A Pattern of True Prayer, Prayer 6
And leade vsus not into temptation, but deliuer vsus from euill.
1 Order of the laſt petition.The order of this petition after the former is very due and iuſt, for perſeuerance followeth grace, and is a neceſſarie conſequent thereof: here the doctrines mentioned in the order of the former petition are to be handled.
Grace and perſeuerance inſeparable.Firſt, that grace and perſeuerance are inſeparable: for no temptation, no ſinne, no affliction ſhall be able to ouerthrow the grace of God in the man that is indued therewith,Mat. 7.24.25. for hee hath built his houſe vponupon the Rocke like a wiſe man, and therefore though the raine fall, and the floods come, and the windes blow and beate vponupon the houſe, yet the houſe ſhall not fall, for it is builded vponupon the Rocke Chriſt. And Chriſt telleth Peter that the gates of hell ſhall not preuaile againſt the Church that is built vponupon this Rocke:Mat. 16.18. and certainely if God ſhould once giuegive grace to a man, and after ſhould take it away, then this abſurditie would follow that God ſhould repent, that he ſhould alter and change, for God truely loueth him that hath grace, and he truely hateth him that falleth away finally and totally from all grace: and ſo God ſhould be as man, mutable and changeable; which is blaſphemous to Gods infinite perfection,Iam. 1.17. with whom there is no variableneſſe nor ſhadow of changing, for the ſtrength of Iſraell will not lie nor repent, for hee is not a man that hee ſhould repent. 1. Sam. 15.29.Againe, this would follow as abſurd as the former, that it might be ſaid, God hath from eternity Elected and Reprobated the ſame man: Chriſt hath both redeemed, and not redeemed the ſame man: the ſame man is fleſh of Chriſts fleſh, and bone of his bone, and a limme of the diuell: the ſame man is a member of the Catholike Church, and no member of the Catholike Church: which things becauſe they hauehave no congruitie with themſelues, and with the courſe of the Scriptures, are therefore to bee reiected as groſſe abſurdities, and the trueth remaineth firme: That grace hath perſeuerance as neceſſarily annexed to it, as the Sunne hath light, or the fire heate.
Secondly, this doctrine ariſeth from the former,He that hath grace reſiſteth the temptation. that he which hath grace can in ſome meaſure reſiſt temptation, and if ſo be that ſometime through the violent whirlewinde of a temptation, he take the foyle by the temptor, yet after hee recouereth himſelfe and gathereth more ſtrength and courage to the next encounter, and at the length giueth his enemie the ouerthrow, and triumpheth ouer him; and this power and grace is communicated vntounto vsus from Chriſt our head, who was therfore tempted, and ouercame the temptor,Mat. 4. Heb. 2.18. Iam. 4.7. Apoc. 3.21. that when we are tempted we might reſiſt and preuaile being ſuccoured by him. Hence it is that the Apoſtle willeth to reſiſt the diuell, and he will flie from vsus: and Chriſt promiſeth vsus a place in his throne if we ouercome: all which doe import thus much, that as it is a thing poſſible to reſiſt the diuell, to put him to flight, to ouercome him; ſo the children of God hauehave this facultie communicated vntounto them from Chriſt that broke the ſerpents head.1. Cor. 10.13.
Now followe two other doctrines collected by contrarie: viz. that if perſeuerance follow grace, then no grace no perſeuerance.
A wicked man cannot reſiſt temptation: though he may refraine from ſinne. Gal. 5.17. Rom. 7.Firſt therefore, hee that wanteth grace cannot reſiſt a temptation, for although peraduenture a wicked man may be ſolicited to commit ſome ſinne whereto he hath an indiſpoſition, yet he cannot properlie be ſaid to reſiſt the temptation, but only to refraine the ſinne: for in reſiſting a temptation there is the ſpirituall combat betwixt the fleſh and the ſpirit, each of them luſting againſt other, which is not in a man deſtitute of grace, who is all fleſh and no ſpirit: and ſo the will of a wicked man and his affections may reſiſt the motion of his vnderſtanding, or his conſcience may terrifie his will and affection; but there is not an oppoſition of grace and ſinne in one and the ſame facultie or affection,Luk. 11.12. for the ſtrong man hath the poſſeſſion of the caſtle, and he ruleth there as it pleaſeth him without contradiction.
The wicked fall into euill.Secondly, the wicked man wanting grace and perſeuerance, muſt of neceſſitie fall into euill, according to the prouerbe of the wiſe man:Prou. 24.16. A iuſt man falleth ſeuen times and riſeth againe, but the wicked fall into miſchiefe: but this doctrine ſhall more euidently appeare afterward in the whole diſcourſe of the meaning of this petition, which is the ſecond generall now following.
2 The meaning of this laſt petition.We are to vnderſtand that there are two great enemies of grace, which continually lay ſiege againſt vsus.
1 The firſt is Temptation.
2. The ſecond is Euill.
Againſt both theſe our Sauiour Chriſt teacheth vsus to pray in this petition. The firſt enemie of grace, and impediment of preſeruation is Temptation, in theſe words.
Leade vsus not into Temptation.
Here we are to conſider two things.
1 What Temptation ſignifieth.
2 What it is to leade into Temptation.
Firſt,What it is to tempt, and what is temptation. Affliction is temptation. Iam. 1.2. temptation in the Scripture hath diuers ſignifications: ſometime it ſignifieth affliction: ſo the Apoſtle Iames ſaith, that wee ſhould account it all ioy to fall into manifold temptations, meaning afflictions: this is not the ſignification of the word in this place, for that is included in the next clauſe.
Secondly,To tempt God. Pſal. 95.9. temptation ſignifieth that triall which man taketh of God; ſo the word ſignifieth in the Pſalme, whereas the Prophet vbraideth the Iſraelites for tempting God in the wildernes. Thus the diuell perſwaded Chriſt to caſt himſelfe vponupon the immediate prouidence of God,Mat. 4.7. in caſting himſelfe down from the temple, which was to tempt God: and this is not the meaning of the word in this place.
Thirdly,To tempt or intrap a man. Matth. 22.18. temptation ſignifieth that triall which man taketh of man to intrap him and bring him into daunger of law: ſo the Phariſies and Herodians tempted Chriſt, and thus was Chriſt tempted diuers times in the Goſpell: and this is not the meaning of the word in this place neither.
Fourthly,To trie what is in man. temptation ſignifieth that triall which God taketh of man to manifeſt to himſelfe and others what is in him. So God tried Adam in the eſtate of innocencie:Geneſ. 3. Geneſ. 22.1. ſo God tried Abraham in commanding him to ſacrifice his ſonne: and thus God daily trieth his children for diuers ends. Neither is this the meaning of the place.
Laſtly,To ſolicite man to ſinne. temptation ſignifieth that triall which the diuell taketh of man to cauſe him to commit ſinne by his entiſements, who in this reſpect is called the tempter:Mat. 4. How man is prouoked to ſinne by Satan. and thus the diuell tempteth man: 1. by proſperitie, 2. by aduerſitie, 3. by example, 4. by ſuggeſtion; though for the moſt part ſuggeſtion is the generall affection of all the other three: for that in time of proſperitie, and aduerſitie, and by euill examples the diuell infuſeth his temptations into our mindes, though ſometime he inſpireth his temptations ſuddenly by occaſion of no obiect at all: as we may ſometime hauehave experience by ſome fearfull blaſphemies, which ſuddenly without any dependance of former cogitations or obiects ruſh into our mindes: and according to this latter ſignification temptation is taken in this place.
VVhat it is to lead into tentation.Further, we are to conſider what it is to leade into temptation: for which point we muſt know it containeth theſe foure particulars.
Deſertion or the forſaking of the creature.1 The leauing of the creature or forſaking the creature, not as though God ceaſed to ſupport and ſuſtaine the nature or naturall powers of the creature, but for that he ceaſeth to ſupplie a ſecond grace to the firſt, he withdraweth his ſecond grace: this the Prophet Dauid feared, and therfore prayeth God not to forſake him ouerlong or ouermuch:Pſal. 119.8. Pſal. 51.11. and to this ſenſe the Prophet intreateth the Lord to confirme him with a ſtrong ſpirit after his lapſe into ſinne, for preuenting of future lapſes. This firſt part is called Deſertion.
Deliuering the creature to his owne luſts.2 Deliuering ouer the creature to his owne luſts: when God hath withdrawne his ſecond grace, the firſt grace is not of abilitie to encounter the luſts of the fleſh, but the luſts of the fleſh doe fight againſt the ſpirit, and ouermaſter it for the preſent. This phraſe of deliuering vp, the Apoſtle applieth to the Romanes in regard of the repreſſing or refraining grace:Rom. 1.24.26.28. ſaying, God gaue them ouer to vile affections, to a reprobate minde, &c. And after this,
The efficacie of Satan. 1. Chro. 21.1.3 The creature is in the power and hands of the diuell in a certaine meaſure: ſo as he may tempt him and preuaile ouer him to the committing of moſt fearefull ſinnes, as he did preuaile with Dauid, and Peter, and others.
Excecation, induration: blindnes of mind, hardnes of heart. 2. Sam. 10.5. & 12.16.4 VponUpon this followeth a kinde of excecation and induration, when the ſeruant of God maketh little conſcience of ſinne: and doth not ſenſiblie feele and perceiue Gods diſpleaſure againſt ſinne. This was in Dauid, who continued in his murder and adulterie three quarters of a yeere, in which time there was a ſpirituall miſt of carnall ſecuritie which couered his minde and heart, which afterward was diſperſed: and thus the Lord is ſaid actually to blinde and harden men: as we ſee in the kingdome of Antichriſt, and in the old Iewes, and in Pharaoh the King of Egypt;2. Theſ. 2.11. Eſay 6.10. Exod. 4.21. whoſe eyes the Lord blinded, and whoſe heart the Lord hardened.
Here a ſcruple may ariſe, viz. that ſeeing God blindeth men, and hardeneth their hearts, he therefore may be ſaid both to be the author of ſinne, and to tempt to ſinne: both which neuertheleſſe the Scripture peremptorily denieth to be in God; as being contrarie to his infinite goodnes.Pſal. 5.4. Iam. 1.13. For anſwere whereof, wee muſt remember that God may bee ſaid to harden and blinde, and tempt,God is not the author of ſin. and yet neither is the author of ſinne, nor a tempter to ſinne.
Firſt, God tempteth man eſpecially foure waies.
1 By afflictions, which are therfore called temptations, Iam. 1.
2 By a commandement ſpeciall: as that of Abraham, Geneſ. 22.1.
3 By proſperitie and abundance of outward things, Prou. 30.9.
4 By occaſioning obiects: as Geneſ. 3. God obiected the apple to Adams and Eues eye: and 2. Theſſ. 2. God ſent vponupon them ſtrong deluſions: which is to be vnderſtood in regard of the obiect entiſing and deluding. True it is therefore that God doth tempt, but he doth not tempt to ſinne: the Lords temptation may more properly be called a probation than temptation: hee rather doth trie what euill is in vsus, than moue vsus to euill: rather he proueth what we wil doe, than ſtirreth vsus vp to doe any thing: wherefore wee are to diſtinguiſh betwixt theſe two words;Dokimazein. Peirazein. temptation and probation: howſoeuer they may perhaps ſometime admit one and the ſame ſignification.
Secondly, and more fully to the purpoſe: God hardeneth, Man hardeneth, and Satan hardeneth in diuers conſiderations.
1 Man hardeneth his owne heart by refuſing the grace offered in the meanes of ſaluation:How man hardeneth his owne hart. and thus Chriſt complaineth that when hee would hauehave gathered the Iewes together, they would not. And thus in the Pſalme the Prophet exhorteth the people not to harden their hearts,Pſal. 95.7.8. as their fathers did at Maſſah and Meribah: but to heare the voyce of the Lord to day.
How Satan hardeneth mans hart. Heb. ….13.2 Againe, Satan hardeneth mans heart by perſwading and tempting to refuſe grace, to continue in the practiſe of ſinne, in impenitencie, and ſo by conſequent there is ſuch a callion or hardnes brought vponupon a man, through the daily cuſtome of ſinne, by the ſubtiltie of Satan, that all the meanes of grace rebound backe againe, as a ball caſt againſt a ſtone wall.
How God hardeneth mans heart. Mat. 20.15.3 Laſtly, when a man is come to this paſſe God hath his worke alſo; for he withholdeth his grace, which he is not bound to giuegive except it pleaſe him, he being the abſolute Lord of his owne: and hauing left vsus to the ſwinge of our owne corruption, hee notwithſtanding eueryevery day, or very often, ſmiteth our hard harts with his word, with his iudgments, with his bleſſings, with the motions of the ſpirit, or of our owne conſcience; the which not breaking our ſtony hearts to contrition (as the ſtone is broken by the hammer of the workman) which is the proper effect of Gods word;Ierem. 23.29. by accident the heart is hardened, as the ſtiddie the more ſtrokes lighteth vponupon it, the more it is beaten together, the faſter is the ſubſtance, and ſo the harder: and ſo in his iuſtice and iudgement puniſheth one ſinne with another, caſting occaſions and obiects whereupon the corruption that is in man worketh to the committing of moſt vile abominations:Rom. 1. 2. Theſ. 2. as the Gentiles fell from idolatrie to ſins againſt nature, they in the ſeate of Antichriſt neglecting the louelove of the truth, were ſtrongly deluded by the occaſion of entiſing obiects to beleeue lies: as namely, all thoſe lying ſignes and fables mentioned in their Legends. And thus God hardeneth: and in the ſame ſenſe he blindeth.
Summarily therefore God doth thus harden the heart, and blinde the minde, and tempt the creature, and ſo leade into temptation; but is not the author of ſinne, or tempter to ſinne.
Thus much for temptation, which is the firſt enemie of grace and impediment of perſeuerance: now followeth the ſecond, which is euill.
But deliuer vsus from euill.
Here alſo we are to conſider two things.VVhat is good and euill.
1 What is euill.
2 What is to deliuer from euill, or how God deliuereth from euill.
Firſt therfore to know what euill is, we muſt know what good is, that by the oppoſition of contraries the matter may be more euident. Good is of three ſorts: for there is a naturall good, a morall good, and a good inſtrument: and ſo by contrarietie: there is a naturall euill, a morall euill, and an euill inſtrument.
A natural good is whatſoeuer God hath at the firſt creared: ſo the Lord ſaith that all his works were good:A naturall good. Geneſ. 1.21. which muſt needes be vnderſtood of that naturall goodnes, that is, of the good eſſence and qualities wherewith God indued his creatures: for the beaſts, and the plants, the foules and fiſhes, the heauens and meteors, the earth and metals are onelyonly good in reſpect of their eſſence and qualities, for they are not capable of vertue or vice, ſeeing that God neuer gaue the law morall vntounto them.
A morall good is whatſoeuer qualitie is in the reaſonabe creature agreeable to the law morall,A morall good Geneſ. 1.21. Micah. 6.8. commonly called the tenne commandements: as alſo whatſoeuer qualitie is in man agreeable to the Goſpell, the ſumme whereof is repentance and faith, which are qualities ſupernaturall infuſed into man.
A good inſtrument is whatſoeuer God in his merciemercy and louelove to his children vſeth as a meanes to procure the good of his Church, though it be the diuell,A good inſtrument. though it bee ſinne, than which there is not a greater euill; yet it is not ſummum malum: Rom. 8.28.for that God vſeth ſinne as an inſtrument of good, and therefore ſinne is not abſolutely euill, for it hath a reſpect of good. It is eueryevery way euill in it ſelfe: but God which is infinitely good turneth euill to good,2. Cor. 4.6. and bringeth light out of darknes: yea further whatſoeuer God vſeth as an inſtrument of his glorie in his merciemercy and iuſtice is inſtrumentally good: and ſo there is no ſummum malum, though there be ſummum bonum.
We ſee the kindes of good: let vsus ſee alſo the kindes of euill.
A naturall euill.A naturall euill is whatſoeuer is oppoſed to a naturall good: and that is commonly called malum poenae, the euill of puniſhment: namely, whatſoeuer ſerueth for the ouerthrow and deſtruction of Gods creature, that which God created ſecondarily after the fall: thus the Prophet ſaith directly that God created euill as well as good,Eſay. 45.7. that is, puniſhments and afflictions of all ſorts, as pouertie, deformitie, ſicknes, famine, death, damnation: and whatſoeuer other euill ſerueth for the execution of Gods iuſtice vponupon thoſe that violate the iuſtice of God.
A morall euill.A morall euill is whatſoeuer is oppoſed to a morall good, namely ſinnes of all ſorts, whether againſt the decalogue or the Goſpell, commonly called malum culpae: and this is the fountaine of the former euill of puniſhment: for if there had been no ſinne, there had been no iudgements, no puniſhments prepared for ſinne.
An euil inſtrument.An euill inſtrument is, whatſoeuer God in iuſtice and wrath againſt ſinne and ſinners turneth to the hurt of the ſinner:Prou. 1.32. thus the diuell, the world, riches, honour, pleaſure, the word and meanes of grace, are turned to bee inſtruments of Gods wrath, and ſo of euill to the wicked: for as God doth turne euill to good to them that feare him, ſo he doth turne good to euil to them that hate him: for among things created by God, or deuiſed by the creature, there is nothing abſolutely good, or abſolutely euill, but eueryevery good may hauehave ſome relation of euill, and eueryevery euill may hauehave ſome reſpect of good. Thus wee ſee what euill is in generall, but more ſpecially wee muſt know that there is furthermore the euill of euill: which although it bee generally ſuggeſted in the former diſtinction of good and euill, yet neuertheleſſe here muſt more diſtinctly bee noted. Wherefore we muſt obſerue alſo that there are foure combinations of good and euill, which are theſe following.
1. The good of good.
2. The euill of good.
3. The good of euill.
4. The euill of euill.
The good of good is that fruite or commoditie which Gods children reape by all the gifts of God;The good of good. as the benefit of health and wealth, peace and libertie, the word and all the meanes of grace, whereby the godly man is not only comforted and refreſhed in his bodie, but furthermore fed and nouriſhed and ſtrengthened in his ſoule to conuerſion and ſaluation.
The euill of good is that hurt and detriment which the wicked reape by all the gifts of God aforeſaid,The euill of good. as that not onelyonly their life, health, peace, libertie, wealth and proſperitie in the world, but alſo all the meanes of grace and ſaluation becommeth the bane and poyſon both of ſoule and bodie to their euerlaſting damnation another day: that although the wicked are nouriſhed by their meate, and cured by their phyſicke, and inſtructed and reprooued by the word, &c. yet there is a ſecret poyſon therewithall infuſed into their ſoules, which ſhall another day in Gods appointed time burſt out to their vtter ouerthrow.
The good of euill is that good which the Lord as a skilfull Phyſition gathereth from the afflictions and ſinnes of his children, as it were a purgation out of poiſon:The good of euill. for God can and doth expell one ſinne with another, and many ſins with afflictions: as a father, correcting, and amending the faults of his children by correction.
The euill of euill is that damage which the wicked ſuſtaine by falling into ſinne,The euill of euill. and the puniſhment thereby deſerued, which is that thereby their damnation is increaſed, for a great meaſure of wrath is heaped vp by their ſins, and a greater number of ſinnes are committed by their afflictions. Thus we ſee what euill is: and by contrary what good is.
Now followeth the ſecond thing,How God deliuereth from euill. which is how God deliuereth from euill: which in part may be conceiued by the former diſtinctions. Yet thus much for the preſent purpoſe God deliuereth vsus from euill foure waies.
Firſt, by preſeruing vsus from committing of ſinne.
Secondly, by freeing vsus from iudgements due to ſinne.
Thirdly, by freeing vsus from the …urt of ſinne and affliction.
Fourthly, by turning all thoſe ſinnes which we commit, and the afflictions which we ſuſtaine, to our good.
This may ſuffice for the ſecond generall poynt to bee conſidered in this petition, viz. the meaning of the words.
Now followeth the third generall, which ſhould be the ſupplication: but becauſe the petition is propounded negatiuely and by way of deprecation, as none of the reſt are, therefore it ſhall be conuenient to alter the order formerly propounded, and to ſpeake in the third place of the deprecation, annexing in the fourth place the ſupplication.
3 The deprecation of the laſt petition. Again t tentation. 2. Cor. 12.7.8.The things that wee pray againſt are theſe following.
1 Temptation, but not abſolutely againſt temptation, but ſo far forth as it is a means to draw vsus away from God to commit ſinne: and ſo the Apoſtle Paul prayeth, that the pricke of the fleſh might be remoued from him, which he tearmeth the Angell of Sathan, becauſe that the diuell ſent it for a diueliſh end, howſoeuer God ſent it for his humiliation and humilitie: by temptation in this place, vnderſtand ſolicitation to ſinne.
Againſt affliction.2 Affliction, but not abſolutely againſt it neither: only ſo farre forth is it lawfull to pray againſt afflictions, as they are the puniſhments of ſinne, the curſe of God, meanes to driue vsus to impatiencie,Prou. 30.9 or to take Gods name in vaine: ſo Agur prayeth againſt pouertie, which is one kinde of affliction.
Here before we proceede any further, two queſtions or doubts muſt be diſcuſſed and reſolued and that ioyntly, each depending of other.
1 Whether it be lawfull to pray for a temptation or a croſſe.
2 How farre forth it is lawfull to pray for or againſt temptations and afflictions.
It may ſeeme at the firſt ſight,VVhether it be lawfull, and how far foorth to pray for or againſt tentation and affl…ction. that ſeeing the ende of temptation is to prouoke vsus to ſinne, and the end of afflictions are to deſtroy the creature, that therefore it is vnlawfull to pray for them. Againe, it may in like manner bee thought, that ſeeing through temptations God worketh much good vntounto vsus, and that through afflictions God teacheth vsus and nurtereth vsus in his law; therefore it is very lawfull to pray for a temptation and afflictions. There is a triple ſolution of this doubt: ſome ſay thus.
1 That ſeeing temptation and affliction are in their owne nature the meanes and puniſhments of ſinne, therefore in no caſe we are to pray for them, but againſt them: for God forbiddeth vsus to practiſe any thing that is a means of ſinne, and therefore conſequently he willeth vsus to pray againſt all the meanes of ſinne, as temptation is: and ſeeing afflictions in their owne nature and firſt inſtitution are Gods plagues vponupon ſinners, we are to auoide them by all meanes poſſible (as we doe) and ſo to pray againſt them.
2 Others diſtinguiſh and anſwere thus, that we are neither to pray for them nor againſt them, but to commit our ſelues to Gods prouidence and will, to bee ordered as hee thinketh beſt, and if afflictions befall vsus with temptations, to ſanctifie them by prayer for our ſanctification.
3 Laſtly, others are directly of opinion, that it is lawfull, yea needfull ſometime to pray for temptations and afflictions, for that they are both a part of our daily bread, though not of the body, yet of the ſoule. In this diuerſitie of opinions it is very hard to finde out the trueth, by keeping a meane betwixt them, which muſt bee done, otherwiſe the doubts cannot be diſſolued: we muſt know therefore for euidence ſake, that we reade in the Scriptures that Gods ſeruants hauehave alwaies prayed againſt temptation and affliction;2. Cor. 12.7.8. Prou 3….9. Pſal. 11….71. & 94.12. Iam. 1.2. ſo the Apoſtle prayed againſt the pricke of the fleſh, ſo the wiſe man prayed againſt pouertie: wee reade alſo on the other ſide, that the Prophet Dauid reckeneth affliction good for himſelfe, and the man bleſſed whom the Lord correcteth: and the Apoſtle Iames willeth vsus to account it a matter of all ioy to bee tempted and afflicted (and it is probable if that Adam had neuer fallen from grace, he might hauehave been aſſaulted with temptation; and why may not the diuels ſometime tempt the good Angels, as well as they tempted Chriſt? Eſpecially if temptation be onelyonly the propounding of an euill obiect to the vnderſtanding with a reaſon to enforce it.) There being then a kind of repugnancie in theſe two practiſes of the holy men in Scripture, ſome praying againſt temptation and affliction, others accounting affliction good for them, and exhorting to reioyce in temptation; they muſt be reconciled by the change of the reſpect, for howſoeuer in the Scripture there may be a ſhew of repugnancie, yet indeed there is none. Therefore in one reſpect Gods children prayed againſt temptation and affliction, in another reſpect they accounted it a bleſſed and ioyfull thing to bee tempted and afflicted.
Gods purpoſe in temptation. Sathans intent in temptation.Temptation is to be conſidered according to Gods purpoſe, and according to the diuels intendment: God purpoſeth temptation to our good, Sathan intendeth our hurt. Againe, temptation muſt be conſidered with the effect that the diuell produceth through the temptation, and with the effect which God worketh thereby: Sathan by the temptation produceth ſinne, the Lord he effecteth grace vponupon ſinne: therefore we muſt, and the ſeruants of God did pray againſt temptation according to the diuels intent and worke: and intreate the Lord to turne the diuels effect produced, to our good as God intendeth and worketh.
Affliction is a puniſhment. Affliction is a correction.Againe, affliction is to be conſidered as God firſt inflicted it, and as he afterward corrected it; he inflicted it as a puniſhment for the deſtruction of the creature, but he hath ſince in mercy to his children, altered it for the correcting and bettering of them: in the former conſideration the ſeruants of God prayed againſt it, in the latter they reioyced in it, and accounted themſelues bleſſed by it. To make anſwere therefore directly, wee may in ſome ſenſe pray againſt affliction and temptation, but in no reſpect pray for them: yet when we are exerciſed by them, finding in our ſelues the markes of election, we may reioyce vnderunder them: pray God to worke his worke in vsus by them, and ſo labour to become bleſſed by meanes of them; for it will not follow by good conſequence, that becauſe good redoundeth to vsus by them, that therefore wee muſt pray for them; for by like proportion it ſhould bee concluded, that ſeeing through ſinne God worketh out our good, we ſhould pray that we might fall into ſinne, which is a thing moſt abſurd and irreligious. In briefe, whatſoeuer is properly the meanes of our good, wee are bound to pray for, but that which is the meanes of our good by accident we are not to pray for, but hauing reaped good by it through Gods mercy, to bleſſe him for it: and when we are exerciſed by it to intreate his bleſſing by meanes of it. And thus in ſome meaſure theſe doubts are cleered, whether it be lawfull, and how farre forth to pray for, or againſt affliction and temptation. Now we are to proceede in the deprecation.
3 Deſertion, Gods forſaking the creature,Againſt deſertion. is a thing that wee eſpecially pray againſt in this place: that God would not withdraw ſecond grace from vsus.
4 Lapſe into ſinne,Againſt lapſe into ſinne. which followeth vponupon Gods forſaking of vsus, for then we being in the hands of the diuell, and our owne luſts, they will tyranniſe ouer vsus.
5 Gods hardening the heart, and blinding the minde,Againſt Gods blinding the minde and hardning the heart. Against apoſtaſie. Heb. 3.12. Eſay. 1.5. which is a ſpirituall iudgement inflicted by God vponupon them that cuſtomably liue in ſinne.
6 Apoſtaſie or backſliding, which is when a man reuolteth from a former meaſure of knowledge or grace, or profeſſion: Apoſtaſie is either partiall, or totall.
Partiall Apoſtaſie is when a man in ſome poynt of doctrine erreth, whereas before he held the trueth, or when a man leeſeth ſome grace, or meaſure of the ſame grace wherewith before he was indued: or when a man falleth away from the profeſſion of the trueth to Gentiliſme, &c. Hymeneus, and Philetus, & Alezander, 1. Tim. 1.20. 2. Tim. 2.17.18.were Apoſtataes in part, erring concerning the reſurrection: Dauid fell from ſome meaſure of grace receiued, and therefore he prayeth that God would reſtore to him ioy and gladnes which he had loſt.Pſal. 51.8 12. Dema… he imbraced the preſent world, and fell from his profeſſion to be a Gentile againe;2. Tim. 4 10. thus did diuers in the Primitiue Church.
Totall Apoſtaſie is, when a man falleth away from all the trueth, and grace, and profeſſion of the trueth, as Iulian the Apoſtata did: hitherto appertaineth the ſinne againſt the holy Ghoſt.
A…ainſt puniſhment of all ſorts.7 Puniſhments of ſinne of all ſorts, whether temporall and bodily, or ſpirituall and eternall, euill conſcience, Hell, and ſo forth.
Againſt hurt of all ſorts.8 Hurt through iugdements.
9 Hurt through lapſe into ſinne.
10 Hurt through the meanes of ſaluation, and proſperitie.
Againſt Satan.11 Diuell, that God would tread Sathan vnderunder our feete, that hee would reſtraine and limit his power and malice.
Againſt the world.12 World, which is the euill examples of the world: the flattering intiſements, and fearefull threates thereof.
Against the f…ſh.13 Fleſh, which is the luſt and concupiſcence of our heart, which continually ſtirreth it ſelfe vp, and fighteth againſt the ſpirit, that God would repreſſe it, mortifie it, and ſo ſubdue it, that it preuaile not againſt vsus.
VVhether it be lawfull to pray againſt death. Heb 9.27.Here a queſtion is to be handled, whether it be lawfull to pray againſt death? The Apoſtle anſwereth, It is appointed to all men to die once: and therfore to pray againſt death abſolutely is vnlawfull: yet there are certaine circumſtances in death, againſt which it is lawfull to pray. As for example:It is lawfull to p…a… againſt a curſed death. Death is of it ſelfe a curſe of God ſeruing to deſtroy the creature; ſo farre forth we pray againſt it: death is the entrance to hell; ſo farre forth we pray againſt death. Againe, death ſometime befalleth a man ſuddenly, that he can hauehave no time to ſet his houſe in order, to admoniſh his wife and children and ſeruants to feare God: if hee bee a Miniſter, can hauehave no time to call for the brethren to exhort them: or if he be a King, can hauehave no time to take order for weightier matters of ye Church or Commonwealth: in theſe reſpects it is lawfull to pray againſt ſudden death; but not ſimply againſt death, nor againſt ſudden death,How it is lawfull to pray againſt ſodain death. nor in all reſpects againſt ſudden death: for if any perſon vponupon preſumption of time to repent at the laſt houre, ſtill continuing in his ſinnes al his life long, do pray againſt ſudden death, his prayer is ſinfull: for eueryevery man ſhould ſo leade his life, as if God ſhould call for him at a moments warning, he were in ſome meaſure prepared for the Lord.
Theſe are the things that wee pray againſt in this petition. The things that we pray for follow.4 The ſupplication of this petition. Perſeuerāce, or ſtrength to reſiſt the temptation. Epheſ. 6.
1 Strength to reſiſt temptation, and to perſeuere and continue. Now becauſe our enemies are many, and mightie, and ſubtill, and eueryevery way furniſhed for the aſſault, therfore wee had neede alſo be furniſhed with all that ſpirituall armour which the Apoſtle preſcribeth: the parts whereof are theſe following. Some ſeruing for our defence: as namely,
1 Sound doctrine, which is the girdle of Veritie.
2 Vpright life, which is called the breaſt-plate of righteouſnes.
3 Patience in affliction, called the ſhooes of the preparation of the Goſpell of peace.
4 Faith in Chriſt Ieſus, compared to a ſhield, whoſe vertue is to quench all the firie temptations to deſpaire of Gods merciemercy.
5 Hope of life euerlaſting, called a Helmet for the head. Others ſeruing for offence of the enemie: as namely, 1. The word of God, that is, ſentences of holy Scripture, which directly cut the throte of ſin and temptation, like a ſword. 2. Prayer of all ſorts, with the properties thereof: watchfulnes and perſeuerance, which are ſo many ſpirituall darts and ſpeares to put the enemie to flight, and to abandon the temptation.
2 That God would turne our afflictions to our good:Good through afflictio… now that good which wee deſire to bee wrought in vsus through affliction is manifold.
1 Humiliation: which is to caſt downe our ſelues vnderunder the mightie hand of God, correcting vsus for our defaults.
2 The deniall of the world and the pleaſures of ſinne.
3 The ſighing for the inheritance laid vp in ſtore for vsus.
4 Wiſedome to preuent the malitious perſecutions of the wicked, which through want of circumſpection hauehave befallen vsus.
5 Triall, purging, and refining our faith.
6 Patience and conſtancie.
7 Inſtruction to the obedience of Gods commaundements.
8 Preſeruation from condemnation with the world.
All theſe fruites, and diuers other particulars the word teacheth to be wrought in vsus through affliction.
Good through ſinne.3 That God would turne our ſins to our good: which the Lord performeth diuerſly, viz.
1 By reuealing vntounto vsus our wicked and corrupt diſpoſition, that we are readie to fall into moſt groſſe ſinnes, if he doe not ſupport vsus eueryevery moment with his grace.
2 By diſcouering our owne infirmitie and diſabilitie that we are not able to reſiſt the leaſt, much leſſe the great aſſaults of our ſpirituall enemies: and ſo we taking notice by lapſe into ſinne of our owne wickednes and weakenes, we may learne,
3 To deteſt our ſelues for our ſinning nature.
4 To renounce all confidence in our ſelues, and our ſtrength.
5 To relie our ſelues wholly vponupon Gods power and his might in the time of temptation.
All theſe particulars are moſt apparant in the examples of Dauids and Peters falles, compared with their writings.
6 The Lord doth diſcouer vntounto vsus by lapſe into ſinne the ſubtilties and ſleights of our ſpirituall enemie; the Apoſtle hee calleth them the methods, and many waies which he hath to circumuent and deceiue vsus: for the diuell can vponupon a very ſlender occaſion procure a lapſe into ſome groſſe ſinne: as Peter vponupon the ſpeech of a maide denied Chriſt.
7 The Lord doth affoord vntounto vsus much experience, both of his merciemercy and goodnes in pardoning our ſinnes, as alſo to recouer our brethren fallen by like occaſion into ſinne, and to comfort them.
8 The Lord teacheth vsus the ſpirit of meeknes and mildnes toward others that are through infirmitie ouertaken with ſinne, that wee bee not too ſeuere cenſurers of them, conſidering our ſelues and our manifold lapſes into the ſame ſinnes.
This and much more good God worketh out for vsus by our ſins: all which muſt teach vsus euerlaſting thankfulnes.
This may ſerue for the ſupplication:5 The thanksgiuing of this petition. the thankſgiuing now followeth, which may eaſily bee gathered from the former parts. Thus alſo the petitions which reſpect our good are handled: and ſo the ſecond part of this prayer is ended, viz. the matter.
Now followeth the third part of the Lords prayer, which is the concluſion or ſhutting vp of the prayer, in theſe words:
For thine is the kingdome, the power, and the glorie for euer: Amen.
Although this concluſion be not extant in the Latin copie of the old tranſlator, yet it is in the Greeke:The concluſion of the Lords prayer. and the Greeke being more ancient than the Latin, as being the originall,VVhether the concluſion be canonicall. the Latin being onelyonly a tranſlation and not canonicall, in reaſon the Greeke is to be preferred before the Latin: and ſo this clauſe being in the Greeke, we will take it as part of Canonicall Scripture, and ſo handle it, notwithſtanding that the Ieſuite auoucheth the contrarie: for his coniecture is, that it might bee added in the text of the Euangeliſt, becauſe that the Greekes vſed to adde it in their Liturgie to the end of the Lords prayer. But this is a very ſimple conceit for ſo learned a man, to auouch that a whole ſentence might creepe into the text of Canonicall Scripture, who durſt bee ſo bold to adde it? or who would be content to receiue it for Canonicall, if any man durſt be bold to inſert it into the text? But let his dreame goe: and let vsus conſider of it as a part of the Lords Prayer.
This concluſion containeth generally the manner of making our prayers to God, as alſo the manner of ending our prayers which wee make: for eueryevery ſeuerall petition muſt hauehave the matters expreſſed in this concluſion: or elſe it is not made in due and right manner as it ought to bee: wherefore this concluſion muſt bee vnderſtood in eueryevery petition; as muſt alſo the preface.
Feruency is the ſumme of the concluſion. Iam. 5.16.The manner of making and ending our prayers, expreſſed in this concluſion, may bee vttered in one word, Feruencie, as S. Iames ſaith: The feruent prayer of the righteous auaileth: the word which the Apoſtle vſeth ſignifieth ſuch a prayer as is effectuall,Energoumene. operatiue, working: for the inner man muſt not be idle in time of prayer. Feruencie therefore is the inward operation of the ſoule in the time of prayer:VVhat feruencie is. euen as a pot boyleth and ſeetheth by reaſon of the fire put vnderunder; ſo the ſoule of a man, moued through the ſpirit of God, as it were a hot fire within his bowels, muſt conceiue inwardly ſuch ſighes and groanes which cannot be expreſſed,Rom. 8.26. which maketh a feruent and effectual prayer. This feruencie then is, when all the faculties of the minde and reaſonable ſoule are occupied about the matter of the prayer: the vnderſtanding conceiueth matter and inditeth, the memorie remembreth things needfull, the will hartilie wiſheth things neceſſary, the affections ſtirring themſelues according to the ſeuerall matters conceiued in the prayer, ſometime reioycing, ſometime mourning, ſometime fearing, ſometime hoping, ſometime hating, ſometime louing, and ſo foorth as the matter varieth: this in generall is feruencie,Parts of feruencie: faith, deſire. which hath two parts here expreſſed. The firſt is faith and aſſurance and confidence, Fiducia. The ſecond is earneſt and vehement, and ardent deſire, Votum.
The firſt is the principall worke of the vnderſtanding: the ſecond is the principall worke of the will: the other two parts of the ſoule being the handmaides of theſe; for the memorie miniſtreth to the vnderſtanding, and the affections are ſeruiceable to the will: the conſcience is compounded of them all.
Faith, the firſt part of feruencie,Of faith in prayer. is expreſſed in the concluſion by certaine arguments which ſhall be handled afterward: ſomething firſt in generall of faith.
Faith is neceſſarily required to make a feruent prayer:Faith is neceſſarie in praye…. Iam 1.6.7. the Apoſtle therefore calleth it the prayer of faith; and further auoucheth that the man that doubteth, ſhall obtaine nothing at Gods hands: not as though any man could pray without ſome doubting and vnbeleefe; but the Apoſtles meaning is of ſuch doubting which raigneth in the heart, as may appeare by the text: alſo our Sauiour Chriſt requireth faith plainly if wee will obtaine;Mark. 11.24. and wee ſhall obtaine if wee hauehave faith. Now wee muſt alwaies remember that faith is grounded vponupon Gods word,Faith is grounded vponupon Gods will. and Gods word is his will, and ſo our faith muſt be grounded vponupon his will: wherefore if wee aske any thing in faith, according to his reuealed will, we ſhall obtaine.1. Ioh. 5.14. Now Gods will is in generall this, to grant vsus eueryevery thing that is good: if it bee euill, it is not his will nor promiſe to giuegive it:Pſalm. 34.10. and many things are good for vsus which ſeeme euill vntounto vsus; and many things are euill for vsus which ſeeme good vntounto vsus: wherefore we muſt not define good and euill after our owne fancies, but as the truth is:A di…tinction of good & euil. God knoweth beſt what is good for vsus, and what is euill for vsus: herein therefore we muſt ſubmit our wils to Gods will; alwaies being faithfully perſwaded that God will graunt at our prayers eueryevery thing good for vsus. And although the new ſupporters of Poperie (the Ieſuites I meane) auouch that ſuch a faith is not needfull: yet the word of God,1. Tim. 2.8. which is the ground of eueryevery ſound doctrine, teacheth vsus thus much, and therefore wee ought to build our houſe thereupon,Mat. 7. as on a ſure and ſtedfaſt rocke, rather than vponupon the ſandie conceits of popiſh teachers. For whereas it is alleaged by them that Dauid when hee prayed for the life of his childe,…. Sam. 12.22. doubted whether God would giuegive him life yea or nay: it may bee anſwered two waies:Verſ. 14. Firſt, Dauid did not well to pray for the life of the childe, ſeeing it was expreſſely ſignified to him before of Nathan that the childe ſhould die: for ſo doing his prayer was againſt Gods will reuealed. Secondly, it being a temporall bleſſing, Dauid ought to aske it conditionally if it were good; and ſo his aſſurance might be certaine to obtaine it: but Dauid ſeeing it not good for him, preſently after the death of the childe is comforted, as hauing obtained all that he askt. It appeareth therefore that faith is requiſite in prayer, namely ſuch a faith as doth aſſure a man certainly to obtaine eueryevery good thing hee aſketh.Faith to …btaine our prayers ariſeth from iuſtifying faith. Rom. 8.32. This faith ariſeth from iuſtifying faith, and is a neceſſarie conſequent thereof: for a man beleeuing in Chriſt Ieſus for the pardon of his ſinne, is alſo aſſured that God will giuegive him all other good things: ſo the Apoſtle reaſoneth; If God giuegive vsus Chriſt, how ſhall he not giuegive vsus with Chriſt all other things that ſhall be good for vsus? ſo Chriſt promiſeth, that the kingdome of God and his righteouſnes ſhal bring all other things with it as appurtenances. This may ſuffice for the generall view of faith.
Gods kingdome.Now more ſpecially, faith is ſupported by one argument principally, [thine is kingdome,] which may be framed after this forme.
EueryEvery good king will prouide, not onelyonly for the aduauncement of his kingdome, for the obedience of his lawes, and for his honour and glorie; but alſo for the good and welfare of his ſubiects, in ſoule and body.
But thou Lord, art a good King, for the kingdome is thine.
Thou therefore wilt prouide, &c.
This argument doth either directly or indirectly confirme our faith for the obtaining of all the ſixe petitions, as may eaſily be perceiued: directly it confirmeth our faith in the ſecond, but indirectly and by conſequent in all the reſt.
This kingdome of God, which is the ground of the argument, is amplified by three arguments:
1 It is a powerfull kingdome. [thine is power.]
2 It is a glorious kingdome. [thine is glorie.]
3 It is an euerlaſting kingdome. [for euer.]
And ſo there are three other arguments whereby our faith is ſupported for obtaining the petitions.
The ſecond argument therefore which is taken from the power of God is added neceſſarily as an anſwere to an obiection, which might be oppoſed thus:Power of Gods kingdome. though God be a king, yet except he hauehave power to ſubdue his enemies, the aduauncement of his kingdome ſhall be hindered: the anſwere whereof is, that as God is a king, ſo he is omnipotent, able to conquer all his enemies that ſhall rebell againſt him: and ſo this argument taken from Gods power may thus be concluded. A king that is of abilitie will aduance his kingdome, cauſe himſelfe to be honoured, cauſe his ſubiects to obey his will, and prouide for the outward proſperitie and inward felicitie of his ſubiects:
God he is of abilitie being a powerfull king:
Therefore he will prouide for his honour, &c.
The third argument is taken from the glory of Gods kingdome:Glory of Gods kingdome.
Where firſt, conſider the meaning of the words: Thine is glorie: that is, 1. Thou haſt made al things for thy glory. 2. The things we aske are meanes of thy glory. 3. The things we aske ſhall by vsus be referred to thy glory: and ſo the concluſion followeth: Ergo, graunt vsus theſe things which we aske in theſe petitions.
Secondly, let vsus alſo conſider the argument framed thus, directly confirming our faith for the firſt petition.
That which is moſt deere to thy ſelfe thou wilt procure:
But thy glory is moſt deere to thy ſelfe:
Therefore glorifie thy ſelfe by vsus or in vsus, or giuegive vsus grace to glorifie thy name.
Indirectly it confirmeth our faith in all the other petitions after this manner.
Thou Lord wilt further all the meanes of thy glorie:
But the enlarging of thy kingdome, the obedience of thy will, our daily bread, remiſſion of ſinne, and perſeuerance in grace are meanes of thy glory:
Therefore Lord we are perſwaded thou wilt cauſe, &c.
The eternitie of Gods kingdome.The fourth argument wherby our faith is ſtrengthened, is taken from the eternitie or euerlaſting continuance of this kingdome, and of the two other properties thereof, mentioned in the ſecond and third arguments: for the kingdome, power and glory of God is euerlaſting, or Gods powerfull and glorious kingdome is eternall, and that in a double reſpect:
1 In themſelues, for that they neuer hauehave end:
2 In the faithfull, who doe and will euerlaſtingly remember and magnifie the Lord, the moſt mighty and glorious king.
This fourth argument is framed after this manner:
If thy kingdome, power, and glory ſhall euerlaſtingly be remembred and magnified by vsus, as it is euerlaſting in it ſelfe: then grant theſe our praiers which are means thereof.
But by granting theſe our petitions, we ſhall be prouoked to procure the euerlaſting remembrance of thy kingdome, power and glory, by our ſelues as long as we liue, by our holy ſeede after vsus, and for euermore in thy heauenly kingdome.
Therefore we are perſwaded thou wilt graunt vsus theſe our petitions.
Faith is ſupported: God is not perſwaded by arguments.Thus our faith is ſupported and ſtrengthened by arguments, which are vſed not to perſwade God, who is vnchangeable and immoueable in his purpoſes; but to perſwade vsus, who are of little faith, and ſcarſe beleeue God himſelfe, and therefore hauehave need to find out in our ſelues ſtrong arguments, as it were maine pillars to ſupport our faith, as it were a craſie houſe ready to fall to decay continuallie.
Deſire, a part of feruency.The ſecond part of feruencie is deſire, which is expreſſed in the word, Amen.
As faith is the principall worke of the vnderſtanding, ſo deſire is the principall worke of the will in regard of that which we want: and as faith may well be compared to the hand or arme, laying hold vponupon bleſſings, ſo deſire may be compared to the brawne or ſinewes of the arme or hand, the inſtruments of ſtrength, whereby wee holde faſt that which we apprehend.Mat. 7.7. This is expreſſed by Matthew in very ſignificant and forcible metaphors: Aske, as a begger doth to get an almes: Seeke, as one with a candle looketh for a iewell loſt vponupon the ground: Knocke, with ſtrength and force to get open the gate of MercieMercy. The word whereby deſire is expreſſed is an Hebrue word, and it ſignifieth,VVhat Amen doth ſignifie. verely, truely, certainely, ſo be it, let it bee ſo: O Lord I deſire it might be ſo as I aske. And this may afford an argument for the confirmation of our faith to obtaine, taken from the trueth of God framed in this forme.
Thou Lord art a God of trueth,Amen containeth an argument to ſupport our faith. thou art true in all thy promiſes; thy promiſes are yea and Amen: thou art Amen, the faithfull and true witneſſe: thou keepeſt fidelitie for euer:
But thou haſt promiſed to grant the petitions of thy ſeruants made in feruencie of deſire and faith:
Therefore grant theſe our petitions ſo qualified.
Thus the manner of making our prayers is taught vsus in the concluſion of this prayer, which is feruencie in the two parts thereof, faith and deſire. Now contrary to feruencie is coldnes in prayer,Coldnes in prayer. whereof ſomething briefely muſt be ſpoken, that contraries may be more perſpicuous by their oppoſition. A cold prayer is either when a man vnderſtandeth not that which he bableth with his lips, or hath no aſſurance to obtaine that hee asketh, or regardeth it not in compariſon; or prayeth liuing in ſinne vnrepented of: for all theſe conditions are as it were colde water caſt into a boyling caldron, which boyling before through heate, now ceaſeth.Iam. 1.6 The Apoſtle Iames compareth ſuch prayers to waues of the ſea, toſt to and fro with the wind, and at length are conſumed into froth, or beaten in peeces vponupon the rocke:A cold prayer obtaineth nothing. for although perhaps a cold prayer may ſwell in great and eloquent words, and roare with pitifull complaints and outcries, and be tumbled vp and downe in the mouth by repetitions, or in the mind by imagination; yet at the length the winds of wandring thoughts, faint affections, or groſſe ignorance driueth them vponupon the rockes of preſumption, doubting, deſpaire and impenitencie, and ſo ſuddainely they are diſſolued into froth, and conſumed into nothing.
In briefe therefore to conclude this concluſion: wee muſt ſtriue and wraſtle with the Lord in time of prayer, as Iacob did with the Angell,Geneſ. 32.24. Hoſea. 12.4 holding him faſt, not letting him goe till he bleſſe vsus, till he change our names, and call vsus Iſrael, men preuailing with God: that ſo after our prayers we may find ſpirituall ioy and comfort, and incouragement in all our waies, which is the fruite of feruent prayer.
Here ſhould bee the end of this treatiſe, but that there are certaine extrauagant queſtions to bee diſcuſſed, which could not be referred to any one proper place of the former method, and yet containe matter very profitable, though onelyonly probable and conſiſting of vncertainties and coniectures for the moſt part. The queſtions, with their anſweres, are briefely theſe following.
VVhether Chriſt prayed the Lords prayer.1 Whether Chriſt euer prayed the Lords prayer?
The anſwere: It is probable that Chriſt did pray the Lords prayer himſelfe, for himſelfe and for vsus: for although the expoſitors ſay that the word Father is Naturae nomen, non perſonae: that is to ſay, common to all the three perſons, not proper to the firſt perſon: and therefore it would follow, that if Chriſt prayed this prayer, he ſhould pray to himſelfe: yet if it be ſaid that the word Father may be either proper to the father, or common to all the three perſons, or both; there will no abſurditie follow, and the obiection is anſwered. Againe, if it be obiected further that Chriſt ſhould pray for the pardon of ſinnes, he hauing committed no ſinne, thereby giuing occaſion to thinke that he had ſinne: the anſwere will be very indifferent, that Chriſt might vſe that petition as an inſtrument of interceſſion for vsus, and not as a petition for pardon of his ſinne, preſcribing it neuertheleſſe vntounto vsus for a prayer of remiſſion who had ſinned: or elſe it might be anſwered, that Chriſt being the ſuretie might intreate God to pardon his ſinnes, not the ſinnes which he had committed, but the ſinnes which were to him imputed: or the petition being deliuered plurally, (forgiue vsus) it may bee Chriſt prayed for both: and there was no doubt of miſconceit in his Diſciples, to whom hee priuately expounded doubtfull matters: and if the matter bred any miſconceit in the other auditors, it was through their own corruption and ignorance, and therein the Lords iuſtice might appeare in blinding their mindes and hardening their hearts, as himſelf teacheth, who oft times ſpake obſcurely and ambiguouſly.
2 How oft Chriſt vſed the Lords prayer? and how?How oft Chriſt vſed the Lords prayer, and how.
The anſwere of this queſtion is partly certaine, partly probable. It is certaine that Chriſt vſed the Lords prayer twice: firſt, he vſed it when he taught the doctrine of prayer: and ſo Matthew hath propounded it as a part of the ſermon in the mount. Secondly, he vſed it when he taught his Diſciples a forme of prayer, according to the example of Iohn, who taught his Diſciples a paterne of prayer, and this was preſently after Chriſt had ended his prayers in a certaine place, as Luke reporteth: whence in all probabilitie it may be collected, that Matthew preſcribeth this prayer one way, and Luke another: for in Matthew Chriſt taught the doctrine of prayer, and ſo it is dogmaticall in Matthew: Luke ſaith Chriſt taught a prayer: for his words are, When ye pray, ſay: and ſo it is practical: ſo that Chriſt taught it both for a prayer which his Diſciples might vſe, and for the doctrine of prayer, which his Diſciples might teach. Againe, it is probable that Chriſt neuer vſed this prayer but twice, although it cannot be demonſtratiuely proued; onelyonly this coniecture we hauehave, that whereas Chriſt maketh diuers prayers to his Father in the Euangeliſts, this is not mentioned, nor any petition of it in ſo many words, and the Euangeliſts neuer name it elſewhere by any ſpeciall name, and the Apoſtles in their writings neuer make mention of it: but when they pray in their writings vſe other formes, though ſtill they keep themſelues within the compaſſe of the matter and affections of this prayer (which we call the Lords prayer, both for that it was compoſed by Chriſt and vſed by him:) hence therefore it followeth probablie, that the Apoſtles neuer tied themſelues to the words of this prayer, but varied vponupon occaſion. Briefly then, Chriſt vſed this prayer twice: but it cannot certainly be determined whether he vſed it oftner: neither can it be proued that the Apoſtles vſed it often.
VVhether Chriſt ſpake all and onelyonly the words of the Lords prayer.3 Whether Chriſt ſpake all and onelyonly the words of the Lords prayer?
The anſwere is onelyonly coniecturall: for it cannot be proued that he vſed the very words ſet downe by the Euangeliſts: the reaſon is, for that the Euangeliſts vſe to ſet down, not all and onelyonly the words which Chriſt ſpake, but the ſumme and ſubſtance of them: and if it be graunted that the Euangeliſts hauehave done it in other places, why may they not doe it in this place? eſpecially ſeeing the Euangeliſts doe differ in words in reciting many of Chriſts ſpeeches, as namely of the Beatitudes:Mat. 5.3. Luk. 6.20. Matthew maketh eight, Luke reciteth but foure: and Luke expreſſeth the contrary woes, and Matthew doth omit them: whence this may in al likelihood be collected, that Chriſt vſed diuers other words by way of expoſition to the Beatitudes, and ſo by conſequent to the petitions of the Lords prayer: and wee ſee directly that Chriſt expoundeth one petition, viz. the fifth: and why might he not alſo expound others? ſeeing that other petitions are as hard to bee vnderſtood as that: and this doth not any whit call into queſtion the truth of Canonicall Scripture, but doth rather commend vntounto vsus the ſpirit of wiſedome and truth wherewith they ſpake, in that diuers writers differing in words, ſtill agree in matter and ſubſtance of doctrine. VponUpon this queſtion and anſwere dependeth another like vntounto it, viz.
4 How the Euangeliſts Matthew and Luke differ in rehearſing the Lords prayer? Matth. 6. Luk. 11.… …nce be… Matthew …nd Luke …, …at…ng the Lords prayer.
For anſwere whereof wee are to conſider what the Papiſts ſay. They make a very great difference: for in the vulgar Latin tranſlation there are theſe three clauſes in Matthew, which are wanting in Luke.
Firſt in the preface (which art in heauen) is wanting.
Secondly, the third petition is wholie wanting.
Thirdly, the laſt petition wanteth one halfe (Deliuer vsus from euill.) Yet they ſay all theſe things are included in the other petitions, or elſe may neceſſarily bee deduced from them: but let the Popiſh dreames goe: and let vsus ſee the true differences which are three in words, but the ſubſtance is all one.
The firſt difference in words is of the fourth petition: for Matthew ſaith, ſémeron: Luke, cath' eméran.
The ſecond difference in words is in the fifth petition: for all the words in the originall differ, except two or three.
The third difference is in the concluſion, which Matthew hath, and Luke wanteth.
Now by this difference betwixt Matthew and Luke, which is verbal not material, this cōſequence ariſeth, either that the Euangeliſts did not preciſely bind themſelues to the words that Chriſt vttered, or elſe that Chriſt vttered the Lords prayer in diuers words at the two ſeuerall times when he vttered it.
5 Who prayeth beſt, he that ſaieth the Lords prayer,VVho maketh the beſt prayer. or he that ſaieth not the Lords prayer?
For anſwere of this queſtion thus much:
The Lords prayer is the beſt forme of prayer that euer was deuiſed.
The Lords prayer is the beſt prayer that euer was deuiſed.
He that prayeth the Lords prayer in words and matter, prayeth well.
Hee that prayeth the Lords prayer in matter onelyonly, prayeth well, though he vſe other words, as Chriſt vſed other words, Iohn 17.
It is one thing to ſay the Lords prayer, another thing to pray it.
It is one thing to vſe the Lords prayer aright, another thing to abuſe it: for a good thing may be abſurdly abuſed.
He that vſeth a deuiſed forme of prayer aright, prayeth more acceptably to God, than he that abuſeth the Lords prayer.
It is likely that he which can ſay nothing but the Lords prayer when he prayeth, cannot pray, but abuſeth the Lords prayer.
It ſeemeth that that man doth not ſinne which neuer vſeth the words of the Lords prayer for a prayer, for that Chriſt did neuer intend to bind vsus to the forme of words, but of matter.
He that in particular hath conceiued his wants, and accordingly made his petitions to the Lord in a conceiued prayer, may neuer the leſſe end and conclude his prayer with the Lords prayer.
Diuers other doubtes concerning the vſe of the Lords prayer may bee propounded; but it is not profitable to make doubts, except that they could well be diſſolued: only thus much for a concluſion of this treatiſe of prayer: I had rather ſpeake fiue words to God in prayer, from vnderſtanding, faith and feeling, than ſay the Lords prayer ouer a thouſand times ignorantly, negligently, or ſuperſtitiouſly.
FINIS.
End of the text · John Smyth, A Pattern of True Prayer (1605)