A Pattern of True Prayer, To the reader

A Pattern of True Prayer · To the reader

TO THE CHRISTIAN READER.

BEloued, marueile not that after ſo many expoſitions vponupon the Lords Prayer, this Pamphlet ſteppeth vp, as if ſo be it had ſome thing to ſay beſides that which hath been alreadie ſpoken: to confeſſe the truth, I geſſe it may occaſion the iudicious reader to enter into a more inward view of Chriſts purpoſe in propounding that prayer: perhaps alſo the manner of handling the ſeuerall petitions may giuegive ſome light: but my intent was none of theſe, when I intended to publiſh the treatiſe: onelyonly the cleering of my ſelfe from vniuſt accuſations, and the ſatisfying of a few friends moued me therto: but whatſoeuer it be, and howſoeuer vttered, I pray thee of charitie to conſtrue (a thing indifferently done) to the better part: eſpecially thoſe few questions reſolued in the latter end of the treatiſe. I doe here ingenuouſly confeſſe that I am far from the opinion of them which ſeparate from our Church, concerning the ſet forme of prayer (although from ſome of them, I receiued part of my education in Cambridge) for I doe verily aſſure my ſelfe vponupon ſuch grounds as I hauehave deliuered in the treatiſe, that a ſet forme of prayer is not vnlawfull: yet as Moſes wiſhed that all the people of God could prophecie, ſo doe I wiſh that all the people of God could conceiue prayer: the rather for that perſonall wants, bleſſings, and iudgements are not compriſed particularly according to their ſeuerall circumſtances in any forme of prayer poſſibly to be deuiſed: wherefore I deſire that no man mistake me in this treatiſe: I doe iudge that there is no one doctrine or opinion contrarie to the doctrine of this Church in all this tractate: in reſpect whereof I hope it ſhall finde more indifferent cenſure at thy hands. And for that miſconceit which ſome perhaps hauehave intertained at the hearing of the doctrine when I taught in Lincolne, I doe alſo as freely and truly proteſt, that I neuer durſt admit (I bleſſe God for his merciemercy) ſo blaſphemous a thought into my minde, as to ſurmiſe whether the prayer, commonly called the Lords prayer, be the prayer which Chriſt taught his Diſciples, or no: for I doe with my ſoule confeſſe it to be the ſame prayer in ſubſtance which Christ deliuered to his Diſciples: therefore I pray thee gentle reader, whoſoeuer thou art, to accept this treatiſe, and to blame neceſſitie rather than me for publiſhing it: for the phraſe and ſtyle it is homely, I confeſſe, and plaine; for I doe not intend the benefit of the ſtyle to the learned, but to the vnlearned for the better vnderstanding of the matter: the truth and homelines may well ſort together, and the truth is not to be reiected for her plainnes, rather I wiſh that men in heauenly matters could frame themſelues to the capacitie of the meaneſt, which is the ſureſt way: ſeeing that learned men can vnderstand things plainly deliuered, but the vnlearned cannot conceiue the eaſieſt doctrines, except they be deliuered alſo after an eaſie manner, with homely, familiar and eaſie ſpeeches. Now if any man attribute this plainnes of mine vſed in this treatiſe to ignorance and want of skill, I will not endeuour to weede that preiudice out of his minde, ſeeing that I profeſſe it to be a part of my ſtudie to ſpeake plainly: and I ſee no reaſon that ſeeing ſpeech is the interpreter of the minde, the interpreter ſhould need of another interpreter or commentary. So crauing againe thy charitable cenſure, I bid thee hartily farewell in the Lord. Pray for vsus brethren.

Thine in Chriſt Ieſus, IOHN SMITH.

p. 1A PATERNE OF TRVE PRAYER: OR AN EXPOSITION VPONUPON THE LORDS PRAYER.

Mat. 6.9.10.11.12.13. Luk. 9.2.

After this manner therefore pray ye, &c.

THeſe words containe two points: the firſt is a precept, whereby Chriſt inioyneth his diſciples a dutie: and the ſecond is a prayer or platforme of prayer.

The dutie which Chriſt enioyneth his diſciples, is in theſe words: After this manner pray yee. Wherein wee may conſider two things.

1 That we muſt pray, or the neceſſitie of prayer.

2 How we muſt pray.

Firſt that we muſt pray, or of the neceſſitie of prayer. The neceſſitie of prayer may appeare vntounto vsus,Neceſſitie of prayer. partly out of theſe words; for that our Sauiour Chriſt therein giueth his diſciples a commaundement to pray: all Gods commaundements binde the conſcience, ſo long as they are in force: and his morall precepts being perpetuall, therefore binde the conſcience to abſolute obedience perpetually. Now this is a part of the morall law that we muſt pray: therefore p. 2we muſt pray of neceſſitie: if God ſhould commaund a man,Gen. 11 & 12Gen 11 as he did Abraham, either to forſake his owne countrie and fathers houſe to goe to a ſtrange nation and people, not knowing what might become of him: or to kill his onelyonly ſonne,…en. 22.…. he ought of conſcience to this commaundement of God, preſently without reaſoning and diſputing with fleſh and blood, yeeld obedience ſimply: how much more then ought wee ſimply to obey the commaundement of prayer; for neglect whereof no reaſonable excuſe can be alledged, as might be for the other of Abraham? Againe, God that commaundeth, is the great lawgiuer that is able to ſaue and deſtroy: to ſaue thee, if thou obeyeſt his commaund,Iam. 4.12. Rom. 10.13.Jas 4:12Rom 10:13 in calling vponupon his name: to deſtroy thee, if thou diſobeyeſt his will, in neglecting thy dutie. If thou wilt be ſaued therefore, thou muſt pray: if thou wilt not pray, thou ſhalt be deſtroyed: and this is a very great neceſſitie of prayer: ſaluation or deſtruction. Furthermore, we are to know that Gods will is the rule of mans will, and the will of the creature muſt be ſquared as it were and framed to the will of the Creator, which is the perfection of the creatures will: now Gods law is his reuealed will, and prayer is a part of his law commaunded in the ſecond commandement. Wherefore that our wils and actions may be perfect, we muſt of neceſſitie frame them to the will of God, and therefore muſt pray.

Secondly, the neceſſitie of prayer may alſo appeare vntounto vsus by other conſiderations, as namely of the vſe of prayer: for prayer is that onelyonly meanes in thee whereby thou procureſt or obtaineſt from God ſauing bleſſings: for Gods promiſes are conditionall: Aske and it ſhall be giuen you: ſeeke and ye ſhall finde, knocke and it ſhall be opened vntounto you: If you aske not,Matth. 7.7.Matt 7:7 you ſhall not receiue: you ſhall receiue, but you muſt firſt aske, ſeeke, knocke, pray. Now if it be alledged that many men hauehave abundance of Gods bleſſings, which neuer aske them of God, ſeeing that they cannot pray being wicked: it may be anſwered, that they be not ſauing bleſſings, and ſo indeede they are not true bleſſings, p. 3if we will ſpeake properly: for there is a ſecret poyſon inſenſibly in heart in all the bleſſings of God, and in all the creatures, which we vſe in the world, by reaſon of the curſe wherewith God curſed the earth for mans ſake:Gen 3.Gen 3 which poyſon God neuer remoueth away till we beg it by prayer of him. Hence it commeth, that ſeeing wicked men doe not, nor cannot pray, therefore though they hauehave many bleſſings in ſhew, yet in truth they are not ſo, but rather curſes, euen the verie poyſon and bane of their ſoules, meanes to haſten their damnation, and to drench the deeper in the pit of hell another day: whereas contrariwiſe the godly asking bleſſings of God, he in merciemercy remoueth this curſe from the righteous mans goods, and maketh his bleſſings ſauing bleſſings vntounto him. Wherefore if thou wilt be bleſſed of God, thou muſt of neceſſitie pray: otherwiſe thy bleſſings ſhall be accurſed of God.

The third conſideration of the neceſſitie of prayer,1. Pet. 2.22. Ioh. 17.1 Pet 2:22John 17 is the example of Adam, Chriſt and all the Saints of God that euer hauehave liued; whoſe example implieth a neceſſitie of imitation.

The firſt Adam in the ſtate of innocencie being free from ſinne, notwithſtanding had neede to pray, and no doubt did pray, for perſeuerance, and cōtinuance in grace: for it muſt needes be graunted that during his innocencie he kept the law; and one part of the law is prayer, as was ſaid before: wherefore if Adam, as yet free from ſinne, and all the puniſhments of ſinne, did pray, much more we hauehave neede to pray, vponupon whom both ſinne and Gods curſe hauehave taken ſuch faſt hold.

The ſecond Adam, Chriſt Ieſus, who knew no ſinne, neither was there guile found in his mouth, did pray and needed to pray, being made vnderunder the law for vsus: and therefore he ſometime continued a whole night in prayer, and prayed often a little before his apprehenſion. If Chriſt did pray, and had neede ſo to doe, lyeth there not a great and ineuitable neceſſitie vponupon vsus to pray? Finally all the Saints of God that euer liued did pray and needed to pray, as p. 4Dauid, Daniel, Paul and the reſt, and yet the beſt of vsus cannot compare with any of theſe: wherefore there is a great neceſſitie lying vponupon vsus, whereby we muſt be ſtirred vp to performe this dutie of prayer vntounto God, eſpecially conſidering that it is a principall part of Gods worſhip, and the propertie of a true child of God: wheras it is the propertie of a wicked man not to pray. Therefore it is not a thing indifferent or arbitrarie, left in our choyſe to pray or not to pray, but it is a matter of meere neceſſitie, abſolutely enioyned eueryevery Chriſtian vponupon paine of damnation: and yet it is a wonder to ſee how this dutie is neglected by many, who paſſe ouer daies and yeres prophanely and Atheiſtlike, neuer calling vponupon God in prayer, as if either there were no God, or no neceſſitie of worſhipping this God by prayer.

Thus much of the neceſſitie of prayer, or that we muſt pray. Seeing then this dutie of prayer muſt bee performed, for the practiſing thereof theſe two circumſtances muſt be conſidered; The time, and the place of prayer: for eueryevery action muſt be done in time and place.

Firſt of the time.

The time is threefold.

1 When we muſt pray.Time of prayer.

2 How oft we muſt pray.

3 How long we muſt pray.

Firſt circumſtance of the time is: When.

VVhen we muſt pray.The Apoſtle ſaith, Pray continually, 1. Theſ. 5.17. Which muſt not be vnderſtoode as ſome heretikes hauehave deemed called Euchitae, that a man muſt doe nothing but pray; but the meaning of it is, that there muſt neuer a day ouerpaſſe vsus, but therein certaine times we muſt pray: more plainely and diſtinctly thus: 1. Pray at the enterpriſing and ending of all thy affaires, pray vponupon all occaſions. 2. Pray vntounto thy liues end, neuer ceaſe praying till thy ſoule part from thy body. Now although this bee generally true, that a man muſt pray vponupon all occaſions, yet it is not needefull that a man ſhould vponupon eueryevery ſeuerall occaſion fall downe vponupon his knees and vtter a long prayer to the ſpending of p. 5time and hindering his affaires; but a man muſt from his heart ſend vp prayers to heauen, if it be but a wiſh or ſigh or groane of the ſpirit, or ſuch a ſhort prayer as the publicane vſed, or the theefe vponupon the croſſe, vponupon all our occaſions. This we ſee warranted by the practiſe of Nehemia: who before he made his petition to the King for the repayring of Ieruſalem, prayed vntounto the God of heauen:Nehem. 2.4.Neh 2:4 no doubt this was inwardly with a ſigh of the ſpirit vntounto the Lord who knoweth the heart, as may be ſeene in the text. Furthermore, and ſpecially we are to vnderſtand that the principall occaſions and times of prayer are theſe following.

1. The time of religious exerciſes.

2. The time of affliction.

3. The time of eating and drinking and vſing phyſicke.

4. The time of ſleeping and waking.

5. The time of working and labour.

6. The time of recreation and ſporting.

The truth of all theſe appeareth by that which the Apoſtle writeth,1. Tim. 4.4, 5.1 Tim 4:41 Tim 4:5 that eueryevery creature or appointment of God is ſanctified by the word of God, and prayer, and thankeſgiuing. Gods word warranteth vsus the lawfull vſe thereof: prayer obtaineth the bleſſing from God, in the vſe of it: thankſgiuing returneth the praiſe to God, who gaue the bleſſing.

The ſecond circumſtance of time is,How oft we muſt pray. how oft we muſt pray. Daniel prayed three times a day, Dan. 6.10. Dauid prayed ſeauen times a day. Pſal. 119.164. euen ſo oft as we alter our affaires and enterpriſe new buſines: as hearing or reading the word: working and laboring in thy ſpeciall calling, eating and drinking, ſleeping, &c. alſo vponupon all extraordinarie occaſions: as iudgements, and bleſſings: all which are things of ſeuerall condition, and the condition of our affaires being changed, our prayers are to be repeated and renewed.

The falſe Church of Antichriſt hath deuiſed certaine houres which they call Canonicall; which are in number p. 6eight, as Father Robert rehearſeth them: which muſt be obſerued eueryevery day, and cannot be omitted without deadly ſinne, as he teacheth: but we are to know that Chriſtians muſt ſtand faſt in that libertie wherewith Chriſt hath made vsus free:Galath 5. and ſeeing that we are redeemed with a price, we muſt not be the ſeruants of men,1. Cor. 7.1 Cor 7 much leſſe of times: only thus much; the Lords day of conſcience, being Gods commandement, muſt be kept as oft as it commeth: and ſeeing the Church for order and conueniencie hath appointed certaine houres, when all the Church publikely may come together to worſhip God; therefore we cannot breake that holy cuſtome and conſtitution without confuſion, and ſcandall, and breach of charitie: for priuate prayer, or priuate neceſſities, occaſions, and opportunities may afford a godly heart ſufficient inſtruction, alwayes remembring that there is no time vnfit to worſhip God in.

How long we muſt pray.The third circumſtance of time to be conſidered, is, how long we muſt pray. Our Sauiour Chriſt giueth vsus this inſtruction generally by way of parable, that we ought not to waxe faint in prayer: the Apoſtle willeth vsus to pray with all perſeuerance and to watch thereunto:Luk. 18.1. Epheſ. 6.18.Luke 18:1Eph 6:18 as Chriſt ſaid to his diſciples, Watch and pray. This then is the ftrſt rule for the length of our prayers: that we be not wearie. The ſecond rule is, that we are to pray ſo long as the ſpirit of God feedeth vsus with matter of prayer: for otherwiſe we ſhould ſtint the ſpirit of prayer. Chriſt prayed till midnight; our infirmitie will not beare that: wherefore it is better to ceaſe praying when the ſpirit ceaſeth to miniſter matter, than to continue ſtill and babble: yet notwithſtanding here we muſt know; Firſt, it is our dutie to ſtriue againſt our corruption: Secondly, it is our dutie to ſtrengthen our ſoule before prayer with premeditate matter; that ſo comming to pray, and hauing our hearts filled with matter, we may better continue in prayer: for as a man that hath filled his belly with meate, is better able to holde out at his labour than being faſting; euen ſo he that firſt repleniſheth his ſoule with meditations of his owne ſinnes p. 7and wants, of Gods iudgements and bleſſings vponupon himſelfe and others, ſhall be better furniſhed to continue longer in hartie and feruent prayer, than comming ſodainly to pray without ſtrengthening himſelfe aforehand thereunto. To conclude this point, all prayers are either long or ſhort: a long feruent prayer is beſt; a ſhort feruent prayer is better than long babling; a ſhort prayer, containing all thy grace and matter in thy ſoule, is acceptable to God.

The ſecond circumſtance to be conſidered, needefull for practiſe of prayer, is the place where we muſt pray.Th… place wh…re we muſt pray. As was ſaid before, there is no time vnfit to pray: ſo there is no place vnfit for prayer. The world, and eueryevery place in the world is fit for a Chriſtian to call vpō the name of the Lord.Ioh. 4.20.John 4:20 Paul wiſheth men in all places to lift vp pure hands,1. Tim. 2.8.1 Tim 2:8 that is, to pray: Chriſt prayed vponupon the mountaine, in the garden, in the wildernes; Peter vponupon the houſe top; Paul on the ſea ſhore; Ionas in the Whales belly in the bottom of the ſea: but the ſuperſtitious papiſts will hauehave ſome place more holy than others: hence come there pilgrimages, to ſuch a holy place, hoping thereby ſooner to obtaine their petitions: therefore alſo they thinke the church-yard holy ground, the Church holyer than the Church-yard, the Chancell then the Church, and the high altar more holy than the reſt of the chancell. True it is indeed, that when the Church of God is aſſembled in the Church, the place is: more holy but not for any inherent holines in the ground, but becauſe of Gods preſence among his people, and becauſe of holy actions there performed: in regard whereof it is ſacriledge to offer violence to ſuch places, or any way to prophane them; yet God will aſſoone heare thy prayer at home in thy cloſet, as in the Church; though the publike prayers are more effectuall than priuate. Finally, to ſhut vp this point: in regard of place, prayers are publike or priuate.

The place of publike prayer is the aſſembly of the Saints whereſoeuer it be, which ſometime in perſecution was in p. 8priuate houſes, or in caues of the earth, or the wildernes, or mountaines.Act 1.13. Heb. 11 38.Acts 1:13Heb 11:38

The place of priuate prayer is the houſe, or the cloſet, or ſome ſuch fit place in ſecret: not the market place, nor the corners of the ſtreete: though I doubt not but a man may ſigh and groane to the Lord walking in the ſtreete and making his markets;Mat. 6.5.6.Matt 6:5Matt 6:6 but the outward ſignes of prayer priuate muſt then be concealed from the ſight of men, leaſt wee appeare to men as hypocrits. Hitherto of the neceſſitie of prayer, with the time and place of performing that dutie.

The ſecond generall thing to be conſidered in the dutie which Chriſt enioyneth his diſciples, is, the manner how we muſt pray,How we muſt pray. which is expreſſed in theſe words: After this manner pray ye. The meaning of which words muſt needes be one of theſe things following, that is to ſay; Pray either

1. Theſe words onelyonly: or

2. This matter onelyonly: or

3. In this method onelyonly: or

4. Theſe words and matter: or

5. Theſe words and method: or

6. This matter in this method: or

7. Theſe words, and this matter, in this method.

Now which of theſe things our Sauiour Chriſt doth enioyne, ſhall appeare by the ſeuerall conſideration of eueryevery one of theſe ſeauen things.

Firſt, Chriſt doth not commaund vsus to pray theſe words onelyonly: for then we ſhould offend if we vſed any other words; and words without matter is babling: and Chriſt ſpake in the Hebrew tongue, the Euangeliſts wrote in the Greeke tongue: but Chriſt will not hauehave vsus ſpeake Greeke and Hebrew only when we pray: therfore it is euident, that Chriſt commaundeth not to ſay, and ſo tyeth vsus not preciſely to theſe words onelyonly.

Secondly, he doth not enioyne vsus to pray onelyonly in this order or method: for then whoſoeuer vſeth any other order ſhould ſinne▪ and Chriſt commaundeth vsus Matth. 6. p. 9Firſt to ſeeke the kingdome of God and his righteouſneſſe, Matth. 6.…3.Matt 6:3before our daily bread: but in this prayer Chriſt doth ſet the prayer for daily bread before remiſſion of ſinnes and imputation of Gods righteouſnes: wherefore a…ſo this is plaine that Chriſt doth not commaund vsus to vſe onelyonly this method.

Thirdly, he doth not commaund vsus to pray this matter in theſe words onelyonly: for then Paul and Daniel and Dauid ſhould ſinne that pray this matter in other word…,…. Cor. ….1…. D…n. 9. Pſal. 119.Ps 119 and all the Churches that euer hauehave bin which hauehave vſed other words in prayer, though they hauehave alwaies kept themſelues to this matter: but it were impietie and blaſphemie to ſay ſo: therefore Chriſt here doth not binde vsus to this matter in theſe words onelyonly.

Fourthly, he doth not commaund theſe words and method, as hath been prooued in the ſecond and third parts.

Fiftly, he commaundeth not this matter in this method, as is proued in the ſecond and third parts.

Sixtly, he commandeth not theſe words matter and method, as may appeare by all the former parts: wherefore in the laſt place it followeth neceſſarily, this being a ſufficient enumeration of parts, that he commandeth vsus to pray only this matter: as if when Chriſt ſaid thus: After this manner pray: hee ſhould hauehave ſaid, pray: 1. the matter herein contained, and 2. with the affections here expreſſed. This then is the meaning of theſe words, and here Chriſt tieth vsus to the matter and affections of this prayer. To proceed: Although Chriſt commandeth not theſe words and matter and method, yet he doth not forbid them; for in the whole Scripture there is no ſuch prohibition: wherefore Chriſt leaueth it arbitrarie vntounto vsus, as a thing indifferent when we pray to ſay this prayer, or not to ſay it, ſo be that we ſay it in faith and feeling; or if wee ſay it not,VVhether a ſ…t forme of prayer be lawfull. yet to pray according vntounto it: and this I ſuppoſe no indifferent man will denie: yet there are ſome (whom we wil account brethren, though they doe not ſo reckon of vsus, ſeeing they hauehave ſeparated from vsus) which thinke it vnlawful to vſe the Lords p. 10Prayer as a ſet prayer, or any other preſcribed forme of prayer: but that they are in a manifeſt error it may appeare by theſe conſiderations enſuing.

For if it bee lawfull to vſe the ſalutation of Paul, the Pſalmes of Dauid, and the bleſſing of Moſes: then wee may lawfully vſe the Lords Prayer, or any other prayer in holie Scripture agreeable thereto for a prayer. For Paul himſelfe vſed alwaies one manner of ſalutation; our Sauiour Chriſt, as is very probable, vſed one of Dauids Pſalmes with his Diſciples, after the firſt inſtitution and celebration of his Supper;Pſal. 92.Ps 92 and the 92 Pſalme was vſually in the church of the Iewes ſung vponupon the Sabbath day: and Moſes alwaies vſed one manner of prayer at the remouing of the Tabernacle,Numb. 6.24.25.26. and 10.35.36.Num 6:24Num 6:25Num 6:26Num 10:35Num 10:36 and another at the pitching thereof: which euidently ſerueth for the ouerthrow of that opinion which they of late hauehave deuiſed, contrarie to the practiſe of the ancient Church, and all the reformed Churches in Chriſtendome, who hauehave an vniforme order of publike prayer, one and the ſame almoſt in the very forme of words: and plainly confirmeth vsus in the preſent truth wee hold, that it is lawfull to vſe the prayers in Scriptures, or any other prayers made by the Saints of God to our hands conſonant to the Scriptures: and yet notwithſtanding, here are ſome cautions to be remembred.

1. That wee labour to inſinuate our ſelues as much as may be into the grace and affections expreſſed in the prayers by the makers thereof: that ſo wee may pray with the ſame ſpirit they did indite and vſe them, hauing by diligent conſideration and vnderſtanding of them as it were made them our owne.

2. This vſing of other mens prayers is rather allowed to young Chriſtians that want the gift of conceiuing and vttering an orderly prayer: or to thoſe that want audacitie and boldnes to ſpeake before others, than to ſtrong and exerciſed Chriſtians, vntounto whom God hath vouchſafed the gift of knowledge and vtterance and boldnes.

3. It is ſafer to conceiue a prayer, than to reade a prayer: p. 11for a man may reade a prayer, and neither vnderſtand it, nor conſider the matter thereof, nor affect or deſire the petitions therein contained, hauing his minde peſtred with wandring thoughts: but hee that conceiueth a prayer, though perhaps hee doe not deſire the things he conceiueth, yet at the leaſt he muſt hauehave attention, and ſo be free from many wandring thoughts, he muſt hauehave alſo memorie, and knowledge and conſideration, needfull all for the inuenting of matter; and ſo there is leſſe feare of babling in conceiuing a prayer, than reading one.

4. An vniforme order of publike prayer in the ſeruice of God is neceſſarie.2. Chro. 29.302 Chr 29:30 Thus the Prieſts and Leuites in the old Teſtament praiſed God with the Pſalmes of Dauid and Aſaph: which Pſalmes were framed of thoſe holie men and ſent to the Muſitions to bee ſung vponupon Inſtruments. Thus all the reformed Churches vſe: thus the Church immediatly after the Apoſtles time vſed: yea thus in the time of the Apoſtles vſed the Church of Corinth:1. Cor. 14.26.1 Cor 14:26 as may probably bee gathered by that which Paul ſpeaketh concerning the bringing of a Pſalme into the publike aſſemblie of the Church.

5. Laſtly, notwithſtanding in priuate prayer when a Chriſtian being alone calleth vponupon the name of God, it ſeemeth moſt expedient and profitable that he powre out his ſoule vntounto God with ſuch a forme of words as hee can, for there and then the edification of other is no end of his prayer, as it is of publike prayer:1. Cor. 14.26.1 Cor 14:26 and the Lord hee regardeth the heart, and hee knoweth the meaning of the ſpirit, though thy ſpeeches bee neuer ſo ragged and broken, though thy ſentences bee neuer ſo ſhort and imperfect, though thy words be rude and barbarous: and yet a man ought to labour to glorifie God with the beſt of his lippes alſo. But here certaine obiections muſt be anſwered which are alleaged againſt the vſing of read prayers. Obiection. For they ſay it is to quench the ſpirit, & to limit the ſpirit of God that teacheth vsus to pray. For anſwere whereof we are to know, that as he cannot be ſaid to quench the ſpirit that readeth a p. 12chapter of holy Scripture and no more, or that preacheth a ſermon which he hath premeditate; ſo alſo he cannot bee ſaid to quench the ſpirit that pray th a portion of holie Scripture, as the Lords Prayer, or the ſalutation of Paul, or a Pſalme of Dauid, or any other prayer agreeable to the word which hee hath premeditate before and committed to memorie: for the ſpirit is not limited, though kept within the bounds of holy Scripture, as it ought to be. Againe, in a prayer which a man readeth, though a man doe not ſpeake euerie thing that the ſpirit of God putteth into his heart, yet hee quencheth not the ſpirit: for to quench the ſpirit is to oppoſe …gainſt the voyce of the ſpirit. Neither is it to limit or ſtint the ſpirit, if a man pray it with his ſoule, though hee ſpeake not the words. For example ſake: I ſay the Lords Prayer: yea when I ſpeake theſe words; GiueGive vsus this day our daily bread, there commeth into my ſoule by the motion of Gods ſpirit this petition: Grant me grace to be content with the mediocritie thou haſt giuen me. If I pray this in my heart, though I doe not vtter theſe very words, yet I cannot bee ſaid to ſtint the ſpirit: for the ſubſtance of that petition is comprehended in that fourth petition of the Lords Prayer. So likewiſe reading any prayer agreeable to holy ſcripture, and hauing attention to the matter read, though many motions come into my minde vponupon conſideration of the words of that prayer which I vtter not in particular ſpeeches, yet I vtter them in g…nerall, for they are all comprehended in the matter of that, otherwiſe they may iuſtly bee termed wandring thoughts, though good prayers at other times. Laſtly, publike wants are alwaies knowne and may bee expreſſed in the publike Liturgie: alſo priuate wants and bleſſings are for the moſt part knowne; as at meate, labour, reſt, recreation, Phyſicke, &c. Secret wants and bleſſing… may be acknowledged in ſecret prayers: if any extraordinarie occaſions occurre, extraordinarie prayers accordingly may bee had. They alleage alſo againſt ſet prayers, the ſpeech of the Apoſtle: Obiection. Rom. 8.Rom 8We know not what to pray: but in a ſet prayer a man p. 13knoweth what to pray: therfore ſet prayers are not prayers warrantable. For anſwere wherof, the ſpeech of the Apoſtle in another place muſt be remēbred:1. Cor. 2.14.15.1 Cor 2:141 Cor 2:15 the naturall man cannot diſcerne ſpirituall things; but the ſpirituall man can diſcerne them: ſo may we ſay, the naturall man cannot tell what to pray, but the ſpirituall man can tell what to pray. Fleſh and blood reuealed not the knowledge of Chriſt vntounto Peter, but God the Father:Matth. 16.Matt 16 ſo fleſh and blood cannot reueale vntounto vsus what wee ought to pray, but the ſpirit of God helpeth our infirmities; which ſpirit was in our Sauiour Chriſt that taught the Lords prayer, and in the reſt of Gods ſeruants that wrote prayers: wee are not able of our ſelues to thinke any good, but God giueth vsus abilitie:2. Cor. 3.2 Cor 3 ſo of our ſelues we are not able to pray, but God giueth vsus the ſpirit of prayer, which teacheth vsus to pray with ſighs and groanes which cannot be vttered: when we hauehave this ſpirit of God, then wee know what to pray, and can teach others alſo. This may ſuffice for the anſwere of their maine obiections againſt ſet prayers. To conclude then: Chriſt hath not commanded vsus to vſe theſe words and no other, neither hath hee forbidden vsus to vſe theſe words, or any other holy forme of prayer: but hee hath left it indifferent and arbitrarie to vſe them or not to vſe them, as was ſaid. Hitherto of the precept of prayer in the two general points thereof: firſt, that we muſt pray: ſecondly, how wee muſt pray. Now followeth the prayer it ſelfe.

In handling whereof we will firſt propound ſome generall conſiderations: after deſcend to the particular expoſition of the words thereof.

In the generall conſideration of the Lords prayer wee may obſerue three things.Generall… of the Lords prayer.

1. The abuſe of the prayer.

2. The true and holy vſe thereof.

3. The qualities and conditions of it.

And firſt to entreate of the abuſe of this prayer,How the Lords prayer is abuſed. and ſo of any other godly prayer, for this prayer is all prayers in vertue, and largenes, ſeeing that all prayers muſt be framed p. 14of the matter and affections herein expreſſed: it is abuſed eſpecially by foure ſorts of perſons.

1. By the ignorant perſons that vnderſtand it not.

2. By impenitent perſons that practiſe it not.

3. By Papiſts that attend not the matter of it.

4. By witches, wiſe women or charmers.

How ignorant perſons abuſe prayer.The ignorant perſon abuſeth it, for that he thinketh the very ſaying of the words, though hee vnderſtand not the matter ſignified in the words, to be a good and acceptable ſeruice of God: which is very abſurd.

For firſt, hee that prayeth muſt pray in faith, if hee will hauehave his prayer granted:Iam. 1.6.7.Jas 1:6Jas 1:7 Iam. 1. for that man that wanteth faith ſhall not receiue any thing of the Lord: but where there is no knowledge of the maine articles of faith, there can be no faith:Rom. 10.14.15.Rom 10:14Rom 10:15 for faith commeth by hearing, learning, and knowing of the word of God expounded in the miniſterie thereof. Seeing then hee wanteth knowledge, hee wanteth faith, and wanting faith hee ſhall not obtaine that he asketh, and obtaining not he prayeth not aright: and ſo abuſeth this prayer, for that hee vſeth it not in faith and knowledge as is required.

1. Cor. 14.26.1 Cor 14:262. It is expreſſely ſet downe by the Apoſtle, that a man muſt pray with the ſpirit and with the vnderſtanding, that is, ſo that another may vnderſtand him when he prayeth: if ſo as other may vnderſtand, then much more muſt he vnderſtand himſelfe: if a man therefore pray, not vnderſtanding the prayer hee ſaith, hee abuſeth it; but ignorant perſons pray without vnderſtanding: wherefore they abuſe both this and all the reſt of their prayers. Therefore it were better for them to ſay fiue words with knowledge, than to ſay their Pater noster, or any other prayer tenne times as long, without vnderſtanding.

Matth. 15.8. Eſay. 29.Matt 15:8Isa 293. Finally, our Sauiour Chriſt out of the Prophet Eſay reprooueth the hypocriticall Iewes, for that they did draw neere with their lips, but their hearts were a farre off, and requireth that they draw neere both with heart and lippes, when they come to worſhip God: but a man cannot draw p. 15neere with his hart, except the vnderſtanding and the mind goe before as the leader of the heart (wherefore the vnderſtanding is compared to the wagoner or coachman that directeth and guideth the horſe with whip and bridle, that is, reſtraineth the headſtrong and vntamed affections, and ordreth then aright by reaſon rightly ruled: they therfore that want vnderſtanding of their prayers, although they may ſay they hauehave a good heart and affections, yet it cannot be that the hart ſhould be right, except the vnderſtanding bee right, which is by knowledge: wherefore all is wrong and amiſſe, and therefore thou abuſeſt thy prayer, except thou vnderſtand what thou prayeſt. To end this firſt point, prayer is the labour of the minde and heart, not of the lips: and all they that make it a lip-labour onelyonly, as all ignorant perſons doe, abuſe this and all other prayers. For foure things are neceſſarie to pray this prayer, or any other prayer in ſpeech.

1. Thou muſt vnderſtand it, as alreadie hath bin ſaid.

2. Thou muſt affect and deſire the prayers.

3. Thou muſt vtter the words.

4. Heart, tongue and minde muſt accord in eueryevery prayer, and eueryevery ſeuerall matter: wherefore the tongue muſt not runne before our wits, as wee ſay in our common prouerbe: but firſt our hearts muſt indite good matter,Pſal. 45. 2. Cor. 4.13.Ps 452 Cor 4:13 and then our tongues muſt be as the pen of a readie writer: we muſt firſt beleeue, and then wee muſt ſpeake. Thus then is this prayer abuſed by ignorant perſons.

Secondly,How impenitent perſons abuſe prayer. the impenitent perſon though he hauehave knowledge, and ſo be freed from that kind of abuſe of this prayer, yet abuſeth it as bad, if not worſe, in another kinde: for

1. God heareth not them that liue in ſinne vnrepented of: for their prayers and ſacrifices,Pſal. 66.18. Ioh. 9.3…. Prou. 15.8. Eſay. 1.Ps 66:18John 9:3Prov 15:8Isa 1 and all their ſeruice of God is abominable, and is no better than iniquitie it ſelfe in Gods ſight: for though God hath commanded prayer, and ſacrifice, and incenſe, as was accuſtomed in the old Teſtament, yet he required that they ſhould be offered by perſons that were meete and fit for that purpoſe: and ſo p. 16though God now require that wee ſhould pray, and heare the word, and communicate in the Sacraments, actions anſwerable to the former of the old Teſtament, yet God will not accept theſe actions performed by any man: but firſt a man muſt leaue his ſins, and then pray: repent, and then heare the word, examine himſelfe and finde himſelfe worthie before he eate: otherwiſe his praying, hearing and eating are turned into ſinne. If then the prayer of an vnrepentant perſon be abominable, if God heareth it not, if it bee iniquitie, ſurely the wicked man doth abuſe it and make it ſo: for God would accept that of vsus which hee commaundeth vsus, if we would performe it as he requireth.

2. Againe, impenitent perſons abuſe prayer, becauſe they doe not practiſe that which they pray: for eueryevery prayer muſt be practiſed: otherwiſe there is hypocriſie and diſſimulation. For if a man pray that Gods name may be hallowed, if hee by ſwearing vainly or falſely prophane the name of God, it is double dealing, for his heart and tongue accord not in one, nay his tongue contradicteth it ſelfe: for he asketh with the tongue that he may not diſhonor Gods name, and yet with a vaine or falſe oath his tongue doth diſhonour Gods name: this his tongue ſpeaketh contradictions: or elſe hee neuer meaneth to practiſe that which hee prayeth, and ſo his heart and tongue are at variance, which is hypocriſie: an impenitent perſon then doth abuſe prayer, for that he neuer prayeth with his hart, though with his tongue he ſpeake it.

3. Furthermore, the man that liueth in his ſinnes, which he repenteth not of, doth curtoll and (as I may ſo ſpeake) libbe this prayer, and ſo abuſe it: for if we pray this prayer aright, we muſt pray eueryevery petition thereof: but an impenitent perſon cannot pray eueryevery prayer therein contained: for a ſwearer cannot pray, hallowed be thy name; a perſecutor cannot pray, thy kingdome come; the impatient perſon cannot pray, thy will be done; the couetous perſon cannot pray for his daily bread; and ſo foorth of the reſt: for how can they pray againſt thoſe ſinnes, wherein they p. 17hauehave reſolued with themſelues as it were to liue and die? And therefore if the miniſter or any other Chriſtian ſhall reproue them of thoſe ſeuerall ſinnes which they practiſe, they will hate him and perſecute him for it; which argueth plainely that they neuer pray againſt them, for they cannot abide to heare of them.

4 To end this point, they abuſe this prayer for that liuing in ſinne, notwithſtanding they take this prayer a part of holy ſcripture, and ſo Gods name in vaine; for they hauehave nothing to doe to meddle with Gods word,Pſal. 50.16.Ps 50:16 ſeeing they hate to be reformed, and caſt Gods word behinde them. For whereas they ſpeake this prayer to God they are neuer a whit bettered thereby, and ſo it is in vaine to them: alſo they vſe it without feare and reuerence, as eueryevery part of holy Scripture ſhould bee vſed, and therefore abuſe it:Eſa. 66.5.Isa 66:5 whereby it appeareth euidently that wicked and hard harted and impenitent perſons that purpoſe to continue ſtil in their ſins, doe abuſe this prayer, though peraduenture they vnderſtand it, when they vtter it in the worſhip of God.

Thirdly, the papiſt alſo abuſeth this prayer and that three wayes eſpecially:

1. They ſay it in Latin, a tongue vnknowne to the common ſorte of people.

2. They ſay it in number vponupon their beades.

3. They ſay it as ſatisfactory and meritorious.

1 Firſt they abuſe it becauſe they ſay it in Latin,How papiſts abuſe prayer. a tongue which for the moſt part is not vnderſtoode of them that ſay it, and hardly well pronounced by the multitude: but vnderſtanding is neceſſarily required in prayer,1. Cor. 14.26.1 Cor 14:26 as was ſaid before: and whereas the Ieſuites auouch that God vnderſtandeth Latin or any language, and prayer is directed to God, and that inſtruction of the hearer is no end of prayer but of preaching: we anſwere that the Apoſtle ſaith flatly that all things muſt be done to edification: therefore prayer alſo, which is ſome thing, nay a chiefe and principal part of the publike ſeruice of God: hence we reade that the title of ſome of the pſalmes, which are prayers, is to giuegive p. 18inſtruction: as Pſal. 74. and 89. That therefore is but a forgerie of man contrarie to the word: for prayer is an excellent meanes of edification, it being as a whetſtone to ſharpen the grace of God in vsus; eſpecially if it proceed feruently from the heart and lips of the Miniſter, it doth rouze the drouſie ſpirits of dull Chriſtians: for there is no difference betwixt preaching and praying but this; that preaching is directed to men from God, prayer is directed from man to God, both preaching and prayer is the word of God, or ought to be ſo. Wherefore as preaching or reading the word are excellent meanes of edification and inſtruction; ſo likewiſe conceauing or reading prayer is a worthie meanes appointed of God to edifie the people of God, and prayer is a ſecond hammer, or a ſecond ſtroke with the hammer, to beate the naile to the head, that is to ſay, to faſten the holy doctrine, exhortation, admonition, reproofe, conſolation, or what elſe, deeper in the conſcience or vnderſtanding: and this is the edification of prayer. Therefore herein the Ieſuites are greatly miſtaken that they thinke inſtruction and edification no end of prayer.

2 Secondly our Sauiour Chriſt requireth, and it is the very ſumme of the firſt table of the law,Deut. 6.5. Matth. 22.37. Luk. 10.27. Pſal. 103.1.Deut 6:5Matt 22:37Luke 10:27Ps 103:1 that we louelove God with all our heart, our ſoule, our mind, our thought, our ſtrength; and all that is within vsus muſt praiſe his holy name. But as was ſaid before, prayer is commaunded in the firſt table, and is therefore a part of louelove we owe to God: hence then it followeth as a neceſſarie concluſion, that we muſt teſtifie that we louelove God with our minde and with all our minde in prayer, when our minde is buſied about the vnderſtanding and conſideration of that holy matter which we vtter to God; but that cannot poſſiblie be, if wee vnderſtand not what we ſpake, as they doe not that ſpeake their prayers in an vnknowne language as Latin: they therefore abuſe prayer that pray in Latin, not vnderſtanding it.

3 Laſtly, as hath been ſaid, it is plaine babling to ſpeake any thing with the lips in the preſence of God, which a p. 19man vnderſtandeth not, or deſireth not in the heart and minde:1. Cor. 6.20,1 Cor 6:20 for we muſt glorifie God with the body and with the ſpirit both, for they are both Gods by creation and redemption: now to pray to God is a principall part of the glorifying of God; therefore we muſt pray with the ſpirit, as well as with the tongue, which is a part of the body. For whereas the ſchoolemen teach that actuall attention is not needefull in time of prayer, but it ſufficeth to come with a holy purpoſe to pray, it is as vaine a forgerie as the former of the Ieſuites that held inſtruction no end of prayer: for whereas they alledge for confirmation of their opinion, that our heart is not in our owne power, and therefore we are not able to keepe it from wandering; ſurely we muſt needes graunt it to be ſo, and yet notwithſtanding it is ſinne for vsus to ſuffer our hearts to wander: and who durſt goe ſpeake to his prince, his minde either not vnderſtanding his matter, or wandering from it, which in effect are all one? Wherefore if babling be abuſing of prayer, and they babble which vnderſtand not or attend not their prayers: no doubt they that ſay the Lords prayer in Latin, not vnderſtanding Latin, abuſe it. Thus then the papiſt abuſeth this prayer by ſaying it in Latin, a tongue vnknowne to the people.

Secondly the papiſts abuſe this prayer eſpecially, by ſaying it in number, and numbering it vponupon their beades: and hence it is that they ſay a whole beadrole of prayers; as for example 30. prayers, Pater noſters, aue maries, creedes &c. which will be proued to be a manifeſt abuſing of the Lords prayer. For firſt, this is to babble: for it cannot bee that eueryevery mans deuotion ſhould laſt ſo long as the number of the prayers laſteth: for ſome weake Chriſtians feruencie and zeale will not indure longer than the ſaying of the prayer twiſe or thriſe ouer: at which time he muſt ceaſe ſaying it; for if he ſtill continue ſaying it without feruencie and deuotion and attention, in a word without ſenſe and feeling, his ſaying is babling, onelyonly a liplabor, which is abominable in the ſight of God.

p. 20Matth. 6.7. Eccleſ. 5.1.2.Matt 6:7Eccl 5:1Eccl 5:22 Againe, our Sauiour Chriſt condemneth vaine repetitions, and the wiſe Preacher requireth that our words ſhould be few, becauſe God is in heauen and we are vponupon the earth: therefore we muſt not raſhly and haſtely huddle ouer ten or twentie prayers as a poſt horſe runneth his poſt miles; but if in any action, ſurely in this holy and reuerent action, the calling vponupon Gods name, our prouerbe is true, Haſt makes waſte: for God is in heauen, that is to ſay, a heauenly God, moſt wiſe, moſt holy, moſt iuſt, moſt mightie, and eueryevery way moſt glorious, and therefore muſt be worſhipped after the beſt manner we can poſſibly afford: againe, we are vponupon the earth, that is to ſay, men, duſt and aſhes, ſubiect to ſinne in the beſt actions, improuident and vnwiſe perſons, eſpecially in our affaires which are done ſodainely and haſtily: therefore we are not either with our heart to conceiue, or with our tongue to vtter a matter raſhly and ſpeedily before God, but we muſt be well aduiſed before hand, and in the action vſe al ſolemne decencie: but to racket ouer the Lords prayer ſo many times as they doe, is nothing elſe but as it were to toſſe it like a tenniſe ball, and to abuſe it ſhamefully. Now our Sauiour Chriſt doth not condemne al repetitions, nor the Preacher ſimply forbid many words: but ſuch repetitions and multitude of words as are vnreuerently, and without affection vttered, rather to perfect the number and hold out the time, than expreſſe the affection:Dan. 9.19.Dan 9:19 for repetitions and many words ſometimes proceede from an ardent and vehement deſire of obtaining ſomething, which men deſiring to hauehave, God doth, for reaſons beſt knowne to himſelfe, defer to graunt, and ſometimes to ſtirre vp our feruencie and try our patience and perſeuerance.Luk. 18.1.Luke 18:1

3 Againe, ſuch repetitions are needles in regard of God,Act. 15.8.Acts 15:8 for he knoweth our wants and requeſts at our conceiuing of them in our hearts, ſeeing he knoweth the heart: or before wee thinke of them, becauſe he knoweth our thoughts a farre off:Pſal. 139.2.Ps 139:2 much more then when we hauehave once vttered them, which God requireth not for that he needeth p. 21our ſpeech to tell him what we want, but for that we muſt worſhip him with the whole man, body as well as ſoule, and tongue as well as any other part of the body: yea the tongue is the principall part in Gods worſhip, therefore called the glory of the Prophet,Pſal. 57.8.Ps 57:8 as the chiefe inſtrument of glorifying God: and as it is needles in regard of God to repeate ſo often, ſo in publike prayer it ſerueth not for edification, ſeeing it wearieth the auditory; and in priuate prayer it wearieth him that vſeth it. Once therefore in feeling faith and feruencie is better than ten times in coldnes, dulnes, wearines and ſuperſtition.

Thirdly, the papiſts abuſe this prayer and that very ſtrangely, becauſe they ſay it in opinion of merit and ſatiſfaction: for ſo the arch Ieſuite teacheth that there are three ends of prayer: namely, firſt obtaining, ſecondly merit, thirdly ſatisfaction: and that prayer doth not only obtaine but ſatisfie for ſinne, and meritoriouſly deſerue at Gods hands.

1 Now the truth is that as all our good workes are ſtayned with ſinne, ſo eſpecially our prayers, which are the weakeſt ſeruice we can performe to God, and hath moſt corruption in it: as may appeare by the manifold wandering thoughts that haunt our mindes in the time of prayer, withdrawing our hearts from that due attention and reuerence we ought to hauehave: wherefore the wiſe man for the terror of wicked men ſaith, that the ſacrifice,Prou. 15.8.Prov 15:8 euen the beſt ſeruice of the wicked, is abomination to the Lord: but contrariewiſe the prayer, that is the weakeſt ſeruice, of the godly man is acceptable, which maketh very much for the comfort of eueryevery diſtreſſed conſcience: now if our prayers be ſtained with ſo many corruptions, they cannot merit any thing except it be the puniſhment, neither can they ſatisfie the iuſtice of God, ſeeing they are not proportionable thereunto, nay they neede a ſatisfaction to be made for them: wherefore eueryevery true humbled Chriſtian finding the palpable experience hereof in his heart, crieth out with the prophet,Pſal. 143.2.Ps 143:2 Enter not into iudgement with p. 22thy ſeruant O Lord, for no fleſh ſhall be righteous in thy ſight: and prayeth continually, Lord pardon me my good deeds, that is, the imperfection of my good workes.

2 Beſides, all our prayers are to bee made in Chriſts name,Ioh. 16.23.John 16:23 that is in the merit, mediation and interceſſion of Chriſt Ieſus: and therefore the prayers of the Saints muſt be performed with the ſmoke of the odours which are giuen to the Angell,Apoc. 8.3.4.Rev 8:3Rev 8:4 before they aſcend vp before God: for in Chriſt Ieſus God the Father is well pleaſed with vsus,Matth. 3.17.Matt 3:17 and with all our holy actions: but out of Ieſus Chriſt he is diſpleaſed with vsus:Ioh. 15.5. H…b. 11.6.John 15:5 for wanting faith whereby wee are ingrafted into the true vine, we cannot pleaſe God. Wherefore if our prayers hauehave neede of Chriſts merit and ſatiſfaction, how hauehave they any merit or ſatisfaction in themſelues?

3 Laſtly, all the arguments that are vſed againſt the merits of good workes in generall, ſerue ſufficiently to ouerthrow the merit of prayers: and ſo to end this point, ſeeing the papiſts vſe prayer for other ends than it is appointed, they abuſe it; as when a man vſeth a ſword to murther, which is appointed for iuſtice, he abuſeth the ſword. Thus we ſee how this prayer is abuſed by papiſts, ſaying it in Latin, in number, in opinion of merit and ſatisfaction.

How charmers abuſe prayer.The fourth ſort of perſons that abuſe this prayer and others, are wiſe women, as they are termed, or good witches; which are termed good, not for that they doe good by witchcraft and doe no harme to their neighbours: theſe make the Lords prayer or other good prayers charmes: for by ſaying of prayers they can cure diſeaſes, driue away the toothach, heale things foreſpoken, &c. Now that prayer is abuſed by them it is plaine.

1 God neuer appointed prayer to be a meanes to cure diſeaſes or ſuch like, being applied to the ſore or diſeaſe or atch: for although it be needefull that we pray to God for the remouing of paines and ſicknes from vsus and ours; yet it doth not follow thereupon that God appointed prayer for a medicine, which being applied to diſeaſes ſhall cure p. 23them: for then eueryevery man would be a phyſition to himſelfe whatſoeuer diſeaſe he had, by his prayers. Prayer doth ſanctifie phyſicke vntounto vsus, it is no phyſicke it ſelfe:1. Tim. 4.1 Tim 4 it obtaineth at Gods hands a bleſſing vponupon our medicines that they may cure vsus; it ſelfe by vertue inherent in it doth not cure vsus: and as our meates and drinke by vertue in them doe nouriſh our bodies, which notwithſtanding are ſanctified by prayer for that end: ſo phyſicke cureth our diſeaſes, prayer ſanctifieth phyſicke. Wherefore ſeeing prayer is not Catholicum as the phyſitions call ſome of their medicines, that is an vniuerſall medicine for all diſeaſes, nay no medicine for any one diſeaſe, it followeth that theſe wiſe women that vſe it as a meanes to cure diſeaſes, abuſe it.

2 Againe,Iam. 5.Jas 5 this was a miraculous gift in the time of the Apoſtles, whereunto was added vnction with oyle alſo; which continued in the Church but for a certaine ſeaſon, ſo long as the doctrine of the Church had neede of extraordinarie confirmation by miracle: now the doctrine of the Goſpell being ſufficiently confirmed by witnes ordinarie and extraordinarie, of God and man, this gift ceaſeth as all other miracles. Wherefore they that ſhall enterpriſe this miraculous courſe of curing ſicknes, what doe they elſe but challeng this miraculous gift: and what are they elſe but impoſters and ſeducers of the ignorant,2. Theſ. 2.2 Thess 2 or of thoſe that receiue not the louelove of the truth?

3 Beſides this, you ſhall obſerue theſe wiſe women, wizards, and charmers will with writing the prayer cure the diſeaſes and aches of men. As for example, they will write it vponupon a peece of paper: or hauing written it, cauſe the partie diſeaſed to weare it about his necke, and ſo they ſhall be cured: they will write it in cheeſe or vponupon bread and giuegive it to mad dogges to eate, and their madnes ſhall depart from them: and other practiſes of like folly and impietie: all which plainely argue ſocietie and fellowſhip with the diuell, and the helpe of the diuell: for others cannot doe it, but themſelues: and why I pray you cannot others doe it? forſooth ſay they, you doe not beleeue as p. 24we doe, no not though you ſay or write the ſame prayers that they doe. Surely wee beleeue that to be true which they ſay: for they hauehave either openly, or at the leaſt ſecretly, contracted with the diuell, whoſe they are, whom they ſerue and honor; and in whom they beleeue. No maruaile then though others which worſhip the true God, cannot doe ſuch charming trickes as they can, for indeede good Chriſtians beleeue not in the diuell as they doe. Wherefore ſeeing they direct their prayers to the diuell, which ſhould be directed to God alone, they doe greatly abuſe their prayers.

Obiection. If any obiect that theſe wiſe women vſe medicines as well as prayers, and ſo their prayers doe only ſanctifie their medicines which they vſe to cure their diſeaſes: the anſwere is, their medicines are not ſuch as the art of phyſicke alloweth, but ſome fooliſh trumperie, which hath no qualitie or vertue ſutable to the diſeaſe, as fit to draw the moone out of heauen, as to cure a diſeaſe: and both their medicines and prayers are nothing elſe but a colour of their charming, that ſo vnderunder ſuch a ſhew of art and holines, they may the eaſier deceiue the ſimple people, who for the moſt part thinke that all is gold that gliſtereth: and who knoweth not that euen Sathan can transforme himſelfe into an Angell of light? Alſo if it be obſerued, theſe women and charmers are either ignorant, or profane perſons, wanting the true knowledge of God, or leading lewd and vngodly liues: yet outwardly at performing of their cures they will make ſuch a holy ſhow of deuotion, as may bleare the eyes of vnexperienced people. In regarde whereof greater care and diligence ought to be vſed in examining and trying their actions: for the white diuell will ſooner deceiue than the blacke diuell. It appeareth then plainely by this which hath been ſaid, that the Lords prayer is diuerſly abuſed by diuers ſorts of perſons, as namely the ignorant, the impenitent, the papiſt, the charmer.

The holy vſe of the Lords prayer.The ſecond point to be handled in the generall conſideration of the Lords prayer, is, the true, lawfull and holy p. 25vſe thereof, and ſo of prayer generally: which may partly be perceiued by that which hath alreadie been deliuered concerning the abuſe; for the knowledge of one contrarie ariſeth but of the knowledge of another, and he that knoweth wherein the abuſe of the Lords prayer conſiſteth, knoweth alſo wherein the true and holy vſe doth conſiſt. Yet notwithſtanding it ſhall not bee amiſſe to intreate briefely of this point; referring the further vnderſtanding thereof, partly to that which hath been alreadie ſpoken of the abuſe, and partly to that which ſhall be ſpoken afterward in the preface; and in the concluſion of the Lords prayer of the affections and diſpoſitions in the time of prayer, and of the manner of prayer. To handle this point then of the true and holy vſe of prayer: it conſiſteth eſpecially in foure particulars.

1. Knowledge: for a man muſt vnderſtand what he prayeth.

2. Faith: which is an aſſurance of obtaining that we aske.

3. Repentance: which is bewailing our ſins and wants, and a practizing of our prayers.

4. Deuotion: which is a due diſpoſition in time of prayer.

For if vnderſtanding the matter of our prayers,Knowledge neceſſarie for the vſe of prayer. feeling our ſinnes and wants, bewailing them, purpoſing to amend them, earneſtly asking pardon and reliefe, reuerently carying our hearts in Gods preſence, faithfully perſwading our ſelues God will heare vsus: if I ſay we thus aske, we doe truely and aright vſe prayer.

Firſt, for knowledge that it is neceſſarie, ſhall appeare by conſideration of the ſeuerall parts thereof: for there is a threefold knowledge required.

1. Knowledge of the words vttered.

2. Knowledge of the matter contained in the words.

3. Knowledge of the doctrine comprehended in the matter.

The knowledge of the words is oppoſed againſt prayer p. 24duplicate page p. 25duplicate page p. 26in an vnknowne tongue; which edifieth not, and therefore muſt be remooued out of the congregation: and in the congregation, the words of the prayer muſt be vnderſtoode,1. Cor. 14.1 Cor 14 elſe the ſpeaker ſhall be a barbarian to the hearer, and otherwiſe the hearer cannot ſay Amen. Strange languages is a iudgement of God vponupon the world, as may be ſeene by the hiſtory of the tower of Babell;Gen. 11.Gen 11 the euidence whereof appeareth vntounto this day, in that the paines we beſtow about the learning of the tongues is ſo hard and tedious, and is a g…eat impediment to the true knowledge of the Scriptures. If it be: a iudgement of God, why ſhall we not ſeeke to pray in a knowne tongue, and ſo to vnderſtand wh…t we pray, that we may be freed from that iudgement? The knowledge of ſtrange tongues indeede is a bleſſing, but the ſtrange tongue is vndoubtedly a iudgement.

The kno…ledge of the matter is a thing abſolutely neceſſarie alſo: for ſhall we vtter we know not what to God, or ſhall we giuegive conſent in publike prayer to that we are ignorant of? the prayer perhaps may containe Arrianiſme, or Pelagianiſme, it may be hereticall, or ſchiſmaticall, or ſ…uor of ſome foule errors; which cannot pleaſe God ſeeing they are not agreeable to holſome doctrine of the word:1. Ioh. 5.14.1 John 5:14 all our prayers muſt be according to his will, but falſe doctrine, hereſies or errors, are contrary to his will. Wherefore we muſt carefully know and ſearch whether the matter of our prayers containe in them truth or falſehood; and ſo the knowledge of the matter is alſo abſolutely neceſſary, if wee will hauehave our prayers accepted and graunted.

The knowledge of the doctrine comprehended in the matter, alſo is needefull, that a man in ſome meaſure know the fundamentall points of religion,Ioh. 4.22.John 4:22 which our Sauiour Chriſt requireth in the Samaritanes; for they worſhipped they could not tell what, but the Iewes knew what they worſhipped:Ioh. 17.3. 2. Cor 13.5. 1. Cor. 11.28.John 17:32 Cor 13:51 Cor 11:28 a man therefore muſt know God and himſelfe, the law and the Goſpell in ſome tolerable meaſu e p. 27before hee can make acceptable prayers to God through Chriſt Ieſus.

The ſecond thing neceſſarie for the true and holy vſe of prayer,Faith nece…ſari… o the …olie vſus… of p…er. …. 5 14. is faith or an aſſurance of obtaining that wee aske according to his will: this faith or aſſurance is a fruite of iuſtifying faith, which laieth hold vponupon Chriſt for pardon of ſinne, and for all manner of good things for bodie and ſoule: ſo that whatſoeuer good thing wee aske,H…b. 11.30. wee may certainly reſolue our ſelues wee ſhall obt…ine: for if God the Father hath giuen vntounto vsus Ieſus Chriſt,Rom. 8. P…al 34.10.Rom 8 how ſhall he not with him giuegive vsus all things els that are good? If he giuegive vsus the greater, hee will giuegive v… the leſſer alſo: for temporall bleſſings are additions and dependants of heauenly bleſſings.Matth 6.Matt 6 More ſhall be ſaid of this point afterward in the concluſion of the prayer, whither the reader is to be referred.

The third thing requiſite for the true and holie vſe of prayer, is Repentance:Repentance neceſſarie for the holy vſe of prayer. Ioh. 9. Pſal. 66. Prouerb.John 9Ps 66 for God heareth not ſinners that liue in ſinne vnrepented of, that regard wickednes in their hearts, that purpoſe to liue in knowne ſinnes; al their prayers are abominable, for that they turne their eares from hearing of the law, as the Wiſeman teſtifieth. Wherefore he that will hauehave his prayer heard, muſt in his hart bewaile his ſinnes, hate them, renounce them, ſtudie and ſtriue to forſake them, pray againſt them, and then the Lord will gratiouſly graunt his petitions. Indeede ſometime God graunteth wicked men that which they aske, or wiſh to hauehave from God, but that is in wrath and vengeance: for that which hee giueth them ſhall turne to their woe and miſerie another day. And as it may be ſaid of a godly man, that God heareth him by denying that he asketh: ſo alſo may it be ſaid of a wicked man, that God heareth him not by granting that he asketh: the godly man is heard by denying the euill he asketh, and granting the good he asketh not: the wicked man is not heard by granting the euill he asked, and withholding the good he asked not: for though none of Gods creatures are euil in themſelues, yet through the abuſe of the wicked and Gods curſe,1. Tim. 4.1 Tim 4 they may be euill p. 28vntounto the euill man. Againe, though God heare what the wicked man ſaith when hee pray, and grant him that very ſelfe ſame thing hee asketh; yet God cannot properly bee ſaid to heare his prayer and grant his requeſt: for the wicked mans prayer is not a means of obtaining, neither doth God graunt him any thing by meanes or through inſtancie of his prayer: but God is truly ſaid to heare the prayer and graunt the requeſt of the godly, ſeeing that he graunteth that which they aske through the inſtancie of their prayers, they being the onelyonly meanes of obtaining.

Deuotion neceſſarie for the true vſe of prayer.The fourth thing neceſſarie for the holy vſe of prayer is Deuotion, which is the due regard and religious eſtimation a man ought to hauehave of Gods Maieſtie and his owne miſerie in time of prayer: which deuotion hath a ſpeciall ſignification in this place, and containeth theſe foure things in it principally.

1. Attention in time of prayer.

2. Reuerence in regard of Gods preſence.

3. Feeling of our ſinnes and wants.

4. Deſire to obtaine that we aske.

Attention a part of deuotion.Attention is oppoſed againſt wandring thoughts, which vſually in the time of prayer creep into the minds of men: for expelling and auoiding whereof, it behoueth euerie carefull Chriſtian to watch ouer his vnderſtanding, and affections, that by-thoughts either ruſh not into the minde; or if they do, that then preſently they be thruſt out againe.

This attention is threefold.

1. Attention to the words of prayer.

2. Attention to the matter contained in the words.

3. Attention to God, to whom prayer is directed.

Attention to the words, is when a man doth ſo watch ouer his tongue, that no words vnſanctified, or vnfit for the holy matter of prayer, doe vnawares breake out of his mouth.

Attention to the matter, is when a man doth ſo buſie his vnderſtanding in conceiuing, and affections in purſuing the ſubſtance of his petitions, as that by-matters take not p. 29place to diſturbe the courſe of his prayers.1. Cor. 7.1 Cor 7

Attention to God, is when a man doth ſo conceiue of God as the words of prayer affoord, according to the ſeuerall names, titles, attributes, properties, and workes wherewithall in time of prayer wee intitle God according to his holy word: as, Father, mercifull, iuſt, &c.

Reuerence is oppoſed againſt either a common or baſe eſtimation of Gods excellencie and glorious maieſtie,Reuerence a part of deuotion. before whom wee appeare when wee come to pray. When a man commeth to make a ſupplication to a Prince, he is ſtriken with a reuerent feare of ſo excellent a perſon as the Prince is: much more ought wee ſo to bee affected comming before the Prince of all the Princes in the world: wherefore the Pſalmiſt counſelleth vsus to feare when wee ſerue God, and to tremble when we giuegive thankes.Pſal. 2.11.Ps 2:11 This reuerence will be increaſed, if we conſider who God is before whom we come, and what we are that come before God: God is in heauen, and we are vponupon the earth:Eccleſ 4.1. Gen. 18 27. Pſal 95. Iob 42. Dan. 9.Eccl 4:1Gen 18:27Ps 95Job 42Dan 9 wee are duſt and aſhes, as Abraham ſp…ke to God, and God is the Creator and maker of vsus all: we are vile, and to be abhorred, to whom appertaineth ſhame and confuſion of face: but God is excellent, admirable and glorious. If theſe things poſſeſſe our affections throughly, a holy reuerence alſo wil enter vponupon our ſoules.Gen. 28.17.Gen 28:17 And as it befell Iacob when he ſlept at Bethel; which is by interpretation, Gods houſe, that hee was afraid, ſaying, it was a fearefull place, and no other but the houſe of God, and the gate of heauen: euen ſo ought we to bee affected, by faith ſeeing God ſpiritually preſent which is a ſpirit and inuiſible, ſearching the hearts, and knowing the thoughts of all the ſonnes of men.

Feeling of ſin is oppoſed againſt hardnes of heart,Feeling of ſin a part of deuotion. both that generall obduration which is contrarie to repentance; and a more ſpeciall, which the children of God ſometime are cumbred with for want of a continuall renouation of repentance, and growing by occaſion of lapſe into ſome ſinnes, whence iſſue hardnes of heart and a careleſſe ſecuritie and affections benummed for the time. This feeling p. 30of ſinne is called by our Sauiour Chriſt a heauie load,Matth. 11.28.Matt 11:28 and weariſome burthen. For as a man that hath a burthen or load vponupon his backe, doth ſenſiblie feele it, and is thereby greatly wearied, oppreſſed and compelled to bow and ſtoope through the waight thereof, his ſtrength being not ſufficient to match and ouercome the weight of his load: euen ſo the man that once feeleth the heauie burthen of ſinne, which is the wrath of God eueryevery way intolerable and inſupportable of man, is thereby ſo ſurcharged and oppreſſed,Pſal. 40.12.Ps 40:12 as that hee cannot looke vp, and then his heart beginneth to faile as a man in a ſwoune: and therefore the Prophet in the Pſalme complaineth and confeſſeth his ſins vntounto God,Pſal 51.3.Ps 51:3 after hee had knowne his iniquitie and viewed his ſinnes,Luk. 4.18.Luke 4:18 being alwaies placed in his ſight: and they only are fit to come vntounto Chriſt by faithful prayer that feele this burthen of ſinne vponupon their backs; that thinke themſelues vile and abominable ſinners: for God reſiſteth the proud, as if hee were his ſpeciall enemie: but he giueth grace vntounto the humble as vntounto his beloued friend.

Iam. 4.1.Jas 4:1Deſire to obtaine that we aske is oppoſed againſt cold, lukewarme or faint affections:Deſire to obtaine a part of deuotion. Iam 5.16. Matth. 7.7.Jas 5:16Matt 7:7 when men aske, but care not greatly for obtaining that they aske: true deuotion hath feruencie annexed thereto. For as a begger is very earneſt to get his almes, if hee bee hungrie: ſo the deuout perſon is full of crauing and begging affections, if he hauehave once felt the ſpirituall hunger and thirſt of a barren and drie ſoule voide of the grace of God.Matth. 5.6.Matt 5:6 Thus much briefly of the right and holy vſe of prayer, whereof more ſhall bee ſpoken afterward.

The qualities of the Lords prayer.The third point to be handled in the generall conſideration of the Lords prayer, is the qualities and conditions thereof, which are theſe fiue following.

1. Firſt, it is a platforme of prayer.

2. Secondly, it is moſt excellent.

3. Thirdly, it is moſt perfect and abſolute.

4. Fourthly, it is onelyonly a generall forme of prayer.

5. Fiftly, it is hard to be vſed aright for a prayer.

p. 31The firſt qualitie or propertie of this prayer is,T…e Lords prayer is a platf…rme of prayer. Matth. 6.9.Matt 6:9 that as it is a prayer, ſo alſo and that more eſpecially it is a direction and platforme of prayer. For as a man going to build an houſe, will firſt hauehave a platforme or an idea in his head, according whereunto he will frame his houſe: ſo the Lords prayer is an idea or paterne whereby eueryevery true prayer is framed: and as the holy Scriptures are termed Canonicall, for that they are the canon or rule of faith and manners; ſo the Lords prayer may bee called Canonicall, for that it is the canon or rule of all other prayers: for there is no prayer in the holy Scripture but it may bee referred vntounto this prayer: and all the prayers which hauehave been, are, or ſhall be made, muſt be meaſured by this prayer, and ſo far forth are they commendable and acceptable as they are agreeable hereunto. For as a circle containeth al figures, a ſphere all bodies, and an infinite line all lines: ſo the Lords prayer containeth all prayers: reſembled to a map which at once to the view offreth the conſideration of al the world, ſo this is the ſynopſis of all prayers.

The ſecond qualitie of this prayer is the excellencie thereof: for it is Gods word, a portion of holy Scripture.The excellencie of the Lords pra er. The prayers which wee make may be, and ought to be agreeable to the word, but Gods word they are not: wherefore it is moſt excellent: for if all the men liuing in the world ſhould ſtudie all their daies to frame a prayer, they were not able to make a prayer comparable hereunto: Ieſus Chriſt the wiſedome of God framed it,Luk. 11 49. & 11.1.Luke 11:49Luke 11:1 and that purpoſely teaching how to pray: therefore excellent muſt that prayer bee which was framed by the excellencie of Gods wiſedome: and as there is no proportion betweene the finite and the infinite; ſo is there no compariſon betweene the infinite excellencie and capacitie of this prayer, and the prayers of all other men liuing.

The third propertie of this prayer is the perfection therof: other prayers are imperfect,The perfection of the Lords prayer. either for that they are ſtained with manifold wants and corruptions, as all our prayers are; or for that they containe but ſome portion of p. 32the matter contained in this prayer: as the prayers of holy men mentioned in the Scriptures. This prayer containeth the whole Scripture: for it is an Epitome or abridgement of the whole Scripture, a Catechiſme in forme of a prayer, containing all the vertues of the Law and Goſpell, and all the good we can pray for, all the graces and bleſſing wee can giuegive thankes for, all the euill we can pray againſt: and to theſe heads may the whole Scripture be referred.

The Lords prayer a generall prayer onelyonly.The fourth propertie of this prayer is, that it is onelyonly a generall prayer or forme of prayer: for all the good things we want are not nominated here, nor all the euill wee pray againſt; yet they are here included, either ſimply and naturally as the ſpeciall in the generall, the part in the whole: or elſe figuratiuely and by proportion, as one part vnderunder another. For example ſake, prayer for health, patience, faith, the King, the Counſell, the Miniſter, the afflicted, &c. are not here expreſſely named; yet they may eueryevery one of them be referred to ſome one petition or more: therefore this generall prayer may be compared to the Commandements, and the Articles of faith: to the Categories and predicates in Logick, where the heads and generals are propounded onelyonly, or the chiefe or principall matters: the ſpeciall and leſſe principal are by proportion and diſcourſe of reaſon to be referred thereto, or reduced thence.

The Lords prayer hard to be vſed aright for a prayer.The laſt qualitie or propertie of this prayer is, that it is very hard to vſe this prayer aright for a prayer. Now it is not denied but that it is a prayer, and may be vſed lawfully for a prayer: but to vſe it aright as it ought to be vſed, there is the difficultie. For the words of the prayer being ſo ſhort as they are, and the matter contained in the words both ſo large and diuers; euen as large and ample as all things we ſtand in need of and can pray for, as all things we can pray againſt, as all things we can giuegive thankes for: how is it poſſible that a man praying this prayer ſhould in any mediocritie with his minde conceiue, and his affections purſue the thouſand part of the things comprehended in this ſhort forme? eſpecially conſidering the vnſearchable depth p. 33of our Sauiour Chriſts conceipt, when he vttered this prayer; whereinto wee are in ſome meaſure to conueigh our conceipts in time of vſing it for a prayer; otherwiſe it will be the abuſing of it.

Againe, it being a portion of holy Scripture very hard to be vnderſtood, & being diuerſly by diuers perſons expounded; alſo it being doubtfull which is the true expoſition thereof: if we perhaps light vponupon a falſe expoſition, and ſo a falſe meaning of the words, we do not pray it aright as we ought to pray; for we muſt giuegive the ſame ſenſe vntounto eueryevery petition, which our Sauiour Chriſt gaue whē he did pray it; if we do otherwiſe we wreſt the prayer & abuſe it: hence therfore appeareth the difficultie of vſing it aright for a prayer.

Out of the conſideration of this laſt propertie of this prayer ariſeth this conſectarie or concluſion: that there is leſſe daunger of ſinne in conceiuing a prayer agreeable to this prayer, than in vſing this prayer for a prayer; which may bee verified thus: when wee conceiue a prayer, wee know our owne meaning certainely; ſo doe wee not certainely know the meaning of eueryevery point in the Lords prayer: againe, when we pray we attaine the depth of the meaning of our owne words; ſo can we not poſſibly attaine the depth of the meaning of our Sauiour Chriſt, when he vſed theſe words: Finally, our words in prayer conceiued are as large as our matter and affection; but here in the Lords prayer, the matter being as large as the whole Scripture, the words are ſcant the thouſand part thereof: wherefore the concluſion and conſectarie is verified. To end this point then, although this be the moſt excellent and perfect platforme of prayer, and prayer, that euer was deuiſed; yet conſidering that it is onelyonly a generall prayer, and hard to be vſed aright, as Chriſt himſelfe vſed it, therefore it may ſeeme that a prayer conceiued according to this prayer, is as acceptable, if not more accepted of God, than this prayer: for though the Lords prayer is better than any other prayer, yet a man may, and can, and doth vſe his own conceiued prayer better than he can vſe the Lords prayer: p. 34and prayer is accepted or not accepted of God, according as it is rightly vſed or abuſed: and this is profitable for the ignorant people to thinke vponupon, conſidering their intolerable abuſing of the Lords prayer. Thus much may ſuffice to hauehave ſpoken of the generall conſideration of the Lords prayer in the foreſaid three points, the abuſe, the vſe, and the conditions thereof.

Specially of the Lords prayer.Now it followeth, that we alſo conſider thereof ſpecially.

This prayer containeth three things.

1. The firſt is the perſons to be conſidered in prayer.

2. The ſecond is the matter of prayer.

3. The third is the manner of prayer.

The perſons to be conſidered in prayer.The perſons which are to be conſidered in prayer, are comprehended in that which is ordinarily termed the preface of the Lords prayer, or the compellation, contained in theſe words.

Our father which art in heauen:

or

Our heauenly father.

Now the perſons we are to conſider in prayer, are foure.

1. Firſt, who is to pray. Quis.

2. Secondly, for whom we are to pray. Pro quo.

3. Thirdly, to whom we are to pray. Ad quem.

4. Fourthly, in whoſe name we are to pray. Per quem.

All they are to pray that can call God father, or the children of God brethren: Our Father.

We are to pray for others as well as for our ſelues, namely for all that are or may be our bretheren. Our.

We are to pray to God onelyonly, who is the Father of the creature, and our Father in Ieſus Chriſt. Father.

We are to pray in his name, who hath made God, of an enemie a friend, yea a father, that is Chriſt Ieſus. Our Father.

The firſt of thoſe perſons that are to be conſidered in prayer, is who are to pray, which may be thus diſtinguiſhed.

Firſt, who muſt pray: or who is bound to pray.

Secondly, who may pray: or who may lawfully pray.

p. 35Thirdly, who can pray: or who can pray aright.

For the firſt: all men muſt pray, that is to ſay,Who muſt pray. all men are bound in conſcience to pray vntounto God, for prayer is a morall precept, which bindeth all men, as all the commaundements of God doe: for all the commaundements were written in the heart of Adam, in the ſtate of innocencie; and that not onelyonly for himſelfe, but for all his poſteritie: wherefore the very gentils which knew not the law giuen by Moſes, Rom. 2.15.Rom 2:15yet ſhew the effect of the law written in their hearts, when their conſciences accuſe them, or excuſe them. Seeing therefore that prayer is a commaundement of the morall law, and all the commaundements of the morall law binde the conſcience of all men to obedience, therefore all men muſt pray, otherwiſe they incurre the penaltie of the breach of the law, which is the euerlaſting curſe of God.

Here it may be obiected concerning this and all the reſt of the commaundements, Obiection. that all men are not bound to pray, or to keepe the law, ſeeing that it is impoſſible we ſhould keepe the law, or that all men ſhould pray: for God commaundeth not impoſſibilities, ſay the papiſts: ſeeing therefore it is impoſſible for all men to keepe the law, or to pray; all men therefore are not bound to pray, or all men muſt not pray.

To this, anſwere may bee made by a diſtinction, Anſwere. that things may be termed impoſſible two waies, either for that they are impoſſible in their owne nature, or for that they are impoſſible by accident or ſome outward occaſion: examples of things impoſſible in their owne nature are theſe; that a ſtone of it owne accord ſhould moue vpward; that iron or leade of it owne accord ſhould ſwim vponupon the water, and not ſinke: examples of things impoſſible through accident, or by reaſon of ſome outward occaſion are theſe; that a man that hath his tongue cut out, ſhould ſpeake, or that hath his eyes put out, ſhould ſee: now the application of the diſtinction anſwereth the obiection ſufficiently: Gods commaundements, and ſo the commaundement of p. 36prayer is not impoſſible to be performed of it owne nature, for Adam was able to keepe it continuing in that eſtate of innocencie, wherein God had created him, and ſo all mankinde in Adam: but Adam tranſgreſſing, and all mankinde in him,Rom. 8.3.Rom 8:3 by accident and occaſion, the commandement of God (and namely that of prayer) is become impoſſible vntounto vsus: we are not able to pay our debts, for we hauehave ma…e our ſelues bankerouts; we cannot ſee, for we hauehave put out our owne eyes. Wherefore God doth not commaund things impoſſible by nature, when he requireth, obedience to his law, although now through our owne defaults, we are not able to obey.

Obiection. Yet God ſeemeth to deale hardly that exacteth obedience of vsus, now we are not able to performe it.

Anſwere. It is no hard dealing at all: for if the creditor may iuſtly require the debt of the debter, though he be not able to diſcharge it, or otherwiſe caſt him in priſon for default of payment; much more may God deale ſo with vsus: either exact obedience of vsus, or caſt vsus in priſon till we pay the vtmoſt farthing: neither is there any reaſon that God ſhould change his righteous law, and ſquare it to our corruption, no more than becauſe there are theeues and malefactors, therefore the law that commaundeth ſuch perſons to be hanged, or puniſhed, ſhould be altered: the workeman ſquareth his crooked timber to his rule, and he doth not frame his rule to his crooked wood; ſo we muſt frame our actions to Gods law, and Gods law muſt not yeelde to our corruptions. Wherefore prayer being one of Gods commaundements, all men therefore muſt pray, or are bound in conſcience to pray, though now it be impoſſible to pray aright.

Thus we ſee the firſt point, who muſt pray.

VVho may pray.The ſecond followeth, which is, who may pray.

Though the commaundement of prayer be directed to all men, and therefore all men are bound to pray: yet notwithſtanding there are ſome men which may not pray, for if they doe, their prayer is turned into ſinne. Incenſe is abomination p. 37vntounto me, ſaith the Lord by the Prophet,Eſa. 1.13. Pſal. 141.2. Pro. 15.8.Isa 1:13Ps 141:2Prov 15:8 it is iniquitie: now in the old Teſtament incenſe was a type of prayer, and was commaunded by God as a part of his outward worſhip: ſo alſo the ſacrifice of the wicked man is abominable, that is,Pro. 28.9.Prov 28:9 all the worſhip of the wicked (for the part is put for the whole) and yet God had commaunded the ſacrifices: he that turneth his eare from hearing of the law, his prayer is abominable; and yet prayer is Gods commaundement: whence it is neceſſarily collected, that there are ſome ſects of men, who if they pray, ſinne in their prayer, and therefore though they muſt pray, yet notwithſtanding they may not pray: they are bound to pray, yet if they pray, they ſinne.

Theſe two propoſitions ſeeme to be contradictorie: Obiection. and therefore cannot both be true, as nature it ſelfe teacheth: All men muſt pray: and this: Some men may not pray. How can theſe things agree?

Here we ſee that which the Apoſtle ſpeaketh in another ſenſe, that ſinne is out of meaſure ſinfull: Anſwere. Rom. 7.Rom 7ſinne peruerteth the whole order of nature, cauſeth contradictorie propoſitions to be both true; for certaine it is that all men are bound in conſcience to pray, and therefore muſt pray; and this is certaine alſo, that all men may not pray; for if they doe, they ſinne and breake the law of God. Now the Lord of his goodnes hath found out a meanes to diſſolue this abſurditie, and breake the contradiction: wherefore he commaundeth to repent and forſake our ſinnes, and then to pray. And here we may note into what an intricate labyrinth or maze, ſinne hath brought mankinde, conſiſting of three bywaies.

Firſt, we muſt pray that we may keepe the ſecond commaundement,

Secondly, we liuing in our ſinnes muſt not pray, leſt wee tranſgreſſe the third commaundement.

Thir…ly, we muſt repent (and that is a thing altogether impoſſible to fleſh and blood) before we pray aright. We being thus included in the maze, the Lords ſheweth vsus the p. 38way out by the power of his ſpirit in the preaching of his word, working repentance in the hearts of his children that they may pray aright, and ſo all his commaundements are made eaſie vntounto vsus, which before were impoſſible; and ſo that ſentence of the Father is verified: da quod iubes, & iubes quod vis: giuegive me power to doe thy commaundements, and then commaund what ſeemeth good vntounto thee.

Thus alſo the ſecond point is handled, who may pray.

VVho can pray.The third is, who can pray, or who can pray aright? They onelyonly can pray aright, that hauehave the ſpirit of prayer which teacheth vsus to cry Abba,Rom. 8.15.Rom 8:15 that is father, which is the ſpirit of adoption, and ſanctification. But for the further cleering of this point, a diſtinction is to be admitted betweene three things, which the world thinketh either to be all one, or very neere of kindred: namely, firſt ſaying a prayer, ſecondly wiſhing a prayer, thirdly praying a praier.

VVhat it is to ſay a prayer.For the firſt, we muſt remember that all men can ſay prayers; there is not any man ſo ignorant, ſo impenitent, or ſo wicked, but he can and doth ſometime ſay his prayers: and this is no better than the prating of a parret in Gods eares.

VVhat it is to wiſh a prayer.Secondly, to wiſh prayers is one thing, and to pray is another: for a wiſh is a ſodaine, earneſt, wandering, inordinate deſire of hauing ſomething, which a man either greatly regardeth not, or is not perſwaded to obtaine.

VVhat it is to pray a prayer.Thirdly, a prayer is a continuall, ſetled, ordered, and feruent deſire of obtaining that which a man both greatly prizeth, and is perſwaded in ſome meaſure he ſhall hauehave.

1A wiſh is ſodaine, as a flaſh of lightning, or the ſtay of a ball caſt at a wall, which reboundeth backe ſo ſoone as it toucheth: ſo a wiſh quickly ſhineth in the affection and by and by is extinct; but a prayer is continuall, which doth ſo poſſeſſe the heart that a man neither can nor will be voyded of it; hence we reade of ſome that prayed all night.

2A wiſh is earneſt and vehement out of meaſure, eſpecially in temporall bleſſings, when the affection is caried as p. 39it were with a whirlewind for the preſent; yet in ſpirituall matters, there is an exceeding great coldnes and froſt of affection, but a prayer is feruent in ſpirituall matters, and moderate elſe where: yea and in ſpirituall matters, there is not that ſnatching vehemencie in prayer, as in wiſhes, but rather a ſober and moderate equability permanent and increaſing.

A wiſh is wandering and rouing, for a wicked man 3would hauehave that he wiſheth, howſoeuer he come by it, whether by hooke or crooke he care not; and therefore when he wiſheth his heart is not ſet vponupon God, nor knit vntounto him: hence it commeth to paſſe that his wiſhes are either wicked, euen the tranſgreſſion of the tenth commaundement, or elſe God muſt worke wonders for the graunting of them: as hee will wiſh to hauehave a thouſand pound land by the yeare: here there is a ſecret implication either of iniurie to ſome man from whom it muſt be had, he coueting another mans goods; or elſe God muſt miraculouſly create ſo much new earth or ſpace of ground in the world, &c. But a prayer is ſetled and grounded vponupon God and his word: hauing patience and expiration, waiting Gods leaſure without the aforeſaid rouing and runagate wiſhes.

A wiſh is inordinate, for the wicked man he neither will 4vſe the meanes to obtaine that he wiſheth, nor referre the thing wiſhed to the right end: for example, a wicked man may wiſh heauen, but he wil neuer vſe the meanes to come to heauen, as Balaam; he may wiſh to hauehave the gifts of the holy Ghoſt, as Simon Magus, but he would hauehave vſed or rather abuſed them to his owne gaine, and he would hauehave bought them with money. But the prayer of the godly man is ordered aright intending Gods glory, the good of others, his owne edification, carefully vſing the good meanes which God hath ſanctified for that purpoſe: hence it is that Iames ſaith that many aske and receiue not,Iam. 4.3.Jas 4:3 ſeeing they aske amiſſe for the ſatisfying of their luſts.

A wicked man ſometime wiſheth grace by fits, but he p. 405doth not greatly ragarde it: therefore it is with him as with a woman that longeth for ſome vnholeſome thing, as tar, &c. deſiring it eagerly for a fit, and afterward abhorring it: but the godly man he prayeth and prizeth grace inualuable, for obtaining whereof he will ſell all that he hath, and ſeparate himſelfe to ſeeke it,Matth. 14.44. Pro. 18.1.Matt 14:44Prov 18:1 and occupie himſelfe in all wiſedome.

6A wicked man wiſheth, but hath no aſſurance to obtaine; for his wiſhes are driuen away with de…ire, as the duſt by the winde: but the godly man prayeth, and ſaith in ſome meaſure with the man in the Goſpell, I beleeue, Lord helpe my vnbeliefe. Thus wee ſee how a wiſh differeth from a prayer: and that there is a great diſtance betweene wiſhing a prayer, and praying a prayer; and that they onelyonly can pray that are qualified as is aforeſaid. And thus we ſee who are to pray.

For whom we muſt pray.The ſecond ſorte of perſons to bee conſidered in our prayers, are, for whom we are bound to pray: the ſumme of the doctrine, that concerneth this ſecond ſort of perſones, ſhall be comprehended in certaine propoſitions following, whereof ſome are affirmatiue, ſome negatiue: the propoſitions affirmatiue are theſe ſixe enſuing.

1Firſt, we are to pray for all the ſeruants of God, for all them that in preſent beleeue in Ieſus Chriſt, and repent of their ſinne.

2Secondly, we are to pray for all the elect, that as yet do not actually beleeue nor repent: and theſe two propoſitions are confirmed vntounto vsus by the example of our Sauiour Chriſt,Ioh. 17.John 17 who hath gone before vsus in the practiſe of them both; though he prayed in another kinde, namely as the onelyonly Mediator of redemption and interceſſion betwixt God and vsus: his prayer being ſatisfactory and meritorius; ours onelyonly dutifull and charitable.

3Thirdly, we are to pray for all the members of the viſible Church, whom in the iudgement of charitie we are to account Saints by calling:Rom. 1.7.Rom 1:7 ſo the Apoſtle writing to the Romanes in his ſalutation prayeth for them.

p. 41Fourthly, we are to pray for all men, that is, for all ſorts 4or ſtates and conditions of men,1. Iam. 2.1.Jas 2:1 according to the Apoſtles counſell, Iewes and Gentiles, bond and free, rich & poore, Magiſtrate and ſubiect, man and woman; and if there be any other diſtinction of ſtates and conditions of life.

Fiftly, we are to pray for any one particular perſon that 5ſhall be noted out vntounto vsus, as ſtanding in need of our prayers: as an excommunicate perſon, the Turke, the Pope, heretikes and ſchiſmatikes, and vitious perſ ns of all ſorts: ſo wee reade that Chriſt prayed for his perſecutors ſo did Steuen the firſt Martyr. For although wee muſt not pray with them, as being perſons out of the communion of Saints: yet nature bindeth vsus to pray for them, they being of our owne fleſh; and we know not how God hath diſpoſed of them for their finall and futuer eſtate: and it may be that our prayers ſhall be meanes of obtaining at Gods hands remiſsion of their ſinnes, and their conuerſion and ſaluation, as it is probable Steuens prayer did further Pauls conuerſion.

Sixtly and laſtly, we muſt pray for our very enemies that 6wiſh euill vntounto vsus, and deuiſe miſchiefe againſt vsus:Matth. 5.44. Rom. 12.20.21.Matt 5:44Rom 12:20Rom 12:21 according to the precept of Chriſt and the practiſe of all the Saints, that ſo we may do good for euill, and heape coales of fire vponupon their heads.

Thus we ſee …ffi…mat…uely for whom we are to pray. Now negatiuely we muſt alſo conſider who they are for whom we muſt not pray:For whom we muſt not pray. and they are compriſed in fiue propoſitions following.

Firſt, we are not to pray for all mankinde, that is to ſay, 1for all the men that hauehave liued, do liue, and ſhall liue in the world. For al hough wee may pray for any particular perſon that is nominate… and pointed out vntounto vsus, yet to pray for all that proceed of the roote of Adam, is againſt Gods will. F… Chriſt did not pr y for the world,Ioh. 17.John 17 nei…her is it Go…s will that all that iſſue from Adam ſhould be conue…ted and ſaued: yet be…uſe we know not which man is reprobate, therefore by the generall rule of charitie wee p. 42may pray for any particular man; excepting ſome, which afterward ſhall be excepted.

2Secondly, wee are not to pray fo… the dead: for wee will take it graunted for this preſent that there is no purgatorie (there being here no fit opportunitie to diſpute the queſtion) for all the dead are either in heauen, and ſo thy prayers cannot mend them; or in hell, and thence thy prayers cannot fetch them: wherefore ſeeing prayer auaileth not, there is no reaſon it ſhould be vſed for the dead. I will not diſcuſſe the quidditie that ſome of late hauehave deuiſed, that wee may pray for the dead thus farre foorth, that their bodies at the laſt may bee ioyned to their ſoules to their full and perfect bliſſe.

3Thirdly, we are not to pray for the diuels.

4Fourthly, wee are not to pray for them that ſinne the ſin againſt the holy Ghoſt.

5Fiftly, we are not to pray for them that are reprobates▪ if we could know them: the reaſon of all theſe things is moſt apparant, for that therein wee reſiſt Gods r…uealed will: hence we reade that God rebuketh Samuel for praying for Saul: 1. Sam. 16.1.1 Sam 16:1howſoeuer ſome may thinke that Samuels prayer was onelyonly for enioying the kingdome, and not for the pardon of Sauls ſinne; which hath little probabilitie: hence it is that we pray againſt the diuell by the example of the Apoſtle,Rom. 16.20.Rom 16:20 that God would tread Satan downe vnderunder our feet: hence it is alſo that Dauid in the Pſalmes by the ſpirit of prophecie oft times prayeth againſt his enemies, whom he knew were reprobates, or irrecouerable from their ſinnes: and if the Church hath the ſpirit of diſcerning one that ſinneth the ſinne againſt the holy Ghoſt, and hath adiudged that perſon ſo to hauehave ſinned, we are not onelyonly not to pray for him, but to pray againſt him for his vtter ouerthrow and preſent damnation, yea though it were Iulian himſelfe the Emperour.

Thus negatiuely alſo we vnderſtand for whom wee are not to pray:Againſt whom we may pray. onelyonly there remaineth this point neere vntounto the former, againſt whō we may pray, which being ſhortly p. 43handled, this ſecond ſort of perſons alſo is limited.

Generally therefore we may pray againſt al the enemies of our ſaluation: abſolutely againſt the diuell, the world, the fleſh, and all reprobates, whether ſinning the ſinne againſt the holie Ghoſt, or otherwiſe, if they may bee knowne. Alſo we may pray againſt wicked men, theſe cautions obſerued.

Firſt, that our prayer be in concreto, non in abſtracto, as the 1Logicians ſpeake: that is to ſay, we muſt direct our prayer not againſt the creature of God, but againſt the creature corrupted with ſinne and rebelling againſt God.

Secondly, in our prayers wee are not to intend the deſtruction 2of the creature which God hath made, but the execution of iuſtice in the deſerued puniſhment of ſinne, which is the will of God moſt righteous and iuſt.

Thirdly, wee muſt take heede that our owne priuate reuenge 3bee not the motioner of our prayers: for wee muſt not ſeeke to auenge our ſelues; but the cauſe of God and of the Church, which are matters publike, ought to ſtirre vsus vp in imprecation.

Laſtly, becauſe wee know not what God hath decreed 4of them, finally wee muſt alwaies remember to pray diſtributiuely and conditionally: as for example thus: If they appertaine to thy election, conuert them, and in the meane time repreſſe them: if not, confound them. Thus the ſecond perſon, for whom we are to pray, is diſtinguiſhed.

The third perſon to be conſidered in prayer, is, through whom, or in whoſe name we are to pray: and that is in the name and through the mediation and interpoſition (that I may ſo ſpeake) of Ieſus Chriſt, who doth mediate our cauſe with the Father. And here two points are to be remembred and handled. The one is affirmatiue or poſitiue: wee muſt pray in Chriſts name. The other is excluſiue, containing in it a negatiue: we muſt pray in Chriſts name onelyonly, and not in the name of any other.

Firſt, wee are generally to remember that the name of Chriſt ſignifieth Chriſts merit, mediation, redemption, interceſſion, p. 44obedience,VVhat it is to pray in Chriſts name. or what elſe Chriſt did or ſuffered for our reconcilement and reuniting vntounto God, and that to pray in Chriſts name is to deſire the Father to graunt that wee aske, through and for the dignitie and worthines of Chriſts perſon, and actions which he vndertooke and performed in our behalfe.

VVe muſt pray in Chriſts name.This generally promiſed of the ſignification of Chriſts name: the firſt point to be handled, is, that we muſt pray in Chriſts name: for Chriſt being the meane betwixt God and vsus, he is the fitteſt to be our Mediatour: for ther…fore is Chriſt Mediatour,Chriſt is a meane in diuers reſpects. becauſe he is medius: now Chriſt is medius, the meane betwixt God and vsus in diuers reſpects obſeruable.

1Firſt, in regard of his perſon which is compounded (let not this word be miſexpounded) of two natures, the deitie and the humanitie; ſo that Chriſt Ieſus is God and Man: in that hee is God, hee hath the nature of God: in that hee is man, hee hath the nature of man; and ſo hee b…ing God-man, is a meane perſon betweene God and man: and ſo fit to be interpoſed as Mediatour on both parts.

2Secondly, Chriſt is medius, a meane, in reſpect of his fauour and louelove: which in regard of God is paſſiue, and in regard of vsus is actiue: for he is beloued of God, as being the onelyonly begotten ſonne of the Father: and we are beloued of him, as being parcels of his owne fleſh. In that he is beloued of the Father, hee is fit to obtaine things needfull for vsus: in that hee is louing to vsus, we are likely to obtaine good things through him: ſo that Chriſt being fauoured of God, and fauourable to vsus, is perfect…y qualified for the office of a M…diatour.

3Thirdly, Chriſt is alſo Medius, or a meane, in reſpect of his actions or workes, which in his owne perſon out of his louelove he hath …ought for vsus: his actions are compound, as his perſon and his louelove is: they are works not of a meere man, nor of God alone, but of a perſon hauing the qualification of God, and man that the Godhead might dignifie, and the manhood might fit the worke, that in reſpect of p. 45the Deitie the worke might be propitiatorie, d…ſeruing merciemercy of God; and in regard of the Manhood applicatorie, fit to bee imputed to vsus, that wee being inueſted therewith, Gods iuſtice may bee ſatisfied, and wee reconciled through the worke. S eing therefore that Chriſt Ieſus is the onelyonly Meane perſon betwixt God and vsus, he is the only Mediatour betwixt God and vsus: and therefore in his name wee muſt pray: ſo ſaith the Euangeliſt,Ioh. 16.23. 1. Ioh. 2.1.John 16:231 John 2:1 Aske in my name, and ye ſhall receiue. And againe in another place, He is the true Aduocate with the Father,Matth. 3 17. Ioh. 11.42.Matt 3:17John 11:42 and in him God is well pleaſed with vsus: and the Father doth alwaies heare him whatſoeuer hee asketh, as hee himſelfe witneſſeth, becauſe he is ſo dearely beloued of his Father. Wherefore for concluſion of this point, as it is impoſſible that a thing ſhould moue, ab extremo in extremum ſine medio, from one place to another without a meane way; as for example, from earth to heauen, and not paſſe through the ayre: euen ſo cannot our prayers, which are ſinfull, come into Gods preſence, who is moſt iuſt▪ without the meanes and mediation of Ieſus Chriſt: and thus the firſt point is plaine that wee muſt pray in the name of Ieſus Chriſt. The other followeth, which is negatiue and excluſiue,VVe muſt pray onl… … Chriſts name. that we muſt pray in his name onelyonly, and in the name of no other: and here are excluded foure ſorts of perſons who are not to bee mediatours of interc…ſſion.

1. The firſt ſort is the Father and the holy Ghoſt.

2. The Angels are the ſecond ſort.

3. The third ſort are the Saints departed: and liuing.

4. The fourth ſort is our ſelues.

For the firſt:The Father and the h …y Ghoſt are not our interceſſors. we are to know that the firſt and third perſons in Trinitie are excluded from the office of interceſſion: for though each perſon in Trinitie hath his ſeuerall office in all the workes which are termed ad extra, wrought vponupon the creature, as creation, redemption, ſanctification, &c yet there are ſome particular acts and motions in theſe ſe…erall workes, which are proper to ſome one perſon and incommunicable to the reſt, as namely ſuch actions which p. 46are relatiue between perſon and perſon: for example ſake, the Father ſeated and ſent the Sonne into the world, the Sonne was ſent of the Father: the Father did not ſend the holy Ghoſt to take our nature: neither did the holy Ghoſt take our nature, but the Sonne onelyonly. So in the caſe propounded: the Father doth not make interceſſion with the Sonne, but the Sonne maketh interceſſion with the Father: ſo neither doth the holy Ghoſt. For neither the Father nor the holy Ghoſt were incarnate, ſuffered or merited for vsus, but the Sonne onelyonly. The Father accepteth our prayers: the holy Ghoſt teacheth vsus to pray, which is called interceſſion by the Apoſtle, Rom. 8.26. but in a generall ſignification: the Sonne onelyonly meriteth and deſerueth and obtaineth our prayers, hauing onelyonly aſſumed our nature, and therein merited and prayed and obtained. Seeing then of all the three perſons in Trinitie the Sonne onelyonly is our interceſſor, therefore in the name of Chriſt alone wee muſt pray.

The Angels are not our interceſſors.For the ſecond: the Angels are excluded alſo from this work of interceſſion, as being not perſons qualified thereto ſufficiently; which conſideration groweth vponupon the former: for if the Father and the holy Ghoſt, then much more the Angels cannot performe this office: for as hath been, ſo the office of interceſſion and propitiation are dependants and conuertible: ſo as the perſon that is to bee our interceſſor, muſt alſo be our ſacrifice of propitiation: and contrarily our propitiator is our interceſſor. Hence it is that the Apoſtle Iohn hath ioyned them together by way of anſwering an obiection,1. Ioh. 2.1.1 John 2:1 or rendring a reaſon, which implieth this excluſiue doctrine: the Apoſtles words are following: Though a man ſinne, yet wee hauehave an Aduocate with the Father, Ieſus Chriſt the iuſt, and he is the propitiation for our ſinnes: which ſentence may admit this Reſolution: becauſe Chriſt is our propitiation, therefore hee is our interceſſor, and therefore wee neede not deſpaire of pardon, if wee ſinne through infirmitie: or thus by way of queſtion and anſwere.

p. 47Q. What is the end of preaching the Goſpell?

A. That Gods children may be kept from ſinne.

Q. If we doe ſinne, what comfort is there?

A. We hauehave an Aduocate to make interceſſion for vsus.

Q. But how may we be aſſured that he ſhall obtaine?

A. Becauſe he is ſufficiently qualified for the purpoſe, both for that he is iuſt, hauing perfectly fulfilled the law: and he is alſo a propitiation for our ſinnes, or ſuſtaining the puniſhment and meriting for vsus: ſo that by this Scripture it is manifeſt that the perſon which is fit to make interceſſion for vsus, muſt alſo hauehave abilitie to make ſatisfaction for our ſinnes: which power, becauſe it is not incident to the Angels, therefore the Angels are excluded from this office of interceſſion.

For the third: the Saints, whether departed this life,Saints departed or liuing are not our interceſſors. or liuing, are excluded from this office of interceſſion, as it is proper to Chriſt, and that by the ſame reaſons before recited: yet neuertheleſſe, neither the Angels, nor Saints departed, or liuing, are excluded from all manner of interceſſion or prayer for vsus: for ſeeing the Angels and Saints hauehave louelove to the Church of God militant, themſelues being triumphant in heauen, no doubt they wiſh and deſire and pray earneſtly after their manner, for the proſperitie and welfare of the Church vponupon earth: and the Saints liuing doe in their prayers continually recommend to God their brethren yet liuing, and militant againſt the common enemies: but there is difference to be made betwixt the one and the other.

For Chriſts interceſſion is deſeruing and meritorious: 1but the interceſſion of the Angels and Saints is onelyonly dutifull and charitable.

Chriſts interceſſion is diſtinct and particular for eueryevery 2one ſeuerally: the Angels and Saints make their interceſſion generally and confuſedly for the whole number of the elect.

Chriſts interceſſion is in his owne name: theirs in Chriſts 3name. For if the Angels and Saints obtaine any good p. 48things for the Church, it is by meane of Chriſt, and not for their owne worthines. And here in deepe ſilence without further confutation we will paſſe by the two opinions of the Papiſts: the one blaſphemous, That Angels and Saints are mediators of interceſſion, as Chriſt is in the ſame kinde, though not in the ſame degree: the other fooliſh, That by reaſon of their merits they obtaine for vsus of God: and therefore the popiſh crew in their ſeuerall nec ſſities hauehave recourſe to ſeuerall Saints for reli…fe: wh…reunto a third may bee added, That the Angels and Saints departe… in God, as in a glaſſe ſee the ſ…uerall petitions of their …liants here in earth; and ſo are readie to mediate for them in their neede: which is as very a fanſie, as the former blaſphemie or folly.

VVe muſt not pray in our owne name.For the fourth and laſt ſorte of perſons excluded from the office of interceſſion, we muſt know, that ſeeing Angels and Saints are diſabled to this worke, our ſelues cannot poſſibly partake therein, being ſinfull, needing a mediator, and an interceſſor, and wanting merits of our owne; howſoeuer the falſe Church of Antichriſt hath forged the contrarie, thereby diſpoyling Chriſt of his office, by foyſting in their owne merits: for Chriſt will be all or none, our merits cannot ſtand with his, they ſhoulder out one another. Hence then followeth the concluſion; Th…t Chriſt is onelyonly the interceſſor; and therefore in his name onelyonly muſt we pray.

And this is the third perſon in whoſe name wee muſt pray.

To whom we muſt pray.The fourth perſon is, To whom we muſt pray. To God: and to him onelyonly: and this is … …onſectarie of the former matter, for ſeeing the Angel… …n… Saints are no interceſſors for vsus to God; ther…fore there is no reaſon we ſhould pray to them: for this is the ſuppoſed end of the inuocation of Saints and Angels, that they may obtaine of God for vsus, that which we cannot obtaine for our ſelues; they being, as it is preſumed, more gracious in Gods eyes than we are, and more familiar with him being in his preſence p. 49or priuie chamber, as Nobles about their Prince. But here two propoſitions muſt be diſtinguiſhed, as in the former.

Firſt, that we muſt pray to God: ſecondly we muſt pray to him onelyonly.

Concerning the firſt there is little doubt of that in the word,VVe muſt pra… to G d. Dan. 6.7.Dan 6:7 ſauing that we reade in the booke of Daniel that there was an act made that no man ſhould pray to any God for the ſpace of thirtie dayes, but to the King onelyonly: this act the Princes made againſt religious Daniel in policie, through flattery accompliſhing their murtherous deſignes: but this was only a mouths atheiſme. We finde it alſo by moſt fearefull experience, that there are ſome Atheiſts, or Naturaliſts, who becauſe they would baniſh the memorie of God out of the world, by blind-folding their owne conſcience, hauehave denied prayer to God: but theſe men rather neede our prayers, than our confutations, who are eueryevery day and night confuted, and confounded in their owne thoughts.

Leauing this firſt point, we deſcend to the ſecond,VVe muſt pray to God alone. That our prayers are to be directed to God alone; which may be confirmed by two reaſons: the firſt reaſon is the words of Chriſt alledged out of Moſes: Matth. 4.10. Deut. 6.13.Matt 4:10Deut 6:13Thou ſhalt worſhip the Lord thy God and him onelyonly ſhalt thou ſerue: which ſentence affoordeth this argument: that ſeeing prayer is a principal part of Gods worſhip and ſeruice, therefore it is due to him onelyonly: for to him only we muſt pray, whom we muſt worſhip and ſerue: but we muſt onelyonly worſhip and ſerue God; therefore to God onelyonly we muſt pray: now if that thredbare or motheaten diſtincttion of Latria, Dulia and hyperdulia be ſtill obiected, as though dulia and hyperdulia might be giuen to Saints, and the Virgin; but latria onelyonly to God: the anſwere will euince, that by comparing of Matthew with Moſes, latria and dulia are all one: for the Hebrew word Gnabad, Deut. 6.13.Deut 6:13which is tranſlated Latreuein by Matthew, doth properly ſignifie duleu…in: but this quircke hath bin ſo ſufficiently anſwered by diuers of our learned countrimen, that I dare ſcarſe attempt any thing in it.

p. 50The ſecond reaſon, therefore followeth which may be collected out of the Apoſtles word:Rom. 14.Rom 14 how ſhall they call vponupon him on whom they hauehave not beleeued, which may be framed thus: To him only we muſt pray on whom we beleeue, but we onelyonly beleeue in God; therefore we muſt only pray to God: for ſeeing prayer hath two parts, deſire, and faith, if faith be wanting, prayer is imperfect. Now I doe ſuppoſe that there is no papiſt dare ſay y^t we may truſt in the Saints or Angels, which were fl…t idolatrie; and curſed is he that putteth his truſt in an arme of fleſh. Wherfore for concluſiō of this fourth point, ſeeing we are only to beleeue in God, and to ſerue God, therefore we muſt onelyonly pray to God.

Furthermore, this fourth perſon, to whom we muſt make our prayers, which is God, is expreſſed vntounto vsus two waies.

Firſt by a name of relation, in that he is intituled Father.

Secondly, by the place he inhabiteth, Heauen.

VVhether Father be a word of nature or perſon.For this title, Father, which is here mentioned, it is to be enquired whether it is Naturae or Perſonae nomen, that is to ſay, whether it is to be referred to the firſt perſon in Trinitie, or to the whole Trinitie: whether we ſpeake to God the Father of his onelyonly begotten ſonne Chriſt: or to God the Father and maker of all his creatures: for anſwere whereof thus much; it ſeemeth that there is no abſurditie to take it either way, or both waies rather: if Chriſt prayed this prayer (as it is probable he did) then without doubt it was directed to the firſt perſon in Trinitie, and it ſignifieth perſonally; if Chriſt preſcribed it to his diſciples for a forme of prayer, then (in all likelihoode) it ſignifieth the whole Trinitie, who is to be called vponupon by the creature. Now as I coniecture, for that Chriſt did both pray it, and preſcribed it to others for a forme of prayer, therefore I incline to thinke that there is a compound meaning of the word, ſignifying both the firſt perſon in Trinitie, and the whole Trinitie; which affordeth vsus this inſtruction: That when we pray we are ſo to direct our prayers to the Father, as that we do not exclude the other perſons of Trinitie, who with the Father are equally to be worſhipped, being p. 51God equall with him. And here it ſhall not be impertinent to conſider, how we are to conceiue of God in prayer, which ariſeth partly out of the title which is giuen to God, partly out of the place where he dwelleth: this point may be comprehended in fiue poſitions, which followe.

Firſt we muſt not think God like any creature, as the Papiſts 1hauehave painted him: for in the fourth of Deuteronomie Moſes expreſly forbiddeth the Iſraelits ſo to doe;Ho… we muſt conc…iue of God in prayer. Deut. 4.15.Deut 4:15 and he rendreth a reaſon in that place; becauſe they ſaw nothing when the law was deliuered: and therefore the practiſe of many now adayes is reprouealbe, who, though they will not paint God, yet they paint two hands giuing the two tables, one to Moſes, and another to Aaron: which is falſe, monſtrous, and idolatrous: falſe, becauſe the tables were giuen onelyonly to Moſes; monſtrous, becauſe there are hands without a body; idolatrous, becauſe there are hands, whereas God hath no ſhape at all, any way ſenſible.

Secondly, although in the holy Scripture figuratiuely there are hands, armes, feete, face, eares, and other manly parts attributed to God, yet we muſt not thinke that God hath any of theſe parts properly: indeede God hath ſomething anſwerable to theſe parts, or rather ſomething whereunto theſe parts in the creatures are ſutable: for God made man not onelyonly according to his image, which conſiſteth in holines and righteouſnes, but alſo according to his ſimilitude (for the words may aptly be diſtinguiſhed) ſo that man is a ſimilitude of God: Gods armes and hands, and fingers, argue his power and actiuitie; his feete argue his vbiquitie; his face, eyes, and eares, declare his wiſedome and fauour, &c. and proportionable to theſe attributes of God, there is a configuration of the lineaments of the body in man, wherein man is like God:Pſal 115.Ps 115 wherefore we may ſay, and ſo we muſt conceiue of God, contrarie to the gods of the heathen: They hauehave eyes and ſee not; but God ſeeth, and yet he hath no eyes: they hauehave feete and walke not; but God walketh eueryevery where, and yet hath no feete: and ſo of whatſoeuer other part may be p. 52applied to God; which figure is called Anthropopathia, being a ſpeciall metaphor.

3Thirdly, we muſt conceiue of God as he hath reuealed himſelfe in his word and workes: namely, moſt mightie, iuſt, mercifull, wiſe, true, holy, ſimple, and eueryevery way infinit, eternal, and bleſſed Creator, Redeemer, Sanctifier, and Sauiour of all his creatures, &c.

4Fourthly, we muſt ſo direct our prayers to one perſon, as that we doe not exclude the other; for that is idolatrie to diuide the perſons, which are onelyonly diſtinct.

5Laſtly, for order ſake we muſt pray to the Father directly and primarily; and that through the merit and mediation of the Sonne, with the inſtinct and inſpiration of the holy Ghoſt: yet it is not vnlawfull to direct our prayers to the Lord Ieſus Chriſt;2. Cor. 13.13.2 Cor 13:13 or to the holy Spirit perſonally, according to the example of the Apoſtle, who bleſſeth the Corinthians from the Father, Sonne, and holy Ghoſt; which bleſſing is a prayer:Geneſ. 48.16.Gen 48:16 and by the example of Iacob, who prayeth that the Angell which deliuered him from all euill (which Angell was Chriſt) would bleſſe the ſonnes of Ioſeph. We ſee then to which perſon of Trinitie our prayers are primarily to bee directed; with the manner how we are to conceiue of God in time of prayer.

This may ſerue for the title, Father. Now followeth the place which God inhabiteth, which is the ſecond argument deſcriptiue: and that is vttered in theſe words (which art in heauen) which alſo doth impart vntounto vsus his condition, that hee is heauenly: of which two points a little in order.

How God is in heauen.Firſt, God is in heauen: not circumſcriptiue, as though he were included within the compaſſe of heauen; for he is infinit, and therefore eueryevery where: neither is he in heauen definitiue, as though when he were in heauen, he were no where elſe, for he is eueryevery where at once; for God is in eueryevery place, and yet not included in any place, he is out of eueryevery place, and yet excluded from no place: but God is in heauen, firſt becauſe that in heauen he doth eſpecially p. 53manifeſt himſelfe in his merciemercy, grace, and glorie to the elect Angels and Saints through the humanitie of Chriſt Ieſus which is exalted in heauen: ſecondly, becauſe that from heauen he doth viſibly manifeſt himſelfe to the creatures in the works of his prouidence and preſeruation, and eſpecially to mankinde in manifold bleſſings and iudgements; but moſt eſpecially to the Church in the meanes of ſaluation: and in theſe reſpects God is in heauen.

Secondly, God is alſo heauenly: that is to ſay,VV… God is …. Iam 1.17.Jas 1:17 free from all corruption, mutation, or alteration whatſoeuer; whereby he differeth from the creatures, which in time of their owne inherent infirmitie corrupt, vaniſh and p…riſh: in which ſenſe the Prophet ſaith, They all waxe old as a garment, and as a veſture they ſhall be chaunged: whereas God is alwaies the ſame, and his yeeres doe not faile. Againe,Pſal. 102.26.Ps 102:26 alſo God is heauenly, for that hee is moſt excellent and glorious, full of incomparable and incomprehenſible maieſty: not as though God his eſſence or ſubſtance were of the ſame nature and condition with the heauens; for they are created bodies: but for that there is no creature more excellent and glorious to ſenſe than the heauens, therefore God is compared to them: whereas indeede the eſſence of God doth as farre ſurpaſſe the heauens, as the Sunne ſhining in his brightnes doth the blacke and palpable darknes of Egypt, or of hell it ſelfe.

Thus much may be ſufficient for the fourth perſon to be conſidered in the preface of this prayer, with his title and place of habitation, expreſſing alſo his condition, which is glorious and heauenly.

Furthermore, out of the conſideration of theſe foure ſorts of perſons ſignified in the preface of the Lords prayer, ariſe certaine holy affections and diſpoſitions,The diſpoſition of the …art in prayer. whereby the heart is prepared to prayer, and aright compoſed in time of prayer: and they are in number ſixe following.

The firſt is boldnes,Boldnes. in that we direct our prayers to him that is a Father.

The ſecond is charitie, that wee pray not in particular,C…aritie. p. 54but in common, intituling God our Father.

The third is humilitie,Humilitie. that we direct our prayers to him that in Ieſus Chriſt is made of an enemie a father.

Reuerence.The fourth is reuerence, that wee come to him that is an heauenly father, moſt mightie and glorious.

Holy meditations. Faith.The fifth is heauenly meditations: for wee direct our prayers to a heauenly father.

The ſixth is faith, that ariſeth from all the former: of each of which ſomething ſhall be ſpoken in the diſcourſe enſuing.

1. Of boldnes.And firſt of that boldnes and confidence which Gods children hauehave, in that they direct their prayers to him that is a father,Pſal 103.13. Eſay. 49.15.Ps 103:13Isa 49:15 who pitieth his children more than an earthly father can, yea more than a moſt naturall and compaſſionate mother doth or can pitie the fruite of her wombe, which ſhe purchaſeth with ſo much ſorrow and paine: which boldnes is to bee diſtinguiſhed from preſumption and impudencie, a thing too common to impenitent perſons, who come into the preſence of God, as a bard horſe ruſheth into the battell, or as a mad deſperate ruffian challenging his enemie into the field, where they receiue their mortall wound through their foolehardines: ſo theſe preſumptuous perſons either not regarding Gods iuſtice, or looſely perſwading themſelues of his merciemercy, ſtill liuing in their ſinnes, inconſiderately preaſe into Gods preſence: who afterwards receiue the iudgement of preſumption in their owne conſciences, if euer the Lord diſcouer to them their palpable hypocriſie through true repentance: whereas the children of God approch with confidence to the throne of grace,Heb. 4.16.Heb 4:16 hoping aſſuredly to obaine merciemercy, and to finde grace to helpe in time of neede, becauſe that God is our Father full of compaſſion and merciemercy, and Ieſus Chriſt is our high Priſt, who hath a ſympathie and fellow feeling of our infirmities partaking fleſh and blood with vsus, and ſo with bowels of pitie yearneth toward vsus complaining in our miſerie. Wherefore when we come before the Lord in prayer, we muſt learne to diſtinguiſh between p. 35this filiall boldnes, and fooliſh preſumption, leaſt we iuſtly incurre the reproofe of blind and bold bayards through our inconſiderate raſhnes: for it is not lawfull for eueryevery ruffling hackſter to ruſh into the Princes preſence; but if he doe, he ſhall be accounted a preſumptuous perſon, and puniſhed deſeruedly: but it is lawfull for the children of the Prince, who for ſo doing, paſſe not vnderunder the cenſure of raſhnes or impudencie.

Secondly, charitie is here incluſiuely ſuggeſted vntounto vsus,2. Of Charitie. ſeeing that Chriſt teacheth vsus to ſay, not as in the Creede (I beleeue) ſingularly, but reſpectiuely and charitably, Our Father: for eueryevery man ſhal liue by his own faith only, but not by his own prayers only: Pray one for another, ſaith Iames: Iam 5.16.Jas 5:16but wee doe not reade it written, beleeue one for another,1. Cor. 7.14.1 Cor 7:14 (though one mans faith may bee an inſtrument of conueiance to another of externall ſanctification, which is an outward title to and participation of the meanes of grace and ſaluation). Wherefore ſeeing in our prayers we include our brethren, yea our enemies alſo, it is apparant that our prayers muſt be made in louelove and charitie; ſo the Apoſtle teacheth, that wrath & malice muſt bee abandoned,1. Tim. 2.8.1 Tim 2:8 when we lift vp our hands in prayer to the Lord: ſo that the practiſe of many is reproueable that bring their prayers in one hand, and malice in another, being compounded as it were of ſtrife and contention, of railing and reuiling, of ſlaundering and backbiting, of malice and enuie, putting a kinde of felicitie in theſe fretfull and deuouring affections; who are to remember the condition of the fifth petition of the Lords prayer gathered by conſequence: that if we do not forgiue others, the Lord himſelfe will not forgiue vsus.Mat. 6.14.Matt 6:14

Thirdly, humilitie or humiliation and contrition is here preſuppoſed, whereas we come to God as to a father,3. Of Humility. who was an enemie ſometime, but now through the interceſſion and propitiation of our Sauiour alone is become a father vntounto vsus. This therefore putteth vsus in minde of Chriſts merits, and therefore of our ſinne and miſerie: which conſideration is auaileable to perſwade humiliation: ſurely p. 56that perſon which commeth before the Lord with a proud heart,Iam. 4.6.Jas 4:6 and haughtie affections, ſhall want entertainment from the Lord: becauſe God reſiſteth the proud perſon that neuer was humbled: and hee ſendeth the rich away emptie:Luk. 1.53. Luk. 18.14.Luke 1:53Luke 18:14 and the boaſting Phariſie ſhall depart home vniuſtified: but he that commeth into Gods preſence, repenting in duſt and aſhes as Iob did;Iob. 42.6.Job 42:6 with a rope about his necke (and ſackcloth about his loynes) as the meſſengers of the King of Aram: he that in his owne eyes is moſt vile, moſt wretched, moſt miſerable, moſt abominable, is moſt acceptable to God, who giueth grace to the humble, filleth the hungrie ſoule with good things, and iuſtifieth the deſpiſed Publican.

4. Of reuerence.Fourthly, reuerence alſo is intimated vntounto vsus when wee intitle God an heauenly Father: for children come into their parents preſence with reuerence: ſo alſo is behoueth vsus religiouſly to reuerence before ſo great a Maieſtie as he is; who though he be a father, yet is alſo a conſuming fire, to fall into whoſe hands is a thing moſt dreadfull. This honourable eſtimation,Heb. 12.29. & 10.31.Heb 12:29Heb 10:31 and reuerent feare, the Lord challengeth by ve…tue of his Fatherhood, as the Prophet Malachie pleading the Lords cauſe,Mal. 1.6.Mal 1:6 reporteth; which will ariſe in our hearts vponupon theſe grounds, duly prepondered.

5. Of holy med …tions. Pſal 95.6. Geneſ. 18.27.Ps 95:6Gen 18:27Firſt, if we conſider that God is the Creator of vsus all, and that it is hee that hath made vsus, and we are his workmanſhip; then as Abraham confeſſed, ſo ſhall we: let not the Lord be offended that we are bold to ſpeake vntounto him, being but duſt and aſhes:Iob 39.37.Job 39:37 and as Iob ſaith, Behold we are vile when wee ſpeake vntounto the Lord, that maketh anſwere out of the whirlewinde.

Secondly, if wee ſeriouſly weigh with our ſelues that God knoweth the inward diſpoſition of the ſoule; that he ſearcheth the hearts,Heb. 4.13.Heb 4:13 and trieth the reines; and that the bowels of the ſoule are ſeene of him, and requireth ſpirituall ſeruice of vsus,Iob. 4.24.Job 4:24 himſelfe being a ſpirit, it will work in vsus religious feare and reuerence with ſinceritie, which is oppoſed to pride, raſhnes, and diſſembling with God.

p. 59Thirdly, if wee conſider with our ſelues the wonderfull attributes of God, as his heauenly omnipotencie, his exquiſite iuſtice, his incomprehenſible Maieſtie, and glorie eueryevery way infinite; it may cauſe in vsus rather aſtoniſhment and horror, than a bare and naked feare.

But of this doctrine ariſeth a reproofe of their practiſe that come into Gods preſence,A reproofe of carnall affections and thoughts in time of Prayer. Eccleſ. 4.17.Eccl 4:17 either with common & ordinarie affections, or with vile and baſe eſtimations, vponupon whom the cenſure of irreligious and prophane perſons may in ſome degree be charged, for that they look not vntounto their feete when they come into Gods houſe: for there are ſome that come before God, as men that goe to the 1market to buy or ſell, or to diſpatch other ciuill buſineſſes;Thoughts of ciuill matters reprooued. or it may bee with leſſe circumſpection: for worldly men for the moſt part follow worldly affaires with great diligence, deſire, and warines: but wee muſt be otherwiſe affected: for ſeeing prayer is a matter of religion, and directed to God our heauenly father, for our euerlaſting good, therefore we muſt put on reuerence, and religion, in regard both of God, of our ſelues, and of that holy action, and doffe off ordinarie and common affections, as it were a paire of foule ſhooes of our feete with Moſes, Exod. 3.5.Exod 3:5when wee come to talke with God, who is in the midſt of the fire.

Others there are, more vile and baſe in their eſtimations, 2who bring before God the price of a dogge,Vile and wicked thoughts reprooued. or of an harlot: for this is the practiſe of many, who come to pray as the theefe to ſteale, the drunkard to the Ale, the leacher to the ſtewes: or as men that come from ſtealing, drinking and whoring: for when they hauehave wearied themſelues with theſe ſinnes, then they drop out of the ſtewes or Alehouſe into the Church to prayer: theſe men ſay as the Prieſts and people ſaid in the Prophet Malachies time,Mal. 2.7.8.13.Mal 2:7Mal 2:8Mal 2:13 The table of the Lord is not to be regarded: wherefore before we appeare before the Lord, ſome time muſt bee ſpent in preparing our hearts to prayer,Preparitiue before Prayer needfull. that all carnall and fleſhly affections may be ſet apart, and wee throughly poſſeſſed with an honourable and reuerent regard of that holy buſines: p. 60wherefore the Prophet exhorteth the true Iacob or Iſraelite to lift vp the heads of the euerlaſting doores, that is,Pſa. 24.6.7.Ps 24:6Ps 24:7 the cogitations and affections of the ſoule which is eternall, that Chriſt the King of glorie may come in; for ſenſuall and worldly thoughts and deſires doe barre and lock the doore againſt him. And in the next Pſalme the Prophet himſelfe practiſeth his exhortation (like a good Teacher) lifting vp his ſoule vntounto the Lord when hee ſpeaketh vntounto him in prayer:Pſal. 25.1.Ps 25:1 for ſeeing we pray to God our Father which is in heauen and heauenly, therefore wee muſt hauehave heauenly affections and meditations in time of prayer. Chriſt ſaith,Mat. 6.21.Matt 6:21 where our treaſure is there will our hearts be: If God bee our treaſure who is in heauen, our hearts and mindes will be there alſo: wherefore wee muſt pitch our affections on things which are aboue, and not on things which are below:Colloſ. 3.2. VVanderings reprooued. ſo that here falleth to the ground all wauing and gadding thoughts and deſires in time of prayer, beſides or contrarie to the matter vttered in prayer: as about our dinner, our money, our cattell, our pleaſures, our ſuites and aduerſaries, and a thouſand of like qualitie: ſo that if our prayers were written as wee conceiue them, and our by-thoughts as parentheſes interlaced, they would be ſo ridiculous, as that wee might very well bee aſhamed of them: and yet alas God muſt hauehave ſuch prayers of vsus, or he muſt hauehave none; for wandrings will creepe into the prayers of the moſt godly and vigilant, though in time of prayer they watch their hearts with double diligence: which ineuitable infirmities being diſliked and bewailed, ſhall not be imputed to Gods children.

And thus the fourth affection, viz. reuerence, is requiſite, by occaſion whereof the fifth holy diſpoſition alſo hath been handled, which is (as hath been ſaid) heauenly meditations and affections, ſeuered from the world and worldly matters. Now therefore the ſixth and laſt of theſe holie diſpoſitions is Faith,6. Of Faith. which is grounded vponupon the former foundation: for ſeeing God is our Father, therefore wee may be aſſured of his louelove; and ſeeing hee is in heauen or p. 61heauenly, we need not doubt of his power;Foure grounds of faith, louelove, power, wiſedome, truth of God. and ſeeing he is ſo in heauen as that hee is eueryevery where elſe (as hath been ſaid) wee may bee ſufficiently perſwaded of his preſence: adde hereto his truth and fidelitie, which will aſſure vsus of performing his promiſes, and wee may hauehave full aſſurance of faith: which may thus be ſingled out.

1. Firſt, God is eueryevery where, and ſo knoweth our wants.

2. Secondly, God is powerfull and omnipotent, and ſo able to doe whatſoeuer he will.

3. Thirdly, God is louing and mercifull, and therefore hath will to doe for vsus what is beſt.

4. Laſtly, God is true, and therefore performeth his promiſes, and keepeth his fidelitie for euer. So that if theſe meditations frequent our mindes, our faith will marueilouſly bee confirmed, which is thus grounded out of this preface. And theſe are the perſons & affections of prayer.

Hauing thus diſcuſſed the preface, which is the firſt part of the Lords prayer: now it followeth in like manner to intreate of the petitions, which are the ſecond part thereof, and may bee termed the matter of prayer:The matter of this prayer. in handling whereof generally this method ſhall be obſerued.

Firſt, becauſe the petitions are propounded by our Sauiour Chriſt in due order, ſome firſt, and ſome laſt;Rules for expounding the petitions. therefore the reaſon of this order ſhall be ſearched out.

Secondly, for that the words of ſome or all the petitions are doubtfull, therfore the ſenſe and meaning of the words in the next place is to be ſcanned.

Thirdly, ſeeing the words of eueryevery petition are ſo ſhort, the contents are alſo to be obſerued: for better inuention whereof, cerraine rules muſt be remembred.

Whereof the firſt is, that ſeeing the petitions are as the Commandements, certaine generall heads, or places,Rules for the contents of each petition. whither the ſpecials are to be referred, or elſe ſome ſpeciall put for the reſt, therefore a particular enumeration will be requiſite of ſuch matters, as by Rhetoricall diſcourſe may ariſe: and here the figure Synecdoche and Metonymia hauehave ſpeciall vſe in moſt of the petitions.

p. 62A ſecond rule is, that where good things are prayed for, euill things of the ſame kinde, as the hinderances and impediments of the good, are prayed againſt: and ſo the petitions containe ſupplications, and deprecations.

A third rule alſo is, that ſeeing this prayer is a perfect platforme of prayer or inuocating of God, therfore of neceſſitie there muſt place of thankfulnes be had in this prayer: and hereupon it followeth, that in each petition, as we pray for good things, ſo we giuegive thankes for them: and as wee pray againſt euill, ſo wee giuegive thankes for immunitie and preſeruation from euill.

Fiue things to be conſidered in eueryevery petition. 1. The order. 2. The ſenſe. 3. Supplication. 4. Deprecation. 5. Thankeſgiuing.Hence therefore it followeth, that in eueryevery petition fiue things are to be conſidered: which are theſe following.

Firſt, the order of the petitions.

Secondly, the ſenſe and meaning of the words of each petition.

Thirdly, the good things we aske, called ſupplication.

Fourthly, the euill we pray againſt, called deprecation.

Fiftly, the good wee giuegive thankes for, which is either in bleſſings conferred, or euill preuented, called thankſgiuing.

Out of which conſideration appeareth alſo the difficultie of vſing the words of the Lords prayer for a prayer: namely,The difficultie of vſing the Lords Prayer aright. for that it is an inſtrument for ſeuerall purpoſes oppoſed each to other: as for good and againſt euill: in asking and praiſing, and that in eueryevery petition: ſo that we had neede vſe great leiſure in vttering the words, deep meditation in ſearching out the contents, and contrarie affections in reſpect of contrarie obiects, good and euill, and ſo foorth: or elſe very likely wee ſhall in no mediocritie diue into the depth of the matters therein contained: and yet neuertheleſſe I thinke it may lawfully bee vſed for a prayer, for ought that I yet conceiue. Theſe things being generally prefixed, as materiall for the vnderſtanding of each petition, it remaineth that we deſcend to a particular diſcuſſing of them: and firſt they admit this diſtinction: Some of them reſpect God ſimply and meerely: others reſpect p. 63vsus alſo: now theſe prayers which concerne God directly and ſimply, without any reſpect of vsus, are propounded firſt of all: the reaſon whereof is diuers.

Firſt, for that God is the abſolute Lord of all the creatures, and hee muſt abſolutely bee regarded, all reſpect of our ſelues ſet apart: wherefore, if wee wanting our daily bread, and remiſſion of ſinnes, God thereby might gaine glorie, we ought to be content therewith. Hence we ſee how vehemently Gods children hauehave bin carried with fierie zeale of Gods glorie:Ioh. 2.17. 1. King 19.14. Exod. 33.31. Rom. 9.3.John 2:171 Kgs 19:14Exod 33:31Rom 9:3 The zeale of Gods houſe conſumed Chriſt, famiſhed Elias, and vrged the Prophet Moſes to reiect his owne ſaluation; and cauſed Paul to wiſh himſelfe Anathema: or at leaſt to be content ſo to be.

Secondly, God in creating the world intended his owne glorie, which was the firſt and chiefe end;Pro. 16.4.Prov 16:4 and all other things, all Gods creatures and ordinances are but meanes to that end, as our daily bread, remiſſion of ſinne, ſtrength againſt temptation, Chriſt himſelfe the Mediatour, with all his workes and ſufferings, the Goſpell, Magiſtracie, Miniſterie, the creatures and whatſoeuer elſe: that therefore which was firſt in Gods intention, muſt alſo bee firſt in our intention, if we be zealous of his glorie aright.

Thirdly, Gods glory, kingdome, and will are moſt deere to himſelfe, he loueth them as he loueth himſelfe: wherefore if wee will be like God, and approue our ſelues to bee the ſonnes of our heauenly father, and his faithfull ſeruants, wee muſt louelove and procure, and further that which God our Father and Maſter prizeth ſo highly.

Fourthly, God will be honoured, his kingdome ſhall be enlarged, and his will ſhall be fulfilled, let all the men and diuels in the world ſtriue to the contrarie neuer ſo long or ſo much. Wherefore it is better for vsus voluntarily to become ſeruiceable to his glorie, kingdome, and will, than by reſiſting to take the foyle, and procure iudgement to our ſelues.

Laſtly, Gods glorie is the end of the creatures creation, and all the vnreaſonable creatures in the world aime at p. 64this end:Pſal. 148.Ps 148 wherefore the Prophet exhorteth all the creatures, of all kindes; and mankinde of all ages and ſexes, by neceſſarie conſequence of an argument from the leſſer to the greater, to laud and praiſe God. True it is that men and Angels of all the creatures are onelyonly are irregular and degenerate from the end of our creation, wherein we are inferior to the bruite beaſt that periſheth:Pſal. 49.20.Ps 49:20 we are the end of the vnreaſonable creatures, and God is the end of man: wherefore as the creature is ſeruiceable to vsus; ſo ought we alſo to be to God: for becauſe we are rebellious to God, the creature prooueth rebellious to vsus.

Thus we vnderſtand the reaſon of this order, which the holy Ghoſt vſeth in the petitions, preferring God before our ſelues, as reaſon requireth; which inſtructeth vsus many waies. Frſt, to the deniall of our ſelues, which is the maine doctrine of mortification; the full meaſure whereof, is the perfection of Chriſtianitie, which conſiſteth both in affection, and that is continually to reſolue to part with all, rather than to deny the truth, or to offend God; and in action,Luk. 14.26.Luke 14:26 which is the confeſſion of the truth vntounto death: wherefore Chriſt in the Goſpell teacheth, that he is not worthie to be his Diſciple, that doth not in affection at the leaſt, and reſolution intend ſo to doe: viz. to forſake father and mother, wife and children, liuing and life it ſelfe for Chriſts ſake:Cant. 2.16.Song 2:16 for he muſt be our beſt beloued, as we are his, and therefore his honor and praiſe muſt ſpecially be intended and procured; which cannot be, if we louelove any thing more than him: wherefore this order inſinuateth this ſelfe-deniall, which is oppoſed to ſelfe-louelove.

Secondly, this order teacheth zeale to Gods glory, for procuring whereof we are to ſpend our ſelues, and all we hauehave. The light account wherof deſerueth a very ſharpe reproofe.Apoc. 16.21. Matth. 24.12.Rev 16:21Matt 24:12 Iohn the Diuine, propheſieth of a great haile, which like talents ſhall fall from heauen vponupon men: and Chriſt he propheſieth, that becauſe iniquitie ſhall abound, the louelove of men ſhall waxe colde: this colde haile and colde louelove is now apparant in the world: it is marueilous to ſee p. 65how furiouſly the world flameth with contention about worldly profits and preferments, and yet how frozen their affections are to the obedience of Gods will, the enlarging of his kingdome, and the aduancement of his glorie: whereas indeede the zeale of Gods glory ſhould ſo poſſeſſe vsus, as that in compariſon thereof our care for daily bread ſhould occupie a very meane place.

Laſtly, this order teacheth vsus the end of our daily bread, remiſſion of ſinne, and ſtrength in temptation, namely the obedience, kingdome, and glory of God: for to this purpoſe doth God beſtow vponupon vsus riches, honor, gifts, and graces, that we might imploy them to the beſt aduantage of God who gaue them. The rich man muſt ſo vſe his wealth, as that thereby God may gaine glory: the honorable perſonage muſt account it his chiefe honor to honor God: the man of learning, and ſpeech, and counſell in like manner; and ſo forth of the reſt.Exod. 22.29. Leuit. 27.30. & 32.Exod 22:29Lev 27:30Lev 27:32 Hence it is that in the olde Teſtament, the Lord requireth the tenth of all the encreaſe, whether of the earth, or of cattell, for the maintenance of his worſhip; which by proportion muſt alſo be enlarged to whatſoeuer God beſtoweth vponupon vsus; as the tenth of our learning, honor, wit, children, and the reſt, if they were increaſeable, and communicable: but beeing otherwiſe, the Lord requireth and accepteth that which may bee had, a carefull imployment of them all, to the further enlarging of his praiſe in the world. This may ſuffice in generall for the order of the petitions. Now more ſpecially, the petitions which concerne God ſimply, and meerely admit this diſtribution: for they reſpect either the end or the meanes procuring the end: Gods glory, mentioned in the firſt petition, is the end: the kingdome and will of God, mentioned in the ſecond and third petitions, are the meanes procuring the end: for God is glorified when his kingdome is aduanced, and his will fulfilled.