and triumpheth ouer him and this power and grace is communicated vnto vs from Christ our head who was therfore tempted and ouercame the temptor Mat. 4. Heb. 2.18 Iam. 4.7 Apoc. 3.21 that when we are tempted we might resist and preuaile being succoured by him Hence it is that the Apostle willeth to resist the diuell and he will flie from vs and Christ promiseth vs a place in his throne if we ouercome all which doe import thus much that as it is a thing possible to resist the diuell to put him to flight to ouercome him so the children of God haue this facultie communicated vnto them from Christ that broke the serpents head 1. Cor. 10.13 Now followe two other doctrines collected by contrarie viz. that if perseuerance follow grace then no grace no perseuerance A wicked man cannot resist temptation though he may refraine from sinne Gal. 5.17 Rom. 7. First therefore hee that wanteth grace cannot resist a temptation for although peraduenture a wicked man may be solicited to commit some sinne whereto he hath an indisposition yet he cannot properlie be said to resist the temptation but only to refraine the sinne for in resisting a temptation there is the spirituall combat betwixt the flesh and the spirit each of them lusting against other which is not in a man destitute of grace who is all flesh and no spirit and so the will of a wicked man and his affections may resist the motion of his vnderstanding or his conscience may terrifie his will and affection but there is not an opposition of grace and sinne in one and the same facultie or affection Luk. 11.12 for the strong man hath the possession of the castle and he ruleth there as it pleaseth him without contradiction The wicked fall into euill Secondly the wicked man wanting grace and perseuerance must of necessitie fall into euill according to the prouerbe of the wise man Prou. 24.16 A iust man falleth seuen times and riseth againe but the wicked fall into mischiefe but this doctrine shall more euidently appeare afterward in the whole discourse of the meaning of this petition which is the second generall now following 2 The meaning of this last petition We are to vnderstand that there are two great enemies of grace which continually lay siege against vs. 1 The first is Temptation 2. The second is Euill Against both these our Sauiour Christ teacheth vs to pray in this petition The first enemie of grace and impediment of preseruation is Temptation in these words Leade vs not into Temptation Here we are to consider two things 1 What Temptation signifieth 2 What it is to leade into Temptation First What it is to tempt and what is temptation Affliction is temptation Iam. 1.2 temptation in the Scripture hath diuers significations sometime it signifieth affliction so the Apostle Iames saith that wee should account it all ioy to fall into manifold temptations meaning afflictions this is not the signification of the word in this place for that is included in the next clause Secondly To tempt God Psal 95.9 temptation signifieth that triall which man taketh of God so the word signifieth in the Psalme whereas the Prophet vbraideth the Israelites for tempting God in the wildernes Thus the diuell perswaded Christ to cast himselfe vpon the immediate prouidence of God Mat. 4.7 in casting himselfe down from the temple which was to tempt God and this is not the meaning of the word in this place Thirdly To tempt or intrap a man Matth. 22.18 temptation signifieth that triall which man taketh of man to intrap him and bring him into daunger of law so the Pharisies and Herodians tempted Christ and thus was Christ tempted diuers times in the Gospell and this is not the meaning of the word in this place neither Fourthly To trie what is in man temptation signifieth that triall which God taketh of man to manifest to himselfe and others what is in him So God tried Adam in the estate of innocencie Genes 3. Genes 22.1 so God tried Abraham in commanding him to sacrifice his sonne and thus God daily trieth his children for diuers ends Neither is this the meaning of the place Lastly To solicite man to sinne temptation signifieth that triall which the diuell taketh of man to cause him to commit sinne by his entisements who in this respect is called the tempter Mat. 4. How man is prouoked to sinne by Satan and thus the diuell tempteth man 1. by prosperitie 2. by aduersitie 3. by example 4. by suggestion though for the most part suggestion is the generall affection of all the other three for that in time of prosperitie and aduersitie and by euill examples the diuell infuseth his temptations into our mindes though sometime he inspireth his temptations suddenly by occasion of no obiect at all as we may sometime haue experience by some fearfull blasphemies which suddenly without any dependance of former cogitations or obiects rush into our mindes and according to this latter signification temptation is taken in this place VVhat it is to lead into tentation Further we are to consider what it is to leade into temptation for which point we must know it containeth these foure particulars Desertion or the forsaking of the creature 1 The leauing of the creature or forsaking the creature not as though God ceased to support and sustaine the nature or naturall powers of the creature but for that he ceaseth to supplie a second grace to the first he withdraweth his second grace this the Prophet Dauid feared and therfore prayeth God not to forsake him ouerlong or ouermuch Psal 119.8 Psal 51.11 and to this sense the Prophet intreateth the Lord to confirme him with a strong spirit after his lapse into sinne for preuenting of future lapses This first part is called Desertion Deliuering the creature to his owne lusts 2 Deliuering ouer the creature to his owne lusts when God hath withdrawne his second grace the first grace is not of abilitie to encounter the lusts of the flesh but the lusts of the flesh doe fight against the spirit and ouermaster it for the present This phrase of deliuering vp the Apostle applieth to the Romanes in regard of the repressing or refraining grace Rom. 1.24.26.28 saying God gaue them ouer to vile affections to a reprobate minde c. And after this The efficacie of Satan 1. Chro. 21.1 3 The creature is in the power and hands of the diuell in a certaine measure so as he may tempt him and preuaile ouer him to the committing of most fearefull sinnes as he did preuaile with Dauid and Peter and others Excecation induration blindnes of mind hardnes of heart 2. Sam. 10.5 12.16 4 Vpon this followeth a kinde of excecation and induration when the seruant of God maketh little conscience of sinne and doth not sensiblie feele and perceiue Gods displeasure against sinne This
22.2 The duties of our speciall callings must bee performed in conscience to Gods commandements Ephes 6.1 After actiue obedience Submission a part of Gods will which consisteth in doing Gods commandements followeth passiue obedience in suffering his chastisements which generally may be termed submission that is when the creature is content to resigne himhelfe ouer wholy to the will of the Creator and to say as Dauid said 2. Sam. 15.26 Behold here am I let him doe to me as seemeth good in his eyes this vertue doth especially respect the time to come and the Lords secret will that if the Lord haue in his secret counsell determined such and such euils and afflictions to befall vs we can be content with patience to beare them how many and how great soeuer they be so be that thereby God may be glorified After the kinds of obedience follow the qualities of obedience viz. cheerefulnes or willingnes and sincerity or perfection Cheerefulnes in obedience a part of Gods will 2. Cor. 9.7 Iam. 1.5 Ioh. 4.34 Cheerefulnes or willingnes is highly regarded of God and accordingly endeuored of the children of God God loueth a cheerefull giuer saith the Apostle and God himselfe giueth freely and vpbraideth no man saith Iames and he liketh that in his children which himselfe practiseth Christ saith that it was meate and drinke to him to doe the will of his heauenly father yea and in suffering for our sinnes he protesteth great willingnes for he did willingly lay downe his life and it was not taken from him against his liking and therefore Dauid prophecieth of him Psal 40.8 that seeing it was written of him in the volume of the booke that he should doe Gods will therefore he was content to doe it And this is that eccho which Dauids heart gaue to Gods voyce Psal 27.8 God said seeke ye my face Dauids heart answered Lord I will seeke thy face and although it cannot bee denied but that the flesh is very weake yea repugnant and refractary yet the spirit is willing Rom. 7.22 and the children of God do delight in the law of God according to the inner man Sinceritie in obedience a part of Gods will Psal 119.106 Finally perfection or sinceritie also is required as another necessarie qualification of obedience which consisteth in a true purpose of the heart ioyned with an earnest endeuour to the vtmost of grace to obey euery one yea the very least of Gods commaundements making conscience of idle words 1. Cor. 4.4 Rom. 7.24 and vaine thoughts yea of the stirring of concupisence and which is most of all of originall sinne and Adams transgression imputed This vertue of sinceritie is much despised and persecuted by the world when men intitle it by straunge names as humor spiced conscience precisenes puritanisme alas that euer the diuell should so preuaile For example take a man that is very well content with the state obeying the Magistrate ciuill and ecclesiasticall in al the ceremonies of the Church yet if he doe not sweare and drinke and quarell and so forth but reproue the swearer the dronkard the hackster and the rest This man is as odious to the multitude as the veriest disciplinarian in the land and he shall partake as well in the foresaid titles of disgrace as the other Now in the fourth place follow the things which in this petition are to be prayed against The deprecation of this petition Obstinacie opposed to Gods will Pro 23.35 whereof the first is obstinacie which is a purpose and resolution to continue in the course of wickednes wherein a man liueth the sinne of the drunkards of whom the wise man speaketh which are resolued still to seeke after drunkennes also the sinne of the Shepheards and Watchmen of Israel of whom the Prophet Esay speaketh Who say Esay 56.12 To morrow shall be as this day and much more abundant in wine and strong drinke and couetous oppression Ierem. 44.16.17 The extremitie of this sinne is recorded in the rebellious Iewes by the Prophet Ieremie who being admonished of their sinnes and of obedience to Gods commaundements made answere that they would not heare the word of the Lord which Ieremie spake but they would doe what themselues listed The Apostle calleth this sinne a hard and irrepentant heart Rom. 2.4.5 and the despising of Gods bountifulnes patience and long suffering which is directly opposite to the obedience of the Gospell In the second place followeth disobedience Disobedience opposit to Gods will which is euery transgression of the morall law or of any other speciall precept Disobedience hath foure specialties 1. Vngodlines irreligion or prophanenes when men regarde not Gods worship but liue as if there were no God no heauen no diuell no hell no conscience of such Atheists the world hath millions who make no more account of Gods Sabbaths than of the market or faire no more reckoning of a sermon than of a fable of Esop that for gaining a peny sweare and forsweare and what not those impious wretches are more fearefull and damnable sinners than the world esteemeth them seeing they by their practise declare themselues directly to forget God who is then especially remembred Rom. 1.18 when hee is worshipped Against this sinne Gods wrath is reuealed from heauen 2. Vnrighteousnes or iniustice which is when any violence or wronge is offered to our neighbours person or gifts as his dignitie goods life or chastitie 3. Rebellion when men peremptorily resist Gods will knowne particularly and euidently vrged vpon their conscience or performe not obedience to a speciall precept Example hereof wee haue in Saul who was commaunded by God vtterly to destroy the Amalekites and all their goods now he saued Agag the King and the fattest of the sheepe and oxen and so flatly rebelled against this precept the punishment of this sinne was most fearefull vpon him which argueth the fearefulnes of the sinne And the Prophet Samuel saith 1. Sam. 15.23 that it is a sin as great as witchcraft or idolatrie and although now the Lord giueth no speciall precepts to men yet hee doth particularly vrge vpon the conscience of some men generall commaundements as when in the Ministerie of the word the spirit of God cryeth aloude in the heart of the drunkard to forsake his drunkennes and for that sinne hee is prickt in conscience and perswaded to forsake it the which sin if he still practise and doe not forsake then he rebelleth flatly against God and is obnoxious to a fearefull punishment 4. Vnfaithfulnes when men in their speciall callings doe not seeke Gods glory 1. Cor. 4.2 1. Cor. 10.31 nor the benefit of the Church or common-wealth or the good of some societie or when men liue idly or negligently This sinne the Apostle taxeth in the Thessalonians that they liued disorderly and in the Ephesians 2. Thes 3.6 â— Ephes 4.28 whom he termeth theeues for that they did not
rather allowed to young Christians that want the gift of conceiuing and vttering an orderly prayer or to those that want audacitie and boldnes to speake before others than to strong and exercised Christians vnto whom God hath vouchsafed the gift of knowledge and vtterance and boldnes 3. It is safer to conceiue a prayer than to reade a prayer for a man may reade a prayer and neither vnderstand it nor consider the matter thereof nor affect or desire the petitions therein contained hauing his minde pestred with wandring thoughts but hee that conceiueth a prayer though perhaps hee doe not desire the things he conceiueth yet at the least he must haue attention and so be free from many wandring thoughts he must haue also memorie and knowledge and consideration needfull all for the inuenting of matter and so there is lesse feare of babling in conceiuing a prayer than reading one 4. An vniforme order of publike prayer in the seruice of God is necessarie 2. Chro. 29.30 Thus the Priests and Leuites in the old Testament praised God with the Psalmes of Dauid and Asaph which Psalmes were framed of those holie men and sent to the Musitions to bee sung vpon Instruments Thus all the reformed Churches vse thus the Church immediatly after the Apostles time vsed yea thus in the time of the Apostles vsed the Church of Corinth 1. Cor. 14.26 as may probably bee gathered by that which Paul speaketh concerning the bringing of a Psalme into the publike assemblie of the Church 5. Lastly notwithstanding in priuate prayer when a Christian being alone calleth vpon the name of God it seemeth most expedient and profitable that he powre out his soule vnto God with such a forme of words as hee can for there and then the edification of other is no end of his prayer as it is of publike prayer 1. Cor. 14.26 and the Lord hee regardeth the heart and hee knoweth the meaning of the spirit though thy speeches bee neuer so ragged and broken though thy sentences bee neuer so short and imperfect though thy words be rude and barbarous and yet a man ought to labour to glorifie God with the best of his lippes also But here certaine obiections must be answered which are alleaged against the vsing of read prayers Obiection For they say it is to quench the spirit to limit the spirit of God that teacheth vs to pray For answere whereof we are to know that as he cannot be said to quench the spirit that readeth a chapter of holy Scripture and no more or that preacheth a sermon which he hath premeditate so also he cannot bee said to quench the spirit that pray th a portion of holie Scripture as the Lords Prayer or the salutation of Paul or a Psalme of Dauid or any other prayer agreeable to the word which hee hath premeditate before and committed to memorie for the spirit is not limited though kept within the bounds of holy Scripture as it ought to be Againe in a prayer which a man readeth though a man doe not speake euerie thing that the spirit of God putteth into his heart yet hee quencheth not the spirit for to quench the spirit is to oppose â—gainst the voyce of the spirit Neither is it to limit or stint the spirit if a man pray it with his soule though hee speake not the words For example sake I say the Lords Prayer yea when I speake these words Giue vs this day our daily bread there commeth into my soule by the motion of Gods spirit this petition Grant me grace to be content with the mediocritie thou hast giuen me If I pray this in my heart though I doe not vtter these very words yet I cannot bee said to stint the spirit for the substance of that petition is comprehended in that fourth petition of the Lords Prayer So likewise reading any prayer agreeable to holy scripture and hauing attention to the matter read though many motions come into my minde vpon consideration of the words of that prayer which I vtter not in particular speeches yet I vtter them in gâ—nerall for they are all comprehended in the matter of that otherwise they may iustly bee termed wandring thoughts though good prayers at other times Lastly publike wants are alwaies knowne and may bee expressed in the publike Liturgie also priuate wants and blessings are for the most part knowne as at meate labour rest recreation Physicke c. Secret wants and blessingâ— may be acknowledged in secret prayers if any extraordinarie occasions occurre extraordinarie prayers accordingly may bee had They alleage also against set prayers the speech of the Apostle Obiection Rom. 8. We know not what to pray but in a set prayer a man knoweth what to pray therfore set prayers are not prayers warrantable For answere wherof the speech of the Apostle in another place must be remeÌ„bred 1. Cor. 2.14.15 the naturall man cannot discerne spirituall things but the spirituall man can discerne them so may we say the naturall man cannot tell what to pray but the spirituall man can tell what to pray Flesh and blood reuealed not the knowledge of Christ vnto Peter but God the Father Matth. 16. so flesh and blood cannot reueale vnto vs what wee ought to pray but the spirit of God helpeth our infirmities which spirit was in our Sauiour Christ that taught the Lords prayer and in the rest of Gods seruants that wrote prayers wee are not able of our selues to thinke any good but God giueth vs abilitie 2. Cor. 3. so of our selues we are not able to pray but God giueth vs the spirit of prayer which teacheth vs to pray with sighs and groanes which cannot be vttered when we haue this spirit of God then wee know what to pray and can teach others also This may suffice for the answere of their maine obiections against set prayers To conclude then Christ hath not commanded vs to vse these words and no other neither hath hee forbidden vs to vse these words or any other holy forme of prayer but hee hath left it indifferent and arbitrarie to vse them or not to vse them as was said Hitherto of the precept of prayer in the two general points thereof first that we must pray secondly how wee must pray Now followeth the prayer it selfe In handling whereof we will first propound some generall considerations after descend to the particular exposition of the words thereof In the generall consideration of the Lords prayer wee may obserue three things Generallâ— of the Lords prayer 1. The abuse of the prayer 2. The true and holy vse thereof 3. The qualities and conditions of it And first to entreate of the abuse of this prayer How the Lords prayer is abused and so of any other godly prayer for this prayer is all prayers in vertue and largenes seeing that all prayers must be framed of the matter and affections herein expressed it is abused especially by foure sorts of
pardon of sinne and for all manner of good things for bodie and soule so that whatsoeuer good thing wee aske Hâ—b 11.30 wee may certainly resolue our selues wee shall obtâ—ine for if God the Father hath giuen vnto vs Iesus Christ Rom. 8. Pâ—al 34.10 how shall he not with him giue vs all things els that are good If he giue vs the greater hee will giue vâ— the lesser also for temporall blessings are additions and dependants of heauenly blessings Matth 6. More shall be said of this point afterward in the conclusion of the prayer whither the reader is to be referred The third thing requisite for the true and holie vse of prayer is Repentance Repentance necessarie for the holy vse of prayer Ioh. 9. Psal 66. Prouerb for God heareth not sinners that liue in sinne vnrepented of that regard wickednes in their hearts that purpose to liue in knowne sinnes al their prayers are abominable for that they turne their eares from hearing of the law as the Wiseman testifieth Wherefore he that will haue his prayer heard must in his hart bewaile his sinnes hate them renounce them studie and striue to forsake them pray against them and then the Lord will gratiously graunt his petitions Indeede sometime God graunteth wicked men that which they aske or wish to haue from God but that is in wrath and vengeance for that which hee giueth them shall turne to their woe and miserie another day And as it may be said of a godly man that God heareth him by denying that he asketh so also may it be said of a wicked man that God heareth him not by granting that he asketh the godly man is heard by denying the euill he asketh and granting the good he asketh not the wicked man is not heard by granting the euill he asked and withholding the good he asked not for though none of Gods creatures are euil in themselues yet through the abuse of the wicked and Gods curse 1. Tim. 4. they may be euill vnto the euill man Againe though God heare what the wicked man saith when hee pray and grant him that very selfe same thing hee asketh yet God cannot properly bee said to heare his prayer and grant his request for the wicked mans prayer is not a means of obtaining neither doth God graunt him any thing by meanes or through instancie of his prayer but God is truly said to heare the prayer and graunt the request of the godly seeing that he graunteth that which they aske through the instancie of their prayers they being the onely meanes of obtaining Deuotion necessarie for the true vse of prayer The fourth thing necessarie for the holy vse of prayer is Deuotion which is the due regard and religious estimation a man ought to haue of Gods Maiestie and his owne miserie in time of prayer which deuotion hath a speciall signification in this place and containeth these foure things in it principally 1. Attention in time of prayer 2. Reuerence in regard of Gods presence 3. Feeling of our sinnes and wants 4. Desire to obtaine that we aske Attention a part of deuotion Attention is opposed against wandring thoughts which vsually in the time of prayer creep into the minds of men for expelling and auoiding whereof it behoueth euerie carefull Christian to watch ouer his vnderstanding and affections that by-thoughts either rush not into the minde or if they do that then presently they be thrust out againe This attention is threefold 1. Attention to the words of prayer 2. Attention to the matter contained in the words 3. Attention to God to whom prayer is directed Attention to the words is when a man doth so watch ouer his tongue that no words vnsanctified or vnfit for the holy matter of prayer doe vnawares breake out of his mouth Attention to the matter is when a man doth so busie his vnderstanding in conceiuing and affections in pursuing the substance of his petitions as that by-matters take not place to disturbe the course of his prayers 1. Cor. 7. Attention to God is when a man doth so conceiue of God as the words of prayer affoord according to the seuerall names titles attributes properties and workes wherewithall in time of prayer wee intitle God according to his holy word as Father mercifull iust c. Reuerence is opposed against either a common or base estimation of Gods excellencie and glorious maiestie Reuerence a part of deuotion before whom wee appeare when wee come to pray When a man commeth to make a supplication to a Prince he is striken with a reuerent feare of so excellent a person as the Prince is much more ought wee so to bee affected comming before the Prince of all the Princes in the world wherefore the Psalmist counselleth vs to feare when wee serue God and to tremble when we giue thankes Psal 2.11 This reuerence will be increased if we consider who God is before whom we come and what we are that come before God God is in heauen and we are vpon the earth Eccles 4.1 Gen. 18 27. Psal 95. Iob 42. Dan. 9. wee are dust and ashes as Abraham spâ—ke to God and God is the Creator and maker of vs all we are vile and to be abhorred to whom appertaineth shame and confusion of face but God is excellent admirable and glorious If these things possesse our affections throughly a holy reuerence also wil enter vpon our soules Gen. 28.17 And as it befell Iacob when he slept at Bethel which is by interpretation Gods house that hee was afraid saying it was a fearefull place and no other but the house of God and the gate of heauen euen so ought we to bee affected by faith seeing God spiritually present which is a spirit and inuisible searching the hearts and knowing the thoughts of all the sonnes of men Feeling of sin is opposed against hardnes of heart Feeling of sin a part of deuotion both that generall obduration which is contrarie to repentance and a more speciall which the children of God sometime are cumbred with for want of a continuall renouation of repentance and growing by occasion of lapse into some sinnes whence issue hardnes of heart and a carelesse securitie and affections benummed for the time This feeling of sinne is called by our Sauiour Christ a heauie load Matth. 11.28 and wearisome burthen For as a man that hath a burthen or load vpon his backe doth sensiblie feele it and is thereby greatly wearied oppressed and compelled to bow and stoope through the waight thereof his strength being not sufficient to match and ouercome the weight of his load euen so the man that once feeleth the heauie burthen of sinne which is the wrath of God euery way intolerable and insupportable of man is thereby so surcharged and oppressed Psal 40.12 as that hee cannot looke vp and then his heart beginneth to faile as a man in a swoune and therefore the Prophet
must not yeelde to our corruptions Wherefore prayer being one of Gods commaundements all men therefore must pray or are bound in conscience to pray though now it be impossible to pray aright Thus we see the first point who must pray VVho may pray The second followeth which is who may pray Though the commaundement of prayer be directed to all men and therefore all men are bound to pray yet notwithstanding there are some men which may not pray for if they doe their prayer is turned into sinne Incense is abomination vnto me saith the Lord by the Prophet Esa 1.13 Psal 141.2 Pro. 15.8 it is iniquitie now in the old Testament incense was a type of prayer and was commaunded by God as a part of his outward worship so also the sacrifice of the wicked man is abominable that is Pro. 28.9 all the worship of the wicked for the part is put for the whole and yet God had commaunded the sacrifices he that turneth his eare from hearing of the law his prayer is abominable and yet prayer is Gods commaundement whence it is necessarily collected that there are some sects of men who if they pray sinne in their prayer and therefore though they must pray yet notwithstanding they may not pray they are bound to pray yet if they pray they sinne These two propositions seeme to be contradictorie Obiection and therefore cannot both be true as nature it selfe teacheth All men must pray and this Some men may not pray How can these things agree Here we see that which the Apostle speaketh in another sense that sinne is out of measure sinfull Answere Rom. 7. sinne peruerteth the whole order of nature causeth contradictorie propositions to be both true for certaine it is that all men are bound in conscience to pray and therefore must pray and this is certaine also that all men may not pray for if they doe they sinne and breake the law of God Now the Lord of his goodnes hath found out a meanes to dissolue this absurditie and breake the contradiction wherefore he commaundeth to repent and forsake our sinnes and then to pray And here we may note into what an intricate labyrinth or maze sinne hath brought mankinde consisting of three bywaies First we must pray that we may keepe the second commaundement Secondly we liuing in our sinnes must not pray lest wee transgresse the third commaundement Thirâ—ly we must repent and that is a thing altogether impossible to flesh and blood before we pray aright We being thus included in the maze the Lords sheweth vs the way out by the power of his spirit in the preaching of his word working repentance in the hearts of his children that they may pray aright and so all his commaundements are made easie vnto vs which before were impossible and so that sentence of the Father is verified da quod iubes iubes quod vis giue me power to doe thy commaundements and then commaund what seemeth good vnto thee Thus also the second point is handled who may pray VVho can pray The third is who can pray or who can pray aright They onely can pray aright that haue the spirit of prayer which teacheth vs to cry Abba Rom. 8.15 that is father which is the spirit of adoption and sanctification But for the further cleering of this point a distinction is to be admitted betweene three things which the world thinketh either to be all one or very neere of kindred namely first saying a prayer secondly wishing a prayer thirdly praying a praier VVhat it is to say a prayer For the first we must remember that all men can say prayers there is not any man so ignorant so impenitent or so wicked but he can and doth sometime say his prayers and this is no better than the prating of a parret in Gods eares VVhat it is to wish a prayer Secondly to wish prayers is one thing and to pray is another for a wish is a sodaine earnest wandering inordinate desire of hauing something which a man either greatly regardeth not or is not perswaded to obtaine VVhat it is to pray a prayer Thirdly a prayer is a continuall setled ordered and feruent desire of obtaining that which a man both greatly prizeth and is perswaded in some measure he shall haue A wish is sodaine as a flash of lightning or the stay of a ball cast at a wall which reboundeth backe so soone as it toucheth so a wish quickly shineth in the affection and by and by is extinct but a prayer is continuall which doth so possesse the heart that a man neither can nor will be voyded of it hence we reade of some that prayed all night A wish is earnest and vehement out of measure especially in temporall blessings when the affection is caried as it were with a whirlewind for the present yet in spirituall matters there is an exceeding great coldnes and frost of affection but a prayer is feruent in spirituall matters and moderate else where yea and in spirituall matters there is not that snatching vehemencie in prayer as in wishes but rather a sober and moderate equability permanent and increasing A wish is wandering and rouing for a wicked man would haue that he wisheth howsoeuer he come by it whether by hooke or crooke he care not and therefore when he wisheth his heart is not set vpon God nor knit vnto him hence it commeth to passe that his wishes are either wicked euen the transgression of the tenth commaundement or else God must worke wonders for the graunting of them as hee will wish to haue a thousand pound land by the yeare here there is a secret implication either of iniurie to some man from whom it must be had he coueting another mans goods or else God must miraculously create so much new earth or space of ground in the world c. But a prayer is setled and grounded vpon God and his word hauing patience and expiration waiting Gods leasure without the aforesaid rouing and runagate wishes A wish is inordinate for the wicked man he neither will vse the meanes to obtaine that he wisheth nor referre the thing wished to the right end for example a wicked man may wish heauen but he wil neuer vse the meanes to come to heauen as Balaam he may wish to haue the gifts of the holy Ghost as Simon Magus but he would haue vsed or rather abused them to his owne gaine and he would haue bought them with money But the prayer of the godly man is ordered aright intending Gods glory the good of others his owne edification carefully vsing the good meanes which God hath sanctified for that purpose hence it is that Iames saith that many aske and receiue not Iam. 4.3 seeing they aske amisse for the satisfying of their lusts A wicked man sometime wisheth grace by fits but he doth not greatly ragarde it therefore it is with him as with a woman that longeth for
some vnholesome thing as tar c. desiring it eagerly for a fit and afterward abhorring it but the godly man he prayeth and prizeth grace inualuable for obtaining whereof he will sell all that he hath and separate himselfe to seeke it Matth. 14.44 Pro. 18.1 and occupie himselfe in all wisedome A wicked man wisheth but hath no assurance to obtaine for his wishes are driuen away with deâ—ire as the dust by the winde but the godly man prayeth and saith in some measure with the man in the Gospell I beleeue Lord helpe my vnbeliefe Thus wee see how a wish differeth from a prayer and that there is a great distance betweene wishing a prayer and praying a prayer and that they onely can pray that are qualified as is aforesaid And thus we see who are to pray For whom we must pray The second sorte of persons to bee considered in our prayers are for whom we are bound to pray the summe of the doctrine that concerneth this second sort of persones shall be comprehended in certaine propositions following whereof some are affirmatiue some negatiue the propositions affirmatiue are these sixe ensuing First we are to pray for all the seruants of God for all them that in present beleeue in Iesus Christ and repent of their sinne Secondly we are to pray for all the elect that as yet do not actually beleeue nor repent and these two propositions are confirmed vnto vs by the example of our Sauiour Christ Ioh. 17. who hath gone before vs in the practise of them both though he prayed in another kinde namely as the onely Mediator of redemption and intercession betwixt God and vs his prayer being satisfactory and meritorius ours onely dutifull and charitable Thirdly we are to pray for all the members of the visible Church whom in the iudgement of charitie we are to account Saints by calling Rom. 1.7 so the Apostle writing to the Romanes in his salutation prayeth for them Fourthly we are to pray for all men that is for all sorts or states and conditions of men 1. Iam. 2.1 according to the Apostles counsell Iewes and Gentiles bond and free rich poore Magistrate and subiect man and woman and if there be any other distinction of states and conditions of life Fiftly we are to pray for any one particular person that shall be noted out vnto vs as standing in need of our prayers as an excommunicate person the Turke the Pope heretikes and schismatikes and vitious pers ns of all sorts so wee reade that Christ prayed for his persecutors so did Steuen the first Martyr For although wee must not pray with them as being persons out of the communion of Saints yet nature bindeth vs to pray for them they being of our owne flesh and we know not how God hath disposed of them for their finall and futuer estate and it may be that our prayers shall be meanes of obtaining at Gods hands remission of their sinnes and their conuersion and saluation as it is probable Steuens prayer did further Pauls conuersion Sixtly and lastly we must pray for our very enemies that wish euill vnto vs and deuise mischiefe against vs Matth. 5.44 Rom. 12.20.21 according to the precept of Christ and the practise of all the Saints that so we may do good for euill and heape coales of fire vpon their heads Thus we see â—ffiâ—matâ—uely for whom we are to pray Now negatiuely we must also consider who they are for whom we must not pray For whom we must not pray and they are comprised in fiue propositions following First we are not to pray for all mankinde that is to say for all the men that haue liued do liue and shall liue in the world For al hough wee may pray for any particular person that is nominateâ— and pointed out vnto vs yet to pray for all that proceed of the roote of Adam is against Gods will Fâ—â— Christ did not pr y for the world Ioh. 17. neiâ—her is it Goâ—s will that all that issue from Adam should be conueâ—ted and saued yet beâ—â—use we know not which man is reprobate therefore by the generall rule of charitie wee may pray for any particular man excepting some which afterward shall be excepted Secondly wee are not to pray foâ— the dead for wee will take it graunted for this present that there is no purgatorie there being here no fit opportunitie to dispute the question for all the dead are either in heauen and so thy prayers cannot mend them or in hell and thence thy prayers cannot fetch them wherefore seeing prayer auaileth not there is no reason it should be vsed for the dead I will not discusse the quidditie that some of late haue deuised that wee may pray for the dead thus farre foorth that their bodies at the last may bee ioyned to their soules to their full and perfect blisse Thirdly we are not to pray for the diuels Fourthly wee are not to pray for them that sinne the sin against the holy Ghost Fiftly we are not to pray for them that are reprobates if we could know them the reason of all these things is most apparant for that therein wee resist Gods râ—uealed will hence we reade that God rebuketh Samuel for praying for Saul 1. Sam. 16.1 howsoeuer some may thinke that Samuels prayer was onely for enioying the kingdome and not for the pardon of Sauls sinne which hath little probabilitie hence it is that we pray against the diuell by the example of the Apostle Rom. 16.20 that God would tread Satan downe vnder our feet hence it is also that Dauid in the Psalmes by the spirit of prophecie oft times prayeth against his enemies whom he knew were reprobates or irrecouerable from their sinnes and if the Church hath the spirit of discerning one that sinneth the sinne against the holy Ghost and hath adiudged that person so to haue sinned we are not onely not to pray for him but to pray against him for his vtter ouerthrow and present damnation yea though it were Iulian himselfe the Emperour Thus negatiuely also we vnderstand for whom wee are not to pray Against whom we may pray onely there remaineth this point neere vnto the former against whoÌ„ we may pray which being shortly handled this second sort of persons also is limited Generally therefore we may pray against al the enemies of our saluation absolutely against the diuell the world the flesh and all reprobates whether sinning the sinne against the holie Ghost or otherwise if they may bee knowne Also we may pray against wicked men these cautions obserued First that our prayer be in concreto non in abstracto as the Logicians speake that is to say we must direct our prayer not against the creature of God but against the creature corrupted with sinne and rebelling against God Secondly in our prayers wee are not to intend the destruction of the creature which God hath made but the execution of iustice in
by the shew of good workes wring from the Church the charitable censure of a godly man he being nothing lesse yet that censure also is due being false and in charitie and iustice hee can haue no lesse for the heart is vnknowne to man and we can know them only by their fruits And this may serue for the order of the petitioÌ„ For the meaning of this petition consider three things 2 The meaning of the third petition 1. What is Gods will 2. What it is to doe Gods will 3. How Gods will must be done For the first we are to know that Gods will is partly reuealed to the Church in his word and workes VVhat is Gods will partly kept secret to himselfe in the closet of his owne eternall counsell which distinction is grounded vpon that speech of Moses The secret things to the Lord Deut 29.29 the reuealed things to vs. For example these are things secret Which man is a reprobate amongst vs if he haue not sinned the sinne against the holy Ghost Where hell is How the Angels are distinguished When the day of iudgement is which things God hath concealed from vs as impertinent for vs to know and to search whereunto were to passe the bounds of a modest and sober inquisition Now things reuealed are such as are contained in the world viz. All that holy doctrine of the law and Gospell contained in the writings of the Prophets and Apostles as also whatsoeuer other things the workes of God ordinary or extraordinarie discouer vnto vs. As for example the howre of this mans death is vnknowne till he be dead then it is knowne c. And thus God doth daily reueale new matters to vs which before were hidden thus by the obseruation and inquisition of wise men the course of heauen and the whole order of nature was discouered VVhat it is to doe Gods will For the second thing which is the doing of Gods will wee must consider thereof according to the distinction of Gods will before set downe and first for the reuealed will of God that is done two waies either by obeying the commandements willingly or suffering the chastisements patiently for the chastisements which befall vs are parts of Gods reuealed will of what kinde soeuer they bee and here are two vertues suggested vnto vs when wee pray let thy reuealed wil be done Obedience which is so often vrged in Deuteronomie Deut. 6.1.2.3 and Submission which is insinuated in the emphasis of the word Thy will containing a negation of our owne wils as Christ said in his prayer Not my will Mat. 26.39 but thy will be done Secondly for the secret will of God we doe also in part pray that it may be done I say in part for example sake we pray that God would daily more and more reueale vnto vs Antichrist which to the Primitiue Church was a secret and in part is a secret to vs. So also we pray Apoc. 22. Come Lord Iesus come quickly and yet the second comming of Christ vnto iudgement in regard of the time is concealed so we pray for patience to beare the crosses which God shall inflict which of what kinde they are and when they shall befall vs is vnknowne How Gods will must be done Thirdly Gods will must be done in earth as in heauen which words are diuersly expounded by Interpreters 1. Cor. 6.20 Some say Let the bodie which is earthly obey Gods will as the soule and spirit which is heauenly but that is as good as nothing for the soule is sinfull as well as the bodie yea is the author of sinne to the bodie which is only the instrument 1. Cor. 15.47 Others say Let the earthly minded men bee conuerted and yeeld obedience as the heauenly minded are and do but this also is as good as neuer a whit being neuer the better for the heauenly minded are imperfect and wanting in the best of their obedience But the better sort of Expositors say thus Let men vpon earth obey the will of God as the Angels doe in heauen Psal 103.20 and this seemeth to bee the true exposition of the words now the Angels obey Gods wiâ—l readily and perfectly Gods will must be done readily Esay 6.2 Exod 36.35 Exod 25.20 The willingnes and readines of the Angels doth appeare by the similitude and shape which is giuen them they are said to haue wings by the Prophet Esay and the Cherubims imbroidred vpon the vaile of the Tabernacle and the two Cherubims vpon the Mercie seate had wings yea further the two Cherubims vpon the Mercie seate did looke with their faces to the Mâ—rcie seate ward which is by our Sauiour Christ expounded of their willingnes where he saith that the Angels alwaies behold the face of my father which is in heauen Mat. 18.10 Now it is apparant that the beholding of the face s gnifieth in a seruant readines to bee imployed about his masters busines according as it is in the Psalme Psal 123.2 The eyes of seruants looke to the hands of the masters and mistresses by which phrase the Prophet signifieth not onely confident hope and expectation of deliuerance but in the meane season till deliuerance come patience to beare contempt mocking and despightfulnes and readie obedience to Gods will yea in these great extremities which in that Psalme is insinuated by the Prophets prayer The Angels also obey Gods will perfectly Gods will must be done perfectly who are therefore called holy Angels for that they haue no spot of sinne or disobedience in them for howsoeuer the Angels being compared with God haue in them imperfections in regard whereof Eliphaz speaketh in Iob Iob 4.18 that hee found no stedfastnes in his seruants and laid follie vpon his Angels and therefore in Esay the Seraphims with two wings couer their feete Esay 6.2 yet neuerthelesse if the Angels bee compared with Gods law which is the rule of their obedience they are able and doe perfectly euen in the strict and exact measure and manner of obedience yeeld obedience thereunto otherwise they could not continue in that estate of grace and glorie wherein they are now and so shall abide confirmed for euer So then the meaning of these words is thus much Graunt that wee may willingly and perfectly obey thy will as thy holy Angels doe But here in opposition to this last propertie of the Angels obedience it may bee obiected that seeing it is impossible we should perfectly obey Gods will therefore we must not in our prayers aske that at Gods hand for shall it be thought lawfull and reasonable to aske impossibilities For answere whereto thus much in briefe Impossibilities are of two sorts viz. alwaies impossible and impossible for a certaine time Now although it be for the present impossible that Gods children should perfectly obey Gods will yet it is not so for euer for when wee shall bee perfectly regenerate then shall wee
charitie and loue to our brethren whereby wee may gather comfort of pardon from God or be terrified and humbled through despaire thereof This is euidently expounded by our Sauiour Christ saying If you forgiue others God will forgiue you Mat. 6.15 18.33 or if you will not forgiue others neither will God forgiue you 2 It serueth for a profession of our loue and charitie to others yea towards our enemies by forgiuing them for by this speech publikely vttered in the assemblie of the people we proclaime to all the hearers our inward disposition which certainly doe possesse the hearts of all those whose sinnes the Lord hath pardoned 3 It serueth for an argument enforcing the petition for remission of sinne as if this were the fense Lord forgiue vs for we forgiue others as if this were the argument Luk. 11.4 The mercifull shall obtaine mercie But we Lord are mercifull in pardoning others Therefore Lord be mercifull in pardoning vs. And for this latter vse wee are to know that none of all the petitions haue a speciall argument particularly fixed to the side of it but this as if our Sauiour Christ would signifie vnto vs thereby the weakenes of our faith in that matter which most concerneth vs viz. the pardon of our sins and the meanes whereby we might best fortifie our weaknes by forgiuing our enemies This is the second thing considered in this petition 3 The supplication of tâ—is petition the meaning of the words now followeth the third thing which is the Supplication The things which wee aske in this petition are specially three 1 Humiliation and that is insinuated by consequent 2 Iustification and that is expressed in one part viz. forgiuenes 3 Charitie and that is included in the reason Humiliation First Humiliation which necessarily is implied in that we aske pardon for a man will neuer aske that which hee needeth not or whereof he feeleth no want he that is sick and seeth and feeleth his sicknes Mat. 9.12 will seeke and aske the meanes of health he that is in health as he feeleth no sicknes so he will seeke for no cure Humiliation containeth these particulars Sight of sinne 1 A sight and knowledge of our sinnes and of the curse of the law due vnto sinne which is the theoricall or speculatiue knowledge in the braine Sense of sinne 2 A sense and feeling of the heinousnesse of sinne and the intolerable burthen of Gods wrath due vnto sinne which is a further impression in the heart and affection Now both these befall some of the wicked Genes 4.13 Mat. 27.4 as Caine and Iudas who because they felt their sinne no doubt knew them and from these two sometime in the wicked the Lord wringeth Confession of sinne 3 A confession of sinne with the deserued punishment This confession ariseth from a double fountaine and cause in the wicked it groweth from despaire and murmuring and it is ioyned with blaspheming and much outrage as in the former examples of Iudas and Caine who were compelled to confesse their sinnes against their liking for they desired to hide them In the godly and penitent and honest heart this confession ariseth from hope of ease and pardon Prou. 28.13 Psal 51.3.4 Iob. 31.33 from hatred and wearines of his sinne and it is ioyned with Gods glorie and it is performed willingly and vndertaken voluntarily without compulsion and howsoeuer there be a little strife with the shame of the world which might perhaps befall him vpon the confession of his sinne to others yet he is content therein also to deny himselfe that God may be glorified himselfe comforted Psalm 51.13 and others instructed by his example 4 An earnest and feruent desire to be released of the burthen of sinne Desire of deliuerance from sinne Psalm 51. Rom. 7.24 Mat. 5.6 Eâ—ay 55.1 Apoc 22.17 Psal 143.6 Psalm 84.2 Psal 42.1.2 this was apparant in the Prophet Dauid after his murther and adultery which appeareth by the often gemination of the petition for Mercy this the Apostle Paul expresseth also in his outcrie after the combat this is called spiritual hunger and thirst by our Sauiour Christ the Prophet Esay and the Apostle Iohn in the Reuelation and by the Prophet Dauid in the Psalme compared to the longing of a woman with child and to the desire that the Hart hath to take the soile being chased with hounds This desire of grace as it is the greatest and best degree of humiliation so it is a step to iustification which followeth In the second place after humiliation Iustification followeth iustification which containeth these specialties 1 The matter of iustification which is Christ Matter of iustification and his merits of all sorts both in doing and suffering in satisfying for sinne and his abstinence and freedome from sinne in his obedience passiue abolishing the curse by his crosse and actiue in purchasing grace and glory by performing the commaundement and habituall in the sanctification and heauenly qualification of his humane nature with the graces of Gods Spirit out of measure 2 The forme of iustification Forme of iustification 2. Cor. 5.21 Esay 53.5 which is the translation of our sinnes from vs to Christ and Christs righteousnesse from himselfe to vs For the chastisement of our peace was vpon him and by his stripes wee are healed for that our punishment might iustly fall vpon him first our sinnes must of necessitie be imputed to him and then that we might be deliuered from the punishment which we had deserued his sufferings must needs be applied vnto vs. Againe although by the sufferings of Christ imputed vnto vs Rom. 10.3.4 Mat. 3.15 we are freed from sinne and the curse yet except Christ had fulfilled all righteousnesse for vs in obeying the commaundement we had neuer been sanctified by grace and blessed with glory for his passion procureth our deliuerance and his obedience purchaseth our saluation Iustification therefore containeth 1 The translation of our sinnes vpon Christ 2 The imputation of Christs obedience to vs. This imputation is performed partly by the holy Ghost who bestoweth Christ and his merits vpon vs partly by faith in our selues which applieth Christs righteousnesse vnto vs. Here is the proper place of Faith Efficient cause of iustification 3 The specialty of iustification is the efficient cause which is the Mercie of God the Grace of God the Loue of God who of his meere mercie grace and loue sent his Sonne to doe and suffer for vs whatsoeuer his iustice required and doth daily applie vnto vs the vertue of both Charitie or the finall cause of iustification In the fourth and last place followeth Charitie or Loue to our brethren and enemies which is the fulfilling of the second table of the Commaundements and which is the finall cause of iustification in respect of men and this is directly signified vnto vs in the condition or argument annexed to this petition
that we are neither to pray for them nor against them but to commit our selues to Gods prouidence and will to bee ordered as hee thinketh best and if afflictions befall vs with temptations to sanctifie them by prayer for our sanctification 3 Lastly others are directly of opinion that it is lawfull yea needfull sometime to pray for temptations and afflictions for that they are both a part of our daily bread though not of the body yet of the soule In this diuersitie of opinions it is very hard to finde out the trueth by keeping a meane betwixt them which must bee done otherwise the doubts cannot be dissolued we must know therefore for euidence sake that we reade in the Scriptures that Gods seruants haue alwaies prayed against temptation and affliction 2. Cor. 12.7.8 Prou 3â— 9 Psal 11â— 71 94.12 Iam. 1.2 so the Apostle prayed against the pricke of the flesh so the wise man prayed against pouertie wee reade also on the other side that the Prophet Dauid reckeneth affliction good for himselfe and the man blessed whom the Lord correcteth and the Apostle Iames willeth vs to account it a matter of all ioy to bee tempted and afflicted and it is probable if that Adam had neuer fallen from grace he might haue been assaulted with temptation and why may not the diuels sometime tempt the good Angels as well as they tempted Christ Especially if temptation be onely the propounding of an euill obiect to the vnderstanding with a reason to enforce it There being then a kind of repugnancie in these two practises of the holy men in Scripture some praying against temptation and affliction others accounting affliction good for them and exhorting to reioyce in temptation they must be reconciled by the change of the respect for howsoeuer in the Scripture there may be a shew of repugnancie yet indeed there is none Therefore in one respect Gods children prayed against temptation and affliction in another respect they accounted it a blessed and ioyfull thing to bee tempted and afflicted Gods purpose in temptation Sathans intent in temptation Temptation is to be considered according to Gods purpose and according to the diuels intendment God purposeth temptation to our good Sathan intendeth our hurt Againe temptation must be considered with the effect that the diuell produceth through the temptation and with the effect which God worketh thereby Sathan by the temptation produceth sinne the Lord he effecteth grace vpon sinne therefore we must and the seruants of God did pray against temptation according to the diuels intent and worke and intreate the Lord to turne the diuels effect produced to our good as God intendeth and worketh Affliction is a punishment Affliction is a correction Againe affliction is to be considered as God first inflicted it and as he afterward corrected it he inflicted it as a punishment for the destruction of the creature but he hath since in mercy to his children altered it for the correcting and bettering of them in the former consideration the seruants of God prayed against it in the latter they reioyced in it and accounted themselues blessed by it To make answere therefore directly wee may in some sense pray against affliction and temptation but in no respect pray for them yet when we are exercised by them finding in our selues the markes of election we may reioyce vnder them pray God to worke his worke in vs by them and so labour to become blessed by meanes of them for it will not follow by good consequence that because good redoundeth to vs by them that therefore wee must pray for them for by like proportion it should bee concluded that seeing through sinne God worketh out our good we should pray that we might fall into sinne which is a thing most absurd and irreligious In briefe whatsoeuer is properly the meanes of our good wee are bound to pray for but that which is the meanes of our good by accident we are not to pray for but hauing reaped good by it through Gods mercy to blesse him for it and when we are exercised by it to intreate his blessing by meanes of it And thus in some measure these doubts are cleered whether it be lawfull and how farre forth to pray for or against affliction and temptation Now we are to proceede in the deprecation 3 Desertion Gods forsaking the creature Against desertion is a thing that wee especially pray against in this place that God would not withdraw second grace from vs. 4 Lapse into sinne Against lapse into sinne which followeth vpon Gods forsaking of vs for then we being in the hands of the diuell and our owne lusts they will tyrannise ouer vs. 5 Gods hardening the heart and blinding the minde Against Gods blinding the minde and hardning the heart Against apostasie Heb. 3.12 Esay 1.5 which is a spirituall iudgement inflicted by God vpon them that customably liue in sinne 6 Apostasie or backsliding which is when a man reuolteth from a former measure of knowledge or grace or profession Apostasie is either partiall or totall Partiall Apostasie is when a man in some poynt of doctrine erreth whereas before he held the trueth or when a man leeseth some grace or measure of the same grace wherewith before he was indued or when a man falleth away from the profession of the trueth to Gentilisme c. Hymeneus and Philetus Alezander 1. Tim. 1.20 2. Tim. 2.17.18 were Apostataes in part erring concerning the resurrection Dauid fell from some measure of grace receiued and therefore he prayeth that God would restore to him ioy and gladnes which he had lost Psal 51.8 12. Demaâ— he imbraced the present world and fell from his profession to be a Gentile againe 2. Tim. 4 10. thus did diuers in the Primitiue Church Totall Apostasie is when a man falleth away from all the trueth and grace and profession of the trueth as Iulian the Apostata did hitherto appertaineth the sinne against the holy Ghost Aâ—ainst punishment of all sorts 7 Punishments of sinne of all sorts whether temporall and bodily or spirituall and eternall euill conscience Hell and so forth Against hurt of all sorts 8 Hurt through iugdements 9 Hurt through lapse into sinne 10 Hurt through the meanes of saluation and prosperitie Against Satan 11 Diuell that God would tread Sathan vnder our feete that hee would restraine and limit his power and malice Against the world 12 World which is the euill examples of the world the flattering intisements and fearefull threates thereof Against the fâ—â—sh 13 Flesh which is the lust and concupiscence of our heart which continually stirreth it selfe vp and fighteth against the spirit that God would represse it mortifie it and so subdue it that it preuaile not against vs. VVhether it be lawfull to pray against death Heb 9.27 Here a question is to be handled whether it be lawfull to pray against death The Apostle answereth It
is appointed to all men to die once and therfore to pray against death absolutely is vnlawfull yet there are certaine circumstances in death against which it is lawfull to pray As for example It is lawfull to pâ—aâ— against a cursed death Death is of it selfe a curse of God seruing to destroy the creature so farre forth we pray against it death is the entrance to hell so farre forth we pray against death Againe death sometime befalleth a man suddenly that he can haue no time to set his house in order to admonish his wife and children and seruants to feare God if hee bee a Minister can haue no time to call for the brethren to exhort them or if he be a King can haue no time to take order for weightier matters of the Church or Commonwealth in these respects it is lawfull to pray against sudden death but not simply against death nor against sudden death How it is lawfull to pray against sodain death nor in all respects against sudden death for if any person vpon presumption of time to repent at the last houre still continuing in his sinnes al his life long do pray against sudden death his prayer is sinfull for euery man should so leade his life as if God should call for him at a moments warning he were in some measure prepared for the Lord. These are the things that wee pray against in this petition The things that we pray for follow 4 The supplication of this petition PerseueraÌ„ce or strength to resist the temptation Ephes 6. 1 Strength to resist temptation and to perseuere and continue Now because our enemies are many and mightie and subtill and euery way furnished for the assault therfore wee had neede also be furnished with all that spirituall armour which the Apostle prescribeth the parts whereof are these following Some seruing for our defence as namely 1 Sound doctrine which is the girdle of Veritie 2 Vpright life which is called the breast-plate of righteousnes 3 Patience in affliction called the shooes of the preparation of the Gospell of peace 4 Faith in Christ Iesus compared to a shield whose vertue is to quench all the firie temptations to despaire of Gods mercie 5 Hope of life euerlasting called a Helmet for the head Others seruing for offence of the enemie as namely 1. The word of God that is sentences of holy Scripture which directly cut the throte of sin and temptation like a sword 2. Prayer of all sorts with the properties thereof watchfulnes and perseuerance which are so many spirituall darts and speares to put the enemie to flight and to abandon the temptation 2 That God would turne our afflictions to our good Good through afflictioâ— now that good which wee desire to bee wrought in vs through affliction is manifold 1 Humiliation which is to cast downe our selues vnder the mightie hand of God correcting vs for our defaults 2 The deniall of the world and the pleasures of sinne 3 The sighing for the inheritance laid vp in store for vs. 4 Wisedome to preuent the malitious persecutions of the wicked which through want of circumspection haue befallen vs. 5 Triall purging and refining our faith 6 Patience and constancie 7 Instruction to the obedience of Gods commaundements 8 Preseruation from condemnation with the world All these fruites and diuers other particulars the word teacheth to be wrought in vs through affliction Good through sinne 3 That God would turne our sins to our good which the Lord performeth diuersly viz. 1 By reuealing vnto vs our wicked and corrupt disposition that we are readie to fall into most grosse sinnes if he doe not support vs euery moment with his grace 2 By discouering our owne infirmitie and disabilitie that we are not able to resist the least much lesse the great assaults of our spirituall enemies and so we taking notice by lapse into sinne of our owne wickednes and weakenes we may learne 3 To detest our selues for our sinning nature 4 To renounce all confidence in our selues and our strength 5 To relie our selues wholly vpon Gods power and his might in the time of temptation All these particulars are most apparant in the examples of Dauids and Peters falles compared with their writings 6 The Lord doth discouer vnto vs by lapse into sinne the subtilties and sleights of our spirituall enemie the Apostle hee calleth them the methods and many waies which he hath to circumuent and deceiue vs for the diuell can vpon a very slender occasion procure a lapse into some grosse sinne as Peter vpon the speech of a maide denied Christ 7 The Lord doth affoord vnto vs much experience both of his mercie and goodnes in pardoning our sinnes as also to recouer our brethren fallen by like occasion into sinne and to comfort them 8 The Lord teacheth vs the spirit of meeknes and mildnes toward others that are through infirmitie ouertaken with sinne that wee bee not too seuere censurers of them considering our selues and our manifold lapses into the same sinnes This and much more good God worketh out for vs by our sins all which must teach vs euerlasting thankfulnes This may serue for the supplication 5 The thanksgiuing of this petition the thanksgiuing now followeth which may easily bee gathered from the former parts Thus also the petitions which respect our good are handled and so the second part of this prayer is ended viz. the matter Now followeth the third part of the Lords prayer which is the conclusion or shutting vp of the prayer in these words For thine is the kingdome the power and the glorie for euer Amen Although this conclusion be not extant in the Latin copie of the old translator yet it is in the Greeke The conclusion of the Lords prayer and the Greeke being more ancient than the Latin as being the originall VVhether the conclusion be canonicall the Latin being onely a translation and not canonicall in reason the Greeke is to be preferred before the Latin and so this clause being in the Greeke we will take it as part of Canonicall Scripture and so handle it notwithstanding that the Iesuite auoucheth the contrarie for his coniecture is that it might bee added in the text of the Euangelist because that the Greekes vsed to adde it in their Liturgie to the end of the Lords prayer But this is a very simple conceit for so learned a man to auouch that a whole sentence might creepe into the text of Canonicall Scripture who durst bee so bold to adde it or who would be content to receiue it for Canonicall if any man durst be bold to insert it into the text But let his dreame goe and let vs consider of it as a part of the Lords Prayer This conclusion containeth generally the manner of making our prayers to God as also the manner of ending our prayers which wee make for euery seuerall petition must haue the matters expressed in this conclusion or