most apt to enkindle the desires and helpe the faith of them that do pray If many and generall requests be to be put up then such titles and names must bee used that may perswade them they shall be heard in all If some particular petition be to be pressed then such names and descriptions of God are to be used as may helpe the heart in that particular Abrahams servant being to pray for successe in his masters businesse saith Geâ— 24 12. O Iehovah God of my master Abraham I pray thee send me good speed this day and shew kindnesse unto my mâ—â—tâ—er Abraham When Peter did intricate God to make choice of an Apostle to supply the place of Iudas hee saith Thou Lord Act. 1.24 which knowest the hearts of all men shew whether of these two thou hast chosen When David prayeth against the enemies of God and his children hee saith O Lord God to whom vengeance belongeth Psal 94.1 O God to whom vengeance belongeth shew thy selfe And when hee doth magnifie Gods name and would incire all people to pray unto him and praise him he speaketh to him in this description of God O thou that hearest prayer Psal 65.2 unto thee shall all flesh come For a wise choice of apt names Reason 1 titles to represent God with doth argue knowledge of God and wisedome to make use of his different attributes both which knowledge wisdome being mixed with faith doth much please and delight God to behold in his children The representing of God to Reason 2 the minde in convenient and meet names and notions is verie needfull for it will set the heart and keepe it in good plight working aw and reverence fervencie uprightnesse and confidence all which are requisite in prayer Vse It behoveth therefore every one that would make a good entrance into prayer without which he is not like to make a good proceeding to acquaint himselfe with the true understanding of the manifold names and descriptions of God recorded in Scripture and then let them make choice of the fittest titles of God to name him by according as there shal be especiall cause or use of his power wisedome mercie truth or justice c. Then to use such names as may best expresse those attributes which are especially to bee exercised in the granting of their requests Thus much of the whole description of God being coÌ„sidered joyntly now followeth the consideration of each part of the description Father hath relation first to Christ the second person in Trinity whereby our Saviour directeth us unto a consideration of the three persons in Trinity and to the order of directing of prayers ordinarily viz. to the Father whence the doctrine is In prayer God is to be known Doct. 5 and conceived of in the distinction of persons Father Sonne and holy Ghost to whom prayer must be directed ordinarily in this sort scil to the Father by the Sonne through the helpe of the holy Ghost Christ saith Ioh. 16.23 Whatsoever ye shall aske my Father in my Name he will give it you The Apostle giveth thanks to God and the Father in the name of our Lord Iesus Christ Ephe. 5.20 We call God Abba Father by the Spirit which maketh our intercessions for us Rom. 8.15.27 For such is the divine dispensation of God the Father Reason Son and holy Ghost that though they are but one indivisible essence and whatsoever any one doth out of himselfe the very same doth the other also Ad extra yet they sustaine different persons and offices that I may so speake and do the same things in a different and distinct order yet so as the naming of one doth not exclude but necessarily include the other In prayer the Father sustaineth the person and place of him that is offended by sinne that must be appeased and doth heare and grant requests If we sinne we have an Advocate with the Father Which sheweth plainly that the Father in especiall sort must be appeased and sought unto The Sonne supplieth the place of a Mediator and intercessour by whom requests ascend and become acceptable to the Father He is that golden altar Ioh. 16.23 upon which the prayers of all Saints are offered and caused to ascend as incense Revel 8.3 No man can come to the Father but by him Ioh. 1â— 6 He is appointed of God to be a Mediatour and being God and man is both a fit and all-sufficient Mediator between God and man Without him no mans person or best actions can be acceptable because of the many imperfections Wherefore all prayers must be offered up by Christ Iesus The holy Ghost doth supply the office of a teacher and of one that helpeth our infirmities and in us Rom. 8.26 to make our intercessions and requests for us that they may be offered to the Father by the intercession of the Sonne For we know not what we should pray for as we ought and if the Spirit do not worke together in our prayers there would be no goodnesse at all in them no not so much as truth and uprightnesse without which Christ Iesus will not offer them to his Father for us Therefore prayers must bee made in the Spirit through the helpe of the Spirit Now because of this order of persons in the Deitie the Father being first and because of the different places they sustaine in the worke of our salvation the counsell and will of all three is that the Father should be prayed unto and worshipped in the onely mediation of the Sonne through the Spirit and therefore it is that the Father is here named not the Sonne or holy Ghost But because of the indivisible essence of the Godhead the naming of the Father doth necessarily imply the calling upon both Sonne and holy Ghost also If God must be known and Vse 1 worshipped in the distinction of the persons in Trinitie then it is impossible to represent God by any image as the Papists do For by what visible likenesse can an invisible Spirit which is truly not imaginarily distinguished into three persons and different manner of subsisting be likened or resembled The Papists that come to Vse 2 God by the mediatioÌ„ of Christ but in part joyning to Christ the mediation of Saints are hereby confuted For there is no Mediatour but that one person by whom God is our Father They come a distinction saying Christ is onely Mediatour of redemption but not the onely Mediatour of intercession that so they might leave a roome in which they might place the mediation of Saints but this is to sever what God hath joyned For the Scripture knoweth no Advocate or Intercessour but him who is the Redeemer 1. Ioh. 2.12 scil Christ Iesus the righteous who is the propitiation for our sinnes And it is as proper to the Mediatourship that Christ onely should make intercession at the right hand of God as to die and rise againe for the elect Rom. 8.34
Ob. If they say we pray to living men to make praiers and intercessions for us why not rather to the Saints departed who are more perfect Sol. I answer when we desire the living to pray for us we do not give any religious honour unto the living but they do properly give religious worship in praying to the dead which honour is due to God onely Besides the living know what we need the dead do not and in using the living we do not make them mediatours betweene the Father and us that he should helpe us for their worth and merit thus Christ onely is Mediatour but we onely request them to intreat the Father for Christs sake to helpe us Lastly Iam. 5.14 the Scripture doth warrant men to request the prayers of the living and doth acknowledge onely one Mediatour betweene God and man even there where it requireth that living Saints should make prayers and intercessions for all sorts of men 1. Tim. 2.1.5 All which think they know Vse 3 God but yet are altogether ignorant of the distinction of the persons must hereby know that they do not yet know God distinctly and if they worship God without any consideration of Christ by whom and of the holy Ghost through whose helpe they pray in the spirit if they do not expresse or imply thus much in prayer they do notwithstanding they professe the true God turne him into an Idol For in all true worship the unity is worshipped in Trinitie and Trinitie in unity without dividing the Godhead or confounding the Persons Vse 4 Every one that would worship God aright must therfore first learne to know him to be one only true God distinguished into the Father Sonne and holy Ghost but herein much warinesse and sobriety must be observed that none seeke into this mysterie of mysteries to understand above that which is meete namely above that which the Scripture hath revealed it being an object of faith to bee beleeved and not possible by reason to bee fully comprehended In conceiving of the distinction of persons take heed of two extremities first we must not conceive that there is an essentiall difference betweene them as if all the three had not one and the same nature Secondly we must not imagine that there is onely a rationall or imaginarie distinction whereas their different order and manner of subsisting and different manner of working declareth that there is a reall or true difference betweene them So that the Father as Father is in no respect the Sonne and the Sonne as Sonne is in no respect the holy Ghost and the holy Ghost as holy Ghost is in no respect either the Father or the Sonne When God is thus conceived of and knowne aright then in the same order as he doth subsist he must ordinarily be worshipped according to the direction of our Saviour in this patterne Stephens directing of his prayer to Christ was upon the beholding of Christ Iesus standing at the right hand of God Act. 7 â—â— it being a speciall and extraordinary occasion This argueth that it is not unlawfull to direct prayer to the second Person or third Person upon especiall cause but yet ordinarily this rule and order in worshipping GOD must be observed First we must direct prayer unto the Father of lights the giver of every good and perfect gift Secondly we must offer up praier and praise by Christ Iesus who offereth up incense with the prayers of all Saints Rev. 8.3 by whom wee have accesse to the throne of grace Heb. 4.15.16 to finde grace and helpe in time of need Thirdly wee must use all meanes to obtaine the holy Spirit of grace and supplications We must pray for it and heare the Gospell which is the ministerie of the Spirit preached Then we must cherish stirre up the good motions thereof taking heed that wee doe not grieve it or quench it by any evill conversation Let us get an holy acquaintance with it that it may make heartie requests for us For prayers cannot be sweet incense if they be not mingled and anointed with holy oyle which is the anointing of the Spirit which as it teacheth all things 1 Ioh 2.27 as Iohn speaketh so especially it must teach us to pray aright Wherefore whensoever you pray enter into consultation with the inward man what you should aske and how consult with the word denie carnall reason and presumption of your owne abilities in prayer then shall the Spirit make your requests for you which by you must be seconded and 〈…〉 and truth put up to the Father by Christ Whosoever shall in this manner direct his praier to the Father by the Sonne through the Spirit albeit I cannot promise him that his heart shall be so inlarged that he shall satisfie himselfe in prayer yet I can assure him he shall alwaies be able to offer up such sighes and desires as shall please God and prevaile more with him then shall the praiers of others who without the spirit of prayer by the meere helpe of nature art can command both words and varietie of matter at their pleasure Vse 5 This directing of prayers unto the Father in the name of the Sonne through the holy Ghost may remove the greatest discouragements that any Christian can meet with when he goeth about to pray It is not majestie nor infinite justice in God nor greatnesse or multitude of sinnes in man nor any unworthinesse of his person nor yet his insufficiencie to thinke a good thought nor yet the feeling of himselfe that many times hee knoweth not either what or how to pray can dishearten him if hee doe but consider that hee prayeth to God who is God the Father Sonne and holy Ghost and that he may pray in this order namely hee prayes to the Father of Christ who is his Father he prayes in the name of Jesus Christ who hath satisfied his Father for all his sinnes and daily doth make intercession for him and hee praieth in the Spirit who helpeth his infirmities and maketh requests for him though it bee sometimes but with sighes and groanes which are not distinctly uttered Rom. 8.26 By this meanes there is life and spirit in our prayers and God doth and will accept them for he knoweth the meaning of his Spirit and will accept the worke of his Spirit in us through Christ though wee bewray our many imperfections Father in the second place hath through Christ relation to all the members of Christ who are here willed to say Our Father whence note Doct. 6 All true Christians have the Lord of heaven and earth to their Father J ascend to my Father and your Father saith Christ Ioh. 20.17 I will be a Father unto you and ye shall be my sonnes and daughters saith the Lord Almighty 2 Cor. 6.18 Reason 1 They have received the adoption of sonnes Gal. 4.5 and are all the children of God by faith in Christ Iesus Gal. 3.26 Reason 2 They are all
to whom Fatherhood and the beginning of all things is ascribed without excluding but necessarily including the other two namely to God the Father the first person in Trinitie the naturall and eternall Father of Christ Iesus who by adopting us in Christ and by begetting us againe by regeneration through the Spirit * Ioh. 20.17 is our Father Thus the Apostle Paul conceived of God when he prayed first he conceived of God as Father of Christ saying Eph. 3.14.15 I bow my knees to the Father of our Lord Jesus Christ then he sheweth how hee conceived God as the father of the elect when he saith Of whom the whole family in heaven and earth are named So did the Apostle Peter conceive of God 1 Pet 1.3 when he gave him thanks saying Blessed be God and Father of our Lord Iesus Christ Which art in heaven Heaven signifieth the heaven of heavens the third heaven where Christ sitteth at the right hand of his Father By the excellencie of this place above others is set forth the majestie and excellencie of him that sitteth therein God doth not so inhabite the high and holy place but that he dwelleth also with him that is of a contrite spirit Isa 57.15 1 Kin. 8.27 Mat. 5.34.35 Psal 11.4 And the Heaven of heavens cannot containe him But because heaven is Gods Pallace and throne in comparison of earth which is but his footstoole and because from thence he doth manifest his glory more remarkeably then from any other place revealing his will power Iam. 1.17 and Godhead in his workes of mercy as David saith Psal 57.3 Psal 102.19.10 Rom. 1.18 He shall send from heaven and save me and in workes of justice as the Apostle saith The wrath of God is revealed from heaven against all ungodlinesse therefore hee will that his being in heaven should as by a signe set forth his glorious Majestie Also his being in heaven doth distinguish him from earthly fathers Luk. 31 13. and putteth difference between him and false * Psal 136.26 Ion. 1.9 gods This description of God by his place is all one with that which the Apostle setteth downe at large calleth him 1. Tim 6.15.16 Onely Potentate King of kings Lord of Lords who onely hath immortalitie dwelling in the light which no man can approach unto c. If this short description be well weighed it will appeare that there could not possibly bee a a more briefe and more apt description of God meet to be represented to the minde of him that is to pray then this which in more words may be thus expressed O Lord God which art Father of Christ Iesus and through him Father of me and of all beleevers we coming to thee in the name of Christ and being moved hereunto by thy spirit of Adoption whereby we call Abba Father we are well assured that thou wilt accept of our praiers praying for our selves and for our brethren and sith thou onely art God which dwellest in the high and holy place from whence cometh every good gift and art Almightie as thou art God to answer thy willingnesse as thou art Father wherefore we call upon thee and do thou vouchsafe to heare us Our Note here that a man must have faith and be in state to call God his Father else he is not sufficiently qualified for prayer Learne therefore Whosoever would make an acceptable Doct. 1 prayer must be Gods childe he must have a right to call God Father and must come to God as a childe to his father Therefore David when hee prayeth approveth himselfe to be Gods childe saying If I regard iniquitie in my heart the Lord will not heare me Psal 66.18 The sacrifice of the wicked is an abhomination to the Lord but the prayer of the upright is his delight saith Solomon Prov. 15.8 It was a true speech of him which said We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Ioh. 9.31 Reason 1 For the person of a man must be accepted else his sacrifice cannot be good and acceptable for while the tree is naught Mat. 7 18. the fruit cannot be good Thornes cannot send forth grapes Mat. 7 16 neither can thistles beare figges Reason 2 All acceptable prayers are put up in Christs name and are accepted through his mediation Now he is Advocate for none but those for whom he is a propitiation scil beleevers according to his prayer I pray not for the world c. Ioh. 17.9 Reason 3 No man can pray untill he have the spirit of prayer Zac. 12.10 to cause him to mourne kindly for his sinne and to call Abba Father which spirit God sendeth to none but to his sonnes Gal. 4.6 Everie one that cometh to Reason 4 God must beleeve that God is and that hee is a rewarder of them that diligently seeke him Heb. 11.6 They must have faith How shall they call on him on whom they have not beleeved Rom. 10.14 The promise of acceptance Reason 5 and of a gracious hearing is made to the godly Psal 32 6. Psal 34.15.17.18 Iam. 5.16 and to the righteous whose prayers are said to be prevailing If a man have not good assurance Reason 6 that hee is the childe of God he can never answer those strong objections which the devill will urge to keepe him from prayer but if he can shew that God is his Father and that God hath commanded him to pray no objection of Satan can discourage him Vse 1 Hereby all that do not righteousnesse and that love not their brethren for by this they are discerned not to be children of God Ioh. 3.10 but of the devill must understand that if they continue in this their wicked condition and yet pray they deale presumptuously and to them God saith Psa â—0 16.17 What have ye to do to take my covenant in your mouth seeing ye hate instruction Secondly they may learne what to judge of their praiers God accepteth them not for they be no better then either howlings or cries wrung from them by pinching necessitie Hos 7.14 or meere hypocritical mocking of God abhominable sacrifices of which the Lord saith Your incense is an abhomination Isa 113.15 and when ye make many prayers I will not heare It is all one with him as if * Isa 66.3 ye did blesse an Idoll so long as ye chuse your owne waies such as ignorance superstition contempt of religion prophanenesse pride drunkennesse whoredome deceit lying unbeliefe impenitencie and such like God abhorreth all service done to him so long as their soules delight in their abhominations Consider this O ye that forget God saith the Lord lest I teare you in pieces and there be none to deliver Psal 50.22 Thirdly let all impenitent and ungodly persons take notice in how miserable a straight they are and into what a labyrinth and maze their sinne hath brought
1. Pet. 2.9 It is the glory and happinesse of a man to bee holy like unto God Holinesse is an infallible and peculiar marke of a childe of God Therefore Gods people are called the people of his holinesse Isa 63.18 Ier. 2.3 And Israel was holinesse to the Lord. Let us purge our selves therefore from all filthinesse of flesh and spirit perfecting holinesse in the feare of God then shall wee approve our selves to be worthy persons even the sonnes and daughters of the Lord almightie Moreover if the fruit of our Christian profession be holinesse Rom 6.22 the end wil be eternall life Vse 4 If God bestow holinesse upon any man though hee have neither personablenesse nor wealth nor wit nor worldly honour besides let him not be impatient for what he waÌ„teth but let him rejoyce and give thanks for what he hath for he hath that which maketh him to bee esteemed in the judgement of wise men and of the wise God a worthy and excellent person And if we consider the worth of holinesse it will move us to beare the afflicting hand of God with patience and cheerefulnesse For the end of his chastening is saith the Apostle that we might be partakers of his holinesse Heb. 12 10 than which nothing is more profitable nothing more honourable The second Petition Thy kingdome come In the first petition prayer is made that God onely may be set up to be knowne and acknowledged to be as he is most holy most glorious to whom all things as to their proper end are to bee referred This is the chiefe desire of a Christian out of which all other petitions issue forth into which they doe all emptie themselves Gods Name cannot be knowne and thereby hallowed except God make himselfe knowne to bee that High and holy one that onely Potentate King of Kings Lord of Lords to whom holinesse and glory doth belong Wherefore petition is made that hee would please to advance his kingdome as a meanes to shew his excellencie and glory that men may yeeld it unto him The comming of this kingdom is the subject of this petition Kingdome in the largest sense signifieth the governance and rule of a people under one head or King But here it is limited by particular reference to God saying Thy kingdome which importeth that administration of governement which God doth exercise either immediately by himselfe or mediately by Christ in preserving and ordering all things so as may set forth his soveraignty to the glory of his holinesse in perfectioÌ„ of goodnes power wisedome mercy justice c. This kingdome of God is Vniversall over all creatures called the kingdome of power or providence Psal 103.19 is Speciall respecting the Church in this life called the kingdome of grace in the life to come called the kingdome of glory In this petition kingdome signifieth Gods kingdome of power grace and glory each one serving unto or following upon the other and all three doe set forth his holy Name the hallowing whereof was in the first petition prayed for Kingdome of his providence is desired because it doth both set forth Gods excellencie and doth minister matter means for the better erecting of the kingdome of grace The kingdome of grace is desired because GOD therein doth most admirably shew himselfe and it maketh way to the kingdome of glory being the beginning and entrance thereinto The kingdome of glory is desired because it is the perfection of the kingdome of grace and when all enemies shall be vanquished and all subjects gathered and advanced to the highest honour 1 Cor. 15. â—8 then God shall be all in all and shall be knowne and acknowledged to be all in all and then his Name shall be perfectly hallowed and glorified Kingdome here is called Gods kingdome as it is a government different from and a government over the kingdome of men but especially as it is opposed unto the kingdome and dominion of sinne and Sathan For the throwing downe of Satan is according as Saint Iohn heard by a voyce from heaven the comming of salvation Rev. 12.10 and strength and the kingdome of our God and the power of his Christ As his kingdome goeth downe Gods kingdome is set up This kingdome of God is either essentiall and inseparable eternally equally belonging to the Father Sonne and holy Ghost or it is Deputative and separable according as by the dispensation of the blessed Trinity it was conferred upon the second person in Trinity as he iâ— the Mediatour betweene God and his creature The administration of this kingdome is either immediate namely when the Father from himselfe by the Sonne but not as Mediatour doth through the holy Ghost communicate himselfe to the creature and doth governe all things or else it is mediate namely when the Father from himselfe by the Son as Mediatour betweene him and his creature doth communicate himselfe to his creature and doth governe all things God did immediately governe all things in the world untill that by Adams transgression sin entred into the world and in like immediate manner shall hee governe when sinne shall cease to be in the world namely after that Christ shall have put downe all rule and authority and power and hath delivered up the kingdome to God even the Father at the end of this world But ever since sinne hath beene in the world and since it hath pleased God to enter into a new covenant with man namely into the covenant of grace which hee established in Christ the whole governement as well that which is vniversall which concerneth the powerfull conservation and wise disposing of all things for the manifestation of the glory of God and for the use of man as also that speciall government which concerneth the Church was conferred upon the second Person and hath beene administred and is yet to be administred by him as Mediatour untill the time of the redelivery of it unto his Father We may conceive the reason why God did governe the world after mans fall not immediately as before out by his Sonne deputed to be a Mediatour betweene him and man to be this because hee in his holy wisedome held it not befitting the purity and holinesse of his nature to communicate himselfe to his creature defiled with sinne otherwise than by a Mediatour This government Christ Iesus tooke upon him and administred as he was first by designation and afterwards actually by hypostaticall union God and man Not as God onely for in that respect the kingdome was as naturall and essentiall to him as it was to the Father and holy Ghost nor yet as man onely for the humanity alone was not capable of such an universall absolute and spirituall dominion invested with power from himselfe to send forth the spirit and to subdue principalities powers and spirituall wickednesse so as to trample all enemies under his feete This government of Gods kingdome by Christ the Mediatour was first made knowne to the Church
obstinate to instruct his wife children and servants Gen. 9.27 But the Lord must perswade else words are but winde It concerneth all children Vse 6 and servants to consider what charge God hath laid upon their Governours learning thereby that it is as well Gods will that all under houshold governement should suffer themselves to be taught as that any householders should teach You must therefore willingly be present at times appointed to catechise or to talke of good things and being present attend and learn with all diligence yea sometimes give the father or master occasion to teach you by asking some good question as the Disciples did aske Christ saying What might this parable be Luke 8.9 and by moving him as the Disciple which said Lord teach us to pray Luke 11.1 And when you have received instruction of father or mother forsake it not for they will make you beautifull before God Pro. 1.9 being ornaments of grace to your heads and chaines about your neckes But if you be stubborne and will not bee taught by them then know that as he that will not eate is a murtherer of his body so are yee that refuse instruction murtherers of your soules for the eare that heareth the reproofe of life abideth among the wise Pro. 15.31.32 he that refuseth instruction despiseth his owne soule Therefore Our Saviour inferreth this exhortation to pray aright upon consideration that many prayed amisse whence learne Doct. 2 The more subject any duty is to be performed amisse there is the more cause that Christians doe learne and indeavour to performe it aright The more waies a good duty may be ill done the more care should be had how it may be well done Vpon this very ground the Lord directeth his Disciples to the right manner of giving almes verse 2. and of fasting verse 16. c. Our Saviour reasoneth in like manner for hearing the word aright that because many heard amisse scil some received the word as the high way doth seed not understanding what they heard some as the stonie ground the word tooke not deepe root some as the thorny ground they gave entertainement to worldly cares and pleasures together with the word and so all three sorts became fruitlesse Take heed therfore how you heare saith our Saviour Luk. 8.18 For to the pleasing of God Reason it is not enough that the matter of the thing done be good but the manner how Bonum consistit ex causis integris and the end why and all circumstances in the doing it must be good also so that failing but in one thing doth marre the action Man is subject to faile in prayer many waies Now if there be many by-waies man is in more danger of going out of his way then if there were but one And as mans nature is prone to erre and take the worst so Satan is very cunning and diligent by setting goodly apparences upon by-waies to cause man to mistake the right Wherefore the more subject man is to runne out into by-waies the more heed he should take that he doe not goe aside out of the right way of serving the Lord. Vse 1 Hereby is reproved the rashnesse of many who will rush headily into a religious exercise as into prayer preaching hearing the word receiving the Sacrament fasting c. and never looke to the right manner as if there were no way but one and that they could not doe amisse though they never wash their hands from filthinesse nor hearts from wickednesse nor yet so much as thinke before hand how they may bee rightly performed whereas they may and doe faile many waies Thus these good workes being ill done become so abhominable unto God that he saith Isa 1.12.14 Who requireth this at your hands my soule hateth them I am weary to beare them It therefore behoveth all Vse 2 that would serve God in sinceritie to bee very circumspect taking heed how they pray how they heare the word and how they performe all other exercises of religion for they may be and are performed by many in a very sinfull manner Salomons counsell should alwaies be sounding in our eares whensoever we begin any service of God Eccl 5 1.2 Keepe thy foote when thou goest to the house of God c. Be not rash with thy mouth and let not thine heart be hastie to utter any thing before God That we may the better observe this counsell sith it concerneth a preparing a mans self before he speake unto God I will shew first whether preperation be needfull Secondly what that preparation is Preparation to prayer needfull Iob 11.13 First know that preparation to prayer is needfull according to that in Iob If thou prepare thine heart and stretch out thine hands towards him c. Thou wilt prepare their heart saith the Psalmist and wilt cause thine eare to heare Psal 10.17 My heart is prepared O God Psal 57.7 my heart is prepared saith he I will sing and give praise The very first words of the Lords Prayer teaching us to begin with Our Father which art in heaven doe argue that wee should have our spirits composed and our whole man rightly disposed unto this holy duty For first God before whom Reason why a man should be pâ—epared before he pray Eccles 5.2 Hâ—b 1.13 and to whom we speake is a great God of glorious majestie and God as Salomon reasoneth is in heaven wee on earth He is most holy of purer eyes then to behold uncleanenesse Levit. 10.3 He will be sanctified in all that draw neere unto him to offer this sweet incense of prayer If we doe not sanctifie him by an holy performance of his service hee will be sanctified him selfe upon us in the just punishment of our hypocrisie superstition or prophanenesse Besides God to whom wee pray is privy to all our behaviour yea to the most secret intentions and dispositions of our hearts It concerneth us therefore that wee be prepared to come before him in sort as beseemeth the presence of his holy Majesty Were we admitted to speake to an eâ—â—thly King we would before 〈◊〉 prepare both what and how 〈◊〉 speake and how to demeane our selves in his presence much more then ought we the King of Kings not onely admitting but graciously inviting us to pray unto him Secondly prayer is a most excellent and a most holy worke of the greatest consequence that can concerne man and of great difficulty to be performed aright I come now to the second case to shew what this preparation unto prayer is This preparation is twofold A twofold preparation to prayer The one generall to be made before hand inabling and fitting a man to pray in an instant whensoever he shall be moved to pray The other preparation is particular and to be made immediately before prayer that it may the better be performed Vnto that generall preparation is required that a man be indued with the spirit
distresses Or if the affliction abide prayer doth ease the heart and procure patience and strength to beare it and it doth sanctifie the crosse causing it like good physicke to work for the good of the inward man As for eternall punishment prayer is the means of forgivenesse Psal 32.5 I said I will confesse my sinne saith David and thou forgavest the iniquity of my sinne As for evils of sin and temptation Christ Iesus hath prescribed prayer for a remedie against it Mat. 26.41 saying Watch and pray that ye enter not into temptation An hearty prayer hath alwayes strength either to remove the temptation or to draw from God sufficiencie of grace to resist it as it did for the Apostle who had this answer of his prayer My grace is sufficient for thee 2. Cor. 12 9 Prayer is a meane to obtaine all good things temporall therfore we are bid to say Give us this day our daily bread 1. Tim. 4.5 it sanctifieth maketh good things to be good to them that have them As for spiritual good things the Lord saith Iam. 1.5 If any man lacke wisedome let him aske of God that giveth to all men liberally and upbraideth not The Spirit of grace is obtained by prayer Your heavenly Father saith Christ shall give the holy Spirit to them that aske him Luk. 11.13 There is a necessity of praier Reason 3 both because God hath commanded it and his promises unto man are with this condition of prayer Aske Mat. 7. and ye shall have Though God can helpe if we never aske him yet usually he will not if men ask not You have not saith Iames Iam. 4.2 because ye aske not And though a man have never so much meanes these without prayer can do him no good For to the making of a thing good the word and prayer is required it being Gods ordinance 1. Tim. 4.5 that what meanes soever bee used prayer must be one and that of the quorum as we speake for in all things prayer must bee made Philip. 4.6 Ob. The Lord knoweth what every one nâ—edeth and he saith that * Isa 65.24 before they call I will answer therefore prayer may seeme to be needlesse Sol. The end of prayer is not to informe God of any thing which he knoweth not The use of prayer though God need not thereby to be informed or to perswade God to do any thing whereto he is not of himselfe most willing neither is it a meanes onely to procure good things for a mans selfe but a chiefe end of prayer is that man might expresse his obedience in performance of his dutie it being a part of his holy worship wherein a man professeth his owne frailty and nothingnesse without God and that he holdeth God to be the fountaine of all goodnesse even the giver of every good perfect gift and that hee is perswaded of his goodnesse power and truth towards him also he professeth that he is sensible of his wants and that hee doth depend on him and will be thankfull to him when hee shall please to supplie them For prayer maketh way for praise and thanks Besides prayer to God doth fit men to use those things which they obtained by prayer for God and according to his will considering that upon their suit to him they do enjoy them What though God know what we need our Saviour doth not from thence conclude we must not pray at all Mat. 6.8.9 but therefore take heed how you pray And Gods readinesse to answer before they call is an argument why they should pray For if God bee so gracious that so soone as a man doth in heart desire his helpe he beginneth to answer before he call and as he saith Whiles they are speaking I wil heare then we should not say therefore we need not pray but therefore we wil pray and speake to him because such is his readinesse to heare that we shall be sure to speed Ob. God hath long since decreed what men shall have whether much or little therefore prayer is needles for God cannot alter his purpose Mal. 3.6 I am God saith he and change not Sol. I grant God hath decreed before all worlds what to give and what not but at that time also he decreed the meanes that should come betweene his decree and the execution thereof one of which meanes is prayer without which he never intended ordinarily after hee hath given the first grace to give any thing with a blessing in mercie to any man For to whom he giveth saving grace he alwayes giveth the spirit of supplication Zach. 12.10 and looketh that they should upon all occasions stirre it up in them and improve it for the obtaining of those good things which God hath intended and promised to them God had decreed to give the Gentiles to Christ yet God said to him Aske of me Psal 2.8 and I will give the heathen for thine inheritance Daniel knew certainly the time that God had decreed to deliver his people out of captivitie Dan. 9.2.3 but this did not cause him to forbeare prayer but it quickened him to fast and pray that they might bee delivered For God who had made knowne his decree by the Prophet that after seventie yeares he would cause the Iews to returne out of Babylon and that he had thoughts of peace towards them to give them an expected end hee said also to them Ier. 29.10.11.12.13 then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and finde me when ye shall search for me with all your heart And I will turne away your captivity c. The Prophet David though it was revealed to him that God would establish his house and kingdome upon his seed yet the rather prayeth saying Thou O Lord of hoasts 2 Sa. 7.27 God of Israel hast revealed unto thy servant saying I wil build thee an house therfore hath thy servant found in his heart to make this prayer unto thee God had not onely decreed but had promised to his people that he would give them a new heart and a new spirit c. and that he would cause them to walke in his statutes and outwardly also to blesse them so that their land should bee to them as the Garden of Eden yet saith he for this will I bee inquired of by the house of Israell Ezek. 36.37 It is granted that prayer cannot neither doth it change Gods purpose when yet without prayer he will not give for his purpose was to give when they should pray but not before prayer maketh the change not in God but in him that prayeth fitting him and making him capable of the gift who till then was not sufficiently qualified for it Many have more then heart can wish yet pray not at all Object They are onely outward things and common gifts
but as a rich and bountifull Lord to his creature making his Sunne to rise on the evill and good Mat. 5.45 and sending the raine as well upon the unjust as upon the just These things God in his wise providence bestoweth upon wicked men knowing how to make use of them in humane society both in Church and Common-weale winning thereby to himselfe the glory of his patience and bounty drawing some to an admiration of his goodnesse leading some to repentance and leaving others without excuse at the day of iudgement Vse 2 Would any bee capable of making use of this invaluable benefit of praying acceptably unto God be they exhorted first to use all such meanes as God hath appointed by which they may be made the children of God by faith in Christ Iesus Gal. 3.26 Rom. 10.14.17 as hearing the word preached prayer c. then they must get good evidence that they are in state of grace and then be exhorted to come as children ought to come into the presence of so holy a Father putting off every sinne that may offend him putting on every grace that may delight him regard not iniquity in your heart cleanse your hearts and wash your hands in innocencie lift up pure hands without doubting pray in humilitie for with such sacrifice your Father is well pleased he will not despise such for God hath promised saying If my people that are called by my Name Psal 51 17 shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will forgive their sinne and will heale their land 2 Chron. 7.14 Vse 3 All that with good assurance of faith can call God their Father may rejoyce in this that they are of the number of those who may improve this priviledge of praying unto God they are sure if they come not in their sinnes to speed For Iohn saith Whatsoeuer we aske we that is the children of God receive of him because we keepe his commandements and doe those things that are pleasing in his sight 1 Ioh. 3.22 Our doth note also that communion which Christians have one with another in one Father therefore even when they were to pray to God in the closet they were to represent God to their mindes in a notion which hath reference to their brethren as well as to themselves whence wee may collect Doct. All that would pray acceptably must hold a communion and good agreement with their brethren as those that have one common father to them all If a man had not beene in charitie with his brother and held not good agreement with him he was not to offer his sacrifice untill he had reconciled himselfe to his brother Mat. 5.33 The Apostle requireth that men lift up holy hands without wrath 1. Tim. 2.8 Therefore Peter would have all love exercised betweene man and wife that their prayers be not hindered 1. Pet. 3.7 For this common interest Reason 1 which Christians have in God maketh them neare of bloud as we speake having all one Spirit one hope one Lord one faith one Baptisme one God and Father of all Ephes 4.4 5 6. If men do not hold peace Reason 2 and communion with their brethren they cannot come in assurance that they themselves are Gods children for by their love to their brethren they may know whether they be beloved of God or no and may assure their hearts that their prayers shall be heard 1. Ioh 3 19.22 If they love not their brethren they remaine in death 1. Iohn 3.14 Vse 1 Here all proud scornful persons that because of parentage wit wealth or some such complement of nature do disdaine their poorer and meaner brethren may see how much they forget themselves have they not one Father if God be their Father The Prophet Malachy reproveth those which deale not well with their brethren Mal. 2.10 saying Have we not all one Father There are too many of this sort which will hypocritically say Our Father and yet scorne to have any communion with his children Yea the more they approve themselves to be Gods by holinesse of life the more they hate them and reproachfully use them and wish all evil unto them If these thinke they have God to their Father they must know that as the Apostle Iohn speaketh they are liers 1. Ioh. 4.20 because they love not their brethren What may be thought of those tongues that can blesse God and call him Father and yet curse and raile upon those which beare the true image of the same Father These things ought not so to be my brethrē saith Iames 3.9 10. Hereby all that call God Father Vse 2 should enforce upon thēselves the dutie of love and friendship to their neighbours holding with them the unity of the spirit in the bond of peace Ephes 4.3.4.5.6 because the whole bodie is but one the Spirit one c. and one Father of all we must endeavour therefore to bee one in judgement and one in affection that there be no schismes and divisions amongst us Let us love heartily without putting difference in respect of persons for which fault the Iewes are blamed by Iames Iam. 2.4.1 Cor. 11.22.30 and the Corinthians were severely punished by the Lord. Wherefore whensoever we come to God let us come in love to our brethren For how can we looke our Father in the face and expect good things at his hand when he knoweth that there are jarres and falling out betweene us and his other children our brethren Father which art in heaven I will first consider the whole description of him that is to be prayed unto and then come to the severall parts thereof This description can be true of none but of God We have fathers on earth and friends in heaven but no father in heaven or heavenly father but the true God It followeth therefore Prayer is to be made to the Doct. 3 true God And because prayer is a religious worship which must bee given to none but God I adde this Prayer is to be made onely to God Offer to God thanksgiving and Call upon me in the day of trouble saith God Psal 50.14 15. The Angell which had the everlasting Gospell to preach to them that were on the earth who went before the Angel which foretold the fall of Poperie saith Feare God c. and worship him that made heaven and earth Revel 14.7 Our Saviour saith expresly Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 4.10 He to whom prayer may be made Reason must have those all-sufficiencies which are to be found onely in the eternal and infinite God First he must be able to heare all men therfore Iames biddeth us aske of God Iam 1.5 that giveth to all men He must be able to give all things 1. Ioh. 5.14 If we aske any thing according to his will he heareth us He must be able to
borne againe by the Spirit of adoption whereby they have the image of God renewed in righteousnesse and true holinesse and so are become his children by the regeneration of his Spirit wherewith he hath sealed them for his owne Whereas the men of the Vse 1 world doe entertaine in them a base opinion of all that indeavour to keepe a good conscience in all things therein approving themselves to bee Christs Disciples indeed and the very children of the most high hereby they may see their errour their insolencie and their extreame malice and folly Can there be a more notorious folly and madnesse then this when the children of the bond-woman Ioh. 8.44 nay of the devill for herein they doe his lusts shall account of and use the children of the free-woman yea of the everliving God as the filth of the world and the of-scouring of all things 1. Cor. 4.13 How doe these men by defaming the children therein despise God their Father But let them take heed how they despise or misuse the least of those little ones that have indeed given their names to Christ Iesus It is hard kicking against pricks Act. 9.5 It is not safe touching the Lords anointed Psal 105.15 Zach. 2.8 the very apple of his eye And know as base as they be Their Angels and ministring spirits doe alwaies behold the face of their Father which is in heaven Mat. 18.10 Vse 2 Hereby all men should learn of whom to esteeme most honourably whom to make choise of for their yoke-fellowes their servants or their companions also in whom they should most delight and to whom they should shew most love and goodnesse even to true Christians whom David calleth The Saints that bee upon the earth Psal 16.3 and the excellent and well hee might for they have the God of excellencie to their Father If true Christians have God Vse 3 to their Father this should move all men to become Christians indeed to beleeve and to order their conversation aright for such onely the Doctrine meaneth It is the highest advancement and honour that man is capable of to bee called and to bee indeed the sonnes and daughters of God Almighty Iohn doth admire such love in God and such advancement of men that men should be called the sonnes of God 1 Ioh. 3.1 All Christians should be like Vse 4 God Holy as he is holy for it becommeth children to be like their father They should honour and obey him If I be a Father where is mine honour saith God Mal. 1.6 As obedient children they must not fashion themselves according to the former lusts of their ignorance but as hee which hath called them is holy 1 Pet 1.14.15 so they should be holy in all manner of conversation Disobedience of children to their Parents was in the law of the Iewes punishable with death disobedience therefore unto our heauenly Father is much more dangerous They should likewise submit themselves unto his fatherly chastisements Heb. 12.5.7.10 they must neither despise them nor faint under them but must indure them patiently because God therein dealeth with them as with sonnes for their profit that they might be partakers of his holinesse They need not carke and care but in all things they may and must with boldnesse and assurance of helpe repair to God being assured of his fatherly affection towards them for to whom doe children flie in their need but to their Parents We have seene those that bee evill give good gifts unto their children how much more will our heavenly Father give good things even his holy Spirit Luk. 11.13 to them that aske him Lastly it is the joy and comfort Vse 5 of every Christian to consider that they have this honor that they may call God Father and aske him blessing What manner of love hath the Father bestowed in this saith Iohn 1 Ioh. 3.1 that wee should bee called the sonnes of God That wee the sonnes of men of meane men of mortall men of sinfull men yea the very children of the divell should be advanced to bee the sonnes and daughters of God Almighty While vainglorious foolish men vaunt and brag of their gentry and earthly Parentage let us with an holy exultation of spirit rejoyce in this that wee have God to our Father This doth comfort the heart in povertie sickenesse paine disgrace and in all distresses when we know wee have a Father that will not forsake us though our naturall Parents should Psal 27.10 that though tender mothers may forget their sucking children and sonnes of their wombe yet God will not forget his Isa 49.15 hee is wise and almightie and will helpe in the best time he alwaies knoweth what we have need of If wee be children then heires of God and joynt heires with Christ Rom. 8.17 When we duely thinke of this no afflictions can dismay us for we hold them not worthy the glory that shall be revealed in us Rom. 8.18 wee shall by this helpe our selves against heart-eating cares for we have a father and wee know it belongeth to Parents to provide and lay up for their children 2 Cor. 12 13. When we think of this that we are Gods heirs it will keepe us from grieving at and enuying the prosperity of the wicked we will be well content God should give his moveables where he please so long as the birth-right and inheritance is ours for we are begotten to a lively hope of an inheritance incorruptible and undefiled that fadeth not away reserved in the heavens for us 1. Pet. 1.3.4 Whatsoever our estate be in the world we may and ought to comfort our selves with these thoughts Which art in heaven God is described by his being in heaven not onely to shew where he is for he is a God at hand and a farre off Ier. 23.23 24. and filleth heaven and earth but as the majestie of Kings may be set out by their glorious palaces and thrones so heaven Gods most glorious throne doth here set forth his majectie and the perfection of all his infinite excellencies Whence learne Doct. 7 God to whom prayer is made who is Father to all true beleevers is an heavenly majestie invisible perfect and infinite in power goodnesse and all other heavenly excellencies one whose dwelling is in the heavens When God would set forth his owne greatnesse and goodnesse at once Isa 57.15 he saith Thus saith the high and loftie one that inhabiteth eternitie whose name is holy I dwell in the holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble c. The Church doth helpe her faith by casting her thoughts upon heaven the habitation of Gods holinesse and of his glory and thereby gathereth arguments of Gods perfect love to them and power for them when she saith Where is thy zeale and thy strength c. and from the same consideration doth preferre Gods
knowledge and care of them above the knowledge and care that Abraham could have of them saying Isa 63.15.16 Doubtlesse thou art our Father though Abraham bee ignorant of us c. Thou ô Lord art our Father our Redeemer thy Name is frō everlasting The Apostle calleth him King eternal 1. Tim. 1.17 immortall invisible only wise God And he doth call Christ who is one with the Father Blessed and onely Potentate the King of kings Lord of lords 1. Tim 6.15.16 who onely hath immortality dwelling in the light which no man can approach unto that is in heaven to whom be glory and power everlasting These places shew plainly that Gods being in heaven doth set out his purenesse of being his soveraigntie his infinite power goodnesse omniscience truth mercie justice and all other his infinite excellencies His dwelling in heaven Reason and declaration of his power from thence both by his word and works of creation preservation and redemption of man do prove that he is God and in these works his majesty power and all other excellencies of God are written in such great letters that any one may runne and reade them How can any thinke of this Vse 1 God and not be ravisht in his soule with a most high admiration of his glorious and most excellent heavenly majestie Likewise it should cause al men to reverence feare love and obey this Almighty this infinitely good and glorious God whose throne is in heaven who is our heavenly Father Also it should cause us to the utmost of our power whensoever we draw neare to him in any of his ordinances to come in sort beseeming his holy and heavenly majestie putting off all earthly mindednesse and putting on of heavenlinesse lifting up our hearts to God in the highest heavens How doth this discover the Vse 2 sinfulnesse of those that call Gods omniscience providence and power or any other his attributes into question as they in the Psalme saying Psal 94.7 The Lord shall not see c. And as those that said Psal 78.19 Can God furnish a table in the wildernesse c. Can he give bread Can he provide flesh for his people The Psalmist calleth these brutish men and foolish and the Lord did shew that he could send them bread and flesh Psa 105.15 Num. 11.33 and withall leannesse into their soules so that they were not better but worse by it And he could furnish a table and also while the meat was in their mouthes he could in his wrath smite the fattest of them Psal 78.31 Make no question therefore what God can do for he can do any thing but this one to deny himselfe and ceasse to be infinite this he cannot do Vse 3 How terrible should the apprehension of Gods heavenly majestie be to all that live in any knowne sinne willingly For they live in the hatred and displeasure of him who shall send his Sonne in the glory of his majestie Mat. 16.27 who shall come in flaming fire to execute vengeance upon all those that know not God 2. Thes 1.8 and obey not the Gospell Mat. 10.28 who is able to destroy both body and soule in hell fire Vse 4 The consideration of the heavenly majestie omnipotencie and all the other most excellent attributes of God as also the consideration of heaven the place of his speciall habitation doth teach us many lessons concerning prayer First that we should not be rash with our mouthes or our hearts hastie to utter any thing before God Eccles 5.2 For God is in heaven we upon earth saith Solomon A man therefore must be considerate and well prepared before he speake unto him according as I have shewed at large page 30. Secondly this invisibility and incomprehensiblenesse of God our heavenly Father doth teach us that he is not imaginable so as to be likened to any visible thing Wherefore he that prayeth must not represent God not so much as in his thought and phantasie much lesse to his eye in the likenesse of a man or of any other creature The Orthodoxe Christians in all times have beene opposite to the making of any image of God the Father Sonne and holy Ghost either severally or of the Trinitie joyntly but especially to the setting up of any image of God in any place where God was to be worshipped knowing that the beholding of the image doth readily and unavoidably beget a false and carnall conceit of God misleading the imagination turning God into an idoll Rom. 1.23 changing the glory of the incomprehensible and incorruptible God into the image of a finite and corruptible man For indeed by reason of mans pronenesse to idolatry and of Satans deceiveable cunning suggestions and instigations as also for that an image cannot possibly set forth the incomprehensible Being and glory of God but yet leaveth a strong impression that God is present in the image and that he is like unto it therefore it is impossible for any man to represent God to himselfe by an image though it be but to put him in remembrance of God but that he shall quickly become an idolater According to the doctrine of our Church namely Idolatry is to images Hom. Tom. 2. pag. 4◠especially in Churches an inseparable accident God saith that the children of Israel saw no manner of similitude on the day that he spake to them in Horeb Deut. 4.15 16. c. out of the midst of the fire Isa 40.18 And to whom will you liken God or what likenesse will you compare unto him saith the Spirit by the Prophet Isaiah Wherefore when we pray we must not conceive of him in the likenesse of any thing but as an incomprehensible Spirit Father Sonne and holy Ghost from whom by whō through whom and to whom are all things God blessed for ever one alwayes to be admired and adored but not possible to bee delineated or comprehended by any imagination of man What though God did sometimes manifest his presence by things visible as to Moses in the burning bush Exod. 3.2 Exod. 24.15.16.17 and to the children of Israel in the cloud and in the likenesse of devouring fire Gen. 3.8 1. Sam. 3.4 1 Kin. 19.12 as also he did to Adam to Samuel and to Eliah by the sound of a voice And what though in a mentall vision God appeare as a majesticke * 1. King 22.19 judge sitting upon a throne in such appearances as might set forth to Micaiah Dan. 7.9 to Daniel and to Iohn Rev. 4.2 3 the soveraigntie eternity puritie severitie and all-sufficiencie of God And what though the holy Ghost descended upon Christ like a * Mat. 3.16 Act. 2.3 dove and upon the disciples in cloven tongues like fire These were onely acts of particular dispensation usefull for the present occasiōs but not to be patterns to set forth God thereby for our imitation For notwithstanding that God appeared in divers
humblenesse and submission of minde or griefe and contrition of heart for sinne or fervency or joy hope and confidence in God or the like The knees are bowed and the body prostrate to shew humble submission a sad countenance and teares serve to shew contrition lifting up eyes and hands expresse the lifting up the heart to God in the heavens in hope and confidence of a gracious hearing Salomon stretched out his hands to expresse his earnestnesse and fervency and the publican smote his breast and would not looke up to heaven that hee might signifie his sorrow and the sense of his unworthinesse In publique prayers a man must use such gestures as are prescribed by lawfull authority or if none bee prescribed such as are in common use in the particular Church in which hee doth live they being free from superstition The not observing this rule is the mother and nurse of much variance and sometimes of schismes in the Church of God In private prayer alone every man may use such gestures as his heart doth prompt unto him provided alwayes that they bee decent and beseeming the holy presence of God and the holy action in hand such as may stirre up and continue right affections in him and may also serve to expresse the right disposition of his heart when he prayeth If a man sit giving of thanks at his meat or at other times when hee prayeth being disabled that hee cannot kneele or stand up then for that sitting is not a gesture of reverence it is convenient that with iâ— hee expresse reverence and devotion in some other gesture or meanes such as is in use and may bee joyned with sitting I will end the answer to this case about gesture in prayer with these cautions That no man please himselfe in his greatest bodily devotion Cautions concerningâ— gestures in prayer when it is severed from inward truth and devotion of the heart as if God were well pleased with it for that is grosse hypocrisie When a man is disabled that hee cannot kneele or lift up his hands or performe other acts of holy reverence in prayer this must not discourage him nor yet breed a scruple in him whether hee may pray or whether his prayer shall be accepted for as I said gestures are not of the essence of prayer and it is truth in the inward parts which God loveth and accepteth And when a gesture cannot bee used but with paine to the body or to the endangering of health or distraction of the minde in prayer God requireth it not for gestures are then to be used when they do further Mat. 12.7 and not hinder the heart and spirit in Gods service And in this case God preferreth mercy before sacrifice The case touching the place of prayer Fiftly the consideration of Gods heavenly majesty and specialty of glorious residence in heaven doth teach us that prayer may bee made to God in all places all places here below are alike distant from heaven and God can heare as well in one place as in another Wherefore our Saviour breaking downe the partition wall which stood betweene Iew and Gentile saith Iohn 4.21.23 Neither in Ierusalem nor in that Mount as if they should bee more holy places than other should men worship the Father but the houre cometh and now is that the true worshippers should namely in all places worship him in spirit and in truth According to that of the Apostle I will that men pray every where 1 Tim. 2.8 lifting up pure hands without wrath or doubting But is not the Church a better place to pray in Quest and is not God more present there than elsewere and are not private prayers which are made there more acceptable to God than if they were made in other places I answere Answ Papists and popishly affected say so but without good ground But to resolve this case difference must be put between publique prayers and private In the time of the Gospell in the primitive Church while it was under cruell persecution any place agreed upon by the Ministers and people to assemble in for Gods publique worship was a publique place though it were a chamber in a private mans house for for a long time Christians had no other Churches Tertul. Apol cap 39. but common houses But when the Church was at peace houses were built of purpose and dedicated to God for his publique worship which therefore both in borrowed and in proper speech were well called Temples houses of God or Churches Places publique or private are in themselves alike holy and alike fit for prayer respectively namely the publique place for publique and the private place for private prayer For since the death of Christ all religious difference of place is taken away And Gods presence is not tied to one place more than to another Yet because Churches are set apart for Gods service in that respect they are to bee had in speciall esteeme and reverence so as to be wel and sufficiently maintained and repaired and kept comely with all such outward beautie and ornaments as are beseeming the pure worship of God Also they are to be resorted unto by all sorts diligently at times appointed for the publicke worship of God where all are to behave themselves reverently before the Lord And out of the case of necessitie these Churches are to bee imployed onely for religious uses Touching esteeme of Churches a meane must be kept betweene two extreames wee must not prophane them with Atheists nor yet superstitiously idolize them with the Papists When men are not necessarily hindered Churches are to be frequented where publicke prayers may be best made and are like to bee best heard not because the place it selfe hath more holinesse than any other but because God hath in special sort placed his name in those his holy ordinances which there are performed and is there present Mat. 18.20 according to his promise in speciall sort all the while that the congregation and people of God with whom we joyne in the Church are in the act of performance thereof The Apostle had the Church in such esteeme that from the holinesse thereof he endeavoureth to convince the Corinthians of the greater sinne 1. Cor. 11.22 saying Despise ye the Church of God but by Church he meaneth not the place of assembling but the congregation assembled Also it is better to pray in the assembly of the Church because there we have the helpe of the Minister and the examples of others devotions besides that there is an uniting of the desires of many unto God who delighteth in the joynt prayer of many in such assemblies As for private prayer private places not the publicke are fittest for them Therefore our Saviour warned his disciples that they should not like the Pharises make their private prayers in publicke places Mat 6.5.6 as in the Synagogues or corners of the streets but in private as in the closet c. If
true and adding of false Sacraments may be abandoned It must also be desired that the censures and keyes committed to the Church may be exercised with such discipline that the good may be encouraged the evill may be shamed and cut off from communion with the Church and that to the working of true awfull credit of the Church and advancement of the kingdome of Christ Iesus And that this authoritie may not bee abused for the maintaining of error disgracing or thrusting the best members out of the Church as did the Pharises who made and executed this Canon Ioh 9 2◠That if any did confesse that Iesus was the Christ he should be put out of the Synagogue Or as Diotrephes who did cast men out of the Church 3. Ioh. 10. for receiving the brethren The other externall meanes of establishing and governing this kingdome are the officers both civill and Ecclesiasticall The civill are the King or supreame Magistrate in any place and such as have lawfull authoritie under them whose office is to countenance and order whatsoever things or persons may promote Christs kingdome Isa 49.23 Therefore they are called nursing Fathers and nursing Mothers of the Church which office David and the godly kings of Iudah did performe Prayers must bee made for them but especially for our owne King and governours under him that they may so governe that their subjects may live in all godlinesse 1. Tim. 2.2 and honestie that like zealous Nehemiahs they may rule for the praise of them that bee good Rom 13. and for the terror of them that do evill that they set up and maintaine the onely one true religion among their subjects We must pray likewise against Anarchie when none reigne but every man liveth as he lusteth Iudg. 21.25 Also against evill government when Magistrates maintaine false religion or irreligion or else do tolerate them to the corrupting of the true The Ecclesiasticall officers whose office is to dispence the Word to administer the Sacraments and to have the chiefe ordering of the censure of the Church also such assistants as may help the other in their government Touching these it must bee requested that God would send forth labourers into his harvest Mat. 9.38 that he would increase their number that hee would give them gifts and skill to divide the word of truth aright Psal 132.9 that he would give them grace and will to feede their people with knowledge that he would deliver all such from unreasonable men that they may have liberty to preach the Gospel of the kingdome Lastly that they may bee of unblameable conversations ensamples to their flocks in good works Prayer likewise must bee made for all other that beare office in the Church that they may also have the mysterie of faith in pure conscience that they may also be diligent in discharging their office Contrariwise we must pray against having no ministerie government in the Church also against a false ministerie as that of Pope Cardinals Priests Iesuites c. Also against evill Ministers and officers Ezek. 34.3 Isa 56.16 which either cannot or will not teach or governe according to their place or teach idly rule remisely or teach erroniously or rule amisse Now albeit the kingdome of God may be come in respect of the externall meanes thereof yet if the internal means which is the holy Ghost and the effectuall working thereof be not come neither can the Magistrate with his sword nor the Minister with the word availe any thing to the converting of any one Christian or winning of one soule to this kingdome Wherefore it must be desired that the holy Spirit of God would effectually accompanie the outward meanes of gathering and building up the elect to the enlightening and translating them from the power of darknesse into the kingdome of his deare Sonne and that they may increase in knowledge and everie good grace according to the mightie working of his glorious power that the Word Sacraments and Discipline the weapons of this warfare may be mighty through God to pull downe strong holds and cast downe imaginations and high things which exalt themselves against the knowledge of God and may bring into captivitie every thought to the obedience of Christ In respect of subjects of this kingdome praier must be made that their number be increased and perfected that the fulnesse of the Gentiles may come and that the Iews the two sticks Iudah and the children of Israel his companions Ezek. 37.22.24 and Ephraim and the children of Israel his companions may bee united and gathered into Christs sheepfold and may have one King the Lord Christ the sonne of David that so all Israel may be saved as it is written Ro. 11.26 Isa 59.20 Also that being gathered they may be loyall to their King and at peace and loving one to another that there be no Schismes and divisions in this kingdome As for enemies to this kingdome not only Satan and sinne the chiefe which stand in direct opposition to Christ and the Spirit but all such men as are slaves to sinne and Satan and confederates with them are to be prayed against whether they be open foes or false friends which by force or fraud go about to undermine and resist the kingdome of Christ The most notorious of these are Antichrist the arch-enemie of the Church of the Gentiles Ezek. 38.16 and Gog and Magog the arch-enemie of the Church of the Iews All locusts which warre under their king Abaddon Rev. 11.9 All false Christs and false Prophets spoken of Matth. 24.24 which shall endeavour to seduce the Iewes and hinder their conversion Also everie member of the kingdome of darknesse must be resisted and prayed against Here is onely the place for imprecation and praying against men The case of imprecation But because Christians are commanded to love their enemies and to blesse them that curse and pray for them that persecute them speciall care must be had how any man pray against another Wherefore it shall bee needfull to observe some distinctiōs from whence rules of imprecations may be observed 1 Praier is made against enemies of Christs kingdome either in generall or against particular persons 2 Distinction must be put betweene the persons of evill men and their evill acts 3 Distinction must bee put betweene one evill person and another by their acts some sin the sinne unto death irrecoverably some who now are enemies yet are curable and belong to Gods election 4 Difference must be put betweene a mans owne private cause and the cause of God 5 Difference must be put betweene evils temporall and eternall 1 These things observed rules of direction doe follow First that every Christian may and must pray against the enemies of the Church in generall so David Psal 104.35 Let the sinners be consumed out of the earth 2 The sinnes acts and counsels of the enemies of grace are alwaies
Gods childe and Christs brother Mark 3.35 Hee that doth the will of God the same is my brother sister and mother saith Christ Sixtly God will heare their prayers Ioh 9.31 If any man will doe his will him he heareth And seventhly to such belongeth the salvation of God Psalm 50.23 Be ye intreated therefore by the mercies of God to give your selves both in bodies and soules to GOD. Prove what is that good Rom. 11.1.2 that acceptable and perfect will of God Thinke thus with thy selfe It is sufficient nay too much that I have spent the time past of my life according to the will of men and of the flesh in all manner of wickednesse but now that I am quickned and professe better things now that I am redeemed from my former conversation I will therefore strive and pray that I may live according to the holy will of him that hath redeemed me Thinke thus God will have his will fulfilled by me in obedience or hee will have it fulfilled upon mee in his just vengeance Let every man therfore use all meanes to know and doe the will of God And as much as in us lyeth we must cause others to know and to doe it We have Christs example who also speaking of mans duty saith Ioh. 13.17 If yee know these things happy are yee if yee doe them Now that wee may doe the will of God Meanes inabling men to do Gods will wee must first be ingrafted into Christ and must abide in him drawing grace and vertue from him by the exercise of our faith as the branch doth from the Vine Ioh. 15.5 then wee shall doe Gods will bringing forth much fruit in him Secondly we must deny our owne wisedome and our own will Pro. 3.5 Pro. 23.4 and we must not consult with flesh and bloud but with the word of God and the inward man in which dwelleth the Spirit of God Gen. 22.3 Thus Abraham became able to doe as hard a piece of service as any man can be put unto in offering his onely sonne Isaack the sonne of his hope Rom. 4.19.20.21 who as he beleeved in God in a thing impossible to reason without reasoning against it so did hee performe a commandement of killing his sonne in naturall reason seeming unnaturall unreasonable and impious this he did by resting onely upo the word of God to which he was obedient Heb. 11.19 Thirdly wee must doe our utmost that we may know the will of God else how can wee doe it to this end wee must heare reade and meditate on the holy Scriptures which have the power of God working with them to inlighten the minde with knowledge and to incline the will to obedience Fourthly pray unto God who onely can and will informe the understanding Phil. 2 13. and give both to will and to doe at his good pleasure Thus Paul prayed that the Colossians might be filled with the knowledge of his will Col. 1.9 and that they might walk worthy of the Lord in all well-pleasing David likewise prayed saying Ps 119 8â— Quicken me after thy loving kindenesse so shall I keepe the testimony of thy mouth And the Church saith Cant 1.4 Draw mee and we will runne after thee If we will pray and seeke with all our might as we would for hid treasure Pro. 3.4 â— then shall we understand the feare of the Lord and then shall wee know Hol. 6.3 if we follow on to know the Lord. Then shall we also be able to doe the will of God Phil. 2.13 For he will worke all our workes for us and we shall be blessed in our deed Iames 1.25 As in heaven Observe here that the patterne of perfect obedience is taken from heaven whence we may collect Doct. 2 In heaven is all perfect obedience there is no failing there no not in the least circumstance 1 Cor. 13.12 Now I know but in part saith the Apostle but then that is when hee should come to heaven I shall know as I am knowne Peter speaking of the new heavens saith that therein dwelleth righteousnesse 2 Pet. 3.13 Reas 1 1 Cor. 6.9 For heauen is the holy place into which no unrighteous person can enter for when there were disobedient persons in heaven namely the divell and his Angels which kept not their first estate heaven did vomit them forth never to be burdened with them or the like againe In heaven there are no tempters Reas 2 for there are none but God Angels and the spirits of just men made perfect Heb. 12.23 therefore also no temptations unto sinne The thoughts of this will moderate griefe for those our Vse 1 friends which die in the Lord. For the place whitherto death hath made a passage for them is the heaven spoken of in the Doctrine which doth secure us that they are there where they are made perfect where they shal neither offend nor be offended Doth not the meditation Vse 2 hereof worke in Gods children not onely contentment but a longing to lay downe this tabernacle to be translated hence when the Lord shall please sith the exchange will be so happy It is but a parting with a sinfull miserable earth for this heaven wherein dwelleth perfect righteousnesse It is leaving mortality for life sinne for grace and misery for glory in that place where they shall neither bee actors nor beholders of sinne where there is no sinne either to infect or vexe them Vse 3 When we are wearied and almost fainting in our combat against sinne and this wicked world if we would but consider that ere long if we do hold out manfully a while this sinne and flesh shall annoy us no more For when death commeth it is the portall to this heaven spoken of in the text which death doth as certainely separate sinne from soule and body for ever as if doth the soule from the body for a while For our place is this heaven where are the Angels the patternes of our obedience and when we come there we shall be as the Angels Luke 20.36 and shall ever be with the Lord. As in heaven Here Christ doth send us to the best and perfect examples whence note In proposing examples for imitation Doct. 3 men must propose the best such as are perfect and heavenly The examples of Angels and those that be perfect must bee imitated of men on earth Therfore when Paul would have the Corinthians follow him it was with this condition as hee followed Christ or because he followed Christ 1 Cor. 11.1 In the following such examples Reas 1 men shall alwaies have cause to proceed on and grow better and better and shall still be going forward towards perfection for such examples are perfect Reas 2 When men looke upon these perfect copies the sight of how much they come short of what they should doe taketh downe pride which else would arise from the sense of what they haue done
perseverance that GOD should afford first his prevenient superoperating grace to begin the good worke in the will of man whereby the will being an active power doth suboperate and actually will to beleeve will to repent and to resist a temptation to live godly and to persevere and also that it is needfull that God do afford a subsequent prevailing grace whereby a man under God by his helpe may indeed beleeve repent resist a temptation and doe what may be pleasing in Gods sight and also persevere this is evident both by the Scriptures namely Philip. 2.13 and elsewhere as also by the experience of the best children of God God hath given the Apostle grace to will for hee saith Rom. 7 1â— 18.19 to will was present with him when yet he wanted power to doe the good which he would for he saith also how to perform that which was good hee found not The Spouse had grace to wil to runne after Christ yet in the sense of her inability actually to runne she prayeth thus Cant. 1.4 Draw me and we will runne after thee Our Saviour saith Ioh. 6.44 none can come to him except the Father draw him That man commeth to Christ that is beleeveth in him this is the formal and proper act of man but that hee is wrought to this act this is of God by his grace as effectuall as if he were forcibly drawne Now if God should give onely a lesse measure of grace that is if he onely raise the will to an indifferency to will if a man will and shall suspend the concourse of his gracious power requisite to the act of willing and doing that which is good untill the will by its owne liberty now restored by grace shall determine whether it will choose or refuse to will or to doe man in this state shall never partake of that gracious concourse whereby a man should actually will or doe any thing that is truely morally good for man in this state will never determine to will or to doe that which is good but rather the contrary For since mans fall the remaines of inbred sinfulnesse even in the regenerate which doth so easily beset him Heb. 12.1 together with the addition of the weight of a temptation these will if God adde no more then a generall concourse of his power which hee affordeth to the substance of al mens actions good or bad or if hee onely be ready to yeeld a speciall gracious concourse to the doing of a good worke which hee is a like ready to yeeld unto all upon supposition that their will shall first determine to wil or to doe it the weight I say of the disposition of the flesh lusting against the spirit the weight of the temptation will cause that the wils indifferency to good shall cease and the will of man will actually determine for that which is evill Whence it must of necessity follow that every man will inevitably fall into sinne and will live and dye in it and so no man can possibly be saved for wee may well reason thus If our first father Adam who had not in his will two contrary principles flesh and spirit who had not two contrary dispositions and propensities fighting weighing one against the other as every man even he that is most regenerate now hath But if Adams will was habitually and perfectly well disposed to the choise of good only having not the least propensity to evill and had no weakenesse but what was common to him as a creature namely a possibility through freedome of his will to choose the evill and to refuse the good if he would it being possible that he might be deceived in judgement yet because when he was tempted though with no other temptation but such as by his habituall grace he might easily have resisted God left him to the liberty and power of his owne will and did not afford him a speciall helpe by his grace he was overcome of the temptation Let it now be considered if Adam in state of innocency and in a state of perfection if when he was left to the liberty and power of his will the temptation caused his will that was in equall balance to will and to make choise of that which was evill being overcome of the temptation is it possible that any man living who shall have onely grace to will and do well if he will who shall have no more grace of God till first he himselfe hath determined to will that which is good shal ever actually withstand daily temptations or being fallen shall ever rise out of his fall for hee never will will either to resist the temptation or by repentance to rise out of his sinne The matter of this petition and the words being explained they carry this sense O Lord God which lovest good and hatest evill thou which over-rulest and disposest all things by thy divine providence now that of thy mercy thou hast delivered me and all other of us that beleeve from the punishment of all our sinnes past in forgiving all our trespasses do not now we beseech thee expose us unto the temptations of the wicked world of the divell or of our owne evill hearts but that whensoever they assault us to entice us or enforce us to evill we may by the power of thy grace and might resist and overcome them And whereas through our frailty we are fallen and daily doe fall into sinne Lord give grace unto us to rise out of our sinne by hearty repentance For this cause vouchsafe unto us thy holy spirit that good motions may be put into us and may be strengthened in us that by the deeds thereof we may mortifie the deeds of the flesh Let the same good spirit also frame us unto and uphold us in an holy course of new obedience that we may serve thee in holinesse and righteousnesse all the daies of our life to the glory of thy most holy Name in doing thy will Lead us not c. It is evident that sanctification and holinesse of life is the principall thing aymed at in this petition whence if we observe with it the conjunction and which joyneth this to the other petition wee learne Jt ought to be the desire and Doct. 2 endeavour of all Christians as well to be holy in this life as to be happie in that which is to come As well to have power against sinne as pardon of it as well to be sanctified as justified Christ prayeth for all that did should beleeve saying J pray not that thou shouldest take them out of the world but that thou shouldest keepe them from evill Ioh. 17.15 and verse 17. Sanctifie them with thy truth David speaking of presumptuous sinnes saith to God Let them not have dominion over me Psal 19.13 The like prayer he maketh against all sinnes saying Order my steps in thy word and let not any iniquity have dominion over me Psal 119.133 The whole tenor of
sinne is deprecated and his delivering out of sinne is prayed for whence may soundly be collected this doctrine following God hath an holy over-ruling Doct. 3 and disposing hand in the temptations and evils to which men are subject Hee can and doth restraine or give men up unto temptation he delivereth from sinne and out of sinne or suffereth men to fall into and lye in sinne even as in the holy wisedome of his soveraigntie it shall please him And this he doth and may doe without any the least touch staine or impeachment of his holinesse or being any way properly the author of any sinne as shall further appeare in the handling of this point Gen. 45.8.50.20 Exod. 14.4 The envious practises of Josephs brethren against him The hardening of Pharaohs heart Elies sonnes not harkening to the voice of their father 1 Sa. 2.25 Shemeâ—â— cursing of David 2 Sa. 16.10 The putting of a lying spirit in the mouth of Ahabs Prophets 1 Kin 22.23 The deceiving of those Prophets of the Idolaters mentioned in Ezekiel Ezek. 14 9 The blinding of the eyes Ioh. 12.40 and hardening of the hearts of the Pharisies Rom. 1.26 The giving up of the Gentiles to vile affections And the sending of strong delusion to those which receive not the love of the truth 2 Thes 2.11 All these that I may speak as the Scripture speaketh were of God or from the Lord which things though sinfull are said to be of God and hee speaketh as if he took all to himselfe not for that hee worketh them by an immediate hand of his providence For this were to make God the principall author of sinne which to conceive is blasphemy but because in those things hee permitteth something doth something and doth order and determine all things thereabout God before all times decreed Reas 1 what things should come to passe in time not onely all the good things that should come to passe by his working but also all the evil things that should come to passe by his permission The sinfull conspiracie of Herod and Pontius Pilate Act. 2.23 with the Iewes and Gentiles in putting Christ to death was no other Act. 4.27.28 then what Gods hand and counsell determined before to be done Reas 2 Gods providence and power is present to support and sustain in their naturall life strength all tempters to evill Act. 17.28 all actors of evill in his concourse to the substance of their acts Reas 3 God doth restraine chaâ—â—â— up Satan Iob. 1.12 Iob. 2.6 Psal 81.12 wicked men and a mans own evill heart or letteth them loose permitteth them to tempt even as he will Reas 4 God doth present when hee pleaseth such objects whereâ—â— a man through his owne corruption may stumble or be allured to fall into sinne The administration of certaine occasions and opportunities to sinne is often from God Reas 5 The Lord doth refuse to give his Spirit Mat. 13.11 1 Cor. 2.8.10.14 Deut. 29.4.5 without which no man can resist the first temptation or recover himselfe out of the least sinne or else doth 〈◊〉 it both to whom he will and when he will at his pleasure The Lord when he pleaseth Reas 6 doth withdraw his ordinary restraining and common graces and gifts of the minde whereby he suspendeth those powers of the soule which if they were not suspended might discerne betweene truth and falshood and betweene good and evill Rom. 1.28 he giveth many over to a reprobate minde to a minde void of judgement from whence vainnesse of imagination darkenesse of the understanding blindnesse of minde and hardnesse of heart doe follow as certainely as the darkenesse of the ayre doth follow the setting of the Sunne in the firmament God according as he pleaseth Reas 7 doth limit the sinnes of men both to the time when and to their bounds how farre and no farther Last of all God hath an hand Reas 8 of direction and ordering of mens sinnes ordering them in the manner of committing of them and directing them to their set object and to such good ends as he in his wisdome pleaseth Thus it is evident that God hath a hand in the temptations and sinnes of men Now that he is not blame-worthie or any way a cause of their sinne shall further be cleared For which cause let us consider these five things 1 First what God is in himselfe and in respect of man 2 How farre onely and no farther God hath a hand in mens sinnes 3 What acts come betweene Gods actions touching the action which is sinfull and the immediate act of sinne as it is sinfull 4 What are the ends that God proposeth and attaineth in those his actions 5 How God standeth affected to sinne both before and after it is committed 1 Consider first that God is holinesse it selfe his nature doth not admit of any possibility of erring Gen. 18.25 Heb. 6.18 or of doing any thing which is not holy equall good God is under no Law himselfe is his owne Law whatsoever therefore he doth according to the counsell of his owne will cannot be faultie Now Eph. 1.11 God doth all things according to the counsell of his will Moreover God is the Creator man is his creature God is an absolute Soveraigne no way bound to man to do him good or to preserve him from evill except he please to give him a promise He is so absolute that he needeth not give account to man of his actions nay Iob 33.13 because man when God had made him good did fall by his owne evil inventions or devices Eccles 7.29 he hath deserved that God should do him no good at all but that he should punish him with all evill Wherefore why may not his will be reason and equity enough why he will chuse some to be vessels of mercie and reject others to be vessels of wrath Rom. 9.18.19.20.21 and to dispose of all things concerning them that being left to themselves and to manifold temptations they shal worke out their owne damnation 2 If we consider how farre God worketh in evill all that can bee said that God doth in respect of sinne may as I suppose bee referred unto thoâ—e things mentioned in the reasoâ—â— of the point scil His decree His support of the actors and concurrance of his power to the substance of the act of sinne His permission His proposing of external objects His forbearing to give his sanctifying Spirit His withdrawing his common gifts of his Spirit whereby the powers of the soule become suspended and do cease to doe those good offices for man which else they might do His limitation of sinne and lastly His ordering of sinne to serve his owne ends as he pleaseth Now touching the counsell and decree of God to permit sinne and then for to leave man hardened in his sinne and last of all to punish him eternally for sinne no man hath cause to