Lectures Upon Exodus 20, Lecture 15
¶The xv. Lecture vppon the Goſpel of S. Matthew, the 6. Chapter, the 9. and 10. verſes.
Our father which art in heauen, hallowed be thy name, thy kingdome come. &c.
WE hauehave learned already what faith is, and therfore order doth require to ſpeake ſomewhat of prayer, beeing ſuche a fruite and effect therof, as cannot be parted from it. For as faith is weake or ſtrong, ſo are prayers colde or carefull, ſparing or plentifull, becauſe true prayer receiueth life from faith, which without it is dead & nothing worth. And becauſe faith quickneth prayers, we may truly iudge of faith by our praiers, cold prayers, colde faith, few prayers, little faith, they increaſe and decay together, they ariſe and ſpring vp both at one time. In this treatiſe of prayer, before I ſhall expound the petitions, that is, what things are to bee aſked, it ſhalbe very profitable to ſpeake ſomwhat before, neceſſarie for the preparing of vsus thervnto.
Heerein the firſte thing to bee conſidered is, the vſe and end of prayer, whiche is to bring vsus to ſuche tryall and experience of Gods goodneſſe towardes vsus: as may force vsus in trueth to honour and praiſe him. For we cannot hartily honour & praiſe him, of whoſe goodneſſe toward vsus we hauehave no certeine knowledge. And how ſhall we hauehave certeine knowledge and true tryall of his goodneſſe towardes vsus, but by receiuing and taſteing thereof: and how can we ſtand better aſſured what we hauehave receiued, then by finding that giuen vsus, which we knowe and well remember that we hauehave aſked and begged before at his hands in prayer? So that prayer leadeth vsus to this certeine and aſſured knowledge of God his good meaning towards vsus, which is the founteine of all true ſeruice and praiſe of God: while prayer goeth in eueryevery neceſſitie to trie for it ſelfe the goodneſſe of God promiſed in his word, and bringeth with it a true certificate and good experience thereof, in that his ſute is graunted and he in his prayer is comforted. And this aſſurāce of God his particular regard and fauour towards vsus, bringeth with it a ſeruing and honouring of God in trueth. And therefore Solomon rendereth this reaſon why he wold hauehave the Lord to graunt the petition yt his ſeruants ſhuld pray for:1. Kin. 8.40 That (ſaith he) they may feare thee as long as they liue. It is his reaſon alſo why he would hauehave ye ſtraunger (which was not of the people of Iſrael) heard in all that he called for: that all the people of ye earth might know his name, & ſerue him as did his people Iſrael. For it is this aſſured knowledge of a ſpeciall good will of God towards vsus, yt inclineth our hartes to ye true worſhipping of him. All men knowe that God is good, but all men knowe not that he is good vntounto them. All beleeue that he is good, but all beleeue not that hee is good vntounto them, yet is that the true faithe, and therefore is prayer a true fruit of faith yt confirmeth vsus therin: according as the Prophet Dauid teſtifieth of him ſelfe,Pſal. 116.1. that he loued the Lord becauſe he had heard his prayers.
Our faithe hath neede of all the helpes that can bee, to ſtrengthen it withall in temptations, and therefore this tryall of it, (when wee receiue comforte of our prayers, hauing his good will brought home vntounto vsus, and therefore by ſo good experience aſſured vsus, that we can ſhew good euidence for it) is not to be neglected but highlie to be accounted of. If God hauehave made vsus many promiſes to help vsus in our neceſſities, and wee ſhall not once hauehave ſent our prayer to make tryall thereof: can we hauehave any greate hope at our neede of his helpe, hauing no holde but by his bare promiſes, which long time before were made vntounto vsus, but neuer tryed by vsus to hauehave any truethe in them?
Let vsus not tempte the Lord, in differring this ſtrēgthening of our faith, which hath need of al the vpholding that may be had: and all wil be tryed in tryall to be little inough. It behoueth vsus to looke vp our euidence, for we deale with that aduerſarie that neither wanteth ſkill to eſpye his aduauntage, nor wil to holde it to the vttermoſte: and prayer is ye which bringeth tryall of God his good wil to vsus particularly, in that by prayer wee are comforted and releeued whenſoeuer we ſhal open our griefes and wants vntounto our God. For albeit the Lorde might giuegive it vsus without aſking, yet it is his will that we ſhould aſke, that we may knowe wee hauehave beene heard: and by that meanes receiue aſſurance of his goodwil towards vsus. It hath bene ſaid before that it is one thinge to be perſuaded that God is good: and another to be perſuaded that he is good to vsus, it is one thing to be perſuaded yt God giueth all things, and an other that he giueth them to vsus as a pledge of his ſpeciall goodwill and meaning towards vsus. The faith of God his childrē perſuadeth them of goodwil from the Lord, ment particularly to thē: and in their prayers they receiue in outwarde benefites no otherwiſe: but as ſpeciall tokens of his fauour, who now is atone with them & tenderly doth imbrace them. And ye Lord hath appointed prayer to be a helpe vntounto our faith in this parte, that a man obteining by aſking, might know that he were of ſome reckoning with the Lorde: and might bring out this proofe againſt thoſe tēptations that ſhould ſhake his faith, in calling it into queſtion whether he were regarded of the Lord or otherwiſe. We ſee that Dauid ſtrengtheneth his faith in the hope to be heard for his preſēt ſuite,Pſal. 4.1. becauſe the Lord had confirmed his good-will toward him in hearing his prayers before. Sure it is that if the Lord wil giuegive vsus things vnaſked, muche more wil he giuegive vsus yt which we hauehave intreted him for. And if we get no cōforte that way, our hope is ſmall. This help of our miſtruſtful diſpoſitiō, that we ſhould come by benefites through intreatie and prayer (where wee may plainely ſee that we are greatly regarded & not without reckoning before him, in yt he vouchſafeth to anſwere vsus in our motions made vntounto him for our welfare) is a ſingular vſe and end of prayer, which merueilouſly addeth to the force of faith. This ſingular vſe & ſpecial end of prayer are they depriued of that vſe to pray vntounto God in an vnknowen tong. For if any particular benefit be giuen them, they knowe not whether it hath come at their intreatie or no, becauſe they knowe not what they hauehave prayed for: & ſo receiue they no ſure & certeine teſtimonie of ye Lords help. It is a ſingular bleſſing, to hauehave his goodneſſe towards vsus particularly in aſſured experiēce. It wil be anſwered for them yt pray in an vnknowen tong, that it ſkilleth not though they them ſelues know not what they pray, in aſmuch as God knoweth all things: and therfore vnderſtandeth it. This anſwere were to ſome purpoſe, if the inſtitutiō of prayer were in regarde of God alone without conſideratiō of vsus, but prayer is appointed (as we hauehave already heard) yt our weakenes of faith might hauehave as it were ſenſible hold therby, & ſuch as would ſuffer no exception to the contrarie, in that wee hauehave felt him help vsus there wherein we hauehave requeſted his helpe by name & ſpeciall requeſt: ſo yt there hath bene friendly cōmunicating together, we aſking, and he giuing that which we hauehave aſked: we requiring, and he ſubſcribing vntounto yt requeſt. As for thoſe yt pray in a tong vnknowen, how can they aſſuredly know that he fauoureth thē, in graūting that which they hauehave required? when they knowe not what it is yt they aſked, and therfore their faith doth receiue no ſtrength by their prayer yt can ſtand in any triall. This vſe alſo of prayer which conſiſteth in bringing helpe to our faith, reproueth thoſe that pray onelyonly in ſome vniuerſall ſpeeche, and doe neuer particularly and by name offer to God the redres of any thing that doth vexe them. The example may be this: ſome onelyonly in generall words vſe to pray yt God would bleſſe them, or yt God would make them his ſeruants, or yt he would kepe euil frō them. But they are not accuſtomed to pray for his bleſſing in any ſpeciall cauſes whiche they are deſtitute of: neither come they to God, to craue his grace to ſerue him in this or that particular obedience, wherevnto they are bounde, and yet knowe themſelues to be wanting therein, & therefore can they ſee no ſpeciall fruite of their prayers to helpe their faithe with all. We doe ſee then apparantly, that this fruite and effecte of prayer, to ſtrengthen our faith in the perſuaſion of God his good will towardes vsus: is a meruelous profitable meane to incourage vsus to prayer, beeing ſo ſtrong a fortreſſe of our faith.
The ſeconde thing that is to be required of him that ſhall pray in trueth, is, to beare a good affection, and heartie louelove and good will to the worde of God, to ſee the Lord honoured thereby, either in dueties commaunded of him, and perfourmed: or elſe in promiſes made by him, and fulfilled, The Lorde reigneth by his word, and his honour is acknowledged when that is reuerenced, hee is magnified when it is obeyed, he is iuſtified and honoured when thinges fall out according to the trueth of his word. For by his word hath he made himſelfe knowen alwayes,2. Peter. and by that as he made the worlde, ſo hathe he appointed to gouerne and iudge ye world, making himſelf glorious in performing ye trueth therof. And therfore we ſeeking his glorie and honour in our prayers, as we muſt do, (if we ſhall pray to any purpoſe,) muſte ioyne with his worde in them, either praying to hauehave ſome grace giuen vsus, to walke in ſome duetie that he hath commaunded, that in that duetie he may be honoured: or elſe in our affliction to finde ſome comfort: (according as he hathe promiſed,) that he in the trueth of his promiſe may be glorified.
And becauſe the prayer that is approued muſt proceede from the deſire of the heart, longing and luſting after that which in prayer he deſireth: therfore is there in the hearts of them that pray aright, a louelove, liking, and heartie affection, that longeth hungerly after the righteouſneſſe and trueth of the worde to ſee it eſtabliſhed and vpholden: & namely after that dutie or promiſe, that in his prayer he deſireth to hauehave perfourmed. As there is louelove towarde the lawe where true prayer is, ſo is there griefe and myſliking for the tranſgreſſing of the lawe to be found in like manner within his heart, that prayeth in trueth vntounto the Lorde. For if the keeping of the lawe be vntounto any his delighte, the tranſgreſſing of the lawe in like manner muſt bee his griefe. It is plaine then, that true prayer muſt not onelyonly be directed by the lawe and commandement of God, but alſo muſt ioyne in deſire and affection with the ſame.
The glorie of God is coupled to his word, and therfore muſt praiers (being the deſire of the heart) goe in deſire after the ſame, according as we hauehave the example and practiſe of the Prophet Dauid at large in the Pſalmes,Pſalme. 119. where it is apparanr that hee placeth all the honour of God in his word, ſometimes praying to hauehave his petitions graunted that he might keepe his commandementes, ſome times taking comfort, & aſſuring himſelfe that he ſhould he heard, becauſe he had a louelove vntounto his law: plainly affirming (as appeareth in that Pſalme) that ſaluation is far from the vngodly becauſe they ſeeke not his ſtatutes,Verſ. 155. wherein his glorie conſiſteth: as we may learne if we goe no further for profe therof, then vntounto the Lords prayer it ſelfe. For after mention made of hallowing of his name, & comming of his kingdome: there followeth the requeſt of doing his will here in earthe: becauſe his honour, glorie, and dominion is ſeene in the obedience to his will reuealed in his worde.
Herein we may clearely ſee ſentence giuen againſt all ſuch prayers, as (proceeding from a heart ignorant of the word of God) go after their owne good deuotion whiche is the honouring of them ſelues: and not after his good will reuealed in his word, which they are vtterly ignorant of. Where we may clearely ſee what account is to be made of Popiſhe prayers, where the woorde of God is not knowen of the moſte, and not regarded of the reſt: holding it for a ſure principle that ignorance is the mother of deuotion.
To all ſuche prayers the Lorde doth anſwere, (according as it is written in the Prouerbes:Prou. 1.28.) They ſhal call vponupon me, but I will not anſwer: they ſhal ſeeke me early, but they ſhal not finde me: becauſe they hated knowledge, and did not chooſe the feare of the Lord. A iuſt recōpence of reward, not to be heard when they in their diſtreſſe ſhal by prayer ſpeake vntounto the Lord, becauſe they refuſed to heare the Lorde ſpeaking to them in his word.
Here alſo are the prayers of all ſuche reproued (notwithſtanding they hauehave knowlege of ye word, and followe not their good intents in praying vntounto the Lorde) as hauehave no affection, ioye, delite, nor good liking to ſee the lawe and the dueties thereof perfourmed in their life: nor yet any vexation or griefe in themſelues for tranſgreſſing the ſame. For prayer is a deſire of the minde, and therefore moſt deſirouſly affected after that which it ſeketh, whiche is the lawe and commaundement of the Lorde.
Whereby it appeareth alſo how fruiteleſſe thoſe prayers are that come but from the lippes alone, the heart being altogether holden with other matters, and occupied wholy about other delightes. The thirde thing that is required to prayer, is, that it proceede from an emptie heart, whiche findeth want in it ſelfe of thoſe thinges that it beggeth. For if a man feele no want of that which he aſketh, he can neuer be earneſt in aſking.
The daunger heereof is then moſte to be feared, when we pray for thoſe thinges, the meanes wherof we hauehave at home: as when a man prayeth for ſucceſſe in a matter, hauing either ſuch wiſedome in him ſelfe, ſuch wealth, or ſuch friendes: that it is likely their nede to be no doubt made of the ſucceſſe. It is hard in ſuch like cauſes to come to God with an emptie heart to begg it as earneſtly of him as if we wanted all ſuch helpes. And yet is all our prayers but a dallying with God, when wee ſhall nouriſh a ſecure opinion in our harts, that we hauehave that helpe within vsus, for the which in wordes we are become ſutors vntounto him in our prayers. Whē a wiſe man goeth aboute matters that vſually are compaſſed by wiſedome, or a rich-man about that that commonly we ſee compaſſed by riches, a learned man about that which is perfourmed by learning, and the like is to be thought of all ſuch like matters: cōmonly there are either no prayers at all to God for the accompliſhing of ſuche matters, or if there be any, they are ſo colde and fainte: as bewraieth this ſecret opinion to be nouſeled within, that they ſhall not do greately amiſſe, though there come no helpe by their prayers. For ſurely, if the help at home were in truth doubted not to be ſufficient, the ſute for relief abroad would be earneſt.
The importunate ſutor is hee that ſpeedeth of his ſute as we reade in Luke,Luk. 11.8. and he that is pinched with want wil ſpare no ſpeech for his relief: but he that feeleth no want, is to learne as yet how to beg. The prayers therefore of ſuch, as ſeldome or neuer examine themſelues by the lawe and commandementes of God, are greatly to be feared: nay, are plainely to be charged with dallying in their petitions with the Lord. For there is the ſight of all our pouertie plaine and euident, and all the ſight that we hauehave of it otherwiſe, is but a falſe light had in the ſhoppe of ſathan to vtter counterfet wares withal. The fourth thing required to praier, is, yt we hauehave an aſſured hope of helpe from the Lorde: a ſure beliefe to obteine that which we doe aſke: for therefore is prayer an acceptable worſhip to God, becauſe it aſcribeth vntounto him that honor of merciemercy to be helpful to our miſerie, whē he is called vponupon: neither tying his merciemercy to good deſeruing, nor yet his power to ſecōd cauſes, as if where they had no deſeruing, he had no mercy, or where they had no inſtrumēts of helping, he had no hand or power to helpe. God is not truely honoured of the wicked, where either he is taken to be but a vaine name & dead thing, in whom there is neither merciemercy nor power to be found in our neceſſitie (as ye Epicures & bellie-gods think, whatſoeuer they ſay,) or elſe ſuche weakeneſſe and imperfection in bothe, as cannot goe but by holdes and helpes from vsus.
Our ſinne then may not weaken our faith be it neuer ſo greate, when there is true repentaunce for it. For that ſhould darken the praiſe of his merciemercy: nor yet the want of all thoſe meanes that hauehave any likelihoode to helpe the matter, muſt driue vsus to deſpaire: for that were to abridge and diminiſhe his power. The praier therfore that is ioyned with faith, cannot but be acceptable vntounto him, giuing him the honour that is due vntounto his name, and becauſe of that, being an acceptable ſeruice and ſacrifice vntounto the Lord. But prayer without faith, (deſpayring to be heard) diſhonoureth the Lorde, and is returned without any comforte or hope of helpe,Iames. 1.6 according as it is ſaide by the Apoſtle Iames, that he that doubteth and wauereth is like a waue of the ſea toſt of the winde & carried away, which ſhall not receiue any thing of the Lord. Yet herein we are to be admoniſhed that we doe not take either that anguiſh and feare of the fleſhe in daunger and trouble, or yet the weakeneſſe and feebleneſſe of faithe, to be that wandering, that the Apoſtle ſpeaketh of. For feare and anguiſhe in trouble, weakeneſſe alſo in faith, are euer to be founde in fleſhe, and wil not be vtterly remoued, ſo long as we abide in this mortal life. That prayer that by faith holdeth out and continueth, (notwithſtanding this feare of the fleſhe and feebleneſſe of faith) to ſollicite the Lorde, is ſure to ſpeede of her purpoſe at the laſt.Rom. 5.1 For patience wil bring experience of his goodneſſe, and experience bringeth hope: for by continuing our prayers to the Lorde in the time of trouble, we are ſure to finde ſuche mitigation thereof, as not onelyonly maketh it ſo tollerable that it may be borne: but alſo leadeth vsus to a further hope, in that experience of mitigation alreadie had: whiche thing is better learned with vſe, then it can be made plaine by any rule. OnelyOnly we hauehave to take heede, leſt we ſhould let goe the experience of his goodneſſe towardes vsus: either in hauing taken away trouble at our requeſt, or elſe in hauing aſuaged the rage thereof, for experience ſtrongly vpholdeth hope, and mightily battereth downe deſpaire. And nowe to incourage vsus to prayer, we hauehave not onelyonly a commaundement for it,Pſal. 50. (whiche maketh our obedience herein better then a ſacrifice offered vntounto God, & our contempt and neglecte of prayer, ſinne and rebellion againſt God) but alſo moſt plentiful and louing promiſes to allure vsus with aſſured hope of rewarde, as it is written in Matthewe: Aske and it ſhalbe giuen you. Matth. 7.7.Knocke and it ſhalbe opened. Seeke and ye ſhall finde.
What man is there among you whiche if his ſonne aſke him bread would giuegive him a ſtone? If ye then which are euil can giuegive to your children good giftes, howe muche more ſhall your Father whiche is in heauen giuegive good things to them that aſke him? Theſe promiſes whiche are grounded in the mercies of God, hauehave made the godlie conceiue hope to pray vntounto him, and not their owne worthineſſe: nay they hauehave turned away their eyes from the feare of their owne ſinnes, after the hope of theſe promiſes made in merciemercy vntounto his. A notable example wherof we hauehave in Geneſis where Iacob after he confeſſed that he was not worthie the leaſt of thoſe benefites whiche he had alreadie receiued:Gene. 32.10. yet notwithſtanding is imboldened to pray for other benefites, becauſe God had promiſed. The promiſes of God are founded in his merciemercy: and therefore perfourmed, becauſe of his merciemercy. Theſe promiſes made al ye godly that euer were in any age bolde to pray. We therefore hauing the ſame promiſes, hauehave alſo the ſame hope and holde of his mercies that they had, and the ſame cōmendation of our cauſe and ſuites whatſoeuer.
For all their hope did hang and depend vppon the goodneſſe of God promiſed in his word, therefore let vsus not be guiltie of ſo greate ſinne againſte our owne ſoules, as to be diſobedient by our neglect of prayer to the lawe and commandement of our God: neither yet ſo iniurious vntounto the Lord, as through infidelitie and miſtruſt to call into queſtion the veritie of his worde and trueth of his promiſes,2. Cor. 1. which are perfourmed vntounto vsus in our mediatour and redeemer Chriſt Ieſus, in whom all the promiſes are fulfilled.
When the queſtion is then of our vnwoorthineſſe, let vsus call to minde that there was neuer any man vponupon the earth, no Saint or ſeruaunt of God, howe holie or bleſſed ſo euer, that was heard for himſelfe: or had the promiſes perfourmed vntounto him in reſpect of his owne worthineſſe, but onelyonly in and for Chriſte, to whome the promiſes were made, who is the heire of all things, as it is written to the Hebrues:Hebr. 1.2 and therefore no man hathe true title to any promiſe of bleſſednes, but in his name and for him, becauſe he is a part and member of Chriſt, who is Lord of all, & hath true title therevnto. Our hope ariſeth in the right of Chriſte, our clayme is good in his title, our comfort commeth by his intereſt. We beeing therefore members & partes of him, hauehave lawfull title in his name who is the true and lawfull heire of all the inheritaunce, notwithſtanding that in any title that we can ſhewe for our ſelues, (as from our ſelues,) we remaine without hope of any help or comfort by ſuite to recouer any thing at all: a deede of gifte being before made vntounto the Lord Ieſus, of that inheritance and all that belongeth therevnto. Euerie gifte and graunt that is made paſſeth in his name, and whatſoeuer ſuite is recouered apperteining to our happie eſtate it is entred likewiſe in the title & right of him, and is giuen vntounto vsus becauſe we are members of him. The firſte Chapter of the Epiſtle to the Epheſians maketh plaine proofe hereof,Ephe. 1.3. that we hauehave no ſpirituall bleſſing but in Chriſte, becauſe we are his, and in him, whom the father hath appointed the lawful inheritour of all thinges. It is in plaine wordes affirmed by the Apoſtle to the Corinthes,1. Cor. 1.30. that the faithfull are by the appointment of God the Father in Ieſus Chriſte, (who is made vntounto them, as before wee hauehave heard, wiſedome, righteouſnes, holineſſe, & redemption,) that he who will glorie may glorie in the Lord.
Thoſe therefore that enter their ſuites and petitions to God the Father in the title and right of any Saint, Angel, or Apoſtle whatſoeuer: whether they paſſe in their names alone, or in Chriſte his name and theirs together, they enter their ſuite amiſſe, and therefore ſhall neuer profite by it. They take vpō them to fruſtrate that graunt made from God the Father to Ieſus Chriſt alone, making an alienation thereof vntounto others at their owne will and pleaſure, cancelling that deed of gifte and forging a newe, wherein the virgine Marie and others are made parteners with him, affirming that the ſuites and petitions muſt proceede in their name alſo as well as his. That blaſphemous prayer of theirs is not vnknowen vntounto any. Tu per Thomae ſanguinem, quem pro te impendit, fac nos Chriſte ſcandere, quo Thomas aſcendit. Thou Chriſt for that bloud whiche Thomas for thee did ſpend, make vsus clyme thether, whither Thomas did aſcende.
If they woulde qualifie their ſpeeche, their owne practiſe will condemne them. For they hauehave prayed to bee accepted in the title, right, and deſeruing of the Sainctes, making mediatours to him, who is for vsus alreadie, and our alone mediatour in deede, making him as a ſtraunger or enimie rather, to be appeaſed by others: when as in verie deede hee is our beſt and deereſt friende, appointed our mediatour, and ſtanding on our part to appeaſe other. Whoſe affection that it ſtandeth better towardes vsus then the affection of any Sainte or Angel, herein we may be perſuaded, if we be not willingly and obſtinately blinde:Phil. 2. Rom. 5. for that he hathe taſted of that infamous death of the croſſe for vsus, when we were enimies to him.
The like affection was neuer founde in anie Saincte or Angel towardes vsus. Shall wee then make him further off in affection, then the Angels and Saintes, and that they ſhoulde be ſooner inclined to pitie towardes vsus then hee, and therefore wee ſhoulde beginne with them in our prayers for the appeaſing of him? This is not to make him the peacemaker, but the partie to be appeaſed. This is not to make him the man that ſhould make them one who were at variance and debate, but to make him one of the two, that beeing at variaunce, were to be made one. The word of God appointeth him the onelyonly mediatour and peace-maker betweene the righteous God and the vnrighteous man: it is therefore the woorde of man, and no worde of GOD that maketh him the partie that is at variaunce with man, and muſt be reconciled by an other. Is he who came downe from heauen, leauing ſo greate glorie, and laying downe his owne life for vsus when we were his enimies, nowe become ſo cruel, that Saintes and Angels muſt be made for vsus to ſtay him? Is the matter fallen out ſo farre otherwiſe then he could diſcerne, that comming with the minde and affection of a mediatour for vsus, he cannot nowe without a mediatour be at one with vsus? The Leuitical prieſthoode did ſhadowe out vntounto vsus the prieſthoode of Ieſus Chriſte. Their highe prieſte was their mediatour and peace-maker, that in offering vppe ſacrifice made peace betweene GOD and them, but there was neuer any meanes appointed to appeaſe the prieſt, nor any mediatour made for the people vntounto him, neither yet any ioyned with him.Leuit. 1… It appeareth in Leuiticus that it was vnlawfull for any to abide in the Tabernacle of the Congregation, when the prieſte went into the holie place to make attonement, vntill he had made an ende.
Wherein was plainly ſignified and eſtabliſhed the trueth of the alone mediatour Chriſte Ieſus in whome the trueth of this ſhadowe and figure was apparantly ſeene: For when he was to offer vppe himſelfe for our ſinnes, had he any helpe from any Saint or Angel? Was there at any time ſuche infirmitie ſeene, euen in the beſt of his Diſciples, as then when the Lorde went about the worke of our redemption, all forſaking him, and ſome ſwearing and forſwearing that they neuer knewe him? For it behoued him to goe about that worke alone, not beeing ioyned with others, nor hauing helpe or aide from any. It wil be graunted that in the worke of redemption, there is none to be ioyned with Chriſte, but that he alone is the mediatour of redēption, finiſhing yt him ſelfe none otherwiſe then as the high prieſt was alone in making attonement for the people: but in ye mediation of prayer & interceſſion they ſay yt others are to be ioyned with Chriſt, and that Saintes and Angels are to be made on our part and for vsus vntounto him. Let it be ſhewed then that there was appointed of God, or practiſed in the Leuiticall prieſthoode any mediatour of interceſſion for the people vntounto the high prieſt, whiche muſt hauehave beene ſhadowed out there, if there had beene any ſuche thing in trueth brought by Chriſte, and therefore nowe to be vſed of vsus.
For according as it is written to the Hebrues. The prieſtes that according to the lawe offer gifts,Heb. 8.4.5. doe ſerue vntounto the patterne and ſhadowe of Heauenlie thinges.
This whiche hath beene ſaid of faithe in the mercies of God ſhewed vntounto vsus in Chriſt ye alone mediatour and redeemer, teacheth vsus to be humble in all our prayers, refuſing all our owne righteouſnes & deſeruing, caſting off all the opinion therof, hauing al our hope to be heard ariſing only in reſpect of the mercies of Chriſt aſſured vntounto vsus by faithe: remembring alwayes that the proude Phariſeie boaſting of his good deeds in his prayer is refuſed, when ye poore Publicane is receiued making mention of nothing but his miſerie, ſinne, & wretchedneſſe, and therefore appealing vntounto merciemercy in earneſt ſuite calling vntounto God for that alone.
In that prayer which is appointed vsus by ye Lord Ieſus we do call God, Our Father,Luke. 18.11. to aſſure vsus of his tender fauour towardes vsus. For that is (as we hauehave heard) aboue all things required, neither is it poſſible without this perſuaſion of his fatherlie affection to pleaſe God. For without faith,Hebr. 11. it is impoſſible to pleaſe the Lord. Therfore is it ſet in the beginning, becauſe without it there is no enterance vntounto him nor hope of beeing heard at his handes. Neither muſt we only be perſuaded that the Lord fauoureth vsus, and is become a father vntounto vsus: but alſo yt in regarding our prayer, & hearkening vntounto the petitions that we ſhal make, he will make knowen this fatherly affection & good will yt he doth beare vsus. For when we are about to pray vntounto him we are charged to be mindefull of this, that he is our Father, and ſo to cal him, becauſe in the hearing of our requeſtes, we ſhalbe aſſured ſo to finde him.
Marke it wel therfore that when we are to pray vntounto him, we are taught to call him Father. The Lord cannot truly be ſaid in any reſpect to be farr from his, yet in praier is he ſaid eſpecially to draw nighe vntounto them,Deut 4.7. Pſal. 145.18. as appeareth in Deuteronomie, & in the Pſalmes. This is the thing that we ought to be reſolued fullie of, that it is the wil of our heauenly Father by hearing ye prayers of his to teſtifie good wil towards them, to giuegive thē experience & triall of it that way, to the ſtrengthening and increaſing of their faith. Being therefore readie to pray, let vsus conſider a whyle of the promiſes made vntounto them that aske,Matth. 7.7. Knocke and Seeke, that we may be perſuaded by them to finde him Fatherly affected and inclining to our demaunds. For that doth this worde Father in the beginning of our prayers offer to our conſideration.
His being in heauen, that is immediately ſpoken of after this naming of our Father, doeth put vsus in minde of an heauenly maieſtie and power in him, able to goe throughe with the purpoſe of his good will towardes vsus, that in nothing our hope of being heard may be hindered. This helpe that is offered vntounto our faith in prayer, doeth tell vsus that the heart of man is hardly reſolued of this thing in trueth, that the Lord is ſo preſent alwayes by good will, power, and effect, at the ſuite of his ſeruauntes, that thereby they take true triall of his greate good will towardes them, matched with heauenly power, maieſtie, and glorie, for the perfourmance thereof.
And that there is great difference betweene this faithe, and thoſe opinions that commonly men are wont to conceiue of God. For the common prayer of the greater ſorte: notwithſtanding they be liberall of words and ſparing of no paines therein) yet are they farre from this perſuaſion required of neceſſitie vntounto true and faithfull prayer.Matth. 6. They receiue hope and are confident by reaſon of the laboriouſneſſe of their paynes in the multitude of prayers, and other doinges of their owne deuiſing: they knowe not what the merciemercy of God meaneth, whiche onelyonly worketh hope in his, and maketh them humble euen in the doinge of thoſe thinges that are commanded of him, becauſe it is the mere merciemercy and good will of God that hath wrought, them in thoſe that be his, and that doth accept them and take them in good part at their handes. The ende and marke that the ſeruauntes of God ſhould ſette before them in their prayers and petitions, is, to hauehave the Lorde glorified by perfourming that vntounto his whiche he hathe promiſed, to hauehave his merciemercy and power to come vntounto the eyes and eares of men, ſo euidently perfourming the trueth of his word, that they may ſee and be forced to confeſſe that he ruleth here in earth.
Whē we are readie to pray either for good thinges to be giuen vsus, or for euill things to be taken frō vsus, the care to hauehave God his mercies magnified, & his goodneſſe promiſed towards his to be ſeene & come to light thereby, to the credite, name, and glorie of the Lord: ought principally to prouoke vsus, and to be the chiefe thing that ſhould moue vsus to make ſuite either for any good thing to bee giuen vsus, or to be eaſed of any affliction.
And therefore are we taught in this his prayer, (which is a paterne vntounto all our prayers) to begin them with the deſire that his name may bee hallowed, and his kingdome may come. In the whiche petitions, by the conſent of all the godlie learned, we ought to hauehave our mindes and ſenſes wholy ſhut vpp within the deſire that hee mighte hauehave a wonderfull name, and be ſeene and knowen to reigne as a king, in performing the trueth of his word here vponupon earth. And notwithſtanding our good and benefite bee not diuided from this his glorie, but moſte neerely ioyned therevnto: yet muſt we flie ouer the care of that in our thoughts, and beginne our requeſtes in the earneſt deſire to ſee the tryall of his mercies and power promiſed vntounto his experienced, and made knowen in trueth and in effect. Therefore you ſhall not looke for at my handes any ſeuerall declaration, what particular things are conteined vnderunder the hallowing of his name, or the comming of his kingdome: for that were infinite, in aſmuch as there is no trueth promiſed in his worde perfourmed, but in that ſame his name is hallowed, and his kingdome commeth. And I tolde you euen now, that it was the deſire of his name, & his glorie, that muſt ſend vsus to prayer, and go before all our owne priuate commodities and reſpectes whatſoeuer.
When wee doe pray that his will may bee doone in Earth as it is in Heauen, we are admoniſhed in that petition, that the glorie of his name, and the power of his kingdome, are not fundered from his will and worde. It may not once enter into our thoughts, that the Lord will be glorified in ſhewing foorth the greatneſſe of his power and goodneſſe, any otherwiſe, then as hee hath declared in his word, whiche is the true wittneſſe of his will. Wherefore whenſoeuer wee are truely touched with the glorie of God his name, or the aduauncement of his kingdome, we are deſirous to hauehave ſome thing perfourmed, whiche in his word he hath approued. In this petition, wee hauehave warrant to pray vntounto the Lord for any thing that in his word he hath promiſed to beſtowe vppon his, & therfore are we taught to inquire at his mouth, I meane euen at his word what his wil and pleaſure is. For to preſume to aduaunce his glorie otherwiſe then he hath ſhewed vsus in his worde, is to tempt the Lord: and to imagine to glorifie him, or to purchaſe praiſe vntounto him, with that which by his word cannot be approued, is not to honour, but to diſhonor ye Lord, for he hath coupled the glorie of his name & the honour of his kingdome to the doeing of his wil. It was declared of late, that notwithſtanding the glorie of God and the comming of his kingdome, be not diuided from ye commoditie of his ſeruants: yet ought his ſeruantes to caſt their eyes vponupon his glorie alone in ye recital of thoſe petitions: In like man̄er ought we to iudge of this petitiō: where we do craue for the doing of his wil that the in requeſting of any thing agreable to his wil, we ought not ſo much to loke vponupon any commoditie cōming to vsus therby, as vntounto this, yt therby his wil and pleaſure taketh place, and he is ſene & plainly perceiued to be iuſt & true in his word, and ſo by that meanes his kingdome is truely acknowledged, & his name hallowed. We do confeſſe that he ruleth according to his word, but whē we ſee the experience therof, yt whiche before was faintly in the mouth, is now ſtrongly conceiued in the hearte.
And who ſoeuer he be yt hath the greateſt portion of faith and moſt aſſured perſuaſiō of the good wil & power of God, that it watcheth alwayes for the perfourmance of his wil reuealed in his word, he hath neede notwithſtanding to hauehave his faith ſtrengththened, by experience and tryall of ye mercies of God, viſibly performed in the gouernment of his church.
The Sainctes and ſeruantes of GOD are deſirous alwayes to hauehave his honoure aduaunced and his kingdome acknowledged by the ordering and gouerning of things here in earth according to his word, & therfore after that Solomon had made an end of intreating the Lord to heare the prayer of his ſeruaunts in their ſeuerall neceſſities (according as they are recited in the booke of Kings) he rendereth a reaſon why hee would hauehave the Lord to graunt their petitions:1. King. 8.43. That (ſayth he) all the people of the earth may knowe that the Lord is GOD and none other. This is the cauſe why the ſeruantes of God are deſierous to hauehave their petitions and prayers which they make according to his wil, to be heard and graunted, euen that the glorie of his name may be aduaunced, that it may be ſeene that hee ruleth and none other, and that experience may iuſtifie the gouernement of God after his word.
Heere we ſee that blinde and ignoraunt prayers (what deuotion and good meaning ſo euer be pretended) are no prayers that euer the Lorde will accepte of, and that ſuche as doe not ſerue the Lord after his word, are cut off from all hope to hauehave their prayers heard to any benefite or comforte of theirs, becauſe the Lorde hath ioyned his merciemercy and power wherein hee will bee glorified, to the performaunce of his will, for the comfort and good of thoſe that doe ſerue him after his worde.
Therefore doeth the Prophet Dauid make his ſeeking out of the preceptes of God a perſuaſion that he ſhall be heard.Pſal. 119.94 Saue me (ſayth he) for I hauehave ſought thy preceptes. And in the ſame 173. verſe. Let thy hand ſaue mee, for I hauehave choſen thy preceptes. Likewiſe in the laſt verſe of that Pſalme hee ſayeth theſe wordes. I hauehave gone aſtray like a loſte ſheepe, ſeeke thy ſeruaunt, for I doe not forget thy commaundementes. And not in this verſe alone, but in many other through-out this Pſalme, hee conceiueth hope of beeing hearde in his Prayer, becauſe ye Lord had giuen him a carefull heart to the keping of his word, wherin his glorie doth conſiſt.
In aſmuch therfore as he was careful of his glorie, he conceiueth hope that the Lorde will not be vnmindefull of him, but is bolde in a godlie hope to ſay:Pſal. 119.153 Beholde mine affliction and deliuer me, for I hauehave not forgotten thy lawe.
And ſometimes in this intreating of the Lorde to heare him, he promiſeth in time to come that he will keepe the ſtatutes and commandements of the Lord, as it appeareth in the 145. verſe of ye Pſalme in theſe wordes. Heare me O Lord and I wil keepe thy ſtatutes. Theſe authorities from the Prophet are vttered to this end, that we ſhuld not put thoſe things a ſunder, which the Lord hath coupled together. For the Lord his glorie is not parted from his wil reuealed in his worde: & whenſoeuer we hauehave in purpoſe to ſanctifie his name to get praiſe vntounto him, and to aduaunce his kingdome here vponupon earth: we muſt proceede no otherwiſe then according to his word, being aſſured that it hathe allowance and probation from the ſame: theſe three petitions do not ſo much note what ſeueral things are to be aſked, as with what minde thoſe thinges that we aſke according to his wil are to be deſired: that is euen with a hartie longing & deſiring to ſee his name ſanctified, his kingdome eſtabliſhed, and that whiche is to his good liking and will accompliſhed here vponupon earthe: by bringing ſomething to paſſe, whereof he hath declared his liking apparantly in his word.
If we ſhal craue any grace of him whereby to hauehave our life bettered, and our conuerſation amended: the care of his kingdome, the deſire of his name, the longing to ſee his wil and pleaſure take place: ought to bee the thing that ſhould moue vsus therevnto.
Our petitions alſo for temporall bleſſings, or to hauehave euils remoued from vsus, ought in like manner to be made in the care and deſire of his kingdome and glory, who hath promiſed in his worde, that he will be nigh vntounto his that call vppon him in in trueth, and that hee will heare the prayers of his that attende vppon his commaundementes: bothe in bleſſing them with good things, & alſo in turning euil things from them. Such things therefore, we ſhould alſo deſire euen for ye eſtabliſhing of his name, credit and kingdome here vponupon earth, according as the ſeruants of God hauehave done, as appeareth in many places of the ſcripture. Helpe vsus oh God of our ſaluation (ſaith the Prophet) for the glorie of thy name, Pſal. 79.9.deliuer vsus and bee mercifull to our ſinnes for thy names ſake. Wherefore ſhoulde the heathen ſay, Where is their God? beeing moſte of all carefull leaſt the wicked ſhould triumphe ouer the Lotd, if that he ſhould not ſtand by his, according as he promiſed in his worde: but lay them open to all iniuries and reproches of the wicked, without hope of deliuerance from him.
Nowe let vsus pray vntounto our heauenlie father, that we may ſo be touched with the glorie of his name, the care of his kingdome, and deſire that his wil may take place, as may comforte vsus in the aſſured hope to hauehave our prayers heard when we call vponupon him &c.