May the things which we desire be referred to these petitions then may we boldly ask them Can they not be referred then do we not pray according to Gods will and therefore can have no assurance that we shall be heard Secondly whereas Christ teacheth his disciples to pray herein he giveth an example to be imitated of Ministers sc. that as they teach other things so also to pray John Baptist Luke 11. 1. taught his disciples to pray whereupon Christs disciples desire him in like manner to teach them Wherein also they are to be an example to be imitated of all learners As the Father in the family or the Pastour in the Church ought to teach so the child in the house the hearer in the Church ought to be desirous to learn how to pray Thirdly it sneweth that of our selves we know not how to pray For if we should be left to our own affections and desires we should ask many times those things which would tend to Gods dishonour and our own hurt As appeareth by Socrates who wanting this direction of our Saviour Christ knew not what to ask but groping in darknesse desired in generall terms that those things which are good he would give them whether they asked them or no and would deliver them from evil things although they should ask them Plato in Alcib 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Jupiter King give unto us good things whether we ask or ask them not but put away from us evil things though we pray for them And therefore our Saviour Christ thought it necessary to teach us how to pray Again hence ariseth great comfort to Gods children For whereas the word of God assureth us whatsoever we shall ask according to his will it shall be given us 1. John 5. 14. we may assure our selves that we so pray when we follow Christs direction Neither need we doubt but the Lord acknowledging the voice of his own Sonne as Cyprian saith our prayers shall be acceptable unto him Lastly seeing our Saviour Christ hath commanded us to pray and taught us how we are unexcusable if we neglect this duty One thing further is to be considered in the words as they are set down by Luke When ye pray say Whether speech in prayer be alwayes necessary There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either inward or outward speech and prayer is either vocall or mentall And the Lord heareth the cry of the heart and our secret grones are not hid from him Psal. 38. 10. Howbeit the voyce is to be used so oft as it may conveniently both for the attention of the mind and intension of the affections c. NOw let us come to the Lords Prayer it self In which is lively though summarily set down unto us the practice of that doctrine which heretofore we have learned concerning prayer For as we have been taught that Prayer and Thanksgiving are to be joyned together so here with the Petitions is joyned a Thanksgiving wherein we are taught to ascribe unto the Lord eternall kingdome power and glory which words almost David useth in his solemn thanksgiving 1. Chron. 29. 11. Again whereas we have been taught that unto prayer are required duties before we pray and also in prayer it self both here are prescribed Before we are to use preparation wherein we are to meditate of such things as are fit to stirre up those graces in us which in prayer are to be expressed In prayer two things are to be expressed an hungring and thirsting desire of grace and the speciall assent of faith For the stirring up of both which it is fit to meditate upon the fatherly love and almighty power of God which our Saviour hath taught us to prefix before the prayer it self In prayer two things especially are to be expressed 1. An hungring and thirsting desire of the grace and blessing of God 2. A speciall assent of faith that our request shall be granted Therefore the prayer it self is divided into Petitions and Conclusion the desire being especially expressed in the Petitions the Conclusion conteining 1. a confirmation 2. a testification of our faith in the word Amen Of the Lords prayer therefore there be two parts the Preface and the Prayer it self consisting of Petitions and the Conclusion conteining a Confirmation of our faith joyned with the praysing of God and also a Testification both of our faith and the truth of our desire in the word Amen In expounding the Lords Prayer we will observe this order First we will expound the words and shew the true meaning of thē then we will inferre the uses of Doctrine Confutation Instruction in the duties of prayer and of our lives and lastly of Reproof whereby shall be detected the hypocrisie of worldly men who using these words do not pray in truth Whereas our Saviour doth not abruptly propound the Petitions but prefixeth a solemn Preface we are taught before we call upon God to use some preparation The preface conteineth a description of God to whō we pray taken 1. from his relation to us that he is Our Father 2. from the place wherein his majesty doth especially appear that he is in heaven the former signifying especially his love the other his power Of which two if in our preparation we do duly meditate our desire will be kindled and our faith confirmed considering that he to whom we pray is both able and willing to grant our requests Our Father SOme do expound these words as though they were a rhetoricall proeme which we use to win Gods favour But we use words in our prayer not that God but that we may be moved and affected First we call him Father whereof we are first to seek the meaning and then the use By the name of Father God alone is understood For as our Saviour saith Matth. 23. 9. we must call no man father because we have but one Father who is in heaven Joh. 8. 41. We have one Father which is God A good profession if it had bene uttered with a good conscience Now God is said to be a Father two wayes by Creation and Adoption By creation as Isai. 64. 8. So Adam is said to be the sonne of God Luke 3. 38. and the Angels Job 1. By adoption in Christ Fphes 1. 5. So every believer is born of God 1. John 5. 1. For to so many as believe in Christ God hath given this priviledge to be the sonnes of God John 1. 12. And in this sense is every faithfull man to call God Father But here it may be demanded Whether the whole Trinitie is called upon in the name of Father or the first Person alone The word Father is attributed unto God two wayes either essentially or personally Essentially when he is so called in respect of the creatures 1. Cor. 8. 6. Personally when it hath relation to the other Persons the Sonne and the holy Ghost In this place it hath
relation to the creatures So Deut. 32. 6. Isai. 63. 16. But howsoever the whole Trinity is our Father so to be worshipped of us yet this speech is more peculiarly directed to the first Person the fountain of the Godhead who is the Father of Christ Ephes. 3. 14. and in him our Father John 20. 17. yet so as in worshipping him we joyntly worship the other two who as they are all one in essence coequall and coeternall concurring also in all actions towards us so they are altogether to be worshipped O God thou Father of Christ and in him our Father who givest the Spirit of thy Sonne whereby we cry Abba Father to thee we present our prayers in the name of thy Son craving the help of the holy Ghost The second Person is called our Father Isai. 9. 6. so may the holy Ghost who doth regenerate us Deut. 32. 6. and to either of them may our prayers be directed Acts 7. 59. So that our prayer may be directed to any or to all the Persons 2. Cor. 13. 13. or to two of them 1. Thess. 3. 11. We are taught to whom to direct our prayers namely to God alone For seeing our Saviour hath commanded us when we pray to say Our Father it is evident that we break the commandment if we direct our prayers to any to whom we may not say Our Father c. Which title without blasphemy we cannot attribute to any but onely to the Lord who is our heavenly Father Jer. 31. 9. Sum Israeli Pater I am a Father to Israel Secondly whereas by nature we are the children of wrath and yet commanded to call upon God as our Father we are taught in whose name we are to come unto God Not in our own names or worthinesse Dan. 9. 18. for then we shall find him a Judge rather then a Father but onely in the name and mediation of Christ Eph. 3. 12. in whom he is our Father and in whose name he hath promised to grant whatsoever we ask according to his will It is well said of Calvine Cùm Deum Patrem vocamus Christi nomen praetendimus When we call God Father we pretend the name of Christ. 3. We are taught that the help of the holy Ghost is necessary in prayer For how should we which were children of wrath dare to call God our Father or be assured that we be his children By the holy Ghost who is the spirit of adoption beareth witnesse to our spirits that we are the sonnes of God we cry in our hearts Abba Father Rom. 2. 15 16. For if none can say that Jesus is the Lord but by the holy Ghost then much lesse can a man call upon God as his Father in Christ except he be endued by the holy Ghost We must therefore as the Apostle teacheth us Ephes. 2. 18. call upon God the Father in the name of the Sonne by the assistance of the holy Ghost so shall we though unworthy and unable to call upon God in Christ be accepted and by the holy Ghost be enabled to pray according to God Here therefore first are they refuted who think they may lawfully direct their prayers either to Angels or Saints to whom the name Father is opposed Isai. 63. 16. or to their images saying to a stock or stone Our father Jer. 2. 27. If God be our heavenly Father who is more willing to give good things then any earthly parents and also all-sufficient why should we seek to any other unlesse we can either accuse him of unkindnesse or object want of power unto him Secondly if God be our Father in Christ then ought we with boldnesse to come unto the throne of grace through him Ephes. 3. 12. Neither do we need any other mediation then of the Sonne who is the onely Mediatour as of redemption so also of intercession 1. Tim. 2. 5. contrary to the doctrine of the Papists who teach men to use the mediation of Saints Whereas our Saviour John 16. 26. having commanded us to pray in his name addeth I say not that I will intreat the Father for you for the Father himself loveth you Duties in Prayer IF God be our Father we must come 1. In reverence as unto our heavenly Father 2. In dutifull thankfull and sonne-like affection acknowledging his mercy of Adoption who when we were by nature children of wrath adopted us to be his sonnes and if sonnes then heirs Behold what love the Father hath shewed on us that we should be called the sonnes of God 3. In faith and assurance not onely that we and our prayers are accepted in Christ but that our prayers shall be granted unto us of our Father as may be most for his glory and our good And that we may come in faith let us consider First that without faith we are no sonnes of his but children of wrath Ephes. 2. 3 12. and if we believe we are the sonnes of God John 1. 12. and of the houshold of faith Secondly that if God be our Father in Christ he will grant us what good thing soever we ask For 1. he is affected as a good Father towards his children yea his love towards us is so much greater then the love of earthly parents as his goodnesse and mercy is greater Isai. 63. 16. Psal. 27. 10. Isai. 49. 15. Matth. 7. 11. Luke 11. 13. 2. In that he is our Father he hath given us the greatest gift that can be imagined and therefore will not deny the lesfe Pater quid negabit filiis qui jam dedit quòd pater est What will the father deny to his sons who hath vouchsafed already to be our Father For if he have so loved us that he gave his Son for us that in him we might be adopted his children how shall he not with him give us all good things Rom. 8. 32. 3. In that he hath vouchsafed us this great love to be our Father and that we should be his children he hath also made us his heirs provided us an inheritance in heaven For as he gave his Sonne in pretium for a price so he reserveth himself in praemium for a reward If therefore it be our Fathers pleasure to give us a kingdome we need not fear but that he will grant us matters of lesse moment Luke 12. 32. 4. In sonne-like submission we are to call upon God our Father c. Matth. 26. 39 42. And in this faith we are to rest in the will of our Father submitting our selves thereto knowing that he will dispose of us for the best Duties in our lives IF we call God our Father we must behave our selves as dutifull and obedient children 1. Pet. 1. 14. we must walk worthy our calling Ephes. 4. 1. For seeing we have these promises namely that God will be a Father unto us and that we shall be his sonnes and daughters we ought to cleanse our selves from all filthinesse of
the Scriptures to be men of name Gen. 6. 4. In this sense the word name is used Gen. 11. 4. That we may get us a name Gen. 12. 2. I will make thy name great Jer. 13. 11. name praise and glory Deut. 26. 19. The name of God therefore signifieth that whereby he is renowned and acknowledged to be glorious that is his glory So Exod. 9. 16. Psal. 8. 1. Again the name of God signifieth that whereby he is known to wit not onely his Titles which more properly are called his name and by which he is known but also the Means whereby he is known The titles are the names of the Godhead of the attributes and of the Persons Of the Godhead as Jehovah Lord God c. Exod. 3. 15. This is my name Exod. 6. 3. Psal. 83. 18. Attributes as Wisdome Mercy Justice Majesty c. Persons as Father Christ Jesus Saviour holy Ghost c. The means whereby God is known are either peculiar to the Church or common unto all Of the first sort are his word and religion therein prescribed The word of God is called his name as Acts 9. 15. to carry my name c. and 21. 13. 1. Tim. 6. 1. with Tit. 2. 5. Rom. 2. 24. Psal. 22. 22. Heb. 2. 12. So is the doctrine of religion and worship of God Mich. 4. 5. We will walk in the name of our God 1. Kings 5. 3 5. to build a house unto the name of God The common means are the works of God The works of Creation Psal. 19. 1. Rom. 1. 19 20. In respect where of he is called the Creatour of heaven and earth As also of Administration as his blessings and judgements In respect where of he is called the Governour and Judge of the world Exod. 34. 7. All these doth the name of God signifie To sanctifie signifieth either to make holy or to acknowledge declare holy In the first sense things are said to be sanctified and in themselves being not holy to be made holy which are set apart to holy uses as the Sabbath the Temple Priests Christians consecrated and set apart to the worship and service of God In which sense the name of God which is most holy Psal. 111. 9. cannot be said to be sanctified 2. To sanctifie is to acknowledge declare holy as wisdome in the like phrase of speech is said to be justified Luke 7. 35. and God to be magnified and glorified And thus the name of God is sanctified either by us or by God himself Num. 20. 12 13. By us I mean our selves and others for whom also we pray when as the name of God is most holy and reverend so we in our hearts acknowledge and that effectually in our tongues professe in our deeds use it as most holy reverend By God himself his name is sanctified when either he manifesteth the glory of his mercy and justice or else freeth it from the pollutions of men especially when men neglect it and removeth the impediments Num. 20. 12 13. First we pray that Gods name may be sanctified of us that is That God would vouchsafe unto us his grace that we may give unto the Lord the honour due unto his name Psal. 29. 2. that as his name is most excellent holy glorious and reverend so his prayse may be unto the ends of the earth Psal. 48. 11. We sanctifie the name of God which is most holy and reverend and glorious Deut. 28. 5â—… whenas in our hearts words and deeds we do use it holily and reverently But to speak more especially according to the significations of the name of God The names of God first signifie himself and his attributes which are himself which we desire in this prayer that we may sanctifie in our hearts tongues and lives In our hearts we sanctifie God as Peter exhorteth 1. Epist. 3. 15. when as 1. we do acknowledge and that effectually That there is a God That this God is such an one as he hath revealed himself in his word most wise most just most mercifull infinite in power essence and continuance c. 2. When in our minds we think and conceive nothing of God but that which beseemeth his glorious majestie that is when we alwayes think and conceive of God most holily and reverently In our mouthes 1. When we confesse and acknowledge and professe God and his attributes c. Rom. 10. 10. 2. When we speak of God and his attributes holily and everently In our lives when the knowledge of God and his attributes is effectuall to bring forth in us a conversation answerable thereunto Knowest thou there is a God worship him That he is a Spirit worship him in spirit and truth That he is just fear him That he is mercifull love him That he is omnipresent behave thy self as in his presence That he is omnisufficient repose thy trust in him That he is omniscient and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sâ—…archer of the heart approve thine heart to him c. Thus then we desire that the name of God in the first sense may be sanctified by us The uses 1. Concerning prayer THat we may pray fervently we must have a feeling of our want as our ignorance of God here we pray for knowledge of God without which we cannot acknowledge him the vanity of our minds thinking amisse of God Job 1. 5. our irreverent speech of God our not sanctifying of God in our lives a fault incident to the best Num. 20. 12. For who can say that he hath loved and feared God c. as he ought and behaved himself alwayes as in Gods presence 2. Concerning our lives The use concerning our lives That as in our prayers we desire so in our lives we endeavour thus to sanctifie God For if we our selves will not endeavour thus to do it sheweth that we have no true desire hereof but pray in hypocrisie with feigned lips Their hypocrisie therefore here is detected who desiring with their mouth that they may sanctifie God will think that there is no God Psal. 14. 1. will think basely of him Psal. 50. 21. or deny his providence mercy and justice Psal. 10. 11. who use to speak unreverently of God and his attributes to murmure against his justice c. Psal. 78. 19. who live as if there were no God Tit. 1. 16 that say he is a Spirit but desire not to worship him in spirit that he is just and yet desire not to fear him c. II. How Gods name signifying his glory is hallowed by us SEcondly the name of God signifieth his glory Which we do sanctifie whenas we glorifie God in our hearts mouthes and lives And this is the most principall signification of this petition We glorifie him in our hearts 1. When in the affections of our hearts we desire the procuring and advancement of Gods glory above all things as being more dear unto us then our own good 2. When as in the purpose of our hearts we
to be performed after prayer 144 25. Of the Subject matter of our prayers and what is required thereunto namely that it be good and according to Gods will 146 That being unable to pray we are assisted by the Spirit 147 Chap. 26 Of the circumstances of prayer 150 Of Publick prayer 151 Of Private prayer in the family and alone 154 27. Of the time of prayer 156 The Euchetae confuted 157 28. Concerning the Place of prayer 161 The vanity of Pilgrimages 163 29. Of Prayer or Petition and what is required unto it 164 Prayer and thanksgiving must be joyned 165 What things are required in prayer 167 We must pray in sight and sense of our wants 169 We must pray with fervency of deâ—…ire 172 30. Of Faith which is chiefly required in prayer 173 We must pray in faith and submission to Gods will 176 31. Of duties to be performed after prayer 178 32. Distinctions of prayer in regard of the object 181 For whom we must pray 184 Of prayer against others 188 Of Imprecations 189 33. Of the reall object of prayer or the things to be prayed for 191 We must pray for temporall blessings 193 34. Of Deprecation 195 Of Confession of our sinnes 196 How this Confession is to be made 197 35. Of Thanksgiving 201 What is required in Thanksgiving 202 36. Speciall duties required in Thanksgiving 206 37. Of the outward expressing inward thankfulnesse by praysing God 212 38. Duties to be performed before after thanksgiving 216 ¶ The chief things handled in the second part of this Treatise viz. The exposition of the Lords Prayer THe generals of Invocation applyed to the Lords Prayer 226 The Preface 231 How God is called Father ibid. Of the name Father and what duties it teacheth us 234 What is meant by the word Our 237 The meaning of these words Which art in heaven 244 The division of the Petitions 251 The meaning of the first Petition 252 How Gods name is sanctified by us 255 How Gods name signifying his Glory is sanctified by us 257 How it is sanctified signifying his Titles 259 How it is sanctified signifying his Word 263 How it is sanctified signifying the Doctrine of religion 264 How it is sanctified signifying his Works 265 How God himself sanctifieth his name 269 The second Petition handled 271 What Gods kingdome is 272 What it is for Gods kingdome to come 275 Christs kingdome cometh by means 279 The impediments of Gods kingdome to be prayed against 282 Uses concerning the coming of Gods kingdome 289 Of the coming of the kingdome of glory 293 We must expect and pray for the second coming of Christ 294 How we must expect the second coming of Christ 298 The third Petition explained 301 Of the will of God and things which he willeth 303 How Gods will is done on earth 307 How Gods will is done on earth as in heaven 310 The matter and manner of our obedience 314 315 Wherein our obedience resembleth that of the Angels 319 The exposition of the fourth Petition 324 Why we ask temporall blessings before spirituall 325 What is meant by Bread 327 What is meant by daily bread 330 How God is said to give us daily bread 333 c. Duties to be performed by them that ask daily bread 339 340 c. The fifth Petition expounded 350 We must be justified before we can be sanctified 352 That our sinnes are debts 355 What is meant by forgiving our trespasses 359 By this petition we are put in mind of our misery and Gods mercy 361 No man can satisfie Gods justice for his sinnes 362 Severall duties arising out of the fifth petition 368 369 Our forgiving no cause of Gods forgiving us 376 How we can be said to forgive 379 Reasons moving us to forgive 385 c. The sixth petition expounded 390 Those whom God pardoneth the devil tempteth 391 The necessity of this prayer Not to be lead into temptation 392 Of probations and trialls 1. by prosperity 2. by afflictions 394 395 Of divers sorts of temptations 396 1. Of the flesh ibid. 2. Of the world 397 3. Of the devil 400 Of the divers sorts of the devils temptations 401 c. How God may be said to tempt 406 Satan can neither tempt or overcome without Gods permission 409 That temptations are good for Gods children 410 How we must pray against the temptations of the flesh the world and the devil 413 414 415 c. The Conclusion of the Lords Prayer both authenticall and necessary 419 Our faith confirmed by this Conclusion 420 What is meant by thine is the kingdome 422 423 What is meant by the power and the glory 424 425 Everlasting kingdome power and glory belongeth to God 427 What the word Amen signifieth 429 CHAP. I. Of the definition of prayer and of the persons who are to pray AMong all the duties of Christianitie as there is not any more honourable in it self more glorious to God more profitable and necessary for us then the exercise of prayer and invocation so is there none wherein we do more need direction and instruction and consequently nothing wherein my labour in speaking and yours in hearing may better be imployed For as Chrysostome saith Pulcherrima est scientia veréque Christiano homine digna quae docet rectè precari That is the most excellent knowledge and truly worthy a Christian man which teacheth rightly to pray In treating whereof I purpose by the help of God to observe this order First I will set down the doctrine of invocation and then explain that absolute form or pattern of prayer prescribed by our Saviour Christ wherein the practice of the doctrine is conteined The doctrine must first be generall and common to both the sorts of invocation viz. prayer and thanksgiving and then speciall and peculiar to either The generall doctrine consisteth of such points as are either more substantiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accidentall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substantiall points are all of them comprised in this definition Invocation or prayer is a religious speech of the faithfull directed unto God in the name of Christ framed according to the will of God by the help of the holy Ghost concerning good things apperteining to his glory and our good The phrase of invocating or calling upon the name of God sometimes signifieth the profession of the true religion whereby we take the name of God upon us and are called after his name as Gen. 48. 16. and 4. 16. Isa. 63. 10. Acts 9. 14. 1. Cor. 1. 2. And first as touching the name This part of Gods worship is usually in the Scriptures expressed by the phrase of calling upon the name of God and therefore is fitly called invocation that is calling upon God whether it be by way of praying or praysing In which generall sense the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tephillat is sometimes used 1. Sam. 2. 1. Psal. 86. 1. Isa. 56. 7. Domus orationis
Pro. 21. 13. Whereas contrariwise those that be mercifull shall find mercy with God Matth. 5. 7. Then shalt thou call and the Lord shall answer thou shalt cry and he will say Here I am Isa. 58. 9. If we love not in word and tongue alone but in deed and truth hereby we may have confidence before God 1. John 3. 18 19. Secondly to Want of love in forgiving offenses and contrariwise Mark 11. 25. When ye stand praying forgive if ye have ought against any that your Father also which is in heavâ—…n may forgive you your trespasses But if â—…e do not forgive 〈◊〉 will your Father which is in heaven forgive your trespasses Thirdly to the Not-hearing or hearkening to the word of God For as we heare so we shall be heâ—…rd Prov. 28. 9. He that turneth 〈◊〉 his care from 〈◊〉 the law his prayer shall be abominable For as we speak unto the Lord in prayer so the Lord speaketh unto us in the preaching of the word and therefore good reason it is that if we will not heare the Lord when he speaketh unto us he should not heare us when we speak unto him as the Prophet Zacharie saith chap. 7. 13. It is come to passe that as he cried and they would not heare so they cryed and I would not heare saith the Lord. On the other side If the word of Christ abide in us we may ask what we will and it shall be granted us John 15. 7. If men harden their hearts against the word of God the wisdome of God hath threatned not to heare them Prov. 1. 24. He covereth himself with a cloud that our prayer should not passe through Lam. 3. 44. But if men humble themselves before God and tremble at his word being of humble and contrite hearts the Lord hath promised to heare Psal. 66. 2. and 34. 18. and 51. 17. The prayer of the humble pierceth the clouds Ecclus 35. 17. If men choose not the fear of the Lord the Lord will not heare them Prov. 1. 28 29. on the other side He will fulfill the desire of them that fear him he will also heare their cry anâ—… will save them Psal. 145. 19. Neither doth the Lord refuse to heare those alone who are open and notorious sinners but those also which making outward profession of pietie do play the hypocrites Job 27. 9. Will God heare the cry of the hypâ—…crite when trouble cometh upon him To which purpose there is a notable saying of David Psal. 66. 18. If I regard wickednesse in my heart saith he the Lord will not heâ—…re mâ—… Whereas contrariwise if men would walk uprightly before God he would deniâ—… uâ—…to them nothing that is good Psal. 84. 11. Wherefore it behoveth every one that nameth the name of Christ to depart from iniquitie 2. Tim. 2. 19. and to purge his hands from sinne Jam 4. 8. and to wash them in innocencie Psal. 26. that so he may without doubting lift up holy hands unto the Lord 1. Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2. 22. Heb. 10. 22. with true hearts sprinkled from an evil conscience Mala conscientia januam nobis claudit An evil conscience shutteth the gate against us Calv. Institut 3. 20. 7. § But against this doctrine it may be objected That the Lord many times heareth the wicked when they call upon him and therefore that the promises made to prayer are not peculiar to the godly but common to them with the wicked For answer hereunto we are to remember That prayers are made unto God either for spirituall blessings belonging to a better life or for temporall blessings apperteining to this corporall life The former are peculiar to the children of God as belonging to their inheritance and are never bestowed on the wicked who never have so much grace as truly to desire them and therefore if they do at any time ask them they do pray in hypocrisie asking with their lips that which they do not desire with their hearts nor labour for in their lives As for temporall benefits I cannot deny but that the Lord many times in respect of them doth grant unto the wicked their hearts desire But yet even in these also there is great difference betwixt the Lord his hearing of the godly and the wicked For in temporall matters the Lord heareth men either as a gracious and loving Father or as a mercifull Creatour or as a severe Judge 1. In speciall favour as a gracious Father in Christ he heareth his faithfull children ever subordinating their good to his own glory not alwayes satisfying their carnall or worldly desires but alwayes granting their requests as shall be most for his glory and their spirituall and everlasting good under which conditions our prayers for temporall blessings ought alwayes to be framed and being so conceived they are ever granted 2. As a mercifull Creatour the Lord heareth men crying unto him in their extremity And thus he heareth all sorts of men but especially the godly for he is the saviour that is the preserver of all men but chiefly of the faithfull 1. Tim. 4. 10. The godly have a promise of deliverance when they call upon God Psal. 50. 14 15. and 145. 19. and 91. 15. and 34. 17 19. So have not the wicked Psal. 51. 16. and 18. 41. Yea in many places as ye have heard he threatneth that when they cry unto him in their trouble he will not heare them The affliction and deliverance of the godly do both turn to their singular good Rom. 8. 28. and being delivered they glorifie God consulting with themselves what to render unto the Lord for his benefits and tâ—…king the cup of salvation that is of thanksgiving for their salvation and deliverance Psal. 116. 12 13. The wicked not being bettered by their affliction are many times delivered according to their desire the Lord giving them over as incorrigible Isa. 1. 5. Jer. 2. 30. and when they are delivered they seek not to glorifie God nor repent of their sinnes but return to their vomit making shew of repentance no longer then the hand of God is upon them And so both their affliction and deliverance through their own default turneth to their ruine Notwithstanding deliverance out of affliction when men cry unto God is a common benefit the Lord hearing and delivering men of all sorts as a mercifull Creatour and Preserver as is testified Psal. 107. where it is often repeated that divers sorts of men when thâ—…y cry unto the Lord in their trouble he doth deliver them out of their distresse But because many are unthankfull the holy Ghost doth as oft repeat this exclamation O that men would therefore praise the Lord for his goodnesse and declare the wonders which he doth for the sonnes of men For though the Lord doth hate the wicked in respect of their sinnes and therefore many times doth refuse to heare and to deliver them yet he loveth them as his creatures and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both is Service But that service which is due to men according to which the Apostle commandeth servants to be subject to their masters in the Greek it is used to be called by another name to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that service which belongeth to the worship of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would cloke religious service performed to creatures they are intolerable For between religious service and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no difference and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alike in the Scriptures ascribed to God both of them used as the translation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 23. 33. SI SERVIERIS DIIS EORUM Hîc Graecus saith S. Augustine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde intelligitur quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debetur Deo tanquam Domino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò non nisi Deo tanquam Deo IF THOU SERVEST THEIR GODS Here the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due to God as unto our Lord but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to none but God as God Lodovicus Vives in August De civit Dei lib. 10. cap. 1. saith Valla docet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem esse utrumque significare Servitutem Suidas ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servitus mercenaria Lev. 23. 7. opus servile dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 21. Desemine tuo non dabis servire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta Septuaginta Valla saith â—…e teacheth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the same and that both do signifie Service And Suidas saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is service for a reward or mercenarie service Lev. 23. 7. a servile work is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chap. 18. 21. Thou shalâ—… not give any of thy seed to serve the prince or the idole Molech which service the Septuagint expresseth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 8. 3. But if a difference between these words is to be urged it will be found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the greater and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesse the former being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a bond slave the latter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which siâ—…nifieth an hired 〈◊〉 For Suidas telleth us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is service for a reward And so by this distinction they shall gain thus much That they give the greater to the creatures and reserve the lesse for God Neither can this distinction be applyed to either of these places alledged 1. Sam. 7. 3. Matth. 4. 10. in both which the vulgar Latine hath servire in the former eique soli servite and serve ye him alone where the Greek also hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter eique soli servies and thou shalt serve him alone Secondly he that is to be called upon is to be believed in Rom. 10. 14. How shall they call upon him in whom they have not believed God alone and none but God is to be believed in Psal. 73. 25. whom have I in heaven but thee According to the Creed the object of our faith is God and the Church but with this difference that we believe in God but as touching the Church we do not say that we believe in it for the Church is not God but domus Dei as Augustine hath observed but onely that we believe the holy catholick Church Now if we are not to believe in the Church much lesse in the members thereof whether they be of the Church militant or triumphant Thirdly no part of Gods glory is to be communicated to any thing else Isa. 42. 8. My glorie will I not give to another To be a hearer and granter of our requests is a great part of Gods glory Psal. 65. 3. O thou that hearest the prayer to thee shall all flesh come and in the conclusion of the Lords prayer thine is the glory namely of hearing and granting our prayers And therefore this glory is not to be communicated to any other and consequently no other is to be called upon Fourthly the commandment of Christ is broken if in prayer we call upon any to whom we may not say Our Father which art in heaven hallowed be thy name thy kingdome come c. For thine is the kingdome c. When ye pray say Our Father Luke 11. 2. But without horrible blasphemie we cannot use this form of words to any but onely to God therefore if we call upon any other we break the commandment of Christ. If the Papists alledge that in their prayers they usually do say their Pater noster I confesse they do but in so doing they commit blasphemous idolatry saying this prayer to the Rood or to the Crosse which they worship cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying with the old idolaters to a piece of wood Pater meus Thou art my father and before the images not onely of men but also of women departed Fifthly all acceptable prayers are made in faith that they are accepted and in hope that they shall be granted For without faith it is impossible to please God and what is not of faith is sinne and prayer which is made without hope is in vain But those prayers that are made to God and they onely are made in faith and hope In faith because God hath commanded us to call upon him and hath promised to heare us In hope because God to whom we pray is omnipresent and therefore is acquainted with our wants and secret desires Psal. 38. he is omnipotent and therefore able to do for us exceedingly above all that we can ask or think Ephes. 3. 20. and for his bounty and goodnesse more ready to heare and to grant then we are to ask Isa. 65. 24. On the other side prayers made to creatures are made neither in faith For there is no warrant in the Scripture for such a prayer no doctrine which teacheth it no precept that injoyneth it no promise to confirm it no example to commend it And this is confessed by Eckius viz. That neither it is warranted or taught in the Old Testament because the people were prone to idolatry and the fathers deceased were in Limbo nor in the New lest the Gentiles should return to their old idolatry and lest the Apostles should seem to direct Christians to invocate them after their decease And therefore by their own confession no testimonie of Scripture can be alledged to this purpose Neither can such prayer be made in hope because none but God is either omniscient or omnipresent to know the wants or
worshipped him idolaters and the Nestorians likewise who supposed the humanitie of Christ to be a distinct person from the Sonne of God III. To leave God who hath commanded us to call upon him and hath promised to heare us and is most willing and onely able to help us and to run to the Saints who neither have commanded us as having no such authoritie nor have promised to heare and help us as having no such power yea are so farre from hearing and helping that they neither know us nor our desires and so farre from commanding us to call upon them as they have forbidden us so to do and alwayes directed us to call upon God Acts 10. 26. and 14. 15. is a thing in religion impious and in reason absurd IV. To call upon Saints is a thing most injurious unto God and Christ our Saviour dâ—…ogatorie from the glory of God as though they were either more ready to heare or more willing or more able to help us or that we had more confidence in theiâ—… love then in the mercies of God and intercession of Christ our Saviour But it is lawfull to intreat the Saints upon earth to pray for us why then may we not desire the Saints in heaven much more to pray to God for us To intreat the Saints living on earth to pray for us hath warrant in the Scriptures as having been a dutie injoyned by God Gen. 20. 7. Job 42. 8. Jam. 5. 14 16. and also practiced by the faithfull Rom. 5. 30. Ephes. 6. 19. But praying to Saints departed hath no warrant in the Scriptures as the Papists themselves are forced to confesse Nay it is directly forbidden and those which do it commit two evils forsaking God the fountain of living waters and digging out to themselves cisterns broken cisterns that can hold no water Jer. 2. 13. They worship the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 25. praeterito Creatore passing by the Creatour ut Hilarius interpretatur De Trinitate lib. 12. 2. The Saints living with us are acquainted with our persons and our wants and therefore may pray in particular for us and so cannot the Saints departed 3. The request made in this behalf to the faithfull living is a civil intreaty of a Christian duty but as it is made to the Saints departed it is a religious invocation of them to do that for us which is the peculiar office of the Mediatour Neither do they onely intreat the Saints to pray for us and desire God that for the merits intercession of the Saints he would grant their desires which is to give the office of Christ to them But also they desire the Saints themselves to bestow upon them such blessings as they desire both spirituall and temporall and to avert from them such evils as they fear Wherein the Papists have made the Saints to succeed the heathen gods ascribing unto them their severall offices and functions insomuch that there is no countrey citie or town but hath certain Saints to patronize them as the heathen had their tutelares deos no trade or occupation which hath not a peculiar Saint no kind of cattel or tame fowl which have not their patrones no kind of disease but some Saint or other is called upon for the curing thereof as the dii averrunci or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the heathen So that if there were no other fault in Popery their idolatry were sufficient cause of separation from them But the Saints departed do pray for us therefore we ought to pray unto them It may well be supposed that the Saints departed do pray in common for the faithfull upon the earth as fellow-members of the same bodie But they are not acquainted with particular persons or their particular wants or desires or if they were yet it would not follow that we should pray to them no more then we are bound to invocate religiously the Saints upon earth whom we know according to their dutie do pray for us August contra Faust. Manich lib. 20. c. 21. Colimus martyres eo cultu dilectionis societatis quo in hac vita coluntur sancti homines We worship the martyrs with that worship of love and societie with which even in this life holy men are worshipped Notwithstanding the Papists think this consequence to be so strong as they take it for granted that if the Saints make intercession for us we must pray to them Insomuch that Bellarmine when he would prove against our King That invocation of Saints was taught by the ancient Fathers in stead of that he proveth ridiculously the intercession of Saints for us CHAP. XIII That we must conceive of God in prayer as he hath revealed himself in his word SEeing then the Lord alone is to be called upon religiously it remaineth that we consider how we are to conceive of God when we do call upon him viz. not according to the fansies of our own brain but as he hath revealed himself in his word both in respect of the Divine nature and also the Divine persons In respect of his nature that he is a spirit invisible and incomprehensible omnipotent and infinite most holy wise just and mercifull c. And in regard of the Divine persons that being a God in essence substance one and indivisible he is notwithstanding distinguished into three persons the Father the Sonne and the holy Ghost who as they be not in nature disjoyned so are they not to be severed in their worship but the Unitie in Trinitie and Trinitie in Unitie is to be worshipped and adored Whosoever therefore in respect of Gods nature do circumscribe God worshipping him under any form whether outwardly expressed or inwardly conceived as namely in the form of an old man c. in stead of the true God they do worship an idole Such was the erroneous conceit of the Anthropomorphites and such is the superstitious worship of the Papists at this day Likewise in respect of the persons whosoever shall call upon God as not distinguished into three persons howsoever they may professe that they invocate one onely true God maker of heaven and earth yet they do not worship the true God but an idole for the true God is the Father the Sonne and holy Ghost Forasmuch therefore as the Jews and Turks do not worship the Trinity they are not worshippers of the true God but as our Saviour said of the Samaritanes They worship they know not what John 4. not acknowledging the true God nor Jesus Christ whom he hath sent John 5. 23. Hc that honoureth not the Sonne honoureth not the Father and Whosoever denieth the Sonne hath not the Father 1. John 2. 23. Here therefore it may be demanded That seeing we are to worship the holy Trinitie whether it be lawfull to direct our prayers to some one person as to the Father to the Sonne or to the holy Ghost He that acknowledgeth the Trinitie
this their practice be directly repugnant to the word of God and contrary to common sense and reason yet they do not onely stiffly retein and maintein it but also pronounce Anathema against him that shall say that the Divine service ought onely to be celebrated in the vulgar tongue and yet this expressely is the doctrine of the Apostle 1. Cor. 14. From whence I reason thus First That which the Lord by his Apostle hath commanded to be done that is necessarily to be observed But the Lord by his Apostle hath commanded that the sacred service should be done in a language known and not in a strange language unknown to the people For what he there teacheth he testifieth that they were the commandments of God v. 37. But let us heare the Popish shifts used to avoid the force of this testimonie 1. That the Apostle speaketh not of prayer but of preaching and exhortation which they confesse are to be made in a known tongue otherwise that they are unprofitable and edifie not Why then by the same reason do they not reade the holy Scriptures in a known tongue unto the people but hide the light of Gods word under the bushel of a strange language But I answer That the Apostle speaketh of the whole Divine service of God the Church as well praying and praysing of God as preaching and prophesying v. 14 15 16 17. 2. Yea but the Apostle speaketh of such as having the gifts of tongues did pray in a tongue which themselves knew not and of them he saith that in their spirit that is in their affection they pray but their mind not understanding what they say is unfruitfull namely to themselves It is not credible that they which had the gift of tongues did not understand the language which they spake though some of the Fathers have so conceived for that had been an unprofitable gift to them and others Chrysostome in 1. Cor. 14. Homil. 35. You will say Doth the tongue edifie no bodie Not so For he that speaketh saith he with tongues edifieth himself v. 4. which verily cannot be except he understand what he saith Neither is it the Apostles meaning that his understanding is unprofitable to himself as Bellarmine affirmeth for he saith that he edifieth himself but to the hearers who understand him not Neither is it to pray in the spirit in that place to pray in affection without understanding himself but to pray in the spirit is to pray in the closet of a mans soul being not understood of others and to pray with understanding is to pray that others may understand So the Apostle seemeth to expound the phrase v. 19. In the Church I had rather speak five words with my understanding that I might teach others also then ten thousand words in an unknown tongue Secondly the people of necessitie ought to understand the publick prayers made in the Church therefore they ought to be made in a language known to them The antecedent is denied by the Papists under this pretense Publick prayer is made not to the people but to God for the people which may be as available for them in an other language as in their own If God understood or regarded no language but Latine there were some shew of reason in this answer but all tongues are alike known esteemed of God and he is no accepter of persons much lesse of tongues Again publick prayer as it is made for the people so it is the prayer of the congregation and we shall prove that every one ought to understand his own prayer The Minister doth pray but the people ought to concurre with him in their prayers and to give their consent thereunto by saying Amen which they cannot do if they understand not what is said v. 16. Else when thou shalt blesse in the spirit how shall he which occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest But the Papists say That the Apostle meaneth not every one unlearned in the Laitie but the clerk of the Church who supplieth the place of the Laitie But the words do signifie not him who supplyeth the place or stead but he that filleth or occupieth the place of the unlearned that is to say one of that rank and so is expounded by the Greek Fathers Moreover why is speech used at all in publick prayer and why do the people assemble themselves thereunto For speech is not needfull in respect of God who searcheth the heart neither is the presence of the people necessarie at a prayer which is onely made for them but words in publick prayer are used that the people both might be guided and edified and also that they might joyn with the speaker and adde their consent in which respect also their presence is necessary So Augustine Opus est locutione in publicis precibus non ut Deus sed ut homines audiant Speech is needfull in publick prayers not that God but that men may heare But that the people ought to understand the publick prayers I prove 1. Because as I have said it is their prayer whereunto also they are to give their consent which the Apostle saith they cannot do unlesse they understand what is spoken v. 16. 2. Prayer uttered in a language unknown is unprofitable to the congregation as the Apostle saith If I come to you speaking with tongues what shall I profit you v. 6. such an one speaketh in the aire v. 9. that is saith the Greek Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vain and unprofitably his understanding is unprofitable v. 14. So Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is When as the words of the prayer are not understood of those that are present the understanding is without fruit so that no man so prayeth with the profit of another So Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not unprofitable unto you Thirdly all things must be done to edification Which generall the Apostle applyeth to this particular v. 26. For it is a most true saying of Augustine Nemo â—…dificatur audiendo quod non intelligit No man is edified by hearing that which he doth not understand Fourthly all things must be done decently and in order v. 40. But when publick prayers are made in an unknown language there happeneth much disorder and confusion like that of Babel The Minister though he speak Latine is a barbarian to the people and the people to the Minister v. 11. If â—… know not the meaning of the voyce I shall be to him that speaketh abarbarian and he that speaketh shall be a barbarian unto me not simply but to me saith Chrysostome Hierome truly saith Omnis sermo qui non intelligitur barbarus judicatur All speech not understood is deemed barbarous So Ovid in banishment Barbarus hîc ego sum quia non intelligor ulli I am barbarous here because I am not
who are like himself But the faithfull who are at peace with God have also joy in the holy Ghost whereby they do rejoyce in God in all estates not onely in time of peace prosperity but also in time of adversity Rom. 5. 3. Yea the greatest afflictions of this life are to be born of the godly not onely meekly and patiently but also comfortably and thankfuly For 1. as God in all his judgements remembreth mercy so must our faith apprehend his mercy as well as our sense apprehendeth his judgements And therefore we ought to say with Job chap. 13. 15. Though he kill me yet will I trust in him 2. Because the faithfull have this priviledge that as nothing can hurt them Isai. 54. 17. so all things even their afflictions do work together for their good Rom. 8. 28. 3. Because God afflicteth them for their good whether by triall or chastisement 4. Because with the outward affliction he vouchsafeth inward comfort 2. Cor. 1. 5. 1. Sam. 30. 6. Acts 16. 25. Psal. 94. 19. 5. Because the afflictions of the faithfull though for sinne are under their desert and in them the anger of God is carried not against their persons but against their sinne 6. Because of those other favours of God which in their afflictions they do enjoy Desinentes contristari propter ea quae non habemus de rebus praesentibus gratias agere debemus Ceasing to grieve for those things we have not we are to give thanks for things which we presently have 7. Because though positive blessings are wanting yet there are alwayes innumerable privative blessings for which we are to give thanks Consider the evils we have deserved and the dangers whereunto we are exposed Consider that by our sinnes we have deserved all the plagues denounced in the law Deut. 28. 15. not onely in this life but also in the world to come Whilest therefore our condition is better then those in hell we have cause to prayse God who hath not dealt with us after our sinâ—…es nor rewarded us after our iniquities Psal. 103. 10. Lam. 3. 22. Now if they are bound to prayse God that are not consumed how much more have we cause to prayse God whom he hath not onely not consumed but hath heaped and multiplied his mercies upon us both privative and positive And as at all times we are to prayse God so in solemn festivalls ordained to that end such as was that of Purim Esth. 9. and ours of the Fifth of November for our marvellous deliverance from that horrible conspiracy of the Papists by the gunpouder-treason FINIS A GODLY AND FRUITFULL EXPOSITION OF THE LORDS PRAYER Shewing the meaning of the words and the duties required in the severall Petitions both in respect of prayer it self and also in respect of our lives PHIL. 4. 6. Be carefull for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God ¶ Printed by Roger Daniel Printer to the Universitie of Cambridge Ann. Dom. MDCXL MATTH 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LUKE 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO call upon the name of God by hearty and effectuall prayer is a duty in it self most excellent to God most glorious to our selves most profitable and necessary But such is the blindnesse and ignorance of our minds the dulnesse and hardnesse of our hearts that we know not either how to pray or what to ask Like to Zebedee's children Matth. 22. 20. We ask we know not what and as Paul speaketh Rom. 8. 26. We know not what to pray as we ought Wherefore our Saviour Christ in abundant mercy towards us that he might relieve our wants in this behalf hath set down a prescript form of prayer whereby we are to frame ours commanding us when we do pray to pray thus In which words as he forbiddeth us not to use this prayer so he doth not alwayes bind us to use the same words For here two extremities are to be avoided the first of the Brownists who think it unlawfull to use the prescript form of these words the second of the Papists who superstitiously insist in the very words and syllables themselves As touching the first Our Saviour commandeth us thus to pray and more plainly Luke 11. 2. When ye pray say Our Father c. Therefore unlesse it be unlawfull to obey the expresse commandment of our Saviour Christ it is lawfull to use these words Secondly the book of Psalmes doth prove that we may have set forms of prayers Psal. 86. is a form of prayer to be used in affliction The 92 is Psalmus in diem Sabbati A Psalme for the Sabbath The 102 Oratio pro paupere A Psalme for a poore man The 136 A solemn form of thanksgiving 2. Chron. 7. 6. and 20. 21. For the second when Christ commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are conteined with such affections as are herein prescribed For we must understand that our Saviour Christ propoundeth this prayer as a brief summe of all those things which we are to ask For as the Creed is summa credendorum the summe of things to be believed the Decalogue summa agendorum the summe of things to be done so the Lords Prayer is summa petendorum the summe of things to be desired But as all things particularly to be believed are not particularly expressed in the Creed nor all things to be done in the Decalogâ—… so neither are all things particularized in the Lords prayer for which we are to ask And therefore it is lawfull nay expedient and necessary often to descend into the particulars themselves For the proving whereof we have so many arguments as there are prayers of the godly recorded in the word For though all of them may be referred to this prayer or some part thereof yet none of them are conceived in the same words And moreover Matthew and Luke in setting down this prayer are not curious in observing the same words And therefore superstitious is the opinion and practice of the Church of Rome who think that the bare repetition of these words in an unknown tongue without understanding or faith is ex opere operato meritorious as though our Saviour Christ had prescribed these words to be used as a charm c. First whereas our Saviour Christ propoundeth this form we may be assured that it is a perfect pattern of prayer that nothing ought to be asked which is not in it conteined For in him are all the treasures of the wisdome and knowledge of God Col. 2. 3. He knoweth what is acceptable unto God what is needfull for us therefore in this prayer is conteined whatsoever is either fit for God to grant or for us to ask By this then as a pattern we are to form our prayers and as by a rule we are to examine them
thee yet this ought to comfort thee that this prayer and the like is the common prayer of the Church and of all the faithfull lifting up holy hands in every place and praying for thee if thou be a faithfull man as well as for themselves Now the prayer of the Church the Lord who is most gracious unto it is ready to heare Deut. 4. 7. Isai. 65. 24. and being most faithfull is also willing to perform Matth. 18. 20. Therefore this serveth as for instruction teaching us our duty in calling upon God for one another so also for our comfort assuring us that others in like sort pray for us and that we are partakers of all the prayers of the whole Church and all the members thereof Fourthly the hypocrisie of those is condemned who say with the Jews John 8. 41. We have all one Father God but neither have faith in God nor charity towards men nor any fellow-feeling of other mens wants nor any true desire of their good who say Every man for himself and God for us all Vses concerning our lives SEeing we have all one and the same Father Matth. 23. 9. therefore we ought to embrace one another with brotherly love Ephes. 4. 3 4 6. For if God be the Father of us all then are we all brethren Which word of love ought to tie us with the bond of love and break off all dissension Gen. 13. 8. Acts 7. 26. Mal. 2. 10. And surely if we love not our brethren the love of God is not in us For he which loveth him that begetteth loveth also those that are begotten 1. Joh. 5. 1. And Whosoever saith that he loveth God and hateth his brother he is a liar 1. John 4. 19 20. Therefore where is not brotherly love there is not the love of God where is not the love of God there is no faith and who hath not faith is not the sonne of God Therefore the Apostle saith 1. John 3. 10. In this the children of God are known and the children of the devil Whosoever doeth not righteousnesse is not of God nor he that loveth not his brother For if those that be the sonnes of God as all the faithfull are and we are to hope well of the most when we speak of particulars be not our brethren and so we esteem them then are not we the sonnes of God For if he be our Father then his children are our brethren If the sonnes of God be not brethren to us then are not we his children If therefore we shall hate the children of God how can we call upon him as our Father Secondly whereas all as well poore as rich are commanded to call God Father this ought to teach the rich comfort the poore The rich ought from hence to learn humility and not to despise the poorest Christian seing they are our brethren by the law of nature and of the same bloud Acts 17. the same flesh Isai. 58. and also by our redemption by Christ they are our brethren in him sonnes of the same Father and have as good part in Christ if they believe as the best for God is a Father that respecteth not persons Acts 10. 34 35. 1. Pet. 1. 17. And in Christ there is no difference of rich and poore bond or free but we are all one in him Gal. 3. 28. To which purpose Paul exhorteth Philemon to receive his servant Onesimus being now converted as a brother v. 17. Let therefore the rich follow the advise Rom. 12. 16. Example Job 31. 13 14 15. that of the wife 1. Pet. 3. 7. which is to be extended to all Christians viz. that they be coheirs Which doctrine doth not favour the Anabaptists for although in respect of our spirituall estate there ought to be no respect of persons Jam. 2. 1. neither is there difference of bond and frâ—…e in Christ yet in respect of our outward estate the Lord hath ordained superiours and inferiours c. and hath established orders and degrees in the outward politie The poore also are to comfort themselves with this consideration that howsoever they be contemned in the world yet they are dear in Gods sight God is their Father as well or rather of them then of the rich Psal. 68. 6. and Christ their brother yea they are members of Christ to whom what is done Christ esteemeth as done to himself Matth. 25. The which is to be understood of the godly poore for otherwise as their estate is miserable now so a thousand times more miserable shall it be in the world to come Vses of reproof THey are condemned that call God their Father and yet hate the children of God because they are godly and deride the name of brethren 2. Schismaticks who call God their Father but denie his children to be their brethren For they which will have God for their Father must have the true Church to their mother And these words Our Father are the voyce of the Church and of all that be of the same brotherhood 3. Again when we are bid to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Father c. we are taught to direct our prayers unto God immediately as being present with us Which confuteth the Papists who would not have us go directly to God but to desire Mary or Peter c. to pray for us whereas this priviledge have all the faithfull to come with boldnesse to the throne of grace by Christ Ephes. 3. 12. Secondly we are to believe that God who is in heaven is also present with us hearing our prayers and therefore so ought we to poure forth our prayers as into his bosome yea though we pray in secret Matth. 6. 6. Thirdly we ought to have the eye of faith to see him that is invisible Heb. 11. so shall we set God before our eyes and behave our selves as it becometh those that speak to so glorious a Majesty But most men because they see none present are touched with lesse reverence then if they spake to a mortall superiour Which art in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEaven is all that space which is above the earth Of which are three parts Coelum Aereum Gen. 1. 8. Aethereum Empyreum The first Air in which are the birds fowls of heaven and the wicked spirits in heavenly places Ephes. 6. 12. and 2. 2. The second is that heaven wherein the starres are which are called the host of heaven The third is the seat of the blessed and throne of God called Coelum empy reum because of the light 1. Tim. 6. 16. paradise 2. Cor. 12. 4. and the third heaven in respect of the two lower and in the same sense the heaven of heavens Psal. 115. 16. 1. Kings 8. 27. God is all in all But this place is especially to be understood of the third heaven which is the place of the Lords habitation 1. Kings 8. 30. How is God said to be in heaven seeing he is everywhere If God be
temporall benefits to submit our will to the will of the Lord saying with our Saviour Not my will O Father but thine be done As touching those that follow it may be demanded why we are taught to ask for temporall benefits before spirituall blessings Is it because we are more earnestly to desire them Nothing lesse In the spirituall blessings which afterward we ask namely justification and sanctification the happinesse of a Christian man in this life doth consist and therefore they are in judgement to be esteemed and in affection desired above all worldly things which without the spirituall graces are notâ—…ing worth For what will it profit a man to gain the world and lose his soul Mark 8. 36. Therefore the Psalmist Psal. 4. 6. saith Many say Who will shew us any good that is worldly profit But Lord lift thou up the light of thy countenance for so shalt thou give me more joy and gladnâ—…sse then when their wheat and wine did abound So John 6. 27. But the reason why we are first taught to ask temporall things is this 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life then to rely on his mercy for the salvation of ouâ—… souls and therefore the Lord would have faith trained up by the easier that we may learn to râ—…pose our trust in him for the greater Therfore those which make profession of their faith in God câ—…ncerning their salvation and have not learnâ—…d to rely upon his providence for temporall matters but seek the same by unlawfull means are greatly to fear lest they deceive themselves with an opinion of faith for if they trust him not for the lesse how will they believe him for the greatâ—…r 2. Because the things of this life are amongst those things which we ask of the least value therefore in mâ—…dium quasi agmen conjiciuntur Homerica scilicet dâ—…spositione In medio infirma they are cast as it were into the middle rank according to Homers method placing infirm things in the middle And the rather because in all speeches the heat of affection sheweth it self most in the beginning and in the end And therefore elsewhere this order is inverted Prov. 30. 7 8. The meaning of the words Bread by a Synecdoche signifieth not onely food in which sense it is often used in the Scripture Gen. 31. 54. Exod. 18. 12. but also all other commodities of this life serving either for necessity or Christian delight which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as John speaketh 1. Epist. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 15. 12. the Latines victum So Gen. 3. 19. Prov. 30. 8. Ale me pane demensi mei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed me with bread of my allowance or portion The reason why the holy Ghost comprehendeth all the commodities of this life under the name of bread is 1. Because of all commodities food is most necessary and among food bread 2. Because he would teach us to moderate our desires Rom. 13. 14. and not to covet after superfluities as the Israelites did after quails and were buried in the graves of lust Num. 11. Sit oratio quae pro temporalibus est circa solas necessitates restricta Let prayer which is for temporall blâ—…ssings be restrained to our necessities alone And so the Syriack readeth Da nobis panem necessitatis nostrae Give us the bread of our necâ—…ssity 3. To teach us contentation that if we have but necessaries as food and raiment yea but bread we should be therewith content 1. Tim. 6. 8. Heb. 13. 5. Phil. 4. 11. If God give more we are to be thankfull if but bread we are to be content John 6. 11. for the five barley-loaves and two little fishes Christ gave thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Our bread is that portion of temporall blessings which God hath assigned to every of us to be atteined by good and lawfull means Prov. 30. 8. Whereas our Saviour directeth us to ask for our bread he teacheth us 1. To be content with that lot and portion which God assigneth unto us and not to covet other mens goods 2. That we get our goods by lawfull means Ephes. 4. 28. For that onely is ours which we have got by lawfull means as by inheritance or by the works of our calling c. that we may eat the labours of our own hands Psal. 128. 2. And if we must eat our own bread we must walk diligently in our callings for he that will noâ—… labour let him not eat 2. Thess. 3. 10. And verse 12. he exhorteth them that lived idly and therefore inordinately that they would work with quietnesse and eat their own bread 3. That God would give unto us a profitable use of those things which we have Many men want even that which they have and therefore had need to pray that God would give them even that which is theirs already Eccles 6. 2. A man is not said to have that which he doth not use Matth. 25. But we are to pray not onely that we may use and enjoy his gifts but also that he would blesse the use and fruition of them unto us For when a man doth with comfort enjoy that which he hath it is the gift of God Eccles 3. 12. and 5. 17 18. and therefore to be begged of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our daily bread This word is diversly expounded Some expound it super substantiall or above substance that is that bread which is above all substance and better then all wealth and riches meaning thereby our Saviour Christ which is that bread of God which came down from heaven John 6. 33. But this exposition seemeth to be farre fetched agreeing neither with the words of the Petition nor yet with the whole body of the prayer For first the word it self if you derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather agreeing to our substance or added to our substance as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that sense hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insum or adsum not supersum then exceeding above substance as the Greek authours teach Neither do I see how we may aptly desire Christ to be given unto us whom the Father hath already given unto us In the second petition we desire that we may be drawn out of the power of darknesse and given unto Christ that he may rule in us by his word and Spirit Neither as I think would Christ have taught us to say Give us that bread of ours but rather that bread of thine For we are Christs and Christ is Gods 1. Cor 3. 22. and he is that bread of God which came down from heaven Neither would he teach us to ask this bread for a day but rather for ever And as touching the body of the prayer which is a summe not of all Divinity as they imagine but onely of those things which we are to ask
themselves with a conceit of faith and assurance of the pardon of their sinnes when indeed their sinne is not pardoned therefore our Saviour Christ would have this protestation added that it may be a touchstone to trie whether we have remission of sinne and assurance thereof For as our Saviour saith that he to whom much is forgiven loveth much Luke 7. 47. and he that loveth God truly cannot but love his brother for Gods cause For as John saith 1. Epist. 4. 20. If any say that he loveth God and hateth his brother he is a liar c. and chap 5. 1. Every one that loveth him that hath begotten doth also love him that is begotten of him And Love covereth the multitude of offenses Prov. 10. 12. Therefore if we will not forgive our brethren that offend against us it is an evident argument that we do not love them If we love not our neighbour certain it is that we love not God If we love not God it is a certain signe that we do not believe in him nor are perswaded of his love towards us in the forgiving of our sinnes If we believe not this Christs righteousnesse and merits are not imputed unto us to our justification and remission of our sinnes And therefore if we be not willing and ready to remit offenses committed against us it is a certain signe that our sinnes are not forgiven of God As contrariwise our brotherly love in remitting offenses is a sure token of the forgivenesse of our sins For as our Saviour saith Matth. 6. 14 15. If ye forgive men their offenses then will your heavenly Father also forgive you Some expound these words as if in them we did alledge a cause why God should forgive us or as though our forgiving of our brethren did merit forgivenesse of sinnes at the hands of God As the Papists also expound that speech of our Saviour Luke 7. 47. Many sinnes are forgiven her for she loved much Whereas in truth the love either of God or of our neighbour for Gods cause is an effect and so a signe of Gods love towards us in forgiving our sinnes We love God because he loved us first 1. John 4. 19. And so doth our Saviour in that place argue not from the cause to the effect but from the effect to the cause as also appeareth by the opposition in the latter part of that verse but to whom lesse is forgiven he loveth lesse and by the parable of the two debtours ver 41. whereof he loved more to which more was forgiven So that our love is not the cause of forgivenesse but the forgivenesse of our sinnes is the cause of our love and therefore our love an effect fruit and signe of the forgivenesse of our sinnes Again our justification and remission of sinnes is free proceeding from the mere love of God without any desert of ours Rom. 3. 24. howbeit it is deserved through the merits of Christ. And surely if our forgiving of offenses were the cause why our sinnes be forgiven then may we thank our selves for our justification neither should we need to pray that God would forgive us for Christs merits but for our own deserts And lastly the Apostle Paul exhorteth us to forgive our brethren as to a fruit and effect of Christs forgiving us Ephes. 4. 32. Col. 3. 13. Forgiving one another even as Christ hath freely forgiven you In these words therefore is not set down the cause of the forgivenesse of our sinnes but an argument from the lesse to the greater to confirm our faith in the assurance of the forgivenesse of our sinnes that lesse being also an undoubted fruit and sure signe of the remission of our sinnes But now let us consider the words particularly and so come to the uses By our debters is meant such as have offended or wronged us or as the Apostle speaketh Col. 3. 13. against whom we have any quarrel But what debters am I to forgive may some body say I can be content sometimes to put up an injury at the hands of my better but I cannot brook that my equall should crow over me or that mine inferiour should be too sawcie with me I can be content to remit some offenses but great indignities I cannot put up Answ. Our Saviour speaketh indefinitely and generally without difference of debters so that whosoever is our debter we must forgive him if we would have assurance that God hath forgiven our sinnes But this is more plainly expressed Luke 11. For even we also forgive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that is indebted to us So that our love must not be partiall neither is it if it be indeed for Gods cause in whom we are to love our friends and for whom we are to love our enemies May not a man therefore require and exact his debts of his debter if he would have God forgive his debts Our Saviour doth not speak of the debts of money or goods but of trespasses offenses and wrongs which in the Chaldee and Syriack tongue are called debts c. As for due debts of money and goods them thou mayest exact of those which are able to pay so that it be done without using rigour or seeking extremities What is meant by we forgive We forgive God alone forgiveth sinnes how then can we be said to forgive our debters We must distinguish both of the debt which is forgiven and also of forgiving In every offense committed against the neighbour two parties are offended God mediately and the neighbour immediately And so it may be considered either as a transgression of the law of God and so it is properly called sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it hurteth or hindreth the neighbour and is called an injury or wrong As therefore it is a transgression of the law of God no man can remit it but as it is an injury or wrong done to a man he may remit it Again God is said to forgive a sinne when he is content not onely to forget the fault but also to forgive the punishment for the righteousnesse of Christ imputed to the sinner Man is said to forgive an offense not when he remitteth the punishment due unto it by the law of God for that is not in his power to do but when he doth abandon all purpose and desire of revenge all hatred and ill will towards his brother in respect of the offense If this be true then belike no man may complain plain to the Magistrate or seek his remedy by law when he hath susteinâ—…d injury or wrong Although we are to forgive from our heart every one that offendeth us yet we may in some cases complain unto the Magistrate and seek remedy by law if these cautions be observed 1. That it be not done in anger or malice or desire of revenge which commonly are the grounds of mens going to law but that it be done with a