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
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
then to be sonnes of God Consider this all ye that call God Father especially ye into whose hearts God hath sent forth the Spirit of his Sonne crying Gal. 4. 6. Abba Father In filiorum ordinem profecti pro patris nostri gloria toâ—um impendamus affectum dicentes sanctificetur nomen tuum Ab. Isa de Orat. c. 18. We that are in the ranke of Gods children ought wholly to apply our selues for the glorie of our Father saying Hallowed be thy Name §. 30. Of preferring Gods honour before all other things Q. VVHat learne we from the precedence of this Petition A. 1. Gods honour ought to be preferred before all things 2. Gods honour is the maine end whereat all our desires ought to aime The order of the Decalogue and the placing of the first commandement before all the rest doth confirme the former of these instructions Mat. 6. 33. so doth this exhortation First seeke the kingdome of God All priorities are comprised vnder that particle First Ioh. 12. 27 28. Both before and aboue all things is that to be sought Christ preferred his Fathers glory before his owne life yea and before freedome from that bitter agony whereunto he was brought being our Suretie For thus in his prayer he reasoneth about that point What shall I say Father saue me from this houre Bnt for this cause came I vnto this houre Father glorifie thy name And then he resteth as in that which aboue all he desired This mind by the same Spirit was wrought in Saint Paul who counted not his life deare Acts 20. 24. 21. 13. but was readie to dye for the name of the Lord. Q. Is Gods honour to be preferred before our eternall saluation A. 1. These two cannot stand in opposition Our saluation standeth with Gods honour The more we seeke Gods honour the more we helpe forward our saluation and the more we seeke our saluation aright the more wee aduance Gods honour 2. If they could stand in opposition Gods glory to be preferred before our saluation then without contradiction Gods honour should be sought rather then our owne saluation On which ground Moses made this transcendent Prayer Exod. 32. 32. If not blot me I pray thee out of thy booke which thou hast written Gods glorie is of all things the most excellent Eccl. 7. 1. and pretious If a mans name be better then pretious ointment Pro. 22. 1. and great riches What is Gods Hee primum fieri petionus quod maximum vt nobis gloriae illius innotescat sanctitas illibata Bern. in Quadr. Serm. 6. Now the more excellent a thing is the more it is to be esteemed and preferred Besides by seeking and setting forth Gods honour we seeke and set forth our owne For as it is in it selfe an honorable thing to honor God so God that can and will performe it hath said Them that honour me will I honour Is there not then good reason to desire aboue all other things that Gods name be hallowed 1. Sam. 2. 30. §. 31. Of aiming at Gods honour in all things THat Gods honour is also the maine end whereat all our desires ought to aime is euident by that pertinent exhortation of the Apostle 1. Cor. 10. 31. Whatsoeuer you do do all to the glorie of God Phil. 1. 20. This was his reioycing that the Lord should be magnified in him Rom. 9. 22 23. whether it were by life Eph. 1. 6. or by death God himselfe maketh his glorie the end of all his counsels and actions Pro. 16. 4. But that end which he aimes at we also must set before vs. As for this end it is the highest chiefest and best end whereunto any thing can be referred It is the end of this first Petition of all the rest for the perfection of Gods kingdome and subiection to his will tende directly to his glorie As for the other three Petitions though in the matter of them they concern our good yet in the manner of seeking our good namely of God they make to Gods glorie For in the fourth Petition Gods prouidence in the things of this life is acknowledged in the fift his mercie in pardoning sinne in the sixt his power in keeping safe from all assaults This may serue as a touch-stone to trie the soundnesse of a Religion Our religion giueth more glorie to God then poperie In opposition betwixt diuerse religions marke which cometh nearest to this marke nnd most tendeth to this end If the religions of Protestants and of Papists be well touched with this touch-stone and equally poised in these ballances it will easily be found that the reformed Religion is much more sound then the other For one maine difference betwixt vs and them in all our controuersies is this that we take away from man all manner of glorying in himselfe and giue the glorie of all to God But they rob God to giue to man matter of trusting vnto himselfe and vnto others like himselfe and of boasting in himselfe and others Instance the controuersies we haue with them about the authoritie of the Church aboue the Scriptures The power of Popes and Priests Adoration and Inuocation of Angels and Saints Their intercession The inherent vertue of Sacramtes Mans free-will to good Workes of satisfaction and supererogation Merit of workes Indulgences Pilgrimages and many other like these This also may serue as a touch-stone to try particular actions The more they aime at this end the better they be Though a worke seeme otherwise neuer so good yet if Gods glorie be not the end of it it onely seemeth to be good as that which seemeth to be what it is not To giue almes to pray to fast are workes in the generall matter and substance of them good yet in these Christ censured the Pharises Math. 6. 1. c. and warned his Disciples not to be like them and that because they missed of this end Let vs therefore in all things aime especially at Gods glorie §. 31. Of the particulars to be prayed for vnder the first Petition Q. VNto how many heads may those particulars which in the first Petition we are taught to pray for be referred A. Vnto three especially For we are taught there to desire 1. Such graces in our selues as may enable vs to hallow the name of God 2. Such graces in others as may enable them thereto 3. Such an ouer-ruling prouidence in God as may direct euery thing thereto Particulars prayed for in regard of our selues Q. What are the graces which we desire for our selues to the foresaid end A. Such as are requisite for euery power of our soule and part of our body to make them fit instruments of hallowing Gods name as 1. For our vnderstanding 1. Knowledge of God we desire knowledge of God that as the Apostle prayeth God would giue to vs the Spirit of wisedome and reuelation in the knowledge of
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
true Church yet that he himselfe may be as Ioseph was in the house of Potiphar Gen. 39. 2. a faithfull member of the true Church a free-hearted subiect of the kingdome of God and for this end euery one ought to pray that in his person he may be sanctified throughout and his whole spirit and soule and bodie be kept blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. This is that true and proper vse which wee are to make of those bonds whereby we are outwardly linked one to another that as we are more nearely knit one to another so more specially and instantly to pray that they to whom we are in outward bonds linked may with vs be fast knit to the bodie of Christ and as true members thereof may beautifie and honour it Col. 2. 19. and that all the bodie by ioynts and bands hauing nourishment ministred and knit together may encrease with the encrease of God Thus we see how our desire ought to be ordered for the militant Church It ought in generall to be extended to the whole bodie wheresoeuer more particularly applied to the seuerall parts of it as we haue any notice thereof and more earnestly extended for such parts as wee our selues are more nearely knit vnto §. 52. Of the things to bee desired for the Church triumphant Q. VVHat are we to pray for in regard of the triumphant Church the kingdome of glorie A. The full perfection and consummation thereof Whereunto tend these particulars following 1. That we which liue in this kingdome of Grace 1. Pray to be fitted for heauen may be fitted and prepared for that kingdome of Glorie that we may be presented as a chaste and pure Virgine to our Husband Christ 2. Cor. 11. 2. Such a prayer did the Apostle vse to make for the members of the militant Church 1. Thes 5. 23. 2. That we may be loosed and be with Christ in that glorious place 2. Pray to be in heauen For the gathering of such into the kingdome of Glorie Phil. 1. 23. as belong thereunto helpeth forward the consummation of it Hoc optamus vt finem nostris faciat malis nos assumat in regnum Aug. de Temp. Serm. 126 How we may pray for death Votum affectus magis quam effectus Obiect How can this desire of being dissolued stand with the vnchangeable decree of God concerning the appointed time of mans death Answ This kind of prayer rather sheweth what we could desire if the will of God were so then what we would whether it were Gods will or no. Neither is it made to alter Gods determined purpose but to manifest our longing desire after that which God in his eternall counsell hath purposed for vs. Thus did many of the faithfull Israelites Math. 13. 17. that liued long before the Messiah was exhibited 1. King 19. 4. Ionah 43. desire to see him An absolute desire of present death as was the desire of Eliah and Ionah is not warrantable but a longing after death to be in the kingdome of Glorie as was the desire of Paul is very commendable Phil. 1. 23. 3. That the number of those whom God hath ordained to 3. Pray for accomplishing the number of the Elect. make full the body of Christ may be accomplished For there is a certaine number ordained vnto eternall life Rom. 8. 29 30. till that he be full the kingdome of Glorie cannot in all the parts thereof be consummate 4. That the signes which in Gods word are fore-told to goe before the comming of Christ may accordingly fall out 4. Pray for the signes of Christs comming that by the sight of them we may be the more erected to looke for the glorious appearing of Christ Math. 24 29 c. There are signes fore-told these therefore must be prayed for 5 Pray against enemies of the Church 5. That all the obstinate enemies of the Church which any way hinder the full and perfect consummation thereof may be destroyed and those not only wicked men and cruell tyrants and persecutors but also death and him that hath the power of death 1. Cor. 15. 15. the diuell The destruction of these is promised so as there is good ground to pray for it 6. That the bodies of all the Saints which from the beginning haue slept 6. Pray for the resurrection may be raised from death to be vnited to their soules 1 Thes 4. 16. and brought vnto the kingdome of Glorie For this is absolutely promised Obiect This is to pray for the dead Answ Not for this or that particular friend departed whose estate we certainly know not How prayers to be made or not to be made for the dead but in generall for all the true members of Christs celestiall bodie nor to obtaine that for them which was to be obtained in the times of their life remission of sinnes nor yet to alter their finall estate the doome whereof passed vpon them at the moment of their dissolution but onely as their resurrection is a degree to the perfecting of the kingdome of Glorie we being taught to pray for the full perfection of that kingdome pray indefinitely for the resurrection of the Saints which is a degree thereto 7. That Christ would come in his glorie to iudgement 7. Pray for Christs coming Reu. 22. 17. 20. Mat. 13. 41 49. 25. 32. c. and make a perfect separation betwixt the elect and reprobate For so much is foretold and promised 8. That all the members of Christs mysticall bodie being glorified with him 8. Pray for the full glorificatiō of the Church He may deliuer vp the kingdome to God the Father that God may be all in all For so much is also foretold 1. Cor. 15. 24 28. §. 53. Of the things for which thankes is to be giuen by reason of the second Petition Q. FOr what are we to giue thankes by vertue of the second Petition A. Euery thing that maketh to the good of Gods Church whether directly by blessings bestowed on it or consequently by restraining or ouer-throwing the enemies of it ministreth iust matter of thanks-giuing We are therefore to be thankfull in the behalfe of the Church in these cases following and others like to them 1. Acts 11. 18. When Churches are planted where none were before Thus the Iewes glorified God when they heard that the Gospell was embraced of the Gentiles 2. When such Churches as are planted do thriue and prosper For this did S. 2. Thes 1. 3. Paul giue thankes in the behalfe of the Thessalonians 3. When good Magistrates are raised vp In which case the Queene of Sheba blessed God for setting Salomon on the throne of Israel 1. King 10. 9. Much more are we to blesse God for good Ministers of his word and that not onely when they are first raised vp but also when
he is the supreme Soueraigne who hath power to require this and that to be done and withall we acknowledge that what he declareth to be his will is most good For these are the motiues which are of force to draw vs on to do any ones will the Soueraigntie that he hath ouer vs that willeth this or that and the equitie of that which hee willeth We ought therefore hereby to be the more stirred vp to do Gods will because thereby his Name is hallowed §. 72. Of shewing our selues to be Gods subiects by doing his will Q. VVHat doctrine ariseth out of the relation which this Petition hath to the second A. They are the truest subiects of Gods kingdome who are readiest to do his will Hence was it that the Psalmist where he shewed that God had set vp his Sonne a King inferreth these exhortations Serue the Lord Psal 2. 6 11 12. Kisse the Sonne c. And againe vpon a like ground he saith Psal 110. 3. Thy people shall be willing in the day of thy power The Word of God which is that will of God that is here especially meant is the Scepter of his Kingdome and the law thereof All the Statutes and Ordinances of his Kingdome are comprised in his Word they therefore that doe it must needs be his best subiects This then is a true tryall of our spirituall estate Mat. 12. 49 50. whether we be indeed of his Kingdome or no. Psal 40. 8. If wee delight to doe his will and his law be in our hearts then haue we good assurance in our owne soules and giue good euidence to others that wee are true members of his Church true subiects of his Kingdome But if there be nothing but a bare profession wee are like to the Figge-tree that cumbred the ground Luke 13. 7. or like to those who said they were Gods people but indeed were the Synagogue of Satan Reu. 2. 9. Gods Kingdome commeth not by professing and saying but by performing and doing Gods will Math. 7. 21. §. 73. Of the particulars which we are taught to pray for in the third Petition Q. VVHat are the particulars for which by vertue of the third Petition we ought to pray A. 1. Such as concerne the Petition it selfe 2. Such as concerne the Direction added thereto Q. To how many heads may the things which concerne the Petition it selfe be referred A. To foure especially Which are these 1. The Rule it selfe in this word WILL. 2. The Restraint of it in this Particle THY. 3. The Extent of it in this phrase BE DONE 4. The Place where it is to be done IN EARTH Q. What desire we in regard of the Rule A. 1. Knowledge of Gods Word Psal 119. 16. For in and by Gods Word is his will reuealed Col. 1. 9 10. and knowledge thereof is the ground of true obedience Giue mee vnderstanding saith the Psalmist and I shall keepe thy Law Psal 119. 34. yea I shall keepe it with my whole heart Desire of obedience without knowledge is very preposterous An ignorant mans practise is like a blind mans wandring in by-wayes How can it otherwise bee but that such should fall into many dangers 2. A Conformitie of our wils to Gods or a readinesse in our will and heart to yeeld to whatsoeuer wee shall know to bee Gods will Psal 27. 8. When God said to Dauid Seeke my face his heart answered Psal 119. 36. O Lord I will seeke thy face For this was his prayer Incline mine heart vnto thy Testimonies It is a proper fruit of sanctifying knowledge to draw the will to embrace as good that which the vnderstanding discerneth to be true 3. Strength of Memory to hold fast Gods Word and that in the good directions and sweet consolations in the precepts and promises thereof Psal 103. 17 18. Where the Psalmist saith that the mercy of the Lord is vpon those that remember his commandements to doe them Doth he not imply that to remember Gods Word is an especiall helpe to the doing of it Things not remembred are as not knowne The Apostle noteth this to be the cause of the Hebrewes fainting in their troubles Heb. 12. 5. that they forgate the direction and consolation of the Word 4. Life of Conscience both to cheere vs vp in doing the will of God and also to checke vs when we swerue from the same and not to suffer vs to be quiet till we turne to it againe For these are the proper functions of a conscience quickened and sanctified The Apostle noteth that they who giue themselues ouer to transgresse 1. Tim. 4. 2. haue their conscience seared with an hot iron the life of it is taken away 5. Loue of Gods Word that our hearts be so set vpon it as we make it our ioy and delight This made Dauid so forward as hee was to doe the will of God for Gods Word was his loue Psal 119. 97 174 162 103 72 27. longing ioy delight more sweet then honey more precious then thousands of gold or siluer This reason of doing Gods will he himselfe rendereth in these words My soule hath kept thy testimonies for I loue them exceedingly Loue setteth all the power of a mans soule and parts of his body on worke to accomplish that which is loued But vnlesse our heart and affections be set vpon Gods Word very hardly shall wee be brought to doe it because it is contrarie to our naturall and corrupt will 6 Renouation of our outward parts that they may bee made instruments in their seuerall functions to execute Gods will that thus as there is a readinesse to will 2. Cor. 8. 11. so there may be a performance also 1. Thes 5. 23. and for this end to pray that we may be sanctified as in our whole spirit Phil. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in bodie and that he would work in vs both to will and to doe All the former without this are nothing This is the maine and principall thing here intended Voluntatis vocabulum generaliter omnes virtutes inse comprehendit ac quae singulatim per bonum intelliguntur in voluntate Dei omnia anim aduertuntur Greg. Nys de Orat. The other are but preparations and helpes thereunto Here I might take occasion to reckon vp all those vertues which in Gods Word are enioyned to vs. For Gods will compriseth vnder it all those vertues yea whatsoeuer may truely be thought to bee good is comprehended in the will of God But it is sufficient thus in generall to haue pointed at this head Q. What desire wee in regard of the Restraint of the fore-named rule in this word THY A. A distinct vnderstanding of the excellencie and perfection of Gods will Psal 119. 18. that so wee may addict our selues wholly to it Pro. 30. 5 6. nor taking from it Deut. 12. 32. nor adding to it Had we
8. 3. 82. temporall blessings b See §. 82. If at any time it bee put for Spirituall food 2. Sam. 3. 29. there is some circumstance or other that necessarily implyeth as much Iob 15. 23. 27. 14. and plainely demonstrateth that there it can not be meant of corporall food Psal 37. 25. But there being no such circumstance in this Petition Pro. 12. 11. 20. 13. 31. 14. it is safest to take it in the literall vsuall and proper sence If it be not here so taken this forme of Prayer is defectiue Ier. 44. 17. and compriseth not in it all things requisite to bee prayed for Ezec. 16 49. For it is most requisite to pray for temporall blessings as shall * §. 83. afterwards be proued §. 82. Of the Arguments alleadged for Spirituall Food to be meant by Bread answered THey certainely mistake the meaning of this Petition who in this place apply this title BREAD to Christ Iesus the Spirituall Manna which is that a Ioh. 6. 33. Bread of God that commeth downe from Heauen and giueth life vnto the world Though in the sixt of Iohn Bread be taken in that mysticall sence yet is it not in that place singly and simply vsed but with such a description as plainely pointeth out the mysticall meaning of it as b Ver. 33. Bread of God c Ver. 50. Bread from heauen d Ver. 35. Bread of life e Ver. 51. Liuing Bread f Ver. 33. Bread that giueth life to the world which Christ expresly applying to himselfe sayth g Ver 48. I am the Bread of life In that place therefore it cannot but be mystically meant But here in this Petition there is no such circumstance to point out any such mysterie Of the attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby some thinke that more then ordinary earthly bread is meant See §. 86. Where the double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pressed to prooue as much It is well knowne that such articles do oft redound or are vsed meerely for grace of speech But it may be granted that here it implieth some emphasis and yet no such mysterie as is pretended to be included therein Of the order in placing it before iustification and sanctification See §. 97. The chiefest arguments alledged for that mysticall interpretation are these 1. Arg. If Bread be not here put for Christ then the chiefest good thing that possibly we can desire is left out of this prayer Answ 1. Christ as the very foundation and roote of euery good thing is included in the first clause of this prayer For in Christ is God our Father Eph. 5. 23. 2. Christ being the Head of the Church he is expresly prayed for in the second Petition 2. Arg. Temporall blessings are promised as additaments to the kingdome of God Math. 6. 33. They need not therefore by name be prayed for Answ That followeth not So they be not preferd before the kingdome of God and his righteousnesse they may expresly by for name be prayed for Beside the warrantable practise of k Gen. 28. 20. Iaakob l Pro. 30. 8. Agur and other Saints the Apostle commandeth to m Iam. 5. 14 15. pray for such as are sicke that they may be healed Others obseruing that temporall blessings may not be excluded apply this title Bread Cypr. de Orat. dom §. 13. both to spirituall and also to corporall foode Greg. Nyss de Orat. But this is to confound things of far different kinds in a forme where Christ doth very accuratly distinguish things that differ one from another As for Papists who apply this to the Sacrament of the body and bloud of Christ Aug. in Enchir. cap. 115. they inferre thereby that the Lord should teach his disciples to pray for that which was not then instituted Rhem. Annot. on Mat. 6. 11. and whereof they were vtterly ignorant §. 83. Of praying for temporall blessings Q. VVHat are wee taught by the mention of BREAD in this Prayer A. Temporall things are to be prayed for Beside the warrant of this Petition and of a Gen. 28. 20. other prayers of Saints guided therein by Gods Spirit Pro. 30. 8. wee haue expresse b Psal 50. 15. precepts Iam. 5. 14. 15. and promises whereupon to ground our faith in this case On these grounds the Saints that haue called vpon God for temporall blessings haue also * §. 101. giuen thankes to God the giuer of them For 1. These are c 1. Tim. 4. 4. good things in themselues 2. They are very needfull and vsefull Needfull as meanes sanctified of God for preseruing our being in the world which like a Lampe would soone be extinguished if continuall supply of new oyle were not added thereto In which respect they who bestow the things of this world on such as want them are said to d Rom. 12. 13. contribute to their necessities Vsefull they are for enabling vs the better to do the worke which God appointeth to vs. 3. The want of them is a great hinderance to the worke of our calling to workes of charitie and piety and e Pro◠30. 9. a temptation to iniustice Herein then the goodnesse of God in affoording to vs euery thing needfull for body as well as for soule and for this present life as well as for the life to come is euidently set forth and hereby we may and ought to take the more notice thereof §. 84. Of mens right to the things of this world Q. HOw is bread said to be OVRS A. In regard of a iust and true right that wee haue thereunto Spirituall right to the things of this world which right is two-fold spirituall and ciuill The spirituall right is proper to the Saints that beleeue in Christ For a Gen. 1. 28 29. that right which God gaue to Adam vnto all things vnder heauen b 3. 17. was forfeited by sinne But Christ the Lord heire of all vniting them that beleeue in him as members of his mysticall body thereby giueth them a * Ius i◠re new right to all that Adam lost On this ground the Apostle saith to the faithfull c 1. Cor. 3. 22 23 The world things prefent and things to come are yours Of which right he giueth this reason Ye are Christs The ciuill right is that which is agreeable to iustice and equitie Ius ad rem and that in the courts of men Thus children haue a right to the inheritance Ciuill right to the things of this world and portion which their Parents leaue them which right Naboth had to the Vineyard which Ahab vniustly coueted 1. King 21. 3. Thus they who bona fide purchase a thing haue right to it Gen. 23. 16 17 c. as Abram to the field of Ephron and the Caue in it Thus haue men a right to that which they by Gods
blessings A. Many good and weightie reasons may be giuen of this order which will plainly shew that the placing of this Petition before the two following is no sufficient argument to proue that by BREAD Christ is here meant Some of them are these 1. This is an expresse Petition for good as the three former are but the two last are deprecations from euill It was therefore requisite that all the good things to be craued should be mentioned before the euils against which we pray 2. The Lord by placing temporall blessings whereof we are more sensible before spirituall doth endeauour by degrees to raise vp in vs a desire of spirituall blessings which though they be more needfull Ioh. 4. 53. are lesse sensible The Ruler whose sonne Christ healed was thereby brought to beleeue in Christ 3. This Petition being of least consequence is most fitly put in the middlemost place For as matters of greatest weight are first mentioned to stirre vp ardencie euen in the beginning of prayer so other things of much moment are reserued to the latter places to quicken the spirit and to reuiue ardencie euen in the ending of prayer This method do the best Orators vse in their Orations Thus Chrisâ— beginning this prayer with the chiefest good thing of all the glorie of Gods name endeth it with the best good things concerning men which is his spirituall good 4. Though temporall blessings be not in their kind better then spirituall yet is man more hardly brought to depend on God for temporall then for spirituall things Witnesse this prouerbiall speech God take care for my soule and I will take care for my bodie Witnesse also that distrustfulnesse for outward estate which is in many Saints that stedfastly trust in God for pardon of sinne and sufficient grace to bring them to eternall life In this respect our faith in God for things of this life hath a preheminence and precedence before faith in God for the things of a better life 5. The things craued in the two last Petitions are to be obtained in this life In this life if pardon of sinne and freedome from Satans power be not had they can neuer be had He that dieth with the burden of sinne lying on his soule shall neuer be eased of it in the world to come This life then being presupposed for obtaining pardon of sinne and deliuerance from euill it is meete that it be first prayed for §. 98. Of rising from temporall to spirituall blessings Q. VVHat may we learne from placing this order of placing temporall blessing before spirituall A. By our seeking of such things as concerne the good of our bodies we must be led on to seeke such good things as concerne our soules To this end did Christ preach that excellent Sermon of the bread of life to such as followed him from place to place to haue their bodies fed Ioh. 6. 26. c. Thus shall wee make a double vse of the temporall good things which God bestoweth on vs one to refresh our bodies another to stir vp our minds to seeke the things which may refresh our soules Blessed are they which thus vse any temporall blessings and by the sweetnesse of them are brought to hunger after the bread and water of life euen for that meate which endureth to euerlasting life §. 99. Of sundrie particulars comprised vnder the generall words of the fourth Petition Q. VVHat are the particular good things for which vnder the generall words of the fourth Petition we pray A. 1. Life it selfe That so long as it pleaseth God our temporall life in this world may bee preserued This did a Psal 21. 4. Isa 38. 2. good Kings b Psal 119. 175. Prophets c 2. Cor. 1. 8. c. Apostles and other Saints pray for being therein guided by the Spirit of God For the time of this life is d Ioh. 9. 4. the day to do the worke of God the time of death is the night wherein no man can worke 1. Ob. e 1 King 19. 4. Elias f Ion. 4. 3. Ionah and other Saints desired death Answ Therein they did not as becometh Saints That their desire was a fruite of the flesh and not of the Spirit and therefore not to be imitated 2. Ob. g Phil. 1. 23. Paul with a better spirit desired to be dissolued Answ That was no simple absolute desire of death but a thing which he could in regard of his fruition of Christs presence haue desired if that worke which God appointed by him to be done had bene finished 2. Health and strength of bodie What doth the Psalmists h Psal 88. 3. c. complaint of weaknesse imply but desire of health and strength Yea he i Ver. 2 13. expresly prayeth for as much It is noted as an especiall blessing bestowed on the Israelites when they came out of Egypt that k Psal 105. 37. none were feeble 3. Meanes which God hath sanctified to preserue life health and strength as l Psal 145. 15. meate m Iudg. 15. 18. drinke n Gen 28. 20. apparell o Psal 127. 2. sleepe c. 4. Meâ—â—es to recouer health and strength Leu. 26. 6. as Physike and all kind of mediâ—â—â—â— Chyrurgerie and all kinds of salues with the like This phrase p Mat. 9. 12. The sâ—cke need a Physitian and the q 2. King â—0 7. direction which Isaiah giueth to Hezekiah about the laying of a lump of figs vpon his boile giue warrant for the vse of Physicke and Chyrurgerie It requireth learning skill obseruation and experience both to know the nature of diseases wounds sores and other maladies and also to know the different vertue which by the diuine prouidence is giuen to hearbs rootes drugges and other creatures and wisely to apply fit and proper remedies to sundry and different maladies These things therefore may be prayed for 5. r Psal 90. 17. Good successe in our callings labours and paines to get such meanes as are fit to preserue or recouer health and strength Ruth 2. 4. and to maintaine our estate For all Å¿ Psal 127. 1 2 that we can doe is altogether in vaine except the Lord prosper our endeuours 6. Gods blessing on the things which wee possesse and vse Without this blessing a man were as good eate grauel as bread Therefore for obtaining this blessing t 1. Sam. 9. 13. grace Mat. 14. 19. as wee speake vseth to be said before meat and thereby food is said to bee blessed 7. A diuine sanctification of all we haue For u 1. Tim. 4. 5. euery creature is sanctified by prayer See § 89. 8. Freedome and deliuerance from all kinde of externall miseries as x Psal 142 6. oppression y Acts 12. 5. â— imprisonment z Exod. 2. 23. bondage a 1. King 8. 47. captiuitie and other like distresses §. 100. Of the extent of our prayers for the
18. 26. as that seruant in the Parable who had nothing to pay §. 124. Of the remissiblenesse of sinne Q. VVHat doctrine doth praying for pardon of the debt of sinne afford A. Sinne is remissible If it could not be pardoned it were altogether in vaine to pray for forgiuenesse Christ would neuer haue directed and incited vs to pray for that which is not possible to obtaine Mat. 7. 7. He stirreth vs vp to aske seeke and knocke on these grounds It shall be giuen you Yee shall finde It shall be opened vnto you The true reasons hereof are 1. The free grace of God Ephes 1. 7. 2. The price that Christ hath paid for this debt 1. Pet. 1. 19. The knowledge hereof doth 1. Minister good ground of much comfort to poore sinners that groane vnder the heauy burden of sinne Math. 9. 2. 2. Embolden sinners in faith to seeke pardon 1. Ioh. 1 9. 3. Prouoke and encourage them to turne from sinne Ezek. 33. 11. Q. What doctrine may further be gathered from the application of forgiuenesse Psal 103. 3. to debts in the plurall number Quia fidelibus oratio ista conuemat Ecclesiae regula ipsa testatur ipsius erationis exordium Chrys hom 20. in Math 6. All the sinnes of the faithfull are remissible I say of the faithfull because they who haue right to say to God Our Father which the faithfull who are sonnes of God onely haue are taught thus to pray and because they by the continuall and powerfull assistance of Gods Spirit shall bee kept from falling into the onely vnpardonable sinne the sinne against the Holy Ghost As the free grace of God and the price which Christ hath paid are the causes that sinne is pardonable so the infinite riches of that grace Numb 14. 19. 1. Ioh. 1. 7. aud the all-sufficiencie of that price are the causes that all manner of sinnes are likewise pardonable Let no sinne therefore keepe vs from seeking pardon Qui orare nos pro peccatis docuit paternam misericordiam promisit et veniam secuturam Cypr. de Orat. Dom. §. 16. Well note the gracious inuitation of the Lord Isay 1. 18. He that hath taught vs to pray for pardon of sinne hath promised fatherly mercy and pardon to follow thereupon Of these two points that Sinne and that euery sinne is remissible See in my Treatise of the sinne against the Holy Ghost § 5. 6. §. 125. Of Gods Prerogatiue in forgiuing sinne Q. TO whom is this Petition for forgiuenesse of sinne directed A To God For euery Petition hath relation to the Preface and to him that is there described which is God onely Q. What may thence be gathered A. 1. God hath power to remit sinnes Debitorum remissio proprium ac peculiare Dei munus officium est Greg. Nyss l. de Orat. Mar. 2. 7. 2. God onely hath that power As here so euery where in Scripture we are directed to goe to God for pardon but no where throughout the whole Scripture to any other The Iewes so firmely held these doctrines as they accounted it blasphemie for any to arrogate that power to himselfe Euery sinne 1. Ioh. 3. 4. as a sinne is a breach of Gods Law and in that respect committed against him though it be also a wrong done to man Now God being a supreme Lord ouer all who can bee imagined to haue power to forgiue transgressions against him and his Law 1. This Prerogatiue sheweth that Christ is true God Christ true God Had not Christ beene God the Scribes had iustly accused him of blasphemie for taking vpon him to forgiue sinne Mar. 2. 5 c. Christ therefore in answering their slander doth not deny their principle that God onely can forgiue sinne but by a visible demonstration proueth himselfe to be the True God and thereby discouereth their mis-application of that true principle whereby they denied to him who was true God his Prerogatiue and in accusing Christ of blasphemie they themselues were impious blasphemers §. 126. Of Papists blasphemie in giuing to men power to forgiue sinnes 2. THe Pope assuming this Prerogatiue to himselfe Bonif. 8. in Extravag Antig. Ioh. de Turrecr in coment dict 1. de poenil doth thereby shew himselfe to be plaine Antichrist For as by his flatterers there is giuen to him so hee assumeth to himselfe a power of granting Indulgences Releases and Pardons for sinnes past 〈◊〉 plenaria pleâ—iar plenissima present and to come and of these some are full some more full and some most full releases Yea some of these Releases and Indulgences are oft extended to more yeares to come See §. 111. then can be imagined that the world shall continue 3. The power of absolution which is also giuen by the Church of Rome is derogatorie to the fore-named Prerogatiue of God and in that respect blasphemous For by the a §. 14. de Absol c. 6. Can. 9. Councill of Trent it is decreed not to be a ministeriall declaration but a iudiciall act of forgiuing Whereupon they inferre that b Vt flatus extinguit ignem dissipat nebulas sic Absolutio Sacerdotis peccata dispergit Bellar. de Poen l. 3. c. 2. as winde doth blow out a flame and driue away clouds so the absolution of a Priest doth put away sinne and that thereby c Ibid. l. 4. c. 9. both the fault and also eternall punishment is remitted and that many are damned because they die before they are absolued of a Priest What is this but to make Priests Gods §. 127. Of confession of sinne to God and Man THe forenamed Prerogatiue of God doth plainely shew that Auricular confession Auricular confession as Papists enioyne it is not absolutely necessarie For they hold that a particular confession of all a mans sinnes which he can call to minde is necessarily to bee made in the eare of a Priest Concil Trid. §. 14. c. 5. Can. 6 7 8. and that vpon paine of damnation We deny not a necessitie of Confession For without confession of sin no remission e Pro 28. 13. 1. Ioh. 1. 8 9. no absolution can be expected But this absolute necessitie must bee applied to confession vnto God whose Prerogatiue it is to forgiue sinne Yea further we acknowledge a necessitie of confession to man and that both publikely and priuately and both these either vpon iniunction by authoritie or vpon a mans owne voluntarie motion Publike confession is to be made of sinnes publikely committed whereby publike offence is giuen or publike detriment and damage made In this case f Ios 19 20. Ioshua enioyned Achan to confesse his sinne and he confessed it Because g Act. 5. 8 9. Saphira refused to make confession being required of Peter to doe it she was suddenly strucke with death h Act. 19. 18. They of Ephesus that had been notorious sinners voluntarily made publike confession
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
the Sonne of God and yet did hee venter to set vpon him Math. 4. 3. Now when God hath giuen vs vnderstanding of his owne power of our owne weakenesse and of Satans might and malice then shall wee see iust cause to pray to God to rebuke Satan 7. Assistance from God for though Satan be restrained yet cannot wee stand of our selues but shall fall euen thorow our owne weakenesse Psal 109. 23 26. The consideration of his owne weakenesse made the Psalmist seeke helpe of God Rom. 8. 31. For If God be for vs who can be against vs Great reason there is therefore to seeke assistance of God 8. Confidence and courage in God This is it which the Apostle intendeth Ephes 6. 10. where he exhorteth to be strong in the Lord. For nene of them that trust in God shall be desolate Psal 34. 22. 18. 30. He is their buckler Hee saueth them It is therefore most requisite to pray for affiance in him 9. Sufficient grace to beare out assaults when wee are tempted For sometimes it is needfull for vs to be tempted Then our request ought to bee that that which is needfull may proue vsefull and profitable 2. Cor. 12. 9. which cannot be without Gods grace This therefore God gaue in the time of temptation to his Apostle Primus hostis caro est aduersus spiritum concupiscens Hostem hunc crudelissimum nec fugere possumus nec fugare circumâ—erre illam necesse est quoniam alligatus est nobis Nam quod est mâ—serabilius hostem nostrum ipsi cogimur sustentare perimere eum non licet Bern. de Euang. 7. Pan. Ser. 3. teaching vs thereby in the like case to pray for the like grace 10. Power ouer the flesh The flesh is a secret inward tempter whereby Satan gets great aduantage It continually lústeth and fighteth against the Spirit If it preuaile we are gone Now in that this flesh is euer in vs so long as we retaine flesh vpon vs who hath not cause to pray and cry as the Apostle did O wretched man that I am who shall deliuer mee from the body of this death Rom. 7. 24. We can neither fly from nor put to flight this cruell enemy Wee cannot but carry it about with vs because it is bound to vs. And which is more miserable wee are forced to nourish this enemy destroy it we cannot 11. Contempt of the world The world is another tempter which hath sundry baits of pleasures profits and promotions to allure vs vnto it and thorow fiue gates the fiue sences it woundeth vs. Praesens seculum per quinque portus quinque viz. corporis sensus â—aculis suis vulnerat â—e Et â—ors intrat per senestras meas Ibid. If they be opened and our hearts attentiue to the allurements thereof wee are in great danger to bee ouer-taken therewith death may enter by those windowes So as there is great need we should pray as the Psalmist did Incline not my heart to couetousnesse Turne away mine eyes from beholding vanity Psal 119 36 37. 12. Patience vnder all crosses Crosses are a kinde of tryall and temptation By impatiency wee are brought to faint and sinke vnder them which is to be ouercome This is it which Sathan watcheth for For so soone as hee obserueth any to faint and fall hee presently seazeth vpon them Not without cause therefore did the Apostle Pray for the Colossians that they might bee strengthened with all might vnto all patience Col. 1. 11. Vnder this head are comprised Hope Comfort Ioy and Glory in afflictions all to bee prayed for Act. 4. 29. and withall an inuincible courage against persecution for the Name of Christ 13. Moderation of all afflictions Though we haue some patience yet if afflictions increase they may so try our patience as to bring it to naught For they which haue the greatest measure haue but their measure and afflictions by continuance and increase may exceed that measure Ier. 10 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Prophet well knew when he thus prayed O Lord correct me but with iudgement By iudgement is not there meant vengeance and indignation for it is opposed to wrath In modo Castiga me Iehoua veruntamen modicè Tremel Iun. But wisedome discretion and moderation Hereby we are kept both from fainting when we are chastened and also from murmuring against the rod. 14. Preseruation from a reprobate sence For if we be once giuen vp thereto then hath Satan fast hold of vs. God hath vtterly forsaken such Euery temptation is to them as a snare to hold them fast and as an hooke to pull them downe to destruction Most fitly may that which the Apostle saith of them that will be rich be applyed to such as are of a reprobate sence 1. Tim. 6. 9. They fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in perdition and destruction For men of a reprobate sence are such as being depriued of all iudgement and conscience runne headlong into such euils as are against the instinct of nature Because blindnesse of mind hardnesse of heart deadnesse of conscience peruersnesse of affection pride presumption selfe-conceitednesse idlenesse carelesnesse securitie and such like vices are fore-runners vnto a reprobate sence wee ought also earnestly to pray against them all §. 196. Of the particulars for which we are to pry by vertue of the second part of the last Petition Q. VVHat are the particulars to be prayed for vnder the second part of the Sixt Petition A. 1. Recouerie from sinne being fallen into it Psal 51. 10. This is one maine point desired in Dauids penitentiary Psalme especially in this phrase Renew a right spirit within mee Repentance is that grace whereby such as are fallen recouer themselues as is euident by this aduice which Christ giueth Remember from whence thou art fallen Reu. 2. 5. and repent Repentance therefore is heere to be prayed for Satan is as much disappointed by repenting of sinne as by not yeelding to sinne 2. Dispossession of Satan Satan is that Euill one that hath his finger in euery euill thing So long as hee abideth any where freedome from euill cannot he expected If hee therefore haue really entered into any Mat. 15. 22. as he did into the woman of Canaans daughter we must pray as she did to haue him dispossest For by prayer and fasting he may be cast out Mar. 9. 29. If otherwise hee seaze on vs by putting into vs euill thoughts or stirring vp corrupt humours or setting before vs euill obiects or affrighting vs or vexing vs any way in soule or body we are taught to pray for deliuerance from him 3. Alienation of heart from the world They who haue beene bewitched by the world so as they haue loued the same and haue beene entangled therein which is a great euill ought to pray to bee pulled out of it and
11. c. Moses g Ios 7. 7 8 9 Iosua h 2. Chro. 14. 11. Asa i 20 6 c. Iehosaphat k 2 Kin. 19. 15. c. Hezekiah and others Grounds and reasons of Prayer being rightly ordered demonstrate a necessitie of making the Prayer and great equity for obtaining the things prayed for and in that respect they put life vigour and feruencie into the spirit of him that prayeth whereby the prayer commeth to be much more acceptable and auaileable I earne we hereby to ponder our prayers before wee poure them forth and duely to consider what we aske why wee aske that which we aske what grounds we haue of obtaining our desire that so wee may with the greater feruencie of desire and stedâ—astnesse of faith yea and importunitie and constancie hold out and that though God seeme at first not to heare or regard our prayer They who know that their prayers are grounded on good iust and weighty reasons will m Luke 18. 7. cry day and night vnto him and n Isa 62. 1. not hold their peace nor rest They will o Exo. 32. 10. not let the Lord alone but p Gen. 32. 26. hold him till he blesse them §. 204. Of taking grounds for faith in prayer from God himselfe Q. VVHence is the reason vsed in the Lords Prayer taken A. From God himselfe For the summe of it is a declaration of such things as appertaine to God and shew him to bee both able and willing to grant such suites as are rightly made vnto him Q. What doctrine doth the kinde of reason import A. In Prayer the maine ground of our pleading must be fetcht from God Well consider the fore-named prayers of a Exo. 32 11 c Moses b Ios 7. 7 c. Iosua c 2. Chro. 14. 11. Asa d 20. 6 c. Iehosaphat e 2. Kin. 19. 15 c. Hezekiah and others like to them and in them all you shall finde Gods Couenant truth mercie power and other like motiues pleaded In particular take for this purpose speciall notice of Daniels powerfull prayer thus expressed Dan. 9. 18 17. O my God encline thine eare and heare open thine eyes and behold our desolations and the Citie which is called by thy name For wee doe not present our supplications before thee for our righteousnesse but for thy great mercies O Lord heare O Lord forgiue O Lord hearken and doe Deferre not for thine owne sake O my God for thy Citie and thy people are called by thy name Here protestation is made against any worth in themselues and the name and mercies of God onely are pleaded And that for good reason For 1. In our selues there can bee nothing to plead before God whereby hee should bee moued to grant our desire For who seeth not iust cause to say fo himselfe as Iaakob once did I am lesse then all thy mercies that is I am not worthy of the least of all thy mercies Gen. 32. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 143. 2. yea and to cry as the Psalmist did Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified 2. Out of God there can bee nothing to moue him For n 1. Cor. 4. 7. who hath any thing that he hath not receiued of God o Rom. 11. 36. Of him and through him are all things Whatsoeuer therefore is in Prayer pleaded before God must bee fetcht from God himselfe Obiect p Exod. 32. 13. Moses in his Prayer pleaded Abraham Isaak and Israel desiring God to remember them q Psal 132. 1 2. The Psalmist pleadeth Dauid his afflictions his oath and vow r 1. Kin. 20. 3. Hezekiah pleadeth his vprightnesse and integritie Å¿ Isa 64 9 10. Psal 79. 7. The desolations of Gods people and t Psal 13. 4. the insultations of their enemies are also oft pleaded and other like reasons taken from men 38 16. Answ 44. 13 14. The maine force of all these reasons resteth in God 80. 6. For 1 where Abram Isaak Israel and Dauid are named Gods Couenant made to them is intended so as no worth in their persons but Gods truth in keeping his Couenant made with them is pleaded 2. where mention is made of his seruants Oath and Vow the honour and glory which by their oath and vow was couenanted to God is meant so as not the worth of the oath and vow as mans worke but the matter thereof which tended to Gods glory is pleaded The praise of God is in this forme of the Lords Prayer chiefly intended and u Psal 22. 21 22. oft by the Saints expressed and pleaded in their prayers 79. 13. to enforce the same 119. 175. 3. Where the integritie and vprightnesse of any of Gods Saints is produced in prayer it is to be considered as an effectuall worke of Gods Spirit and an vndoubted euidence of Gods fauour so as no desert of man but the stampe of Gods owne worke and pledge or seale of his owne fauour grace is pleaded Besides respect hereby may be had to the truth of Gods Couenant as in Hezekiahs case For God had made a Couenant with Dauid Psal 132. 11 12. and confirmed it by oath that his children euen the fruit of his body if they kept Gods Couenant should sit vpon his Throne for euermore Now Hezekiah being lineally descended from Dauid and hauing endeauoured in all sinceritie to keepe Gods Couenant was so sicke as he receiued the sentence of death before he had a child to succeed him on the Throne of Dauid 1. Kin. 20. 1 c. Wherefore for sparing of his life at least till hee might haue issue and Gods Couenant thereby bee verified hee pleaded his integritie which was the condition required of God hee pleaded it I say not as a matter of merit but as an euidence that the God of truth would make good his owne word Gods truth and faithfulnesse therefore is the ground of Hezekiahs plea. 4. Where the miseries afflictions and desolations of Gods people are vrged in prayer there Gods pittie is especially aimed at For misery is the obiect of mercie and pittie That obiect is laid forth to giue assurance that the God of pittie will afford succour where so fit an obiect for succour is presented before him Yea in this kinde of plea Gods truth and power is also aimed at For the greater the distresse is the more euidently is Gods power manifested in giuing deliuerance And God hauing promised to deliuer his Saints out of all their troubles by mentioning any troubles of his Saints vnto him his owne promise and his truth in keeping promise is pleaded 5. Where the insultations of enemies are pressed as a reason the ground of that reason must needs bee the honour of God because such insultations make to the dishonour of his great name Thus by answering these