A Key of Heaven, Petition 6 (3 of 3)

A Key of Heaven · Petition 6 (3 of 3)

p. 679For thine is the kingdome, and the power, and the glorie, for ever.

Theſe words containe the reaſon of all the petitions: it is delivered in an exact forme of thankſgiving: ſo that it doth excellently ſerve both to confirme the faith of him that prayeth, and to give glory unto him that is prayed unto. The Evangeliſt Saint Luke doth not mention this clauſe. It is probable that when our Saviour did teach his diſciples in private, at the requeſt of one of his diſciples, he did onelyonly teach them how to p. 680make petitions: but when hee taught them in publicke, he did adde this clauſe, to teach them as well how to praiſe him, and give him thanks, as to pray unto him and make requeſts. It is ſufficient for our learning that any one Evangeliſt hath recorded it. In this clauſe wee have the note that ſheweth that theſe words are a reaſon of the former requeſts, in the word (for.) Then wee have the arguments or grounds of the reaſon, which are taken from certaine reſpe… in God, which do miniſter matter of faith, aſſuring them that they had cauſe to aske and expect of God all the former petitions: and do alſo miniſter matter of praiſe, ſhewing what cauſe there is why all glorie ſhould be given unto him. Theſe reſpects of God are three, Soveraigntie, Power, Glory; which are ſet forth by the appropriating particle, thine, whereby p. 681theſe three, Kingdome, Power, and Glory, are aſcribed, as proper, to God. Thine is kingdome, &c. and alſo with the copulative, and, conjoyning the two latter reſpects or priviledges in God with the former, and the power and the glory. All which three are illuſtrated by their continuance, for ever.

Kingdome, ſignifieth Gods abſolute ſoveraigntie over all things, to whom onelyonly it appertaineth of right to forgive and to give at his pleaſure; therefore they make their ſuite unto him.

Power, ſignifieth that all-ſufficiencie in God, whereby he is able to do all things according to the good pleaſure of his will. Many have kingdome, ſo that it pertaineth to them to help their ſubjects, but want power, as it was with the King of Iſrael, who ſaid in the famine,2 Kin. 2.27.2 Kgs 2:27 If the Lord do not helpe, whence ſhall I p. 682helpe? But as it belongeth unto God to heare the petitions of his ſubjects, ſo he hath power to grant whatſoever they ſhall have need of: hence the petitioner gathereth aſſurance that he ſhall have his petitions granted.

Glory, is that high eſtimation, honour and praiſe which is due to any perſon for their worth and goodneſſe: this is originally in God, as well as ſoveraigntie and power, and in that reſpect is appropriated to him. Wherefore when it is ſaid, Thine is the glory, thus much is implied, that as all glorie and praiſe is due to him, ſo they do now give it to him. And if he ſhall grant their requeſts, it will be for his glory; therefore they are bold to make theſe petitions, and hope to ſpeed in their ſuites: whereas, though it appertaineth unto God, and he were able, yet if the things asked were not for p. 683his honour and glory, he would never grant them.

For ever, is to be applied unto kingdome, power, and glorie, namely, it doth now and ſhall alwayes belong to his prerogative royall (becauſe kingdome is his) to heare the petitions of his people. He is now and ſhall for ever be able to helpe them: he now hath and ſhall for evermore have glorie and praiſe aſcribed unto him for granting their requeſts; therefore they pray unto him. The meaning of theſe words may bee thus expreſſed: O Lord God, which art King of kings, and ruleſt over all, we have none either in heaven or in earth to whom we may make our requeſts but thee: for thine is the kingdome, it belongeth to thy place of ſoveraigntie to provide for thy name and honour, by advancing thy kingdome, by cauſing thy will to bee done, and by preſerving and receiving p. 684into favour, and by giving grace to thy people. Thou Lord art able to fulfill all this that we have asked: and we do yeeld thee, as is moſt due, the glory of thy ſoveraigntie and power: and if thou ſhalt pleaſe to grant theſe our requeſts, as thou ſhalt therein deſerve, ſo we ſhall bee readie to give unto thee all glory everlaſting: wherefore wee are bold to aske, and to expect the granting of them.

For thine, &c. In the entrance into prayer Chriſt taught his diſciples to repreſent God to their thoughts, under ſuch titles and names whereby they might confirme their faith in prayer: and here in the cloſe and end of prayer, he doth wiſh them to preſſe and urge God from conſideration of his ſoveraigntie, power and glory, from whence they may encourage themſelves by good reaſons, both to aske and looke for what they have p. 685asked: whereby we learne,

The Lord would have his children Doct. 1 have good ground and reaſon for the petitions they aske of him, and would have them uttered unto him in their prayers. Thus did Jacob, when he prayed to bee delivered out of the hands of his brother Eſau, ſaying,Gen 32.9.10.11.12.Gen 32:9Gen 32:10Gen 32:11Gen 32:12 O God of my father Abraham, and God of my father Iſack; the Lord which ſaidſt unto mee, Returne into thy country, and to thy kindred, and J will deale well with thee: I am not worthy of the leaſt of al the mercies which thou haſt ſhewed unto thy ſervant. Deliuer me, I pray thee, from the hand of my brother, from the hand of Eſau: for I feare him, leſt hee will come and ſmite me, and the mother with the children. And thou ſaidſt, I will ſurely doe thee good, and make thy ſeed as the ſand of the ſea. In this prayer Iacob gathereth reaſons from the covenant between God and p. 686his fathers, from Gods commandement and his obedience therto, from his acknowledgement of Gods merciemercy and his owne unworthineſſe, from the relation he had to God, being his ſervant, from the condition of his adverſary, he being his inraged brother Eſau, from the extream danger hee and his wives and children were in, & laſtly from a promiſe that God had made to him in reſpect of his poſterity, which could not be fulfilled if Eſau ſhould have deſtroyed Jacob and all his children. VponUpon all theſe reaſons, hee doth ground that petition, Deliver me, I pray thee, from the hand of my brother, from the hand of Eſau. In like manner Salomon confirmeth his faith in the beginning of his prayer, 1 King. 8.23.24.25.26. And it is ordinary with David throughout the Pſalmes.

Reaſ. 1 Though God need no reaſons p. 687either to informe him of their need, or to move him to ſupply their need; for he knoweth every mans caſe better then himſelfe, and is more readily inclined of himſelfe to helpe, then any man can be ready to aske: yet he doth delight, that his children ſhould yeeld reaſons of their requeſts, becauſe therein they ſhew proof of their knowledge, faith, confidence, and other graces, which is much pleaſing to their Father.

Reaſons in prayer doth much Reaſ. 2 confirme faith in us, and ſtir up good affection in prayer. For when a man can aſſure himſelfe he hath good warrant to aske, and to hope to obtaine, hee can breake through all the diſcouragements which the divell or a mans owne heart can caſt in to hinder him.

Hereby all praying without Vſe 1 underſtanding, (be the intention of the heart never ſo good) p. 688muſt be judged to be faultie: for hee that knoweth not what hee asketh, can never give reaſons why he asketh.

Vſe 2 This reproveth all raſh and inconſiderate entrances and proceedings in prayers, which is, when men are led therein onelyonly by cuſtome or preſent ſenſe of neceſſities, but never exerciſe their faith in uttering any reaſons of their requeſts. Hence it is that they are ſo weake in faith, and ſo cold in devotion, and heartleſſe in their prayers, becauſe they doe not eſtabliſh their faith, and put life to their affections, by uttering of apt reaſons of their preſent petitions.

Vſe 3 Whoſoever therfore would make a prayer in faith and fervencie, muſt follow our Saviours direction, & the examples of godly in Scripture, who have gone before us in giving reaſons of their requeſts. For it p. 689doth pleaſe God to heare his children reaſon it out with him. Wherefore hee doth ſometimes of ſet purpoſe ſeeme not to heare, but rather ſeemeth to deny his children that pray unto him, becauſe hee would have them anſwer all doubts, and reſiſt all impediments, and be more importunate with him in giving reaſons why they ſhould be heard. Thus the Lord dealt with the woman of Canaan: firſt he ſeemed not to heare her; then when he heard, he ſeemed to deny her ſuite, and yeelded a reaſon of his deniall:Mat. 15.25 28.Matt 15:25 yet all this was but to make triall of her faith; which when ſhe ſhewed by her importunate continuance of her ſuit, and wiſe anſwering of Chriſts objection, ſaying, Truth Lord, yet the dogs do eate of the crums which fall from their maſters table: ſhee thereupon received of him a commendation of her faith, ſaying, p. 690O woman, great is thy faith; and withall obtained her requeſt even to the full, for he ſaid, Be it unto thee even as thou wilt.

Reaſons of our petitions may be taken from Gods nature, from his promiſe, from our capableneſſe to have our prayers granted, either becauſe wee are in Chriſt, and are his ſervants, and doe pray in his name; or they may bee taken from our need of helpe, or from that experience wee have had of helpe in time paſt, or from the thanks and glory that we doe give, and will give, if it ſhall pleaſe the Lord to grant our requeſts. If from theſe & ſuch like grounds out of Scripture, we ſhall wiſely make choiſe of reaſons befitting our preſent occaſions, and ſhall uſe them underſtandingly, not ſo much to informe or perſwade God what hee ſhould give, as to inform and perſwade our ſelves how to aske, we ſhall p. 691be much holpen in our praying, and God will bee well pleaſed with our prayers.

The reaſon of the asking the aforeſaid petitions is ſet downe in a forme of praiſe and thankſgiving; from which wee may obſerve,

Chriſtians muſt in their prayers Doct. 2 as well offer praiſe unto God, as make requeſts. Wee muſt as well giuegive him glory and thanks, as pray to him to give us grace, or any other good thing. Thus ſaith David, Thine O Lord is greatneſſe, and the power, and the glory, and the victory, and the majeſtie. Thine is the kingdome, O Lord, and thou art exalted as head above all. 1 Chron. 29.10.11. David calleth upon his ſoule, and all that is within him, to praiſe his holy Name, Pſ. 103.1.2. The Apoſtle requireth that in every thing, by prayer and ſupplication with thanksgiving, we ſhould make our requeſts p. 692knowne unto God, Philip. 4.6. Alſo he ſaith. Let us by Chriſt offer the ſacrifice of praiſe to God continually, that is the fruit of our lips, giving thankes unto his Name, Heb. 10.13.

Reaſ. 1 Praiſe and thankes are … unto God: for hee himſelfe do moſt excellent, being infinite in all holineſſe of wiſedome, power, mercy, and all the reſt of his divine attributes. If there be any excellency in any creatures the praiſe belongeth unto God, becauſe hee made it excellent: and if any good thing be beſtowed upon any man, whatſoever was the ſecondary meanes God was the firſt cauſe, and … the true giver thereof: Of him are all things, therefore to him be glory for ever, Rom. 11.36.

Reaſ. 2 It is good, pleaſant, and comely, to praiſe the Lord, Pſal. 147.1. It is good, becauſe it is the will of God, being a part of his worſhip. It is the beſt meanes to p. 693continue and make good unto us the good things we have.1 Tim. 4.41 Tim 4:4 It is the beſt meanes to procure thoſe good things which wee yet have not. It is well pleaſing unto God: for he ſaith, He that offereth praiſe, glorifieth mee. Pſal. 50.23Ps 50:23It doth become the upright to bee thankfull, Pſal. 33.1. for it doth ſhew their humility, and dependance on God, & acknowledgment that they, in all things are beholding unto God.

This reproveth all thoſe who Ʋſe 1 notwithſtanding they have the great booke of the creation and frame of the world to looke upon, and the booke of the Scriptures to looke into, both which doe ſet forth the unſpeakeable excellencies of God; yet never admire him, nor ſpeake of him to his praiſe: whereas if a mortall man ſhall doe ſome curious piece of worke, ſhewing therein ſome rare skill and invention, his worke ſhall be gazed on, p. 694and admired, and the workman praiſed of every one, and hee ſhall be halfe deified. And if a friend ſhall ſave their lives, or deliver them out of priſon, or doe any other ſuch ſpeciall kindneſſe unto them, they thanke him, and acknowledge themſelves beholding unto him as long as they live: whereas God which gave power, and will to the ſame friend, to doe thee good, and doth give them all other good things, who would alſo deliver them from the bondage of ſinne and Satan, a… from eternall death, he is forgotten, and is never thanked by them; yea many of thoſe who in their diſtreſſe doe ſeeke unto him, and are holpen, even they, like the nine Lepers, never returne to give thanks.Luk 17.17Luke 17:17 It is ten to one (as we ſay) if any give glory to God. Moſt men aſcribe the praiſe of all good things which they have, unto nature, fortune, p. 695lucke, or chance, unto their wit, or to their hands, or to their friends, to any perſon, or thing, rather then unto God, without whom they could have had nothing. Theſe men are wilfully blinde, if they doe not ſee that Gods hand doth all things: But if they ſee that all things are of God, and yet will not give him the praiſe and thankes, they doe much wrong God in depriving him of his honour, and doe manifeſt themſelves to be utterly unworthy of all good. There is no ſinne can bee more hatefull then ingratitude. There is no ſinne can bee more hurtfull to the committer of it; for it doth provoke God, and cauſe him in wiſedome and juſtice, to take away from them thoſe good gifts which once hee gave unto them. As he did with his daughter Iſrael, of whom he ſaith,Hoſ. 2.8.9Hos 2:8Hos 2:9 Becauſe ſhe did not know that I did give her corne, &c. Therfore will p. 696I returne and take away my corne in the time thereof. And for this cauſe God giveth men over unto reprobate mindes, becauſe they having meanes to know God, and cauſe to be thankeful, Yet they doe not glorifie God: neither are thankefull, Rom. 1.21.28.

Ʋſe 2 Let all that profeſſe the name of God learne hereby to bee alwaies as readie to ſpeake of God, and to God, in praiſes and thanksgiving, as to aske and receive any thing from him by petition. For which cauſe we muſt conſider the workes and word of God, for they teſtifie of him. Gods infinite wiſedome, power, mercy, and goodneſſe, and all other his excellencies, are ſeene in the creation, preſervation, and redemption of man, and are all clearely revealed in his word. In ſo much that when David did conſider the heavens, and the worke of his p. 697fingers, hee breaketh forth into an holy admiration of God, ſaying, O Lord our Lord, Pſal. 8.1.9Ps 8:1Ps 8:9how excellent is thy name in all the earth. And the Apoſtle could not ſpeake of the worke of redemption by Chriſt, but he ſaith concerning God, To whom be glory for ever, Amen. Gal. 1.5. Eph. 3.21.Gal 1:5Eph 3:21If wee would but conſider how little good, and how much evill wee deſerve at Gods hands; how that it is his mercy wee are not conſumed: and if wee would conſider how little evill,Lam. & how much good wee receive every day of his meere goodneſſe, we could not chuſe but be thankefull. Wherefore wee muſt bewaile our barrenneſſe of heart, and with David call upon our ſoules, and all that is within us to bleſſe and praiſe his holy name. Pſal. 103.1Ps 103:1We muſt call his benefits to remembrance, and tell our ſoules what great things the LORD hath done for us, recounting p. 698one benefit after another, untill we have convinced our hearts of our dutie, and have enforced our ſelves unto thankfulneſſe. But our thanks muſt not be verball onelyonly, like that of the proud Phariſie, ſaying, Lord I thanke thee: Luk. 18.11Luke 18:11they muſt be heartie, and reall; which is then, then wee ſhew that wee do indeed acknowledge our ſelves bound and beholding to God for thoſe things for which we ſay we give him thanks, namely, when we uſe his gifts as he hath appointed, to his glory, and when we give our ſelves both in ſoule and body to his ſervice: thus let us give thanks: it is good, it is pleaſant, it will become us. Then this, nothing more pleaſing unto God, nothing more profitable unto us: for everie heartie thanks, is a reall effectuall begging of continuance, and bleſſing upon what we have, and of new ſupplies unto what wee p. 699have not: ſuch ſhall never want good gifts, becauſe God knoweth he ſhall never want hearty thanks.

Thine is kingdome. He ſaith not, thou haſt a kingdome, but which is more, thine is kingdome, that is, all kingdome and ſoveraigntie is thine in originall right, and is not a derived ſoveraigntie as all other governments are. Whence we learne,

Abſoluteneſſe of authoritie Doct. 3 and Soveraigntie is properly and onelyonly in God. The Lord made that great Monarch, and earthly king of kings, Nebuchadnezzar to acknowledge and proclaime that he was a God of Gods, and a Lord of kings, and that his kingdome was an everlaſting kingdome, Dan. 2.47. and 4.3.

The Lord made, and doth Reaſ. 1 preſerve all things, therefore muſt needs be above, and have ſoveraigntie over all things.

The acts of God do prove it: Reaſ. 2 p. 700for he changeth times, he removeth kings, and ſetteth up kings. Dan. 2.21. By him kings reigne. Pro. 8.15. All powers are of him. Rom. 13.1.

Ʋſe 1 This ſhould take downe the pride and inſolencie of all that thinke in their heart, or ſpeake with their tongue, ſaying, as they in the Pſalme,Pſal. 12.4…Ps 12:4 Who is Lord over us? This ſhould likewiſe make all wicked men to tremble; for he who is an abſolute king, whom no policie nor power can withſtand, hee to whom vengeance belongeth, even he is Lord over them.

Ʋſe 2 If abſolute ſoveraigntie bee proper unto God, then we muſt acknowledge no ſoveraigne Lord and maſter, to have right to give ſuch lawes that properly of themſelves binde the conſcience, but onelyonly God. For is this reſpect our Saviour …, One is your Father which is in heaven, and one is your Maſter, p. 701even Chriſt. Matth. 23.9.10. Wherefore the Pope muſt bee held to be an uſurper of Gods prerogative, becauſe he doth preſumptuouſly take upon him to give lawes, ſuch as ſhall properly binde the conſcience, whereby he doth domineere over mens faith and conſcience,2. Theſ. 2.42 Thess 2:4 and doth take upon him as God.

Hereby we muſt be exhorted Ʋſe 3 to yeeld abſolute ſubjection in all things, at all times, unto the commandements of God.1. Cor. 6.1 Cor 6 And as for inferiour and ſubordinate authorities of men under him, we muſt for his ſake ſubmit our ſelves unto them, but in the Lord only:1. Pet. 2.131 Pet 2:13 for if they command any thing that God hath forbidden, or forbid any thing which God hath commanded, we muſt anſwer them with the words of the Apoſtle, Whether it be right in the ſight of God, to hearken unto you, more then unto p. 702God, judge ye, Act. 4.19. To refuſe to obey them in this caſe, is not to reſiſt authority, but to reſiſt the corrupt wils and luſts of thoſe that abuſe and exceed their authority.

Ʋſe 4 This ſhould teach kings, and all inferiour governours in the Church, common-wealth, and familie, to acknowledge that they derive their authoritie from God,Ezra 1.2Ezra 1:2 whoſe is kingdome. Wherefore they muſt beware that they do not tyrannize over their ſubjects, and domineere over their wives, children, or ſervants, abuſing the authoritie which God hath given them, as if they had no maſter to whom they ſhould give account of their government. For the Apoſtle ſaith unto all ſuch, Your maſter alſo is in heaven, neither is there respect of perſons with him. Epheſ. 6.9.

Ʋſe 5 Laſtly, it will much refreſh and rejoyce the hearts of every p. 703ſervant and childe of God, to conſider that their God and father is King, and Lord of all: for the majeſtie and ſoveraigntie of the father is for the honour and advantage of the children. They cannot be baſe and ignoble, which have ſuch a Lord and Father: for as Chriſt our head is hereby honorable, becauſe hee hath ſuch a Father, ſo wee the members are honored, and may rejoyce,1. Cor. 12.26.1 Cor 12:26 becauſe we have ſuch an head, whereby we become one with his father and our father, to whom abſolute ſoveraigntie doth belong. If we lack any thing, we do hereby learne to whom to repaire, even to God, who will not faile his ſubjects that depend upon him,Rev. 1.6. Rev. 5 10Rev 1:6Rev 5:10 but will make them all Kings unto him: for his is kingdome. And if we be oppreſſed by the authoritie of men, we need not be troubled, but may commend our ſelves unto God in well-doing, p. 7041. Pet. 4 191 Pet 4:19comforting our ſelves in this, that he that is higher then the higheſt, regardeth us. Eccleſ. 5.8.

And the power. Sith power is aſcribed unto God: we may obſerve,

Doct. 4 Power originally belongeth unto God. All power is in him, and from him. David ſaith, Power belongeth unto God, Pſal. 62.11. Daniel ſaith, Wiſedome and might are Gods, Dan. 2.20.

Reaſ. 1 He is God, therefore omnipotent.

Reaſ. 2 The works of creation, preſervation, and redemption, do ſhew his eternall power and Godhead.

Vſe 1 All the wicked which provoke God againſt them becauſe they will not obey his will, ſhould tremble & quake at the thoughts hereof: for the Lord, of whom Nahum ſaith, that he revengeth, he revengeth, is great in power, and will not at all acquit p. 705the wicked: who can ſtand before his indignation? Nah. 1.2.2.6. He is able to deſtroy both body and ſoule in hell. Matth. 10.28.

This reproveth all that call Vſe 2 Gods power into queſtion, like thoſe Iſraelites which ſaid,Pſal. 78.9.Ps 78:9 Can God prepare a table in the wildernes? Or like thoſe that thinke their ſins to be ſo many, & their hearts to be ſo hard, that they cannot be pardoned or cured.

This doctrine of Gods power Vſe 3 may give hope unto moſt grievous ſinners, that if they will repent of their ſinne, and beleeve in Chriſt, they ſhal be ſaved. For the Apoſtle ſpeaking of hard hearted Iewes, ſaith, God is able to ingraft them alſo, if they abide not in unbeliefe. Rom. 11.23.

If Gods hand bee upon any Vſe 4 man, let him not thinke that by any violent meanes he can deliver himſelfe frō under his hand; but let him humble himſelfe p. 706under the mighty hand of God. 1. Pet. 5.6.1 Pet 5:6There is no contending with God, that can prevaile with him, but Jacobs wraſtling, which is humble and heartie prayer: by this a man may have power over God, and prevaile, if he can weepe, and make ſupplication to him. Hoſ. 12.4.

Vſe 5 Would any man have power to do good, and to eſchue evill, and to reſiſt and overcome all his enemies both bodily and ghoſtly; he is here taught from what fountaine to derive and draw it, even from God onelyonly, whoſe Name is the ſtrong God, Exod. 34.6.

Vſe 6 If any man have any power to do himſelfe and others good, let him not bee proud thereof, nor yet abuſe his ſtrength, but let him thanke God for it, and uſe it for God, who gave it.

Vſe 7 Laſtly, Gods owne people may gather much comfort to themſelves, when they conſider p. 707that they are ſonnes and daughters of God almightie. I, even I, 2. Cor. 6.18.2 Cor 6:18am he (ſaith God) that comforteth you: who art thou that thou ſhouldeſt bee afraid of a man that ſhall dye, and of the ſonne of man, which ſhall bee made as graſſe? Iſa. 51.12. Nahum ſaith, The Lord is good, Nahu. 1.7a ſtrong hold in the day of trouble, & he knoweth all that truſt in him. Hast thou not knowne (ſaith God) that the everlaſting God, Iſa. 40.28.29.30.31.Isa 40:28Isa 40:29Isa 40:30Isa 40:31the Lord, the Creator of the ends of the earth, fainteth not, neither is wearie: he giveth power to the faint, and to them that have no might, hee increaſeth ſtrength. Even the youths (that is, the ſtrong adverſaries that preſume upon their owne ſtrength) ſhall faint: but they that waite upon the Lord, ſhall renew their ſtrength. Aſa did confirme himſelfe againſt an hoaſt of more than a thouſand thouſand enemies, by this point in hand, ſaying p. 708to the Lord,2. Chron. 14.11.2 Chr 14:11 It is nothing with thee to helpe, whether with many, or with them that have no power. And whereas Gods children are many of them little and weak, and their adverſaries mightie and ſtrong; yet if they lay hold on the power of Gods might, they ſhall ſtand in the evill day, and bee ſure to overcome. Thus John encourageth all Gods children, ſaying, Ye are of God, 1. Ioh. 4.4.1 John 4:4little children, and have overcome them, becauſe greater is he that is in you, than he that is in the world. Paul comforteth himſelfe in this, when perſecutours went about to take away his life,2. Tim. 2.12.2 Tim 2:12 ſaying, I know whom I have beleeved, and I am perſwaded that he is able to keepe that which I have committed unto him. And hereby we know that our vile body ſhall be made like Chriſts glorious body, Philip. 3.21.Phil 3:21becauſe of that mighty working whereby Chriſt is able to ſubdue all things p. 709to himſelfe. And we are aſſured of that inheritance incorruptible in the heavens, becauſe both it is reſerved for us, and we are kept for it, by the power of God through faith unto ſalvation. 1. Pet. 1.4.5.

And thine is glory. In that glory is appropriated unto God we learne,

All glory and praiſe primarily Doct. 5 and properly belongeth unto God. Therefore the foure and twenty Elders aſcribe glory and honour unto him. Revel. 4.11. Likewiſe all creatures in heaven and in earth, and under the earth, and ſuch as are in the ſea, and all that are in them, are brought in, giving glorie and honour to him that ſitteth upon the Throne, and unto the Lambe for ever and ever, Revel. 5.13.

This is, Reaſon. becauſe God onelyonly is of himſelfe excellent and glorious. If any other perſons or things have any excellencie or p. 710goodneſſe, they have it of God: for of him, Rom. 11.36.Rom 11:36through him, and to him are all things, (ſaith the Apoſtle) to whom bee glory for ever, Amen. Who ſo would be further confirmed, and would ſee what uſe he ſhould make of this Doctrine, let him look back into the firſt Doctrine of the firſt Petition.

For ever. Here it muſt be obſerved, that

Doct. 5 All divine prerogatives and properties that are in God, are everlaſting. His ſoveraigntie, power, and glorie, and all his attributes had no beginning, and ſhall have no ending. Moſes in the Pſalme ſaith, From everlaſting to everlaſting thou art God, Pſalm. 90.2. The Apoſtle ſaith, To the King eternall, immortall, &c. be honour, and glory for ever. 1. Tim. 1.17. who alſo ſpeaking of God in another place, ſaith, Who onelyonly hath immortality, &c. to whom bee honour p. 711and power everlaſting. 1. Tim. 6.16.

The nature of God is perfect and abſolute, without mixture, Reaſon. or compoſition of things contrary or divers: ſo that there cannot be in him any internall cauſe of corruption and ending. Alſo God is independant, and above all other things: that there can be no externall cauſe, and therefore no cauſe that can cauſe any alteration in him, or can put an end to his being: therefore God muſt needs be the ſame yeſterday, to day, and for ever.

Is God everlaſting in everie Vſe 1 one of his properties? then let the wicked feare and tremble: for the truth of all Gods threatnings in his word is everlaſting; heaven and earth ſhall paſſe, but no jot of the truth of his Word ſhall be unfulfilled. Hereby they muſt aſſure themſelves that the intolerable torments of hell p. 712that are appointed for them, are everlaſting. If there might be an end of Gods juſtice, power, and glorie, there might be an end of torment: but ſo long as God (whoſe breath as a ſtreame of brimſtone, Iſa. 30.33.Isa 30:33doth kindle hell-fire) is everlaſting,Mark. 9.Mark 9 the gnawing worme and ſcorching fire made to torment every ſinner, muſt needs be everlaſting. Ah, how can they endure this everlaſting burning! Iſa. 33.14.

The thoughts of the eternitie Vſe 2 of Gods properties, are exceeding joyous and comfortable unto all that have made their peace with God through faith in Chriſt: for his truth, his grace and love, and his power to ſave them,1. Theſ 4.17. Pſal. 16.111 Thess 4:17Ps 16:11 is everlaſting. By this we may aſſure our ſelves, that after the day of judgement we ſhall both in body and ſoule ever be with the Lord, in whoſe preſence is fulneſſe of joy and pleaſures for evermore: becauſe he p. 713that hath promiſed and purchaſed, and which hath prepared and reſerved an eternall inheritance in the heavens for us,1. Pet. 1.4.1 Pet 1:4 ever liveth to fulfill and continue it to us.

Sith all Gods excellencies are Vſe 3 everlaſting, we muſt daily and conſtantly for ever aſcribe unto him glory everlaſting.

Amen.

This is the ſecond part of the Lords Prayer, whereby is expreſſed the right diſpoſition of the minde and heart of a man when he prayeth, which is indeed the very life of prayer. This Hebrew word Amen, remaineth for the moſt part untranſlated in Greeke, Latin, Engliſh, and in all other languages. It is uſed either in the beginning or ending of a ſpeech. In the beginning of a ſpeech it importeth an earneſt aſſeveration, whereunto our p. 714ſaying, verily, or indeed, or in very truth, doth anſwer: in this ſenſe it is often uſed by Chriſt in the Goſpell. When it is in the latter end of a ſpeech, as here, and in divers other places, it ſignifieth two things, either a wiſh of the heart to obtaine what is propoſed, or elſe a perſwaſion of the heart that it ſhall obtaine that which was propoſed. Oft times it ſignifieth both. That Amen is a wiſh and deſire of what was before ſpoken of, it appeareth by Benaiah's anſwer to David, when he had appointed Solomon to be ruler over Iſrael, and over Iudah, ſaying, Amen, which he doth explane by theſe words, The Lord God of my Lord the king ſay ſo too. 1. King. 1.36. That Amen ſheweth a perſwaſion of faith touching the thing before ſpoken of, ſee Rom. 9.5. where when Paul had ſaid of Chriſt, that he was over all, God bleſſed for ever, he p. 715addeth Amen, that is, he was aſſuredly perſwaded that it was ſo.

Amen, in this place, ſignifieth both the aſſent and wiſh of the heart, as alſo aſſurance of faith, and expectation of the petitions before mentioned. Theſe different acts of the ſoule, ſcil. a heartie wiſh, and expectation of what is wiſhed, are not ſo different, but that they may in one inſtant be acted at once in the heart, and therefore may fitly be expreſſed in one word, ſo long as the word, Amen, doth ſignifie both thoſe acts of the ſoule. As it expreſſeth the aſſent and deſire of the heart, it implieth knowledge, truth of heart, and fervor in asking. As it expreſſeth faith of the heart, it implieth an aſſured expectation to obtaine the things asked. This ſenſe of Amen may be thus rendred: O heavenly Father, now that I have asked all theſe petitions p. 716according to thy will, in the name of Chriſt, I do heartily wiſh and deſire againe and againe, that thou wouldeſt grant them: and I am perſwaded, and do expect that in the beſt time they ſhall be granted.

Amen, As it ſignifieth aſſent of heart unto what was asked, doth neceſſarily preſuppoſe the underſtanding of what was aſked. Whence we may collect,

Doct. 1 Prayer muſt be made with underſtanding. Whoſoever praieth muſt know what it is that he prayeth for. Sing ye praiſes with underſtanding, ſaith the Pſalmiſt. Pſal. 47.7. I will pray with my underſtanding, ſaith the Apoſtle. 1. Cor. 14.15. meaning he would pray ſo, that both he might underſtand himſelfe, and that others might underſtand him alſo.

Reaſon. Every man muſt ſay Amen to his owne petitions, as well as to the petitions that others do p. 717make for him: for this Lords prayer is to be ſaid in the cloſet as well as in the Church. Now the Apoſtle ſaith, he that occupieth the roome of the unlearned, cannot ſay Amen at the giving of thanks, if he underſtand not what is ſaid by another. There is the ſame reaſon why a man cannot ſay Amen to his owne prayers, if he do not underſtand what he hath ſaid.

This confuteth the Popiſh Vſe 1 divinity, which requireth no more in prayer then a generall good intention of the heart, which is ſufficient, though it be not underſtood what is asked, and though a particular attention of the minde be not added (and I would it were onelyonly the Papiſts errour.) This confuteth the Papiſts Latin ſervice, wherto the unlearned people cannot ſay Amen. Whereas they ſay, God underſtandeth Latin, and doth like of devotion, I anſwer p. 718he muſt underſtand what the heart ſaith, as well as what the tongue vttereth: and as for blind devotion, (ſuch as that is which is without underſtanding) hee doth abhorre it. Yet this is a common fault not only among Papiſts, but of the common ſort of ignorant profeſſors of the true religion; for even many of them, if they have ſaid over their prayers, doe thinke they have ſerved God well, and and are bleſt for that day: when poore ſoules, they do not vnderſtand one halfe of what they ſpeak. Let all before ſpoken of underſtand, that all uttering of words of prayer without underſtanding, are but bare repetitions of words; they are no prayers, but mere babling, which God deteſteth.

Vſe 2 Whenſoever any man doth pray unto God, let him bee ſure that if he pray alone, he do underſtand what it is that he uttereth p. 719before God, and if hee bee the mouth of others, that he expreſſe his deſires in ſuch words, that thoſe that heare him may underſtand him, that both himſelfe and others may indeed ſay Amen unto his prayer,

Amen, This implieth intention, and aſſent of heart unto all the petitions before mentioned. Whence note,

The minde and heart muſt alwaies Doct. 2 bee conjoyned with the tongue or thought in prayer. There muſt be truth and intention of heart in all prayers. David ſaith, his prayer did not go out of fained lips. Pſal. 17.1. The Apoſtle ſaith, Hee would pray and ſing with the spirit, as well as with the underſtanding, 1 Cor. 14.15. The Lord did diſlike the prayers of Iſrael, becauſe when they prayed, they cryed unto him not with their heart. Hoſeah 7.14. He did likewiſe abhorre the praiers p. 720of the Phariſees, becauſe they onelyonly drew neere unto God with their mouth, and ſeemed to honour him with their lips: but their heart was farre from him. Mat. 15.8.

Reaſ. 1 Truth of heart, and true intention of the minde unto the requeſts or thanks which a man doth offer, is the very life of prayer, without which, words or thoughts in prayer are but an outſide and carkaſſe of prayer, and are mere hypocriſie.

Reaſ. 2 The promiſe of hearing and granting requeſts, is made only unto hearty and unfained prayers: Yee ſhall ſeek me, and finde me, when ye ſhall ſearch for me with all your heart, ſaith the Lord, Ierem. 29.13. And Chriſt ſaith, whatſoever ye deſire when ye pray, beleeve that ye receive them, and yee ſhall have them. Mark 11.24.

Vſe 1 This is to diſcover and reprove much faultineſſe in the p. 721prayers of many men, of whom, albeit it cannot alwayes bee ſaid, they pray not in underſtanding (for they know what they ſay,) yet they may be charged with this fault, that they do not pray in the ſpirit: for they do not alwayes mind what themſelves or others do utter in prayer, or if they minde it, do not heartily deſire it, or not deſire all that is asked: they will ſay Amen to the petition for dayly bread, but ſay not Amen to thy will bee done, or lead us not into temptation. Theſe offenders are of two ſorts. One ſort never take notice of this their ſlightneſſe and hypocriſie, and are ſo farre from being humbled for their faylings, that even for their hypocriticall ſervice they expect God ſhould reſpect them. Thus did thoſe Iewes, Iſaiah 58.3. who ſaid, Why have we faſted & thou ſeeſt us not? all ſuch are in the power of hypocriſie, who p. 722except they repent, muſt expect to have their portion with hypocrites. There are another ſort of offenders in this kinde, that through drowſineſſe of body, wandering of their thoughts, and through an evill cuſtome of ſlight and heedleſſe praying, alone or with others, do not minde the things which they ſeeme to pray for: but either have their thoughts ſuſpended, that they thinke on nothing, or elſe have their thoughts on ſome other things than what are uttered in prayer: but theſe either take themſelves in the manner, in the time of prayer, whereat they grieve, and preſently call in their thoughts, and fix their heart upon the preſent worke, or at leaſt when they have made an end of praying, they will call their faylings to minde, and humble themſelves before God for them. Albeit this latter ſort are Gods children p. 723(for the beſt are ſubject to ſlightneſſe, hollowneſſe, and many wandring thoughts in prayer) yet they muſt judge this manner of praying to be ſinfull, and muſt ſuf…er themſelves to be reproved, and muſt reprove themſelves, and take paines to avoid this evill of heedleſneſſe and hypocriſie in prayer: elſe, how can they ſay Amen to their owne or other mens prayers, when they did not give heed or attend unto prayer: their prayers muſt needs be without ſpirit and life, and therefore diſpleaſing unto God.

This calleth upon every one Vſe 2 which would make an acceptable prayer unto God, to have a care that not onelyonly the matter of his prayer be good and lawfull, and that he alſo do underſtand what he uttereth: but that his heart and ſpirit likewiſe do joyne in the uttering of every requeſt and thanks that he offereth p. 724unto God. The heart muſt be lift up unto God, and be kept ſteady upon him, and upon every confeſſion, petition, and thankſgiving, from the beginning of prayer unto the end thereof, that in the end we may with firme remembrance of what hath been ſpoken, and with good adviſement, redouble our deſires, and teſtifie our hope of audience, when we ſay Amen. Thus to pray, is to pray in the ſpirit.

Amen. In ſaying Amen, a man repeateth and redoubleth his deſire, as if he ſaid, What I have deſired, I do againe, and againe deſire, and wiſh it may bee ſo. Whence note,

Doct. 3 There ought to be an holy fervor and earneſtneſſe in prayer. Good King Hezekiah ſhewed his earneſtneſſe, when hee ſaid, Encline thine eare, O Lord, and heare: open thine eyes, O Lord, and ſee. Iſaiah, 37.17. Daniel p. 725is likewiſe earneſt, when hee ſaith, O Lord heare, O Lord forgive, O Lord hearken and doe: deferre not for thy names ſake. Dan. 9.19. Aske, ſeeke, knock, ſaith our Saviour, Matth. 7.7. Thoſe prayers which prevaile with God, are called effectuall fervent prayers. Iam. 5.16.

For when a man is fervent Reaſ. 1 in prayer, it argueth that a man is ſenſible of what he doth aske, and that hee is unfained in his asking.

It argueth that hee hath faith Reaſ. 2 and hope to obtaine what hee asketh,Mat. 15 22.25.2….Matt 15:22Matt 15:25Matt 15:2 as it did the faith of the woman of Canaan.

The evils to bee prayed againſt Reaſ. 3 are ſo extremely hurtfull, and things to bee prayed for, ſuch as grace and glory, are ſo excellent, and ſo exceeding needfull, that it concerneth men to be earneſt.

God only can heare and help, Reaſ. 4 if he help not, we periſh: good p. 726reaſon therfore why we ſhould be urgent with him.

Reaſ. 5 The more fervent any man is in requeſts, the more hearty hee will be in thankſgiving.

Vſe 1 This reproveth the faintneſſe of the prayers of many perſons, who put up onelyonly ſlender and ſingle requſts unto God, without redoubling, or ſeconding them with pertinent repetitions, or hearty adding of Amen to their requeſts; which argueth that either they have no hearty deſires of that they aske, or they have little hope to ſpeed: both which faylings in prayer do much diſpleaſe God.

Vſe 2 Let all therefore that are to come before God in prayer, not onelyonly pray with underſtanding, and in the ſpirit, but with fervency of ſpirit.Luk. 18.1.2Luke 18:1Luke 18:2 Chriſt teacheth this by the parable of the importunate widow, and unjuſt Iudge: for by importunity and earneſtneſſe ſhe prevailed, even p. 727with him. Wherefore if wee would importune the righteous and moſt gracious God, wee ſhould prevaile much more. This fervency commendeth and giveth force to our prayers, yea, though they bee utterred but with unperfect ſpeech and inward grones, more than the moſt fine phraſes, and moſt choice words that can be uttered, if fervor be abſent.

Amen doth alſo expreſſe that perſwaſion of faith and hope, which hee that prayeth hath to obtaine his requeſts. Whence we learne.

Whoſoever prayeth aright, Doct. 4 muſt beleeve and expect, that he ſhall have his prayers granted. This ſame Chriſt himſelfe teacheth, ſaying, What things ſoever ye deſire when yee pray, beleeve that yee receive them, and ye ſhall have them. Mar. 11.24. The Apoſtle would have men pray every where without p. 728doubting. 1. Tim. 2.8. John ſaith, This is the confidence that wee have in God, that if we aske any thing according to his will hee heareth us. 1. Ioh. 5.14.

Reaſ. 1 Becauſe whoſoever asketh aright, asketh onelyonly thoſe things which are lawfull, and according to the will of God. Therefore may expect to have them granted.

Reaſ. 2 God hath peomiſed to grant the petitions of them that pray unto him, ſaying, Aske and it ſhall be given you. Matth. 7.7. Our Saviour ſaith, If ye abide in me, and my words abide in you, ye ſhall aske what ye will, and it ſhall be done unto you. Ioh. 15.7. Yea, the promiſe is made with condition of beleeving that they ſhall obtaine: therefore they muſt beleeve: for Chriſt ſaith, All things whatſoever ye ſhall aske in prayer beleeving, ye ſhall receive, Matt. 21.22.

Reaſ. 3 All which pray aright, do p. 729aske the Father in the name of Chriſt,Rev. 8 3.Rev 8:3 who is that Angel which hath much incenſe, which hee doth offer with the prayers of the Saints, thereby making them acceptable: who hath by his word given all men aſſurance, that whatſoever they ſhall aske the Father in his name, he will give it. Ioh. 16.23.

This diſcovereth the ſinne of Vſe 1 many, who notwithſtanding they pray daily, yet they are full of doubt, and do not beleeve that God doth heare or grant their requeſts. Nay many will ſay, that it is not their caſe onelyonly, for, they do heare many complaine that their prayers are not granted. How can we beleeve that our prayers are or can be granted.

To ſuch I anſwer, Let not Satan and a miſguided judgement deceive you. For,

Firſt, the cauſe may bee in your ſelves that you are not heard.

p. 730Secondly, though God do not take any exception againſt your perſon or praier, but liketh both well, yet in his wiſedome he may ſee cauſe why hee will not grant your deſire.

Thirdly, God may heare and grant your petition when yet you may thinke that you are not heard.

Fourthly, God may for good cauſes oft-times deferre the granting of your requeſts, which muſt not be accounted for a deniall.

If the fault be in your ſelfe, either through the faultineſſe of your perſon, or action in prayer; then God of purpoſe forbeareth to grant your prayer, not becauſe he heareth not, but becauſe he would have you to amend what was amiſſe both in your ſelfe, and in your prayer.

To qualifie a mans perſon that hee may have his prayer heard, it is requiſite (1.) that p. 731he be the true childe of God, that he be ingrafted into Chriſt by faith, and that hee abide in Chriſt, and have his word dwelling in him. For, Abide in me, Ioh. 15.7.John 15:7ſaith our Saviour, and let my word abide in you, ye ſhall aske what you will, and it ſhall bee done unto you.

Or (2.) if a man indeed be regenerate,Pſal. 66.18.Ps 66:18 yet if hee regard any particular knowne iniquitie in his heart, and if hee lye in any groſſe ſinne unrepented of, the Lord hath cauſe not to heare, for this ſinne, as a thicke cloud,Lam. 3.40.42.44.Lam 3:40Lam 3:42Lam 3:44 cauſeth that his prayer (as Jeremie ſaith) cannot paſſe through. (3.) He that would himſelfe be heard of God, and have God to forgive him, muſt be one that hath put on bowels of merciemercy,Col 3.13. Mat. 6.14.Col 3:13Matt 6:14 and kindneſſe, and readineſſe to give unto, and to forgive his brother at his requeſt, elſe how can hee thinke that God will heare him,Matth. 18.32.33.35.Matt 18:32Matt 18:33Matt 18:35 ſo as either to give p. 732unto him, or to forgive him. (4.) It is requiſite that hee which would have his new petitions granted, ſhould firſt be thankfull for former and for old mercies received, elſe this may be a ſufficient barre to the granting of new requeſts. (5.) He that would obtaine his petitions, muſt be readie preſt, and be induſtrious in uſing thoſe means wherein, and whereby the good thing asked is by Gods providence, or grace uſually beſtowed; elſe, let no man looke to have his prayer granted. He that doth aske daily bread, he muſt labour, and uſe the lawfull ordinarie meanes of maintenance, elſe he may juſtly ſtarve, notwithſtanding his prayer. So likewiſe a man may pray for knowledge, for faith, repentance, and for eternall life; but if this bee but a ſluggards wiſh, and be not joyned with uſing the ordinarie meanes of knowledge, p. 733faith, and repentance; as namely, hearing, reading, and meditating of the Word of God, and a right partaking of the Sacraments. If a man do not heed the Word, if he do not conſider it, and lay it to his heart: If he do not withall improve the ſtrength which hee hath gotten in the uſe of the meanes of grace, conſidering what grounds, and what cauſe he hath to beleeve and repent, &c. and if he do not aſſay, and put himſelfe on to the leaving the ſinne he prayeth againſt, or to the doing whereof he deſired grace of God; let him never thinke that he ſhall obtaine the things prayed for. For God never intended to give them, but in the uſe of thoſe means which he hath preſcribed.

If therefore your perſon bee not thus qualified: If either you be not in ſtate of grace; or if you live in any groſſe ſinne unrepented; p. 734or if you bee not in charity with your neighbour; or if you have beene and are unthankfull for old favours; or if you be failing in not uſing the lawfull meanes of having what you aske, you may thanke your ſelfe if (though you have prayed) yet you have not your petitions.

Though your perſon may be in the maine fitly qualified in the former reſpects, yet there may be ſuch failing in the particular act of praying; that it may hinder the granting of the praier: As (1.) If you pray not to God onelyonly. (2.) If you conceive not of God aright. (3.) If you pray not in the name of Chriſt, at leaſt impliedly. (4.) If the matter of your prayer bee not good and warrantable. (5.) If you do not pray with underſtanding. (6.) If you do not intend your prayer as a worſhip of God, and be ſincere in it. (7.) p. 735If it be not with a ſenſible deſire. (8.) If it bee not with attention of minde. (9.) If it be not with fervour. (10.) If it be not with holy devotion. (11.) If it be not to a right and warrantable end. (12.) And if it be not in faith, beleeving that you ſhall have your requeſt put up to God in manner as aforeſaid; and if it bee not ſuch a faith which cauſeth you to waite patiently; then, if God have not heard, you muſt blame your ſelf; and if you would be heard another time, conſider wherein you failed, and amend it; and particulary take heed that when you have endeavoured to pray as well as you can, that, your not beleeving you ſhould be heard, be not the chiefe cauſe why you have not your prayers granted.

It will further be objected, Ob. If the before-mentioned failings may hinder the granting p. 736of our prayers; then who can beleeve that ever his prayer ſhall be heard; for who faileth not in ſome or other of them.

I anſwer, firſt God is many times better to us than our praiers, and if hee pleaſe, hee may grant our petitions though made with ſome ſpeciall failings; if he do, it is of his mercy; if he do not, the fault was in us. But ſecondly, difference muſt be put betweene a failing, out of weakneſſe and manifold temptations, and that which is through wilfulneſſe, and cuſtomary negligence. If a mans conſcience can witneſſe to himſelfe, that, when he prayeth, the intent, and the bent of his heart is to pray aright, and not to faile; then God for Chriſts ſake, in whoſe name prayer is made, doth paſſe by and forgive ſuch failings, and doth certainely heare. Wherefore, in ſuch caſes, we ought, when we pray, to beleeve p. 737that God will grant our prayers, notwithſtanding ſuch failings in prayer.

Secondly, though we have not offended him in our prayers, yet God may ſee cauſe why he will not grant them. For the generall rule of his promiſe to heare our prayers doth admit of ſome exception. As, firſt when, if the thing asked were granted, it would croſſe ſome acts of his eternall purpoſe, not knowne to us, which he hath intended for the ſetting forth of his glory in wayes unknowne to us; whether it be in things concerning his Church, or our owne ſelves in particular. Moreover, we are apt to deſire things to come to paſſe in ſuch or ſuch a way, and by ſuch or ſuch meanes, and in ſuch or ſuch a manner, as we thinke may ſtand well with Gods will; when yet God hath ſome other way, ſome other meanes of doing his Church or p. 738of doing us good, in another manner then we expect. Many times wee would have it our way; but God holdeth it beſt to give it his way.2 King. 5.11.2 Kgs 5:11 Like Naaman the leper, he would be cured one way; but God cured him by another way.Act. 27.24.30.44.Acts 27:24Acts 27:30Acts 27:44 God ſaved Paul and all with him, not as they would by the ſafety of the ſhip; but by the pieces of the ſhip after ſhipwracke. We are apt to reſt upon ſuch and ſuch meanes, and to ſet the meanes above God; then it is fit that he ſhould chooſe other meanes, yea hee doth many times chooſe weake meanes to confound the ſtrong, that all the praiſe may be given to God, and that no fleſh might glory in his preſence. Many want comfort, and other things becauſe they preſcribe to God the meanes.Mat. 26.39.Matt 26:39 In ſuch caſes wee ſhould alwayes pray with a reſervation, namely, if thou wilt let this thing be, or let this thing p. 739paſſe, yet not my will, but thine be done.

A ſecond exception is, if the thing asked be not for our good. We many times aske for things good in themſelves, and lawfull for us to aske; but God who knoweth what is better for us than we do, he knoweth that if we had them, they would not be good for us. In this caſe to be denyed our ſuite is a mercy, and and a favour to us. God promiſeth that we ſhall want nothing that is good, Pſa. 34.10. Pſa. 84.1…. Rom. 8.28.Ps 34:10Ps 84:1Rom 8:28and that hee will with-hold nothing that is good; and that all things ſhall worke together for good to them that love him.

Thirdly, God doth heare and grant our prayers when wee thinke that he doth not. God doth grant our requeſts divers wayes,

Sometimes he giveth the ſame thing that is asked even in the ſame kinde: as when God p. 740gave unto Hannah a ſonne at her requeſt:1 Sa. 1.27.1 Sam 1:27 Pſal. 21.2.Ps 21:2and gave unto David his hearts deſire.

Sometimes God doth not give the ſame thing in kinde which is asked; but the ſame in effect, or that which is farre better. When wee aske temporall bleſſings, as health, wealth, liberty, or the removall of ſuch and ſuch a croſſe, it may be God doth not hold it fit that thoſe particulars ſhould bee given; but if inſtead thereof hee ſhall pleaſe to give patience and contentedneſſe; and more and more acquaintance with God, and a greater dependance on him: If God ſhall give ſtrength and grace ſufficient to beare the croſſe, and to want the thing deſired; if God by the want of earthly things teach us to eſteeme of and to ſeeke after the true health, riches, and liberty of the ſoule. If hereby we bee weaned from this preſent p. 741world, and bee more renewed in our mindes, and can bee brought to have our converſation more in heaven, than otherwiſe wee ſhould have had if our particular prayer had been granted, who can ſay that God hath not heard him? who will not ſay, but that God hath given him more than his requeſts?

Moreover God doth give unto his children their requeſts in the ſame kind when they think he doth not; for many thinke that if they have not humility, patience, power to reſiſt temptations, and to pray with life and fervour as they would, and if they feele not that they have faith according to that meaſure which they deſire: or if they have not the like meaſure of faith, and of the gift of prayer and of other graces which they conceive to be in other Chriſtians, they conclude they have p. 742none at all; whereas God having at their requeſt given theſe to them in truth, in any meaſure, hee hath heard their prayer, and hath granted their requeſts. God never intendeth to give to all men one and the ſame meaſure of his ſaving graces; but as hee in the parable gave to ſome more, and to ſome leſſe, ſo doth hee in diſpenſing of his grace. If wee have obtained theſe graces in truth, as we have certainely, if we continue to deſire them, and do deſire to grow in them. Wee ſhould bee now thankfull for what we have, and ready to be glad and more thankfull, if wee could have more; and wee ſholud bee carefull to improve what wee have to the utmoſt. But we muſt not repine againſt God for that we have ſo little; nor yet envy others for that they have ſo much; nor yet ſlander Gods gifts by ſaying p. 743hee hath not heard us, or given us ſuch and ſuch graces, becauſe hee hath not given us ſo much grace, as hee hath given to others, or ſo much as wee have deſired that hee ſhould give to our ſelves. This fault muſt be amended, elſe know, that wee deſerve that God ſhould be ſo farre from giving us more, that in his juſtice, he may take away from us, even that which wee have. The leaſt meaſure of ſaving grace which hee giveth to any of his children, the graine of muſtard ſeed, and that which is called a little ſtrength, this deſerveth to be acknowledged, and to be cheriſhed, and, untill wee can get more, wee ſhould walke, and worke, and fight in the ſtrenth thereof: for this little ſtrength, if wee put it forth,Revel. 3.8.Rev 3:8 will enable us to keepe Gods word, and will keep us that we ſhall not deny Chriſts name. This ſmall meaſure of grace p. 744will uphold us in ſtate of grace, and by the ſupport of the word of Gods grace, it will build us up, Act. 20.32Acts 20:32and bring us to heaven, even to an inheritance among them that are ſanctified.

Fourthly, God doth often defer the granting of our prayers; this muſt not be accounted a deniall.

God deferreth to give the thing asked many times, becauſe wee are not ſufficiently humbled,Iudg. 20.18.23.26.Judg 20:18Judg 20:23Judg 20:26 or otherwiſe fitted for audience.

Sometimes he deferreth the thing petitioned, for the triall and exerciſe of our faith, and patience,Mat. 15.22 unto verſe 28.Matt 15:22 and hope: for this cauſe hee deferred the woman of Canaan.

Sometimes hee doth it to quicken our deſires, and to make us the more importunate with him.

Sometimes hee deferreth us that we may be drawne to ſeek p. 745him againe and againe; hee loveth to ſee the faces of his children often, which hee ſhould not do if we might ſpeed at the firſt asking.

Laſtly hee ſometimes deferreth to give the thing asked, to the end that we might the more eſteeme the thing asked, after that it is granted; and may bee the more thankfull for it. For ſuch is our corruption and folly, that what is lightly come by, is lightly ſet by; and what is eaſily gotten, is quickly forgotten: But what we get with many prayers and teares, and with much wraſtling, wee eſteeme it the more pretious in it ſelfe; and wee acknowledge our ſelves the more beholden to him that giveth it.

Now therefore to conclude this point, let none ſay, how can I beleeve that God heareth mee, when yet I finde that I have not the thing asked? Conſider p. 746what hath laſt been written, I will only adde this: If you have not yet that needfull good thing which you have prayed for, yet ſtill you muſt continue to pray for it: For, know that Gods promiſe of hearing and granting is not made to this or that particular prayer, but to a conſtant courſe of asking. God would have us alwayes pray, Luk. 18.2.7Luke 18:2Luke 18:7againe and againe, and not faint: therefore Chriſt ſaith,Mat. 7.7.Matt 7:7 aske, ſeeke, knock, then it ſhall bee given, then you ſhall finde, then it ſhall be opened unto you.

Vſe 2 Wherefore it doth concern all that pray, to pray in confidence, and in an aſſured expectation of the things they pray for. When in the truth of your ſoule you have aſſayed and endevoured to poure out your ſoule to God in prayer, though with much infirmity, yet it being put up in the name of p. 747Chriſt, to be heard for his ſake, be ſure that you adde this, that you doe beleeve that you are heard, and beleeve that in the beſt time, and in the beſt manner, your petition ſhall bee granted: beleeve this, that you ſhall have what you asked, or which is much better, which you ſhould rather have asked.

There is a neceſſity of faith in prayer, without which wee cannot hope to ſpeed; I meane not onelyonly, that faith by which wee beleeve that God is,Heb. 11 6.Heb 11:6 and that hee is a diligent rewarder of them that ſeeke him, and whereby we do beleeve in him to ſalvation,Mar. 11.24Mark 11:24 but that faith whereby we beleeve that wee ſhall receive in particular the things which in prayer we doe deſire of him. Faith in prayer is ſo neceſſary, that Saint James ſaith, If any man lack wiſdome, (the ſame may bee ſaid of all other things) let him aske of p. 748God, Iam. 5 6.7Jas 5:6Jas 5:7&c. But let him aske in faith; if he do not, let not that man (ſaith hee) thinke that hee ſhall receive any thing of the Lord. If we beleeve, we glorify God, Ioh. 3.33.John 3:33and ſet to our ſeale that God is true in his promiſe; but if we beleeve not,1 Io. 5.10.1 John 5:10 we make him a liar; and do much diſhonour his holy name.

I confeſſe, that a mans faith and expectation may, and muſt differ in degrees, it muſt bee more or leſſe, according as the things prayed for, are abſolutely neceſſary to ſalvation, or not neceſſary; and according as Gods promiſe, the ground of our faith, and hope, is abſolute, or conditionall. Our prayer for things needfull, bee they things ſpirituall, or temporall, muſt be particular and abſolute becauſe a generall petition, namely, that God ſhould doe with us as hee pleaſeth, as may bee for his glory, and for our p. 749good, is properly no petition: for in ſaying ſo, a man asketh no certaine thing, neither doth hee know what he doth aske: So likewiſe a conditionall petition is no petition. Wee may and muſt truly and particularly deſire the things lawfully asked: yet as wee aske temporall things with leſſe earneſtneſſe and intenſion of minde, and ſpirituall things with more fervor and intenſion of minde; ſo our expectation of the one is abſolute, and more firme; our expectation of the other is leſſe firme, and alwayes with ſubmiſſion (either expreſſed or underſtood) unto the will of God.

In reſolving this Caſe,2 Caſes whether a man may aske temporall things abſolutely. Whether a man may aske temporall things abſolutely, I will with it, propound and anſwer another Caſe, to wit, Whether when a man hath asked temporall things, he may expect them abſolutely.Whether when a man hath asked temporall things he may abſolutely expect them.

p. 750I anſwer, difference muſt be put between asking a thing abſolutely, and expecting a thing abſolutely, when it is asked. There are ſome things may bee asked abſolutely, which yet may not abſolutely bee expected; Gods command is the ground of our asking; this command to pray for temporall things, is abſolute, for we are as well bid to aske our daily bread, as to aske forgiveneſſe of ſins. Gods promiſes are the ground of our faith and expectation of receiving the things asked. Now all Gods promiſes are not abſolute; his promiſe of temporall things, and of ſuch ſpirituall things as are not neceſſary to ſalvation, doth admit of reſervations and exceptions: that is, hee will give temporall things to us, ſo farre as they may well ſtand with our enjoying of thoſe good thing which are ſpirituall and eternall. Likewiſe p. 751his promiſes which concerne the giving a ſpecialty of grace, and of comfort, over and above what is neceſſary to ſalvation, upon our asking, are to bee underſtood with this exception, unleſſe, hee holdeth it beſt,2 Cor. 12.8.9.2 Cor 12:82 Cor 12:9 to keepe us humble, hungry and thirſty, watchfull and prayerfull, under the ſenſe of our infirmity, and want of what we deſire; which in ſome caſes is farre better for us, than to have our deſire. Namely, when if we had ſuch or ſuch grace and comfort, we ſhould bee exalted above meaſure, and ſhould deſpiſe them that had not the like, or ſhould grow preſumptuouſly ſecure.

Wherefore when wee ſhall aske for ſpirituall things abſolutely neceſſary for Gods glory and mans good, ſuch as hallowing of Gods name, comming of his kingdome, and doing of his will, alſo forgiveneſſe of ſinnes, p. 752and grace to convert, repent, and to live godly: theſe things being asked in the truth of our heart, we muſt ſay Amen unto them with a full and abſolute aſſurance that our petitions are granted; for of theſe things the promiſes are abſolute.

But as for petitions concerning our outward man, & ſtate of life, and concerning ſuch and ſuch degrees, and meaſure of grace, and concerning the feeling of comfort, in the aſſurance of our forgiveneſſe, all which are lawfull and needfull to bee prayed for; though we muſt ſay Amen to theſe alſo with true aſſurance that God heareth, and is well pleaſed with thoſe our Petitiōs; yet we muſt not ſay Amen, with that abſolute expectation of enjoying the things asked. For theſe are asked with a reſervation ſtill unto Gods will, both when he ſhall pleaſe, and in what meaſure he ſhall in his p. 753gracious pleaſure thinke good. For my part therefore, upon the former grounds, I conceive, that though temporall good things, as health, libertie, peace, life, and the like, may be abſolutely asked, that is diſtinctly, and particularly without condition; yet thoſe things ſo asked are not abſolutely to be expected, in the very particulars, to be granted. OnelyOnly this we may and muſt abſolutely expect, when wee pray even for theſe things, that either we ſhall have them, or that which is better, at leaſt that we ſhall have grace ſufficient to ſuſtaine us without them,2. Cor. 12.92 Cor 12:9 ſo as to have matter of comfort in God in this life, and of hope of ſalvation in the life to come. For in that we have prayed in faith, this ſhould ſtay our hearts.

That we may attaine this aſſurance, our care muſt be that we make and keepe our peace with God, and that we do get p. 754and cheriſh the ſpirit of prayer,Luk. 11.13.Luke 11:13 that we may alwayes pray according to his will in the name of Chriſt Ieſus,Ioh. 14.13.14.John 14:13John 14:14 then we may build upon his promiſe, and upon his almightie power and fidelitie, and we may confidently ſay with Saint John, 1. Ioh. 5.14.15.1 John 5:141 John 5:15that we know that God heareth us, and that we have the petitions that we deſired of him.

But, to conclude this point, ſuppoſe that when you have done what you can in prayer, yet you do not feele nor finde that you have a comfortable anſwer to your prayers; yet be not diſcouraged, nor give over, as your troubled heart, and your malicious adverſary will oft ſuggeſt unto you; but pray daily, and, ſith you have a promiſe of audience, beleeve and hope, even above your feeling, and above hope. For it will not be in vaine that you ſtill pray. Prayer is a dutie to God, now if you p. 755pray, though for the preſent you have no other benefit, but this, the diſcharge of a good conſcience, in obedience to God, this will give ſome ſecret ſupport to the ſoule; But bee you aſſured,Gal. 6 9.Gal 6:9 as in all other well-doing, ſo you ſhall finde in this, be not weary, and in due ſeaſon, you ſhall reape if you faint not, and give not over.

Thus I have with Gods aſſiſtance finiſhed this Treatiſe upon the Lords Prayer: in which, amongſt many other things, we may ſee the neceſſity of prayer, the excellency of it, and alſo how to pray. I will adde a word or two touching the difficultie of praying aright.

This doctrine of the difficultie of praying aright, I gather partly from the need that Chriſts owne diſciples had to be taughe to pray:Luk. 11.1.Luke 11:1 and partly by the many things required in prayer, of which you have heard p. 756before. And for proofe hereof conſider that the Apoſtle Paul profeſſeth of himſelfe and other beleevers,Rom. 8.26Rom 8:26 ſaying, We know not what we ſhould pray as we ought.

The cauſes of the difficultie are many.

Reaſ. 1 Firſt, prayer is a ſpirituall ſervice, and ſome men are altogether carnall, and the beſt men are in part carnall; wherefore a mans owne inbred, and indwelling evill will alwayes be preſent when a man prayeth, to cauſe deadneſſe and unaptneſſe, alſo to fill him full of feares and doubts, full of impertinent and evill thoughts when he ſhould pray.

Reaſ. 2 Guiltineſſe of conſcience, eſpecially upon the committing of ſome groſſe ſinne; together with ignorant conceits of God that his thoughts are like mens thoughts, Iſa. 55.8.Isa 55:8implacable, and unapeazeable; this maketh many a man afraid to looke God in the p. 757face. This was Davids caſe.

Many becauſe they have praied Reaſ. 3 long, and as they think have not beene heard, hence they are diſcouraged, and out of heart to pray any more.

So many things as hath before Reaſ. 4 beene ſhewed, are required to make a praier acceptable; that it is hard to obſerve them all when we pray.

Satan doth Spite nothing Reaſ. 5 more then heartie and faithfull prayer, for, by it, his kingdome is undermined & overthrowne, and by it he himſelfe is caſt out of his poſſeſſion, and kept out; wherefore it ſtandeth him upon to uſe all his methodes and devices to hinder a man, and either altogether put him by the duty it ſelfe, or ſo diſtemper him with evill ſuggeſtions, doubts, falſe feares, preſumptions, or ſome other hindrance, that he ſhall be heartleſſe, faithleſſe, or meerely formall and hypocriticall p. 758in prayer, making him content himſelfe with the worke done; but altogether careleſſe how it be done.

Vſe 1 This truth juſtly reproveth all ſuch as thinke it an eaſie matter to pray; therefore never prepare themſelves before, nor yet are watchfull over themſelves when they are in the act of prayer; but patter over certaine words of prayer; & thinke they ſhall go to heaven by their good prayers. Indeed it is an eaſie matter to ſay our prayers, you may teach a childe to ſay them; but to pray our prayers aright as hath beene taught before out of the Lords Prayer, is found by all experienced Chriſtians to be no eaſie thing.

Ob. This doctrine touching the difficultie of prayer is enough to diſcourage men altogether from prayer.

Sol. By no meanes; for prayer is a neceſſarie dutie, and muſt bee p. 759done; and withall it is a moſt profitable duty, and will quit all a mans paines; Beſides it is not ſo hard to be done, but that it is poſſible, nay, certaine that by the help of the Spirit of prayer, it may be done in an acceptable manner. In theſe caſes, knowledge of the difficulties do whet on deſire and reſolution, and doth ſtirre up care and circumſpection, it is farre from diſcouraging any from the worke.

Wherefore the next uſe is, let Vſe 2 none be diſcouraged from praier becauſe of the hardneſſe of the worke. Breake through all lets, for pray you muſt.Gen. 32.26. Hoſ. 12.3.4.Gen 32:26Hos 12:3Hos 12:4 Jacob by much and ſtrong wraſtling did prevaile at laſt. Do in the matter of prayer as men uſe to do in difficult workes. Set to it with all care, and watchfulneſſe. Set to it with all the ſtrength which you have, and which you can get. We muſt do like thoſe which whet and ſharpen their p. 760tooles which are blunt and dul. We muſt fetch prayers (as David uſed to do) out of meditations. If wee ſhall raiſe up our mindes to heavenlineſſe, and get our faith in God ſtrengthened, and if we pray for the ſpirit of prayer, and if wee will joyne with the ſpirit in prayer, then much of the difficultie will be taken off. The principall helpe to prayer, next that of Gods help by his Spirit, is the ſtrength & exerciſe of our faith. Yea the Spirit of God doth both worke it, and worke by it in prayer.

Means to ſtrengthē faith in prayer.We may ſtrengthen our faith in prayer by theſe conſiderations.

Firſt, from Gods generall goodneſſe to every creature. He is good to all, Pſa 145 9.Ps 145:9and his tender mercies are over all his workes. He giveth the beaſts their food; he feedeth the young ravens that cry. Pſa. 147.9.Ps 147:9Will hee not much more heare man when hee prayeth p. 761unto him? He hath heard wicked men, ſuch as Ahab, Manaſſes, and others.

Secondly, conſider that God is all-ſufficient, and able to help.

Thirdly, conſider the univerſality of his promiſe made to them that pray, and the extent of his merciemercy towards them. He ſaith every one that asketh, receiveth. Thus David ſtrengtheneth his faith in prayer, ſaying, Be mercifull to me, O Lord, for I crie unto thee daily;Pſal. 86.3.5Ps 86:3Ps 86:5 for thou Lord art good, and ready to forgive: and plenteous in mercy, (to whom?) even to all that call upon thee. This warrant to pray, and theſe grounds of faith everie man, as he is a creature, hath in common with all men, whereby he may be encouraged to pray, and to expect a gracious audience.

But every childe of God who beleeveth in Chriſt, in whom is the Spirit of God to ſanctifie p. 762and cleanſe the heart, cauſing him to will, and to endeavour in all things to pleaſe God; all ſuch have more peculiar grounds of faith & expectation to be heard when they pray.

Theſe may and muſt looke into the evidences of their adoption, and ſonne-ſhip. They muſt conſider whether they do not beleeve in Chriſt by ſuch a faith which worketh by love, (but they muſt not ſay they have not this faith, when their conſcience can tell them that it is their deſire that it may workby love, and that it is their griefe when they faile in their duties of love to God or man) now if they by faith have intereſt in Chriſt, then they may know they are the ſonnes and daughters of God. Now when we can make good our title to God, that we can call him, by the ſpirit of adoption,Rom 8.15.16.Rom 8:15Rom 8:16 Father, when we can with ſonne-like affection p. 763call him our Father which art in heaven, we may hereby ſtrengthen our faith, and aſſure our ſelves that he will both enable us to pray, and will graciouſly heare, and grant our prayers.

Is it ſo difficult a thing to Vſe 3 pray aright; then, is it thus with any man or woman, that in prayer they have found that their hearts have beene enlarged, their ſpirits raiſed up, their thoughts gathered in, and compoſed, their mindes intentive, and attentive, their faith ſtrengthened, and their conſcience eaſed upon this their heartie and devout powring out their ſoule unto God: O then let them bleſſe God for it; for by his grace they have done a great and difficult worke: they have done a bleſſed and moſt happie worke. It is our great faults that we can onelyonly complaine of our defects in prayer, and not alſo take notice p. 764of, and be thankfull to God for his helpe in our prayers. Which fault if wee would amend, we ſhould finde leſſe defect, and more helpe from God in our prayers hereafter.

One thing yet remaineth to bee ſpoken of in a word or two, before I conclude, which is to anſwer this queſtion: Queſt. What are wee to doe after we have endevoured to pray aright?

Anſw. I anſwer, firſt wee muſt not bee carkingly carefull abo… thoſe things concerning which we have prayed. Thus much the Apoſtle implyeth, when he ſaith,Phil. 4.6.7Phil 4:6Phil 4:7 Be carefull in nothing but in every thing by prayer and ſupplication, with thanksgiving let your requeſt be made knowne … God. Then the peace that wee have in God, and in the conſcience, that, at Gods command, we have commended our cauſe to God, ſhould cauſe our hearts p. 765to reſt quiet. Thus it was with Hannah after that ſhee had prayed, and by Elies ſpeech had hope to ſpeed, it is ſaid, ſhe went her way, 1 Sa. 1.18.1 Sam 1:18and did eat and drinke, and her countenance was no more ſad. So likewiſe did David when he had prayed, he ſaith, I will both lay me downe, Pſal. 4.8.Ps 4:8and ſleepe, for thou Lord onelyonly makeſt me to dwell in ſafety.

Secondly, after wee have prayed, we muſt bee diligent in uſing all good meanes which God hath appointed for the obtayning thereof. We have a preſident for the uſing of means after prayer, and that according to Gods direction, in the example of a good Captaine, Cornelius: hee had faſted and prayed, and (as wee may judge by Gods anſwer) hee prayed to be informed in the way of ſalvation: God directed him to the ordinary meanes; and he moſt diligently applyed himſelfe p. 766unto them, as we may read Acts the 10.5.9. and all with moſt happy ſucceſſe.

Thirdly, it ſhall bee good for us after wee have prayed, from time to time to looke after our prayers, and carefully to obſerve how they are anſwered, and how God hath granted thē; whether in the ſame particular, or ſome other way, either in giving us better things, or giving patience and contentment without them, or quickning us ſtill to prayer and dependance on him, cauſing as quietly to wait on him, till he ſhall pleaſe to beſtow them; and accordingly wee muſt acknowledge Gods goodneſſe to us with thankfulneſſe, as David did,Pſal. 86.18.19.Ps 86:18Ps 86:19 ſaying, Verily God hath heard mee, hee hath attended in the voyce of my prayer. Bleſſed bee God which, which hath in turned away my prayer, not in mercy from me.

p. 767If upon obſervation we do not find our petitions granted, then we muſt conſider wherein wee fayled in prayer, and amend it; but we muſt not bee diſcouraged, nor ſuffer our ſoules to bee too much diſquieted: we muſt pray againe, and wait,Pſ. 42.11.Ps 42:11 as David did, on God, aſſuring our ſelves that in his good time hee will heare us, and that we ſhall praiſe him, who is the health of our countenance, and our God; to whom be praiſe and glory for ever. Amen.

FINIS.