Propositions and Principles of Divinity Disputed, Section 64
PRINCIPLES VPONUPON THE PRAEFACE OF THE LORDS PRAYER. LXIIII.
WE HAVE ABOVE IN THE LAST TENTH Principle made mention of a forme of inuocation, or prayer: and therefore hauing alreadie ſpoken of the reſt of the cauſes thereof, wee nowe come to the interpretation of the ſaid forme, out of the words of Chriſt. Math. 6. Luke, 11. which is therefore commonlie called, the Lords Prayer.
1 THis forme teacheth vsus moſt compendiouſlie indeed, but yet moſt abſolutelie, whatſoeuer wee are to aske of God generallie as it were, in certaine common places, and in that method wherein it is fit, that theſe things ſhould be craued of God: it doth furthermore enforme our minds by what affectiō we are to conceaue our Prayers, and in what hope we may expect the effect of thē, beeing rightlie conceaued.
2 It is free for vsus, according vntounto our ſundrie griefes, to expreſſe in other ſpeciall formes, thoſe thinges that make for the glory of God, and our ſaluation, and to apply them vntounto diuers circumſtāces: but it is in no wiſe lawful to pray anie other Prayer, in regarde of the matter. All the Praiers of DAVID therefore, of the Prophetes, and other faithfull examined according vntounto theſe rules, doe agree with this perfect forme.
3 The parts hereof are three. 1. The beginning or Praeface. 2. The petitions themſelues. 3. The concluſion.
1. The Preface, OVR FATHER VVHICHWHICH ART IN HEAVEN.
4 FATHER.] This word doth firſt of all teach vsus the foundation of our faith: namelie, the diſtinction of the perſons, for the FATHER is one, the SONNE is an other.
5 Theſe petitions are directed vntounto the perſon of the Father, that therby not onelie the diſtinction, but alſo the order of the perſons may be expreſſed: the firſt whereof is the Father, the ſecond, is the Sonne of the Father; and the third is the holie Ghoſt, of the Father and the Sonne.
6 When as therefore we cal vponupon the Sonne, our minds ſtaie not in him, but aryſe from him vntounto the Father, as we are led by the holie Ghoſt vntounto the Father and the Son. Otherwais, as the perſons vntounto whom the worſhip of inuocation is directed, are not ſeparated, ſo is not the ſaid worſhip to be ſeuerallie conſidered, but onelie diſtinctlie: ſeing the ſame reuerence is aequallie due vntounto al the 3. perſons, as to the one and the ſelf-ſame God.
7 Moreouer, this moſt ſweet name of a FATHER doth regarde vsus alſo: ſeeing wee doe not call vponupon the Father, as the Father of the Sonne onelie, but euen as vppon our Father.
8 Againe, this word doth ſet down the other foundation of our truſt: namelie, that hee who is the Father of Chriſt, is alſo ours, though in a diuers reſpect.
9 For he is the Father of Chriſt, 1. by nature onlie, in reſpect that the Sonne is Coeſſentiall with the Father. 2. In reſpect that his humanity being conceaued by the holy Ghoſt, dooth by perſonall vnion, ſubſiſt in that aeternall Sonne of God.
10 But he is our Father in reſpect of Adoption, that is, in regarde that he doth vouchſafe vsus, being ſpirituallie engraffed into Chriſt by Faith, to be called children, as thoſe whome (being elected in him) he juſtifieth, & will one day glorifie.
11 Therefore, this worde teacheth vsus againe, that beliefe in the Father through the Sonne, muſt go before our Prayers: the which if it bee not preſent, prayers are not only not acceptable, but euen ſins in the preſence of God.
12 Wee are alſo by this meanes taught, that if we will be heard, we are bound to come in the preſence of God, not onlie wihout anie conſideration of our merites (which can be none at all) but contrariwiſe, that we conceaue our prayers, truſting in his onelie free Adoption and merciemercy in Chriſt Ieſus.
13 Laſtly, this word FATHER, doth require that we pray vntounto God, with a true ſenſe of our ſinnes paſt, and a firme purpoſe to amend our liues, otherwiſe our prayers are in vaine. For the impudencie were not tollerable, to call him Father, whome wee are not ſorie that wee hauehave offended, and whome euer after, wee meant not to feare and reuerence.
OVR.
14 This doth put vsus in mind of 2. things, (both being of great moment in true Praier) 1. of our Adoption, wherof wee hauehave ſpoken: whereby it commeth to paſſe, that he who hath that onelie Sonne by nature, coaeternall with himſelf, doth account vsus his ſonnes adopted in him: without whome there is no ſaluation, nor anie true confidence in calling vponupon God. 2. That true louelove is to bee joined with faith: that as the Father, who is but one, is yet in his Sonne, the common Father of all the faithfull: ſo we ſhuld think, that they cannot be acknowledged for ſonnes, who are not in louelove with their brethren: otherwiſe, they ſhould bee accounted to bee in the bodie, who ſeuer themſelues from the members thereof, which cannot be.
15 This conjunction conſiſteth partlie in the agrement of doctrine and religion, partlie in the affections. And therefore, before we can trulie call vponupon God, we muſt be members of the Catholicke Church, and hauehave a regarde to maintaine peace, and concord one with another, in ſuch ſort, as all vnkindnes and hatred being laid aſide, we muſt pray from our hearts, euen for our enemies.
16 But this conjunction cānot be perfect, while we liue heere. For all of vsus know but in part; and often not in the ſame part; now in reſpect of mutuall liuing together; there is none; but in ſome thinges, hee ſheweth himſelfe to be a man: But as the imperfection of faith, doth not hinder the effect thereof, the ſame is to be ſaid of our mutuall agreement, both in Religion, and alſo in affections: ſo that wee be diſpleaſed with our ſelues for thoſe our imperfections, and be more and more deſirous of a growth in our obedience.
17 Seeing this communion of faith, doeth not onelie comprehend the elect, that are alreadie indued with faith: and ſtriue togeather with vsus in this life, againſt ſinne; But euen thoſe that are to beleeue, and lying as yet vncalled, knowne onelie vntounto God, our prayers alſo doe belong vntounto them.
18 But as for thoſe whoſe Spirits are already gathered with Chriſt, and whoſe bodies are a ſleepe in the graue, our Praiers for them ſhould bee altogether vaine and vnprofitable: as alſo for thoſe whoſe ſoules are already condemned.
An addition.
That cuſtome therefore, (though auncient) of reckoning vp the names of the Apoſtles, and certaine martyrs in common prayers, though it may bee thereby excuſed, in that ſuch prayers were meere thankſ-giuings, doth neuertheles want a ground, (and therefore is to bee aboliſhed,) as the verie iſſue of it hath proued: for it is certaine that from hence did ariſe by little and little, both inuocation of the dead who were aſſuredlie beleeued to bee in heauen: and alſo prayer for the departed, vntounto whome ſuperſtitious men, did according vntounto their owne fancie appoint Purgatorie fire.
WHICH ART IN HEAVEN.
19 It is needfull that vntounto the aſſurance of Gods fatherlie goodwill towards vsus, we adjoine his power & Majeſtie: both to let vsus know, that he is not onlie willing, but alſo able to beſtow vponupon vsus, whatſoeuer wee craue of him by true faith: and alſo, that the conſideration of his majeſtie, may retaine vsus in that reuerence, which is due therevnto.
20 We holde, that God as a moſt ſimple beeing, being in regard of his infinite eſſence in euerie thing, & in all things at once, but not in or of their ſubſtance, is without and beyond all things, whollie in himſelf, preſeruing and gouerning all his creatures, & not mixed with any thing, contrarie vntounto the rauing dotage of the Manichaees.
21 He is then ſaid to be IN HEAVEN, that thereby his ſupreame excellencie, power, & dominion aboue al things, may be declared: whereas by the name of Heauen, we vnderſtand the higheſt place of this viſible worlde, which is conſpicuous vntounto vsus, in regard of the vnſpeakeable & moſt certaine motion thereof, wherewith the Lord hath moſte excellentlie garniſhed the ſame. Wherein, (as the Prophet DAVID ſaith), God hath engrauen teſtimonies of his vnchangeable truth.
22 The ſame God is ſaid to be aboue al thoſe heauens, the Scripture alſo declaring that the place of aeternal happines, is appointed euen aboue all the coeleſtiall ſpheres, whereunto Chriſt beeing entred doth receaue the ſoules of his children, according vntounto that ſaying; This day ſhalt thou be with me in Paradiſe: and that of the Apoſtle, I deſire to be diſſolued, and to bee with Chriſt. Whence alſo we beleeue that he will come, and where he will entertain all his, when they hauehave receaued their bodies againe, being made incorruptible, and will cauſe them to liue there with him aeternallie.
23 Nowe, as that glorie which wee hope for, is at this day incomprehenſible vntounto vsus; ſo wee are not curiouſlie, that is, without Gods woorde, to make enquirie of theſe bleſſed manſions: but deuoutlie to reuerence that which the Scripture teacheth vsus to hope & to beleeue touching them, vntill the time, that indeed we ſhall ſee, heare, and receaue, thoſe thinges which eie hath not ſeene, eare hath not heard, nor euer entred into the heart of man.
Defended by IAMES HABEERVTERVS of Bearne.