to make collections for the use and behalf of the poor and other acts of mercy as the Apostle appointed them to do in Corinth 1 Cor. 16. 1 2 3. and as he saith He had ordained in all Churches These are publick duties The private are some with reference to the publick to prepare for it and make use of it before and after fitting our hearts to hear by prayer and meditation and the like and by praying and meditation applying that to our selves which we have heard as the Bereans examined the Doctrine of Paul some again without such reference as all holy exercises of singing of Psalms prayer meditation reading together with actions of mercy in laying aside as God hath blessed us for the use of the poor and in visiting and relieving the sick comfortlesse needy and the like all which are acts as well of holinesse toward God as of mercy toward men Especially we must know that it is our duty to meditate upon the great works of our Creation and Redemption and our eternal rest in heaven seeing the Sabbath is given us as a memorial of the two former and an assurance of the later that being the excellent rest our entring into which this holy rest doth point at and help unto We must not onely keep the Sabbath in the Church-meetings and solemn Assemblies though it be specially appointed for the publick worship but at home in our houses Levit. 23. 3. We must awake with God in the morning begin with him rise early spend not much time in dressing of our selves that day it is the Sabbath of the Lord have holy thoughts while we are dressing our selves pray to the Lord to pardon all our sins and to put us into a holy frame and yet finish all this so soon that we may be with the first in the publick Assembly We may after the first Sermon eat and drink but for spiritual ends and purposes that our bodies being refreshed we may be the fitter to serve God but must take heed of spending too much time or feeding too liberally which may cause drousinesse We must then season all with heavenly discourse Luke 4. from v. 1. to 25. We must not speak our own words After the publick worship is ended we must call our Families together and repeat what we have heard and catechize them in the principles of Religion Heb. 2. 1 3. the fourth Commandment sing Psalmes and pray At night we should blesse God for the mercies of the day lie down with a great deal of soul-refreshment sleeping in the bosom of Jesus Christ. And this is the matter of the duties to be performed the manner is to consecrate the same as a delight unto God with comfort and joy serving him on that day as we do with comfort and cheerfulnesse follow our common businesse on the week dayes as the Prophet Isaiah chap. 58. 13. expresly requireth And call the Sabbath a delight Call that is make or count an Hebrew phrase often used in Isaiah Sabbath Some by it understand the extraordinary Sabbath or day of Fast because in the beginning of the Chapter there is an expostulation about it Levit. 16. 31. but the Lord is now speaking of an entire reformation My holy day the Sabbath agree not so properly to an arbitrary Sabbath A delight LXX thy delicate things i. one of the choisest priviledges God hath given thee These are common duties The duty of Superiours specially is to look to their Inferiours and at least to keep them from prophanation of the Sabbath and so farre as their authority will bear to drive them at least to the outward celebration of it by resting and by joyning in the publick exercises of religion as the good Nehemiah did cause the people to sanctifie the Sabbath in his time and forbad Merchants to bring wares to Ierusalem on that day and as we see in the very words of the Commandment the Governour is appointed to rest and not himself alone but his whole Family There is 1. No liberty granted more to the Superiour then to the Inferiour but all of what state or condition soever must sanctifie the Lords day 2. Every Superiour standeth charged before God not onely for himself but for all those which the Lord hath put under his government that both he and all they sanctifie the Lords Sabbath or day of rest Ford on Command 4. This delight is spiritual in God as the proper object and in the Ordinances as the onely means to lead us unto God Iob 27. 10. Psalm 43. 4. Cantic 2. 3. Isa. 56. 7. Reasons 1. Because the duties of that day are higher we have then all the means of Communion with God 1. We have them in a more raised solemn way without any interruption there is then a double Institution not only of the worship but the time 2. It s a spiritual Feast a day of Gods appointment our recompence as well as our duty Neh. 2. 26. Ordinances are fodinae gratiae Isa. 12. 3. 3. This day we come to remember the highest favours of God to the creature to contemplate the works of Creation Gods rest and of Redemption Christs rest 1 Pet. 4. 1. and our own eternal rest Heb. 4. 9. the Sabbaths of the faithful are the suburbs of heaven Heb. 12. 23. the Lords Supper is heaven in a map Luke 14. 15. Mat. 26. 29. 4. Many of the duties of the day are but spiritual recreations meditation is the solace of the minde in the contemplation of Gods works Psa. 104. 34. Singing of Psalms is a vent for spiritual mirth Iam. 5. Eph. 5. 18 19. then God should be solemnly praised Ps. 92. 1 2. 5. It is the temper of the people of God to delight in his solemn worship Psa. 2. 1 Cor. 2. 12. Male concordat canticum novum vetus homo Aug. Psal. 84. 1 10. Psal. 122. 1. 6. Delight in the Sabbath is the best way to discharge the duties 1. With comfort delight sweetens all how will men toil at their sport Neh. 11. 8. 2. With profit Isa. 64. 5. God will not send them away sad which come into his presence with joy Means to delight in the Sabbath 1. Labour after the assurance of the pardon of your sins 2. Solemnly prepare for the duties of the Sabbath 3. Wean the heart from temporal pleasures Psal. 26. 8. 119. 37. 4. Esteem the Sabbath a priviledge that after six dayes of labour God should appoint us a day of rest he might have taken all our time 5. Treasure up the experience of former Sabbaths Psal. 63. begin 6. In case of deadnesse plead with your souls as David doth Psal. 42. Shall I go
Name What is meant by Gods Name l. 9. p. 789 What it is to take Gods Name in vain ibid. Navigation The art of Navigation a great work l. 3. p. 252 253 Useful l. 3. p. 254 Nazianzen commended l. 1. p. 114 Necessary The Scripture is Necessary l. 1. p. 84 85 God is a Necessary Essence l. 2. p. 157 Nehemiah Nehemiah why so called l. 1. p. 34 The best Expositors of it ibid. Night Night what l. 3 p. 241 Its usefulnesse l. 3. p. 242 Numbers Numbers why the fourth Book of Moses is so called l. 1. p. 32 The best Expositors of it ibid. O Oath OAth the nature and use of it l. 9. p. 790. to 793 The abuses of it l. 9. p. 800. to 804 Obadiah Obadiah when he prophesied l. 1. p. 39 Dt Rainolds expounds him well ibid Obedience Obedience what it is l. 7. p. 543 Its kindes ibid. Obey We should Obey God and why l. 2. p. 166. l. 7. p. 543 544 Obscure Many things in the Scripture Obscure and difficult l. 1. p. 101. to 103 And why l. 1. p. 102 The difference between Mare and Oceanus l. 3. p. 252 Omnipotent God is Omnipotent l. 2. p. 191. to 194 Omnipresent God is Omnipresent l. 2. p. 144 Christs body is not l. 1. p. 104 Omniscient God is Omniscient l. 2 p. 160. to 163 One God is wholly One l. 2. p. 157. to 160 Oppression l. 4. p. 368 Ordination Ordination of Ministerâ— l. 6. p. 457 458 Distinguished from election l. 6. p. 458 Origen Origen commended for his diligence l. 1. p. 113 114 Censured l. 1. p. 113 P PAlm-tree what l. 3 p. 257 Papists confuted l. 2. p. 177. l. 4. p. 311 321 358 Paradise Paradise where l. 3. p. 293 Whether destroyed by the floud ibid. Paraphrase The use of the Chaldee Paraphrases is very great l. 1. p. 61 Parents duties to their children l. 9 p. 825 826 827 Pastors Pastors their names they were of years before they entred into that function l. 6. p. 454 Their Office vindicated l. 6. p. 454. to 457 Patient God is Patient l. 2. p. 186 What Patience is in us ib. Paul a great Champion of grace l. 2. p. 177 Peace l. 7. p. 597 600 Pearls which best and why they are called uniones in Latine l. 3. p. 249 Perfect The Scripture is Perfect l. 1. p. 85. to 92 God is Perfect l. 2. p. 153 154 Person Person in the Trinity the word used in Scripture l. 2. p. 204 The word may well be used ibid. What a Person is l. 2. p. 207 Several things required to a Person l. 2. p. 207 The communion and distinction of the Persons in the Trinity l. 2. p. 213 214 Pelagius Pelagius mentions grace often but hides his meaning l. 2. p. 177 He saith grace is given for our merits l. 2. p. 175 Pelagians confuted l. 4. p. 316 Pentateuch Pentateuch why so called l. 1. p. 30 Contains a History from the beginning of the world to the death of Moses ibid. Who have written well on it l. 1. p. 31. See l. 1. p 21 People the duty of People to their Ministers l. 9 p. 831 832 Perjury l. 4. p. 368 Perseverance l. 4. p. 369 600 Peter Whether he exercised a primacy at Rome l. 6. p. 474 Peter who best expound both those Epistles l. 1 p. 51. Philemon who best interpret him l. 1. p. 48 Philippians who best interpret it ibid. Piscator commended l. 1. p. 115 116 Plain The Scripture is Plain in fundamentals l. 1. p. 99 100. to 105 Polygamy l. 4. p. 369 Poor Christ was Poor for our sakes l. 5. p. 425 427 Postils Postils what they are l. 1. p. 11. m. Censured l. 1. p. 117 Prayer Prayer must be to God alone not Saints l. 8. p. 614 615 And in Christs name ibid. Kindes of Prayer l. 8. p. 625 Mental and vocal Prayer l. 8. p. 631 632 Sodain and composed Prayer l. 8. p. 632 Set and prescribed Prayer ibid. What gesture we should use in Prayer l. 8. p. 635 The place and time of Prayer l. 8. p. 635 636 What we must do after ibid. The Lords Prayer opened l. 8. p. 637. to 655 Corollaries from the defects of our Prayers l. 8. p. 618 619 620 Motives and Means to Prayer l. 8. p. 62â— 621 The efficacy of Prayer l. 8. p. 621 622 The godly must pray and persevere in Prayer l. 8. p. 622 623 Objections against Prayer answered l. 8. p. 625 Who not to be prayed for l. 8. p. 628 Preaching Preaching what it is l. 6. p. 461 462 Whether private persons not in office may preach l. 6. p. 462 463 Ministers must preach often and denounce Gods judgements against sinners l. 6. p. 463 464 Predestination Predestination what l. 2. p. 218 How it differs from Election and Providence ib. The parts of it l. 3. p. 219 The errour of the Predestinati l. 3 p. 223 Prescience Gods Prescience or fore-knowledge l. 2. p. 164 Distinguished l. 3. p. 121 Pope Pope what the word signifies l. 6. p. 484 Whether the Pope of Rome be Antichrist l. 6. p. 474 475 Whether he be Christs Vicar above all other Bishops above Kings can make Laws to binde the conscience determine controversies of faith l. 6. p. 476 477 478 Whether he can pardon sins l. 6. p. 478 The Papists make the Pope a god in divers particulars l. 6. p. 483 Present God is every where Present l. 2. p. 144 145 146 147 Presumption what l. 7 p. 570 Pride Pride a great sinne l. 4. p. 370 371 372 Principle A double Principle in Divinity l. 1. p. 5 How Principles may be demonstrated l. 2. p. 123 Prophaneness what l. 9. p. 780 Prophets How the Prophetical Books are divided l. 1. p. 39 Why twelve Prophets are called the lesser ibid. Who expound the lesser Prophets ibid. Proverbs Proverbs by whom written their excellency l. 1. p. 36 The best Expositors of it ibid. Providence Providence whence l. 3. p. 295. m. That it is and what it is l. 3. p. 295 296 The object of it l. 3. p. 296 297 The kindes of it l. 3. p. 298. to 302 Psalms Psalms how called in Hebrew l. 1. p. 35 Often quoted in the New Testament ibid. Who the Author of them ibid. And how divided ibid. The best Expositors of it ibid. A choice Book ib. p. 36 The Turks swear solemnly by Davids Psalms l. 1 p. 36 Pure The Scripture is Pure l. 1. p. 85 Purgatory confuted l. 10. p. 866 867 R RAbbins some censured others commended l. 1. p. 112 Rain Rain a great work of God l. 3. p. 246 247 Rain-bow the cause of it l. 3. p. 247 It s several colours ib. Railing l. 4. p. 372 Reading Who are commanded to reade the Scripture l. 1. p. 21 The Scripture is to be read publickly and privately l. 1. p. 23 What Reading the Scripture is ibid. The Scripture read may be the instrument of
tolerabitur in Ecclesia Musica instrumentalis Organa illa Musica confragosa quae varium vocum garritum efficiunt Templa lituis tubis â—isâ—ulis personare faciunt Quorum Ditalianum Pontificem primum auctorem fuisse Platina affirmat Zepperus in Polit. Eccles. Mr Ball in his Catechism and in his first Chapter of the trial of the grounds of Separation * Mr. Wheatley on the second Command True Christian prayer is a right opening of the desire of the heart to God D. Goug Whole Armor It is an acting and moving of the soul of man toward God that we may affect him with his own praises or the merciful consideration of our suites Oratio est voluntatis nostrae religiosa repraesentatio coram Deo ut illâ— Deus quasi afficiatur Ames Medul Theol. l. 2. c. 9. Because religious speech is the chief speech which we can use therefore as preaching is called Sermo so prayer is of the Latines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Oratio B. Down of prayer ch 1. Prayer is called a religious expressing of the will 1. Religious because it proceeds from religious vertues faith hope and love to God 2. Because it is to be offered to God only 2. Of the will the regenerate part of it One saith Prayer is an expression of the desires of the regenerate part Revel 5. 9. By this argument the Fathers prove that Christ is God and that the holy Ghost is God because he is prayed to See D. Gouges Whole Armor part 1. Salmeron saith It is more pious to pray to God and the Saints together then to God only Aquinas 2a 2ae Quaest. 83. Art 4. thus distinguisheth Oratio porrigitur alicui dupliciter Uno modo quasi per ipsum implenda Alio modo sicut per ipsum impetranda In the first way we must pray to God only in the second saith he we may pray to the Saints and Angels A sancta Trinitate petimus ut nostri misereatur ab aliis autem sanctis quibuscunque petimus ut orent pro nobis Aquin. ubi supra See Down on John 17. 1. and B. Daven Determinat of 44. Question ch 10. that God alone is to be called upon and ch 11. that we ought not to invocate any creature Vide Mornay de sâ—râ— Eucharistia l. 3. c. 12. 13 14. The Church knew not what praying to Saints meant four hundred years after the death of our Saviour Christ there cannot be found one word in all the ancient Writers but what makes for the condemning of those that prayed to Saints therein imitating the example of the Paynims towards their gods Phil. Mornay of the Church c. 5. Sacrifices are to be offered to God alone Exod. 22. 20. Invocation whether by prayer or by thanksgiving is a Sacrifice more excellent then all other Psal. 50. 8. 13 14 15. Heb. 13. 15. He that is Mediator must be worshipped because he is God Christ God-man is the object of divine adoration but whether he be to be worshipped because he is Mediator or under this formal consideration of Mediator See M. Gillesp. Aarons Rod bloss l. 2. c. 6. p. 230. against it Vide Ames Assert Theol. de Adoratione Christi Vide Voetii Theses Hornbeck Apparatum ad controversias Socinianas p. 36 37 38 39 40 c. Christus vel ut Deus vel ut Mediator consideratur Sicut Deus dirigimus precet nostras ad cum Adoramus enim Deum Patrem Filium Spiritum Sanctum sic ut Mediator pâ—eces nostras facimus per propter Christum Stres in Act. 12. 20. Lipsius when he was a dying thus prayes O Mater Dei adâ—is famulo tuo cum tota aeternitate decertaâ—ti non me deseras in hac hora à qua pendet animae meae salus aeterna Drexel de Aeternitate considerat Sect. 3. 1 Tim. 2. 5. To call upon God in the name of Christ imports two things 1. To desire that for Christs sake we may be heard 2. To believe that for Christs sake we shall be heard B. Down of prayer cap. 18. It imports 1. That we look up to Christ as obtaining this priviledge that we may ask 2. That the things we ask have been purchased by him 3. To ask in his strength 4. That he intercedes now in Heaven for us * God hath set special bounds 1. To our faith he teacheth us what to believe 2. To our actions he teacheth us what to do 3. To our prayers he teacheth us what to desire The matter of prayer in general must be things lawful and good D. Goâ—ges Whole Armour part 1. The properties of prayer I must pray 1. With understanding 1 Cor. 14. 15. 2. Give up all the faculties of the soul in it 2 Chron. 20. 3. 3. There must be breathings of the Spirit of God Rom. 8. 28. 4. Come with a holy freedom with the Spirit of adoption See Exod. 32. 10. 14. 15 22. 2 King 19. 4. Psal. 2. 15. Mat. 15. 22. to 28. Heb. 5. 7. 1 Cor. 12. 8. See these Parables Luk. 11. ch â—8 ch to this purpose Qui timide râ—gat negare docet * Psal. 62. 8. 1 Sam. 1. 15. This was shadowed out in the Levitical Incense and the whole burnt-offerings which could not be offered without fire nor might with any but that which came from heaven the fervency of Gods own Spirit in us The efficacy of prayer lies in the fervency of the affections and the arguments of faith drawn from the promises of God or relations of Christ. A fervent prayer consists in three things 1. When we lay out much of our spirits and hearts in prayer 2. When it is performed with a great deal of delight 3. When it is continued in Be sensible of your own unworthinesse John 9. * See B. Down of prayer c. 19. 1 King 8. 30. Men neglect prayer 1. Out of Atheism 2. Hypocrisie Job 27. 10. 3. Carnal delight 2 Tim. 3. 4. 4. For want of peace or spiritual strength Cajetane saith for prayer to any but God we have no warrant in all the Scripture Vide Riveti Grot. Discus Dalys Sect. 9. The Papists acknowledge Invocation of Saints not used in the Old Testament and give us reason for it because the souls of the Patriarks were not then in heaven and so not to be invocated yet do they alledge very many places for it out of the Old Testament to make a shew of Scripture So for the New Testament They acknowledge invocation of Saints departed was not commanded or taught by the Apostles or in their time yea and give us reasons why it was not published at first because it had been unseasonable and dangerous for Jew and Gentile at first to have heard it lest they might think the Christians set forth and worshipped many gods or that the Apostles were ambitious of having such honour done them after their death Yet they bring many places of the New Testament for a seeming proof of it D. Ferns Divis.
between the Engl. and Rom. Ch. upon the Reform Sect. 21. Patriarchae in veteri Testamento non dum eraâ—t beati ideo nihil de hac re habetur expressum Salmer Comment in 1 Tim. 2. disp 2. * It can not be proved that any of the Fathers for three hundred years after Christ did make their prayers to any but only to God by Jesus Christ. But in them of later time there is some mention of praying unto them But where is either Commandment example or allowance of such prayers out of the Scriptures Dr Fulk on the Rhem. Test. 2 Pet. 1. 15. Heb. 13. 18. Orate pro nobis Insaniunt haeretici dum clamitant injuriam nos facere Christo Mediatori quoties vicissim Paulum câ—â—â—ros sanctos rogamus dicentes Orate pro nobis Estius ad locum Vide Estium ad Rom. 15. 31. ad 1 Thess. 2. 20. â— 2 Cor. 1. 11. ad Ephes. 3. 12. ad Heb. 7. 25. The Protestants confesse an honouring of the Saints in divers respects as 1. Giving thanks to God for his graces multiplied upon them 2. The honourable commemoration of their faith and vertues 3. A desire and profession of imitating their godly examples 4. That the holy Saints â—ow triumphing in heaven do pray for the state of the militant Church at the least in their general supplications But we deny that Saints departed may be invocated or properly prayed unto B. Mortons Appeal lib. 2. cap. 12. Sect. 1. Si invoceutur vivi à viventibus multo inferunt consultius invocentur Sancti defuncti cum majori flagrent charitate fâ—licioris sint ad auxiliandum conditionis Atque hoc argumentum addit Bellarminus adversarii nunquam solvere potueâ—â—nt sed Bellarminus ipse illud solvit Praefatur enim Cardinalis nos legere in utroque Testamento viventes à viventibus inâ—â—catos At defunctos esse invocatos aut invocandos à viventibus in neutro Testamento legimus nonne haec sufficiens solutio hoc facimus quia legimus illud non facimus quia non legimus D. Prid Lect. 15 de sanctorum Invocatione Bellarminus â—â—riens inter Virginem Matrem Filium divisibilem dimidiat animam Id. ibid. Vide plura ibid. The great end of all our requests should not be our own interest and concernment but Gods glory Psal. 115. 1. Reasons 1. Else they will not be successefull 2. Because otherwise our prayers are not prayers the end shews the quality of the action We must not only serve God but seek him How to know that Gods glory is the great end of our requests 1. By the working of our thoughts the heart worketh upon the end 2. By the manner of praying we must pray absolutely for Gods glory and submit to his will for other things John 12. 27 28. 3. By the dispo sition of our hearts when our prayers are accomplished God hath appointed prayer for other ends also 1. To be a profession of our dependance upon him that we might daily acknowledge Gods right and property in all we possesse we thereby disclaim merit in the highest mercy pardon of sin Jer. 3. 12 13. We professe our dependance for common mercies when we ask our daily bread 2. To nourish communion and familiarity between God and us Job 22. 21. Isa. 26. 16. 3. To keep the heart in a holy frame 1 Pet. 3. 7. 4. To quicken our affections to good things 5. To be a means of comfort and spiritual refreshing Job 16 20. Phil. 4. 6. Si orationem Dominicam nullis aliis cogitationibus incidentibus pronunciare noveris tum eximium magistrum te esse judicabo Luther in Joan. 17. Triplex est atteneâ—o quae orationi vocali potest adhiberi una quidem qua attenditur ad ver ba ne aliquis in eis erret secunda qua attenditur ad sensum verborum tertia qua attenditur ad finem orationis scilicet Deum ad rem qua oratur quae quidem est maximè necessaria Aquin. 2a 2ae Qu. 83. Art 13 Evagatio montis quae fit praeter propofitum orationis fructum non tollit Id. ib. Praier is one of the noblest exercises of Christian Religion or rather that duty in which all graces are concentred D. Taylor on Rom. 8. There is no duty hath more commands and promises to it and threatnings against those that omit it there is no one duty honours God more and is more honoured by him then prayer there is no one duty that a Christian hath more need of no one duty that hath been more practised then this God hath made many promises to praier 1. General that he will hear and answer us Isa. 30. 19. John 16. 23. 2. Particular â— Deliverance from any trouble and affliction Psal. 50. 15. oâ— strength and patience to bear it Jam. 1 5. 2. Whatsoever spiritual grace we stand in need of Luke 11. 13. 3. Inward joy and peace of conscience Job 33. 26. John 16. 24. Hildersam on Psalme 51. 7. A Saint of God had rather go without the mercy that he begs by praier then have a mercy without praier See Promises 1. To prayer in general 2. To the several parts of praier Clarks Holy Incense p. 1. to 9. Gen. 32. 26 28 Some say that praier commandeth God Isa. 45. 11. Deo sacrificium diabolo flagellum homini subsidium Aug. Prepare for prayer 1. By getting powerful apprehensions of the glory of God before whom you go 2. By getting your hearts sensible of what you pray for as pardon of sin power against it assurance of his love 3. Get your hearts separated from the world and all things here below M. Burr of Gospel-wor Isa. 1. 13. Every morning and evening the Sacrifice Exod. 29. 38. and Incense Exod. 30. 7 8. were to be offered up unto the Lord. These were ceremonial Laws but there is a moral equity of them which is perpetual and these Laws concerned the people as well as the Priests as appeareth Luke 1. 10. Hilders A readinesse to pray earnestly to God for good things and the same improved accordingly is a kinde of pawn from heaven to him that hath it that he shall receive the good things praied for Robins Ess. Obser. 48. Iames the brother of our Lord by oft kneeling his knees were benummed and hardened like the knees of a Camel Fox See D. Gouges Whole Armour part 2. Treat 3. Isa. 62. 6. Ephes. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to hunting dogs which will not cease following the game till they have got it It was a prophane speech of that atheistical wretch that told God He was no common beggar he never troubled him before with praier and if he would hear him that time he would never trouble him again If we persevere not either God will not give us what we pray for or if he do we shall have it as a curse because it is not the fruit of praier Four things will drive the Saints
precandi formulis antecellit in quatuor 1. Autoris dignitas 2. Biblica aâ—tiquitas 3. Artificiosa brevitas 4. Admirabilis foecunditas For steri Thes. Catech. a Eltâ—â— and Dod and Ball on the Lords Prayâ—â— Tres partes orationis Dominicae Exordium Propositio Epilogus Egardus b B. Doronam D. Goâ—ges Guide to go to God In petitionibus quae Deum recta respiciunt Prima Dei gloriam apprecatur Reliquae duae rationem Dei glorificandi indicant Cartw. in Har. Evang. Appellatio ista piâ—tatis potestatis est Tertâ—l de orat Jupiter optimus maximus Cùm Deum Patrem vocamus Christi nomen praetendimus Calvin Habet oratio Dominica Rhetoricam suam Nomen ipsum Patris pro nobis orat quia Patris est Filiis necessaria providere Patris est Filiis ignoscere Maldonat Pater quid negabit Filiis qui jam dedit quòd Pater est See Rom. 8. 32. * Lib. de poenit cap. 8. Ps. 22. 1. Mat. 26. 39. Joh. 20. 28. Rom. 1. 8. See Isa. 61. 1. Psal. 68. 6. 1 Cor. 13. 12. 1 John 3. 2. In the third Heaven especially God declared his chiefest Majesty as in his Kingly Throne The Heathens have this notion by nature that God is in Heaven therefore in distresse they lift up their hands and eyes thitherward Some say that Heaven is every where and every place is Heaven why did Christ then ascend why was he carried up when he went to Heaven Luke 24. 51. If Heaven be every where there is no need of ascending to get into Heaven In my Fathers house there are many mansiens Vide Zanchium de operibus Dei part 1. l. 1. c. 4. q. 1. Matth. 6. 33. 1 Pet. 1. 3 4. Phil. 3. 19 20. * Some divide the Lords Praier into seven Petitions so Augustine in Enchir. and some other ancient writers Luther and the Lutherans and most of the Papists Vide Aquin. sum 2a 2â— Quaest. 83. Art 9. and some of our later Divines but the usual division into six is the most natural and observed by divers of the ancient Fathers and many modern Divines Prov. 16. 4. 1 Cor. 10. 31. Gen. 2. 19 20. The Name of God is put for God himself Joel 2. 23. Deut. 28. 58. Hereupon the Hebrews use to say His Name is himself and he iâ— his Name Summa est ut optemus suum haberi Deo honorem quo dignus est ut nunquam de ipso loquantur vel cogitent bomines fine summa veneratione Calvin Instit. lib. 3. cap. 20. Sanctificare nomen Dei est sanctum agnoscere separare ab omni contemptu prophanatione praedicare illustrare glorificare Finis scopus hujus petitionis est serium promovendi gloriam Dei studium defiderium Commentarii hujus petitionis sunt Psalmus 67. oratio Christi pro se pro Discipulis tota Ecclesia Egard Medulla S. S. Theol. To sanctifie God is to acknowledge him to look upon him and honour him as a holy God To know God in his glory is to glorifie him to know him in his holinesse is to sanctifie him God looks at the principle from which all your services flow Sensus hujus Petitionis est ut quaecunque in mundo gerantur ad Dei gloriam cedant quidem ut pii omnes hoc sponte studio agant impiorum verò facta tametsi ex se gloriae divinae obsunt tamen omnipotenti Dei sapientia ad ipsius gloriam ipsis autem nolentibus aut non cogitantibus contorqueantur Carâ—w in Harmon Evang. Triplex regnum Christo competit Primò Regnum illud naturale quo quà Deus in omnes creaturas absolutum habet exercet imperium Deinde Regum oeconomicum quo â—â—â—â—m Mediator bellator seu quâ Deus Zebaoth fungitur Tertium est Regnum triumphans que officio refignato iâ— aternum potietur Primum illud tertium ipsi est cum Patre Spiritu Sancto commune secundum ipsius est proprium â—â—â—â— autem aliquis haec tria regna sive triplicem unius ejusdemque regni exerendi ac exercendi modum vocet nemini ob voces â—â—â—â— movebimuâ— Bisterf contra Crellium lib. 1. Sect. 2. cap. 26. Regnum essentiale as God Psal. 99. 1 2. and 1â—5 13. and 103. 19. Regnum oeconomicum See about this distinction Master Gillespies Aarons Rod blossoming lib. 2. cap. 5. In the former grace raigneth the other is called the kingdom of glory both in respect of the place and persons Col. 1. 13. The Gospel of the Kingdome of God Mark 1. 14. Matth. 9. 38. Ephes. 6. 19. In earth as it is in heaven Which words are an appendix to the three first Petitions for though it be added to the third which concerneth the doing of Gods will yet the ancient Fathers referre it also to the two former So that we are to pray no lesse that Gods Name may be sanctified in earth as it is in heaven and that his Kingdom may bâ— consummate in earth as it is in heaven then his will be accomplished in earth as it is in heaven Bishop Andrewsâ—â— â—â— the Lords Prayer * 2 Sam. 3. 3. compared with 1 King 8. 18. The will of God as manifested is â— The rule of all Christs obedience Psa. 4â— 8. of the Saints obedience in heaven as in this 3d Petition and of the Saints obedience on earth Rom. 12. â— * A double trope 1. The place put for them that are therin 2. A general is put for a particular in the same manner though not in so compleat a measure Panis nomine comprehenditur omne genus alimenti quicquid praeter ea ad necessariam hujus vitae sustentationem requi ritur Gen. 3. 20. Prov. 27. 30. Luc. 14. 9. Nostrum hoc est proprium ille autem noster qui ad nos à bonitate diviâ—a per legitima media redit quotidianum tantum vult nos Christus petere quantum quot idie ad necessariam vitae sustentatioum sufficit nobis qui sumus filii Dei fratres in Christo quousque tantum hodiè Egardi Medulla S. S. Theol. Panis â—â—mine intelliguntur quaecunque ad hanc vitam spectant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis propriè significat quod nobis sustentandis aptum accommodatum est Ex quo liquet peti hoc nomine ut quaecunque ad hanc vitam opportuna idonea sunt nobis suo quaeque tempore à Deo misericordissimo concedantur Cartw. in Harm Evang. B. Down Dr Gouges Guide to go to God John 4. 53. * Wicked men have a civil right and title to the things of this life so that men cannot take them from them not a divine as gifts of bounty and common favour not as gifts of the Covenant 1 Cor. 3. 22 23. Bread by a Synecdoche signifieth not only food in which sense it is often used Gen. 31. 54. Exod. 18. 12. but also all other commodities of this life serving
Others say The Ministers originally receive their Church-offices not from the people but Christ himself who is the fountain there being not the same reason of a natural and voluntary action There is a Question Whether the Church or the Ministers be first because the Ministers are the instrumental cause of the conversion of the Church and the Church of the choice of their Ministers which is something like the Philosophers Question Whether the Egge or the Hen were first for as the Egge comes of a Hen so the Hen comes of an Egge And as that is resolved by the consideration of the Creation then God made the Hen first so is this question by consideration of the first institution and setting up of the Evangelical Catholick Church then we finde that Christ set up the Officers first to convert men to be beleevers and they being converted to the faith of Christ are bound to submit themselves to Christs Ministers in the Lord. If a Minister of this or that Congregation be not a Member of the Church Catholick visible then he is no Minister out of his own Congregation and therefore cannot preach or administer any Sacrament as a Minister out of his own Congregation Yea if any members of another Congregation should come and hear a Minister preach in his own Congregation he could not preach to them nor they hear him as a Minister but onely as a gifted Brother They of the Separation and if not all yet sure some Independents place the whole essentiality of a Ministers calling in election accounting Ordination to be no more but the solemnization of the Calling We say Permissio potestativa or the Power and Commission given to a man by which he is made of no Minister to be a Minister is not from the Church electing him but from the lawfull ordaining him Election doth but design such a person to the Ministery of such a Church In Scripture we finde Election and Ordination frequently distinguished not only as distinct acts but oft times in distinct hands Deut. 1. 13. The people choose them who shall be Rulers but Moses makes them Rulers Act. 6. 3. the people choose the Apostles appoint the Deacons The choosing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized Ordination is to be distinguished from Election for the whole Church may choose but not ordain Ordination is an Ecclesiastical act of Government but Election is not so Some say The Bishop only is to ordain Heb. 7. 7. 1 Tim. 5. 22. Tit. 1. 5. Ierom saith Excepta ordinatione what is it that a Bishop doth which a Presbyter may not d◠or at least no Ordination should be without a Bishop Others say it is to be done by Presbyters It is in the Directory described to be an outward solemn setting apart of persons for the Office of the Ministery in the Church by preaching Presbyters Numb 8. 10 11 14 19 22. Act. 6. 3 5 6. It is the setting of men apart to the work of the Ministery the commending of them with Fasting and Prayer to the grace of God and the authorizing of them to perform things pertaining to God which others neither may nor can do wherein the ceremony of Imposition of hands is used 1. To expresse the setting of them apart for sacred imploiment 2. To let them know that the hand of God is with them in all that they do in his Name and by his Authority to guide strengthen and protect them 3. To note out the person upon whom the Church by her prayers desireth the blessings of Almighty God to be poured in more plentiful sort then upon others as being to take charge of others The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge thus much The Papists Ordination faileth divers wayes 1. In the end for the Bishop bids them take power to offer up Christs body as a Sacrifice to God 2. They want the Institution for Christ hath appointed no Priests in his Church to sacrifice 3. They fail in the outward form for they have many foolish ceremonies added to their consecration The Brownists fail in the main which is the Imposition of hands by the Presbytery Some think that the ceremony of laying on of hands may be omitted Sometimes we must be tied to example in the least gesture though not prescribed yet men presume to dispense in a circumstance expresly prescribed Tit. 1. 5. Timothy was ordained by laying on of hands enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22 Thus were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling Act. 13. 3. Their Duty It is laid forth 1. By Titles as Watchmen Ezek. 3. 17. 33. 7. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds Iohn 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. He must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 14. He must teach and tread the way to Heaven He must feed the flock 1 Tim. 5. 17. 1 Pet. 5. 2. in the Ministery of the Word and Sacraments and by praying for them both publickly and privately Ministers must teach sound and true Doctrine 1 Tim. 3. 9. 4. 6 7. They must preach 1. Zealously Iohn 5. 35. 2. Compassionately Matth. 9. 36. 23. 27. 3. Convincingly Col. 2. 2. 4. Feelingly according to the nature of the Doctrine The best way to speak to the heart is to speak from the heart 2 Cor. 2. 4. 5. Frequently in season and out of season Luk. 21. 37 Act. 5. 42. 6. Gravely 2 Cor. 5. Tit. 2. 8. Homilies were first allowed in the Church not to uphold or maintain an ignorant Ministery or to supply his defect that should take pains but would not much less to shut out preaching but to supply the casual defect of preaching through the weaknesse and infirmity of the Minister Bishop Andrews caused to be engraven about the Seal of his Bishoprick those words of S. Paul And who is sufficient for these things Bishop Iewel being very weak as he was going to preach at Lacock in Wiltshire a Gentleman meeting him friendly admonished him to return home for his healths sake telling him That it was better that the people should want one Sermon than be altogether deprived of such a preacher to which he replied Oportet Episcopum concionantem mori a Bishop should die preaching in a Pulpit that being the last Sermon he preached It is one part of a Ministers Duty to pray for his people 1 Sam. 12. 23. Moses prayed for Israel He and Aaron more then once stood in the