A Pattern of True Prayer, Prayer 3
Thy will be done in earth as it is in Heauen.
This petition followeth conſequently vponupon the former,1 Order of the third petition. for when men are ſubiects of Chriſts Kingdome, then they begin to obey his will, whereas before they were rebels and traytors, and the ſlaues of ſinne and Sathan; whence this inſtruction ariſeth. That obedience to Gods will are the fruites of Gods Kingdome. Or that good workes are the effects and ſignes of grace, and the Kingdome of God in vsus: or that good workes iuſtifie, …hat is declare that we are iuſtified, and that they argue faith, and grace in the heart. The tree is knowne by the fruite ſaith Chriſt: and Iohn Baptiſt willeth thoſe that came to bee baptiſed,Mat. 12.33. Mat. 3.8. to bring forth fruites worthie amendement of life; or worthie conuerſion; as if it had been ſaid by Chriſt and Iohn Baptiſt: Euill fruite argueth an euill tree, and good fruite commendeth a good tree: ſo euill workes ſhew an euill heart, and good workes ſhew a gratious heart. Repentance or conuerſion appeareth in godlines and righteouſnes, and not in prophanenes and wickednes. And therefore if you will approue that you hauehave repentance, which is the inward baptiſme; whereof the outward baptiſme of water is a ſigne, bring forth ſuch fruites of a holy and righteous life, which may euidently declare the ſame: for the inward diſpoſition of the heart is outwardly ingrauen in the life:Iam. 2.18. Shew me thy faith by thy workes, and I will ſhew thee my faith by my workes, for we cannot otherwiſe iudge one of another, but by the outward practiſe; for God onelyonly is the ſearcher of the heart.
This doctrine will miniſter vntounto vsus a touchſtone whereby we may try a ſound and ſubſtantiall Chriſtian from a foggie and bumbaſted hypocrite: the life of the one is religious and righteous full of good workes,Pſal. 45.2. Epheſ. 4.29. his lips are full of grace, and rotten communication proceedeth not out of his mouth: whereas the life of the other is either groſely vitious or meerely ciuill; who though perhaps he doe no harme, yet he doth no good, eſpecially he will be diſſolute in religious exerciſes, and worldlines tainteth his life: and though happily himſelfe will not talke corruptly, yet he can either with patience or delight,1. Cor. 4.5. heare others. Againe, although wee may not clime vp into Gods iudgement ſeate, to giuegive the definitiue ſentence of his election, or reprobation vponupon other men, for that were to rob God of his honor, yet without breach of charitie we may cenſure the preſent eſtate of other men, leauing the iſſue to the Lord; neither ought men thereat to be offended, conſidering that Chriſt hath left vsus a moſt certaine rule of direction, ye ſhall know them by their fruites:Mat. 7.16 and howſoeuer a godly man may ſometime be cenſured for a wicked man, he being in ſome groſſe ſinne a long time, as Dauid in adultery without repentance; yet though the cenſure bee falſe, it is charitable, becauſe it is according to the rule: By their fruites yee ſhall know them. And contrariwiſe, though ſometime a wicked man may play the hypocrite ſo kindly as that he may by the ſhew of good workes, wring from the Church, the charitable cenſure of a godly man, he being nothing leſſe; yet that cenſure alſo is due being falſe, and in charitie, and iuſtice hee can hauehave no leſſe, for the heart is vnknowne to man, and we can know them only by their fruits. And this may ſerue for the order of the petitiō.
For the meaning of this petition, conſider three things.2 The meaning of the third petition.
1. What is Gods will.
2. What it is to doe Gods will.
3. How Gods will muſt be done.
For the firſt we are to know that Gods will is partly reuealed to the Church in his word and workes,VVhat is Gods will. partly kept ſecret to himſelfe in the cloſet of his owne eternall counſell; which diſtinction is grounded vponupon that ſpeech of Moſes: The ſecret things to the Lord, Deut 29.29.the reuealed things to vsus. For example, theſe are things ſecret: Which man is a reprobate amongſt vsus? (if he hauehave not ſinned the ſinne againſt the holy Ghoſt) Where hell is? How the Angels are diſtinguiſhed? When the day of iudgement is? which things God hath concealed from vsus as impertinent for vsus to know: and to ſearch whereunto, were to paſſe the bounds of a modeſt and ſober inquiſition. Now things reuealed are ſuch as are contained in the world, viz. All that holy doctrine of the law and Goſpell contained in the writings of the Prophets and Apoſtles: as alſo whatſoeuer other things the workes of God ordinary or extraordinarie diſcouer vntounto vsus. As for example, the howre of this mans death is vnknowne till he be dead, then it is knowne, &c. And thus God doth daily reueale new matters to vsus, which before were hidden: thus by the obſeruation and inquiſition of wiſe men the courſe of heauen and the whole order of nature was diſcouered.
VVhat it is to doe Gods will.For the ſecond thing, which is the doing of Gods will, wee muſt conſider thereof according to the diſtinction of Gods will before ſet downe: and firſt for the reuealed will of God, that is done two waies: either by obeying the commandements willingly, or ſuffering the chaſtiſements patiently: for the chaſtiſements which befall vsus are parts of Gods reuealed will, of what kinde ſoeuer they bee: and here are two vertues ſuggeſted vntounto vsus, when wee pray let thy reuealed wil be done: Obedience, which is ſo often vrged in Deuteronomie:Deut. 6.1.2.3. and Submiſſion, which is inſinuated in the emphaſis of the word, Thy will, containing a negation of our owne wils, as Chriſt ſaid in his prayer, Not my will, Mat. 26.39.but thy will be done. Secondly, for the ſecret will of God we doe alſo in part pray that it may be done: I ſay in part: for example ſake, we pray that God would daily more and more reueale vntounto vsus Antichriſt, which to the Primitiue Church was a ſecret, and in part is a ſecret to vsus. So alſo we pray,Apoc. 22. Come Lord Ieſus, come quickly, and yet the ſecond comming of Chriſt vntounto iudgement, in regard of the time, is concealed: ſo we pray for patience to beare the croſſes which God ſhall inflict; which of what kinde they are, and when they ſhall befall vsus, is vnknowne.
How Gods will muſt be done.Thirdly, Gods will muſt be done in earth, as in heauen: which words are diuerſly expounded by Interpreters.
1. Cor. 6.20.Some ſay: Let the bodie, which is earthly, obey Gods will, as the ſoule and ſpirit, which is heauenly: but that is as good as nothing, for the ſoule is ſinfull as well as the bodie, yea is the author of ſinne to the bodie which is only the inſtrument.
1. Cor. 15.47.Others ſay: Let the earthly minded men bee conuerted and yeeld obedience, as the heauenly minded are and do: but this alſo is as good as neuer a whit, being neuer the better: for the heauenly minded are imperfect, and wanting in the beſt of their obedience.
But the better ſort of Expoſitors ſay thus: Let men vponupon earth obey the will of God, as the Angels doe in heauen:Pſal. 103.20. and this ſeemeth to bee the true expoſition of the words: now the Angels obey Gods wi…l readily and perfectly.Gods will muſt be done readily. Eſay 6.2. Exod 36.35. Exod 25.20. The willingnes and readines of the Angels doth appeare by the ſimilitude and ſhape which is giuen them; they are ſaid to hauehave wings by the Prophet Eſay: and the Cherubims imbroidred vponupon the vaile of the Tabernacle, and the two Cherubims vponupon the MercieMercy ſeate had wings: yea further, the two Cherubims vponupon the MercieMercy ſeate did looke with their faces to the M…rcie ſeate ward, which is by our Sauiour Chriſt expounded of their willingnes, where he ſaith, that the Angels alwaies behold the face of my father which is in heauen. Mat. 18.10.Now it is apparant that the beholding of the face ſ gnifieth in a ſeruant readines to bee imployed about his maſters buſines, according as it is in the Pſalme,Pſal. 123.2. The eyes of ſeruants looke to the hands of the maſters and miſtreſſes: by which phraſe the Prophet ſignifieth not onelyonly confident hope and expectation of deliuerance, but in the meane ſeaſon till deliuerance come, patience to beare contempt, mocking and deſpightfulnes, and readie obedience to Gods will, yea in theſe great extremities, which in that Pſalme is inſinuated by the Prophets prayer. The Angels alſo obey Gods will perfectly,Gods will muſt be done perfectly. who are therefore called holy Angels, for that they hauehave no ſpot of ſinne or diſobedience in them: for howſoeuer the Angels being compared with God hauehave in them imperfections, in regard whereof Eliphaz ſpeaketh in Iob, Iob 4.18.that hee found no ſtedfaſtnes in his ſeruants, and laid follie vponupon his Angels: and therefore in Eſay the Seraphims with two wings couer their feete;Eſay. 6.2. yet neuertheleſſe if the Angels bee compared with Gods law, which is the rule of their obedience, they are able, and doe perfectly euen in the ſtrict and exact meaſure and manner of obedience yeeld obedience thereunto, otherwiſe they could not continue in that eſtate of grace and glorie wherein they are now, and ſo ſhall abide confirmed for euer. So then the meaning of theſe words is thus much: Graunt that wee may willingly and perfectly obey thy will, as thy holy Angels doe.
But here in oppoſition to this laſt propertie of the Angels obedience it may bee obiected, that ſeeing it is impoſſible we ſhould perfectly obey Gods will, therefore we muſt not in our prayers aske that at Gods hand: for ſhall it be thought lawfull and reaſonable to aske impoſſibilities? For anſwere whereto thus much in briefe: Impoſſibilities are of two ſorts, viz. alwaies impoſſible, and impoſſible for a certaine time. Now although it be for the preſent impoſſible that Gods children ſhould perfectly obey Gods will, yet it is not ſo for euer: for when wee ſhall bee perfectly regenerate, then ſhall wee perfectly obey Gods will: which we are here by way of implication taught to pray for,Three kinds of perfit obedience. Eſay. 38.3. and ſo to long after. Furthermore, perfection is of three ſorts: Firſt, perfection oppoſed to hypocriſie, and ſo is Ezechias ſaid to hauehave walked before the Lord in truth and with a perfect heart, and this may bee termed perfectio qualitatis: when our obedience is perfect in qualitie, and not diſſembled.
Secondly, perfection of number, when obedience is not performed to ſome onelyonly, but to all the commandements of God,Luk. 1.6. as Zachary and Elizabeth are ſaid to hauehave walked in all the commandements and ordinances of God without reproofe: and this may bee called perfectio partium ac numero, when obedience is complete in all the members thereof▪ whereto one kinde of imperfection is oppoſed.
Thirdly, perfection of degree, when obedience in the higheſt and exacteſt meaſure is exhibited: ſo Chriſt onelyonly, and Adam in the ſtate of innocencie, and the holy Angels and Saints in heauen doe obey Gods will: of this Chriſt ſpeaketh,Mat. 22.37. alleaging the ſentence of the Law: Thou ſhalt louelove the Lord thy God with all thy heart, with all thy ſoule, with all thy ſtrength, Luk. 10.27.and with all thy thought: this is called perfectio quantitatis ac graduum: whereto another kinde of imperfection is oppoſite. Of all theſe kindes of perfection the Apoſtle ſpeaketh in one place,Phil. 3.12.15. denying in himſelfe the perfection of degree and contending to it: but affirming of himſelfe and others the other two kindes of perfection: for although hee was not perfect in the higheſt and abſoluteſt degree of obedience; yet hee and other of the Philippians were vpright in regard of the qualitie,Verſe 1…. and complete in reſpect of the parts of obedience. The diſtinction being thus warranted muſt be applied to the purpoſe: Although then as yet it is impoſſible for vsus to yeeld the perfect meaſure of obedience to Gods commandements with the Angels; yet wee may endeuour and deſire to attaine vntounto it with the Apoſtle, and in the meane ſeaſon we muſt performe, and endeuour to performe, and pray to performe true & complete obedience with the Angels, which is a thing poſſible to bee performed by Gods children, as hath been declared in the examples of Ezechias, Zachary and Elizabeth, and the Apoſtle Paul.
This may ſuffice for the meaning of this petition, whereby there is a doore opened to the contents thereof, which now follow in order.
The third thing to bee conſidered in this third petition or prayer is the things which wee here aske of God,3 The ſupplication of this petition. Conuerſion a part of Gods will. 1. Theſ 4.3. Rom. 12.2. Epheſ. 5.17. Amos. 4. which are theſe.
Conuerſion, commanded in the Goſpell, which is one part of Gods reuealed will, a thing ſo often vrged by the Prophets, and the want thereof ſo ſharply cenſured, eſpecially the Prophet Ioel, and Amos are vehement in the matter: Amos ſpendeth a whole chapter in vpbraiding the induration of the people. For hauing repeated certaine grieuous puniſhments inflicted by God vponupon them iuſtly for their ſinnes, as famine and peſtilence, and an ouerthrow like the deſtruction of Sodome and Gomorah, hee endeth diuers verſes with this foote or burden: Yet hauehave ye not returned vntounto me, ſaith the Lord. Ioel. 2.12.In like manner Ioel hauing threatned famine and the ſword againſt the rebellious people, diuers times, but eſpecially in the ſecond chapter vehemently exhorteth to conuerſion, that by this meanes they may preuent Gods fierce wrath. Ezechiel alſo ſpendeth an whole chapter to this purpoſe.Ezech. 18. This conuerſion is vrged alſo by Iohn Baptiſt, and our Sauiour Chriſt in their Miniſterie as the firſt leſſon:Mat. 3.2. & 4.17. Mark. 1.15. Repent, for the kingdome of God is at hand: and, Repent, and beleeue the Goſpell. And the ſignification of the word implieth theſe two things eſpecially, viz. Firſt, turning from the wrong way wherein a man wandreth. Secondly, entring into the right way from which a man erred:S…ub. Conuertere. the word in the Latin and Hebrue being borrowed from trauellers in their iourney, and referred to the bodie and outward act;Metano…in. but in the Greeke applied to the purpoſe and diſpoſition of the minde, which in conuerſion is altered. Conuerſion in the new Teſtament in certaine differing reſpects hath diuers appellations; as Renouation, Regeneration, Sanctification, the firſt Reſurrection, Obedience to the Goſpell, and ſuch like: and the parts of conuerſion alſo are diuerſly intituled: as the firſt is called Mortification, crucifying the old man, the croſſe of Chriſt; the ſecond, viuification, newnes of life, new obedience. To conuerſion appertaineth diuers excellent affections and diſpoſitions mentioned in the Scripture, as Humiiation, ſorrow for ſinne, hatred of ſinne, louelove of righteouſnes, conſolation, feare, ioy, and ſuch like: diuers whereof the Apoſtle mentioneth writing to the Corinthians: and others may eaſily bee obſerued in reading the Scriptures:2. Cor. 7.10.11 but to make any tractate of conuerſion is not the purpoſe of this tractate, which onelyonly by way of capitulation pointeth out a fit place for eueryevery matter.
Obedience a part of Gods will.Obedience, commanded in the Law, ſucceedeth next in order of nature to the obedience of the Goſpell. For the obedience of the Law iſſueth from the obedience of the Goſpell,1. Tim. 1.5. as the Apoſtle ſaith, LoueLove commeth from faith vnfained: for although the Law bee a ſchoolemaſter to whip vsus to Chriſt, yet Chriſt doth ſend vsus backe againe to the Law for direction, when he hath once admitted vsus into his ſchoole by conuerſion.
Obedience is either generall or ſpeciall.
Generall obedience is that which appertaineth to all Chriſtians.
Generall obedience reſpecteth God or man.Mat. 22.37.
Generall obedience reſpecting God is called holines or godlines, or religion ſometime.Luk. 1.75.
Generall obedience reſpecting man is called righteouſnes, one branch whereof is ſobrietie.1. Tim. 2.2.
Speciall obedience is that which appertaineth to ſome ſorts of perſons.
Speciall obedience is either of a
Speciall commandement.
Speciall calling.
Obedience of a ſpeciall commaundement is, when the Lord inioyneth ſomething contrarie to the morall law: as Abraham was commanded to ſacrifice his ſonne;Geneſ. 22.2. and it is obeyed.
Obedience of a ſpeciall calling is manifold, as of the Magiſtrate, the Miniſter, &c.
The rules of all theſe kindes of obedience are theſe ſhortly.Rules of obedience.
Obey God abſolutely as the only law-giuer that is able to ſaue and deſtroy: but man muſt not bee ſo obeyed, but conditionally.
Worſhip God as hee hath taught,Mat. 15.9. not as thou thinkeſt good: for God knoweth beſt what is beſt, and what beſt pleaſeth him.
LoueLove thy neighbour as thy ſelf:Matth. 7.12. whatſoeuer thou wouldeſt that men ſhould doe vntounto thee, euen ſo doe thou vntounto them.
A ſpeciall commandement ouerthwarting a generall muſt be obeyed: In Antinomia lex posterior obligat.Geneſ. 22.2.
The duties of our ſpeciall callings muſt bee performed in conſcience to Gods commandements.Epheſ. 6.1.
After actiue obedience,Submiſſion a part of Gods will. which conſiſteth in doing Gods commandements, followeth paſſiue obedience in ſuffering his chaſtiſements, which generally may be termed ſubmiſſion, that is, when the creature is content to reſigne himhelfe ouer wholy to the will of the Creator: and to ſay as Dauid ſaid,2. Sam. 15.26. Behold here am I, let him doe to me as ſeemeth good in his eyes: this vertue doth eſpecially reſpect the time to come, and the Lords ſecret will: that if the Lord hauehave in his ſecret counſell determined ſuch and ſuch euils and afflictions to befall vsus, we can be content with patience to beare them, how many and how great ſoeuer they be, ſo be that thereby God may be glorified.
After the kinds of obedience follow the qualities of obedience, viz. cheerefulnes or willingnes; and ſincerity or perfection.
Cheerefulnes in obedience a part of Gods will. 2. Cor. 9.7. Iam. 1.5. Ioh. 4.34.Cheerefulnes or willingnes is highly regarded of God, and accordingly endeuored of the children of God. God loueth a cheerefull giuer, ſaith the Apoſtle: and God himſelfe giueth freely, and vpbraideth no man, ſaith Iames: and he liketh that in his children, which himſelfe practiſeth. Chriſt ſaith that it was meate and drinke to him, to doe the will of his heauenly father: yea and in ſuffering for our ſinnes, he proteſteth great willingnes: for he did willingly lay downe his life, and it was not taken from him againſt his liking; and therefore Dauid prophecieth of him,Pſal. 40.8. that ſeeing it was written of him in the volume of the booke that he ſhould doe Gods will, therefore he was content to doe it. And this is that eccho which Dauids heart gaue to Gods voyce:Pſal. 27.8. God ſaid, ſeeke ye my face: Dauids heart anſwered: Lord I will ſeeke thy face: and although it cannot bee denied, but that the fleſh is very weake, yea repugnant and refractary, yet the ſpirit is willing,Rom. 7.22. and the children of God do delight in the law of God according to the inner man.
Sinceritie in obedience a part of Gods will. Pſal. 119.106Finally, perfection or ſinceritie alſo is required as another neceſſarie qualification of obedience; which conſiſteth in a true purpoſe of the heart, ioyned with an earneſt endeuour to the vtmoſt of grace, to obey eueryevery one, yea the very leaſt of Gods commaundements; making conſcience of idle words,1. Cor. 4.4. Rom. 7.24. and vaine thoughts, yea of the ſtirring of concupiſence, and, which is moſt of all, of originall ſinne, and Adams tranſgreſſion imputed. This vertue of ſinceritie is much deſpiſed and perſecuted by the world, when men intitle it by ſtraunge names: as humor, ſpiced conſcience, preciſenes, puritaniſme: alas that euer the diuell ſhould ſo preuaile! For example, take a man that is very well content with the ſtate, obeying the Magiſtrate, ciuill and eccleſiaſticall in al the ceremonies of the Church; yet if he doe not ſweare, and drinke, and quarell and ſo forth; but reproue the ſwearer, the dronkard, the hackſter, and the reſt: This man is as odious to the multitude, as the verieſt diſciplinarian in the land, and he ſhall partake as well in the foreſaid titles of diſgrace as the other.
Now in the fourth place follow the things which in this petition are to be prayed againſt:The deprecation of this petition. Obſtinacie oppoſed to Gods will. Pro 23.35. whereof the firſt is obſtinacie, which is a purpoſe and reſolution to continue in the courſe of wickednes, wherein a man liueth: the ſinne of the drunkards, of whom the wiſe man ſpeaketh, which are reſolued ſtill to ſeeke after drunkennes: alſo the ſinne of the Shepheards and Watchmen of Iſrael, of whom the Prophet Eſay ſpeaketh, Who ſay,Eſay 56.12. To morrow ſhall be as this day, and much more abundant in wine and ſtrong drinke and couetous oppreſſion.Ierem. 44.16.17. The extremitie of this ſinne is recorded in the rebellious Iewes, by the Prophet Ieremie, who being admoniſhed of their ſinnes, and of obedience to Gods commaundements, made anſwere, that they would not heare the word of the Lord which Ieremie ſpake, but they would doe what themſelues liſted. The Apoſtle calleth this ſinne a hard and irrepentant heart,Rom. 2.4.5. and the deſpiſing of Gods bountifulnes, patience, and long ſuffering, which is directly oppoſite to the obedience of the Goſpell.
In the ſecond place followeth diſobedience,Diſobedience oppoſit to Gods will. which is eueryevery tranſgreſſion of the morall law, or of any other ſpeciall precept. Diſobedience hath foure ſpecialties.
1. Vngodlines, irreligion, or prophanenes, when men regarde not Gods worſhip, but liue as if there were no God, no heauen, no diuell, no hell, no conſcience: of ſuch Atheiſts the world hath millions, who make no more account of Gods Sabbaths, than of the market or faire, no more reckoning of a ſermon than of a fable of Eſop, that for gaining a peny ſweare and forſweare, and what not? thoſe impious wretches are more fearefull and damnable ſinners than the world eſteemeth them, ſeeing they by their practiſe declare themſelues directly to forget God, who is then eſpecially remembred,Rom. 1.18. when hee is worſhipped. Againſt this ſinne Gods wrath is reuealed from heauen.
2. Vnrighteouſnes, or iniuſtice, which is when any violence or wronge is offered to our neighbours perſon or gifts, as his dignitie, goods, life, or chaſtitie.
3. Rebellion, when men peremptorily reſiſt Gods will knowne particularly, and euidently vrged vponupon their conſcience; or performe not obedience to a ſpeciall precept. Example hereof wee hauehave in Saul, who was commaunded by God vtterly to deſtroy the Amalekites, and all their goods: now he ſaued Agag the King, and the fatteſt of the ſheepe and oxen, and ſo flatly rebelled againſt this precept: the puniſhment of this ſinne was moſt fearefull vponupon him, which argueth the fearefulnes of the ſinne. And the Prophet Samuel ſaith,1. Sam. 15.23. that it is a ſin as great as witchcraft, or idolatrie: and although now the Lord giueth no ſpeciall precepts to men, yet hee doth particularly vrge vponupon the conſcience of ſome men generall commaundements: as when in the Miniſterie of the word, the ſpirit of God cryeth aloude in the heart of the drunkard to forſake his drunkennes: and for that ſinne hee is prickt in conſcience, and perſwaded to forſake it; the which ſin, if he ſtill practiſe and doe not forſake, then he rebelleth flatly againſt God, and is obnoxious to a fearefull puniſhment.
4. Vnfaithfulnes, when men in their ſpeciall callings doe not ſeeke Gods glory,1. Cor. 4.2. 1. Cor. 10.31. nor the benefit of the Church or common-wealth, or the good of ſome ſocietie, or when men liue idly or negligently. This ſinne the Apoſtle taxeth in the Theſſalonians, that they liued diſorderly; and in the Epheſians,2. Theſ. 3.6.…. Epheſ 4.28. whom he termeth theeues for that they did not labour.
Theſe are the ſpecialties of diſobedience.
In the third place is Selfe-will, Peeuiſhnes, Repining,Selfe-will oppoſed to Gods will. Grudging, Murmuring, Complaining, Diſcontentment, Frowardnes; all which containe ſeuerall circumſtances of one and the ſame ſinne: when men will not become ſeruiceable to Gods prouidence, but will chooſe what they liſt themſelues, as though they knew what were beſt for them, thereby controlling Gods wiſedome, and cauſing it to yeeld to their wilfull corruptions: for this ſin the diuell did calumniate Iob; but Iob proued him a lyer,Iob. 2 5.10. being content to receiue euill at Gods hands aſwell as good; howſoeuer there appeared in Iob (though he be propounded as a patterne of patience to the Church) a little ſpice of impatiencie.Iam. 5.11.
In the fourth place followeth Backwardnes in obedience, and wearines of well doing,Backwardnes oppoſed to Gods will. Mal. 1.13. the fault which the Prophet Malachy reproued in his time, when men ſay, it is a wearines, and ſuffe at the paines and coſt of Gods ſeruice; which in thoſe dayes was a fault more tolerable than now, by how much Gods ſeruice was more chargeable and painfull than it is now, in regarde of the outward ceremonie, the yoke of the ceremoniall law being intolerable, as the Apoſtle ſpeaketh.Act. 15 10. Gal. 6.9. This ſinne the Apoſtle preuenteth by admonition in the Galathians, vſing an argument for the purpoſe. In due ſeaſon we ſhall reape, if we faint not: therefore let vsus not be wearie of well-doing.
In the laſt place followeth hypocriſie,Hypocriſie oppoſ…d to Gods will. or a falſe and diſhoneſt heart, when men purpoſing to liue in ſinne, neuertheleſſe make ſhew outwardly of godlines and honeſtie, for aduantage ſake.Mat 15. and Eſay. 29. Chriſt calleth it drawing neere with the lips and remouing the heart farre off; a ſinne ſo odious in Gods ſight, as that it ſeemeth he hath aſſigned it a ſpeciall place in h…ll, becauſe Chriſt ioyneth the euill, oppreſſing,Mat. 24.51. and drunken ſeruant together with the hypocrite and diſſembling mocke-God in the portion of ſuch a puniſhment where is weeping and gnaſhing of teeth.
This may ſuffice for the deprecation.
The thankeſgiuing of this petition.5. The thankſgiuing, which is the laſt thing to be conſidered in this petition, may eaſily be collected out of the ſupplication and deprecation: for we bleſſe God that he hath beſtowed vponupon vsus and others his ſeruants theſe graces following.
Firſt, conuerſion: Secondly, obedience to the law, in godlines, righteouſnes, ſpeciall obedience and faithfulnes in our callings: Thirdly, ſubmiſſion: Fourthly, cheerefulnes, and fifthly ſinceritie.
And againe, we praiſe God for that he hath preuented and mortified in vsus and other his children the contrarie ſinnes: as firſt, obſtinacie, or impenitencie, and infidelitie: ſecondly, diſobedience to the law in vngodlines, vnrighteouſnes, rebellion and vnfaithfulnes: thirdly, ſelfe-will: fourthly, backwardnes: fifthly, hypocriſie. This ſhall be ſufficient for this petition, and ſo for thoſe petitions which directly concerne God in his glory, and the meanes thereof, his Kingdome and will.
Now follow the prayers which directly concerne our ſelues, both in regarde of matters temporal for the body, and alſo of matters ſpirituall for the ſoule: from which order vſed by our Sauiour Chriſt, there is offered vntounto vsus this inſtruction; that our good dependeth vponupon, and iſſueth from Gods glory, and is a neceſſarie conſequent thereof; or thus: when men are carefull to glorifie Gods name, to aduance his Kingdome, and to obey his will, then our daily bread, and all other good followeth thereupon: and contrarily, when men diſhonor God, hinder his Kingdom, and tranſgreſſe his commaundements, thence iſſueth all woe and miſerie. This doctrine is the ſumme of the law; in the promiſes and the threatnings annexed to the obedience or diſobedience thereof.Deut. 28. Leuit. 26. Deut. 27. The ſumme of this doctrine is expreſſed by Moſes largely in Deuteronomie: eſpecially, Cap. 28. And the Lord commaundeth Moſes to cauſe ſixe Tribes to proclame the bleſſing and promiſes to obedience vponupon mount Gerizim, and other ſixe Tribes to ſtand vponupon mount Eball to pronounce the curſe to the diſobedience of the law: the which two mountaines were two ſtrong witneſſes (as it were) to the people of their conſent to obey and to receiue the promiſe: or elſe diſobeying of the curſe of God deſeruedly to befall them: Chriſt teacheth that the Kingdome of God and his righteouſnes hath all temporall bleſſings annexed thereto:Mat. 6.33 and the Apoſtle Paul ſaith, Godlines hath the promiſe of this life, 1. Tim. 4.8.and the life to come: and by Chriſts ſpeech to the man that was ſicke of the palſie,Mark. 2.5. he doth plainly ſignifie that ſinne is the cauſe of all ſicknes, and the remiſſion of ſin the meanes of remouing the curſe: which doctrine yeeldeth a profitable vſe for the time of Gods iudgements vponupon vsus: that then we are aſſured that the cauſe is ſinne: and therefore wee are carefully to enquire what ſinnes raigne moſt, and to aſſure our ſelues that thoſe ſinnes are the greateſt cauſe: and that there is no reaſon wee ſhould thinke that Gods iudgements ſhall be remoued, till thoſe ſinnes bee reformed: this eſpecially concerneth the Magiſtrates, who may with the ſword and authoritie; and the Miniſters, who by the power of their Miniſterie may worke conuerſion and reformation, that the curſe may ceaſe from the land. And this is the doctrine and vſe which groweth from the order of the three firſt petitions concerning Gods glorie, before the three latter reſpecting our good.
Now theſe three latter petitions admit this diſtribution alſo: for they reſpect bleſſings temporall or ſpirituall: the petition which is made concerning temporall bleſſings, is this.