A Key of Heaven, To the reader (2 of 2)

A Key of Heaven · To the reader (2 of 2)

p. 105As for the prayers of the wicked, becauſe God, and his ordinance of prayer is thereby in ſome part honoured, they are in ſome part accepted, ſo farre, that many times they procure temporall good things; but it is onelyonly temporall good things, p. 108duplicate page p. 109duplicate page p. 104duplicate page p. 105duplicate page p. 106ſuch as are common to the elect and reprobate, which hee giveth to them, not as a loving Father, but as a rich and bountifull Lord to his creature, making his Sunne to riſe on the evill and good;Mat. 5.45.Matt 5:45 and ſending the raine as well upon the unjuſt, as upon the juſt. Theſe things God in his wiſe providence beſtoweth upon wicked men, knowing how to make uſe of them in humane ſociety both in Church and Common-weale, winning thereby to himſelfe the glory of his patience and bounty; drawing ſome to an admiration of his goodneſſe, leading ſome to repentance, and leaving others without excuſe at the day of iudgement.

Vſe 2 Would any bee capable of making uſe of this invaluable benefit of praying acceptably unto God; be they exhorted, firſt to uſe all ſuch meanes as God hath appointed, by which p. 107they may be made the children of God by faith in Chriſt Ieſus,Gal. 3.26. Rom. 10.14.17.Gal 3:26Rom 10:14Rom 10:17 as, hearing the word preached, prayer, &c. then they muſt get good evidence that they are in ſtate of grace: and then be exhorted to come as children ought to come into the preſence of ſo holy a Father, putting off every ſinne that may offend him, putting on every grace that may delight him, regard not iniquity in your heart, cleanſe your hearts, and waſh your hands in innocencie, lift up pure hands without doubting, pray in humilitie, for with ſuch ſacrifice your Father is well pleaſed, he will not deſpiſe ſuch: for God hath promiſed, ſaying, If my people that are called by my Name, Pſal. 51▪17Ps 51:17ſhall humble themſelves, and pray, and ſeeke my face, and turne from their wicked wayes▪ then will I heare from heaven, and will forgive their ſinne, and will heale p. 108their land. 2 Chron. 7.14.

Vſe 3 All that with good aſſurance of faith can call God their Father, may rejoyce in this, that they are of the number of thoſe who may improve this priviledge of praying unto God: they are ſure, if they come not in their ſinnes, to ſpeed. For Iohn ſaith, Whatſoeuer we aske: we, that is, the children of God, receive of him, becauſe we keepe his commandements, and doe thoſe things that are pleaſing in his ſight. 1 Ioh. 3.22.

Our, doth note alſo that communion which Chriſtians have one with another, in one Father: therefore even when they were to pray to God in the cloſet, they were to repreſent God to their mindes in a notion which hath reference to their brethren, as well as to themſelves; whence wee may collect,

Doct. All that would pray acceptably, p. 109muſt hold a communion and good agreement with their brethren, as thoſe that have one common father to them all. If a man had not beene in charitie with his brother, and held not good agreement with him he was not to offer his ſacrifice untill he had reconciled himſelfe to his brother, Mat. 5.33. The Apoſtle requireth, that men lift up holy hands, without wrath, 1. Tim. 2.8. Therefore Peter would have all love exerciſed betweene man and wife, that their prayers be not hindered, 1. Pet. 3.7.

For this common intereſt Reaſon 1 which Chriſtians have in God, maketh them neare of bloud, (as we ſpeake) having all one Spirit, one hope, one Lord, one faith, one Baptiſme, one God and Father of all, Epheſ. 4.4, 5, 6.

If men do not hold peace Reaſon 2 and communion with their brethren, they cannot come in p. 110aſſurance that they themſelves are Gods children; for by their love to their brethren, they may know whether they be beloved of God or no, and may aſſure their hearts that their prayers ſhall be heard:1. Ioh 3 19.22.1 John 3:191 John 3:22 If they love not their brethren, they remaine in death. 1. Iohn. 3.14.

Ʋſe 1 Here all proud, ſcornful perſons, that (becauſe of parentage, wit, wealth, or ſome ſuch complement of nature) do diſdaine their poorer and meaner brethren, may ſee how much they forget themſelves; have they not one Father, if God be their Father? The Prophet Malachy reproveth thoſe which deale not well with their brethren,Mal. 2.10.Mal 2:10 ſaying, Have we not all one Father? There are too many of this ſort, which will hypocritically ſay, Our Father, and yet ſcorne to have any communion with his children. Yea the more they approve themſelves p. 111to be Gods, by holineſſe of life, the more they hate them, and reproachfully uſe them, and wiſh all evil unto them. If theſe thinke they have God to their Father, they muſt know that (as the Apoſtle Iohn ſpeaketh) they are liers, 1. Ioh. 4.201 John 4:20becauſe they love not their brethren. What may be thought of thoſe tongues, that can bleſſe God, and call him Father, and yet curſe and raile upon thoſe which beare the true image of the ſame Father? Theſe things ought not ſo to be, my brethrē, ſaith Iames, 3.9, 10.

Hereby all that call God Father, Ʋſe 2 ſhould enforce upon thē ſelves the dutie of love and friendſhip to their neighbours, holding with them the unity of the ſpirit in the bond of peace, Epheſ. 4.3.4.5.6.Eph 4:3Eph 4:4Eph 4:5Eph 4:6becauſe the whole bodie is but one, the Spirit one, &c. and one Father of all; we muſt endeavour therefore to bee one in judgement, and one in affection, p. 112that there be no ſchiſmes and diviſions amongſt us. Let us love heartily, without putting difference in reſpect of perſons: for which fault the Iewes are blamed by Iames, Iam. 2.4.1. Cor. 11.22.30.Jas 2:41 Cor 11:221 Cor 11:30and the Corinthians were ſeverely puniſhed by the Lord. Wherefore whenſoever we come to God, let us come in love to our brethren. For how can we looke our Father in the face, and expect good things at his hand, when he knoweth that there are jarres and falling out betweene us and his other children our brethren?

Father which art in heaven. I will firſt conſider the whole deſcription of him that is to be prayed unto, and then come to the ſeverall parts thereof. This deſcription can be true of none but of God. We have fathers on earth, and friends in heaven: but no father in heaven, or heavenly father, but the true God. p. 113It followeth therefore,

Prayer is to be made to the Doct. 3 true God. And becauſe prayer is a religious worſhip, which muſt bee given to none but God, I adde this, Prayer is to be made onelyonly to God. Offer to God thanksgiving: and Call upon me in the day of trouble, ſaith God, Pſal. 50.14, 15. The Angell which had the everlaſting Goſpell, to preach to them that were on the earth, who went before the Angel which foretold the fall of Poperie, ſaith, Feare God, &c. and worſhip him that made heaven and earth, Revel. 14.7. Our Saviour ſaith expreſly, Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve. Mat. 4.10.

He to whom prayer may be made, Reaſon. muſt have thoſe all-ſufficiencies which are to be found onelyonly in the eternal and infinite God.

Firſt, he muſt be able to heare p. 1141all men; therfore Iames biddeth us aske of God, Iam 1.5.Jas 1:5that giveth to all men.

2He muſt be able to give all things:1. Ioh. 5.14.1 John 5:14 If we aske any thing according to his will, he heareth us.

3He muſt be able to give good gifts, yea perfect gifts: good for matter, good for uſe, every way good; which none can do but the Father of lights, Iam. 1.17.Jas 1:17from whom cometh downe every good and euerie perfect gift.

4He muſt be able to heare all men, in all things, at once, in one & the ſame time, elſe ſome that pray ſhould be diſappointed, which were much for the diſhonour of him that is called upon. By this the Prophet when hee would prove, that God onelyonly, and not Baal, was to be worſhipped and prayed unto, diſcovereth Baals inſufficiencies,1. King. 18.21.27.1 Kgs 18:211 Kgs 18:27 ſaying, Crie aloud, he is a god, either he is talking, or he is purſuing, or in a journey, hee p. 115ſleepeth: whence hee evinceth that he was no God, nor yet to be worſhipped, becauſe hee could not do many things at once.

He muſt be able to heare, and 5grant requeſts alwayes.

He muſt be able to know the 6thoughts and hearts of men; elſe how can thoſe bee heard, who are not in caſe to utter a voice; elſe how can the hypocriticall prayers bee diſcerned from thoſe that be unfained. He to whom prayer is made, may elſe be mocked, and couſened with counterfeit worſhip in ſtead of currant.Rom. 1.27.Rom 1:27 Now God onelyonly knoweth the minde of the ſpirit, as well as the meaning of the voice. Solomon ſpeaking to him, ſaith,2 Chron. 6.30.2 Chr 6:30 Thou onelyonly knoweſt the hearts of the children of men.

Againe, he is onelyonly to be 7paryed unto, in whom we may beleeve,Ro. 10.14.Rom 10:14 but we are to beleeve p. 116onelyonly in God.

8Laſtly, if prayers and religious worſhip might be given to any but God, then the holy Angels and holy men were likelieſt to partake in that honour: but theſe neither may, nor yet would be worſhipped. Worſhipping of Angels is forbidden.Col. 2.18.Col 2:18 It is againſt the wils of Angels and Saints: for the Angel ſaid to Iohn, Rev. 22.9.Rev 22:9See thou do it not, I am thy fellow ſervant, &c. worſhip God. When Cornelius gave Peter too much honour, Peter refuſed it,Act. 10.26.Acts 10:26 ſaying, Stand up, I my ſelfe alſo am a man. When the people would have worſhipped Paul and Barnabas, becauſe of a miracle that Paul had wrought, they forbad them with deteſtation, renting their clothes,Act 14.15Acts 14:15 and ſaid, Sirs, why do ye theſe things? we alſo are men of like paſſion with you, &c. Theſe with the reſt of the Saints have no leſſe zeale for p. 117God now they are more holy in heaven, then when they carried about with them many imperfections on earth. Theſe things conſidered, we may ſafely conclude, that God onelyonly is to be prayed unto.

Whereas we reade & heare, Vſe 1 there are yet much people both in Aſia and America, that worſhip and pray unto the very devill, not with inward worſhip onelyonly (for if theſe onelyonly did ſo, it were happy with many, that are called Chriſtians) but with outward worſhip alſo. Though we cannot ſpeake to them, to reclaime them of this devilliſh idolatrie, yet in compaſſion we ſhould ſpeake to God for them, that he would pleaſe to ſend the light of his glorious truth and Goſpel to diſcover their ſinne unto them, and to recover them out of the ſnare of the devill, who holdeth them captive at his will. I do urge this the rather, p. 118becauſe I am perſwaded, that when all Iſrael ſhall be called, namely,Ezek. 37.16.Ezek 37:16 when the two ſtickes propheſied of by Ezekiel (Iuda, and the children of Iſrael his companions, and Ephraim, and the children of Iſrael his companions) ſhall be joyned into one ſticke: when, as the Apoſtle ſaith,Ro. 11.26.Rom 11:26 All Iſrael ſhall be ſaved, which ſtate of theirs, verſe 15. he calleth a receiving of life from the dead; when this ſhall come to paſſe, I doubt not but many of thoſe deceived ſoules, which yet never heard of the Goſpel (except by Papiſts, who make them whō they convert thrice more the children of the devill then before) ſhall have part in the ſame reſurrection: let us therefore pray for them.

Vſe 2 The doctrine in hand is a confutation of all Popiſh praying to the Saints departed, as to the virgin Mary, and the reſt: p. 119which practiſe of theirs hath neither precept nor preſident in the Canon of Scripture. I referre them unto the truth before proved, which doth as wel diſcover the contrary falſhood, as declare it ſelfe; ſo that I will forbeare anſwering their weak and frivolous allegations. We do them to underſtand, that the Saints do not heare their vocall prayers, much leſſe their ſighs and grones.Iſa. 63.1….Isa 63:1 For Abraham is ignorant of us, ſaith the Prophet, therfore the Church cleaveth onelyonly to God; ſaying, Thou, O Lord, art our Father, and doth relye onelyonly on him. And the Pſalmiſt knew none in heaven to relie on, but God; ſaying, Whom have I in heaven but thee. Pſal. 73.25.Ier. 17.5.Jer 17:5 But curſed be the man that trusteth in man, and maketh fleſh his arme, and whoſe heart departeth from the Lord. They provide il for themſelves, which forſake God the p. 120fountaine of living water, and hew out to themſelves broken ciſternes that can hold no water:Ier. 2.17.Jer 2:17 into both which evils the Papiſts fall into, by praying to Saints. If the Saints did know what they do unto them, they would abhorre it, as much, nay more then Paul and Barnabas did the peoples offering to do ſacrifice to them,Act. 14.14.Acts 14:14 when they were upon the earth.

Vſe 3 By this doctrine the practiſe likewiſe of many ſuperſtitious women is reproved, who in travaile of child-birth will call, as well, if not more, upon our Lady, then upon God.

Vſe 4 Let al true diſciples of Chriſt make ſuit only to the true God who is their Father in heaven. For it is hee who is the God which heareth prayer, Pſal 65.2.Ps 65:2who can heare all men, in all things, at all times, though they do but ſigh out their requeſts: for it is God onelyonly in whom they may beleeve. p. 121If we had but as true and ardent zeale againſt idolaters for ſetting up many gods, as the Princes of Darius had hatred againſt Daniel, for ſerving the true God onelyonly: and were as forward to advance God to the higheſt honour, as they were to deifie their King Darius, Dan. 6.7.Dan 6:7we ſhould wiſh there were a firme decree: That whoſoever ſhould aske any petition of any perſon ſave of our Father which is in heaven (not for the ſpace of thirtie dayes onelyonly) but at any time, might be made a publicke example by no leſſe puniſhment then to be caſt into a denne of Lions.

Our Father which art in heaven. If we conſider the parts of this deſcription joyntly, wee may obſerve that our Saviour doth repreſent God unto the underſtanding of him that is to pray, under ſuch titles and names, as were apteſt to induce p. 122him to pray, and might beſt help his faith in praier. Whence learne,

Doct. 4 In the entrance into prayer, God ſhould be repreſented to the minde, and ſhould be called upon by ſuch names, titles, or deſcriptions, as are moſt apt to enkindle the deſires, and helpe the faith of them that do pray. If many and generall requeſts be to be put up, then ſuch titles and names muſt bee uſed that may perſwade them they ſhall be heard in all. If ſome particular petition be to be preſſed, then ſuch names and deſcriptions of God are to be uſed, as may helpe the heart in that particular. Abrahams ſervant being to pray for ſucceſſe in his maſters buſineſſe, ſaith,Ge… 24 12. O Iehovah, God of my maſter Abraham, I pray thee ſend me good ſpeed this day, and ſhew kindneſſe unto my m…t…er Abraham. When Peter did intricate God to make choice of an Apoſtle p. 123to ſupply the place of Iudas, hee ſaith, Thou Lord, Act. 1.24.Acts 1:24which knoweſt the hearts of all men, ſhew whether of theſe two thou haſt choſen. When David prayeth againſt the enemies of God and his children, hee ſaith, O Lord God to whom vengeance belongeth, Pſal. 94.1.Ps 94:1O God to whom vengeance belongeth, ſhew thy ſelfe. And when hee doth magnifie Gods name, and would incire all people to pray unto him, and praiſe him: he ſpeaketh to him in this deſcription of God: O thou that heareſt prayer, Pſal. 65.2.Ps 65:2unto thee ſhall all fleſh come.

For a wiſe choice of apt names Reaſon 1 & titles to repreſent God with, doth argue knowledge of God, and wiſedome to make uſe of his different attributes; both which knowledge & wiſdome being mixed with faith, doth much pleaſe and delight God to behold in his children.

The repreſenting of God to Reaſon 2 p. 124the minde in convenient and meet names and notions, is verie needfull, for it will ſet the heart and keepe it in good plight, working aw, and reverence, fervencie, uprightneſſe, and confidence, all which are requiſite in prayer.

Vſe. It behoveth therefore every one that would make a good entrance into prayer (without which he is not like to make a good proceeding) to acquaint himſelfe with the true underſtanding of the manifold names and deſcriptions of God recorded in Scripture, and then let them make choice of the fitteſt titles of God to name him by, according as there ſhal be eſpeciall cauſe, or uſe of his power, wiſedome, merciemercy, truth, or juſtice, &c. Then to uſe ſuch names as may beſt expreſſe thoſe attributes which are eſpecially to bee exerciſed in the granting of their requeſts. Thus p. 125much of the whole deſcription of God being cōſidered joyntly: now followeth the conſideration of each part of the deſcription.

Father, hath relation firſt to Chriſt the ſecond perſon in Trinity, whereby our Saviour directeth us unto a conſideration of the three perſons in Trinity, and to the order of directing of prayers ordinarily, viz. to the Father: whence the doctrine is,

In prayer, God is to be known, Doct. 5 and conceived of in the diſtinction of perſons, Father, Sonne, and holy Ghoſt: to whom prayer muſt be directed ordinarily in this ſort, ſcil. to the Father, by the Sonne, through the helpe of the holy Ghoſt. Chriſt ſaith,Ioh. 16.23.John 16:23 Whatſoever ye ſhall aske my Father in my Name, he will give it you. The Apoſtle giveth thanks to God, and the Father, in the name of our Lord Ieſus Chriſt. p. 126Ephe. 5.20Eph 5:20We call God Abba Father by the Spirit which maketh our interceſſions for us, Rom. 8.15.27.

For ſuch is the divine diſpenſation of God the Father, Reaſon. Son, and holy Ghoſt, that though they are but one indiviſible eſſence, and whatſoever any one doth out of himſelfe, the very ſame doth the other alſo;Ad extra yet they ſuſtaine different perſons and offices (that I may ſo ſpeake) and do the ſame things in a different and diſtinct order, yet ſo as the naming of one doth not exclude, but neceſſarily include the other. In prayer the Father ſuſtaineth the perſon and place of him that is offended by ſinne, that muſt be appeaſed, and doth heare and grant requeſts. If we ſinne, we have an Advocate with the Father. Which ſheweth plainly that the Father in eſpeciall ſort muſt be appeaſed and ſought p. 127unto. The Sonne ſupplieth the place of a Mediator, and interceſſour, by whom requeſts aſcend, and become acceptable to the Father. He is that golden altar, Ioh. 16.23.John 16:23upon which the prayers of all Saints are offered, and cauſed to aſcend as incenſe, Revel. 8.3. No man can come to the Father but by him. Ioh. 1….6.John 1:6He is appointed of God to be a Mediatour, and being God and man, is both a fit, and all-ſufficient Mediator between God and man. Without him no mans perſon or beſt actions can be acceptable, becauſe of the many imperfections. Wherefore all prayers muſt be offered up by Chriſt Ieſus.

The holy Ghoſt doth ſupply the office of a teacher, and of one that helpeth our infirmities, and, in us,Rom. 8.26.Rom 8:26 to make our interceſſions and requeſts for us, that they may be offered to the Father by the interceſſion of p. 128the Sonne. For we know not what we ſhould pray for, as we ought: and if the Spirit do not worke together in our prayers, there would be no goodneſſe at all in them, no not ſo much as truth and uprightneſſe, without which Chriſt Ieſus will not offer them to his Father for us. Therefore prayers muſt bee made in the Spirit, through the helpe of the Spirit. Now becauſe of this order of perſons in the Deitie, the Father being firſt: and becauſe of the different places they ſuſtaine in the worke of our ſalvation, the counſell and will of all three is, that the Father ſhould be prayed unto, and worſhipped, in the onelyonly mediation of the Sonne, through the Spirit: and therefore it is that the Father is here named, not the Sonne, or holy Ghoſt. But becauſe of the indiviſible eſſence of the Godhead, the naming of the Father doth p. 129neceſſarily imply the calling upon both Sonne and holy Ghoſt alſo.

If God muſt be known and Vſe 1 worſhipped in the diſtinction of the perſons in Trinitie, then it is impoſſible to repreſent God by any image, as the Papiſts do. For by what viſible likeneſſe can an inviſible Spirit, which is truly, not imaginarily, diſtinguiſhed into three perſons, and different manner of ſubſiſting, be likened or reſembled?

The Papiſts that come to Vſe 2 God by the mediatiō of Chriſt, but in part, joyning to Chriſt the mediation of Saints, are hereby confuted. For there is no Mediatour but that one perſon, by whom God is our Father. They come a diſtinction, ſaying, Chriſt is onelyonly Mediatour of redemption, but not the onelyonly Mediatour of interceſſion; that ſo they might leave a p. 130roome in which they might place the mediation of Saints: but this is to ſever what God hath joyned. For the Scripture knoweth no Advocate or Interceſſour, but him who is the Redeemer,1. Ioh. 2.12.1 John 2:12 ſcil. Chriſt Ieſus the righteous, who is the propitiation for our ſinnes. And it is as proper to the Mediatourſhip that Chriſt onelyonly ſhould make interceſſion at the right hand of God, as to die and riſe againe for the elect. Rom. 8.34.

Ob. If they ſay, we pray to living men to make praiers and interceſſions for us, why not rather to the Saints departed, who are more perfect?

Sol. I anſwer, when we deſire the living to pray for us, we do not give any religious honour unto the living: but they do properly give religious worſhip in praying to the dead, which honour is due to God onelyonly. Beſides, the living know what we need, p. 131the dead do not; and in uſing the living, we do not make them mediatours betweene the Father and us, that he ſhould helpe us for their worth and merit; thus Chriſt onelyonly is Mediatour: but we onelyonly requeſt them to intreat the Father for Chriſts ſake to helpe us. Laſtly,Iam. 5.14.Jas 5:14 the Scripture doth warrant men to requeſt the prayers of the living, and doth acknowledge onelyonly one Mediatour betweene God and man, even there where it requireth that living Saints ſhould make prayers and interceſſions for all ſorts of men. 1. Tim. 2.1.5.

All which think they know Vſe 3 God, but yet are altogether ignorant of the diſtinction of the perſons, muſt hereby know, that they do not yet know God diſtinctly: and if they worſhip God without any conſideration of Chriſt, by whom, and of the holy Ghoſt, through whoſe p. 130duplicate page p. 131duplicate page p. 132helpe they pray in the ſpirit; if they do not expreſſe or imply thus much in prayer, they do (notwithſtanding they profeſſe the true God) turne him into an Idol. For in all true worſhip, the unity is worſhipped in Trinitie, and Trinitie in unity, without dividing the Godhead, or confounding the Perſons.

Vſe 4 Every one that would worſhip God aright, muſt therfore firſt learne to know him to be one only true God, diſtinguiſhed into the Father, Sonne, and holy Ghoſt: but herein much warineſſe and ſobriety muſt be obſerved, that none ſeeke into this myſterie of myſteries to underſtand above that which is meete, namely, above that which the Scripture hath revealed; it being an object of faith to bee beleeved, and not poſſible by reaſon to bee fully comprehended. In conceiving p. 133of the diſtinction of perſons, take heed of two extremities: firſt, we muſt not conceive that there is an eſſentiall difference betweene them, as if all the three had not one and the ſame nature. Secondly, we muſt not imagine that there is onelyonly a rationall or imaginarie diſtinction: whereas their different order and manner of ſubſiſting, and different manner of working declareth that there is a reall or true difference betweene them. So that the Father, as Father, is in no reſpect the Sonne; and the Sonne as Sonne, is in no reſpect the holy Ghoſt; and the holy Ghoſt as holy Ghoſt, is in no reſpect either the Father or the Sonne. When God is thus conceived of, and knowne aright, then in the ſame order as he doth ſubſiſt, he muſt ordinarily be worſhipped according to the direction of our Saviour in this patterne. Stephens directing p. 134of his prayer to Chriſt, was upon the beholding of Chriſt Ieſus ſtanding at the right hand of God,Act. 7 ….Acts 7 it being a ſpeciall and extraordinary occaſion. This argueth, that it is not unlawfull to direct prayer to the ſecond Perſon or third Perſon upon eſpeciall cauſe: but yet ordinarily this rule and order in worſhipping GOD muſt be obſerved.

Firſt, we muſt direct prayer unto the Father of lights, the giver of every good and perfect gift.

Secondly, we muſt offer up praier and praiſe by Chriſt Ieſus, who offereth up incenſe with the prayers of all Saints, Rev. 8.3.Rev 8:3by whom wee have acceſſe to the throne of grace,Heb. 4.15.16.Heb 4:15Heb 4:16 to finde grace and helpe in time of need.

Thirdly, wee muſt uſe all meanes to obtaine the holy Spirit of grace and ſupplications. We muſt pray for it, and heare p. 135the Goſpell (which is the miniſterie of the Spirit) preached. Then we muſt cheriſh & ſtirre up the good motions thereof, taking heed that wee doe not grieve it or quench it by any evill converſation. Let us get an holy acquaintance with it, that it may make heartie requeſts for us. For prayers cannot be ſweet incenſe, if they be not mingled and anointed with holy oyle, which is the anointing of the Spirit, which as it teacheth all things, 1 Ioh 2.271 John 2:27as Iohn ſpeaketh, ſo eſpecially it muſt teach us to pray aright. Wherefore whenſoever you pray, enter into conſultation with the inward man, what you ſhould aske, and how; conſult with the word, denie carnall reaſon, and preſumption of your owne abilities in prayer; then ſhall the Spirit make your requeſts for you, which by you muſt be ſeconded, and … p. 136and truth put up to the Father by Chriſt. Whoſoever ſhall in this manner direct his praier to the Father, by the Sonne, through the Spirit, albeit I cannot promiſe him, that his heart ſhall be ſo inlarged, that he ſhall ſatisfie himſelfe in prayer, yet I can aſſure him he ſhall alwaies be able to offer up ſuch ſighes and deſires as ſhall pleaſe God, and prevaile more with him, then ſhall the praiers of others, who without the ſpirit of prayer, by the meere helpe of nature & art, can command both words and varietie of matter at their pleaſure.

Vſe 5 This directing of prayers unto the Father, in the name of the Sonne, through the holy Ghoſt, may remove the greateſt diſcouragements that any Chriſtian can meet with when he goeth about to pray. It is not majeſtie, nor infinite juſtice in God; nor greatneſſe or p. 137multitude of ſinnes in man, nor any unworthineſſe of his perſon, nor yet his inſufficiencie to thinke a good thought, nor yet the feeling of himſelfe, that many times hee knoweth not, either what or how to pray, can diſhearten him, if hee doe but conſider that hee prayeth to God, who is God the Father, Sonne, and holy Ghoſt, and that he may pray in this order, namely, hee prayes to the Father of Chriſt, who is his Father; he prayes in the name of Jeſus Chriſt who hath ſatisfied his Father for all his ſinnes, and daily doth make interceſſion for him; and hee praieth in the Spirit, who helpeth his infirmities, and maketh requeſts for him, though it bee ſometimes but with ſighes and groanes which are not diſtinctly uttered.Rom. 8.26Rom 8:26 By this meanes there is life and ſpirit in our prayers, and God doth and will accept p. 138them: for he knoweth the meaning of his Spirit, and will accept the worke of his Spirit in us through Chriſt, though wee bewray our many imperfections.

Father, in the ſecond place, hath through Chriſt relation to all the members of Chriſt, who are here willed to ſay, Our Father: whence note,

Doct. 6 All true Chriſtians have the Lord of heaven and earth to their Father. J aſcend to my Father and your Father, ſaith Chriſt, Ioh. 20.17. I will be a Father unto you, and ye ſhall be my ſonnes and daughters, ſaith the Lord Almighty, 2 Cor. 6.18.

Reaſon 1 They have received the adoption of ſonnes, Gal. 4.5. and are all the children of God by faith in Chriſt Ieſus, Gal. 3.26.

Reaſon 2 They are all borne againe by the Spirit of adoption, whereby they have the image of God renewed p. 139in righteouſneſſe and true holineſſe; and ſo are become his children by the regeneration of his Spirit, wherewith he hath ſealed them for his owne.

Whereas the men of the Ʋſe 1 world doe entertaine in them a baſe opinion of all that indeavour to keepe a good conſcience in all things, therein approving themſelves to bee Chriſts Diſciples indeed, and the very children of the moſt high: hereby they may ſee their errour, their inſolencie, and their extreame malice and folly. Can there be a more notorious folly and madneſſe then this, when the children of the bond-woman,Ioh. 8.44.John 8:44 nay of the devill (for herein they doe his luſts) ſhall account of and uſe the children of the free-woman, yea of the everliving God, as the filth of the world, and the of-ſcouring of all things? p. 1401. Cor. 4.131 Cor 4:13How doe theſe men, by defaming the children, therein deſpiſe God their Father? But let them take heed how they deſpiſe or miſuſe the leaſt of thoſe little ones that have indeed given their names to Chriſt Ieſus. It is hard kicking againſt pricks. Act. 9.5:Acts 9:5It is not ſafe touching the Lords anointed, Pſal. 105.15. Zach. 2.8.Ps 105:15Zech 2:8the very apple of his eye. And know, as baſe as they be, Their Angels and miniſtring ſpirits doe alwaies behold the face of their Father which is in heaven, Mat. 18.10.

Ʋſe 2 Hereby all men ſhould learn of whom to eſteeme moſt honourably, whom to make choiſe of for their yoke-fellowes, their ſervants, or their companions; alſo, in whom they ſhould moſt delight, and to whom they ſhould ſhew moſt love and goodneſſe, even to true Chriſtians, whom David calleth, The Saints that bee upon the earth, Pſal 16.3.Ps 16:3and the excellent: and p. 141well hee might, for they have the God of excellencie to their Father.

If true Chriſtians have God Ʋſe 3 to their Father, this ſhould move all men to become Chriſtians indeed, to beleeve, and to order their converſation aright, (for ſuch onelyonly the Doctrine meaneth.) It is the higheſt advancement and honour that man is capable of, to bee called, and to bee indeed the ſonnes and daughters of God Almighty. Iohn doth admire ſuch love in God, and ſuch advancement of men, that men ſhould be called the ſonnes of God, 1 Ioh. 3.1.

All Chriſtians ſhould be like Ʋſe 4 God, Holy as he is holy; for it becommeth children to be like their father. They ſhould honour and obey him. If I be a Father, where is mine honour, ſaith God, Mal. 1.6. As obedient children they muſt not faſhion p. 142themſelves according to the former luſts of their ignorance; but as hee which hath called them is holy, 1 Pet 1.14.15.1 Pet 1:141 Pet 1:15ſo they ſhould be holy, in all manner of converſation. Diſobedience of children to their Parents, was in the law of the Iewes puniſhable with death, diſobedience therefore unto our heauenly Father, is much more dangerous. They ſhould likewiſe ſubmit themſelves unto his fatherly chaſtiſements;Heb. 12.5.7.10.Heb 12:5Heb 12:7Heb 12:10 they muſt neither deſpiſe them, nor faint under them: but muſt indure them patiently, becauſe God therein dealeth with them, as with ſonnes for their profit, that they might be partakers of his holineſſe. They need not carke and care, but in all things they may and muſt with boldneſſe and aſſurance of helpe repair to God, being aſſured of his fatherly affection towards them: for to whom doe children flie in their p. 143need, but to their Parents? We have ſeene thoſe that bee evill, give good gifts unto their children, how much more will our heavenly Father give good things, even his holy Spirit,Luk. 11.13Luke 11:13 to them that aske him?

Laſtly, it is the joy and comfort Ʋſe 5 of every Chriſtian, to conſider that they have this honor, that they may call God Father, and aske him bleſſing. What manner of love hath the Father beſtowed in this, ſaith Iohn, 1 Ioh. 3.1.1 John 3:1that wee ſhould bee called the ſonnes of God? That wee, the ſonnes of men, of meane men, of mortall men, of ſinfull men; yea the very children of the divell, ſhould be advanced to bee the ſonnes and daughters of God Almighty? While vainglorious fooliſh men vaunt and brag of their gentry and earthly Parentage, let us with an holy exultation of ſpirit, rejoyce in this, that wee have God to our Father. p. 144This doth comfort the heart in povertie, ſickeneſſe, paine, diſgrace, and in all diſtreſſes; when we know wee have a Father that will not forſake us, though our naturall Parents ſhould:Pſal. 27.10.Ps 27:10 that though tender mothers may forget their ſucking children, and ſonnes of their wombe, yet God will not forget his:Iſa. 49.15.Isa 49:15 hee is wiſe, and almightie, and will helpe in the beſt time: he alwaies knoweth what we have need of. If wee be children, then heires of God, and joynt heires with Chriſt.Rom. 8.17Rom 8:17 When we duely thinke of this, no afflictions can diſmay us, for we hold them not worthy the glory that ſhall be revealed in us:Rom. 8.18.Rom 8:18 wee ſhall by this helpe our ſelves againſt heart-eating cares, for we have a father, and wee know it belongeth to Parents to provide and lay up for their children.2 Cor. 12 13.2 Cor 12:13 When we think of this, that we are Gods heirs, p. 145it will keepe us from grieving at, and enuying the proſperity of the wicked; we will be well content God ſhould give his moveables where he pleaſe, ſo long as the birth-right and inheritance is ours: for we are begotten to a lively hope of an inheritance incorruptible, and undefiled, that fadeth not away, reſerved in the heavens for us. 1. Pet. 1.3.4. Whatſoever our eſtate be in the world, we may and ought to comfort our ſelves with theſe thoughts.

Which art in heaven. God is deſcribed by his being in heaven, not onelyonly to ſhew where he is, for he is a God at hand, and a farre off,Ier. 23.23, 24.Jer 23:23Jer 23:24 and filleth heaven and earth: but as the majeſtie of Kings may be ſet out by their glorious palaces and thrones; ſo heaven Gods moſt glorious throne doth here ſet forth his majectie, and the perfection of all his infinite excellencies. p. 146Whence learne,

Doct. 7 God to whom prayer is made, who is Father to all true beleevers, is an heavenly majeſtie, inviſible, perfect, and infinite in power, goodneſſe, and all other heavenly excellencies; one whoſe dwelling is in the heavens. When God would ſet forth his owne greatneſſe and goodneſſe at once,Iſa 57.15.Isa 57:15 he ſaith, Thus ſaith the high and loftie one, that inhabiteth eternitie, whoſe name is holy. I dwell in the holy place, with him alſo, that is of a contrite and humble ſpirit, to revive the ſpirit of the humble &c. The Church doth helpe her faith by caſting her thoughts upon heaven, the habitation of Gods holineſſe, and of his glory; and thereby gathereth arguments of Gods perfect love to them, and power for them, when ſhe ſaith, Where is thy zeale, and thy ſtrength, &c. and from the ſame conſideration, doth preferre Gods knowledge p. 147and care of them, above the knowledge and care that Abraham could have of them, ſaying,Iſa: 63.15.16. Doubtleſſe thou art our Father, though Abraham bee ignorant of us, &c. Thou ô Lord art our Father, our Redeemer, thy Name is frō everlaſting. The Apoſtle calleth him, King eternal, 1. Tim. 1.17.1 Tim 1:17immortall, inviſible, & only wiſe God. And he doth call Chriſt, who is one with the Father, Bleſſed, and onelyonly Potentate, the King of kings, Lord of lords, 1. Tim: 6.15.16.who onelyonly hath immortality; dwelling in the light which no man can approach unto, that is, in heaven, to whom be glory, and power everlaſting. Theſe places ſhew plainly that Gods being in heaven, doth ſet out his pureneſſe of being, his ſoveraigntie, his infinite power, goodneſſe, omniſcience, truth, merciemercy, juſtice, and all other his infinite excellencies.

His dwelling in heaven, Reaſon. and p. 148declaration of his power from thence, both by his word and works of creation, preſervation, and redemption of man, do prove that he is God, and in theſe works, his majeſty, power, and all other excellencies of God, are written in ſuch great letters, that any one may runne and reade them.

How can any thinke of this Ʋſe 1 God, and not be raviſht in his ſoule with a moſt high admiration of his glorious, and moſt excellent heavenly majeſtie? Likewiſe it ſhould cauſe al men to reverence, feare, love, and obey this Almighty, this infinitely good, and glorious God, whoſe throne is in heaven; who is our heavenly Father. Alſo it ſhould cauſe us (to the utmoſt of our power) whenſoever we draw neare to him in any of his ordinances, to come in ſort beſeeming his holy and heavenly majeſtie; putting off all earthly p. 149mindedneſſe, and putting on of heavenlineſſe, lifting up our hearts to God in the higheſt heavens.

How doth this diſcover the Ʋſe 2 ſinfulneſſe of thoſe that call Gods omniſcience, providence, and power, or any other his attributes into queſtion; as they in the Pſalme, ſaying,Pſal. 94.7.Ps 94:7 The Lord ſhall not ſee, &c. And as thoſe that ſaid,Pſal 78.19Ps 78:19 Can God furniſh a table in the wilderneſſe? &c. Can he give bread? Can he provide fleſh for his people? The Pſalmiſt calleth theſe brutiſh men, and fooliſh: and the Lord did ſhew that he could ſend them bread and fleſh,Pſa. 105.15 Num. 11.33.Ps 105:15Num 11:33 and withall leanneſſe into their ſoules: ſo that they were not better, but worſe by it. And he could furniſh a table, and alſo while the meat was in their mouthes, he could in his wrath ſmite the fatteſt of them. Pſal. 78.31Ps 78:31Make no queſtion therefore what God can do, for he can do p. 150any thing, but this one, to deny himſelfe, and ceaſſe to be infinite, this he cannot do.

Ʋſe 3 How terrible ſhould the apprehenſion of Gods heavenly majeſtie be to all that live in any knowne ſinne willingly? For they live in the hatred and diſpleaſure of him, who ſhall ſend his Sonne in the glory of his majeſtie,Mat. 16.27Matt 16:27 who ſhall come in flaming fire to execute vengeance upon all thoſe that know not God,2. Theſ. 1.82 Thess 1:8 and obey not the Goſpell:Mat. 10.28Matt 10:28 who is able to deſtroy both body and ſoule in hell fire.

Ʋſe 4 The conſideration of the heavenly majeſtie, omnipotencie, and all the other moſt excellent attributes of God, as alſo the conſideration of heaven the place of his ſpeciall habitation, doth teach us many leſſons concerning prayer.

Firſt, that we ſhould not be raſh with our mouthes, or our p. 151hearts haſtie to utter any thing before God;Eccleſ. 5.2Eccl 5:2 For God is in heaven, we upon earth, ſaith Solomon, A man therefore muſt be conſiderate and well prepared before he ſpeake unto him; according as I have ſhewed at large, page 30.

Secondly, this inviſibility and incomprehenſibleneſſe of God our heavenly Father, doth teach us that he is not imaginable, ſo as to be likened to any viſible thing. Wherefore he that prayeth, muſt not repreſent God, not ſo much as in his thought and phantaſie, much leſſe to his eye, in the likeneſſe of a man, or of any other creature.

The Orthodoxe Chriſtians in all times have beene oppoſite to the making of any image of God the Father, Sonne, and holy Ghost, either ſeverally, or of the Trinitie joyntly; but eſpecially to the ſetting up of any image of God in any place where God p. 150duplicate page p. 151duplicate page p. 152was to be worſhipped; knowing that the beholding of the image doth readily and unavoidably beget a falſe and carnall conceit of God, miſleading the imagination, turning God into an idoll; Rom. 1.23.Rom 1:23changing the glory of the incomprehenſible, and incorruptible God into the image of a finite and corruptible man. For indeed, by reaſon of mans proneneſſe to idolatry, and of Satans deceiveable & cunning ſuggeſtions and inſtigations; as alſo for that an image cannot poſſibly ſet forth the incomprehenſible Being and glory of God, but yet leaveth a ſtrong impreſſion that God is preſent in the image, and that he is like unto it, therefore it is impoſſible for any man to repreſent God to himſelfe by an image (though it be but to put him in remembrance of God) but that he ſhall quickly become an idolater. According to the doctrine p. 153of our Church, namely; Idolatry is to images, Hom. Tom. 2. pag. 4….especially in Churches, an inſeparable accident.

God ſaith that the children of Iſrael ſaw no manner of ſimilitude on the day that he ſpake to them in Horeb, Deut. 4.15, 16. &c.Deut 4:15Deut 4:16out of the midſt of the fire. Iſa. 40.18.Isa 40:18And to whom will you liken God, or what likeneſſe will you compare unto him? ſaith the Spirit, by the Prophet Iſaiah. Wherefore when we pray we muſt not conceive of him in the likeneſſe of any thing, but as an incomprehenſible Spirit, Father, Sonne, and holy Ghost, from whom, by whō, through whom, and to whom are all things, God bleſſed for ever, one alwayes to be admired, and adored; but not poſſible to bee delineated, or comprehended by any imagination of man.

What though God did ſometimes manifeſt his preſence by things viſible, as to Moſes in p. 154the burning buſh,Exod. 3.2. Exod. 24.15.16.17.Exod 3:2Exod 24:15Exod 24:16Exod 24:17 and to the children of Iſrael in the cloud, and in the likeneſſe of devouring fire:Gen. 3.8. 1. Sam. 3.4 1 Kin. 19.12.Gen 3:81 Sam 3:41 Kgs 19:12 as alſo he did to Adam, to Samuel, and to Eliah by the ſound of a voice? And what though in a mentall viſion God appeare as a majeſticke**1. King. 22.19.1 Kgs 22:19 judge ſitting upon a throne in ſuch appearances, as might ſet forth, to Micaiah, Dan. 7.9.Dan 7:9to Daniel, and to Iohn, Rev. 4.2, 3Rev 4:2Rev 4:3the ſoveraigntie, eternity, puritie, ſeveritie, and all-ſufficiencie of God? And what though the holy Ghoſt deſcended upon Chriſt like a**Mat. 3.16. Act. 2.3.Matt 3:16Acts 2:3 dove, and upon the diſciples in cloven tongues like fire. Theſe were onelyonly acts of particular diſpenſation, uſefull for the preſent occaſiōs; but not to be patterns, to ſet forth God thereby, for our imitation. For notwithſtanding that God appeared in divers faſhions, to the Patriarches before the Law; yea, the ſecond perſon in Trinity appeared p. 155to Abraham, Gen. 18.1.3.22. Gen. 32:24.Gen 18:1Gen 18:3Gen 18:22Gen 32:24and to Iacob in ſhape of a man; yet, in the**Deu. 4.16.Deut 4:16 law, God expreſly forbiddeth the repreſenting of him by any ſimilitude, whether of man or of any other thing. Wherefore neither can any act of Gods particular diſpenſation in his apparitions to man ſince the Law, bee a diſpenſation to us who are bound to keepe the Law. For it is our duty to obey Gods Law, & not to follow the examples of Gods owne particular diſpenſation, he being a Law to himſelfe, and under no Law.

It is true Chriſt Ieſus was a very man in all things like to us (ſinne onelyonly excepted) & was crucified upon a material croſſe capable of portraiture; yet no image can ſet forth Chriſt as he is our Saviour, and as he is to be worſhipped; For an image can onelyonly ſet forth his bodily ſhape, and his outward ſtate of p. 156humiliation. Theſe images therefore debaſe Chriſt who now is glorified. And who ſo ſhall now repreſent Chriſt to his mind according to the likeneſſe of an ordinary man, or in the likeneſſe of Chriſts manhood as it was in his ſtate of debaſement, the ſame turneth Chriſt into an idoll. For he is to be conceived of in the minde, and to be worſhipped, not as a meere man (whoſe body onelyonly the image can but uncertainly repreſent) but as God and man, and as man now glorified ſubſiſting, not as other men do, but in the ſecond perſon of the Deitie. Faith apprehendeth more of Chriſt than the eye can repreſent; or, if an image could repreſent more than it doth, yet we have not Gods inſtitution for it, but againſt it.

Thirdly, ſith God is in heaven, wee learne that we must not needleſly multiply words before p. 157him when wee pray; but that our words be few. This ſame thing the Holy Ghoſt inferreth, ſaying, God is in heaven, and thou upon the earth, therefore let thy words bee few. Eccl. 5.2.Eccl 5:2The meaning is, bee not raſh and inconſiderate, but ponder as well your words, that you may know how to utter your minde to God, as to conſider the matter what to ſpeak unto him; namely, you muſt uſe ſuch words, and ſo many as may aptly and ſufficiently expreſſe your deſires to God, without ſuperfluity of ſpeech, and without needleſſe and heartleſſe repetitions, and unneceſſary digreſſions. This vain repetition of words, & babling,Mat. 6.7.Matt 6:7 our Saviour forbiddeth.

Againſt this rule Papiſts doe groſly offend, in meaſuring out their prayers not by weight, but by number, as, they will ſay ſo many Pater-noſters, ſo p. 158many Avie-maries, ſo many Dirges, &c. to obtaine their deſires of God, according as they are preſcribed in their Roſaries; and they preſume to be heard by the merit of their much babling. In like manner do offend all thoſe which utter their minde to God with affectation of fine words, as if they would court God; or, on the other ſide, in a looſe and careleſſe expreſſion; or, though uſing apt words, yet they utter them without underſtanding, or affection.

Queſt. But may we not at all make long prayers, nor repeat the ſame petitions, which will require many words.

Anſw. The caſe touching long prayer.When there is cauſe, wee may uſe long prayers, we may uſe repetitions, and therefore many words in ſome prayers; namely when the matter of our prayer is large, and when in repetition of the ſame things p. 159we do indeed renew and double our deſires, and do withall expreſſe a farther degree of ſeriouſneſſe and earneſtneſſe of our heart in putting up the ſaid deſires. The examples of the prayers of David, of Salomon, Pſal. 51. Pſal. 119. 1 Kings 8.22. to 53. Dan. 9. Luke 6.12Ps 51Ps 1191 Kgs 8:22–53Dan 9Luke 6:12of Daniel, and of our bleſſed Saviour Chriſt Ieſus, who ſpent whole nights in prayer, and therefore muſt needs uſe many words, do give us a ſufficient warrant.

But words in prayer without matter, many words and repetitions without underſtanding, and without new affections;Mat. 6.7.Matt 6:7 and when men think they ſhall the rather bee heard for their Oratory, or much ſpeaking; or when men make long prayers that they may bee thought to have a large gift in prayer, or when they do it under any colourable pretence to ſerve their baſe ends;Mat. 23.14.Matt 23:14 in theſe and in like caſes, long prayers, p. 160and many words in prayer are unlawfull.

Fourthly, the conſideration of this infinite heavenly Majeſty and goodneſſe of our God and father doth teach us, that, when we pray unto him, wee muſt performe it with holy adoration and devotion, with all holy reverence, alwayes inwardly in our hearts, as alſo outwardly (when time, place, and ability ſerveth) with reverent and apt geſtures of the body.

Reaſon 1 For Chriſt hath redeemed both our ſoules and bodies; therefore wee muſt ſerve him and glorifie him in and with our body and ſpirit,1 Co. 6.20.1 Cor 6:20 which are Gods.

Reaſon 2 Though the eſſence of prayer conſiſteth in the deſire and lifting up of the heart, which muſt therefore be looked unto, that it be rightly affected; and though God be a Spirit, and is p. 161not moved with bare bodily geſtures;Vſe of befitting geſtures in prayer. yet befitting geſtures are of ſpeciall uſe in prayer, as, partly to help the inward man, making the ſpirit more apt and lively, and the minde to bee more attentive to what we are about; and partly to expreſſe the inward devotion and affection of the heart.

But how far is a man bound in conſcience to uſe outward geſtures? Queſt. and what geſtures muſt wee uſe?

The worſhip of God conſiſteth not in outward geſtures, Anſw. The caſe touching geſtures in prayer.and, when a geſture is not by him commanded, it is not properly any part of Gods worſhip. And the Scripture hath not commanded any particular geſture to bee uſed alwayes in prayer; therefore the conſcience is not bound to any thing certaine thereabout; but left free to obſerve what in Chriſtian diſcretion is fitteſt to be done.

p. 162In Scripture we read of variety of geſtures in prayer, as, bowing the knees,Eph. 3.14. Pſal. 95.6. Iohn 17.1. 1 Tim. 2.8. 2 Chr. 6.13 Mar. 11 25 Luk. 18 13Eph 3:14Ps 95:6John 17:11 Tim 2:82 Chr 6:13Mark 11:25Luke 18:13 and proſtrating the body, this is moſt uſuall, and (when we can conveniently) is fitteſt to be uſed; alſo lifting up the eyes, and hands, ſtretching out of the hands, knocking the breaſt, looking downe to the earth, ſtanding,Luk. 24 30 Iſa. 38.2.Luke 24:30Isa 38:2 ſitting at meat, and lying in the bed; all theſe poſtures of the body have been uſed indifferently.

Rules touching geſtures.Yet ſome rules conſonant to Scripture may bee given for our better direction.

1In ſhort ejaculations, and in ſecret praier, while a man is in company,Neh 2.4Neh 2:4 or on his way in his journey, or the like, in theſe caſes bodily geſtures are neither fit nor uſefull.

2No geſture is to bee uſed but ſuch as is apt to ſtirre up, or holily to expreſſe a right affection to God ward, as, either p. 163humbleneſſe and ſubmiſſion of minde, or griefe and contrition of heart for ſinne, or fervency, or joy, hope and confidence in God, or the like. The knees are bowed, and the body proſtrate to ſhew humble ſubmiſſion; a ſad countenance and teares ſerve to ſhew contrition; lifting up eyes and hands expreſſe the lifting up the heart to God in the heavens, in hope and confidence of a gracious hearing: Salomon ſtretched out his hands to expreſſe his earneſtneſſe and fervency; and the publican ſmote his breaſt, and would not looke up to heaven, that hee might ſignifie his ſorrow, and the ſenſe of his unworthineſſe.

In publique prayers a man 3muſt uſe ſuch geſtures as are preſcribed by lawfull authority; or, if none bee preſcribed, ſuch as are in common uſe in the particular Church in which p. 164hee doth live, they being free from ſuperſtition. The not obſerving this rule, is the mother and nurſe of much variance, and ſometimes of ſchiſmes in the Church of God.

4In private prayer alone, every man may uſe ſuch geſtures as his heart doth prompt unto him, provided alwayes that they bee decent and beſeeming the holy preſence of God, and the holy action in hand, ſuch as may ſtirre up, and continue right affections in him, and may alſo ſerve to expreſſe the right diſpoſition of his heart when he prayeth.

5If a man ſit giving of thanks at his meat, or at other times when hee prayeth, being diſabled that hee cannot kneele or ſtand up, then (for that ſitting is not a geſture of reverence) it is convenient that with i… hee expreſſe reverence and devotion in ſome other geſture, p. 165or meanes, ſuch as is in uſe, and may bee joyned with ſitting.

I will end the anſwer to this caſe about geſture in prayer, with theſe cautions.

That no man pleaſe himſelfe 1in his greateſt bodily devotion,Cautions concerning… geſtures in prayer. when it is ſevered from inward truth and devotion of the heart, as if God were well pleaſed with it; for that is groſſe hypocriſie.

When a man is diſabled 2that hee cannot kneele, or lift up his hands, or performe other acts of holy reverence in prayer, this muſt not diſcourage him, nor yet breed a ſcruple in him, whether hee may pray, or whether his prayer ſhall be accepted; for, as I ſaid, geſtures are not of the eſſence of prayer; and it is truth in the inward parts which God loveth, and accepteth. And when a geſture cannot bee uſed but with p. 166paine to the body, or to the endangering of health, or diſtraction of the minde in prayer, God requireth it not; for geſtures are then to be uſed when they do further,Mat. 12.7.Matt 12:7 and not hinder the heart and ſpirit in Gods ſervice. And in this caſe God preferreth mercy before ſacrifice.

The caſe touching the place of prayer.Fiftly, the conſideration of Gods heavenly majeſty, and ſpecialty of glorious reſidence in heaven doth teach us, that prayer may bee made to God in all places; all places here below are alike diſtant from heaven; and God can heare as well in one place as in another. Wherefore our Saviour, breaking downe the partition wall which ſtood betweene Iew and Gentile, ſaith,Iohn 4.21.23.John 4:21John 4:23 Neither in Ieruſalem, nor in that Mount (as if they ſhould bee more holy places than other) ſhould men worſhip the Father; but the houre cometh, p. 167and now is, that the true worſhippers ſhould (namely in all places) worſhip him in ſpirit and in truth. According to that of the Apoſtle, I will that men pray every where, 1 Tim. 2.8.1 Tim 2:8lifting up pure hands without wrath or doubting.

But is not the Church a better place to pray in? Queſt. and is not God more preſent there than elſewere? and are not private prayers which are made there more acceptable to God, than if they were made in other places?

I anſwere, Anſw. Papiſts and popiſhly affected ſay ſo; but without good ground. But, to reſolve this caſe, difference muſt be put between publique prayers and private. In the time of the Goſpell in the primitive Church, while it was under cruell perſecution, any place agreed upon by the Miniſters and people to aſſemble in for p. 168Gods publique worſhip, was a publique place, though it were a chamber in a private mans houſe: for, for a long time Chriſtians had no other Churches,Tertul. Apol. cap 39. but common houſes. But when the Church was at peace, houſes were built of purpoſe, and dedicated to God for his publique worſhip; which therefore both in borrowed, and in proper ſpeech, were well called Temples, houſes of God, or Churches. Places publique or private are in themſelves alike holy, and alike fit for prayer reſpectively; namely, the publique place for publique, and the private place for private prayer. For ſince the death of Chriſt, all religious difference of place is taken away. And Gods preſence is not tied to one place more than to another. Yet becauſe Churches are ſet apart for Gods ſervice, in that reſpect p. 169they are to bee had in ſpeciall eſteeme, and reverence, ſo as to be wel and ſufficiently maintained and repaired, and kept comely with all ſuch outward beautie and ornaments as are beſeeming the pure worſhip of God. Alſo they are to be reſorted unto by all ſorts diligently, at times appointed, for the publicke worſhip of God, where all are to behave themſelves reverently before the Lord; And (out of the caſe of neceſſitie) theſe Churches are to bee imployed onelyonly for religious uſes.

Touching eſteeme of Churches, a meane muſt be kept betweene two extreames, wee muſt not prophane them, with Atheiſts, nor yet ſuperſtitiouſly idolize them, with the Papiſts.

When men are not neceſſarily hindered, Churches are to be frequented; where publicke prayers may be beſt made, and are like to bee beſt heard, not p. 170becauſe the place it ſelfe hath more holineſſe than any other; but becauſe God hath in ſpecial ſort placed his name in thoſe his holy ordinances which there are performed, and is there preſent,Mat. 18.20.Matt 18:20 according to his promiſe in ſpeciall ſort, all the while that the congregation and people of God, with whom we joyne in the Church, are in the act of performance thereof. The Apoſtle had the Church in ſuch eſteeme, that from the holineſſe thereof he endeavoureth to convince the Corinthians of the greater ſinne,1. Cor. 11.22.1 Cor 11:22 ſaying, Deſpiſe ye the Church of God? but by Church he meaneth not the place of aſſembling, but the congregation aſſembled. Alſo it is better to pray in the aſſembly of the Church, becauſe there we have the helpe of the Miniſter, and the examples of others devotions, beſides that there is an uniting of the deſires of p. 171many, unto God, who delighteth in the joynt prayer of many in ſuch aſſemblies.

As for private prayer, private places, not the publicke, are fitteſt for them. Therefore our Saviour warned his diſciples that they ſhould not (like the Phariſes) make their private prayers in publicke places,Mat 6.5.6.Matt 6:5Matt 6:6 as in the Synagogues or corners of the ſtreets; but in private, as in the cloſet, &c.

If any object. Ob. God ſaith that his houſe ſhall bee called the houſe of prayer to all people;Iſa 56.7.Isa 56:7 and the Saints in the old Teſtament made their private prayers at the Tabernacle, and afterwards at the Temple.

I anſwer. Anſw. As concerning the Iews, it was moſt true of the material Tēple in which it was lawfull for none but Iews and Proſylites to pray, and of them it is literally underſtood; but it was not in that ſenſe called an p. 172houſe of prayer to all people; for the convertedAct. 21.28.Acts 21:28 Gentiles were never ſuffered ſo much as to come into their materiall Temple at Ieruſalem. But it is called an houſe of prayer to them by way of type, or ſhadow,Zeph. 2.11 Mal 1.11.Zeph 2:11Mal 1:11 becauſe it did typically import, that in the Church of Chriſt, as well Gentiles as Iewes (the vaile of the Temple being rent) ſhould have acceſſe to God by Chriſt, who was the true Temple, and that in all places to pray unto him. We muſt not attribute like holineſſe to our Churches (which are onelyonly as the Iewes Synagogues) as the Iews did to the Sanctuarie, and Temple. For God had in them placed viſible repreſentations of his preſence, namely, the Arke and the Propitiatory, or MercieMercy-ſeat, and had by Moſes ſaid,Exo. 10.24Exod 10:24 that hee would bee preſent in everie place where he ſhould place his p. 173Name; wherefore he dwelt in ſpecial ſort betweene the Cherubims over the MercieMercy-ſeat. And that place was ſo holy by reaſon of the Altar, Mercy-ſeat, and other things, which typified Chriſt, that no ſacrifice was to be offered ordinarily but at the Temple. Wherefore it was a place not onelyonly of publicke,2 Chron. 7.15.16.2 Chr 7:152 Chr 7:16 but alſo of private prayer, and that by particular inſtitution. Therefore thoſe which could not come to Ieruſalem were, when they prayed, to looke towards the Temple;2 Chron. 6.38.2 Chr 6:38 and thoſe that could come to the Temple were to look towards the propitiatorie in the Sanctum ſanctorum; Pſal 28.2.Ps 28:2Thereby typifying, that they were to looke unto, and to looke for Chriſt Ieſus the Meſſias the true Temple, Altar, and Propitiatory to come in the tabernacle of his fleſh, that by him their perſons, and prayers might be accepted. Chriſt p. 174being come in the fleſh, and the Temple at Ieruſalem being demoliſhed; God hath not now ſanctified any place more than other, whereunto he hath tyed his preſence in ſuch ſort as he did unto the Temple. Wherfore we have not in our Churches, neither muſt wee have, unleſſe we will bee Iewiſhly-Popiſh, any ſuch permanent ſignes of Gods preſence. For God hath made us no ſuch promiſe of his preſence in ſuch ſignes;Mat. 18.10 Mat. 28.20Matt 18:10Matt 28:20 onelyonly we have his promiſe of his preſence to his ordinances, when we are in the act of publicke prayer, and in the reading, and preaching of the Word, and in adminiſtring of the Sacraments, which ſpeciall preſence continueth onelyonly the time of his divine ſervices, and when they ceaſe, it ceaſeth.

Queſt. Are we not bound in conſcience to fall downe unto our private prayer, whenſoever we p. 175come into a Church?

There is no commandment of God for it, Anſw. nor yet (that I know of) any conſtitution of the Church for it; wherefore the conſcience is no way bound to it.

But may we not at all make our private prayers in the Church? Queſt.

When the Church is to you as a private place (as when you are alone there) you may; Anſw. And I doubt not but that you may alſo when others are there (except when the congregation is joyned in publicke worſhip) ſo be you do it not to be ſeene of men,Mat 6.5.Matt 6:5 or not out of an opinion of ſuch an holineſſe of the place as tyeth Gods more ſpeciall preſence unto it, even to the materiall fabricke of it, without relation to his publicke worſhip. But, while the Miniſter and people are in any part of Gods publicke worſhip, all p. 176preſent both by the lawes of God, and by the doctrine and conſtitutions of our Church, ſhould forbeare their private devotions, and ſhould be buſied onelyonly in quiet attendance to heare, marke, and underſtand that which is read, preached, or miniſtred; ioyning together in that common worſhip, That with one ſpirit, Rom. 15.6Rom 15:6and one mouth, they may glorifie God; Which thing they are held not to do,Hom: of the right uſe of the Church, pag. 8. that under any pretence of devotion ſhall pray privately in the time of any part of common prayer; except onelyonly by ſecret ejaculations.

Now whether wee ſhould pray in the Church, or out of the Church, looking rather to the Eaſt, than to any other quarter: the Goſpell hath left us free, as to pray in all places, ſo to place our bodies as occaſion ſerveth, and as will ſtand with decencie, and conveniencie p. 177of the action. For, as in point of Religion, it is not now materiall which way Churches do ſtand; ſo be it they be made fit to receive the congregation, ſo it is no matter to be ſtood upon, which way we turne our ſelves when wee pray, if our hearts be lift up to our Father which is in heaven;Ezek. 8.16Ezek 8:16 & to Chriſt our true propitiatory, whom the heavens do and muſt receive untill the times of the reſtitution of all things; by whom we have acceſſe to the Father. Wee reade of Idolaters that were blamed, who worſhipped the Sunne with their faces towards the Eaſt; but we do not reade in Scripture any thing at all from whence we may ſo much as probably conjecture that wee ought to pray rather towards the Eaſt than towards any other quarter of the heavens.

It is dangerous to place religion p. 178and holineſſe either in geſtures, places, or any other actions which have not religion put into them by Gods inſtitution; albeit they may have a great ſhew of devotion, or may have the authoritie and countenance of ancient tradition. For though the things in themſelves may be thought to be no great matter, yet to put holineſſe in them is no ſmall ſinne, and is of very ill conſequence. Our Saviour elſe would not ſo vehemently have enveighed againſt the Phariſes and Iewes for putting holineſſe in waſhing of hands and cups,Mark. 7.1. to the 14.Mark 7:1 and ſuch like things. The evils which by little and little have beene bred and nurſed hereby, are, neglect of ſome or other of Gods commandements, alſo hypocriſie, groſſe ſuperſtition, and idolatry, as any may obſerve, partly by the practice of the Phariſes, and partly the riſe and growth p. 179of Poperie.

Touching theſe, and the like things in themſelves indifferent, the Church and ſupreame authoritie may, for order and decencie in Gods publick worſhip, appoint what they judge fitteſt, to which all under their authoritie muſt ſubmit; but obſerving them ſtill as things in themſelves indifferent, and without enſnaring the conſcience with an opinion of holineſſe in them.

Sixthly, the conſideration of Gods heavenly majeſtie, and being in heaven, may teach us, that, Whether a man pray with a voyce, or without voyce, God can heare the one as well as the other.

How farre forth then is a man to uſe a voyce in prayer? Queſt.

Voyce is not of the eſſence of prayer, Anſw. The caſe of uſing a voyce, or no voyce in prayer.therefore it is not alwayes needfull to be uſed, as, in ſhort ejaculations, and when a p. 180man is ſpeechleſſe, or when he cannot bee ſo private that he may conveniently do it, or when a man findeth that hee can keepe his minde alike earneſtly attentive, and rightly affected in prayer without voyce.

But a voyce is needfull both in publicke and private, when a man is the mouth of others that joyne with him in prayer.

And when a man prayeth alone it is alſo fit, and uſefull. For God hath made the tongue an apt inſtrument to expreſſe the meaning of the heart, and with it alſo we ought to ſerve and glorifie God.

And voyce is a good helpe in prayer. For a mans owne voyce is heard of himſelfe, and is reciprocall upon a mans ſelfe, and ſerveth both to keepe the heart and thoughts from ſcattering, keeping the heart more cloſe to the preſent buſineſſe, and p. 181cauſing him the ſooner to take himſelfe in the manner, and to checke himſelfe when his thoughts do ſtragle; As alſo the voyce ſerveth to ſtirre up, to continue, and to inflame the ſpirit, and affections of him that prayeth.

But uſe ſpeech in private prayer with theſe cautions.Cautions touching uſing of voice in private prayer.

Firſt, you muſt not thinke that God heareth prayers the ſooner, or the rather becauſe of ſpeech.

Secondly, that you do it not to be heard of men, that it might bee knowne that you pray in private, as well as in publicke.

Thirdly, you are not to ſpeak aloud in private prayer to the offence of thoſe who are ſo neare that they cannot but heare you, yet cannot joyne with you in your prayer.

This Doctrine yeeldeth alſo Ʋſe 5 unto beleevers plenty of al heavenly p. 182comforts: Our Father is in heaven; therefore hee can heare in every place, we need not tyre our ſelves in going on pilgrimage to any place to ſeek him: for if we can but enter into our hearts, & lift them up to heaven, we ſhall finde him. He alſo knoweth all things which we need.Mat. 6.32. 1. Sam. 14.Matt 6:321 Sam 14 It is not hard for him to helpe with little or no earthly power.

He is wiſedome, and knoweth perfectly what is beſt, and when it is beſt to helpe his children. Many parents would do their children good; but either want wiſedome & know not how, or want power and are not able: But God is both able and knoweth how; and he will do his children good, for his love to them is more than naturall, it is an heavenly, therefore an infinite and everlaſting love. He hath promiſed never to leave us: now his truth is an p. 183heavenly perfect truth, it cannot be falſified. It is not hardneſſe of our hearts, nor multitude, or greatneſſe of our ſinnes can hinder our happineſſe, if we will not wilfully reject his grace through our unbeleefe; if we will repaire to him, and repoſe our truſt in him. For as the Apoſtle ſaith,Rom. 11.23Rom 11:23 He is able to graft in againe the hard hearted Iews, he can pardon ten thouſand talents as wel as one peny, and can as eaſily ſay,Mat. 9.2.5Matt 9:2Matt 9:5 All ſinnes are forgiven, as to ſay, Riſe and walke.Mic. 7.18.19.Mic 7:18Mic 7:19 We can ſay Our Father is an heavenly Father, and who is a God like our God, that pardoneth iniquity, tranſgreſſion, and ſinne, that ſubdueth all our iniquities, and will caſt all our ſinnes into the depth of the ſea. It is not with God as with man, man cannot helpe all his children at once; God can, be they never ſo many, and never ſo farre diſtant. Earthly parents p. 184may be drawn drie; when they have given portions and inheritances to many, they have none for the reſt, as Iſaac when he had bleſſed Iacob, Gen. 27.36.38.Gen 27:36Gen 27:38he had no ſuch bleſſing for Eſau, ſo that hee cryed, Haſt thou but one bleſſing O my father? God hath manſions and a kingdome for every one of his:Ioh. 14.2.John 14:2 his cuſtome is not that one ſonne, or that ſonnes onelyonly ſhould inherit his kingdome: but both ſonnes and daughters do all of them inherit: for our Father is an heavenly Father. Alſo this conſideration of the heavenly majeſtie and power of God added to the conſideration of his fatherhood, doth give us aſſurance of hope, that we ſhall have all the petitions which we aske according to his will. For as he is almightie, hee can do whatſoever he is willing to do as he is a Father.

Laſtly, is our Father an heavenly p. 185Father? then wee can aſſure our ſelves that hereafter we ſhall in our meaſure partake of his heaven, and of his holines, and of his glory. For after death, when we awake, we ſhall bee received into heaven, where we ſhall ever be with the Lord, and be filled with his likeneſſe:Pſal. 17.15Ps 17:15 and hee who now by his heavenly wiſedome doth guide us with his counſell, ſhall receive us into glorie, where we ſhall ſee him as he is, and ever remaine in his preſence, where are pleaſures for evermore. For as we have borne the image of the earthy, 1. Cor. 15.49.1 Cor 15:49wee ſhall alſo beare the image of the heavenly. Of this we need not doubt, for our Father is heavenly, therefore the children muſt needs be heavenly.

Thus much of the Invocation, and calling upon him to whom onelyonly prayer may bee made. The petitions follow.

p. 186The petitions do contain the matter of all lawfull requeſts. They may be divided differently according unto ſuch different reſpects as may be conceived of them. Firſt, if wee reſpect the number, there are ſixe diſtinct petitions, and no more. I confeſſe, Divines of good antiquity have reckoned ſeven, making two of the laſt: others of no leſſe authority, have not regarded the number at all. Some of the ancient, and moſt of the orthodox later Writers have reckoned but ſix, and (as I thinke) upon good ground. All agree in the five firſt, all the queſtion is about the ſixth, whether it bee one or two. Now becauſe the ſubject of both ſentences in that petition is all one, ſcil. ſanctification; and the conjunction (but) knitteth, Lead us not into temptation, and deliver us from evill, together into one ſentence, it is more p. 187than probable, that is but one petition. But whether there be ſix or ſeven, it is no matter of our faith, and doth not deſerve any heat of diſputation to decide the controverſie.

Secondly, if we reſpect the different perſons whom the matter of the petitions concern, they are thus divided: the three firſt concerne God only; for we ſay, Thy Name, thy kingdome, thy will, &c. The three laſt concern man; for wee ſay, Our bread, our ſinnes, lead us not, deliver us.

Thirdly, if wee reſpect that which ought to bee the chiefe end of every mans deſire, and the meanes to compaſſe the ſaid end, they have this order, and are thus divided:Summum bonum. the firſt expreſſeth the deſire of the chiefe good, ſcil. the glory of Gods name in the firſt petition, Hallowed be thy Name: the means whereby his Name is hallowed p. 188and glorified, are the matter of all the reſt, delivered in a moſt heavenly order.

Gods Name cannot bee hallowed, if hee doe not make his holy Name known by erecting his kingdome: therefore the comming of his kingdome is the matter of the ſecond petition.

And becauſe his kingdome is not made manifeſt, and his Name is not acknowledged to be holy, and glory is not given unto him untill his will bee unfainedly obeyed: therefore thy will be done, is the matter of the third petition.

Now becauſe no man can do the will of God upon earth, except God ſuſtain him on earth; therefore daily ſupport from God is prayed for, and is the matter of the fourth petition.

And when a man hath all comfortable ſupplies for this naturall life, yet if he bee not in Gods favour, and be reconciled p. 189unto God, he neither hath will nor power to glorifie God, nor can bee accepted in any thing he doth; therefore forgiveneſſe of ſinnes, and juſtification before God, is the matter of the fift petition.

Laſtly, though a man have his ſinnes paſt pardoned, and he be juſtified, he cannot do Gods will, nor declare that the kingdome of God is come to him, nor any way hallow his Name, if he have not grace and power againſt ſinne; therefore the ſanctification of the whole man is prayed for, which is the matter of the laſt petition. This is the holy order and ſubordination of the petitions.

Fourthly, the different manner of propounding the petitions cauſe a different acception of them: ſome are petitions properly ſo called, when the good things asked are expreſſed, and the evill prayed againſt p. 190is underſtood, as in the foure firſt petitions: ſome are deprecations, when the evill prayed againſt is expreſſed, and the good prayed for is underſtood, as in the two laſt petitions.

The firſt petition is Hallowed be thy Name: here it muſt bee conſidered what is meant by Name; the object of hallowing; then what hallow ſignifieth. (Name) hath reference to God, and it ſignifieth God himſelfe, ſcil. the perſon named. Alſo all ſuch names and titles of God, his attibutes, actions, ordinances, and all things which have any ſpeciall print of Gods holineſſe ſtamped upon them, are Gods name, becauſe by them he is knowne, as men are by their names. The word thy appropriateth the hallowing of the name unto him who is before named and deſcribed in the invocation, oppoſing and preferring Gods name to the p. 191name of man, or Angell, or of any other creature. To hallow is either to make a thing holy, which was common or prophane; or to declare and acknowledge, and uſe holily ſome thing which is holy already. Hallow muſt not bee taken in the firſt ſenſe, ſcil. to make a thing holy: for God and his Name, alwayes was, is, and for ever ſhall be of it ſelfe moſt holy. But to hallow, Iſa. 29.23.Isa 29:23here ſignifieth, thus much, to conceive and acknowledge with the heart, and to declare with the tongue and life, that God and his Name is holy, and to bee reſpected and uſed as moſt holy; in like ſenſe as Wiſdome is ſaid to bee juſtified of her children, Mat. 11.19Matt 11:19that is, declared and reſpected as wiſdome ought to bee reſpected. For to hallow a thing is, to reſpect and uſe it according to the holineſſe thereof. Prophaning Gods name is contrary p. 192to the hallowing of it. The aime of our Saviour is, that God may bee ſet up in mens hearts, and may bee glorified and acknowledged in the world. For this cauſe hee maketh choice of the moſt apt word that could be invented: for hallowing leadeth vsus to a conſideration of Gods holineſſe, which is the glory of all other his attributes, and includeth the cauſe why he ſhould be glorified; and therefore is a word of larger extent than magnified or glorified: for the one doth but point out the glory of his greatneſſe, the other doth not expreſſe the cauſe why hee ſhould bee glorified; both which hallowed doth. For holineſſe is that rectitude in God, and freedome from all impureneſſe, and from all ſhadow of imperfection or ſinne, which is the excellency and perfection of all other things that are in God; and (to ſpeake p. 193with holy reverence of his Majeſty) the other attributes of God could not be commendable in God, if they were not all infinitely holy; His ſoveraignty would be tyranny, his juſtice would bee cruelty, his mercy would be fooliſh pity, his wiſdome would bee craft and ſubtilty, if his greatneſſe, juſtice, mercy, and wiſdome were not infinitely holy. The like may be ſaid of his other attributes. For we ſee in creatures, (as in the Deuill and ſinfull men the more ſtrength, and wiſdome, and skill they have, the more miſchievous they be, becauſe they want holineſſe to uſe theſe gifts aright. Wherefore in ſaying Hallowed be thy Name, we deſire that the excellency of his Godhead may be acknowledged, as there is due cauſe: according as they ſing in the Song of the Lambe,Rev. 15.4.Rev 15:4 Who ſhall not feare hee, O Lord, and glorifie thy p. 194Name? for thou onelyonly art holy.

Iſa. 64.2.Isa 64:2This word Hallowed is ſet downe imperſonally, in ſuch a forme of ſignification, as includeth all perſons or things which are capable of ſetting forth and acknowledging his holineſſe. As, Let thy Name be hallowed by Thee, ſo ſaith Chriſt, Father, glorifie thy Name; Ioh. 12.28.John 12:28and, make Me to hallow thy Name, in acknowledging thy holineſſe: and, let all others acknowledge thee to be holy, and to be the onelyonly true God.1 King. 18 36.1 Kgs 18:36 Thus Elias prayed, Let it be knowne this day that thou art God in Iſrael: And God ſaith when hee will magnifie and ſanctifie himſelfe, Ezech 38.23.Ezek 38:23I will be knowne in the eyes of many nations, and they ſhall know that I am the Lord. The petition being thus opened, we may expreſſe it in theſe or the like words: Holy Father, whoſe p. 195Name is holy, to thee therefore all glory doth belong. Lord glorifie thy ſelfe, make it knowne that thou onelyonly art God, deſerving all praiſes: make me, and all men to acknowledge thee onelyonly to be God, and our God, and that of perfect excellencie, according as thy Name in thy titles, word and workes doe ſet thee forth. And let thy Name, Pſal. 111.9Ps 111:9which is holy and reverend, be ſo honoured, that ſo farre as any perſon or thing, hath upon it any print of thy holineſſe, it be honoured and reſpected accordingly. And farre be it from me or any man to deny thee in whole or in part, or give any of that glory which is due to thee, to any perſon or thing whatſoever; or to prophane any thing, whereupon any footſteps of thy holineſſe is imprinted.

Hallowed be thy Name. If it be obſerved, that to deſire that Gods Name ſhould be glorified, p. 196is the ſubject of this petition, and that Chriſt hath ſet this in the firſt place: wee may learne,

Doct. 1 The glory of Gods holy Name muſt be the chiefe of every Chriſtian mans deſire and indeavour. Pſal. 96.7.8.Ps 96:7Ps 96:8It muſt be every mans firſt and chiefe care, that Gods Name be hallowed and glorified, and that his glory be not given to any other.Iſa. …2.….Isa 2 Whatſoever ye doe, ſaith the Apoſtle, doe all to the glory of God, 1 Cor. 13.31. It was our Saviours prayer and practice: he ſaith, Father glorifie thy Name, Ioh. 12.28. he ſaith likewiſe, I honour my Father. And, I ſeek not mine owne glory, Ioh. 8.49.50. And, I have glorified thee on earth, Ioh. 17.4.

Reaſon 1 It is due to him that is holy, and who onelyonly is holy, that hee ſhould be ſanctified, and his Name hallowed. **Iſa. 5.16.Isa 5:16God that is holy ſhall be ſanctified in righteouſneſſe, ſaith the Prophet. p. 197Therefore the Seraphims cry one to another, Holy, holy, Iſa. 6.3.Isa 6:3holy is the Lord of hoſts, the whole earth is full of his glory. The foure and twenty Elders ſay, Thou art worthy, O Lord, to receive glory, and honour, Rev. 4.11.Rev 4:11and power, &c. And, Give unto the Lord (O ye kindreds of the people) give unto the Lord, glory and ſtrength, give unto the Lord the glory due to his Name, Pſal. 967.8ſaith the Pſalm. The name of God, & of Chriſt Ieſus, is a name above all names. Of him, through him are all things, ſaith the Apoſtle▪ therefore addeth,Rom. 11.36.Rom 11:36 To whom be glory for ever, Amen. Gods glory is the chiefeſt good; mans life, yea mans ſalvation is to be ſet behinde it: which made Moſes to wiſh, rather to have his name blotted out of Gods booke,Exod. 3….12.32.Exod 3:12Exod 3:32 than that God ſhould be diſhonoured by the Egyptians; who would ſay, if God deſtroyed the Iſraelites in the p. 198wilderneſſe, that for miſchiefe he did bring them out to ſlay them.

Reaſon 2 God himſelfe propoſeth his owne glory to himſelfe, for the end of all his actions.Eph. 1.5.6Eph 1:5Eph 1:6 He predeſtinated us to the praiſe of the glory of his grace. Prou. 16.4.Prov 16:4Hee made all things for himſelfe, yea even the wicked for the day of evill. Therefore man ſhould make the glory of God, the end of all that he doth.

Reaſon 3 It was the end why Chriſt redeemed man, that he might hallow Gods name, that both in body and ſoule he ſhould glorifie him.1 Cor. 6.20.1 Cor 6:20

Ʋſe 1 If therefore any man ſeeke not to glorifie God, he is guilty of a moſt hainous ſinne, than which, no ſinne is more common. For man, ſince Adams fall, is moſt prone to fall into it, aſcribing too little to God, whom he doth not ſee, ſetting up and magnifying the creature p. 199too much which he doth ſee.

That this ſinne may the better appeare to the conſcience, it muſt be conſidered when and how God is diſhonoured.

Gods Name is diſhonoured, when he is profeſſedly denyed to be God; this is profeſſed Atheiſme: or when hee is acknowledged to be God, yet is not eſteemed and glorified as God;Rom. 1.21.Rom 1:21 which diſeſteeme is then ſhewed, when that reſpect which is due unto his perſon and Name, is not given unto him. His perſon is diſhonoured, when what is due to him, is not given to him, or is given to another.

Honour is denied him three wayes, in heart, word, deed, and converſation. Man diſhonoureth God in heart, firſt when he is ignorant, and doth not know him. Secondly, when he hath a meane opinion p. 200of him, or hath erronious conceits of him, queſtioning his providence, power, wiſedome, or any of his attributes. Thirdly, when he is forgetfull of him. Fourthly, when he doth not beleeve him: thus Moſes and Aaron diſhonoured God.Num. 20.12.Num 20:12 Fiftly, when he doth not love him. Sixtly, when he doth not feare him. Seventhly, when he doth not truſt in him. Eightly, when he is not zealous for him.

Man diſhonoureth God in word: Firſt, when he ſpeaketh not of him to his praiſe, in confeſſing him. Secondly, when he ſpeaketh not for him when hee is diſhonored by others. Thirdly, when he never or ſeldome ſpeaketh to him in thankeſgiving. Fourthly, when he ſpeaketh againſt him.

Man diſhonoureth GOD in deed, when though he profeſſe God in word, yet doth deny him by his evill deeds, as they p. 201did, Rom. 2.23. of whom it is ſaid, they diſhonoured God; and as thoſe in Titus 1.16. which though they profeſſed the knowledge of God, yet denied him in their workes. Thus God is diſhonoured, by not giving due honour unto him.

Gods honour is given to others, when men give divine worſhip to any perſon or thing but God; as to worſhip Saints or images: alſo when men enter into too neer a league with idolaters,Mal. 2.11.Mal 2:11 as to marry with the daughters of a ſtrange god; or when men take divine worſhip, as Herod did the peoples applauſe, ſaying,Act. 12 22.Acts 12:22 The voyce of God, and not of man: this glory of divine worſhip, God wil not have given to any other.

This taking to ones ſelfe, or giving to another the honour due to God, proceedeth from theſe evill cauſes, pride, ſelfe-love, too high admiration of p. 202the creature; from ignorance, and want of admiration of the Creator.

Laſtly, God is diſhonoured when due reſpect is not given to his Name, as to his titles, attributes, or to his word and holy ordinances, Malach. 1.12. or to his Saints and children. For all theſe have a ſpeciall print of his holineſſe ſtamped on them: ſo that if all theſe, or any of theſe, be either ſet at naught, or lightly eſteemed, hee taketh himſelfe in them to be diſhonoured. And, to ſhut up all in a word; all miſconceit or irreverent conceit of God, or irreverent carriage, whether by word or deed, either towards God,Mal 1.12. Ezek. 22.26. Lev 19.12. Amos 2.7. Mal. 2.10.11.Mal 1:12Ezek 22:26Lev 19:12Amos 2:7Mal 2:10Mal 2:11 or towards any thing that is holy; all abuſing or taking of Gods name in vaine, all acts of unholineſſe and diſobedience are a prophaning of the holy Name of God.

Thus the conſcience of every p. 203offender may take notice how he hath prophaned the holineſſe of the Lord, and hath diſhallowed his Name, whereas hee ought to hauehave hallowed it. But know, it is not ſafe for any to diſhonour God: for his owne children, when they have failed in this point of giving honour unto God, have received diſhonour and diſgrace from him. He ſaith to Moſes and Aaron, Becauſe ye beleeved mee not, to ſanctifie mee in the eyes of the children of Iſrael, therefore yee ſhall not bring this congregation into the land which I have given them, Numb. 20.12.Deut. 32.51. 1 Sam. 2.17.Deut 32:511 Sam 2:17 The high Prieſthood was removed from the houſe of Eli, becauſe he did not honour God in reſtraining his ſons, which cauſed (through their prophaneneſſe) the offerings of God to bee abhorred: therefore did God judge his houſe, ſaying, They that deſpiſe me, ſhall bee lightly eſteemed, p. 2041▪ Sam. 2.30. If God ſpared not his owne beſt children, will he not then much more poure out ſhame & everlaſting contempt upon thoſe which never make the glory of God the end of their lives and actions; but through ſelfe-love, and pride of heart, make their owne pleaſures, profits, and glory, to bee the principall and utmoſt aime of all their thoughts, words, or deeds? who if they attain their owne ends, they ſacrifice to their owne nets, applauding their owne ſtrength, wit, induſtrie, &c. or if they looke out of themſelves, they give the praiſe to men, and ſecondarie cauſes, or to blinde Fortune and lucke (as they call it,) but give not glory to the Lord. Pharaoh ſaith,Exod. 5.2.Exod 5:2 Who is the Lord, that I ſhould obey his voyce? I know not the Lord. But did not the Lord honour himſelfe upon Pharaoh and his land, by his wonderfull p. 205plagues which he ſent amongſt them, till he made Pharaoh himſelfe & the Egyptians to know that he was the Lord?Exod. 14 4.Exod 14:4 Iob ſaith of thoſe wealthy proud contemners of God and of his worſhip, which ſaid, What is the Almightie, Iob 21.15.19.20.Job 21:15Job 21:19Job 21:20that wee ſhould ſerve him? and what profit ſhould we have, if we pray unto him? God layeth up their iniquitie for their children, and they ſhall drinke of the wrath of the Almighty. Did not the Lord make Senacherib an example to all that ſhould reproach the holy One of Iſrael? when for his arrogating too much to himſelfe, and for deſpiſing the true God, the Lord ſent his Angell which ſmote one hundred, foureſcore and five thouſand of his hoſt,Iſa: 37.23.36. ſo that hee himſelfe was conſtrained to return with ſhame into his owne country, and there while hee was worſhipping his God, received his p. 206death by the hands of his owne ſonnes? How did God diſgrace proud Nabuchadnezzar, when vaine-gloriouſly hee vaunted, ſaying: Is not this great Babel, that I have built for the houſe of the kingdome, by the might of my power, and for the honour of my majeſtie? Here was no acknowledgement of Gods power, nor any thing done for the honour of Gods Majeſtie, therefore while the word was in the kings mouth, there fell a voice from heaven, ſaying, O king Nebuchadnezzar, Dan 4.30.31.Dan 4:30Dan 4:31to thee it is ſpoken, the kingdome is departed from thee. Which was fulfilled accordingly: for hee was ſent to graze with beaſts of the field ſeven yeares, untill he was made to know, that the moſt high God ruleth in the kingdome of men. Dan. 4.32.Dan 4:32But when God reſtored him to himſelfe, and to his kingdome, then he could give God the glorie of all p. 207power, and majeſtie, ſaying in the laſt verſe: Thoſe that walke in pride he is able to abaſe. For the ſame ſinne was Belſhazzar weighed in the ballance, and found wanting, and his kingdome given to the Medes and Perſians: who becauſe he prophaned the veſſels of the houſe of God, and praiſed falſe gods; Dan. 5 23.Dan 5:23but the God in whoſe hands was his breath, and whoſe were all his wayes, him did he not glorifie: Therefore was the hand-writing ſent, and that very night was Belſhazzar ſlaine, and his kingdome conquered. Thoſe two and fortie children who were torne with Beares, payd deare for their deſpiſing God, in that aged Prophet Eliſha, deriding at once, his age, his office, and his holines, crying,2. King. 2.2 Kgs 2 Aſcend thou bald head, aſcend thou bald head.

Laſtly, (not to wearie you with examples of Gods judgements p. 208upon thoſe which did either derogate from God, or arrogate to themſelves any part of that praiſe which was due to him) obſerve Gods immediate hand upon Herod, who becauſe he gave not glory unto God, when the people applauded his eloquent oration, ſaying, The voice of God, Act. 12.22.23.Acts 12:22Acts 12:23and not of man: immediately the Angel of the Lord ſmote him, and he was eaten of wormes, and gave up the ghoſt.

Theſe ſevere judgements of God, executed upon men, becauſe they tooke glorie from God, or gave it not to him, doth plainly ſhew that he is very jealous of his name, and of his glory, and that he will not endure that his glory ſhould be given to another: Iſai. 42, 8.Isa 42:8For of all things, Gods Name and honour is moſt deare unto him: nothing will exaſperate him ſo ſoone, or ſo much, as to be touched in his Name.

p. 209Let all men therefore take heed how they prophane it by any means. But it is not enough not to prophane it, but if it be prophaned by others, if they do not contend for the ſanctifying of it, they commit a great ſin. If men be but touched in their owne name and reputation, they grow ſo impatient, as by no meanes they will bee perſwaded to paſſe it by without revenge: when yet the ſame perſons can ſee and heare Gods Name diſhonoured by oaths, blaſphemies, by idolatrie, contempt of religion, and of Gods children, and their hearts never riſe at it, and have not a word to ſpeake for God. Theſe do not hallow Gods Name.

I deſire that all that reade or heare this, would examine themſelves by what hath beene ſaid: by which they may trie whether they hallow Gods Name, or diſhallow it. And if p. 210thou ſay this petition, Hallowed be thy Name, and yet by taking his honour to thy ſelf, or giving it to another, or if by not ſtanding for his glory, or not giving it to him in heart, word, and converſation, thou diſhonoureſt God; then know, thou doeſt mock God, and playeſt the hypocrite; and if repentance, and a care to glorifie God do not prevent it, thou muſt with hypocrites one day be the ſubject of the glory of his juſtice and wrath, becauſe in thy life thou wouldeſt not be an inſtrument of glorifying his holy Name: he will be glorified in thee, becauſe hee was not glorified by thee. Thus it appeareth, who offend againſt this point; by which wee may ſee what evils are to be bewayled and prayed againſt in this petition.

Ʋſe 2 In applying the Doctrines concerning prayer, let this be a received truth, that what we p. 211pray for, that we muſt endeavour, and uſe all good meanes to attaine; according to that in the Pſalm. 27.4. One thing have I deſired, that will I ſeek for. All men therefore which profeſſe the Name of God, muſt both pray and ſeeke by all meanes that the true God be onelyonly ſet up to be worſhipped, and that his holy Name may be ſanctified, which is done when men ſhew true reſpect unto him, and unto al ſuch things as beare upon them ſome ſpeciall note of his holineſſe.

Firſt, he is to be known and profeſſed to be the onelyonly true God, Father, Sonne, and holy Ghoſt: then to be honoured and glorified as God.

God is honoured, and his name ſanctified many wayes, as:

1 Firſt, by knowing and acknowledging him to be ſuch a one as he hath revealed himſelf to be.

p. 2122 By admiring him and his works, oft times reſounding that ſpeech of David, Pſal 8.1.Ps 8:1O Lord, our Lord, how excellent is thy Name in all the earth!

3 By beleeving in him, whereby Abraham is ſaid to have given glory to God. Rom. 4 20 Ioh. 3.33.Rom 4:20John 3:33For by beleeving a man doth ſet to his ſeale that God is true.

4 By fearing him. So ſaith the Prophet,1. Pet. 3.1….1 Pet 3:1 Sanctifie the Lord of haſts himſelfe, let him be your feare, and let him be your dread. Iſaiah 8.13.

5 Alſo by loving him, truſting in him, and zeale for him: for there is the ſame reaſon that all the affections of the heart ſhould be for him, as well as any one.

Iob 1.21.Job 1:216 By confeſſing with the mouth that he is juſt in all his judgements: ſo doth Daniel, ſaying,Dan. 9.14.Dan 9:14 The Lord our God is righteous in all the workes that he doth: for we obeyed not his p. 213voyce. Ioſh. 7.19.Josh 7:19Thus Achan is bid to give glory unto the Lord.

7 Alſo by acknowledging his merciemercy, goodneſſe, power,Rom. 15.6. Rev. 19.7.Rom 15:6Rev 19:7 &c. in praiſes and thankſgiving. He that offereth praiſe glorifieth me, ſaith God.Pſal. 50.23Ps 50:23

8 By contending for God and his truth.Iſa. 59.4.Isa 59:4

9 By ordering the converſation aright, both in doing and ſuffering. Herein, Ioh. 1….8:John 1:8ſaith our Saviour, is my Father glorified, that ye beare much fruit. Therefore he exhorteth his diſciples unto good works, that as lights they may ſhine before men, and glorifie their Father which is in heaven. Mat. 5 16. Philip. 1.Matt 5:16Phil 1And Paul was aſſured Christ ſhould bee magnified in his bodie, whether by life, or by death. And Peter was foretold by what death he ſhould glorifie God.Ioh. 20.19John 20:19

10 Laſtly, by regarding his holineſſe, in his titles, word and holy ordinances, in his holy day p. 214the Sabbath, and in his children, whom he hath made to be an holy people. In all theſe our eſtimation and ſpeech of them, our carriage towards them, and uſe of them, muſt be with ſpeciall reſpect to God, whoſe holineſſe they carrie upon them; alwayes putting difference betweene theſe things and all other, which have not the like reſpect of holineſſe. Though we cannot in all theſe hallow Gods name as wee would; yet wee muſt endeavour it, that we may be able with the Church to ſay, The deſire of our ſoule is to thy name. Now we know the particulars, let us give God glory every way, and let us make it the end of our life,Motiv…s to hallow Gods Name. to know and acknowledge him to be holy. It is Gods right, as you have heard; we were created and redeemed to that end; and wee have examples of the beſt, David ſaith he would ſpeake the p. 215praiſes of the Lord, and ſaith, Let all fleſh bleſſe his holy Name for ever and ever. Pſal. 145.21.Ps 145:21Chriſt Ieſus hath gone before us in ſeeking his Fathers honour, and not his owne. It was Ioabs praiſe, ſo to order the battell,2 Sam. 12.28.2 Sam 12:28 that his Lord and king might have the glorie of the day, and not himſelfe. Ought not all Gods ſubjects to reſpect their God, more than he did, or could reſpect his king? Excellently ſpake Ioſeph: (that the honour of interpreting dreames might not be given to him) It is not in me, Gen. 41.16Gen 41:16God ſhall give Pharaoh an anſwer of peace. In like manner Daniel would not aſſume to himſelf the power of revealing ſecrets, but ſaith,Dan 2.26.28.Dan 2:26Dan 2:28 There is a God which ye… …alleth ſecrets. The Apoſtle Iohn when he was in the Spirit, heard everie creature which is in heaven, and on the earth, and ſuch as are in the ſea, ſaying, Bleſſing, honour, glory, Rev. 5.13.Rev 5:13and power, p. 216be unto him that ſitteth upon the Throne, and unto the Lambe for ever and ever. Theſe examples are for our learning, ſo that we muſt alwayes ſay with the Pſalmiſt,Pſal. 115.1Ps 115:1 Not unto us O Lord, not unto us, but unto thy Name give glorie. If God be glorified by us,Ioh 13.32.John 13:32 he alſo will glorifie us. Them that honour me, I will honour, 1. Sam. 2.30.1 Sam 2:30ſaith God. Thus it may be learned what are the deſires and endeavours to which the firſt petition doth leade us. Before I paſſe to the ſecond, one thing muſt be obſerved from Chriſts choice of the word hallowed, rather than any other.

Hallowed. When Chriſt would ſignifie that God was to be eſteemed & acknowledged with the abſoluteſt honour that could be, he ſaith hallowed, that is, let thy Name be known and acknowledged to bee holy▪ Whence we may inferre, that

Doct. 2 Holineſſe is the higheſt title p. 217of honour and glory that can belong to any perſon, yea to the moſt high God. As any perſon or thing is more holy, ſo is it more honourable. When the Seraphins would give God the greateſt honour and glory, they crie, Holy, holy, Iſa. 6.3.Isa 6:3holy is the Lord of hoſts. The foure living creatures ſay, Holy, holy, holy, Rev. 4.8.Rev 4:8Lord God almighty. It was the honour of Ieruſalem to be an holy Citie. It is the glorie of the third heaven to be the high and holy place. Iſa. 57.15.Isa 57:15As men were more holy,Pſal. 16.3.Ps 16:3 ſo did David count them more excellent. For ſuch whom hee calleth Saints, he alſo calleth excellent. And when Chriſt Ieſus will preſent his Church unto himſelf a glorious Church, he will ſanctifie it,Eph 5.26.27. Reaſon.Eph 5:26Eph 5:27 and preſent it holy, and without blemiſh.

Becauſe holineſſe in God is the rectitude and perfection of his power, merciemercy, juſtice, and all other his attributes: which p. 218if they were not all holy, could not be good, much leſſe goodneſſe, neither could he be God if he were not holy, yea holineſſe it ſelfe. And as for other things, the more they partake of holineſſe, the more like they are to God, and are therfore the more glorious. Man at the firſt was therefore moſt glorious of all creatures here below, becauſe hee was made according to Gods image, moſt holy.

Ʋſe 1 If holineſſe be the higheſt & moſt honourable title that can bee given, then moſt blaſphemous are the Pope, and Papiſts, the one for taking to himſelfe, the other for giving to him (a prophane beaſt, and impure Antichriſt) the title of holineſſe in the abſtract: For the title of holineſſe cannot ſimply be given to any but to God, without blaſphemie.

Ʋſe 2 Hereby wee may learne whom to eſteeme moſt honourable, p. 219moſt excellent, and moſt worthy our love, and goodnes: not the moſt witty, moſt wealthie, moſt beautifull, or moſt noble by birth: but as any man is more holy, ſo is he to be held and regarded as moſt truly honourable. Which being ſo, the proud ſinfull world erreth foulely, in counting themſelves the onelyonly men of worth: and eſteeming the holy ones of God to be baſe, and of no reckoning.

If to be holy be ſo honourable, and glorious: this muſt perſwade Ʋſe 3 men to follow after holineſſe. Heb. 12.14Heb 12:14Honour is the ſharpeſt ſpurre to pricke men forward unto any action, let it force us upon this of ſeeking to bee renewed after God, in righteouſneſſe and true holines. Be holy, Lev. 19.2.Lev 19:2ſaith God, for I the Lord your God, am holy. No honour like this of being an holy man, a choſen generation, an holy nation. 1. Pet. 2.9.1 Pet 2:9It is the glory and happineſſe of p. 220a man to bee holy, like unto God. Holineſſe is an infallible and peculiar marke of a childe of God. Therefore Gods people are called the people of his holineſſe. Iſa. 63.18. Ier. 2.3.Isa 63:18Jer 2:3And Iſrael was holineſſe to the Lord. Let us purge our ſelves therefore from all filthineſſe of fleſh and ſpirit, perfecting holineſſe in the feare of God; then ſhall wee approve our ſelves to be worthy perſons, even the ſonnes and daughters of the Lord almightie. Moreover, if the fruit of our Chriſtian profeſſion be holineſſe, Rom 6.22.Rom 6:22the end wil be eternall life.

Ʋſe 4 If God beſtow holineſſe upon any man, though hee have neither perſonableneſſe, nor wealth, nor wit, nor worldly honour beſides: let him not be impatient for what he wāteth, but let him rejoyce, and give thanks for what he hath: for he hath that which maketh him to bee eſteemed in the judgement p. 221of wiſe men, and of the wiſe God, a worthy and excellent perſon. And if we conſider the worth of holineſſe, it will move us to beare the afflicting hand of God with patience, and cheerefulneſſe. For the end of his chaſtening is, ſaith the Apoſtle, that we might be partakers of his holineſſe, Heb. 12 10Heb 12:10than which, nothing is more profitable, nothing more honourable.