melodie to them In which respect they are said to haue harps Reu. 15. 2. as a signe of their cheerefull minde and disposition Ioh 4. 34. While Christ liued on earth it was his meat to doe the will of him that sent him Did hee not then doe it with cheerefulnesse For this alacritie doth Dauid pray where hee desireth God to quicken him Psal 119. 37 88. 4. Sedulitie 4. Sedulitie The heauenly Spirits are both diligent and also quicke and speedy in executing the will of the Lord. Isa 6. 2. They are thereupon said to haue wings and to fly Was not hee of that minde who said Psal 119. 60. I made haste and delayed not to keepe thy Commandements For this end doth the Church desire Christ to draw her Cant. 1. 3. that she might runne after him 5. Ardencie and zeale 5. Ardency The heauenly Spirits in regard of their zeale are said to bee a flaming fire Psal 104. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combussit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which respect the title Seraphim is giuen vnto them for it is an Hebrew name taken from heat and burning Isai 6. 2. There is nothing that doth more heat and enflame their loue and delight then Gods will When they know that God willeth this or that they are all on fire till it be done Psal 119. 20. 32. This zeale was in him that said My soule breaketh for the longing that it hath to thy iudgements alwayes And his expectation to haue his heart enlarged sheweth that hee prayed for his holy zeale Reu. 3. 19. Be zealous therefore 6. Constancie 6. Constancie The heauenly spirits serue God day and night Reu. 7. 15. They waxe not weary of doing Gods will As the good Angels still keepe their first estate so the glorisied Saints euer abide in their estate Psal 51. 12. 119. 116. None of them haue yet nor euer will fall away This did hee pray for who oft called vpon God to stablish him This constancie is the grace of all graces It setteth the crowne on all their heads and bringeth men to the fruition of the fruit of all Reu. 2. 10. Be thou faithfull vnto the death and I will giue thee the crowne of life saith he who can make good what hee saith §. 76. Of the things for which thankes is to be giuen in the third Petition and in the direction annexed to it Q. WHat are the particulars for which we are to giue thanks by vertue of the third Petition A. I. All those graces whereby wee are enabled to doe the will of God Ephes 1. 3. As. 1. Illumination of our minds whereby we may vnderstand what is the will of God 1. Cor. 14. 5. 2. Subiection of our will vnto Gods 2. Cor. 9. 13. 3. Happinesse of memory to keepe in mind the will of God Psal 119. 52. 61. that we forget it not after we haue once knowne it 4. Faithfulnesse of conscience to cheere vs when wee doe Gods will 1. Tim. 1. 12. and to checke vs when we transgresse it 5. Setlednesse of heart and affections vpon Gods will Psal 40. 8. 6. Externall obedience in the seuerall parts of our bodie thereto Rom. 6. 17. 7. Power ouer the flesh that drawes vs from the will of God Rom. 7. 24 25. II. All euents of what kind so euer be they losses or other crosses minister matter of Thanksgiuing for they are comprised in the number of those ALL THINGS for which we must giue thankes Ephes 5. 20. For this saith the Apostle is the will of God 1. Thes 5. 18. a reason very proper and pertinent to our purpose Thus did Iob blesse God for taking away Iob 1 21. as well as for giuing Q. What matter of thankes doth the direction added to the third Petition afford A. We ought to bee so much the more thankefull by how much the more heauenly our obedience is as when it is sweetned with Sinceritie seasoned with Integritie quickened with Alacritie enlarged with Sedulitie inflamed with Ardencie followed and crowned with constancie The more excellent the graces be wherewith wee are enabled to doe Gods will the more matter of praise doe they afford This was it that moued Dauid to blesse and praise God againe and againe 1. Chron. 29 10 13 19. that he and his people offered according to the will of God willingly in vprightnesse of heart and with ioy §. 77. Of the duties to be obserued by reason of the third Petition Q. VVHat duties ought we to endeuour after by vertue of the third Petition A. 1. We ought to search the Scripture that we may know the will of God 1. Search the Scripture For in them is the will of God contained This is that searching Prou. 2 4 5. to which knowledge and vnderstanding is promised And for our better helpe herein wee ought diligently to frequent the Ministerie of Gods Word as it is noted of the conuetted Iewes Act. 2. 42. that they continued stedfastly in the Apostles doctrine whereby is declared that they were diligent and constant hearers of the Apostles and also faithfull professors and practisers of their doctrine The former was the cause of the latter The preaching of the Word is a great helpe to bring vs to doe the will of God and that in a double respect First because the will of God is thereby the more clearely distinctly and fully opened vnto vs. Secondly because it is a meanes sanctisied of God to breed credence to the truth of that which is reuealed and aâ—siance therein yea and to bow our will heart and affections to yeeld thereto and to bee setled thereupon In this respect saith the wisedome of God which is especially set forth in the preaching of his Word Pro. 8. 33. Blessed is the man that heareth me watching dayly at my gates waiting at the posts of my doores 2. We ought to hide Gods Word in our heart 2. Remember the word wee may not carelessely let it slip So will all the fruit and benefit of our reading and hearing be lost Psal 119. 11. as meate or physicke that is vomited vp so soone as it is taken Heb. 2. 1. But by retaining Gods Word in minde and memory wee shall be prouoked the more to doe Gods will and kept from transgressing it to which purpose the Psalmist saith Psal 119. 11. Thy word haue I hid in mine heart that I might not sinne against thee Col. 3. 16. Wherefore let the word of Christ dwell in you richly 3. We ought oft and seriously to meditate on the excellencie of Gods will 3. Meditate on Gods word to draw our hearts the more to it Whose heart was euer more set vpon Gods will to do it then g Psal 119. 5 20. Dauids and who did more h 97 99 148. meditate on the excellencie
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
titles is God distinguished from all creatures 4. 4. His properties His Attributes Of these some are incommunicable so proper to God as in no respect they can be attributed to any creature as eternitie without beginning simplenesse without mixture infinitenesse filling all places prescience knowing all things before all times immutabilitie not subiect to any change all-sufficiencie in himself omnipotencie and such like When we heare any of these to be attributed to any we may thereupon inferre surely that is God or else they are falsly attributed Other attributes are indeed communicable and in some respects may be applyed to creatures as puritie wisedome truth iustice mercie and others such like yet in that they are originally infinitely vnchangeably in God they declare that God to be Iehouah the supreme Lord of all Such as these were reckoned vp when the Lord proclaimed his Name to Moses Exod. 34. 5 6 7. 5. 5. His word His Word This of all other doth most clearely distinctly and fully make God knowne vnto vs. Christ speaking of the holy Scriptures thus saith Iohn 5 39. They are they which testifie of me 6. His workes His Workes For the inuisible things of God from the creation of the world Rom. 1. 20. are clearely seene being vnderstood by the things that are made Nomen eius gloria eius Bern. in Quadragess Serm. 6. euen his eternall power and Godhead Gods workes do euidently declare him to be God yea to be the onely true God infinitely wise iust mercifull powerfull c. In a word Gods name is his glorie §. 21. Of Gods making knowne himselfe Q. VVHat learne we from this mention of Gods Name A. God may be knowne Though he be inuisible vnconceiueable incomprehensible in himselfe and in his diuine essence yet it hath pleased him to set forth himselfe according to our capacitie as is euident by all those places where mention is made of his name Q. God maketh himself knowne Why hath God taken a name to be knowne by A. 1. To make vs respect him To worke in our hearts a due respect of him Who will or can respect that which he knoweth not But the name of God is in euery respect glorious It therefore maketh them that know it to respect him 2. To draw vs to him To shew vs how we may draw neare vnto him call vpon him trust in him and receiue from him all needfull blessings If he had no name or were no way knowne of vs how could we seeke him and find him Thus he hath aimed both at his owne honour and our good in taking a name to himselfe Wherefore we ought to enquire after the name of God and to take notice of all those meanes whereby he hath made himselfe knowne to vs. That so we may the better hallow his name Thus much of this word Name About the other word Hallowed be we will first consider the meaning of it and then the manner of setting it downe and that 1. Impersonally 2. In forme of Petition §. 22. Of Hallowing Q. VVHat doth this word HALLOW signifie A. Properly to make holy being all one as to sanctifie But it is diuersly vsed in the Scriptures It is attributed sometimes to things that are to be made holy and sometimes to things that are alreadie holy in themselues Things to be made holy are hallowed two waies 1. By setting them apart or imploying them to an holy vse This may be done by one creature to another For thus God commandeth Moses to sanctifie or hallow all the first-borne Exod. 13. 2 12. And to shew his meaning herein he saith a little after Thou shalt set apart vnto the Lord all that openeth the matrix Thus do ministers hallow the bread and wine at the holy Communion 2. By putting holinesse actually and properly into that which is hallowed This the Creator onely can do to his creatures The Apostle therefore thus prayeth 1. Thes 5. 23. The very God of peace sanctifie you wholly And this God doth by his Spirit which is thereupon called the holy Ghost and Spirit of sanctification Math. 28. 19. That which is holy in it selfe is said to be hallowed by esteeming Rom. 1. 4. acknowledging Nos ipsos admo nemus desiderare vt nomen eius quod semper sanctum est â—tiam apud homiues sanctum habeatur Aug. cp 121. Isa 29. 23. and declaring it to be as it is In which sence saith the Lord They shall sanctifie my name and sanctifie the holy one of Iaakob To sanctifie an holy one can import no more then as was said to esteeme acknowledge and declare him to be holy This is all the hallowing or sanctifying that can be done to the Creator This therefore must needs be here ment Q. Why is choice made of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificetur a word that setteth out Gods holinesse rather then any other of his attributes A. Because holinesse is in it selfe an especiall excellencie and also the perfection of all other excellencies If holinesse could be seucred from any of Gods attributes which is impossible that it should be for as soone may God ceasse to be God as to be holy it might then be said thereof as it was said of Israel when the Arke was taken away 1. Sam. 4. 21. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is the glorie §. 23. Of the creatures hallowing the Creator Q. VVHat learne we from the desire of hallowing Gods name A. The Creator may be hallowed by his creatures otherwise Christ would not haue taught vs to make this Petition neither would there haue bene so many exhortations recorded in Scripture to this purpose as there are This is not done by the creatures conferring of any thing vpon his Creator but onely by the Creators gratious acceptation of our acknowledgment of him to be as he is Iob 22 2 3. 35. 7. For if thou beest righteous what giuest thou to him or what receiueth he at thine hands God is so absolute and perfect in himselfe as do the creature what it will it can no way increase the honour of God no nor darken and obscure it His name is holy in it selfe whatsoeuer we say for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or against it Neither is it needfull in regard of the Creator that his name should be hallowed but in regard of the creatures it is very needfull For the creatures hallowing of Gods name maketh nothing to the happinesse of the Creator hallowed Cyril Catech. myst 5. but much to the happinesse of the creature hallowing Vt sanctificetur nomen dei non deo sed hominibus prodest Aug. epist 121. Should no creature hallow his Creators name the Creator were not the lesse honourable but the creature that failed therein much more miserable Behold here the admirable goodnesse of God to man who accepteth of that which is in himselfe as giuen to him by
Place This of Grace is on earth that of Glorie in heauen 3. In Condition This is continually warfairing against many enemies in which respect it is stiled the Church militant That triumpheth ouer all the enemies in which respect it is called the Church triumphant 4. In Order of entring into them This is to be entred into and passed through before we can enter into that The Priest was to enter through the Sanctuarie into the Sanctum Sanctorum 5. In the manner of Gouernment This is gouerned and ordered by many subordinate meanes as Magistrates Ministers and sundrie ordinances That immediatly by God himselfe 6. In Continuance This hath a date and is to come to an end That is euerlasting without end §. 39. Of the Churches Gouernment Q. VVHat learne we from this title kingdome here applied to the Church A. Gods Church is a well gouerned estate Psal 122. 3. Therein is a King a iust wise and potent King No King is or can be like to him He can not onely restraine and subdue his enemies but also change their hearts and linke them to his subiects He can make the Wolfe dwell with the Lambe c. Isa 11. 6. c. Therein are righteous lawes excellent priuiledges and all things requisite for a well ordered politie all tending to the good of the subiects For it is the estate whereof God taketh most care Exod. 19. 5. They therefore that seeke to take away order Order in the Church and to bring confusion into the Church do much dishonour this kingdome and the King thereof 1. Cor. 14. 33. who is not the author of confusion but peace So do they also who professe themselues to be members of the Church Iudg 21. 25. and yet liue as if they were without law in no kingdome vnder no gouernment This condition of the Church to be a kingdome if the King scepter lawes and priuiledges thereof were well knowne would be a strong motiue to draw such Isa 11. 10. as are out of the Church into it and to retaine such as are of it in it and to make them say It is good to be here There is nothing worthy to be desired in a kingdome but is after a most excellent manner in this kingdome as sufficient supply of all things needfull safe protection against all things hurtfull Thus much of this title kingdome The next word to be considered is come §. 40. Of the encrease of the Church Q. VVHat doth this word come import A. 1. A want of perfection 2. A progresse thereto The word Cui dicitur veni nondum perueneral Bern. in Cant. Serm. 25. come is metaphoricall That which is comming is not where it would be it may yet go further and in that it is comming it doth step by step draw nearer and nearer to that whereunto it would come otherwise it did not come but stand still Hereby then we are giuen to vnderstand that the kingdome here spoken of hath not yet attained to the highest pitch Adueniat regnâ—â— tuum veniat vtique quod perfectain est euacuetur quod est ex parte Bern. Serm. in Nat. Mar. and fullest perfection thereof Therefore we desire that by degrees it may so proceed on thereto as it may at length attaine that whereunto it doth proceed that that which is in part may depart and that which is perfect may be accomplished Q. To which of Gods kingdomes is this Metaphor to be applied A. To his peculiar kingdome the Church in both the parts thereof militant and triumphant In the militant Church it is to be extended to all that in Gods decree are deputed thereto whether called or not called To such as are not called that they may be called and so come into the kingdome of grace To such as are called that they may be more and more fitted to come into the kingdome of glorie so as it may be full and perfect in all the parts thereof §. 41. Of the Churches imperfection Q. WHat doctrine doth this desire of the comming of Gods kingdome imply A. Gods Church is not yet perfect This is true of both the parts of the Church militant and triumphant The militant Church whether it be considered in the seuerall assemblies and congregations thereof which consist of such as are but hypocrites as well as such as are vpright or in the best of those particular persons which make vp those congregations and hath in them flesh as well as spirit cannot bee denied to be imperfect whereupon as in regard of the mixture of good and euill persons b Cant 2. 2. Dicuutur spinae propter malignitatem morum d cuntur filiâ— propter communionem sacramentorum Christ saith of his Church As a Lilly among thornes so is my loue among the daughters Thornes they are called for their wicked disposition but daughters for their communion in holy things so in regard of the mixture of spirit and slesh in such as are vpright she saith of her selfe c Cant. 1. 4. Posest spousâ— cum pulchritudine naeuo non carere nigredinis Bern. in Cant. Serm. 25. I am blacke but comely Blacke by reason of her infirmities and imperfections as well as of her afflictions and persecutions For with some comelinesse there may be blacknesse The triumphant Church also though in regard of that part thereof which is in heauen it be d Ephes 5. 27. glorious not hauing spot or wrinkle or any such thing yet because the combate of all that blessed communion is not yet full and the bodies of them whose soules are in glory yet be in the power of death may be truely said to be imperfect For the e Acts 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Hâ—sychio exponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of restitution or perfection of all things is to come God will haue his creatures waite for it f Hab. 2. 3. The vision is yet for an appointed time though it tarrie wait for it because it will surely come Shall now particular Churches which by the true notes of a Church may be proued to be true Churches bee denied to bee Churches and forsaken because of some imperfections therein They who will abide in no Church but in that which is perfect may wander from Church to Church and finde none on earth to abide in Were it not for the Churches imperfection there would not be so great need of this Petition This is thus noted not to iustifie any corruption or imperfection For this Petition which implyeth impersection enioyneth vs to pray against it And that which is prayed against must not be patronized but rather the best meanes that can be must bee vsed to redresse the same As not particular Churches so nor particular persons must be mis-iudged by reason of the imperfection of grace or the corruption of flesh remaining in them All here on earth is in part all is imperfect Spirits of iust men made perfect are to
planted may encrease God would cause the building answerably to bee reared vp To which purpose Dauid in his forenamed prayer addeth this clause Psal 51. 18. Build thou the walls of Ierusalem This was the maine thing which the Apostles aimed at in that powerfull prayer which with one accord they made vnto God Acts 4. 24. On this ground we haue iust cause to pray for Virginia and other like Plantations For the establishment of the Church two things also are to be desired 1. That such Churches as are built vp may bee kept from ruine Pray for preseruation of Churches 1. Thes 3. 10 c. and the people thereof from reuolt On this ground we ought to pray for the Churches now in Europe 2. That if any breaches haue beene made they may bee repaired and such people as haue reuolted bee restored Pray for recouerie of Churches On this ground wee ought to pray as for those Churches of Greece which were planted by the Apostles so for all those Churches which hauing receiued the light of the Gospell Dan. 9. 16. haue returned 〈◊〉 Popery Psal 80. 14. Q. Which are the meanes that wee ought to pray for as sanctified of God for obtaining the forenamed blessings A. They are of two sorts 1. Outward Outward meanes of the Churches good the sacred ordinances of God 2. Inward the sanctifying operation of Gods holy Spirit Of outward meanes there are three especiall kinds 1. The chiefest and most absolutely necessarie is the Ministerie of Gods Word 2. The next to that is the administration of the Sacraments 3. The last which is also of very good vse is Ecclesiasticall gouernment By the Ministerie of the Word both such as are out of the Church are gathered into it 1. The word Psal 45 6. 110. 2. and they also that are in it are further built vp in all needfull graces That is Christs Scepter whereby he gouerneth his Church Mat. 13. 19. and wherein his statutes and ordinances Psal 147. 19. and all the priuiledges of the Church are contained By administration of the Sacraments that grace which is wrought by the Word 2. Sacraments is confirmed and established These are Christs seales to ratifie his Couenant Rom. 4. 11. and all his promises made vnto his Church By the Ecclesiasticall gouernment well ordered many scandals and stumbling blockes are remoued 3. Gouernment or auoided Such as are free-hearted and forward are encouraged such as are backward and slothfull are pricked on such as are vnruly and refractarie are bridled and kept in compasse Q. What are we to pray for in regard of the ordinances of God Pray for free vse of Gods ordinances A. That they may bee freely and purely exercised Pray saith the Apostle that the word of the Lord may RVNNE that is haue a free and a speedie passage and be glorified 2. Thes 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is be purely and powerfully preached That which hee applyeth to the Word may also be extended to other holy ordinances of God which that they may be freely and purely exercised Pray for Ministers we are to pray both for Ministers also for Magistrates For Ministers especially Mat. 9. 38. that the Lord would send forth labourers into his haruest Ephes 6. 19. and giue them vtterance that they may open their mouth boldly to make known the mysterie of the Gospel so as Abilitie Libertie and Integritie are to be prayed for in the behalfe of Ministers Of all other functions none more needful none more vsefull for the Church none can lesse be spared then Ministers Wherefore more instant Prayer is to be made for them Pray for Magistrates Magistrates also Psal 49. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are promised to be giuen as nourishers nurses of the Church may by their good gouernment procure much good to the Church as Mordecai did Wee ought therefore to pray for them Est 10. 3. that God would raise vp men of worth that may feede his people according to the integritie of their heart and guide them by the skilfulnesse of their hands Psal 78. 72. as Dauid did Where there are none to beare rule Iudg. 21. 25. euery man doth that which is good in his owne eyes whence must needs follow much confusion And where there are euill Magistrates people are oft drawne to follow their euill courses witnesse this stile giuen to the first King of Israel Ieroboam which made Israel to sinne 2 King 10. 31. If they will not follow their euill courses they shall bee sure to be oppressed For when the wicked beareth rule Pro. 29. 2. the people mourne Q. What ought wee to pray for in regard of the sanctifying operation of Gods Spirit A. That it may alwaies accompany all the outward meanes ordained of God for the good of his Church Pray for the power of the Spirit For neither is he that planteth any thing nor hee that watereth but God that giueth the encrease which hee giueth by the worke of his Spirit 1. Cor. 3. 7. The Spirit giueth life The Apostle therefore prayeth for them that had heard the Word of Truth 2. Cor. 3. 6. that God would giue them the Spirit of wisedome and reuelation Ephes 1. 13 17. By the operation of Gods Spirit are all Gods ordinances made powerfull and effectuall §. 47. Of praying for the outward temporall estate of the Church Q. VVHat are we to pray for in regard of the temporall estate of the Church A. All needfull peace and prosperitie Psal 122. 7 7. Though all temporall blessings be comprised in the fourth Petition yet so farre forth as they tend to the good of the Church being a meanes that the Gospell may be preached and the Sacraments administred more freely that people may bee more incouraged to come into the Church and to abide in the Church that Ecclesiasticall gouernment may be the better exercised they belong to this Petition Yet because the Church like a Palme-tree doth oft better grow at least in purity when it is pressed with aduersitie we are in our desire of the outward peace and prosperitie of the Church to submit our desire to the wisedome of God and no further to desire it then God seeth it to be needfull and vsefull for the Church §. 48. Of the extent of our Prayer for the good of the Church after our time Q. HOw farre ought our desire for the good of the Church to extend A. To present and to succeeding times that the Church of God may prosper flourish and increase both in our dayes and also in the dayes of our posteritie from time to time till the day of perfect consummation which is the day of the glorious appearing of Iesus Christ For this end wee are to pray for Seminaries of Ministers Pray for Seminaries Magistrates and Christian people as Schooles of
full discharge The promises of God being the ground of our faith good ground we haue to beleeue that according to the forenamed promises our sinnes which we haue humbly and penitently confessed and for which wee haue craued pardon are freely and fully discharged If vpon our owne true humiliation and heartie supplication we did beleeue this what comfort what peace might be brought to our soules thereby Let vs the efore oft meditate on the fore-named grounds of faith that our faith thereby may be the more established and our consciences the more quieted The thing acknowledged DEBTS The appropriation of them OVR The kinde of discharge FORGIVE haue hitherto bene handled The parties to be discharged VS are now to be considered §. 134. Of praying for the pardon of our owne sinnes especially Q. VVHo are comprised vnder this particle Vs A. We our selues and others The first person includeth our selues The plurall number extendeth this Petition to others Q. What doctrine may thence be gathered A. Pardon is to be sought for our owne and others sinnes Of seeking pardon for our owne sinnes no question can be made Holy men of God guided by the Spirit of God haue done this in particular euen in the singular number for themselues Put away MINE iniquitie Psal 51. 1 2 7. Cleanse ME from MY sinne wash ME Purge ME saith the Psalmist Loue begins at home If any dutie of loue be to be shewed to our selues then this especially aboue all other For if sinne bee not pardoned what can be comfortable what can be beneficiall and profitable to vs The application of this point concerneth not onely such as through ignorance of that fearefull estate wherein they lie by sinne or a prophaine neglect of this holy and heauenly dutie of prayer neuer call vpon God for this or any other blessing in their owne or others behalfe but also and that more especially such as through some violent temptation and deepe apprehension of Gods indignation against them are afraid to pray for pardon of their owne sinnes and yet can heartily pray for the pardon of others sinnes These must bee well instructed in this priuiledge that is here afforded vnto vs and in that respect which God hath to the particular prayer which is made by a penitent soule in his owne behalfe Ezek. 14. 15. God oft heareth one praying for himselfe when he heareth him not praying for others but we neuer heard of any accepted for others that were not accepted for themselues Euery ones prayer is most auaileable for himselfe Let the mind that such haue to pray for others prouoke them to pray first for pardon of their owne sinnes For till a mans sinnes be pardoned hee cannot expect any blessing on others by his prayers §. 135. Of praying for pardon of others sinnes THat prayer is to bee made for others hath beene * §. 14. 92. before shewed If for any other blessing we ought to pray in the behalfe of others then most of all for the pardon of their sinnes the greatest blessing if the extent of it be well obserued that in this world can be obtained for them This was it for which Moses so earnestly prayed in the behalfe of the Israelites Exod. 32. 32. Iob 1. 5. and for which Iob offered vp sacrifices in the behalfe of his children That expresse precept which the Apostle giueth of praying for others hath especiall relation to their sinnes as the reason importeth in these words Iam. 5. 14 15 16 If he haue committed sinnes they shall be forgiuen him That reason is a reason of great weight Iam. 5. 20. for by obtaining pardon of sinne for another ae soule is saued from death What a priuiledge what an honour is this to a Christian that he should be a meanes of sauing his brothers soule What a benefit doth he thereby bring to his brother The Scripture giueth vs many instances of the benefit of prayer in this kinde namely that it hath bene a meanes of obtaining pardon for many sinners and of preuenting or remouing many iudgements from them Witnesse the e Exo. 32. 11. c many prayers which Moses made for the Israelites when they had sinned against God Num. 14. 19 20. and in particular for f Num. 12. 13. Miriam Witnesse also g 2. Chro. 30. 18 20. the prayer which Hezekiah made for the people that came vnprepared to the Passe-ouer and h Iob 42. 8 9. the prayer which Iob made for his friends that spake not of God the thing that was right No doubt but i Cōpare Luke 23 24. with Act. 2. 38 41. 4. 4. the prayer which Christ made on the crosse for them that so euilly entreated him was a meanes that many thousand Iewes anone after his ascension were conuerted and had their sinnes pardoned The like may be said of k Act. 7. 60. Stephens prayer Not onely to others may much good be brought by a conscionable performance of this dutie but to our selues also For our faith in the pardon of our owne sins will be much strengthned thereby By praying for the pardon of others sinnes wee shall the better acquaint our selues with the extent of Gods promises which are the holy oyle to make the lampe of our faith to continue her light Learne we hereby to take notice of others sinnes as well as of our owne Take we notice of the publicke open sinnes of the times and places where we liue of those among whom we conuerse but especially of those who are vnder our charge And as we obserue them we ought to be humbled for them to make confession of them to God and supplication for pardon of them Ezra 9. 3. c. Hereof we haue m Rom. 14. 19. many excellent patternes in Gods Neh. 1. 6. c. 9. 16 c. word Dan. 9. 5. c. In performance of this dutie let our minds be especially fixed on the sinnes of those who are vnder our charge and to whom we are by some speciall bonds linked as Iob who prayed for his n Iob 1. 5. children and o 42. 9. friends and p Exo. 32. 32. Moses for the people vnder his charge It is meete also to enlarge our prayer so as the inhabitants of the Parish Towne Citie and Nation wherein we liue may be comprised therein as * Dan. 9. 7 8 9. Daniel who confessed the sins of Ierusalem Iudah and all Israel and craued pardon for the same Here we ought especially to be mindfull of the sinnes of our Gouernours and Ministers as q Neh. 9. 34. the Leuits were of the sinnes of their Princes and Priests Finally our prayers in this respect must be extended to our enemies for which we haue both the r Mat. 5. 44. precept and ſ Luke 23. 34. patterne of Christ and the patterne of the t Acts 7. 60. first Christian Martyr Hitherto of the substance of the fift
They who know and beleeue God to be as hee is all in all cannot but detest that heathenish and blasphemous distinction of white and blacke gods the former of which they made Bestowers of good things 1. Cor. 8. 6. the latter Deliuerers from euill things But to vs there is but one God the Father of whom are all things and wee in him Of him wee ought to seeke euery good thing wee want To him we ought to fly for succour against all euill So we are here taught so let vs doe §. 194. Of the general points for which wee are taught to pray in the last Petition Q. VVHat are wee to pray for by vertue of the last Petition 1. Such things as concerne the whole Petition in generall or the distinct parts thereof in particular 1. In regard of the whole we ought to pray for Sanctification Thus doth Saint Paul pray for the Thessalonians 1. Thes 5. 23. The very God of Peace sanctifie you wholly As our owne happinesse moueth vs to pray for Iustification in the former Petition that wee may be acquitted of sinne for which we should otherwise be damned so the honour of God should moue vs to pray for sanctification 1. Thes 4. 3. For this is the will of God our sanctification and thereby is the holy God much honoured 2. In regard of the manner of setting downe this Petition negatiuely we are taught to pray for Freedome against the power of sinne Psal 19. 13. 13. as the Psalmist doth where hee saith Cleanse meè from secret faults keepe backe thy seruant also from presumptuous sins let them not haue dominion ouer mee For in sinne there is a guilt which maketh vs lyable to Gods vengeance this is prayed against in the Fift Petition and a power which holdeth vs in bondage and maketh vs such slaues thereto as wee cannot serue God 3. For this end we are taught to pray for Participation of the power of Christs death and 4. Participation of the Spirit of Christ For in Christs death there is distinctly to be considered a Merit and a Power The Merit thereof freeth from the guilt and punishment of sinne The Power thereof from the dominion yea and by degrees from the very act of sinne which in the Saints after the death of their body shall vtterly cease Of this power of Christs death thus speaketh the Apostle Rom. 6. 4 6. We are buried with Christ by Baptisme into death c. And againe Our old man is crucified with him that the body of sinne might be destroyed that henceforth wee should not serue sinne This power of Christs death is conueighed into vs by the Spirit of Christ Ephes 2. 1. For wee are dead in sinne Rom. 8. 11. But if the Spirit of him that raised vp Iesus from the dead dwell in vs it will quicken vs. Wherefore that wee may partake of the power of Christs death wee must pray for participation of the Spirit of Christ Dauid well knew how requisite this Spirit was to keep downe the power of sinne and therefore hauing prayed for pardon of sinne Psal 51. 11. further prayeth that God would not take his holy Spirit from him These are the generall things which by vertue of this whole Petition we are to pray for We will further note out such particulars as concerne the distinct parts §. 195. Of the particulars for which we are to pray by vertue of the first part of the last Petition Q. VVHat are the particulars to be prayed for vnder the first part of the Sixt Petition A. 1. Knowledge of our spirituall enemies Without knowledge of them there will be no feare of them no desire of helpe and succour against them or of freedome from them Iudg. 18. 28. The people of Laish not knowing that the Danites were their enemies or that they had any purpose to surprize them were secure and made no preparations for their owne defence and so were vtterly vanquished Such ignorance maketh most in the world so secure as they are Experience sheweth that the more ignorant any are the more deepely they are implunged into Satans snares and the faster held thereby Here therefore we must pray for knowledge of the distinct kindes of our spirituall enemies of their number might malice subtiltie and sedulitie That we may the better know all these the Apostle doth largely and distinctly describe them Ephes 6. 12. 2. Sight of the danger wherein wee are by reason of them To know that there are enemies pernicious and dangerous enemies little moueth them who see no danger wherein themselues are by reason of such enemies 2. Kin. 6. 15. When Elisha's seruant saw the hoste of Aram that compassed the place where he was then he cryed out Alas my Master how shall we doe Thus will they bee affected that are able to discerne the danger wherein they are by reason of their spirituall enemies They will enquire what to doe But the danger which is not seene is not feared Wherefore God sends Ministers to people Act. 26. 18. To open their eyes that they may come from the power of Satan to God 3. Wisedome to discerne their wiles their many cunning stratagems and kindes of assaults and to finde out where their strength lyeth and how they may be withstood Thus shall we be kept the more safely from them that wee fall not into their temptations Psal 119. 98 99 100. and be ouercome by them Dauid who obtained such wisedome vndoubtedly prayed for it 4. Vnderstanding of our owne weakenesse How vnable we are to stand of our selues much more vnable to withstand such enemies as we haue Ephes 6. 12. which are not as we flesh and bloud but Spirits Math. 26. 41. yea Principalities and powers c. When the Spirit is ready the flesh is weake how much more weake will it be when the spirit is secure Such as know not their owne weakenesse will be so ouer-bold and presumptuous as they will not feare to cast themselues into temptations 5. Knowledge of the almightie power of God Thus doth the Apostle expressely pray in behalfe of the Ephesians that they may know what is the exceeding greatnesse of his power towards them that beleeue Ephes 1. 18 19. Knowledge of the enemies power and of our owne weakenesse cannot but affright vs and make vs faintingly fall into their temptations vnlesse withall we know the power of God to bee able to make vs stand and to subdue our enemies and cleane to free vs from all their temptations Knowledge hereof will raise vp our hearts to God in all dangers 2. Chro. 14 11. 6. Restraint of Satans power This the Angell intended when hee said to the Diuell Iude verse 9. The Lord rebuke thee So malicious and audacious is Satan as hee will not sticke to assault the best if the Lord doe not restraine him It is most likely that hee could not be ignorant that Christ was
reason of the deceitfulnesse of the world which so bewitcheth many as it draweth them to those stumbling blockes and maketh them to stumble and fall thereat as Demas did Yea on this ground our loue euen too too inordinate loue 2. Tim. 4. 10. of this world is to be bewailed Iam. 4. 4. 4. The prauitie of our nature Gen. 6. 5. God himselfe doth much complaine hereof This is it that maketh all manner of temptations much more dangerous then otherwise they would be 5. Our spirituall blindnesse Reu. 3. 17. By reason hereof we cannot discerne the temptations wherewith we are assaulted but are easily led into the midst of them 2. Kin. 6. 18 20. as the Aramites were into the midst of Samaria 6. Our foolish proâ—enesse to yeeld to euery temptation Pro. 7. 7 8 c. as the fish to snatch at euery bait Thus are we oft taken 7. The rebellions of ouâ— flesh This maketh vs refuse all the meanes which are sanctified to keepe vs from temptation and to take part with the tempters and so to become captiues and slaues vnto them Rom. 7. 23. 24. This rebellion and this thraldome doth the Apostle much bewaile 8. Presumption in our strength Reu. 3. 17. This is bewailed in the Church of Laodicea Math. 26. 35. And not without cause For it is the cause of many ones fall Instance Peter and the other Disciples 9. Inabilitie to stand against temptations Of this weakenesse of the flesh doth Christ complaine where hee willeth his Disciples to pray against temptation Math. 26. 41. 10. Timorousnesse 2. Tim. 4. 16. or immoderate feare of man This is the cause that by persecution yea by threatnings and reproaches many are drawne from their holy profession 11. Impatiencie Many crosses which might easily bee borne by a patient spirit thorow impatiencie proue very hurtfull temptations 12. Prouocations of Gods wrath Our onely hope and confidence of being freed from temptations or so helped against them as they shall not ouercome vs is in God If God then be prouoked to wrath and so moued to deny vs his assistance and to giue vs ouer to the power of Tempters how can wee stand Vnder this head Act 7. 52 52. as all manner of sinnes so abusing his mercies grieuing his Spirit despising his Messengers and such like are comprised These twelue are most directly against the first part of the last Petition The other that follow are against the other part 13. a Reu. 2. 4. Losse of first loue 14. b 2 Pet. 2. 18. c Back-sliding from the truth These two and others like to these are directly contrary to the maine intent of adding the latter clause of the last Petition to the former which is Recouerie from euill If recouerie from euill be to be prayed for is it not a matter much to be bewailed that such as are recouered should relapse and make c Luke 11. 26. their last estate worse then the first 15. d Mar. 3. 5. Hardnesse of heart 16. e Isa 53. 1. Infidelitie 17. f Ezek. 2 5. Impenitencie These three and others like vnto them make men vncapable of recouerie So much the more therefore to be bewailed Q. What other particulars are to be bewailed vnder the last Petition in relation to others A. 1. g Prou. 7. 21. Inticing others to sinne 2. h Ier. 23 14 17. Encouraging them in sinne 3. i Ezek. 34. 4. Discouraging the weake 4. k Gen. 21. 9. Scoffing at grace By these and such like meanes men are sorely tempted Gal. 4. 29. Now if wee ought to pray for others that they be not led into temptation to leade others into temptation giueth iust and great cause of humiliation 5. l Iob 19. 13. 14 15. Leauing them that are fallen 6. m Luk. 7. 39. c Reiecting the penitent These two branches of vnmercifulnesse are contrarie to the desire and duty of recouering others intimated in the last Branch of the last Petition and on that ground to be bewailed Q. What doth the inference of this Sixt Petition vpon the Fift shew to be bewailed A. 1. A dead and naked faith Iam. 2. 14 c. In the former Petition faith in Christ for pardon of sinne is professed In this Petition a manifestation of the truth of that faith by forsaking sinne and by performing all duties of righteousnesse is intimated To professe faith and not to declare it by the fruits thereof is much to be lamented as a thing dishonourable to God disgracefull to the Gospell of Christ aduantageable to Satan and damageable to the soules of such vaine Professors S. Iude doth much bewaile them Iude. verse 4. 12 13. 2. n 1. Ioh. 1. 8 A vaine-glorious conceit of perfection o Luke 16. 15. Christ doth oft vpbraid this to the Pharisies This Petition is in vaine prescribed to such 3. Vngratefulnesse When they who dayly seeke mercy of God take part with the enemies of God like p Hos 2. 2 c. Israel of whom the Prophet Hosea much complaineth Hitherto to the first part of the substance of Prayer which is Petition in the sixe branches thereof hath beene handled The second followeth which is Praise §. 203. Of pressing Prayer with weighty Reasons Q. VVHich is the forme of Praise A. For thine is the Kingdome and the power and the glory for euer Q. How are these words to be considered A. 1. In relation to the Petitions 2. Singly by themselues In relation to the Petitions this clause respecteth him who maketh the Petitions to strengthen his faith and to enlarge his desire But singly considered by it selfe it respecteth God to whom the Petitions are directed to set out the glory of his name Q. How is the forenamed relation manifested A. By this Particle of connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia FOR or BECAVSE which implyeth a reason of all the Petitions Not as if God were drawne by reasons to yeeld to that which otherwise hee would not yeeld vnto For what God doth he doth of himselfe because he will do it b Exod. 33. 19. I will be gracious saith the Lord to whom I will be gracious and I will shew mercy on whom I will shew mercy c Ephes 1. 11. He worketh all things after the counsell of his owne will For our sakes therefore is this reason added to the Petitions and that partly to put an d Ioel. 2. 13. edge vnto our Prayers and to sharpen them and partly e 2. Chro. 14. 11. to put strength vnto our faith and to make vs without doubting to expect a gracious grant of them Q. What doctrine may bee raised from the addition of this reason A. Prayer is to be pressed with reasons Take a view of the Prayer of Saints recorded in Scripture and you shall find this aboundantly proued for example read the Prayer of f Exo. 32.