and members which make vp that Summe Of these therefore wee must take notice and for these wee must giue thankes Now because that Summe is implyed vnder the negatiue we are answerably to giue thankes for freedome from the contrary which the Apostle stileth power of darknesse Vnder darknesse he compriseth sin death diuell and damnation While wee are vnder the power of these we are their vassalls It is therefore a blessing worthy of all praise to be freed from them Other particulars seuerally concerne the distinct parts of this Petition §. 198. Of the particulars for which thankes is to bee giuen by virtue of the first part of the last Petition Q. VVHat are the particulars for which the first part of the sixt Petition requireth thankes to bee giuen A. 1. Vnder standing of the law whereby we know what sin is when we are tempted thereto how fearefull a thing it is to yeeld to such temptations how wretched their case is that are left to the power of temptation Rom. 3. 20. By the Law is the knowledge of sinne That therefore which giueth vs notice of so great danger is a thing praise-worthy especially if we haue vnderstanding thereof Psal 119. 99 100 In way of thankfulnesse doth Dauid oft acknowledge this 2. Wisedome to discerne our enemies and their assaults This proceedeth from the former and goeth a degree farther and in that respect it bindeth vs to more thankfulnesse With thankfulnesse saith the Psalmist to God Psal 119. 98. Thou thorew thy commandements hast made me wiser then mine enemies 3. The victory which Christ hath goâ—ten ouer spirituall enemies It is in praise of Christ that the Psalmist saith to him Thou hast led captituity captiue Psal 68. 18. By captiuity hee meaneth the world the flesh sinne death the diuell and all other enemies of our soule Were not these by Christ made captiues and so chained restrained and kept in we could not stand against them they would soone leade vs captiues For our sakes did Christ enter combate with them and get victory ouer them We reape the benefit thereof wee therefore must giue the thankes to Christ and say as the heauenly Spirits doe we giue thee thankes because thou hast taken to thee thy great power Reu. 11. 17 18. and hast raigned and destroyed them that destroy the earth 4. Strength to withstand our enemies As Christ himselfe hath ouercome them so by his spirit hee giueth vs power to ouercome 2 Tim. 1. 7. in which respect it is said Hee hath giuen to vs the Spirit of power On which ground saith the Apostle I thanke him who hath enabled me 1 Tim. 1. 12. 5. Resolution to yeeld to no allurements whether they come from the flesh or the world Gratias deo qui iam harum rerum in vobis gloriâ— transitoriae gloriosum est operatus contemptum Bern. Epist 23. A true setled resolution is a great meanes to keepe vs safe This comes from God For by nature our disposition is wholy inclined to the world and to the flesh Wherefore as a 1. Sa. 25. 32 33 Dauid blessed God for asswaging his passion and keeping him from shedding blood so wee must praise God whensoeuer our minde is alienated from the world and flesh for that alteration of our disposition 6. Patience to beare out all brunts Afflictions to our weake flesh are soare temptations but by patience wee are kept from being swallowed vp by them In which respect the Apostle saw great cause to thanke God for the patience of the Thessalonians 2 Thes 1. 3 4. 7. Power in all conflicts to ouercome Such though they bee led vnto temptation are not led into temptation It is expressely noted of them that had gotten victory that they sang a song of praise Reu. 15. 2 3. §. 199. Of the particulars for which thankes is to be giuen by virtue of the last part of the last Petition Q. VVHat are the things for which the second part of the last Petition requireth thankes A. 1. Repentance after sinne committed This is a sure euidence of deliuerance from a great euill Therefore the Church glorified God because hee had granted repentance Act. 11. 18. 2. Rescue out of Satans clutches If Satan haue at any time got any aduantage against vs as he getteth great aduantage against witches and sorcerers yea and against other impudent and audacious sinners whom he hath fast in his clutches to bee rescued and recouered out of his hands affordeth iust cause of much thankes Luk. 8. 2 3. which Mary Magdalene out of whom went seâ—en diuels well knew to be most due and therefore in testimony of thankfulnesse shee followed Christ and ministred to him of her substance 3. Recouery out of the world Gal. 1. 4 5. The Apostle ascribeth glory to Christ for deliuering vs from this present euill world 4. Conquest of the Spirit ouer the flesh For by the Spirits conquest Rom. 7. 25. are we freed from the dominion of the flesh For this therefore the Apostle giueth expresse thankes 5. Remouall of iudgements Iudgements and all manner of crosses are in their kinde euills and remouall of them is a deliuerance from those euills Whereupon the Saints haue beene thankfull for such deliuerances Exod 15. 1 c. The Israelites giue thankes to God for freeing them from the Egyptian bondage 1. Chro. 21. 28. And Dauid for causing the Plague to cease And Hezekiah for taking away a deadly disease Isa 38. 9. c. And the Church for returning her captiuity Psal 126. 1 2. 6. Victory ouer death Death in it selfe is a dreadfull euill the very eâ—trance into damnation But by Christ the sting of it is pulled out the nature of it is altered It is made a gate into eternall glory 1. Cor. 15. 57. This is that victory for which Saint Paul giueth thankes 7. Hope of resurrection to life 8. Hope of eternall glory These are full and small deliuerances from all euill Gods promise of these to such as beleeue is as a performance of them Our hope therefore resting on Gods promise for these affordeth iust occasion of reioycing and praising GOD 1. Pet. 1. 3 4. as Saint Peter doth and Saint Paul also Col. 1. 12. §. 200. Of duties required in the last Petition Q. VVHat duties are we to endeauour after by virtue of the last Petition A. 1. To abstaine from all sinne For this is the maine thing heere prayed against This is it which maketh temptation so hurtfull as it is The more we forbeare sinne the lesse damage shall we receiue from any temptations a Psal 34. 14. Many Am. 5. 15. many therefore are the dehortations of Scripture against sinne Rom. 12. 9. 2. c 2. Cor. 7. 1. To perfect holinesse For vnder the auoiding of any euill an endeauouring after the contrary good is alwayes in Scripture implyed Yea d Isa 1. 16 17.
excellencie Whereupon the Apostle hauing exhorted vs d Ephes 4. 32. to forgiue addeth as a further motiue to presse the dutie this clause e 5. 1. Bee ye followers of God as deare children Herein man sheweth himselfe a God to man as on the contrarie by reuenge hee sheweth himselfe a very Deuill Many like f Gen. 4. 23. Lamech boast and glorie in taking reuenge as in a matter of great manhood whereas in truth it is a part of much basenesse and great pusilanimitie 2. For the Vtilitie of it Vtilitie of forgiuing If this question bee asked What profit is there of forgiuing I answer as the Apostle did of Circumcision g Rom. 3. 1 2. Much euery way Thereby assurance of Gods forgiuing our sinnes is obtained Wee are made more capable of receiuing mercy from God We shall haue much quietnesse in our soules We shall appeare more amiable before men bee the better loued of them and receiue more kindnesses from them We shall auoid many mischiefes whereinto wee might implunge our selues by taking reuenge and which both God and man might bring vs vnto for taking reuenge 3. For the Necessitie of it Necessitie of forgiuing it is absolutely necessary for Society with men and Communion with God In regard of societie with men there is no liuing in this world without a mind willing and ready to forgiue wrongs and that by reason of the wrongs which others from time to time will doe to vs and wee to others Wee liue here among many and sundry sorts of people and those of diuers and different dispositions some giuing offence in one kinde others in another If we be forward to take reuenge of euery wrong and haue not a minde forward to forgiue we shall neuer haue a quiet minde Reuenge will bee as a poison continually working in our soules exceedingly disturbing and disquieting them And for our selues flesh is in vs all it abideth in the best so long as they abide in this world By reason of the flesh in vs wee are subiect to many infirmities whereby sundry offences are giuen to others sometimes on weaknesse and sometimes on wilfulnesse sometimes on sudden passion and heate of bloud and sometimes againe on deliberation and cold bloud By reason hereof we need that others should beare with vs and forgiue vs. But if we forgiue not others how can we looke that others should forgiue vs. 1. Our example in taking reuenge of others is a patterne to others to take reuenge of vs. 2. It is iust with the Lord to suffer men so to doe according to that which Adoni-bezek said a Iudg. 1. 7. As I haue done so God hath requited mee b Mat. 7. 1. So much is oft expressely threatned In regard of Communion with God Luke 6. 37. there is no hope no possibilitie of reconciliation and atonement with God for such as are ready to take reuenge of men Christ hath set it downe as a ruled case as an inuiolable Law more stable and vnalterable then the Lawes of the Medes and Persians established by the King Math. 6. 15. that if yee forgiue not men their trespasses neither will your heauenly Father forgiue your trespasses Math. 18. 27 32 33 34. In the Parable wee reade that the Lord who forgaue his seruants debt recalled his grant when hee heard that seruant would not forgiue his fellow seruant Q. May then that remission which God granteth be reuersed A. 1. That which hypocrites presumptuously assume to themselues How remission is recalled without due consideration of the conditions and qualifications of the Gospell may For it is an absolution vniustly taken before it is fully giuen 2. That circumstance in the Parable is noted not simply to declare any reuersing of Gods grant but to aggrauate the hainousnesse of reuenge and Gods hatred of it and indignation against it And it sheweth that though God in himselfe be ready and forward to forgiue and could and would otherwise forgiue such a Debtor yet if that debter bee hard-hearted to his brother and forgiue not him neither will God forgiue 4 For the difficulty of it Difficultie of forgiuing wrath and reuenge cannot easily be subdued A combate and a conquest in that combate is requisite thereto The combate must be with our owne passions and the conquest must be ouer them which conquest flesh and blood can neuer get He that ruleth his spirit is mightier then he that taketh a Citie Prou. 16. 32. Passions are exceeding violent very dangerous and pernicious In vs there is a great pronenesse to yeeld vnto them Our flesh is very loth to striue against them What hope then is there of any victory ouer them Surely there must bee more in vs then flesh and bloud to subdue them 5. Scarcitie of forgiuing For the Raritie or scarcitie of it I may iustly in the Prophets sence vse these words of the Prophet let 5. 1. Runne yee to and fro thorow the streets and see now and know and seeke in the broad places if ye can finde a man if there be any that forgiueth wrongs and passeth by offences View the world obserue such as are reputed to haue a generous minde Among them yee shall finde Challenges sent and taken and desperaâ—e Combates vndertaken for euery flight wrong for euery disgracefull and displeasing word Enter into the Citie goe about the Country marke the disposition of inhabitants in Citie and Country and ye shall finde among them for petty iniuries and ignominious speeches complaints to Iustices Warrants Arrests Actions Imprisonments and sutes in Law to the vtter vndoing of one another Innes of Court Seates of Iustice Vniuersities Yea and Pulpits are full of bittet inuectiues spightfull calumniations and reuengefull defamations for euery offence and that ofttimes when the offence is rather taken then giuen Men Women Old Yong Rich Poore Brothers and Sisters Fellow-seruants Neighbours Friends all of all sorts are exceedingly giuen to reuenge If the thoughts of men could bee ransacked and the desire of reuenge that therein lurketh be discouered it would then more euidently appeare that this grace of forgiuing wrongs which is indeed rare in the excellency of it is also exceeding rare in the scarsity of it hardly to be found any where If now the Excelleucy of a thing in it selfe if the Vtilitie and benefit which it bringeth to them that haue it if the absolute Necessitie thereof for communion with God or Man If the Difficultie of attaining thereto If the Raritie of it being such as very few attaine vnto it bee motiues to stirre vs vp diligently and earnestly to seeke after it Motiues are not wanting to stirre vs vp to vse all meanes that may bee to suppresse reuenge and to worke in vs a readinesse and willingnesse to forgiue This of the Dutie here required The Time when it is to be performed followeth §. 137. Of speedy forgiuenesse Q. VVHat time is limited for forgiuing A.
preparedly into the presence of the King of Kings To the Eminencie of his Person before whom we come 1. Tim 6. 15. I may well adde the Excellencie of the worke which is done No other worke is more excellent then prayer If preparation be requisite vnto any worke then most of all vnto Prayer §. 4. Of the meanes to prepare vs to Prayer Quest HOw doth this Preface teach vs to prepare our selues to Prayer Answ By describing and setting forth God Quest What is thence taught vs Answ His person on whom wee call to be dâ—ly considered A due consideration of his person to whom we pray is an especiall meanes to prepare vs vnto Prayer They who duely weigh the Maiestie of a king aboue other men will with better respect approach his presence I finde it vsuall with the Saints whose prayers are recorded in the Scripture to be ample in setting forth the glorious properties of God in the beginning of their prayers for which purpose note the prayers of a 1 King 8. 23. Salomon b 2. Chron. 20. 6 Iehosaphat c 2. King 19. 6. Hezekias d Ier. 32. 17. Ieremiah e Dan. 9. 4. Daniel f Nehe. 1. 5. Nehemiah g Math. 11. 25. Christ and the h Acts 4. 24. Apostles Meditation hereof is an especiall meanes to thrust out of the heart all bye and base thoughts and to make the soule soare a loft and flie vp euen into heauen yea when a mans Spirit is dull it will exceedingly quicken it to call to minde Gods excellent attributs and great workes and to ponder them seriously The neglect hereof is one cause of that little deuotion which is in many mens hearts Qui accedit ad deum per orationem non perpensa apud animum sublimitate potentiae ad quam accedit turpibus sordidis petitionibus maiestatem dedecorat imprudens Greg. Nyss ds Orat. while they are praying vnto God Yea he that cometh to God in Prayer and doth not duely weigh that surpassing excellencie before which he approacheth doth vnawares dishonour the diuine Maiestie with vnmeâ—te and vnseemely suites §. 5. Of Praying to God alone Quest TO whom may that description noted in the Preface of the Lords Prayer be applyed Answ To God and to God alone None else can be called Our Father in heauen Quest What learne we thence Answ God onely is to be prayed vnto See more of this point in â—he whole armour of God concerning Prayer Treat 3. §. 5. This Prayer is in that point defectiue if any Saint Angel or other creature be to be called vpon Good warrant wee haue both from light of Gods word and also from light of nature to call vpon God but no good warrant any way to call vpon any other §. 6. Of Gods godnesse and greatnesse iointly considered together Q. HOw is God described in the foresaid Preface A. By his goodnesse and by his greatnesse Q. What is thence inferred A. Gods goodnesse and greatnesse are both to be thought on when we pray to God Reade the Prefaces of the Prayers before quoted § 4. and of other like Prayers in Scripture and ye shall find those two properties of old vsually ioyned together The heathen by the light of nature obserued these two to be the most principall attributs of God and thereupon stiled him Optimus Maximus The one of these sheweth how ready God is to heare the other how able he is to helpe so as these are two strong pillars to support our faith A due consideration of them both together Mixture of faith and feare is an especiall meanes to preserue in vs a blessed mixture of Confidence and Reuerence both which are necessarie because the place before which we present our selues in Prayer is a throne at the footstoole whereof we must with all reuerence fall and a throne of Grace to which with all confidence we must approach And thus shall we be kept in the golden meane betwixt two dangerous extremes the gulfe of despaire and the rocke of presumption by either of which Prayer is made altogether fruitlesse For God turneth not to the doubting mind Iames 1. 6 7. and turneth from the proud heart Iam. 4. 6. so as both must needs returne emptie from God Iohn 5. 10. And no maruell for he that beleeueth not maketh God a lyar Psal 10. 4. and the proud thinketh there is no God Learne therefore by the forenamed meditation on Gods Goodnesse and Greatnesse to preserue this soueraigne temperature of faith and feare Gods goodnes set before his greatnesse On Gods goodnesse first let the eye of thy meditation be fixed For Christ teacheth vs to say Our Father before he putteth vs in mind of Gods glorious place in heauen which order he obserued when he himselfe prayed saying Father Math. 11. 25. Lord of heauen and earth In this order the Apostle stiles him Ephes 1. 17. The God of our Lord Iesus Christ and Father of glorie I denie not but that there may be good vse of setting Gods greatnesse before vs and that it may in Prayer be first expressed as it is in the Prayers of Daniel Dan. 9. 4. Nehemiah and other Saints but it must be by such as haue a stedfast faith in Gods goodnesse Nehe. 1. 5. and at that time also must Gods goodnesse be in their mindes as it was in Daniels for so soone as he had said O Lord God great and fearefull he immediatly addeth which keepest couenant and mercie c. The brightnesse of Gods greatnesse would vtterly dazell the eye of man if first immediatly and onely it should be fixed thereon This direction is of singular vse to vs base sinfull wretched creatures who cannot but be astonished at the thought of Gods greatnesse power iustice iealousie and other like attributes Hitherto of such generall instructions as the Preface of the Lords Prayer teacheth The particular branches shall in order be handled The first whereof concerneth Gods goodnesse in this clause OVR FATHER wherein we are to consider First the relatiue title giuen to God FATHER Secondly the correlatiue particle OVR whereby a particular application of that generall relation is made In handling the title we will declare First the thing it selfe here attributed to God which is PATERNITIE or FATHERHOOD Secondly the manner of expressing it in the vocatiue case and second person as if more fully it had bene thus said O THOV OVR FATHER §. 7. Of this title Father applyed to God Q. Father a title proper to God IS this title Father proper to God A. Yea most properly it appertaineth to him For it is the true and proper title of him that giueth a being to that whereof he is called a Father They therefore among men that vnder God are instruments of the being of others who bring children forth into this world are most vsually called Fathers But it is God onely that doth truly and
our many forfeitures of couenant the forenamed directions are daily to be obserued §. 111. Of Popish indulgences for sinnes to come and Shriuing in Lent COntrarie to this branch of this Petition are the blasphemous Indulgences which by Popes and popish Priests are giuen for sinnes to come See §. 126. and that not onely for some particular sinnes Vid. Hadrian in tract de Indulg Nauar. de Iubil Cornubens de Indulg Ioh. de Turrecr in Comment de Poen Bell. de Indulg whereby they eag on and embolden men to commit those sinnes but also for all manner of sinnes not for a day or a weeke or a moneth or a yeare but for many yeares yea all their life And lest they should feare vengeance and punishment for their sinnes after this life in Purgatory with which fiction they much affright their people they extend their indulgences farre beyond the times which they themselues doe set for Purgatorie euen vnto * Indulgentiae interdum continent condonationem poenitentiae quindecim vel viginti millium annorum Bellar. de Iudulg l. 1. c. 9. Auditum sub coelo non legitur quod corum voce depromitur Date nobis veniam dum tamen nos in errore manemus Gelas Epist ad Faust Concil Trid. §. 14 c. 5. 6 7. 8. fifteene and twenty thousand yeares Are not flood-gates hereby wide opened to all manner of licentiousnesse are not men hereby made not onely secure but also impudent in committing sinne By those indulgences men are taught to say Grant vs pardon euen while we commit sinne Was euer the like heard To the like licentious libertie doth their superstitious custome of Auricular confession and of absolution thereunto giuen by a Priest once a yeere in Lent bring men Yet this is not onely by ordinarie custome practised but by their great Councell at Trent warranted §. 112. Of neglecting to seeke discharge of sinne till Easter or till a day of visitation or death VVHat now shall wee say of such among vs as put off all serious and thorow examination of themselnes confession of their sinnes and renewing of repentance of Easter when they intend to receiue the holy Communion Though they forbeare the superstitious practise of Auricular confession yet they make as wide a gap for licentiousnesse and wickednesse as Papists doe For such commonly make little o◠no conscience of any sinne till about Easter time And is there not iust cause to thinke that that shew of conscience which they then make is but a meere shew and that it sauoureth more of fond superstition then of sound Religion Can it be imaginned that such as all the yeare long let loose the raines to impietie and iniquitie can once in the yeare make a thorow examination of their soules and confession of their sinnes Neither will they haue any minde to diue to the depth of such a sea neither if they had a will thereto could they possibly doe it Such mens soules must needs fester for want of timely and due search thereinto Much more desperate must there case needs be The danger of putting oft exa mination and repentance too long who are so farre from a dayly yea and yearely searching of themselues and seeking to be discharged of their sinnes as all their life long they neuer thinke of any such matter vnlesse God by some extraordinarie iudgement bring them as hee brought Pharaoh Exod. 10. 16. generally and confusedly to acknowledge that they haue sinned or vnlesse they obserue death to haue seased vpon them at which time if their sinnes bee laid before them either their heart is like 1. Sam. 25. 37. as Nabals to die in them and to become sencelesse as a stone or else their conscience to be as Iudas his conscience was Math. 27. 5. was a racke or rather an hell vnto them vncapable of comfort For at the time of death the bodie is weake the heart faint the spirits dull yea to him that hath not before made his peace with God the thought of death can not be but very terrible a meanes euen to astonish him that is otherwise feeble dull and heauy Satan that is not ignorant hereof taketh great aduantage there at and is then most busie to tempt and most fierce and forward to assault when man is least able to resist And whereas all our hope of standing against Satan is in Gods helpe such as haue all their life long prouoked Gods wrath and vsed no meanes to be reconciled to him can haue little hope in the last act to receiue helpe from him §. 113. Of the wofulnesse of the debt of sinne Q. WHat doctrine doth the resemblance of sinne to debt imply A. Sinners debters to God iustice Sinne maketh man bound to the reuenging iustice of God He that thus prayed to God Psal 143. 2. Enter not into iudgement with thy seruant well knew as much Euery sinne is a breach of Couenant betwixt God and man It maketh forfeiture thereof As a debter therefore that hath made forfeiture of his bond stands liable to the reuenge of the Creditor or rather as a malefactor that hath transgressed the Law of his Soueraigne is liable to the penaltie of the Law so a sinner to the iust reuenge of Gods Law Take notice hereby of the horrible nature of sinne Horriblenesse of sinne It kindleth the wrath it prouoketh the reuenge of the Creator Who knoweth the power of his anger Psal 90. 11. As his greatnesse is so is his anger Infinite insupportable Hence is it that the creature on whom it lyeth lyeth vnder it eternally For hee is no way able to ease himselfe of that burden If this were duely weighed and seriously thought of when we are tempted to any sinne would we be so foolish as for a little momentany delight to runne into such a debt as will cast vs into that prison out of which there is no release and in which there is torture and torment endlesse and easelesse We count them miserable that fall so farre into mans debt as they are neuer able to discharge it What may we then thinke of such as fall into this debt of sinne Take also hereby further notice of the necessitie of such a Surety as Iesus Christ is Necessitie of Christs Suretiship God-Man in one person For such is the debt of sinne as no creature in heauen or in earth was able to discharge it If Christ had not vndertaken the discharge thereof our case had been like to the case of those Angels who are reserued in euerlasting chaines vnder darknesse Iude verse 6. vnto the iudgement of the great Day §. 114. Of euery sinne being mortall yet not equall Q. WHat doth the penaltie whereby sinne is made a debt import A. Sinne is mortall Yea because this Metaphor Debts being of the plurall number is indefinitely vsed and compriseth all manner of sinnes vnder it I may further inferre that Euery sinne is mortall For
to shew that though they be many Ephes 5. 1. yet so impartiall is Gods affection to them all and to euery of them as if they were all but one onely child of God Heb. 12 23. On which ground they are all called First-borne Rom. 8. 17. Heirs Reue. 1. 6. Kings and such other names as do set forth an equall respect of God vnto them all 1. Cor. 12. 12. Yea they are all one Bodie and one Spouse of Christ the Sonne of God Ephes 5. 3â— If the ground of this impartiall respect be well weighed the truth of it will more clearely appeare For it wholly resteth in God himselfe and proceedeth from his free grace and meere mercie and not from any gifts or parts that are in the Saints If it did depend on any thing in the sonnes of men then might it be partiall as the loue of earthly parents is 2. God hath abundance of blessing for all Concerning the abundance of blessing which this our coÌ„mon Father hath it appeareth to be sufficient for all in that Christ directeth all to go to him and that for others as well as for themselues and not feare to put him in mind that he is the Father of others as well as of our selues and that he hath others to blesse as well as vs. So as God is not like Isaack Gen. 27. 33. c. who had but one blessing and hauing therewith blessed one sonne could not blesse the other Psal 36. 9. He is as a springing fountaine which euer remaineth full and continueth to ouer-flow though neuer so much be taken out of it Men that are very charie in keeping standing ponds priuate to themselues suffer springs to flow out in common for others Thus doth Gods Fatherly bountie flow out to all that in faith come to partake thereof Did not Saints know and beleeue as much they would vrge and presse all the euidences they could of Gods Fatherly respect to them in speciall as Esau did to Isaack Gen. 27. 32. saying I am thy sonne thy first borne blesse me my father rather then make mention of his common fatherhood §. 14. Of their mutuall duties which say OVR FATHER Q. VVHat are the duties on our part to be performed by reason of Gods common Fatherhood A. All make themselues equall 1. Great ones must make themselues equall to them of the lower sort Though in outward priuiledges they be greater then other Saints Rom. 12. 16. yet ought they as brethren to respect the meanest because God is their Father also Who greater in the Church then Apostles yet they accounted and called the meanest their brethren which they learned of Christ their master Math. 23. 8. who expresly told them that they were all brethren Yea Christ himselfe though he were head and Lord of all was not ashamed to call them brethren Heb. 2. 11. Is it not intollerable arrogancie to scorne to account him thy brother whose Father God is as well as thine Such insolent persons cannot in truth say Our Father 2. Meane ones must be content in their estate All content in their estate and that because God is their Father as well as the Father of the greatest Though in some outward respects they be meaner then others yet in the greatest prerogatiue which is to be a child of God they are equall to the greatest Galat. 3. 28. There is neither bond nor free but all are one in Christ Iesus A ground of great contentment 3. Saints must take occasion of praying together Pray together So shall they most fitly say to God Our Father This is the rather to be noted because Christ hath promised his presence after au especiall manner Math. 18. 19. Where two or three agree together 4. Saints must pray one for another Pray for one another For Christ hath so ordered this Prayer as thereby in vsing it wee are put in mind one of another Pacis doctor atque vnitatis magister singillatim noluit precem fieri vt quis cum precatur prose tantuÌ„ precetur Cypr. de Orat dom §. 5. The teacher of peace and maister of vnitie would not haue Prayer so singly made as when one prayeth he should pray onely for himselfe By this mutuall intercession of one for another as we acknowledge God a common Father according to the scope of this phrase Our Father so we professe him to be the fountaine of all blessing able to helpe all euen others as well as our selues which is a great honour done to God And we do also hereby professe that we are willing and desirous that others should partake of the same blessings that we craue for our selues of which mind was that Prophet that said Would God that all the Lords people were Prophets Num. 11. 29. and that Apostle that said Acts 26. 29. I would to God that all that heare me were such as I am Note euery of the Petitions which we are taught to make for our selues and ye shall obserue euery blessing craued for our selues to be craued also for others as these two words vs OVR expressed in euery of them doth plainly shew There is a double bond to binde vs hereunto one of loue the other of iustice Christ noteth it to be the dutie of loue to pray for others Math. 5. 44. and the Apostle noteth duties of loue to be a due debt Rom. 13. 8. Herein lyeth a maine difference betweene Faith and Loue. Faith is as an hand closed grasping all for it selfe Loue is as an hand opened readie to communicate what it hath to others Whereas therefore in our Beliefe in the singular number each one saith I belieue in Prayer each one saith in the plurall Our Father giue vs forgiue vs deliuer vs. 5. Pray in loue Saints must pray in brotherly loue and with hearts and minds vnited This phrase Our Father putteth them in mind of a brotherly affection one towards another To this purpose may be applied that consequence which on such a ground the Prophet inferreth Mal. 2. 10. in these words Haue we not all one Father Why do we deale treacherously euery man against his brother §. 15. Of the Saints participation of one anothers Prayers Q. VVHat is that priuiledge of the Saints that is gathered out of this phrase Our Father A. They mutually partake of the benefâ—is of one anothers Prayers For it may well be taken for grant that this forme being prescribed by Christ Publica est nobis communis oratio quando oramus non pro vno sed pro toto populo oramus quia totus populus unum sumus Cypr. de Orat. Dom. §. 5. they in whom the Spirit of Christ is do accordingly vse it and so pray for all whose Father God is For this is a publicke and common Prayer and when we pray we pray not for one but for the whole Church because we are
all one A great priuiledge this will appeare to be if the benefit of Prayer be rightly discerned And a great comfort it must needs be to such weake ones as cannot pray as they desire The priuiledge of the Communion of Saints in nothing more appeares then in the mutuall participation of one anothers prayers Q. May not God be called vpon in the singular number thus My Father A. A Saint may say to God my Father Yes in priuate by one alone he may so did Christ Saint Paul also did in such a manner giue thanks vnto God Yea thus we are directed by the Prophet to call vpon God Math. 26. 39. and to say My Father Phil. 1. 3. Yet may not one so apply in particular Gods Fatherhood to himselfe ler. 3. 4 19. as to appropriate it to himselfe nor yet to be vnmindfull of others in his prayers contrary to the scope of expressing this relation in the plurall number OVR This forme is not set downe to binde vs so strictly to the words or syllables as neuer to swerue from them but it is set downe rather to teach vs what to aime at in the manner and matter of our prayers Q. May this forme Our Father be vsed by one alone A. One alone in Prayer may say Ouâ— Father Yes So did Daniel euen then when also being alone he vsed the singular number O our God saith he heare the Prayer of thy seruant Dan. 9. 17 18. And in the next clause ô my God encline thine eare In regard of that particular affiance which he had in God he saith my God and in regard of his respect euen when he was alone to other children of God he saith Our God For our loue to the brethren and our perswasion of their vnion in Christ must be manifested to God when we are alone as well as in companie Thus much of Gods Goodnesse It remaineth to speake of his greatnesse §. 16. Of Gods being in heauen Q. HOw is Gods greatnesse set forth A. By his mansion place which is in heauen A mansion place is an vsuall meanes of greatnesse or meanesse When we see a little thatcht ruinous cottage we imagine that he is a poore meane person that dwelleth there Thus Eliphas setteth out the basenesse of men Iob 4. 19. who dwell in houses of clay whose foundation is in the dust But if we see a faire and stately Pallace we thinke that he is a great personage that inhabiteth there Great Nebuchadnezzar did thus set out his owne greatnesse Dan. 4. 30. Is not this great Babylon that I haue built for the house of the kingdome and for the honour of my maiestie Yea if beggars see but a faire porch before the doore of an house they conceit that one which can spare them something there abideth To our capacitie therefore the Lord who dwelleth in the light that no creature can approach vnto is pleased thus to set forth his greatnesse 1. Tim. 6. 16. glorie and magnificence Many do so peruert this description of Gods greatnesse as thereby they much impeach the excellencie of his Maiestie For 1. God is not circumscribed in heauen Some thence inferre that God may be circumscribed and compassed in a place which is contrary to his infinite greatnesse Ier. 23. 23. by reason whereof he is said to fill heauen and earth to haue the heauen for his throne Math 5. 34 35. and the earth for his foot-stoole to be euery where Psal 139. 7 c. so as none can withdraw themselues from his presence 1. King 8. 27. yea to be so incomprehensible as the heauen and heauen of heauens cannot containe him 2. Heauen hinders not Gods sight Others thence inferre that he is so high as he cannot see the things below Iob 22. 12 13 14 which Eliphas noteth to be the mind of the prophane in his time who say Is not God in the height of heauen How doth God know Can he iudge through the darke cloud Thicke clouds are a couering to him that he seeth not and he walketh in the circuit of heauen But this conceipt is directly contrary to that omniscience and perfect sight of God which the holy Ghost thus setteth out Psal 102. 19. Out of heauen doth the Lord behold the earth Prou. 15. 3. The eyes of the Lord are in euery place beholding the euill and the good Heb. 4. 13. There is not any creature that is not manifest in his sight Gods prouidence on things below c. 2. Others thence inferre that thought it be granted that God seeth the earth all things done thereon yet he ordereth them not Apud Cicer. lib. 5 de Nat. Deorum Cotta negat DeuÌ„ curare singulos homines aut ciuitates aut nationes which was the conceipt of many Philosophers A conceipt directly contrary to that excellent discourse which God himselfe had with Iob and to the euidences of Gods prouidence extending it selfe to the smallest things as to all kinde of creatures euen to little sparrowes to the haires of our head and to the grasse of the field Iob 38. 39. 40. 41. But to let passe all such false erroneous absurd and blasphemous collections Math. 10. 29 30. 6. 30. know that this placing of God in heauen is not properly God said to be in heauen but comparatiuely and respectiuely to bee taken and that to giue vs occasion to conceiue something of Gods excellencie 1. To make our soules soare vp which is in truth vnconceiueable and incomprehensible Q. Why is God thus set forth Cum deum dicit esse in coelis à terris abducit ornatem c. Chrys Hom. 20. in Mat. 6. A. 1. To make our soules ascend as high as possibly can be when we pray vnto him Aboue heauen our thoughts cannot ascend Therefore he is said to be in heauen which is the highest place of all Psal 123 1. I lift vp mine eyes to thee who dwellest in heauen saith the Psalmist 2. To distinguish God from earthly parents 2. To put difference betweene God and earthly parents and to shew that he is farre more excellent then they euen as heauen is higher then the earth and things in heauen more excellent then things on earth No Kings or Monarchs though they should rule from one end of the earth to the other can be like to our Father which is in heauen Psal 113. 5. Who is like to the Lord our God who dwelleth on high 3. To shew that he is free from all earthly infirmities 3. To shew Gods immutabilitie and from that changeablenesse whereunto things on earth are subiect In heauen there is no corruption dimâ—uution or alteration Much lesse can there be any such thing in him who is the chiefest of all in heauen Iam. 1. 17. and with whom is no variablenesse nor shadow of turning 4. To set him