principall part of Gods worship and the propertie of a true child of God wheras it is the propertie of a wicked man not to pray Therefore it is not a thing indifferent or arbitrarie left in our choyse to pray or not to pray but it is a matter of meere necessitie absolutely enioyned euery Christian vpon paine of damnation and yet it is a wonder to see how this dutie is neglected by many who passe ouer daies and yeres prophanely and Atheistlike neuer calling vpon God in prayer as if either there were no God or no necessitie of worshipping this God by prayer Thus much of the necessitie of prayer or that we must pray Seeing then this dutie of prayer must bee performed for the practising thereof these two circumstances must be considered The time and the place of prayer for euery action must be done in time and place First of the time The time is threefold 1 When we must pray Time of prayer 2 How oft we must pray 3 How long we must pray First circumstance of the time is When. VVhen we must pray The Apostle saith Pray continually 1. Thes 5.17 Which must not be vnderstoode as some heretikes haue deemed called Euchitae that a man must doe nothing but pray but the meaning of it is that there must neuer a day ouerpasse vs but therein certaine times we must pray more plainely and distinctly thus 1. Pray at the enterprising and ending of all thy affaires pray vpon all occasions 2. Pray vnto thy liues end neuer cease praying till thy soule part from thy body Now although this bee generally true that a man must pray vpon all occasions yet it is not needefull that a man should vpon euery seuerall occasion fall downe vpon his knees and vtter a long prayer to the spending of time and hindering his affaires but a man must from his heart send vp prayers to heauen if it be but a wish or sigh or groane of the spirit or such a short prayer as the publicane vsed or the theefe vpon the crosse vpon all our occasions This we see warranted by the practise of Nehemia who before he made his petition to the King for the repayring of Ierusalem prayed vnto the God of heauen Nehem. 2.4 no doubt this was inwardly with a sigh of the spirit vnto the Lord who knoweth the heart as may be seene in the text Furthermore and specially we are to vnderstand that the principall occasions and times of prayer are these following 1. The time of religious exercises 2. The time of affliction 3. The time of eating and drinking and vsing physicke 4. The time of sleeping and waking 5. The time of working and labour 6. The time of recreation and sporting The truth of all these appeareth by that which the Apostle writeth 1. Tim. 4.4 5. that euery creature or appointment of God is sanctified by the word of God and prayer and thankesgiuing Gods word warranteth vs the lawfull vse thereof prayer obtaineth the blessing from God in the vse of it thanksgiuing returneth the praise to God who gaue the blessing The second circumstance of time is How oft we must pray how oft we must pray Daniel prayed three times a day Dan. 6.10 Dauid prayed seauen times a day Psal 119.164 euen so oft as we alter our affaires and enterprise new busines as hearing or reading the word working and laboring in thy speciall calling eating and drinking sleeping c. also vpon all extraordinarie occasions as iudgements and blessings all which are things of seuerall condition and the condition of our affaires being changed our prayers are to be repeated and renewed The false Church of Antichrist hath deuised certaine houres which they call Canonicall which are in number eight as Father Robert rehearseth them which must be obserued euery day and cannot be omitted without deadly sinne as he teacheth but we are to know that Christians must stand fast in that libertie wherewith Christ hath made vs free Galath 5. and seeing that we are redeemed with a price we must not be the seruants of men 1. Cor. 7. much lesse of times only thus much the Lords day of conscience being Gods commandement must be kept as oft as it commeth and seeing the Church for order and conueniencie hath appointed certaine houres when all the Church publikely may come together to worship God therefore we cannot breake that holy custome and constitution without confusion and scandall and breach of charitie for priuate prayer or priuate necessities occasions and opportunities may afford a godly heart sufficient instruction alwayes remembring that there is no time vnfit to worship God in How long we must pray The third circumstance of time to be considered is how long we must pray Our Sauiour Christ giueth vs this instruction generally by way of parable that we ought not to waxe faint in prayer the Apostle willeth vs to pray with all perseuerance and to watch thereunto Luk. 18.1 Ephes 6.18 as Christ said to his disciples Watch and pray This then is the ftrst rule for the length of our prayers that we be not wearie The second rule is that we are to pray so long as the spirit of God feedeth vs with matter of prayer for otherwise we should stint the spirit of prayer Christ prayed till midnight our infirmitie will not beare that wherefore it is better to cease praying when the spirit ceaseth to minister matter than to continue still and babble yet notwithstanding here we must know First it is our dutie to striue against our corruption Secondly it is our dutie to strengthen our soule before prayer with premeditate matter that so comming to pray and hauing our hearts filled with matter we may better continue in prayer for as a man that hath filled his belly with meate is better able to holde out at his labour than being fasting euen so he that first replenisheth his soule with meditations of his owne sinnes and wants of Gods iudgements and blessings vpon himselfe and others shall be better furnished to continue longer in hartie and feruent prayer than comming sodainly to pray without strengthening himselfe aforehand thereunto To conclude this point all prayers are either long or short a long feruent prayer is best a short feruent prayer is better than long babling a short prayer containing all thy grace and matter in thy soule is acceptable to God The second circumstance to be considered needefull for practise of prayer is the place where we must pray Thâ— place whâ—re we must pray As was said before there is no time vnfit to pray so there is no place vnfit for prayer The world and euery place in the world is fit for a Christian to call vpoÌ„ the name of the Lord. Ioh. 4.20 Paul wisheth men in all places to lift vp pure hands 1. Tim. 2.8 that is to pray Christ prayed vpon the mountaine in the garden in the wildernes Peter vpon the house top
Paul on the sea shore Ionas in the Whales belly in the bottom of the sea but the superstitious papists will haue some place more holy than others hence come there pilgrimages to such a holy place hoping thereby sooner to obtaine their petitions therefore also they thinke the church-yard holy ground the Church holyer than the Church-yard the Chancell then the Church and the high altar more holy than the rest of the chancell True it is indeed that when the Church of God is assembled in the Church the place is more holy but not for any inherent holines in the ground but because of Gods presence among his people and because of holy actions there performed in regard whereof it is sacriledge to offer violence to such places or any way to prophane them yet God will assoone heare thy prayer at home in thy closet as in the Church though the publike prayers are more effectuall than priuate Finally to shut vp this point in regard of place prayers are publike or priuate The place of publike prayer is the assembly of the Saints wheresoeuer it be which sometime in persecution was in priuate houses or in caues of the earth or the wildernes or mountaines Act 1.13 Heb. 11 38. The place of priuate prayer is the house or the closet or some such fit place in secret not the market place nor the corners of the streete though I doubt not but a man may sigh and groane to the Lord walking in the streete and making his markets Mat. 6.5.6 but the outward signes of prayer priuate must then be concealed from the sight of men least wee appeare to men as hypocrits Hitherto of the necessitie of prayer with the time and place of performing that dutie The second generall thing to be considered in the dutie which Christ enioyneth his disciples is the manner how we must pray How we must pray which is expressed in these words After this manner pray ye The meaning of which words must needes be one of these things following that is to say Pray either 1. These words onely or 2. This matter onely or 3. In this method onely or 4. These words and matter or 5. These words and method or 6. This matter in this method or 7. These words and this matter in this method Now which of these things our Sauiour Christ doth enioyne shall appeare by the seuerall consideration of euery one of these seauen things First Christ doth not commaund vs to pray these words onely for then we should offend if we vsed any other words and words without matter is babling and Christ spake in the Hebrew tongue the Euangelists wrote in the Greeke tongue but Christ will not haue vs speake Greeke and Hebrew only when we pray therfore it is euident that Christ commaundeth not to say and so tyeth vs not precisely to these words onely Secondly he doth not enioyne vs to pray onely in this order or method for then whosoeuer vseth any other order should sinne and Christ commaundeth vs Matth. 6. First to seeke the kingdome of God and his righteousnesse Matth. 6. â—3 before our daily bread but in this prayer Christ doth set the prayer for daily bread before remission of sinnes and imputation of Gods righteousnes wherefore aâ—so this is plaine that Christ doth not commaund vs to vse onely this method Thirdly he doth not commaund vs to pray this matter in these words onely for then Paul and Daniel and Dauid should sinne that pray this matter in other wordâ— â— Cor. â—â— 1â— Dâ—n 9. Psal 119. and all the Churches that euer haue bin which haue vsed other words in prayer though they haue alwaies kept themselues to this matter but it were impietie and blasphemie to say so therefore Christ here doth not binde vs to this matter in these words onely Fourthly he doth not commaund these words and method as hath been prooued in the second and third parts Fiftly he commaundeth not this matter in this method as is proued in the second and third parts Sixtly he commandeth not these words matter and method as may appeare by all the former parts wherefore in the last place it followeth necessarily this being a sufficient enumeration of parts that he commandeth vs to pray only this matter as if when Christ said thus After this manner pray hee should haue said pray 1. the matter herein contained and 2. with the affections here expressed This then is the meaning of these words and here Christ tieth vs to the matter and affections of this prayer To proceed Although Christ commandeth not these words and matter and method yet he doth not forbid them for in the whole Scripture there is no such prohibition wherefore Christ leaueth it arbitrarie vnto vs as a thing indifferent when we pray to say this prayer or not to say it so be that we say it in faith and feeling or if wee say it not VVhether a sâ—t forme of prayer be lawfull yet to pray according vnto it and this I suppose no indifferent man will denie yet there are some whom we wil account brethren though they doe not so reckon of vs seeing they haue separated from vs which thinke it vnlawful to vse the Lords Prayer as a set prayer or any other prescribed forme of prayer but that they are in a manifest error it may appeare by these considerations ensuing For if it bee lawfull to vse the salutation of Paul the Psalmes of Dauid and the blessing of Moses then wee may lawfully vse the Lords Prayer or any other prayer in holie Scripture agreeable thereto for a prayer For Paul himselfe vsed alwaies one manner of salutation our Sauiour Christ as is very probable vsed one of Dauids Psalmes with his Disciples after the first institution and celebration of his Supper Psal 92. and the 92 Psalme was vsually in the church of the Iewes sung vpon the Sabbath day and Moses alwaies vsed one manner of prayer at the remouing of the Tabernacle Numb 6.24.25.26 and 10.35.36 and another at the pitching thereof which euidently serueth for the ouerthrow of that opinion which they of late haue deuised contrarie to the practise of the ancient Church and all the reformed Churches in Christendome who haue an vniforme order of publike prayer one and the same almost in the very forme of words and plainly confirmeth vs in the present truth wee hold that it is lawfull to vse the prayers in Scriptures or any other prayers made by the Saints of God to our hands consonant to the Scriptures and yet notwithstanding here are some cautions to be remembred 1. That wee labour to insinuate our selues as much as may be into the grace and affections expressed in the prayers by the makers thereof that so wee may pray with the same spirit they did indite and vse them hauing by diligent consideration and vnderstanding of them as it were made them our owne 2. This vsing of other mens prayers is
some vnholesome thing as tar c. desiring it eagerly for a fit and afterward abhorring it but the godly man he prayeth and prizeth grace inualuable for obtaining whereof he will sell all that he hath and separate himselfe to seeke it Matth. 14.44 Pro. 18.1 and occupie himselfe in all wisedome A wicked man wisheth but hath no assurance to obtaine for his wishes are driuen away with deâ—ire as the dust by the winde but the godly man prayeth and saith in some measure with the man in the Gospell I beleeue Lord helpe my vnbeliefe Thus wee see how a wish differeth from a prayer and that there is a great distance betweene wishing a prayer and praying a prayer and that they onely can pray that are qualified as is aforesaid And thus we see who are to pray For whom we must pray The second sorte of persons to bee considered in our prayers are for whom we are bound to pray the summe of the doctrine that concerneth this second sort of persones shall be comprehended in certaine propositions following whereof some are affirmatiue some negatiue the propositions affirmatiue are these sixe ensuing First we are to pray for all the seruants of God for all them that in present beleeue in Iesus Christ and repent of their sinne Secondly we are to pray for all the elect that as yet do not actually beleeue nor repent and these two propositions are confirmed vnto vs by the example of our Sauiour Christ Ioh. 17. who hath gone before vs in the practise of them both though he prayed in another kinde namely as the onely Mediator of redemption and intercession betwixt God and vs his prayer being satisfactory and meritorius ours onely dutifull and charitable Thirdly we are to pray for all the members of the visible Church whom in the iudgement of charitie we are to account Saints by calling Rom. 1.7 so the Apostle writing to the Romanes in his salutation prayeth for them Fourthly we are to pray for all men that is for all sorts or states and conditions of men 1. Iam. 2.1 according to the Apostles counsell Iewes and Gentiles bond and free rich poore Magistrate and subiect man and woman and if there be any other distinction of states and conditions of life Fiftly we are to pray for any one particular person that shall be noted out vnto vs as standing in need of our prayers as an excommunicate person the Turke the Pope heretikes and schismatikes and vitious pers ns of all sorts so wee reade that Christ prayed for his persecutors so did Steuen the first Martyr For although wee must not pray with them as being persons out of the communion of Saints yet nature bindeth vs to pray for them they being of our owne flesh and we know not how God hath disposed of them for their finall and futuer estate and it may be that our prayers shall be meanes of obtaining at Gods hands remission of their sinnes and their conuersion and saluation as it is probable Steuens prayer did further Pauls conuersion Sixtly and lastly we must pray for our very enemies that wish euill vnto vs and deuise mischiefe against vs Matth. 5.44 Rom. 12.20.21 according to the precept of Christ and the practise of all the Saints that so we may do good for euill and heape coales of fire vpon their heads Thus we see â—ffiâ—matâ—uely for whom we are to pray Now negatiuely we must also consider who they are for whom we must not pray For whom we must not pray and they are comprised in fiue propositions following First we are not to pray for all mankinde that is to say for all the men that haue liued do liue and shall liue in the world For al hough wee may pray for any particular person that is nominateâ— and pointed out vnto vs yet to pray for all that proceed of the roote of Adam is against Gods will Fâ—â— Christ did not pr y for the world Ioh. 17. neiâ—her is it Goâ—s will that all that issue from Adam should be conueâ—ted and saued yet beâ—â—use we know not which man is reprobate therefore by the generall rule of charitie wee may pray for any particular man excepting some which afterward shall be excepted Secondly wee are not to pray foâ— the dead for wee will take it graunted for this present that there is no purgatorie there being here no fit opportunitie to dispute the question for all the dead are either in heauen and so thy prayers cannot mend them or in hell and thence thy prayers cannot fetch them wherefore seeing prayer auaileth not there is no reason it should be vsed for the dead I will not discusse the quidditie that some of late haue deuised that wee may pray for the dead thus farre foorth that their bodies at the last may bee ioyned to their soules to their full and perfect blisse Thirdly we are not to pray for the diuels Fourthly wee are not to pray for them that sinne the sin against the holy Ghost Fiftly we are not to pray for them that are reprobates if we could know them the reason of all these things is most apparant for that therein wee resist Gods râ—uealed will hence we reade that God rebuketh Samuel for praying for Saul 1. Sam. 16.1 howsoeuer some may thinke that Samuels prayer was onely for enioying the kingdome and not for the pardon of Sauls sinne which hath little probabilitie hence it is that we pray against the diuell by the example of the Apostle Rom. 16.20 that God would tread Satan downe vnder our feet hence it is also that Dauid in the Psalmes by the spirit of prophecie oft times prayeth against his enemies whom he knew were reprobates or irrecouerable from their sinnes and if the Church hath the spirit of discerning one that sinneth the sinne against the holy Ghost and hath adiudged that person so to haue sinned we are not onely not to pray for him but to pray against him for his vtter ouerthrow and present damnation yea though it were Iulian himselfe the Emperour Thus negatiuely also we vnderstand for whom wee are not to pray Against whom we may pray onely there remaineth this point neere vnto the former against whoÌ„ we may pray which being shortly handled this second sort of persons also is limited Generally therefore we may pray against al the enemies of our saluation absolutely against the diuell the world the flesh and all reprobates whether sinning the sinne against the holie Ghost or otherwise if they may bee knowne Also we may pray against wicked men these cautions obserued First that our prayer be in concreto non in abstracto as the Logicians speake that is to say we must direct our prayer not against the creature of God but against the creature corrupted with sinne and rebelling against God Secondly in our prayers wee are not to intend the destruction of the creature which God hath made but the execution of iustice in
all godlines and honestie 1. Tim. 2.2 where there are three things appertaining to the Magistrate which he must endeuour for his subiects Peace Godlines Honesty which doe comprehend the substance of the whole law of God such Kings were Dauid Iehosaphat Ezechias Iosias Nehemiah Zorobabel Hester and Mardochai with others whose care was to establâ—sh holesome lawes to ouerthrow Idolatrie and superstition and to procure the peace of the Church and Common-wealth Dan. 6.26 Nehem. 2. Such lawes did Darius and Artaxerxes procure to bee made for restoring the worship of God in Ierusalem although they were Heathen Kings who in some sort did helpe forward the kingdome of God The second thing we aske appertaineth to the Ministerie of the Church 1. Able Ministers further Gods kingdom 1. Able and faithfull Ministers which both haue gifts and willing mindes to employ their gifts in their Ministerie to the glorie of God and the edification of the bodie of Christ Mat. 9.37.38 This is that which Christ teacheth his disciples to pray for that seeing the haruest is great and the labourers few therefore the Lord of the haruest would send foorth labourers into the haruest and the Apostle willeth the Thessalonians to pray for him and other the Ministers of the Gospell 2. Thess 3.1 for next vnto godly Magistrates are godlie Ministers the one establish Gods worship the other teach Gods worship hence it is that as Magistrates are called nursing fathers and mothers so Ministers are called Gods fellow-workmen 1. Cor. 3.9 builders shepheards and such like for that they feede the flock build the citie and performe the worke of the Ministerie outwardly as God doth inwardly yea there are more excellent titles giuen to the Ministerie in the holy Scripture than to Magistracie as that they are the light of the world the salt of the earth Christs Ambassadours indeede there is one onely title giuen to Magistrates before Ministers that they are termed Gods Psal 32 6. which is not so much in regard of their office as of their superiority and authoritie ouer all persons whereas the titles of the Ministerie are rather giuen to the office than the person 2. Wee pray also that these Ministers may faithfully A powerful Ministerâ—â—theretâ— Gods kingdome powerfully and zealously exercise their offices ministerial not onely in preaching but also in gouerning the Church as in teaching the ignorant reproouing suspending excommunicating the obstinate comforting the comfortles confirming the weake confuting errors and heresies and generally in building vp the kingdome of Christ according to their seuerall functions delegated vnto them by the politie Ecclesiasticall Thus Moses prayeth for Leui that Vrim and Thummim might be with him Deut. 33.8.10 and that he may teach Iacob the law and iudgements of God So the Apostle Paul wisheth the Ephesians to pray for him Ephe. 6.19.20 that a doore of vtterance may bee giuen vnto him to speake boldly as hee ought for the powerfull Ministerie is as it were horsemen and chariots to ouerthrow the kingdome of the diuell that so the kingdome of Christ may take place 2. Cor. 10.4.5 it is the spirituall weapons which are mightie through God to cast downe the holds of mans imaginations and of euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ 3. 3. Preseruation of 〈…〉 from the â—ersecution 〈…〉 dâ—sâ—reth Gods kingdome We pray also that these godly Ministers may be preserued and kept from the persecution of tyrants and wicked men whom the diuell enrageth against them especially as we see by euident experience that no sort of men is so much maligned and exposed to the despight of malitious men as the faithfull Ministers Yea and the more faithfull and powerfull they are the more doth the â—iuell in his members outray against them Deut. 33 â— Thus did Moses pray that the Lord would smite through the loynes of them that rose vp against Leui to persecute him so the Apostle willeth the Thessalonians to pray that he might be deliuered from absurd and euill men 2. Thes 3 2. for persecution is a great discouragement to a Minister and it driueth many a godly man to his dumpes and interrupteth his Ministerie or at the least his cheerefulnes in his Ministerie and so by this meanes the efficacie of his Ministery being hindred Christs kingdome receiueth hindrance also Thus we pray for Magistracie and Ministerie which are the two generall and maine pillars of Gods kingdome Now follow the fruites and effects of them both which are reformation and conuersion Reformation and conuersion further Gods kingdome In the third place wee pray that by godly Magistrates inacting wholesome lawes and causing due execution of them and by godly Ministers powerfully exercising their ministeriall actions men may bee reformed from their errors and misdemeanour and bee truly conuerted to the faith and brought to repentance out of the snare of the diuell or at the least by outward punishment from the Magistrate and ecclesiasticall censures from the Ministerie be restrained and repressed so as they breake not out to open prophanenes and also that those which are alreadie conuerted and reformed may bee further built vp in the spirituall building of Gods temple The substance of this point is that God would vouchsafe to adde the operation of his spirit to the outward meanes both of Magistracie and Ministerie This the Apostle calleth the kingdome of God Rom. 14.17 when he teacheth that the kingdome of God standeth not in meate and drinke or any outward meanes by consequence but in the effectuall operation of the spirit which worketh in vs righteousnesse peace and ioy in the holie Ghost which three things are principall parts of this kingdome 1 Righteousnes a part of Gods kingdome Righteousnes is twofold first imputatiue which is the righteousnes of Iesus Christ the Mediatour and Redeemer purchased through his doings and suffrings for the church and imputed to euery beleeuer by the holy Ghost which righteousnes is apprehended and applied by faith The second is righteousnes inherent resident in vs as a qualiâ—ie really qualifying the subiect which righteousnes is an effect of the former righteousnes of Christ imputed whereby sinne daily is crucified and weakened and we are enabled to yeeld obedience to the will and law of God in some measure acceptable to God through Christ from which inherent righteousnes as from the bodie of the tree Christs righteousnes imputed being the roote spring manifold branches which bring foorth fruites worthy repentance and true conuersion After righteousnes followeth peace 2 Peace a part of Gods kingdom which is peace with God who of an enemie is made a friend through the mediation of Iesus Christ and peace with our owne consciences which before were either ouerwhelmed with despaire or puft vp with presumption and senselesse securitie and peace with all the creatures so farre
22.2 The duties of our speciall callings must bee performed in conscience to Gods commandements Ephes 6.1 After actiue obedience Submission a part of Gods will which consisteth in doing Gods commandements followeth passiue obedience in suffering his chastisements which generally may be termed submission that is when the creature is content to resigne himhelfe ouer wholy to the will of the Creator and to say as Dauid said 2. Sam. 15.26 Behold here am I let him doe to me as seemeth good in his eyes this vertue doth especially respect the time to come and the Lords secret will that if the Lord haue in his secret counsell determined such and such euils and afflictions to befall vs we can be content with patience to beare them how many and how great soeuer they be so be that thereby God may be glorified After the kinds of obedience follow the qualities of obedience viz. cheerefulnes or willingnes and sincerity or perfection Cheerefulnes in obedience a part of Gods will 2. Cor. 9.7 Iam. 1.5 Ioh. 4.34 Cheerefulnes or willingnes is highly regarded of God and accordingly endeuored of the children of God God loueth a cheerefull giuer saith the Apostle and God himselfe giueth freely and vpbraideth no man saith Iames and he liketh that in his children which himselfe practiseth Christ saith that it was meate and drinke to him to doe the will of his heauenly father yea and in suffering for our sinnes he protesteth great willingnes for he did willingly lay downe his life and it was not taken from him against his liking and therefore Dauid prophecieth of him Psal 40.8 that seeing it was written of him in the volume of the booke that he should doe Gods will therefore he was content to doe it And this is that eccho which Dauids heart gaue to Gods voyce Psal 27.8 God said seeke ye my face Dauids heart answered Lord I will seeke thy face and although it cannot bee denied but that the flesh is very weake yea repugnant and refractary yet the spirit is willing Rom. 7.22 and the children of God do delight in the law of God according to the inner man Sinceritie in obedience a part of Gods will Psal 119.106 Finally perfection or sinceritie also is required as another necessarie qualification of obedience which consisteth in a true purpose of the heart ioyned with an earnest endeuour to the vtmost of grace to obey euery one yea the very least of Gods commaundements making conscience of idle words 1. Cor. 4.4 Rom. 7.24 and vaine thoughts yea of the stirring of concupisence and which is most of all of originall sinne and Adams transgression imputed This vertue of sinceritie is much despised and persecuted by the world when men intitle it by straunge names as humor spiced conscience precisenes puritanisme alas that euer the diuell should so preuaile For example take a man that is very well content with the state obeying the Magistrate ciuill and ecclesiasticall in al the ceremonies of the Church yet if he doe not sweare and drinke and quarell and so forth but reproue the swearer the dronkard the hackster and the rest This man is as odious to the multitude as the veriest disciplinarian in the land and he shall partake as well in the foresaid titles of disgrace as the other Now in the fourth place follow the things which in this petition are to be prayed against The deprecation of this petition Obstinacie opposed to Gods will Pro 23.35 whereof the first is obstinacie which is a purpose and resolution to continue in the course of wickednes wherein a man liueth the sinne of the drunkards of whom the wise man speaketh which are resolued still to seeke after drunkennes also the sinne of the Shepheards and Watchmen of Israel of whom the Prophet Esay speaketh Who say Esay 56.12 To morrow shall be as this day and much more abundant in wine and strong drinke and couetous oppression Ierem. 44.16.17 The extremitie of this sinne is recorded in the rebellious Iewes by the Prophet Ieremie who being admonished of their sinnes and of obedience to Gods commaundements made answere that they would not heare the word of the Lord which Ieremie spake but they would doe what themselues listed The Apostle calleth this sinne a hard and irrepentant heart Rom. 2.4.5 and the despising of Gods bountifulnes patience and long suffering which is directly opposite to the obedience of the Gospell In the second place followeth disobedience Disobedience opposit to Gods will which is euery transgression of the morall law or of any other speciall precept Disobedience hath foure specialties 1. Vngodlines irreligion or prophanenes when men regarde not Gods worship but liue as if there were no God no heauen no diuell no hell no conscience of such Atheists the world hath millions who make no more account of Gods Sabbaths than of the market or faire no more reckoning of a sermon than of a fable of Esop that for gaining a peny sweare and forsweare and what not those impious wretches are more fearefull and damnable sinners than the world esteemeth them seeing they by their practise declare themselues directly to forget God who is then especially remembred Rom. 1.18 when hee is worshipped Against this sinne Gods wrath is reuealed from heauen 2. Vnrighteousnes or iniustice which is when any violence or wronge is offered to our neighbours person or gifts as his dignitie goods life or chastitie 3. Rebellion when men peremptorily resist Gods will knowne particularly and euidently vrged vpon their conscience or performe not obedience to a speciall precept Example hereof wee haue in Saul who was commaunded by God vtterly to destroy the Amalekites and all their goods now he saued Agag the King and the fattest of the sheepe and oxen and so flatly rebelled against this precept the punishment of this sinne was most fearefull vpon him which argueth the fearefulnes of the sinne And the Prophet Samuel saith 1. Sam. 15.23 that it is a sin as great as witchcraft or idolatrie and although now the Lord giueth no speciall precepts to men yet hee doth particularly vrge vpon the conscience of some men generall commaundements as when in the Ministerie of the word the spirit of God cryeth aloude in the heart of the drunkard to forsake his drunkennes and for that sinne hee is prickt in conscience and perswaded to forsake it the which sin if he still practise and doe not forsake then he rebelleth flatly against God and is obnoxious to a fearefull punishment 4. Vnfaithfulnes when men in their speciall callings doe not seeke Gods glory 1. Cor. 4.2 1. Cor. 10.31 nor the benefit of the Church or common-wealth or the good of some societie or when men liue idly or negligently This sinne the Apostle taxeth in the Thessalonians that they liued disorderly and in the Ephesians 2. Thes 3.6 â— Ephes 4.28 whom he termeth theeues for that they did not
labour These are the specialties of disobedience In the third place is Selfe-will Peeuishnes Repining Selfe-will opposed to Gods will Grudging Murmuring Complaining Discontentment Frowardnes all which containe seuerall circumstances of one and the same sinne when men will not become seruiceable to Gods prouidence but will choose what they list themselues as though they knew what were best for them thereby controlling Gods wisedome and causing it to yeeld to their wilfull corruptions for this sin the diuell did calumniate Iob but Iob proued him a lyer Iob. 2 5.10 being content to receiue euill at Gods hands aswell as good howsoeuer there appeared in Iob though he be propounded as a patterne of patience to the Church a little spice of impatiencie Iam. 5.11 In the fourth place followeth Backwardnes in obedience and wearines of well doing Backwardnes opposed to Gods will Mal. 1.13 the fault which the Prophet Malachy reproued in his time when men say it is a wearines and suffe at the paines and cost of Gods seruice which in those dayes was a fault more tolerable than now by how much Gods seruice was more chargeable and painfull than it is now in regarde of the outward ceremonie the yoke of the ceremoniall law being intolerable as the Apostle speaketh Act. 15 10. Gal. 6.9 This sinne the Apostle preuenteth by admonition in the Galathians vsing an argument for the purpose In due season we shall reape if we faint not therefore let vs not be wearie of well-doing In the last place followeth hypocrisie Hypocrisie opposâ—d to Gods will or a false and dishonest heart when men purposing to liue in sinne neuerthelesse make shew outwardly of godlines and honestie for aduantage sake Mat 15. and Esay 29. Christ calleth it drawing neere with the lips and remouing the heart farre off a sinne so odious in Gods sight as that it seemeth he hath assigned it a speciall place in hâ—ll because Christ ioyneth the euill oppressing Mat. 24.51 and drunken seruant together with the hypocrite and dissembling mocke-God in the portion of such a punishment where is weeping and gnashing of teeth This may suffice for the deprecation The thankesgiuing of this petition 5. The thanksgiuing which is the last thing to be considered in this petition may easily be collected out of the supplication and deprecation for we blesse God that he hath bestowed vpon vs and others his seruants these graces following First conuersion Secondly obedience to the law in godlines righteousnes speciall obedience and faithfulnes in our callings Thirdly submission Fourthly cheerefulnes and fifthly sinceritie And againe we praise God for that he hath preuented and mortified in vs and other his children the contrarie sinnes as first obstinacie or impenitencie and infidelitie secondly disobedience to the law in vngodlines vnrighteousnes rebellion and vnfaithfulnes thirdly selfe-will fourthly backwardnes fifthly hypocrisie This shall be sufficient for this petition and so for those petitions which directly concerne God in his glory and the meanes thereof his Kingdome and will Now follow the prayers which directly concerne our selues both in regarde of matters temporal for the body and also of matters spirituall for the soule from which order vsed by our Sauiour Christ there is offered vnto vs this instruction that our good dependeth vpon and issueth from Gods glory and is a necessarie consequent thereof or thus when men are carefull to glorifie Gods name to aduance his Kingdome and to obey his will then our daily bread and all other good followeth thereupon and contrarily when men dishonor God hinder his Kingdom and transgresse his commaundements thence issueth all woe and miserie This doctrine is the summe of the law in the promises and the threatnings annexed to the obedience or disobedience thereof Deut. 28. Leuit. 26. Deut. 27. The summe of this doctrine is expressed by Moses largely in Deuteronomie especially Cap. 28. And the Lord commaundeth Moses to cause sixe Tribes to proclame the blessing and promises to obedience vpon mount Gerizim and other sixe Tribes to stand vpon mount Eball to pronounce the curse to the disobedience of the law the which two mountaines were two strong witnesses as it were to the people of their consent to obey and to receiue the promise or else disobeying of the curse of God deseruedly to befall them Christ teacheth that the Kingdome of God and his righteousnes hath all temporall blessings annexed thereto Mat. 6.33 and the Apostle Paul saith Godlines hath the promise of this life 1. Tim. 4.8 and the life to come and by Christs speech to the man that was sicke of the palsie Mark 2.5 he doth plainly signifie that sinne is the cause of all sicknes and the remission of sin the meanes of remouing the curse which doctrine yeeldeth a profitable vse for the time of Gods iudgements vpon vs that then we are assured that the cause is sinne and therefore wee are carefully to enquire what sinnes raigne most and to assure our selues that those sinnes are the greatest cause and that there is no reason wee should thinke that Gods iudgements shall be remoued till those sinnes bee reformed this especially concerneth the Magistrates who may with the sword and authoritie and the Ministers who by the power of their Ministerie may worke conuersion and reformation that the curse may cease from the land And this is the doctrine and vse which groweth from the order of the three first petitions concerning Gods glorie before the three latter respecting our good Now these three latter petitions admit this distribution also for they respect blessings temporall or spirituall the petition which is made concerning temporall blessings is this Giue vs this day our daily bread Concerning the order of this petition for things temporall before the other two which intend things spirituall 1 Order of the fourth petition this question may bee mooued viz. Whether temporall blessings are first to be asked in prayer or else why should Christ prescribe this order of prayer for things temporall before spirituall To which question or doubt answere may be made in this manner following The order of the fourth petition reprooueth our Corruption First Christ rather signifieth vnto vs our corruption telling vs what wee doe than instructeth vs in our dutie teaching vs what wee should doe although this latter ariseth from the former for a reproofe of our fault implieth an intimation of our dutie For first wee should seeke for the pardon of our sinnes then after and in the second place for daily bread Mat. 6.33 so Christ expressely teacheth yet we contrarily doe seeke earthly things more a great deale and in the first place the reason whereof is for that wee liue by sense and not by faith whereas we should as the Apostle saith liue by faith 2 Cor. 5.7 and not by sense and so this order reproueth our corruption and teacheth vs our dutie which is not to make worldly things our
others our friends and our enemies 1 For our selues yea though we know we are the children of God and haue already obtained pardon at Gods hands for our sinnes for Christ teacheth his disciples to make this prayer who no doubt had their sinnes pardoned before but it may be obiected that it is needles to aske that which a man hath alreadie and will it not be accounted mockerie to deale thus with God This knot is dissolued two waies first some answere that Christ teacheth vs to aske forgiuenes not as it commeth from God which is graunted already to Gods children but as it commeth to vs and as we apprehend and applie the merit of Christ for forgiuenes as if this should be the meaning Lord giue me grace more effectually to apply to my soule by faith the righteousnesse of Christ for the pardon of my sinne others and that more fully answer secondly thus that it is in the worke of iustification or remission of sinne as in the worke of creation for as when God had created Adam he was continually present with him by his prouidence to support his being Act. 17.28 and to stay and preserue his substance and nature which prouidence is nothing else but as it were a continuall creation euen so when God hath iustified a sinner and forgiuen him his sinnes he continually is assistant to the partie iustified vpholding his iustification this cannot be termed properlie a second iustification but a continuall supporting of iustification no more than preseruation can be termed a second creation Now further this continuall supporting of iustification is performed by the application of the salue to the sore Esay 53.5 of Christs righteousnes to the wounded soule of the sinner which application is the worke of Gods holy spirit principally and not of faith onely instrumentally For further declaration of this poynt we are to know that when God iustifieth a sinner he giueth him whole Christ and all his merits for euer so that the partie iustified cannot possiblie leese Christ yet the Lord doth onely applie Christ and his merits as it were the salue to those sinnes and sores that are alreadie in his soule burst out for the which he seeketh the salue and for which he asketh pardon and is humbled afterward as new sinnes and sores grow and hee espieth them feeleth them and asketh the salue for them the Lord applieth Christ the salue vnto them Wherefore directly and fully to answere the obiection Gods children aske at Gods hands that which they haue not for although in the counsell of God in the redemption of Christ in the donation of Christ to the partie iustified by the Father at the very first moment of iustification it may truly bee said that all his sinnes are forgiuen past present and to come yet in regard of the particular application of Christs stripes to the sores of sinne in the soule it cannot be said that the godly mans sinnes are pardoned or forgiuen or cured or couered till they be committed till they be espied till the pardon thereof be asked Gods children therefore doe not aske a primarie iustification but a secondarie application they doe not desire to be made righteous of persons wholly vnrighteous but to bee made righteous from some particular vnrighteousnesse As a man that is desireth God still to preserue his being by daily bread so a man that is iustified desireth God still to support his iustification by a continuall application of the salue to the sore Wherefore to conclude Gods actions in iustification are two first the donation and gift of Christ secondly the application of Christ giuen As a Chirurgion giueth a boxe of salue to a wounded person and after applieth plaisters of the salue to the wounds as they breake out in the bodie And sometime the Lord doth deferre and suspend the application of the plaister of Christs blood to the sores of sin in the soule that he may prouoke vs the more earnestly to consider of the hainousnes of sinne more seriously to bewaile sinne more carefully to auoide future sinnes seeing the smart of former sinnes is so sharpe more feruently and with greater perseuerance to pray vnto God for pardon thereof and with greater ioy and thankfulnes to receiue the pardon of sinne from our gratious God The vse of this doctrine then in briefe is thus much to teach vs daily to obserue our sinnes and particular lapses and accordingly to descend to a particular confession and penitencie for them Psal 51. and particularly to desire forgiuenes with the application of Christs righteousnes according as we doe euery day desire bread for our nourishment Pardon for others 2 Thus we pray forgiuenes for our selues we pray also pardon and forgiuenes for others yea euen for our enemies according to the example of Christ Stephen c. but this point hath alreadie been handled in the preface of the Prayer to which place the reader is to bee referred onely thus much wee are here to learne pitie and compassion to them that pitie not themselues that seeing it is vnknowne vnto vs how the Lord will deale with men that liue in impenitencie and grosse sinnes wee are therefore to hope the best in charitie and seeing they are of our owne flesh to haue commiseration of them it may bee that the Lord will at the instance of a godly mans prayer Iam. 5.16 which auaileth much haue mercie vpon them as it is supposed hee had mercie vpon Saul at Stephens prayer and the Centurion at Christs The fourth point followeth which is For whose sins vve aske pardon ours whose debts and sinnes they are whereof wee aske pardon They are called ours in a double respect first for that they are ours properly wee hauing committed them against the Maiestie of God and for that we cannot lay our sinnes vpon God the diuell or other men for God hee doth not compell vs to commit sinne neither doth hee inspire wickednes into vs Iam. 1.13 seeing he tempteth no man to sinne and howsoeuer the diuell or wicked men may tempt vs yet wee willingly and freely yeeld to the temptation and take a delight and pleasure in the committing of sinne and though a wicked man be a seruant and slaue to sinne and Satan yet hee is so willingly and he selleth himselfe for a slaue as it is said of Ahab 2 Sinne is called ours emphatically Ezech. 18. Gal. 6.4.5 to signifie thus much that seeing the soule that sinneth shall die and that euery one shall beare his owne burthen therefore we especially seeke for the pardon of our owne sinnes howsoeuer wee are not to neglect our dutifull and charitable prayers for other men The last point is For whose sake we aske pardon Christs through whose merits we aske forgiuenes which is implied in the word pardon or forgiuenes for which purpose we must know that God is a iust God and therefore he will be satisfied wherein his iustice is violated
charitie and loue to our brethren whereby wee may gather comfort of pardon from God or be terrified and humbled through despaire thereof This is euidently expounded by our Sauiour Christ saying If you forgiue others God will forgiue you Mat. 6.15 18.33 or if you will not forgiue others neither will God forgiue you 2 It serueth for a profession of our loue and charitie to others yea towards our enemies by forgiuing them for by this speech publikely vttered in the assemblie of the people we proclaime to all the hearers our inward disposition which certainly doe possesse the hearts of all those whose sinnes the Lord hath pardoned 3 It serueth for an argument enforcing the petition for remission of sinne as if this were the fense Lord forgiue vs for we forgiue others as if this were the argument Luk. 11.4 The mercifull shall obtaine mercie But we Lord are mercifull in pardoning others Therefore Lord be mercifull in pardoning vs. And for this latter vse wee are to know that none of all the petitions haue a speciall argument particularly fixed to the side of it but this as if our Sauiour Christ would signifie vnto vs thereby the weakenes of our faith in that matter which most concerneth vs viz. the pardon of our sins and the meanes whereby we might best fortifie our weaknes by forgiuing our enemies This is the second thing considered in this petition 3 The supplication of tâ—is petition the meaning of the words now followeth the third thing which is the Supplication The things which wee aske in this petition are specially three 1 Humiliation and that is insinuated by consequent 2 Iustification and that is expressed in one part viz. forgiuenes 3 Charitie and that is included in the reason Humiliation First Humiliation which necessarily is implied in that we aske pardon for a man will neuer aske that which hee needeth not or whereof he feeleth no want he that is sick and seeth and feeleth his sicknes Mat. 9.12 will seeke and aske the meanes of health he that is in health as he feeleth no sicknes so he will seeke for no cure Humiliation containeth these particulars Sight of sinne 1 A sight and knowledge of our sinnes and of the curse of the law due vnto sinne which is the theoricall or speculatiue knowledge in the braine Sense of sinne 2 A sense and feeling of the heinousnesse of sinne and the intolerable burthen of Gods wrath due vnto sinne which is a further impression in the heart and affection Now both these befall some of the wicked Genes 4.13 Mat. 27.4 as Caine and Iudas who because they felt their sinne no doubt knew them and from these two sometime in the wicked the Lord wringeth Confession of sinne 3 A confession of sinne with the deserued punishment This confession ariseth from a double fountaine and cause in the wicked it groweth from despaire and murmuring and it is ioyned with blaspheming and much outrage as in the former examples of Iudas and Caine who were compelled to confesse their sinnes against their liking for they desired to hide them In the godly and penitent and honest heart this confession ariseth from hope of ease and pardon Prou. 28.13 Psal 51.3.4 Iob. 31.33 from hatred and wearines of his sinne and it is ioyned with Gods glorie and it is performed willingly and vndertaken voluntarily without compulsion and howsoeuer there be a little strife with the shame of the world which might perhaps befall him vpon the confession of his sinne to others yet he is content therein also to deny himselfe that God may be glorified himselfe comforted Psalm 51.13 and others instructed by his example 4 An earnest and feruent desire to be released of the burthen of sinne Desire of deliuerance from sinne Psalm 51. Rom. 7.24 Mat. 5.6 Eâ—ay 55.1 Apoc 22.17 Psal 143.6 Psalm 84.2 Psal 42.1.2 this was apparant in the Prophet Dauid after his murther and adultery which appeareth by the often gemination of the petition for Mercy this the Apostle Paul expresseth also in his outcrie after the combat this is called spiritual hunger and thirst by our Sauiour Christ the Prophet Esay and the Apostle Iohn in the Reuelation and by the Prophet Dauid in the Psalme compared to the longing of a woman with child and to the desire that the Hart hath to take the soile being chased with hounds This desire of grace as it is the greatest and best degree of humiliation so it is a step to iustification which followeth In the second place after humiliation Iustification followeth iustification which containeth these specialties 1 The matter of iustification which is Christ Matter of iustification and his merits of all sorts both in doing and suffering in satisfying for sinne and his abstinence and freedome from sinne in his obedience passiue abolishing the curse by his crosse and actiue in purchasing grace and glory by performing the commaundement and habituall in the sanctification and heauenly qualification of his humane nature with the graces of Gods Spirit out of measure 2 The forme of iustification Forme of iustification 2. Cor. 5.21 Esay 53.5 which is the translation of our sinnes from vs to Christ and Christs righteousnesse from himselfe to vs For the chastisement of our peace was vpon him and by his stripes wee are healed for that our punishment might iustly fall vpon him first our sinnes must of necessitie be imputed to him and then that we might be deliuered from the punishment which we had deserued his sufferings must needs be applied vnto vs. Againe although by the sufferings of Christ imputed vnto vs Rom. 10.3.4 Mat. 3.15 we are freed from sinne and the curse yet except Christ had fulfilled all righteousnesse for vs in obeying the commaundement we had neuer been sanctified by grace and blessed with glory for his passion procureth our deliuerance and his obedience purchaseth our saluation Iustification therefore containeth 1 The translation of our sinnes vpon Christ 2 The imputation of Christs obedience to vs. This imputation is performed partly by the holy Ghost who bestoweth Christ and his merits vpon vs partly by faith in our selues which applieth Christs righteousnesse vnto vs. Here is the proper place of Faith Efficient cause of iustification 3 The specialty of iustification is the efficient cause which is the Mercie of God the Grace of God the Loue of God who of his meere mercie grace and loue sent his Sonne to doe and suffer for vs whatsoeuer his iustice required and doth daily applie vnto vs the vertue of both Charitie or the finall cause of iustification In the fourth and last place followeth Charitie or Loue to our brethren and enemies which is the fulfilling of the second table of the Commaundements and which is the finall cause of iustification in respect of men and this is directly signified vnto vs in the condition or argument annexed to this petition
as we forgiue our debtors But because all these particulars though to another end and after another manner haue been already discoursed in this treatise here of purpose I omit their further handling 4 The deprecation of this petition And this may suffice for the supplication comprehending the things we pray for in this petition now followeth the fourth thing which is the deprecation containing those things which we pray against and they are these sixe following Blindnes of minde 2. Cor. 4.4 1 Blindnes of minde which is when men continue in sinne without any consideration thereof either banishing the thought of it out of their mind or slubbering the matter ouer with a negligent conceit as that we are all sinners and the best man hath his infirmities Againe vnto blindnes of minde as neere of kinne may be added a reprobate minde Rom. 1.28 when men are bereft of all difference of good and euill neuer making bones as we say of sinne against nature which the Apostle calleth things not conuenient or not agreeing with the light of nature 2 Hardnes of heart which is a fruit of the former Hardnes of heart when men are neuer troubled in their consciences for most fearefull sinnes this was that fearefull iudgement which befell Pharaoh who had a heart more hard than the Adamant Exod. 5 6. c. neuer trembling at all that fearefull wrath which God executed vpon Egypt Ezech. 11.19 Act. 2.37 Contrarie to this is a soft and fleshie heart as the Prophet calleth it a heart prickt with the feeling of sinne a heart that doth tremble at Gods word Both these sinnes may bee intitled with one generall name the spirit of slumber or securitie Securitie eyes that doe not see eares that doe not heare a heart that doth not vnderstand as the Prophets prophecie 3 Opinion of our owne righteousnesse Opinion of our owne iustice Rom. 10.3 a matter very common with the naturall man and the ignorant multitude who therein iumpe with the Iewes in Pauls time who were taught by the Pharisies the patrons of that heresie and with the Papists in our time Luk. 18.21.11 Mark 10. Apoc. 3.17 whereas the Lord Iesus Christ reproueth the Angell of the Church of Laodicea for that very fault who said he was rich being indeede poore and ignorant of his pouertie These are proud iusticiaries who as they are blind so are they bolde in their blindnes saying they can see and therefore their sinne remaineth Ioh. 9.41 whereas if they would confesse themselues to be blind they should haue no sinne for Christ would take it away 4 Vpon this conceit of our owne righteousnesse Neglect or contempt of Christ Rom. 10.3 followeth necessarilie either a contempt or light estimation or no regard at all of Christs righteousnesse and his merits Christ saith the whole haue no need of the Physitian that is to say they that iudge themselues to be in good health that thinke they are righteous will neuer regard Christ who is the Physitian of the soule and the physick also After this followeth vnbeleefe or infidelitie Vnbeleef infidelitie presumption despaire with the opposite pride and presumption which when they haue a long time wrought vpon the heart of a carnall man if the Lord at length open the eyes of that wretch to see his sinnes Genes 4.13 Mat. 27.4 then despaire rusheth vpon him which is the next neighbour to vnbeleefe Hatred Malice Reuenge 6 Hatred not forgiuing others that iniurie or wrong vs hereto appertaineth malice and a desire of reuenge things too common in the world some say I may forgiue but I will neuer forget others I will pray for him but I will neuer trust him some malefactors when the rope is about their necke proclaime their eternall hatred to all the executioners of iustice Hitherto also appertaineth the discouering of our neighbours infirmities 1. Pet. 4.8 Prou. 10.12 whereas Loue couereth a multitude of sinnes that is of priuate infirmities which thou knowest in thy neighbour 5 The thanksgiuing of this petition This may suffice for the deprecation the thankesgiuing now followeth which may easily be collected out of the former by induction of particulars before mentioned Thus the petition for grace is handled Now followeth the last petition which is for perseuerance And leade vs not into temptation but deliuer vs from euill 1 Order of the last petition The order of this petition after the former is very due and iust for perseuerance followeth grace and is a necessarie consequent thereof here the doctrines mentioned in the order of the former petition are to be handled Grace and perseuerance inseparable First that grace and perseuerance are inseparable for no temptation no sinne no affliction shall be able to ouerthrow the grace of God in the man that is indued therewith Mat. 7.24.25 for hee hath built his house vpon the Rocke like a wise man and therefore though the raine fall and the floods come and the windes blow and beate vpon the house yet the house shall not fall for it is builded vpon the Rocke Christ And Christ telleth Peter that the gates of hell shall not preuaile against the Church that is built vpon this Rocke Mat. 16.18 and certainely if God should once giue grace to a man and after should take it away then this absurditie would follow that God should repent that he should alter and change for God truely loueth him that hath grace and he truely hateth him that falleth away finally and totally from all grace and so God should be as man mutable and changeable which is blasphemous to Gods infinite perfection Iam. 1.17 with whom there is no variablenesse nor shadow of changing for the strength of Israell will not lie nor repent for hee is not a man that hee should repent 1. Sam. 15.29 Againe this would follow as absurd as the former that it might be said God hath from eternity Elected and Reprobated the same man Christ hath both redeemed and not redeemed the same man the same man is flesh of Christs flesh and bone of his bone and a limme of the diuell the same man is a member of the Catholike Church and no member of the Catholike Church which things because they haue no congruitie with themselues and with the course of the Scriptures are therefore to bee reiected as grosse absurdities and the trueth remaineth firme That grace hath perseuerance as necessarily annexed to it as the Sunne hath light or the fire heate Secondly this doctrine ariseth from the former He that hath grace resisteth the temptation that he which hath grace can in some measure resist temptation and if so be that sometime through the violent whirlewinde of a temptation he take the foyle by the temptor yet after hee recouereth himselfe and gathereth more strength and courage to the next encounter and at the length giueth his enemie the ouerthrow
was in Dauid who continued in his murder and adulterie three quarters of a yeere in which time there was a spirituall mist of carnall securitie which couered his minde and heart which afterward was dispersed and thus the Lord is said actually to blinde and harden men as we see in the kingdome of Antichrist and in the old Iewes and in Pharaoh the King of Egypt 2. Thes 2.11 Esay 6.10 Exod. 4.21 whose eyes the Lord blinded and whose heart the Lord hardened Here a scruple may arise viz. that seeing God blindeth men and hardeneth their hearts he therefore may be said both to be the author of sinne and to tempt to sinne both which neuerthelesse the Scripture peremptorily denieth to be in God as being contrarie to his infinite goodnes Psal 5.4 Iam. 1.13 For answere whereof wee must remember that God may bee said to harden and blinde and tempt God is not the author of sin and yet neither is the author of sinne nor a tempter to sinne First God tempteth man especially foure waies 1 By afflictions which are therfore called temptations Iam. 1. 2 By a commandement speciall as that of Abraham Genes 22.1 3 By prosperitie and abundance of outward things Prou. 30.9 4 By occasioning obiects as Genes 3. God obiected the apple to Adams and Eues eye and 2. Thess 2. God sent vpon them strong delusions which is to be vnderstood in regard of the obiect entising and deluding True it is therefore that God doth tempt but he doth not tempt to sinne the Lords temptation may more properly be called a probation than temptation hee rather doth trie what euill is in vs than moue vs to euill rather he proueth what we wil doe than stirreth vs vp to doe any thing wherefore wee are to distinguish betwixt these two words Dokimazein Peirazein temptation and probation howsoeuer they may perhaps sometime admit one and the same signification Secondly and more fully to the purpose God hardeneth Man hardeneth and Satan hardeneth in diuers considerations 1 Man hardeneth his owne heart by refusing the grace offered in the meanes of saluation How man hardeneth his owne hart and thus Christ complaineth that when hee would haue gathered the Iewes together they would not And thus in the Psalme the Prophet exhorteth the people not to harden their hearts Psal 95.7.8 as their fathers did at Massah and Meribah but to heare the voyce of the Lord to day How Satan hardeneth mans hart Heb. â— 13 2 Againe Satan hardeneth mans heart by perswading and tempting to refuse grace to continue in the practise of sinne in impenitencie and so by consequent there is such a callion or hardnes brought vpon a man through the daily custome of sinne by the subtiltie of Satan that all the meanes of grace rebound backe againe as a ball cast against a stone wall How God hardeneth mans heart Mat. 20.15 3 Lastly when a man is come to this passe God hath his worke also for he withholdeth his grace which he is not bound to giue except it please him he being the absolute Lord of his owne and hauing left vs to the swinge of our owne corruption hee notwithstanding euery day or very often smiteth our hard harts with his word with his iudgments with his blessings with the motions of the spirit or of our owne conscience the which not breaking our stony hearts to contrition as the stone is broken by the hammer of the workman which is the proper effect of Gods word Ierem. 23.29 by accident the heart is hardened as the stiddie the more strokes lighteth vpon it the more it is beaten together the faster is the substance and so the harder and so in his iustice and iudgement punisheth one sinne with another casting occasions and obiects whereupon the corruption that is in man worketh to the committing of most vile abominations Rom. 1. 2. Thes 2. as the Gentiles fell from idolatrie to sins against nature they in the seate of Antichrist neglecting the loue of the truth were strongly deluded by the occasion of entising obiects to beleeue lies as namely all those lying signes and fables mentioned in their Legends And thus God hardeneth and in the same sense he blindeth Summarily therefore God doth thus harden the heart and blinde the minde and tempt the creature and so leade into temptation but is not the author of sinne or tempter to sinne Thus much for temptation which is the first enemie of grace and impediment of perseuerance now followeth the second which is euill But deliuer vs from euill Here also we are to consider two things VVhat is good and euill 1 What is euill 2 What is to deliuer from euill or how God deliuereth from euill First therfore to know what euill is we must know what good is that by the opposition of contraries the matter may be more euident Good is of three sorts for there is a naturall good a morall good and a good instrument and so by contrarietie there is a naturall euill a morall euill and an euill instrument A natural good is whatsoeuer God hath at the first creared so the Lord saith that all his works were good A naturall good Genes 1.21 which must needes be vnderstood of that naturall goodnes that is of the good essence and qualities wherewith God indued his creatures for the beasts and the plants the foules and fishes the heauens and meteors the earth and metals are onely good in respect of their essence and qualities for they are not capable of vertue or vice seeing that God neuer gaue the law morall vnto them A morall good is whatsoeuer qualitie is in the reasonabe creature agreeable to the law morall A morall good Genes 1.21 Micah 6.8 commonly called the tenne commandements as also whatsoeuer qualitie is in man agreeable to the Gospell the summe whereof is repentance and faith which are qualities supernaturall infused into man A good instrument is whatsoeuer God in his mercie and loue to his children vseth as a meanes to procure the good of his Church though it be the diuell A good instrument though it bee sinne than which there is not a greater euill yet it is not summum malum Rom. 8.28 for that God vseth sinne as an instrument of good and therefore sinne is not absolutely euill for it hath a respect of good It is euery way euill in it selfe but God which is infinitely good turneth euill to good 2. Cor. 4.6 and bringeth light out of darknes yea further whatsoeuer God vseth as an instrument of his glorie in his mercie and iustice is instrumentally good and so there is no summum malum though there be summum bonum We see the kindes of good let vs see also the kindes of euill A naturall euill A naturall euill is whatsoeuer is opposed to a naturall good and that is commonly called malum poenae the euill of punishment namely whatsoeuer serueth for the
that we are neither to pray for them nor against them but to commit our selues to Gods prouidence and will to bee ordered as hee thinketh best and if afflictions befall vs with temptations to sanctifie them by prayer for our sanctification 3 Lastly others are directly of opinion that it is lawfull yea needfull sometime to pray for temptations and afflictions for that they are both a part of our daily bread though not of the body yet of the soule In this diuersitie of opinions it is very hard to finde out the trueth by keeping a meane betwixt them which must bee done otherwise the doubts cannot be dissolued we must know therefore for euidence sake that we reade in the Scriptures that Gods seruants haue alwaies prayed against temptation and affliction 2. Cor. 12.7.8 Prou 3â— 9 Psal 11â— 71 94.12 Iam. 1.2 so the Apostle prayed against the pricke of the flesh so the wise man prayed against pouertie wee reade also on the other side that the Prophet Dauid reckeneth affliction good for himselfe and the man blessed whom the Lord correcteth and the Apostle Iames willeth vs to account it a matter of all ioy to bee tempted and afflicted and it is probable if that Adam had neuer fallen from grace he might haue been assaulted with temptation and why may not the diuels sometime tempt the good Angels as well as they tempted Christ Especially if temptation be onely the propounding of an euill obiect to the vnderstanding with a reason to enforce it There being then a kind of repugnancie in these two practises of the holy men in Scripture some praying against temptation and affliction others accounting affliction good for them and exhorting to reioyce in temptation they must be reconciled by the change of the respect for howsoeuer in the Scripture there may be a shew of repugnancie yet indeed there is none Therefore in one respect Gods children prayed against temptation and affliction in another respect they accounted it a blessed and ioyfull thing to bee tempted and afflicted Gods purpose in temptation Sathans intent in temptation Temptation is to be considered according to Gods purpose and according to the diuels intendment God purposeth temptation to our good Sathan intendeth our hurt Againe temptation must be considered with the effect that the diuell produceth through the temptation and with the effect which God worketh thereby Sathan by the temptation produceth sinne the Lord he effecteth grace vpon sinne therefore we must and the seruants of God did pray against temptation according to the diuels intent and worke and intreate the Lord to turne the diuels effect produced to our good as God intendeth and worketh Affliction is a punishment Affliction is a correction Againe affliction is to be considered as God first inflicted it and as he afterward corrected it he inflicted it as a punishment for the destruction of the creature but he hath since in mercy to his children altered it for the correcting and bettering of them in the former consideration the seruants of God prayed against it in the latter they reioyced in it and accounted themselues blessed by it To make answere therefore directly wee may in some sense pray against affliction and temptation but in no respect pray for them yet when we are exercised by them finding in our selues the markes of election we may reioyce vnder them pray God to worke his worke in vs by them and so labour to become blessed by meanes of them for it will not follow by good consequence that because good redoundeth to vs by them that therefore wee must pray for them for by like proportion it should bee concluded that seeing through sinne God worketh out our good we should pray that we might fall into sinne which is a thing most absurd and irreligious In briefe whatsoeuer is properly the meanes of our good wee are bound to pray for but that which is the meanes of our good by accident we are not to pray for but hauing reaped good by it through Gods mercy to blesse him for it and when we are exercised by it to intreate his blessing by meanes of it And thus in some measure these doubts are cleered whether it be lawfull and how farre forth to pray for or against affliction and temptation Now we are to proceede in the deprecation 3 Desertion Gods forsaking the creature Against desertion is a thing that wee especially pray against in this place that God would not withdraw second grace from vs. 4 Lapse into sinne Against lapse into sinne which followeth vpon Gods forsaking of vs for then we being in the hands of the diuell and our owne lusts they will tyrannise ouer vs. 5 Gods hardening the heart and blinding the minde Against Gods blinding the minde and hardning the heart Against apostasie Heb. 3.12 Esay 1.5 which is a spirituall iudgement inflicted by God vpon them that customably liue in sinne 6 Apostasie or backsliding which is when a man reuolteth from a former measure of knowledge or grace or profession Apostasie is either partiall or totall Partiall Apostasie is when a man in some poynt of doctrine erreth whereas before he held the trueth or when a man leeseth some grace or measure of the same grace wherewith before he was indued or when a man falleth away from the profession of the trueth to Gentilisme c. Hymeneus and Philetus Alezander 1. Tim. 1.20 2. Tim. 2.17.18 were Apostataes in part erring concerning the resurrection Dauid fell from some measure of grace receiued and therefore he prayeth that God would restore to him ioy and gladnes which he had lost Psal 51.8 12. Demaâ— he imbraced the present world and fell from his profession to be a Gentile againe 2. Tim. 4 10. thus did diuers in the Primitiue Church Totall Apostasie is when a man falleth away from all the trueth and grace and profession of the trueth as Iulian the Apostata did hitherto appertaineth the sinne against the holy Ghost Aâ—ainst punishment of all sorts 7 Punishments of sinne of all sorts whether temporall and bodily or spirituall and eternall euill conscience Hell and so forth Against hurt of all sorts 8 Hurt through iugdements 9 Hurt through lapse into sinne 10 Hurt through the meanes of saluation and prosperitie Against Satan 11 Diuell that God would tread Sathan vnder our feete that hee would restraine and limit his power and malice Against the world 12 World which is the euill examples of the world the flattering intisements and fearefull threates thereof Against the fâ—â—sh 13 Flesh which is the lust and concupiscence of our heart which continually stirreth it selfe vp and fighteth against the spirit that God would represse it mortifie it and so subdue it that it preuaile not against vs. VVhether it be lawfull to pray against death Heb 9.27 Here a question is to be handled whether it be lawfull to pray against death The Apostle answereth It
yet if it be said that the word Father may be either proper to the father or common to all the three persons or both there will no absurditie follow and the obiection is answered Againe if it be obiected further that Christ should pray for the pardon of sinnes he hauing committed no sinne thereby giuing occasion to thinke that he had sinne the answere will be very indifferent that Christ might vse that petition as an instrument of intercession for vs and not as a petition for pardon of his sinne prescribing it neuerthelesse vnto vs for a prayer of remission who had sinned or else it might be answered that Christ being the suretie might intreate God to pardon his sinnes not the sinnes which he had committed but the sinnes which were to him imputed or the petition being deliuered plurally forgiue vs it may bee Christ prayed for both and there was no doubt of misconceit in his Disciples to whom hee priuately expounded doubtfull matters and if the matter bred any misconceit in the other auditors it was through their own corruption and ignorance and therein the Lords iustice might appeare in blinding their mindes and hardening their hearts as himself teacheth who oft times spake obscurely and ambiguously 2 How oft Christ vsed the Lords prayer and how How oft Christ vsed the Lords prayer and how The answere of this question is partly certaine partly probable It is certaine that Christ vsed the Lords prayer twice first he vsed it when he taught the doctrine of prayer and so Matthew hath propounded it as a part of the sermon in the mount Secondly he vsed it when he taught his Disciples a forme of prayer according to the example of Iohn who taught his Disciples a paterne of prayer and this was presently after Christ had ended his prayers in a certaine place as Luke reporteth whence in all probabilitie it may be collected that Matthew prescribeth this prayer one way and Luke another for in Matthew Christ taught the doctrine of prayer and so it is dogmaticall in Matthew Luke saith Christ taught a prayer for his words are When ye pray say and so it is practical so that Christ taught it both for a prayer which his Disciples might vse and for the doctrine of prayer which his Disciples might teach Againe it is probable that Christ neuer vsed this prayer but twice although it cannot be demonstratiuely proued onely this coniecture we haue that whereas Christ maketh diuers prayers to his Father in the Euangelists this is not mentioned nor any petition of it in so many words and the Euangelists neuer name it elsewhere by any speciall name and the Apostles in their writings neuer make mention of it but when they pray in their writings vse other formes though still they keep themselues within the compasse of the matter and affections of this prayer which we call the Lords prayer both for that it was composed by Christ and vsed by him hence therefore it followeth probablie that the Apostles neuer tied themselues to the words of this prayer but varied vpon occasion Briefly then Christ vsed this prayer twice but it cannot certainly be determined whether he vsed it oftner neither can it be proued that the Apostles vsed it often VVhether Christ spake all and onely the words of the Lords prayer 3 Whether Christ spake all and onely the words of the Lords prayer The answere is onely coniecturall for it cannot be proued that he vsed the very words set downe by the Euangelists the reason is for that the Euangelists vse to set down not all and onely the words which Christ spake but the summe and substance of them and if it be graunted that the Euangelists haue done it in other places why may they not doe it in this place especially seeing the Euangelists doe differ in words in reciting many of Christs speeches as namely of the Beatitudes Mat. 5.3 Luk. 6.20 Matthew maketh eight Luke reciteth but foure and Luke expresseth the contrary woes and Matthew doth omit them whence this may in al likelihood be collected that Christ vsed diuers other words by way of exposition to the Beatitudes and so by consequent to the petitions of the Lords prayer and wee see directly that Christ expoundeth one petition viz. the fifth and why might he not also expound others seeing that other petitions are as hard to bee vnderstood as that and this doth not any whit call into question the truth of Canonicall Scripture but doth rather commend vnto vs the spirit of wisedome and truth wherewith they spake in that diuers writers differing in words still agree in matter and substance of doctrine Vpon this question and answere dependeth another like vnto it viz. 4 How the Euangelists Matthew and Luke differ in rehearsing the Lords prayer Matth. 6. Luk. 11. 〈◊〉 â—nce beâ— Matthew â—nd Luke 〈◊〉 â—atâ—ng the Lords prayer For answere whereof wee are to consider what the Papists say They make a very great difference for in the vulgar Latin translation there are these three clauses in Matthew which are wanting in Luke First in the preface which art in heauen is wanting Secondly the third petition is wholie wanting Thirdly the last petition wanteth one halfe Deliuer vs from euill Yet they say all these things are included in the other petitions or else may necessarily bee deduced from them but let the Popish dreames goe and let vs see the true differences which are three in words but the substance is all one The first difference in words is of the fourth petition for Matthew saith sémeron Luke cath ' eméran The second difference in words is in the fifth petition for all the words in the originall differ except two or three The third difference is in the conclusion which Matthew hath and Luke wanteth Now by this difference betwixt Matthew and Luke which is verbal not material this coÌ„sequence ariseth either that the Euangelists did not precisely bind themselues to the words that Christ vttered or else that Christ vttered the Lords prayer in diuers words at the two seuerall times when he vttered it 5 Who prayeth best he that saieth the Lords prayer VVho maketh the best prayer or he that saieth not the Lords prayer For answere of this question thus much The Lords prayer is the best forme of prayer that euer was deuised The Lords prayer is the best prayer that euer was deuised He that prayeth the Lords prayer in words and matter prayeth well Hee that prayeth the Lords prayer in matter onely prayeth well though he vse other words as Christ vsed other words Iohn 17. It is one thing to say the Lords prayer another thing to pray it It is one thing to vse the Lords prayer aright another thing to abuse it for a good thing may be absurdly abused He that vseth a deuised forme of prayer aright prayeth more acceptably to God than he that abuseth the Lords prayer It is likely that he which can say nothing but the Lords prayer when he prayeth cannot pray but abuseth the Lords prayer It seemeth that that man doth not sinne which neuer vseth the words of the Lords prayer for a prayer for that Christ did neuer intend to bind vs to the forme of words but of matter He that in particular hath conceiued his wants and accordingly made his petitions to the Lord in a conceiued prayer may neuer the lesse end and conclude his prayer with the Lords prayer Diuers other doubtes concerning the vse of the Lords prayer may bee propounded but it is not profitable to make doubts except that they could well be dissolued only thus much for a conclusion of this treatise of prayer I had rather speake fiue words to God in prayer from vnderstanding faith and feeling than say the Lords prayer ouer a thousand times ignorantly negligently or superstitiously FINIS