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
properly giue a being to things Math. 23. 9. whereupon Christ saith of him There is but one your Father 1. Cor. 8. 6. which is in heauen and the Apostle to like purpose There is but one God Ephes 4. 6. the Father and among other vnities hee reckons this One God and Father Now God is stiled Father both in relation to his Sonne the second person in Trinitie Whose father God is and also in relation to his creatures In the former respect it can be applyed onely to the first person in Trinitie Iohn 3. 16. whose onely begotten Sonne the second person is and that by reason of his eternall generation Prou. 8. 24 25. and of the hypostaticall vnion of his two natures in one person Luke 1 35. In the latter respect it may be applyed to all the three persons in Trinitie Iohn 1. 14. For not onely the first Math. 28. 19. but the second person also is expresly called Father and we are said to be borne of the Spirit Isa 9. 6. which is a worke of paternitie Iohn 3. 5. All the three persons then are included vnder this title Father And Prayer may be made to them all ioyntly as one in substance and to any of them expresly by name yet so as when one onely is named neither of the other be excluded For the Father is alwayes to be called vpon in the name of the Sonne by the assistance of the Spirit Rom. 8. 26. Else we know not what to pray as we ought This one God distinguished into three persons Iob 38. 28. is said to be the Father of his creatures first generally as he hath giuen a being to them all secondly specially as he hath set his image on some of them aboue others His Image is set on his creature two wayes 1. By that excellencie wherein he created them 2. By renewing an excellencie in some of them after their fall By reason of that primarie excellencie Luke 3. 38. Adam and Angels are stiled sonnes of God Iob 1. 6. for in regard of those diuine qualities and that glorious estate wherewith he adorned them aboue other creatures at the beginning they are said to be made after the Image of God The Image of God which is a kind of diuine excellencie is renewed onely in some of the sonnes of men and that in a ciuill and spirituâ—ll respect In a ciuill respect as they haue dignitie and dominion giuen to them ouer others as all Magistrates Gouernours in whom there is a resemblance of Gods Soueraigntie in which respect they beare Gods Image Psal 82. 6. and are stiled Gods and Sonnes of the most High In a spirituall respect Rom. 8. 15 16. as God through his grace hath adopted some to be his sonnes and by his Spirit begotten them anew Ioh. 1. 12 13. Though out of the fatherhood of God here meant that relation which the first person in Trinitie hath to the second may not be excluded for they who apprehend not God to be a Father of Iesus Christ cannot in faith and with comfort call vpon him yet it hath especiall relation to his creatures who say Our Father and among them to sonnes of men since their fall who say Deum patrem esse voce propria consitentes de conditione seruiâ—â— in adoptionem fiâ—ioâ—uâ—â— nos profitemur ascitos Forgiue vs our trespasses and among the sonnes of men to such as are adopted of God and borne anew after his Image who onely in truth say to God Hallowed be thy name c. Thus we who with our owne voyce confesse God to be our Father do professe our selues to be taken from seruile condition into the adoption of sonnes Many other more magnificent titles might haue bene attributed to God 〈◊〉 Isa de Orat. Cap. 18. but none more pertinent to Prayer then this title Father Christ therefore vsually in his * Math. 11. 25. Iohn 12. 27. Iohn 17. 1. Math 26 39. Luke 23. 34 46. Prayer vsed it §. 8. Of the instructions which the title Father applied to God import Q. VVHat instructions may be gathered from this title Father applyed to God in Prayer A. 1. God is to be called vpon in the mediation of Christ In Christ onely is God a Father Galat 4. 4. and in Christ onely are we adopted and borne againe 1. Pet. 1. 3. Out of Christ God is a terrible Iudge and a consuming fire This title therefore includeth Christ and faith in him 1. Pet. 1. 3. Thus Saint Peter first had an eye to Gods fatherhood in relation to Christ his onely begotten Sonne and then in relation to the Saints his adopted sonnes 2. They onely haue this priuiledge to approach by Prayer into Gods presence who can in truth call him Father which none can do but they that beleeue in Christ For as many as receiued him to them he gaue power to become the Sonnes of God euen to them that beleeue in his Name Iohâ— 1. 12. To them onely will God reach out his golden Scepter of Grace Ester 5. 2. as Ahashuerosh did to Hester 1 Cor. 1. 2. They therefore by a kind of propertie are said to call vpon God Acts 9. 14. 3. Prayer must be made in confidence of Gods fatherly loue Attolle â—culos ad patrem qui te per lauacrum genuit qui te per filium redemit dic Pater noster Aug. in Serm. 28 de verb. Dom. How shall they else call him Father d Gal. 4. 6. Because ye are sonnes saith the Apostle God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father Now the ground of this confidence resteth onely in Gods Fatherhood For here are no other motiues either from our selues or from others But e Math. 7. 11. Paternitie promiseth all blessings 4. There is ground of returning to God after we haue gone from him For a father is readie againe and againe to receiue f Luk. 15. 18. c. I will rise and go to my FATHER saith the Prodigall and when that Father saw his sonne yet a great way off he had compassion After that Dauid had iustly banished his sonne Absolom 2. Sam. 13. 39. he longed to goe forth vnto him As Fatherhood promiseth all blessings so all forbearance It maketh one readie to giue and forgiue A fathers loue is of all others most constant and immutable Psal 103. 13 Though he be prouoked to correct Heb. 12. 5 6. yet will he not forget to loue 5. There is sufficient encouragement against euery thing 1. King 19. 12. 13. that may any way dishearten vs from approaching into Gods presence whether it be excellencie in God or infirmitie in our selues A father will lay aside in his childes presence Quando patrem deum dicimuâ— quasi filij Dci agere debemus Cypr. de Orat. Dom. §. 8. whatsoeuer may
18. 26. as that seruant in the Parable who had nothing to pay §. 124. Of the remissiblenesse of sinne Q. VVHat doctrine doth praying for pardon of the debt of sinne afford A. Sinne is remissible If it could not be pardoned it were altogether in vaine to pray for forgiuenesse Christ would neuer haue directed and incited vs to pray for that which is not possible to obtaine Mat. 7. 7. He stirreth vs vp to aske seeke and knocke on these grounds It shall be giuen you Yee shall finde It shall be opened vnto you The true reasons hereof are 1. The free grace of God Ephes 1. 7. 2. The price that Christ hath paid for this debt 1. Pet. 1. 19. The knowledge hereof doth 1. Minister good ground of much comfort to poore sinners that groane vnder the heauy burden of sinne Math. 9. 2. 2. Embolden sinners in faith to seeke pardon 1. Ioh. 1 9. 3. Prouoke and encourage them to turne from sinne Ezek. 33. 11. Q. What doctrine may further be gathered from the application of forgiuenesse Psal 103. 3. to debts in the plurall number Quia fidelibus oratio ista conuemat Ecclesiae regula ipsa testatur ipsius erationis exordium Chrys hom 20. in Math 6. All the sinnes of the faithfull are remissible I say of the faithfull because they who haue right to say to God Our Father which the faithfull who are sonnes of God onely haue are taught thus to pray and because they by the continuall and powerfull assistance of Gods Spirit shall bee kept from falling into the onely vnpardonable sinne the sinne against the Holy Ghost As the free grace of God and the price which Christ hath paid are the causes that sinne is pardonable so the infinite riches of that grace Numb 14. 19. 1. Ioh. 1. 7. aud the all-sufficiencie of that price are the causes that all manner of sinnes are likewise pardonable Let no sinne therefore keepe vs from seeking pardon Qui orare nos pro peccatis docuit paternam misericordiam promisit et veniam secuturam Cypr. de Orat. Dom. §. 16. Well note the gracious inuitation of the Lord Isay 1. 18. He that hath taught vs to pray for pardon of sinne hath promised fatherly mercy and pardon to follow thereupon Of these two points that Sinne and that euery sinne is remissible See in my Treatise of the sinne against the Holy Ghost § 5. 6. §. 125. Of Gods Prerogatiue in forgiuing sinne Q. TO whom is this Petition for forgiuenesse of sinne directed A To God For euery Petition hath relation to the Preface and to him that is there described which is God onely Q. What may thence be gathered A. 1. God hath power to remit sinnes Debitorum remissio proprium ac peculiare Dei munus officium est Greg. Nyss l. de Orat. Mar. 2. 7. 2. God onely hath that power As here so euery where in Scripture we are directed to goe to God for pardon but no where throughout the whole Scripture to any other The Iewes so firmely held these doctrines as they accounted it blasphemie for any to arrogate that power to himselfe Euery sinne 1. Ioh. 3. 4. as a sinne is a breach of Gods Law and in that respect committed against him though it be also a wrong done to man Now God being a supreme Lord ouer all who can bee imagined to haue power to forgiue transgressions against him and his Law 1. This Prerogatiue sheweth that Christ is true God Christ true God Had not Christ beene God the Scribes had iustly accused him of blasphemie for taking vpon him to forgiue sinne Mar. 2. 5 c. Christ therefore in answering their slander doth not deny their principle that God onely can forgiue sinne but by a visible demonstration proueth himselfe to be the True God and thereby discouereth their mis-application of that true principle whereby they denied to him who was true God his Prerogatiue and in accusing Christ of blasphemie they themselues were impious blasphemers §. 126. Of Papists blasphemie in giuing to men power to forgiue sinnes 2. THe Pope assuming this Prerogatiue to himselfe Bonif. 8. in Extravag Antig. Ioh. de Turrecr in coment dict 1. de poenil doth thereby shew himselfe to be plaine Antichrist For as by his flatterers there is giuen to him so hee assumeth to himselfe a power of granting Indulgences Releases and Pardons for sinnes past 〈◊〉 plenaria pleâ—iar plenissima present and to come and of these some are full some more full and some most full releases Yea some of these Releases and Indulgences are oft extended to more yeares to come See §. 111. then can be imagined that the world shall continue 3. The power of absolution which is also giuen by the Church of Rome is derogatorie to the fore-named Prerogatiue of God and in that respect blasphemous For by the a §. 14. de Absol c. 6. Can. 9. Councill of Trent it is decreed not to be a ministeriall declaration but a iudiciall act of forgiuing Whereupon they inferre that b Vt flatus extinguit ignem dissipat nebulas sic Absolutio Sacerdotis peccata dispergit Bellar. de Poen l. 3. c. 2. as winde doth blow out a flame and driue away clouds so the absolution of a Priest doth put away sinne and that thereby c Ibid. l. 4. c. 9. both the fault and also eternall punishment is remitted and that many are damned because they die before they are absolued of a Priest What is this but to make Priests Gods §. 127. Of confession of sinne to God and Man THe forenamed Prerogatiue of God doth plainely shew that Auricular confession Auricular confession as Papists enioyne it is not absolutely necessarie For they hold that a particular confession of all a mans sinnes which he can call to minde is necessarily to bee made in the eare of a Priest Concil Trid. §. 14. c. 5. Can. 6 7 8. and that vpon paine of damnation We deny not a necessitie of Confession For without confession of sin no remission e Pro 28. 13. 1. Ioh. 1. 8 9. no absolution can be expected But this absolute necessitie must bee applied to confession vnto God whose Prerogatiue it is to forgiue sinne Yea further we acknowledge a necessitie of confession to man and that both publikely and priuately and both these either vpon iniunction by authoritie or vpon a mans owne voluntarie motion Publike confession is to be made of sinnes publikely committed whereby publike offence is giuen or publike detriment and damage made In this case f Ios 19 20. Ioshua enioyned Achan to confesse his sinne and he confessed it Because g Act. 5. 8 9. Saphira refused to make confession being required of Peter to doe it she was suddenly strucke with death h Act. 19. 18. They of Ephesus that had been notorious sinners voluntarily made publike confession
11. c. Moses g Ios 7. 7 8 9 Iosua h 2. Chro. 14. 11. Asa i 20 6 c. Iehosaphat k 2 Kin. 19. 15. c. Hezekiah and others Grounds and reasons of Prayer being rightly ordered demonstrate a necessitie of making the Prayer and great equity for obtaining the things prayed for and in that respect they put life vigour and feruencie into the spirit of him that prayeth whereby the prayer commeth to be much more acceptable and auaileable I earne we hereby to ponder our prayers before wee poure them forth and duely to consider what we aske why wee aske that which we aske what grounds we haue of obtaining our desire that so wee may with the greater feruencie of desire and stedâ—astnesse of faith yea and importunitie and constancie hold out and that though God seeme at first not to heare or regard our prayer They who know that their prayers are grounded on good iust and weighty reasons will m Luke 18. 7. cry day and night vnto him and n Isa 62. 1. not hold their peace nor rest They will o Exo. 32. 10. not let the Lord alone but p Gen. 32. 26. hold him till he blesse them §. 204. Of taking grounds for faith in prayer from God himselfe Q. VVHence is the reason vsed in the Lords Prayer taken A. From God himselfe For the summe of it is a declaration of such things as appertaine to God and shew him to bee both able and willing to grant such suites as are rightly made vnto him Q. What doctrine doth the kinde of reason import A. In Prayer the maine ground of our pleading must be fetcht from God Well consider the fore-named prayers of a Exo. 32 11 c Moses b Ios 7. 7 c. Iosua c 2. Chro. 14. 11. Asa d 20. 6 c. Iehosaphat e 2. Kin. 19. 15 c. Hezekiah and others like to them and in them all you shall finde Gods Couenant truth mercie power and other like motiues pleaded In particular take for this purpose speciall notice of Daniels powerfull prayer thus expressed Dan. 9. 18 17. O my God encline thine eare and heare open thine eyes and behold our desolations and the Citie which is called by thy name For wee doe not present our supplications before thee for our righteousnesse but for thy great mercies O Lord heare O Lord forgiue O Lord hearken and doe Deferre not for thine owne sake O my God for thy Citie and thy people are called by thy name Here protestation is made against any worth in themselues and the name and mercies of God onely are pleaded And that for good reason For 1. In our selues there can bee nothing to plead before God whereby hee should bee moued to grant our desire For who seeth not iust cause to say fo himselfe as Iaakob once did I am lesse then all thy mercies that is I am not worthy of the least of all thy mercies Gen. 32. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 143. 2. yea and to cry as the Psalmist did Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified 2. Out of God there can bee nothing to moue him For n 1. Cor. 4. 7. who hath any thing that he hath not receiued of God o Rom. 11. 36. Of him and through him are all things Whatsoeuer therefore is in Prayer pleaded before God must bee fetcht from God himselfe Obiect p Exod. 32. 13. Moses in his Prayer pleaded Abraham Isaak and Israel desiring God to remember them q Psal 132. 1 2. The Psalmist pleadeth Dauid his afflictions his oath and vow r 1. Kin. 20. 3. Hezekiah pleadeth his vprightnesse and integritie Å¿ Isa 64 9 10. Psal 79. 7. The desolations of Gods people and t Psal 13. 4. the insultations of their enemies are also oft pleaded and other like reasons taken from men 38 16. Answ 44. 13 14. The maine force of all these reasons resteth in God 80. 6. For 1 where Abram Isaak Israel and Dauid are named Gods Couenant made to them is intended so as no worth in their persons but Gods truth in keeping his Couenant made with them is pleaded 2. where mention is made of his seruants Oath and Vow the honour and glory which by their oath and vow was couenanted to God is meant so as not the worth of the oath and vow as mans worke but the matter thereof which tended to Gods glory is pleaded The praise of God is in this forme of the Lords Prayer chiefly intended and u Psal 22. 21 22. oft by the Saints expressed and pleaded in their prayers 79. 13. to enforce the same 119. 175. 3. Where the integritie and vprightnesse of any of Gods Saints is produced in prayer it is to be considered as an effectuall worke of Gods Spirit and an vndoubted euidence of Gods fauour so as no desert of man but the stampe of Gods owne worke and pledge or seale of his owne fauour grace is pleaded Besides respect hereby may be had to the truth of Gods Couenant as in Hezekiahs case For God had made a Couenant with Dauid Psal 132. 11 12. and confirmed it by oath that his children euen the fruit of his body if they kept Gods Couenant should sit vpon his Throne for euermore Now Hezekiah being lineally descended from Dauid and hauing endeauoured in all sinceritie to keepe Gods Couenant was so sicke as he receiued the sentence of death before he had a child to succeed him on the Throne of Dauid 1. Kin. 20. 1 c. Wherefore for sparing of his life at least till hee might haue issue and Gods Couenant thereby bee verified hee pleaded his integritie which was the condition required of God hee pleaded it I say not as a matter of merit but as an euidence that the God of truth would make good his owne word Gods truth and faithfulnesse therefore is the ground of Hezekiahs plea. 4. Where the miseries afflictions and desolations of Gods people are vrged in prayer there Gods pittie is especially aimed at For misery is the obiect of mercie and pittie That obiect is laid forth to giue assurance that the God of pittie will afford succour where so fit an obiect for succour is presented before him Yea in this kinde of plea Gods truth and power is also aimed at For the greater the distresse is the more euidently is Gods power manifested in giuing deliuerance And God hauing promised to deliuer his Saints out of all their troubles by mentioning any troubles of his Saints vnto him his owne promise and his truth in keeping promise is pleaded 5. Where the insultations of enemies are pressed as a reason the ground of that reason must needs bee the honour of God because such insultations make to the dishonour of his great name Thus by answering these
dishearten him 6. They who call on God must beare a child-like affection to him For they who with their lips call God Father and in their hearts respect him not as a Father do apparently mocke him On this ground saith God to his people Mal. 1. 6. If I be a Father where is mine honour 1 Pet. 1. 17. and Saint Peter If ye call him him Father passe the time of your soiourning here in feare Quum praeceperiâ— vt in oratione patrem tuâ—m dicaâ— nihil aliud quà m per diuinum vitae institutum te coelesti patri siâ—â—lem esse iubet Greg. Nys lib. de Orat. This child-like affection will prouoke vs to seeke both his fauour and his honour how to be accepted of him and how to please him This answerable disposition is a maine end of the relation betwixt God and vs. And when he commandeth thee in prayer to call him Father this he willeth thee that by a diuine course of life thou shouldest be like thy Father Thus much of the title Father The manner of expressing it followeth in the vocatiue case and second person §. 9. Of the prerogatiue of Gods children to speake vnto him face to face Q. VVHat doth the manner of expressing this title Father in the vocatiue case and second person import A. 1. A dignitie of Gods children 2. A dutie of Gods children Q. What is that dignitie A. Such a familiaritie with God as face to face to speake to him For this title Father is so set downe as directed to God himselfe in his owne presence Dauid doth excellently set forth this priuiledge Psal 38. 9. where he saith Lord I powre my whole desire before thee All haue not this libertie as an euidence where of they haue not abilitie thus to come into Gods presence They vpon whom God powreth the Spirit of grace Zach. 12. 10. he powreth also the Spirit of supplication but vpon no other It is therefore a gift appropriated to the Saints to call vpon God in faith by which * Acts 9. 14. stile they are described Others may vse this word 1. Cor. 1. 2. and with their lips say to God 2. Tim. 2. 19. ô Father but their supposed prayers are but meere iip-labour At the best their inward desires are but wishes Now there is a great difference betwixt wishing and praying Differences betwixt wishing and praying A wish may intimate some sence of that which a man wants and some desire of hauing it but small care in vsing the meanes to get it and lesse faith in obtaining it But the faithfull prayers of the Saints argue Sence Desire Care Faith and all Balaam could with and say Num. 23. 10. Let me die the death of the righteous Like to whom were they that said Psal 4. 6. Who will shew vs any good But Dauid goeth directly to God and thus expresly prayeth to him LORD life thou vp the light of thy countenance vpon vs. We know that any man may in any place wish and say I would the King would grant me this or that sute but at all times to haue a free accesse to the Kings presence and to say vnto him O my Leige I beseech thee grant me this sute is a great priuiledge appertaining onely to Kings fauourites and so much the greater when there is assurance of preuailing by this free accesse as there is assurance by that free accesse which Saints haue to Gods presence This is little considered of them who make all their prayers rather by exhortation vnto Prayer then by expresse Petition in the third person thus Let vs pray that God would do this or that which argueth too light an esteeme of the forenamed priuiledge and is a declaration of what ought to be done rather then an actuall performance thereof §. 10. Of their dutie who haue free accesse to God Q. VVHat is the Dutie that is expected of such as haue the forenamed free accesse to God A. That in Prayer especially their heart be strucke with a due respect of Gods presence Reuetence in Prayer For then they stand face to face before him This followeth as a iust consequence from the foresaid dignitie When dutifull children or loyall subiects stand in the presence of their Father or Soueraigne they will manifest all the due respect they can especially when they make a sute to them Should not we the children and subiects of God do it much more * §. 17. When we come to speake of the glorie and greatnesse of God we shall haue further occasion to presse this point Thus much of the relatiue title Father The correlatiue is noted in this particle OVR In handling whereof first we are to consider in generall the parties which are comprised vnder it and then more particularly the person and number wherein it is expressed §. 11. Of the parties comprised vnder this particle OVR Q. VVHom doth this correlatiue particle OVR set out A. Mortall men that liue on earth Q. What is hereby giuen to be vnderstood A. The loue of God and honour of those mortall men Q. How is Gods loue set forth A. By vouchsafing to be a Father to such base wretches Gods loue to man in vouchsafing to be called Father by them There is an infinite disparitie betwixt God and man God is a Lord of incomprehensible Maiestie and perfect puritie Man in regard of the mould whence he came and whither be must returne is but dust Quanta domini indulgetia quanâ—a circa nos dignationis cius bonitatis vbertas qui sic nos voluerit orationem celebrare vt Deum patrem vocemus Cypr. de Orat. Dom. §. 8 and in regard of the corruption of his nature is worse then the brutest beast and most vnreasonable creature May we not then on this ground with an holy admiration say Behold what manner of loue the Father hath bestowed vpon vs that we should be called the sonnes of God! Who durst call God Father if Christ had not warranted vs so to do Q. What is the honour that is hereby done vnto the sonnes of men A. The greatest that can be For what greater honour then to be the Kings sonne 1. Ioh. 3. 1. Dauid thought it a great matter to be Sauls sonne in law yet was Saul but a King on a small part of the earth An honour to call God father and Dauid was then annointed to be his successour What is it then to haue the King of heauen to be our Father 1. Sam. 18. 18. This is farre more then to be an Angell who is but a messenger and seruant Heb. 1. 14. Are they not all ministring Spirits sent forth to minister for them who shall be heires of saluation Herewith may all they who haue this honour vouchsafed vnto them 1. Cor. 4. 13. vphold themselues against that vile esteeme wherein the world hath them What need they care for the worlds despising
make vs ouer-bold Thus shall we in truth say vnto God Mercie is with thee Psal 130. 4. that thou maist be feared 6. That we make no place a pretext to keepe vs from Prayer Pray euery where For as the heauen and the Sunne therein is euery where ouer vs so as we cannot withdraw our selues out of the compasse thereof so much more is God in euery place ouer vs and with vs neither can we withdraw our selues out of the compasse of his presence We may therefore yea we ought as iust occasion and fit opportunitie is offered pray in any place We reade of the Saints prayers made in b 1. King 8. 23. the Temple in c Acts 10. 30. their owne houses on the d Acts 10 9. house top in e Gen. 24. 63. the open field in f Luke 6. 12. a mountaine in g Ion. 1. 6. a ship in h 3 2. the mid'st of the sea in i 2 1. a fishes bellie in k Gen 24. 12. a iourney in l 2. Chron. 14. 11 a battell and in sundrie other places This being so what need is there of going on pilgrimage to this or that shrine Is our Father which is in heauen tied to one countrie or to one place in a countrie more then to another An heathenish conceipt For the heathen imagined their Apollo from whom they receiued their Oracles to be at Delphi Cuma Dodona and such other particular places Pure hearts in Prayer 7. m 1. Tim. 2. 8. 2. Tim. 2. 19. Psal 26. 6. That we list vp pure hearts in Prayer For heauen where God is on his Throne of Grace and whither our soules in Prayer ascend is a pure and holy place n Reu. 21. 27. into it no vncleane thing can enter Besides from heauen can God espie with what minds and hearts we come before him o Psal 11. 14. His throne being in heauen his eyes behold his eye-lids trie the children of men Now he can endure to iniquitie no hypocrisie p Psal 66. 18. Ioh. 9. 31. If we regard wickednesse God will not heare our Prayers q Pro. 28. 9. Isa 〈◊〉 15. They are abomination to him 8. That our Prayers be made with an holy subiection to Gods will saying as Christ Subiection to Gods will in Prayer Not my will be done but thine God being in heauen hath an absolute soueraigntie his will must and shall stand Mat. 26. 39. whether we will or no. But by our willing subiection we make a vertue of necessitie Luke 22. 42. which is a great point of wisedome 9. Pray in faith That in faith we lift vp eyes hands and hearts into heauen Our Father on whom we call is in heauen Psal 123. 1. But locally in our bodies we cannot go thither Lam. 3. 41. Spiritually therefore with the wings of faith we must flie vp thither Faith is the eye hand and foote of the soule 10. Effectuall Prayer That our Prayer be so sent forth as they may pierce the heauens where God is This is to be done with extension not of voice Dcus non voâ—is seâ—coâ—â—dis auditor est Cypr. de Orat. dom §. 3. but of Spirit The shrillest sound of any trumpet cannot reach vnto the highest heauen no nor the strongest report of any canon But ardencie of spirit can pierce to the Throne of Grace Such a Prayer was that which Moses poured out when God said Exod. 14. 15. Why CRYEST thou vnto me The Apostle stileth such desires as Gods Spirit raiseth in our spirits Rom. 8. 26. Groanes which cannot be vttered 11. Pray with confidence That we pray with confidence in Gods almightie power beleeuing that God is able to grant whatsoeuer we shall aske according to his will 2. Chro. 14. 11. As the title Father gaue vs ground of confidence in Gods fatherly loue so this placing of him in heauen giueth vs as good ground of confidence in his power Thus shall we as Abraham did Giue glorie to God Rom. 4. 20 21. being fully perswaded that what he hath promised he is able also to performe 12. Pray with courage That we pray with courage not fearing what any on earth can do to hinder the fruite and successe of our Prayers For our Father to whom we pray and from whom we expect the accomplishment of our desire is in heauen higher then all Daniel without question did well know and consider this ground of confidence when notwithstanding the decree made against all that should aske any petition of any God or man Dan. 6 7 8 9 10. he prayed three times a day his window being open §. 18. Of the direction which Gods being in heauen giueth vs for the matter of Prayer Q. VVHat direction doth this placing of God in heauen giue vs for the matter of Prayer A. It teacheth vs what things especially to aske Q. What are they A. Aske of God matters of moment 1. Things of weight and worth meete for such a Maiestie to giue When subiects preferre a Petition to their Soueraigne sitting on his throne or chaire of estate they do not vse to make sute for pins or points This were dishonourable to his maiestie Shall we then make sute to this highest Maiestie being in heauen for toyes and trifles Shall a dice-player pray that he may win his fellowes money Shall an angrie man pray to God that he may be reuenged on him with whom he is angrie Shall any one desire God to satisfie his lusts In this respect saith S. Iames Iam. 4. 3. Ye aske and receiue not because you aske amisse that you may consume it on your lusts For this generall direction about the matter of Prayer we haue a perfect patterne in this platforme prescribed by our Lord wherein is nothing but what is of great moment mentioned Obiect We are there taught to pray for daily bread which seemeth not to be so great and weightie a matter Answ Vnder daily bread weightie matters comprised 1. Vnder bread all temporall blessings are comprised Now all temporall blessings ioyntly considered together are a matter of much moment and meete to be craued of that Lord who is in heauen Psal 24. 1. and to whom the earth and the fulnesse thereof belongeth 2. We do not there onely craue the thing it selfe but a blessing with it Now the blessing of the least creature is a weighty matter more then all the world can giue Without the blessing the creature it selfe is nothing Deut. 8. 3. For man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord doth man liue 3. Though temporall blessings in their kinde be comparatiuely small See §. 96. yet in their end they are of great worth Their proper end is to enable vs the better to do that worke which God hath enioyned vs to do and to honour
him in this world which the liuing onely can do Isa 38. 19. In this respect we are to craue them not singly Psal 6. 5. and simply in themselues but as meanes to enable vs to honour God and to do good vnto our brethren 2. Aske things heauenly Desiderari conueni◠〈◊〉 caquae habenâ—ur in caelis Chrys â—om 20. in Mat. 6. From this placing of God in heauen we are taught to craue things heauenly which are 1. Such as tend to the glorie of God that is in heauen 2. Such as helpe vs to heauen These are the things which Christ especially entendeth where making a comparison betwixt our father on earth and this our Father in heauen Math. 7. 11. he saith How much more shall your Father which is in heauen Luke 11. 13. giue good things to them that aske him S. Luke expressing the same point in stead of good things puts the holy Ghost whereby is shewed what are the good things which Christ meaneth namely such as proceed from the sanctifying Spirit of God These heauenly things are most meete for him who is in heauen to giue To this purpose tendeth this exhortation of the Apostle Col. 3. 1. Seeke those things which are aboue Well had Salomon learned this lesson for when God said to him Aske what I shall giue thee 1. King 3. 5 9. he answered Giue thy seruant an vnderstanding heart which is one of those good gifts that come from aboue Obiect If the things which we are here taught to pray for be heauenly how is it that temporall blessings come in the rank and number of them Answ How earthly things are heauenly blessings Math. 6. 33. As appendices and appurtenanees to heauenly and spirituall blessings for so they are promised First seeke the kingdome of God and his righteousnesse and all these things shall be added vnto you As when a man purchaseth mannours and lands the wood in hedge-râ—wes for fire-boote plow-boote and other like purposes is giuen in the grosse Or more plainly when a man buyeth spice fruite comfits or any such commodities paper and pack-thred is giuen into the bargaine So if thou get heauenly blessings temporall things so farre as they are needfull for thee shall be cast in 3. Aske heauen it selfe From placing God in heauen we are taught to craue heauen it selsfe that we may be where our Father is and where we may most fully enioy his glorious presence Thus did the Apostle desire to depart Phil. 1. 23. for this very end that he might be with Christ. And the holy Patriarkes are said to desire an heauenly countrie Heb. 11. 16. which also the Apostle noteth to be the desire of all true Saints Heb. 13. 14. Vâ—i deus illic fundamenta habitationis suâ— cuique sunt iacienda Greg. Nâ—s lib. de Orat. Where God is there must euery one lay the foundation of his abode Two things there be which will testifie the truth of our desire hereof 1. A studying to enter into that rest together with a chearefull walking in the way that leadeth thereto Heb. 4. 11. 2. Luke 13. 24. A cheere and ioy of heart when we see any signe of our dissolution approaching Luke 2. 29. Old Simeon and Paul were exceedingly affected in this case 2. Tim. 4. 6. Thus farre of the Preface The Petitions follow §. 19. Of the manner of handling euerie Petition IN handling euery of the Petitions sixe points shall be distinctly obserued 1. The Meaning of the words 2. The Order and dependance of one point vpon another 3. The particular good things which we are to crâ—ate 4. The particulars for which we are to giue thankes 5. The duties which we ought to endeauour after 6. The failings for which we are to be humbled The three former of these are most proper and naturall For 1. By opening the meaning of the words the true and full intent of Christ will be better found out 2. By noting out the dependance one point will giue much light to another For the order is very acurate 3. By reckoning vp the particulars which are to be craued we may easily discerne what abundance of matter is couched vnder a few words The other three points follow by iust consequence For 1. Whatsoeuer we pray for when we haue obtained it we must be thankfull for 2. We must do what we can to get what we pray for or else we mocke God 3. The want of such things as we ought to pray for ministreth iust matter of humiliation These three latter points therefore are to be considered in euery Petition as well as the former §. 20. Of the name of God and the things comprised vnder it Q. VVHich is the first Petition A. Hallowed be thy Name Q. What is the Name of God A. That whereby God is made knowne For that is the end and vse of a name to make knowne and distinguish that whose name it is Gen. 2. 19 20. Thus did Adam giue names to euery liuing creature to make them thereby be the better knowne and to distinguish them one from another Whatsoeuer Adam called euery liuing creature that was the name thereof namely a name proper and peculiar vnto it whereby the nature of it was expressed and so the creature made knowne Thus whatsoeuer it is whereby God is made knowne vnto vs may be comprised vnder this title Name attributed to God Q. How many things are there whereby God is made knowne A. Sixe things coÌ„prised vnder Gods name Sixe especially 1. His Nature 1. His nature Ioh. 4. 24. which is a Spirit Hereby we know him to be inuisible and no way subiect to corporall grossenesse or weaknesse Yea hereby we know that he must be worshipped in spirit and truth 2. 2 The distinctioÌ„ of persons Math. 28. 19. The Distinction of persons in the holy Trinitie Hereby is Iehouah the true God distinguished from all false gods For neuer came it into the imagination or apprehension of any heathenish Idolater to conceiue that his God could be one in nature and three in persons Hereby also may we know how to approach vnto the Father namely in the mediation of his Sonne by the assistance of his Spirit 3. 3. His titles Vide Hieronym in epist ad Martel His Titles The Iewes haue ten seuerall titles which they apply to God and whereby they distinguish him from all creatures Among the rest Iehouah is the most proper For that is applyed to none but to God These two titles LORD GOD are most vsuall in our tongue That the titles applyed to God are properly his Name is euident by that answer which God himselfe gaue to Moses enquiring what he should say if the children of Israel should aske what the Name of that God that sent him was Gods answer was this Exod. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say I AM hath sent me to you By the forenamed
then to be sonnes of God Consider this all ye that call God Father especially ye into whose hearts God hath sent forth the Spirit of his Sonne crying Gal. 4. 6. Abba Father In filiorum ordinem profecti pro patris nostri gloria toâ—um impendamus affectum dicentes sanctificetur nomen tuum Ab. Isa de Orat. c. 18. We that are in the ranke of Gods children ought wholly to apply our selues for the glorie of our Father saying Hallowed be thy Name §. 30. Of preferring Gods honour before all other things Q. VVHat learne we from the precedence of this Petition A. 1. Gods honour ought to be preferred before all things 2. Gods honour is the maine end whereat all our desires ought to aime The order of the Decalogue and the placing of the first commandement before all the rest doth confirme the former of these instructions Mat. 6. 33. so doth this exhortation First seeke the kingdome of God All priorities are comprised vnder that particle First Ioh. 12. 27 28. Both before and aboue all things is that to be sought Christ preferred his Fathers glory before his owne life yea and before freedome from that bitter agony whereunto he was brought being our Suretie For thus in his prayer he reasoneth about that point What shall I say Father saue me from this houre Bnt for this cause came I vnto this houre Father glorifie thy name And then he resteth as in that which aboue all he desired This mind by the same Spirit was wrought in Saint Paul who counted not his life deare Acts 20. 24. 21. 13. but was readie to dye for the name of the Lord. Q. Is Gods honour to be preferred before our eternall saluation A. 1. These two cannot stand in opposition Our saluation standeth with Gods honour The more we seeke Gods honour the more we helpe forward our saluation and the more we seeke our saluation aright the more wee aduance Gods honour 2. If they could stand in opposition Gods glory to be preferred before our saluation then without contradiction Gods honour should be sought rather then our owne saluation On which ground Moses made this transcendent Prayer Exod. 32. 32. If not blot me I pray thee out of thy booke which thou hast written Gods glorie is of all things the most excellent Eccl. 7. 1. and pretious If a mans name be better then pretious ointment Pro. 22. 1. and great riches What is Gods Hee primum fieri petionus quod maximum vt nobis gloriae illius innotescat sanctitas illibata Bern. in Quadr. Serm. 6. Now the more excellent a thing is the more it is to be esteemed and preferred Besides by seeking and setting forth Gods honour we seeke and set forth our owne For as it is in it selfe an honorable thing to honor God so God that can and will performe it hath said Them that honour me will I honour Is there not then good reason to desire aboue all other things that Gods name be hallowed 1. Sam. 2. 30. §. 31. Of aiming at Gods honour in all things THat Gods honour is also the maine end whereat all our desires ought to aime is euident by that pertinent exhortation of the Apostle 1. Cor. 10. 31. Whatsoeuer you do do all to the glorie of God Phil. 1. 20. This was his reioycing that the Lord should be magnified in him Rom. 9. 22 23. whether it were by life Eph. 1. 6. or by death God himselfe maketh his glorie the end of all his counsels and actions Pro. 16. 4. But that end which he aimes at we also must set before vs. As for this end it is the highest chiefest and best end whereunto any thing can be referred It is the end of this first Petition of all the rest for the perfection of Gods kingdome and subiection to his will tende directly to his glorie As for the other three Petitions though in the matter of them they concern our good yet in the manner of seeking our good namely of God they make to Gods glorie For in the fourth Petition Gods prouidence in the things of this life is acknowledged in the fift his mercie in pardoning sinne in the sixt his power in keeping safe from all assaults This may serue as a touch-stone to trie the soundnesse of a Religion Our religion giueth more glorie to God then poperie In opposition betwixt diuerse religions marke which cometh nearest to this marke nnd most tendeth to this end If the religions of Protestants and of Papists be well touched with this touch-stone and equally poised in these ballances it will easily be found that the reformed Religion is much more sound then the other For one maine difference betwixt vs and them in all our controuersies is this that we take away from man all manner of glorying in himselfe and giue the glorie of all to God But they rob God to giue to man matter of trusting vnto himselfe and vnto others like himselfe and of boasting in himselfe and others Instance the controuersies we haue with them about the authoritie of the Church aboue the Scriptures The power of Popes and Priests Adoration and Inuocation of Angels and Saints Their intercession The inherent vertue of Sacramtes Mans free-will to good Workes of satisfaction and supererogation Merit of workes Indulgences Pilgrimages and many other like these This also may serue as a touch-stone to try particular actions The more they aime at this end the better they be Though a worke seeme otherwise neuer so good yet if Gods glorie be not the end of it it onely seemeth to be good as that which seemeth to be what it is not To giue almes to pray to fast are workes in the generall matter and substance of them good yet in these Christ censured the Pharises Math. 6. 1. c. and warned his Disciples not to be like them and that because they missed of this end Let vs therefore in all things aime especially at Gods glorie §. 31. Of the particulars to be prayed for vnder the first Petition Q. VNto how many heads may those particulars which in the first Petition we are taught to pray for be referred A. Vnto three especially For we are taught there to desire 1. Such graces in our selues as may enable vs to hallow the name of God 2. Such graces in others as may enable them thereto 3. Such an ouer-ruling prouidence in God as may direct euery thing thereto Particulars prayed for in regard of our selues Q. What are the graces which we desire for our selues to the foresaid end A. Such as are requisite for euery power of our soule and part of our body to make them fit instruments of hallowing Gods name as 1. For our vnderstanding 1. Knowledge of God we desire knowledge of God that as the Apostle prayeth God would giue to vs the Spirit of wisedome and reuelation in the knowledge of
of all we haue to him 4. d Prou. 3. 9. To honour him with our substance 5. e Hos 2. 5. To ascribe nothing that we haue to any false gods as the idolatrous Israelites did 6. f Deut. 8. 17. Nor to our owne power as g Dan. 4. 30. proud Nebuchadnezzar 7. h Act. 24. 2 3. Not to other men as flattering Tertullus §. 91. Of Gods free-giuing the things of this world Q. ON what ground doe we aske bread of God A. Meerely on the free grace of God This word GIVE doth import as much For what is more free then gift Q. What doth Christ hereby teach vs A. All that wee haue commeth from the free gift of God Rom. 11. 35. For who hath giuen to him first We neither can deserue any thing of God nor repay any thing to him Well did Iaakob vnderstand this lesson Gen. 32. 10. which made him acknowledge himselfe lesse then all Gods mercies and vnworthy of the least of them We ought hereby to be stirred vp to more thankfulnesse 1. Chro. 29. 13 14 15. as Dauid was For the freer a gift is the better it is the more acceptable to him that receiueth it and the more worthy of praise to be rendred to him that giueth it §. 92. Of praying both for our selues and for others Q. VVHat persons are comprised vnder this particle V s A. All they whose Father God is For OVR in the Preface and V s in the three last Petitions import the very same persons Q. What learne we from this manner of expressing the parties prayed for in the first person and plurall number V s A. In Prayer we must be mindfull both of our selues and of others also It is vsuall with the Saints so to expresse their desires as they shew thereby they haue respect to themselues and to others too Sometimes therefore hauing in the singular number prayed distinctly for themselues they adde thereto Petitions for others as where Dauid thus in particular prayed for himselfe Keepe my soule Psal 25. 20 22. and deliuer me he addeth Deliuer Israel O God c. For our selues we must especially pray on these grounds 1. Euery one is nearest to himselfe And this is the tenour of the law Math. 22. 39. Thou shalt loue thy neighbour as thy selfe If then thou prayest for any oughtest thou not much more for thy selfe 2. Euerie one if at least he be not blinded in his minde best knoweth his owne needs and is most sencible of his owne wants according to the Prouerb The foote best knoweth where the shooe most pincheth Not vnfitly to this purpose may this principle be applied what man knoweth the things of a man saue the spirit of a man which is in him Who can beter know when a man is hungrie or thirstie or what he best rellisheth then himselfe 3. Euery ones prayer is most effectuall for himselfe No faithfull prayer made for ones selfe will God reiect but Moses and Samuel Ier. 15. 1. or Noah Daniel and Iob may pray for others and yet deliuer but their owne soules Ezek. 14. 14. * See the whole Armour of God on Eph. 6. 18. Treat 3 § 36. Of praying for others see before in § 14. the fourth dutie This of the generall Doctrine gathered out of this particle v s being common to the three last Petitions made for mans good The persons here intended are further to be considered in a more particular relation to this fourth Petition §. 93. Of praying for others outward well-fare Q. VVHat doth the mention of others besides our selues in this Petition for temporall blessings teach v s A. We must as truly desire the outward wel-fare of others Ier. 29. 7. as our owne This precept of the Prophet Seeke the peace of the Citie and pray vnto the Lord for it is very pertinent to this purpose For by peace he meaneth especially outward prosperitie So doth the Psalmist Psal 122. 6. where he saith Pray for the peace of Ierusalem for he addeth Peace be within thy walles and prosperitie within thy palaces This might easily be exemplified by a particular enumeration of all those temporall blessings which we may pray for in our owne behalfe applyed to prayers for others Others are of the same mould whereof we are and subiect to the same infirmities they are supported and sustained by the same meanes that we are and they stand in need of temporall blessings as well as we These therefore must be prayed for in their behalfe This is the rather to be noted because many who can be well content to pray for others spirituall wel-fare faile exceedingly in praying for their temporall wel-fare which ariseth from too much loue of themselues and of this world Men ordinarily are so addicted to this world as if it were possible they would wholly haue it to themselues They desire not therefore to haue it much communicated to others As for grace they obserue it to be as communicable as light No man hath the losse by the abundance of another It rather encreaseth by communication and participation They care not therefore how much others haue thereof But the things of this world are of another nature The more of them is giuen to some the lesse remaineth for others This maketh many the lesse forward to pray for the temporall estate of others Let these two pestiferous rootes Loue of our selues and loue of this world be rooted out of our hearts and the forenamed dutie of praying for the temporall wel-fare of others will be much more readily and heartily performed From hence by necessarie and iust consequence it followeth Others to be releeued with the bread that wee haue that we ought to succour one another with the goods of this world according to the rule of loue which is our brothers necessitie and our owne abilitie For what we pray for in the behalfe of others wee must to our power endeauour to do for them This is also the rather to be noted because many who are readie to minister spirituall comfort to others as to instruct them to encourage them to strengthen them in grace and godlinesse and by Christian reproofe to pull them out of the way of perdition yea and to exhort others to be mercifull and bountifull in distributing to the poore are very backwards themselues to giue of the goods of this world which they haue Iam. 1. 26 27. 2. 14. c. to such as need Surely such mens religion is vaine and their pretence of faith and loue a meere pretence 1. Ioh. 3. 17. the loue of God doth not dwell in him §. 94. Of resting contented with our present estate Q. WHy is our desire here limited to THIS DAY A. 1. We do euery day stand in need of the bread which we are here taught to pray for For it nourisheth but a day a Ioh. 4. 13. He that on one day eateth as much as
blessings A. Many good and weightie reasons may be giuen of this order which will plainly shew that the placing of this Petition before the two following is no sufficient argument to proue that by BREAD Christ is here meant Some of them are these 1. This is an expresse Petition for good as the three former are but the two last are deprecations from euill It was therefore requisite that all the good things to be craued should be mentioned before the euils against which we pray 2. The Lord by placing temporall blessings whereof we are more sensible before spirituall doth endeauour by degrees to raise vp in vs a desire of spirituall blessings which though they be more needfull Ioh. 4. 53. are lesse sensible The Ruler whose sonne Christ healed was thereby brought to beleeue in Christ 3. This Petition being of least consequence is most fitly put in the middlemost place For as matters of greatest weight are first mentioned to stirre vp ardencie euen in the beginning of prayer so other things of much moment are reserued to the latter places to quicken the spirit and to reuiue ardencie euen in the ending of prayer This method do the best Orators vse in their Orations Thus Chrisâ— beginning this prayer with the chiefest good thing of all the glorie of Gods name endeth it with the best good things concerning men which is his spirituall good 4. Though temporall blessings be not in their kind better then spirituall yet is man more hardly brought to depend on God for temporall then for spirituall things Witnesse this prouerbiall speech God take care for my soule and I will take care for my bodie Witnesse also that distrustfulnesse for outward estate which is in many Saints that stedfastly trust in God for pardon of sinne and sufficient grace to bring them to eternall life In this respect our faith in God for things of this life hath a preheminence and precedence before faith in God for the things of a better life 5. The things craued in the two last Petitions are to be obtained in this life In this life if pardon of sinne and freedome from Satans power be not had they can neuer be had He that dieth with the burden of sinne lying on his soule shall neuer be eased of it in the world to come This life then being presupposed for obtaining pardon of sinne and deliuerance from euill it is meete that it be first prayed for §. 98. Of rising from temporall to spirituall blessings Q. VVHat may we learne from placing this order of placing temporall blessing before spirituall A. By our seeking of such things as concerne the good of our bodies we must be led on to seeke such good things as concerne our soules To this end did Christ preach that excellent Sermon of the bread of life to such as followed him from place to place to haue their bodies fed Ioh. 6. 26. c. Thus shall wee make a double vse of the temporall good things which God bestoweth on vs one to refresh our bodies another to stir vp our minds to seeke the things which may refresh our soules Blessed are they which thus vse any temporall blessings and by the sweetnesse of them are brought to hunger after the bread and water of life euen for that meate which endureth to euerlasting life §. 99. Of sundrie particulars comprised vnder the generall words of the fourth Petition Q. VVHat are the particular good things for which vnder the generall words of the fourth Petition we pray A. 1. Life it selfe That so long as it pleaseth God our temporall life in this world may bee preserued This did a Psal 21. 4. Isa 38. 2. good Kings b Psal 119. 175. Prophets c 2. Cor. 1. 8. c. Apostles and other Saints pray for being therein guided by the Spirit of God For the time of this life is d Ioh. 9. 4. the day to do the worke of God the time of death is the night wherein no man can worke 1. Ob. e 1 King 19. 4. Elias f Ion. 4. 3. Ionah and other Saints desired death Answ Therein they did not as becometh Saints That their desire was a fruite of the flesh and not of the Spirit and therefore not to be imitated 2. Ob. g Phil. 1. 23. Paul with a better spirit desired to be dissolued Answ That was no simple absolute desire of death but a thing which he could in regard of his fruition of Christs presence haue desired if that worke which God appointed by him to be done had bene finished 2. Health and strength of bodie What doth the Psalmists h Psal 88. 3. c. complaint of weaknesse imply but desire of health and strength Yea he i Ver. 2 13. expresly prayeth for as much It is noted as an especiall blessing bestowed on the Israelites when they came out of Egypt that k Psal 105. 37. none were feeble 3. Meanes which God hath sanctified to preserue life health and strength as l Psal 145. 15. meate m Iudg. 15. 18. drinke n Gen 28. 20. apparell o Psal 127. 2. sleepe c. 4. Meâ—â—es to recouer health and strength Leu. 26. 6. as Physike and all kind of mediâ—â—â—â— Chyrurgerie and all kinds of salues with the like This phrase p Mat. 9. 12. The sâ—cke need a Physitian and the q 2. King â—0 7. direction which Isaiah giueth to Hezekiah about the laying of a lump of figs vpon his boile giue warrant for the vse of Physicke and Chyrurgerie It requireth learning skill obseruation and experience both to know the nature of diseases wounds sores and other maladies and also to know the different vertue which by the diuine prouidence is giuen to hearbs rootes drugges and other creatures and wisely to apply fit and proper remedies to sundry and different maladies These things therefore may be prayed for 5. r Psal 90. 17. Good successe in our callings labours and paines to get such meanes as are fit to preserue or recouer health and strength Ruth 2. 4. and to maintaine our estate For all Å¿ Psal 127. 1 2 that we can doe is altogether in vaine except the Lord prosper our endeuours 6. Gods blessing on the things which wee possesse and vse Without this blessing a man were as good eate grauel as bread Therefore for obtaining this blessing t 1. Sam. 9. 13. grace Mat. 14. 19. as wee speake vseth to be said before meat and thereby food is said to bee blessed 7. A diuine sanctification of all we haue For u 1. Tim. 4. 5. euery creature is sanctified by prayer See § 89. 8. Freedome and deliuerance from all kinde of externall miseries as x Psal 142 6. oppression y Acts 12. 5. â— imprisonment z Exod. 2. 23. bondage a 1. King 8. 47. captiuitie and other like distresses §. 100. Of the extent of our prayers for the
heart Seeing no man is without sinne whosoeuer saith hee is without fault is either proud or foolish Let vs euen after wee haue good euidence and assurance of the pardon of our sinne remaine watchfull against all enticements and temptations to sinne and well remember that caueat which Christ gaue both to him that he healed at the poole of Bethesda Ioh. 5. 14. and also to her whom notwithstanding she were taken in the act of adulterie 8. 11. he absolued Sinne no more This caueat doth not imply that a man may keepe himselfe pure from all sinne but that hee ought with the best care and greatest watchfulnesse that hee can endeuour to bee so pure Care therefore must be taken to preuent sinne to come as well as to seeke redresse for sinne past otherwise sinne will soone creepe vpon vs againe If Satan be cast out of a man he will endeuour to returne into the house from whence hee was cast out Math. 12 43. 44 45. and if hee finde it empty he will soone take his opportunitie and enter with seuen other spirits more wicked then himselfe They who take notice of Satans subtilty in this kinde doe by wofull experience finde that after their most frequent prayers strictest obseruation of the Sabbath sincerest participation of the blessed Sacrament solemnest humiliation of their soules on a day of Fast in and by which holy duties they haue obtained great assurance of the pardon of their sinnes and much comfort to their soules Satan hath beene very busie in tempting them afresh and drawing them to wallow in the mire of sinne Though therefore Christ himselfe should say to vs at once hee did to the man which was brought on a bed to him g Math. 9. 2. Be of good cheere your sinnes are forgiuen you yet haue we no cause to bee carelesse and secure but rather to bee the more watchfull lest f Math. 12. 45. Opus est nobis quotidiana sanctificatione vt qui quotidie delinquimus delicta nostra sanctificatione assidua repurgemus Cypr. de Orat. dom § 9. Satan by a re-entry make our last estate worse then the first Wee haue need therefore of dayly sanctification that wee who sinne dayly may cleanse away our sinnes by continuall sanctification §. 191. Of Mans answering Gods Mercy by dutie Q. VVHat other Doctrine may bee obserued from the inference of the Sixt Petition on the Fift A. The mercy of God to man requireth dutie of man to God The Fift Petition noteth out Gods great mercy in discharging our debt and the sixt our bounden duty in auoiding that which displeaseth and dishonoureth him and by the rule of contraries in endeuouring after that which pleaseth and honoureth him It is said of them to whom a Zac. 13. 9. God saith It is my people that they shall say The Lord is my God Equitie and gratefulnesse require as much Most iust and equall it is that the goodnesse of a Soueraigne should bee requited with all the duty that a subiect can performe and not to do it is a great point of vngratefulnesse The vnrighteousnesse therfore Mans vngratefulnesse vngratefulnes of man to God is too manifestly declared Though man haue rebelliously risen vp against the Lord taken part with his enemie yet hath the Lord graciously offered pardon to man and notwithstanding his gracious offer of pardon man will not be drawne from the enemies side but as a sworne Slaue continueth to fight vnder his colours b Deut. 32. 15. God doth much complaine hereof Let vs be better aduised and first c Ephes 3. 18 19 take notice of the kindnesse of the Lord to vs and then endeuour to d Col. 1. 10. walke worthy of the Lord. Let vs therefore bee as conscionable in performing duty to God as wee are desirous to receiue mercy of God That so wee may manifest a true childlike disposition to God and shew we respect him as well as our selues in our desires and endeauours §. 192. Of auoiding temptations Q. VVHat may bee gathered from connexion of the latter part of the Sixt Petition with the former part A. For auoiding euill temptations must bee auoided To this purpose tend the many disswasions in Scripture from temptations as a Prou. 1. 15. Walke not in the way Refraine thy foot b 5. 8. Come not nigh the doore c 4 15. Auoid Passe away d Isa 52. 11. Touch no vnclean thing e Ephes 5. 11. Haue no fellowship with the vnfruitfull workes of darknesse f 2. Cor. 6 17. Come out from among them Temptations to sonnes of Adam are as fire to dry stubble Danger of temptation dry Tinder yea and dry Gunpowder A little sparke soone causeth a great flame Temptation first brought man euen in his innocent estate to euill If then corrupt man auoid not temptation how can he be free from euill Obserue the great euils whereinto the Saints in any ages haue fallen and you shall find them to be occasioned by temptations g Gen. 9. 20 21. Noahs drunkennesse h 19. 33. Lots Incest i 2. Sam. 11. 2. Dauids Adultery k 2. Kin. 11. 4. Salomons Idolatry l Mat. 26. 69 c Peters deniall of Christ were all euill effects of temptations Be wise now therefore O sonnes of men You especially that indeed desire to be free from euill Meddle not with temptations Dally not with temptations but rather as Christ a Mat. 4. 4 7 10. did resist them manfully and put them away as farre from you as you can Men will not bring barrels of Gunpowder neere the fire but lay them in places farre from fire Shall they be more carefull for their earthy houses then you for your heauenly soules Boast not of thine abilitie to quench the fire of all temptations Thine abilitie in this kinde must then be greater then Peters or Salomons or Dauids or Lots or Noahs yea or Adams in his innocencie For a man to cast himselfe into temptations and to receiue no euill from those temptations is as great a miracle as the preseruation of Shadrach Dan. 3. 26 c. Meshach and Abednego in the midst of the hot fiery furnace was §. 193. Of calling on God for all things Q. WHat may bee obserued from directing all the Petitions which any way concerne our good to God A. God is all in all The fourth Petition setteth him out a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giuer of good things The fift a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgiuer of debts The former part of the sixt a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseruer from danger whereunto wee are subiect The latter part of the sixt a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuerer from euill whereinto wee are fallen On this ground might Dauid well say Whom haue I in heauen but thee Psal 73. 25. and there is none vpon earth that I desire besides thee
camets praeteritum Omnia igitur tempora in se continet Nomen istud sacrum sic explicat Iohannes Gracè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezaean not in Apoc. 1. 4. Isa 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater aeternitatis Iehouah doth fully set out this propertie and immutable eternitie For it compriseth vnder it all times past present future 2. The Sonne of God is called Father of Eternitie in that he is eternall himselfe and the author of such things as endure for euer 3. The Spirit of God in the beginning moued vpon the face of the waters Hebrai expoâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat sicut gallina ouis suis incubat donec pulli gignantur Gen. 1. 2. He was therefore in the beginning and if he was in the beginning hee had no beginning For hee it was that formed the things that had a beginning in which respect he is said to moue or as the Iewish expositors interpret the word to sit as an Hen vpon her Egges till her Chickens be hatched 4. All the properties of God are as these three Kingdome Power Glory for euer His Dominion is an euerlasting Dominion Dan. 7. 14. euen from generation to generation Dan. 4. 31. His Glory is eternall 1. Pet. 5. 10. His righteousnesse is an euerlasting righteousnesse Psal 119. 142. His truth is for euer Psal 117. 2. His mercy is for euer Psal 136. 1. So also his Counsell Law Oath Couenant and the like whereof see § 226. Thus we see that eternitie properly taken Difference betwixt Gods eternitie and creatures is proper to God Howsoeuer other things are also stiled eternall yet there is a manifest difference betwixt that which is proper to God and that which is common to creatures 1. Gods Eternitie is without beginning So is no creatures For by him were all things created that are in heauen Col. 1. 16. and that are in earth visible and inuisible 2. Gods is without alteration So is no creature as wee shall * §. 227. afterwards shew 3. Gods is independent Hee euer was and euer remaineth to be of himselfe and by himselfe Creatures haue their continuance of God Act. 17. 28. and by God In him wee liue and moue and haue our being Rom. 11. 36 Of him and through him and to him are all things § 225. Of the Duties which arise from Gods Eternitie Q. VVHat duties doth that Eternitie which is proper to God teach vs A. 1. To acknowledge him to be the onely Creator Ioh. 1. â—2 3. By the eternitie of Christ doth S. Iohn proue that he is God and that all things were made by him 2. To seeke preseruation of him On this ground the Psalmist thus prayeth Psal 102. 24. O my God take mee not away in the middest of my dayes thy yeares are throughout all generations 3. To giue the praise of continuance of all good to him It was vsuall with the Psalmist to giue thankes to God Psal 136. because his mercy endureth for euer 4. To ascribe eternall glory to him that is eternall This phrase is frequent among the Saints To God bee glory for euer and euer 2. Tim. 4. 18. 5. In our time to serue him Thus doe wee what lyeth in our power to continue seruice to the Eternall for euer If all generations were carefull euery one in their time to serue God the mortalitie of man would be no hindrance to the perpetuitie of Gods seruice Abraham called vpon the name of the euerlasting God Gen. 21. 33. Because the Lord was an euerlasting God Ahraham was carefull in his time to worship him 6. To make him knowne to posteritie This is a further meanes of procuring an euerlasting name to the euerlasting God For our posteritie being instructed by vs may declare Gods name to their posteritie and so posteritie to posteritie throughout all generations Marke these things saith the Psalmist that ye may tell it to the generations following Psal 48. 13 14. For this God is our God for euer and euer 7. To depend on him for our posteritie Wee are mortall and shall not euer liue to prouide for our posteritie But God remaining for euer wee may well commend such as suruiue vs to his prouidence and depend on him for his care ouer them The Psalmist hauing made acknowledgement of Gods euerlasting continuance saying thus to him Thou art the same Psal 102. 27. 28. and thy yeares shall haue no end he maketh this inference The children of thy seruants shall continue and their seed shall be established before thee 8. To feare him more then creatures Creatures though neuer so mighty and malicious may die we be freed from feare of them Psal 92. 8 9. But God euer liueth Thou Lord art most high for euermore but thine enemies shall perish 9. To preferre him before all To shew what iust cause there is to preferre God before all thus saith the Lord of himselfe Before me there was no God formed neither shall there bee after me Isa 43. 10. 10. To follow after righteousnesse 11. To turne others to righteousnesse Dan. 12. 3. For both these shall shine Math. 13. 43. the one as the Firmament the other as the Starres in the Kingdome of God for euer and euer 12. To hope in death 1. Thes 4. 13 14. c. 13. To be comforted for those that die in the Lord. For the eternall God will raise vp both vs and others beleeuing in him to eternall life Thus much of Gods Eternitie plainely expressed vnder this phrase for euer His Immutabilitie is also imployed thereby §. 226 Of immutabilitie to what things it may be applyed Q. VVHat besides Eternity is implyed vnder this clause FOR EVER A. Immutabilitie That which euer remaineth the same without any alteration is most properly said to be for euer Psal 102. 27. Wherefore of God it is said Thou art the same and thy yeares shall haue no end His immutability and eternity are both ioyned together As eternitie so also immutabilitie is diuersly taken in Scripture For 1. Many things are said to be vnchangeable 1. Things immutable by voluntarie appointment because by voluntary appointment they are so ordered as 1. Sundry Lawes and Statutes Dan. 6. 15. The Law of the Medes and Persians was that no Decree nor Statute which the King establisheth may be altered 2. Last Wills and Testaments Gal. 3. 15. No man disanulleth a Testament or addeth thereto if it be confirmed 3. Sacred Vowes of such as haue power to make them Num. 30. 3. c. Indeed an husband had power in sundry cases and with due cautions to disanull his wiues vow and a father his daughters vow But otherwise the Law is strict in this case When thou shalt vow a Vow vnto the Lord thy God thou shalt not slacke to pay it Deut. 23. 21. 4. Things consecrated Pro. 20. 25. It is a snare to
their whole Liturgy haue omitted it Yea the vulgar Latin traÌ„slatioÌ„ hath left it out of the text in that place where it is expressed by S. Mathew and the Rhemists english translation doth so also Bâ—llarm de Boâ— Oper. lib. 1. cap. 6. Certum est â—a verba non esse de Textu euangeliâ—â— sed inserta fuisse à graecis And the great Champion of Papists where purposely hee vndertaketh to expound the Lords Prayer cleane omitteth this clause and auoucheth that It is certaine that those words are not of the euangelicall Text but were inserted by the Greekes But as diligent searchers into all sorts of greeke copies as he haue found it not onely in the expositions and commentaries of greeke Fathers but also in most of the greeke copies of the New Testament And the ancient Syriack translator who was none of the greeke expositors hath it Yea many of the Latine Fathers also make mention thereof as of a part of the Lords Prayer though some of them sometimes in their expositions haue omitted it Obiect Saint Luke hath left out this clause Luke 11. 1. c. Answ The History which Saint Luke recordeth as an occasion of setting downe the Lords Prayer is not the same which Saint Mathew recordeth but another The occasion mentioned by Saint Mathew was this The hypocriticall Pharisees got to themselues the name of deuout persons by their frequent and much praying But Christ obseruing their Deuotion to be but plaine superstition discouereth sundry of their aberrations both in the manner and also in the matter of their prayers and to giue his Disciples and others a patterne whereunto if they held close they might sufficiently be directed in the matter aud manner of prayer he prescribeth that forme which is thereupon called the Lords Prayer It was therefore necessary that this patterne of Prayer should be perfect without deficiency or superfluity The occasion mentioned by Saint Luke was this Iohn the Baptist had declared to his Disciples what things especially they should by prayer aske of God Thereupon Christs Disciples entreate their Master to doe the like for them On this occasion therefore it was sufficient for Christ to note out such principall points as were most behoofull to be asked of God though hee did not prescribe so perfect a forme as that which is recorded in his Sermon on the Mount Let it now bee well considered whether they that vse the Lords Prayer as a perfect patterne haue sufficient cause from Lukes not mentioning of this forme of praise cleane to omit it Surely as Saint Mathew hath recoded this prayer Christ vttered it and so is it to be vsed of vs when it is vsed as a forme or patterne of Prayer §. 238. Of adding Praise to Petition Q. VVHat doth the adding of this last part of the Lords Prayer to the former import A. Praise must be added to Petition If a Psal 50. 15. Phil. 4 6. expresse precepts approued b Dan. 6. 10. Col. 1 3. practises pretious c 1 Sam. 2. 30. Psal 50. 23. promises gracious d Luk. 17. 19. approbations plentifull e 2. Chr. 20. 22. remunerations be motiues to stirre vs vp to performe a dutie motiues are not wanting to prouoke vs to praise God especially to prouoke such as haue the Spirit of supplication bestowed vpon them and haue a ready minde and forward will to present Petitions vnto God according to their needs For 1. Praise is the end of Petitions Wee call vpon God for such and such blessings that we may praise and blesse God for the same 1. Chro. 16. 35. Thus are we taught to pray Saue vs O God of our saluation that we may giue thankes to thy holy Name and glory in thy praise 2. Praise maketh Petition powerfull For God is most willing and ready to grant their Petitions whose heart hee knoweth to be ready and willing to praise him To giue praise for former benefits is an effectuall meanes to obtaine further benefits The tradese-man that dealeth with a chap-man that is carefull to pay for wares formerly receiued will bee ready to trust him with more according to his neede On this direction Offer vnto God thanksgiuing Psal 50. 14 15. this inuitation is made Call vpon mee in ihe day of trouble and I will deliuer thee 3. Praise is a due debt which Petitioners are bound to pay He that inuiteth thee to call on him and promiseth to deliuer thee requireth and expecteth this recompence thou shalt glorifie me Psal 50. 15. 4. Praise is all that we can returne vnto God for all his benefits to vs. Psal 116. 12 13 17. Where this question was made What shall I render to the Lord for all his benefits towards me this answer was giuen I will take the cup of saluation that is I will offer a solemne Sacrifice wherein and whereby I will shew the deliuerances and preseruations which God hath afforded to me For by way of exposition hee addeth a little after I will offer the Sacrifice of Thanksgiuing 5. Praise is an euidence of that good respect wee beare to God By Petition we shew the respect which wee beare to our selues Luk 17. 13. c. The ten Lepers which came to Iesus and cried Haue mercy on vs shewed a care of their owne welfare onely one who returned to giue glory to God shewed his care of Gods honour 6. Praise moueth God to shew good respect to man For he that thus said 1 Sam. 2. 30. Thâ—m that honour mee will I honour will performe what he hath said 7. Praise is the greatest honour that wee can giue to God For thus saith the Lord himselfe Psal 50 23. Who so offereth praise glorifieth me 8. To praise God is the most heauenly exercise that in this world can be performed The celestiall spirits spend their time therein Reu. 5. 13. And 7. 11 12. 19. 1. c. 9. A setting forth of Gods praise is an especiall meanes to quicken the spirit and to make the heart the more ready to prayer and the more cheerefull therein When the Psalmists heart was set to Praise the Lord Psal 57. 8 9. then he saith to his tongue and instruments Awake vp my glory awake Psaltery and Harpe I my selfe will awake early When the Spirit of a man is dull and heauy so as he cannot pray let him meditate on Gods mercies and other excellencies and set himselfe to praise God and hee shall finde a spirituall vigour thereby put into him 10. Ingratitude is one of the most odious vices that can be detestable to God and man 2 Tim. 3. 2. The Apostle reckoneth it vp among those notorious vices that should be in the world in the last and worst times thereof Isa 1. 2 3. The Prophet herein maketh such as did beare the name of Gods people to bee more bruitish then the brutest of beasts the Oxe and the Asse Nothing more prouoketh