Christian Religion, Catechism · Part 26
MAT. chap. 18. verſ. 15. to the 20. and 1 COR. 16.22.
HHitherto wee hauehave heard of the perſon of Chriſt; in it, of his natures; his Godhead, and his manhood: then of his offices, priesthood and kingdome. In his kingdome, wee hauehave heard of the inward meanes, as the ſpirit: and amongst the outward meanes, we hauehave heard of the word and Sacraments. Now there commeth to ſpeake of the militant Church. VVhat is annexed to the militant Church?
Officers and Miniſters, whereby it hath beene and is taught and gouerned.
What is common to all theſe Officers?
That they bee lawfully called; and that they execute faithfully eueryevery one his office whereunto he is called.
How is the militant Church diuided?
Into the Church before the comming of Chriſt, or after his comming.
What is the Church militant before the comming of Chriſt?
It is the militant Church which beleeued in Chriſt to come.
What is the militant Church after the comming of Christ?
It is the militant Church that beleeueth in Chriſt already come.
How is the militant Church after the comming of Chriſt diuided?
Into vniuerſall, or particular.
What is the vniuerſall Church?
It is the ſocietie of thoſe that being ſcattered thorough all the corners of the world, are by one faith in Chriſt conioyned to him.
What officers are annexed to this Church?
Officers that are extraordinarie, and induring for a time.
What are the extraordinarie Officers?
Such as were firſt called and inabled of God for the conqueſt of the world, to the Goſpell and the obedience thereof; and of whom there was no vſe after the firſt building or planting of the Church, no more then of the General of a field, or of a Coronel, when the conqueſt is made; or of maſter builders after the platforme of a houſe is det downe.
How are theſe extraordinarie diuided?
They are either thoſe that are called immediately of God, as Apoſtles, and Prophets, or thoſe that were called by meanes of men, as Euangeliſts.
Who are Apoſtles?
Act. 1.21. Ioh. 15.27. Mat. 28.19. Act. 1.8. Act. 8.14. & 19.23. &c. Act. 12.Such as were for the planting of the firſt Churches ſet apart immediately by Chriſt himſelfe; which hauing both ſeene and heard him, had the charge of the whole world committed vntounto them, with power to diſtribute the graces of the ſpirit.
HaueHave the Apoſtles any ſucceſſors?
To ſpeake properly, they had none to ſucceede them in the degree and dignitie of Apoſtleſhip; and therefore when Iames was beheaded, none was choſen into his place: otherwiſe all Paſtors and Miniſters of the Goſpell, who are lawfully called to the diſpenſation of the Word, Sacraments, and Keyes, are the true and vndoubted ſucceſſors of the Apoſtles: and hauehave the ſame commiſſion in the miniſtration of the Goſpell which they had, though not in the ſame degree or dignitie,
VVhat is the property of the head?
To be higheſt; and therfore there can be but one, euen Chriſt,
VVhat is the office of the head?
To conueie the powers of it into all the members: for as the naturall members take ſpirit and ſenſe from the head; ſo the church hath her ſpiritual life and feeling of Chriſt; who is only able to quicken and giuegive life. Whom by this title of the head of the Church Paul lifteth vp aboue all Angels, Archangels, principalities and powers. And therefore if the Pope were the ſucceſſor of Peter and Paul, yet ſhould he not be therefore the head of the Church; which agreeth to no ſimple creature in heauen or vnderunder heauen.
But may not the pope be a miniſteriall head?
It would make the Church a monſter, if it ſhould hauehave moe heads at once then one: or to bee at any time without a needfull head; as it muſt needs be in the death of the pope. Beſides that, when Chriſt is alwaies effectually preſent in his Church by his ſpirit, what needs he to hauehave a vicar or deputie?Joh. 14.
What then ſhall we ſay to the words of Christ, Thou art Peter, and vponupon this rock wil I build my Church? whereby is inferred that Peter was ruler of the Apoſtles, and conſequently of the world; and therefore the Popes, as Peters ſucceſſors, ſhould be rulers ouer all.
The rocke whereupon Chriſt will build his Church, is not Peter, but the effectuall, and confeſsing faith of Peter; as appeareth by the diuers words the Euangeliſt vſeth from that whereby Peter is called. And if it be vnderſtood of Peter; yet it muſt be eſteemed,Reuel. 22. that to auoid confuſion Peter gaue anſwere in the name of all, vponupon whom in reſpect of their miniſterie, the Church is as well builded as vponupon Peter.
How may it be ſhewed that Peter anſwered for all?
Becauſe all were asked: otherwiſe our Sauiour Chriſt receiued no anſwere; which to thinke is a charg of diſobedience vpō the other Apoſtles, & vponupon our Sauiour Chriſt, of negligence: who ſeeking by this queſtion to ſtrengthen all the Apoſtles in the faith towards himſelfe, ſhould hauehave giuen them no ſtrength; neither by experience of the worke of God within themſelues, nor by the glorious promiſes which he annexed to this confeſſion, vnleſſe he had in Peters anſwere receiued the anſwere of others. Secondly, when it appeareth other where, by Peters owne confeſſion, that the reſt knew that Chriſt was the ſonne of the liuing God, as well as he himſelfe;Ioh. 6.67.68.69. what ſhould hinder them not to make confeſſion of it as well as did Peter?
If Peter were chiefe of all, doth it follow that the Pope of Rome ſhould be ſo?
No verily: for howſoeuer they ſay Peter was Biſhop of Rome, yet indeed that cannot be proued by Scripture; rather the contrarie: for if Peter had been at Rome when Paul was there, amongſt many others hee would not hauehave forgotten to make mention of him, vponupon diuers occaſions he had thereof. Eſpecially he would not hauehave wrapped him in the common charge, that all had forſaken him. Alſo his proper charge being amongſt the Iewes, who were neuer frequent, or many in Rome: and after the few that were there, baniſhed from thence, what likelihood is there that Peter would moſt reſide there where hee had leaſt to do? And if he had been there, yet would he not be Biſhop there; the Biſhopricke being a degree of Miniſterie far vnderunder the Apoſtleſhip wherunto he was called.
But grant hee were Biſhop of Rome; doth it follow thereof that the Biſhop of Rome muſt bee his ſucceſſor?
No: for firſt it ſhould hauehave beene but a perſonall right. And ſecondly, if it belonged to his ſucceſſors, Ieruſalem and Antioch, where he ſat before he is ſuppoſed to ſit at Rome, might challenge it as well as they of Rome. Neither can his death, which they ſuppoſe to hauehave beene at Rome, giuegive that priuiledge to him aboue them, more then the death of Chriſt priuiledged Ieruſalem, which by the iuſt iudgement of God for the ſame cauſe was made an heape of ſtones. And thirdly, if it did belong to his ſucceſſors at Rome; yet it belongeth to his ſucceſſors in doctrine, and not in place only. Conſider more, that if the Church were builded vponupon Peter, it was in reſpect of the doctrine he taught.
Hitherto of the Apoſtles. Now who are the Prophets?
Such as beſides an extraordinarie gift of preaching, had a ſpeciall gift of prophecying.
Hitherto of thoſe immediately called. VVho are thoſe that are called by the meanes of men?
The Euangeliſts.
Who are the Euangeliſts?
Such as were ordained, and directed of the Apoſtles, for watering that which they had planted, and confirming thoſe whom they had conuerted.
What is the particular Church?
It is that which beſide the fellowſhip in one ſpirit, hath ſome other outward knot wherein they are more neerely tied then the reſt of the vniuerſall is: and it is either of one nation, or of a narrower compaſſe.
What is a Church of one nation?
It is that which is gathered vnderunder one politicke or ciuill gouernment.
What is that of a more narrow compaſſe?
It is ſuch a companie of beleeuers, as dwelling in one place, may be conueniently at one time taught, by one mouth of a Miniſter.
What is common to all the members of this Church?
That eueryevery one be wiſe vntounto ſobriety, behauing himſelfe according to the meaſure of grace that is beſtowed vponupon him.
What perſons make default againſt this point?
Two ſorts eſpecially: the one of ſuch as ouerweene, thinking better of themſelues, and taking a greater ſtate vponupon them then they are worthie of. The other of ſuch as abaſing themſelues too much, doe thinke themſelues vnfit to ſuch duties as they are called vntounto.
How is the truth of this doctrine cleared?
By compariſon of the Church, which is the myſticall body of Chriſt, vntounto the naturall bodie of a man.
How many waies doth this compariſon hold?
Sundrie waies. Firſt, as in a perfect body of a naturall man, there is full furniture of all members needefull to the diſcharge of their ſeuerall duties, which are knowne both how manie they are, and what they are: ſo it is in the Church of God.
What gather you of this?
Firſt, that as a ſuperfluous member in a mans body, as two thumbes, or a finger more then enough in one hand, ingendreth horror: euen ſo ſuperfluous members in the Church of Chriſt muſt needs bee faultie and horrible.
What further?
As the want of a naturall member of an hand breeds griefe: ſo the want of any the appointed members in the Church, muſt needs bee faultie and grieuous.
Proceed to the other compariſons.
Seeing the diſorder of a member, as to hauehave an eie where the noſe ſhould bee, or a foot for the hand, cauſeth both horror and griefe: ſo the like diſorder in the Church of Chriſt muſt needs be horrible.
Wherein doth this compariſon further hold?
That as in the body of a mā, eueryevery member hath his owne ſeuerall function to diſcharge; and no member can well and fitly diſcharge the duety of another: ſo it muſt be in the Church of God: and as all the ſeuerall members of the bodie are knit and vnited to their head, ſo are all the members of the Church vntounto their head Chriſt.
Remaineth there yet any more compariſon?
That as in the naturall body, eueryevery ſeuerall member is, as it were, the member of eueryevery other in ſeruing to their good; as the eye will ſee; the hand will take; the mouth will ſpeake, for the good of any other member: ſo it is in the Church of God.
So much of the properties and qualities, common to all the members of a particular Church. What are the parts of it?
They are partly ſuch as are aboue, and partly ſuch as are vnderunder.
VVho are thoſe that hauehave preheminence?
Thoſe whom Chriſt hath appointed for the continuance of the Churches, which were builded by the extraordinarie officers, to the worlds end.
VVhat things are common to all theſe ordinarie officers?
Firſt, that they be vnblameable of life,1. Tim. 3.2. 1. Tim. 3.10. which being required of all Chriſtians, is in greater meaſure required of them, as of the lights of the Church. Secondly, examination, whether by gifts, eſpecially for the office, they are to be called to that office, or no.Act. 14.23.
VVhat is prayer?
It is a calling vponupon God alone, in the name of Chriſt, by the titles wherewith in the Scripture he is ſet forth vntounto vsus, as well thereby to doe ſeruice and homage vntounto the Lord, as to obtaine thoſe further things and graces that are neceſſarie for vsus.
VVhat hauehave we firſt to conſider heere?
Eſa. 42.8. & 48.11. Rom. 10.14.That wee are to pray to God alone, and not to communicate his honour to Saints or Angels, which is deteſtable and abominable. Which reaſon is alſo for vowes annexed to prayer.
VVhat things muſt we come to God in prayer for?
Thoſe which God hath made vsus promiſe of, either belonging to this preſent life, or thoſe things eſpecially which belong to the life to come.
But how can we remember all the promiſes that God hath made, thereon to ground our petitions, eſpecially being vnlettered?
There are generall promiſes, that whatſoeuer wee ſhall aske according to his will, it ſhall be giuen vsus: 1. Ioh. 15.14. Againe, whatſoeuer we reade and heare that the ſeruants of God hauehave demanded in the Scripture vncontrolledly, or without ſpeciall calling, that is a good warrant for vsus to demand at the hands of God.
VVhat hauehave we further generally to bee obſerued of prayer?
The neceſſitie and excellencie thereof.
It ſeemeth to be of no vſe to make our petitions vntounto God, ſeeing he hath knoweth what we need, either for his glory, or our good, and hath determined what to beſtow vponupon vsus.
Mat ….Yes verily, wee muſt aske, and that continually that is, at ſet times, without intermiſſion, by the commandement of Chriſt himſelfe, bidding vsus aske, and we ſhall receiue; ſeeke, and wee ſhall find; knocke and it ſhall be opened vntounto vsus; wherein wee ſhould reſt: for as God hath for appointed all neceſſaries to be giuen vsus, ſo hath he alſo appointed the meanes whereby they ſhould bee brought to paſſe, whereof prayer is a chiefe: ſo that the common proueth may be verified, after a ſort: No prayer, no pennie.
What other reaſon hauehave you for this?
We ſhould therefore pray for the things we hauehave need of, that hauing receiued them, we might be aſſured we had them of God, and not by accident of fortune, as naturall men doe ſay.
How further is the neceſsitie of prayer conſidered?
Prayer is a key to open the ſtorehouſes of al Gods treaſures vntounto vsus; and as by knocking we enter into the place we deſire to goe to; ſo by prayer wee obtaine thoſe things we need. Alſo as men prouide gifts to make way for fauour;Pro. 17.8. ſo prayer is a gift to appeaſe Gods anger towards vsus, and as a ſtroke to teach thoſe things that are aboue our reach, and to put by thoſe things that ſtand in our way. And let vsus hither adde, that it is ſo neceſſarie, as without it the vſe and enioying the things wee hauehave, is vnlawfull: for as if wee take any thing that is our neighbours without asking him leaue, we are accounted theeues;1. Tim. 4. ſo to take any thing of Gods (whoſe all things are) without asking them at his hand, is fellonie.
Doth not God often times beſtow his benefits without prayer?
Yes verily: to the wicked many things, either to prouoke them to repent, or to make them inexcuſable: and to his children, as a louing Father, in regard of his ignorant and ſometimes negligent child, doth giuegive things vnasked; euen ſo doth God towards his.
What is the excellencie thereof?
It is compared to incenſe or ſweet perfumes,Pſal. 14.41. for that they are as acceptable to the Lord as perfumes are to men; and to the drops of hony, as it were dropping from the lips of the Church as from a honie combe.Cant. 4.11. Milke and honie is vnderunder her tongue.
How can God ſo infinitely wiſe, take delight in our prayers, that are ſo rude?
Becauſe in Chriſt hee taketh vsus for his children: And therfore as parents rather take pleaſure to heare their children ſtammer, then ſome other to ſpeake eloquently: ſo doth the Lord take pleaſure in the praiers of the Saints.
Of how many kinds is prayer?
Of two kinds: either petition or thankſgiuing.
What is the petition?
It is a prayer whereby we deſire all things neceſſarie: And it is either for things of this preſent life, with this exception, ſo farre forth as the ſame ſhall be thought good vntounto the wiſedome of God; or (and that eſpecially) for the things of the life to come, and that without exception.
VVhat is thanksgiuing?
Mat. 8.2. 2. Sam. 15.25.26.It is a prayer, wherein we magnifie the goodneſſe of God: and it is either in praiſing all his goodneſſe, wiſedome, power, mercy, and generally for the gouernment of his Church; or for thoſe particular fauors, that by petition we hauehave receiued from his mercifull hands.
VVhat is annexed vntounto both theſe kinds of prayer?
Confeſſion of ſinnes, and of the righteous iudgement of God againſt them; at the view whereof we being humbled, may come more preparedlie to prayer in both kinds.
In what form & manner ſhould we frame our praiers?
We are herein for help of our weaknes, and rudeneſſe in prayer, to looke vntounto the prayers of the holy men of God ſet downe in Scripture, according as the eſtate wherein they were at the time of thoſe prayers, may beſt ſort with the ſpeciall cauſes wherein we are when we pray. But eſpecially and aboue any other, yea aboue all them together, wee are to looke vntounto that moſt abſolute prayer, which our Sauiour Chriſt hath taught vsus in the Goſpell.
Dou you call that a prayer, which of ſome is thought onelyonly a forme of prayer to direct our prayers by?
It is both a prayer, which we both may and ought to pray, and alſo a forme of prayer, whereunto we are to conform, & by which we ought to ſquare al ours: and therefore as S. Matthew 6.Matth. 6.…. biddeth vsus pray after this ſort, ſo S. Luke biddeth vsus ſay, our Father, &c.
May there not beſides this prayer of the Lord, be now vnderunder the Goſpel a ſet form of praier in the church?
Yes verily: ſo that it be left at the libertie of the Church to alter it; and not at the liberty of priuat men, without conſent of the Church.
Wherefore is it conuenient that there be a ſet forme of prayer?
To help the weaker and ruder ſort of people eſpecially: and yet ſo as the ſet forme make not men fluggiſh in ſtirring vp the gift of prayer in themſelues, according to diuers occurrents; it being incident to the children of God to hauehave ſome gift of prayer in ſome meaſure.Zach. 12.10.
What is the Lords Prayer?
It is an abſolute prayer in it ſelfe, and a prayer giuing a perfect direction to frame al other prayers by.
What are the parts of this prayer?
Two: the preface, and the prayer it ſelfe.
What gather you of this, that there is a preface ſet before the prayer?
Ecclſ 5.1. Pſalm. 26.6. Exod. 3.That Chriſtian men are not to come malepertlie or raſhly, but with preparation: for the Angell of the Lord ſtandeth at the entrie, to ſtrike with hardneſſe and blindneſſe, &c. thoſe that come without preparation: for if we make preparation before we come to an earthly Prince,1. Tim. 2.8. and bethinke vsus of our words and geſture; how much more ought we to doe it, when we come before the Prince and Lord of Heauen and Earth?
How are we to prepare our ſelues?
Not onelyonly to put off our euill affections, but euen our honeſt and (otherwiſe in their due time) neceſſarie cogitations, as the cares and thoughts of our particular vocations, as of houſe or familie.
What is to be conſidered in the word, father?
That we are come to the Father, the firſt perſon in Trinity, by his Son, through the holy Ghoſt: which forme is to be kept for the moſt part, although it bee alſo lawfull to pray vntounto Chriſt,Acts 7.59. 2. Cor. 13.13. or to his bleſſed ſpirit particularlie: if ſo, that in our vnderſtanding wee doe conioyne them, as thoſe that cannot be ſeparated in any actions, either belonging to the life to come, or pertaining to this life.
What further?
That wee are to come with confidence of obtaining our ſuites and deſires:Deut. 33.3. as young children deſire to come vntounto their fathers boſome, or to ſit vponupon the knee or in the mothers lap; ſo we by prayer, doe as it were creepe into the Lords boſome, and, as it were, do ſtand betweene the Lords legs; as to our mercifull father, whoſe bowels are larger in pitifull affection then any parents, yea,Matth. 7. then the mother towards the tendereſt child, if we come with faith: for if parents will giuegive good things to their children when they aske them, much more will the Lord giuegive his ſpirit to them that aske it of him without doubting.
What is conſidered by theſe words, Our Father?
The nature of faith,Iohn 20.28. Gal. 2.20. Matth. 27.46. which is to applie it home to himſelfe. Alſo, that our Sauiour Chriſt is the naturall ſonne, and we his ſonnes by grace and adoption.
May not a man in his prayer ſay, my father?
Yes verily:Matth. 26.19. and that with warrant of our Sauiour Chriſts example.
What further?
That to come in any other name,Exod. 24.2. & 20.19. Leuit. 16.17. 1. Tim. 2.5. then in our Sauiour Chriſts, is abominable; which was figured in Moſes and Aaron, but is notably ſet forth of the Apoſtle. Therefore it is abominable to come by Saints, as in Poperie they doe.
What elſe learne you in this word, our?
That when wee come to pray,1. Tim. 2.8. Matth. 5.23. Eſay 1.15. wee muſt come in louelove, as one brother loueth another, and therfore reconcile our ſelues if there be any breach.
What is conſidered by theſe words, which art in heauen?
That as wee are to come boldly,Eccleſ. 4.16. & 5.1. ſo wee alſo are to come with reuerence of his Maieſtie, wee being as wormes ſcrauling vponupon earth, and he in the higheſt heauens.
What further?
That as he is readie to doe all things for vsus, ſo he is able to do al things for vsus, which are neceſſary for vsus to meditate vponupon.
Why is he ſaid to be in heauen, who is in all places, and whom all the world is not able to containe?
For two cauſes: one is, for that there he doth make himſelfe, and his goodneſſe knowne to the Angels and bleſſed ſpirits of men immediately, and without the helpes and aides which we hauehave. The other, becauſe he communicateth himſelfe and his goodneſſe more plentifully with them then with vsus; and ſo God is ſaid to be preſent in the temple, and in the elect.
Hauing vnderſtood what is to bee learned of the words of the preface ſeuerally, what are wee to learne of the words iointly together?
That God only is to be praied vntounto: for although there be other fathers beſides God,Rom. 10.4. Pſal. 73.25. and other in heauen beſides him, yet there is none which is our Father in heauen, but God alone: beſide, that it is a perfect paterne of all prayers, it is euident that all prayers (as in other things, ſo in this) muſt bee framed vntounto it.
Thus much of the preface: Now wee are to come to the prayer it ſelfe. What is generall vntounto it?
That our affections, with zeale and earneſtneſſe, ought to wait and attend on praier: which appeareth by the ſhortneſſe of all the petitions.
What is declared hereby?
The great affection we ſhould hauehave to the things we come for: which giueth a check to our cold prayers, where the vnderſtanding is without the affection, and, as it were, the ſacrifice without the heauenly fire to lift it vp and make it mount into heauen, both in publike and priuat prayers.
So much of attention generall to the prayer. What are the parts thereof?
A forme of petition and of thankſgiuing.
VVhat is taught hereby?
That whenſoeuer we come vntounto God in petition,Phil. 4 6. Luk. 17.17.18 we are alſo to giuegive him thankes; things not to be ſeuered, and meanes to make way for further graces and benefits to be obtained.
Secondly, that it is a fault of vsus, when wee are diſtreſſed, in publike prayer to come in petition, but not returne thankſgiuing for our benefits receiued.
So much of the parts of prayer. How many ſorts of petitions are there?
Two: one ſort of petitions is of thoſe things that belong to Gods glory: the other ſort of petitions doth concerne our ſelues and our neighbours.
What is generall to bee conſidered in thoſe petitions that concerne God?
That wee are to ſeeke the ſeruice of God before our owne things; as alſo the Commandements teach vsus, which being diuided into two tables, the firſt concerneth the worſhip of God; the ſecond table, our ſelues.
What obſerue you from this?
Our hypocriſie: for were it not for our ſelues and wants, we would not come at all in prayer: as in Poperie all their prayers are for themſelues, and their ſaluation, &c. Whereas this word Thy, in al theſe petitions, doth ſhut forth the conſideratiōs of our ſelues, to the end that we might hauehave our minds altogether faſtened vponupon the ſeruice of God.
VVhat further obſerue you proper to theſe petitions?
That they ought to bee performed with further zeale and earneſtneſſe of ſpirit; as may bee gathered in that they are propounded without any bond of one with another.
How are the petitions that concerne Gods glory diuided?
Into two: the firſt concerneth Gods glory it ſelfe, the other two the things whereby God is glorified; as when his kingdome commeth, and his will is done.
What is the firſt petition?
Hallowed be thy name?
Why is this petition ſet before all?
Pro. 16.4. 1. Cor. 10.31.Becauſe it is that which ought to bee deareſt vntounto vsus, and for that all things ought to bee referred vntounto it.
How conſider you this petition?
Firſt, the meaning of the words apart; then of them together.
VVhat is vnderstood by the word, name?
1. King. 5.5. Act. 1.15.The perſon of God the father, for that the name of a thing is taken for that it is the name of. Alſo the name of God in the Scriptures is taken for his properties, as his Iuſtice, Mercy, Wiſedome, &c. and for the actions of God, as the creation and gouernment of the world; alſo for the things that belong vntounto God, as his word, Sacraments, and diſcipline. Al which things are ſignified by the name of God, becauſe he getteth glory by them.
VVhat is meant by (hallowed?)
To hallow is to ſet apart a thing from the common vſe to ſome proper end; and therefore to ſanctifie and hallow the name of God, is to ſet it apart from all abuſes to a holy and reuerent vſe.
Can any man adde any thing to Gods holineſſe?
No, wee cannot adde any holineſſe vntounto God, or take away from him: but that as God is holy in his properties and actions, and alſo in his ordinances both in Church and Common-wealth; ſo we deſire it may be, and that not onelyonly in our ſelues, but alſo in all men, that they may be acknowledged and reputed as they are worthie in themſelues to bee reputed and accounted.
VVhat is conſidered of the words together?
That it is a ſingular benefit of God to be admitted to the ſanctifying of his name, and as it were to ſet the crowne vponupon his heade, and to hold it there; eſpecially ſeeing he is able himſelfe alone to do it: and when he would vſe other thereunto, hee hath ſo many Legions of Angels to do it; yea, that can raiſe vp ſtones to doe it.
VVhat further?
We pray that God may be acknowledged Iust, Wiſe, &c. in all his workes, euen in his ordinance of ſome to euerlaſting life, and otherſome to euerlaſting deſtruction: as alſo when the glory of God commeth in queſtion betweene our ſelues and any thing that belongeth vntounto vsus, to preferre that vntounto theſe.
May none elſe be glorified but the name of God?
No glory or honour ſhould be giuen to any thing in the world but to the name of God (which is noted when wee ſay,Eſa. 42.8. &. 48.11. thy name &c.) further then they are inſtruments, whereby we may ariſe to the glorifying of it; for God will not giuegive his glory vntounto any, no not to the manhood of our Sauiour Chriſt.
Shew ſome particularities of the glorifying of his name.
Firſt, wee muſt pray that God would giuegive vsus the knowledge of himſelfe, his words and workes; for we cannot glorifie his name vnles we know it. Secondly,Ioh. 3.3. Rom. 4.20. we pray that we and others may ſanctifie God in beleeuing his word, how vnlikely ſoeuer: Wherefore Moſes and Aaron are ſaid not to hauehave ſanctified the name of God, in that they beleeued not; contrarily, Abraham glorified God in beleeuing.
How elſe?
Eſa. 8.12.13. 1. Pet. 3.14.18.In fearing the Lord alone, and not men. That the Lord be our feare.
How further?
Mat. 5.16.In praying that God may get glory by the godly conuerſation of vsus and others; alſo, that we may praiſe him for his benefits more particularly: for humilitie for our ſelues and others, without which we cannot glorifie God as it is meet:2. Sam. 7.18. Pſal. 8.5. & 144.3. Luk. 1.48. 1. Sam. 3.18. Eſa. 39.8. Eſa. 2.11.12.13.14.15.16. from whence ariſeth patience, whereby wee doe willingly ſubmit our ſelues vntounto the correcting hand of God, as Ely and Ezekias. We pray againſt al loftie and high things, that hinder that God only cannot be exalted, eſpecially the pride of our hearts, which we are to confeſſe and lament. It is laſtly a ſingular hallowing of Gods name, as well by praiſing it for the benefits wee hauehave receiued, as for his other wonderfull workes in the Creation and gouernment of the world, the Church eſpecially.
VVhat is conſidered in the ſecond petition, Thy kingdome come?
One of the meanes how to hauehave our God ſanctified, which is a dependance of the former petition.
VVhat is meant heere by kingdome?
That gouernment which our Sauiour Chriſt exerciſeth in the world.
Of how many ſorts is it?
We pray either for that he exerciſeth in this world, or for that he exerciſeth in the world to come, called the kingdome of glory.
How many ſorts are there of that kingdome he exerciſeth in this world?
Firſt, it is that hee exerciſeth ouer all men, and other creatures.
What deſire we of God concerning the gouernment ouer all men, called the kingdome of power?
That he would gouerne all the creatures,Pſal. 97.1. Mat. 6.13. Ioh. 17.2. both in the naturall courſe of things, and in the ciuill and domeſticall gouernment of men, yea, in the rule of Diuels themſelues, in ſuch ſort as they may ſerue for the good of his Church.
What deſire wee concerning his gouernment in the Church, called the kingdome of grace?
That it may bee heere in this world enlarged,Pſal. 122.6. Eſa. 62.7. and that it may be accompliſhed in the laſt day.
What doe we deſire for the inlargement of it in this world?
That by Chriſt the head of the Church, God would gouerne his people, to the perfect ſaluation of the elect, and to the vtter deſtruction of the reprobate, whether open rebels or fained and hollow-hearted ſubiects.
What great need is there that wee ſhould pray for the kingdome of God?
For that being taught that wee ſhould pray that the kingdome of God may come,Mat. 12.24.27. 2. Cor. 6.14.15.16. thereby wee are put in mind of another kingdome of Satan and darknes, which oppoſeth ſtrongly againſt his kingdome.
Why, all men do naturally abhorre Satan, euen to the very name of him.
They doe in words and ſhew, but when they doe his will, liue vnderunder his lawes, delight in his workes of darkeneſſe, ſubiect themſelues to the Pope and other his inſtruments, they are found indeed to louelove him as their father, and honour him as their Prince, whom in words they would ſeeme to abhorre: for euen the ſame men, our Sauiour Chriſt affirmeth to approch vntounto God with their lips, and to hauehave their hearts farre from him:Mat. 15.8. and in their lips far from Satan, but neere him in their hearts.
What other oppoſitions are there against Gods kingdome?
Gal. 5.16.17.The fleſh, and the world.
VVhat be the meanes wee ought to pray for, that our Sauiour Chriſt may gouerne his Church in this world thereby?
Inward, and outward.
What inward things doe we pray for?
That God would giuegive his holy ſpirit, as the chiefe and principall wherby our Sauiour Chriſt gathereth and ruleth his Church, conueying his ſpirit of knowledge and of good motions vntounto his people; and conſequently, we pray againſt the motions and tentations of Satan and of our owne fleſh.
What are the outward things we pray for?
The meanes whereby the ſpirit is conueied.
Declare that more particularly.
The word, and the dependances thereof.
What pray we for concerning the word?
Pſal. 110.1. Eſa. 11.4. Mark. 1.13.That it being the ſcepter of Chriſts kingdome, and called the word of the kingdome, and the kingdome of heauen;Mat. 13. 2. Theſ. 3.1. may bee freely preached eueryevery where. And that onelyonly hauing place, all traditions and inuentions of men may be reiected.
What pray we for concerning the Sacraments?
That as they are the ſeales of Gods promiſes and couenant of grace; ſo they may bee both miniſtred and receiued in that pureneſſe and ſincerity which is according to his word; and all falſe Sacraments and ſacrifices put vnderunder foot.
What pray we for concerning the cenſures?
That not onelyonly priuate perſons, but the whole Church may bee ruled by the line of Gods word; that ſo well doers may be aduanced, and euill doers cenſured and corrected, according to the degree of their fault: and therefore that all, either impunitie or tyrannous tortures of conſciences, may bee taken away.
VVhat further doe we pray for?
That God would furniſh his Church with all ſuch officers as hee appointeth; that being endued with ſpeciall gifts may bee both able and willing, to execute their charge diligently and faithfully.
What further deſire we in this petition?
That where theſe things are onelyonly begun, they may bee perfected, and that eueryevery Church may bee poliſhed and garniſhed, that Sion may appeare in her perfect beautie; and ſo the Iewes may bee called, and ſo manie of the Gentiles as belong vntounto Chriſt; and the contrary enemies may be either conuerted or confounded.
What do we pray for the kingdome … member of the Church?
We out of a ſorrowful feeling of the ſpiritual bondage we are in to Satan and ſinne, pray that the kingdome of Chriſt may come, and be aduanced in eueryevery one of our harts, in Iuſtice, Righteouſneſſe, Peace, and Ioy in the holy Ghoſt: euen as poore captiues are alwaies creeping to the priſon doore;Rom. 14.17. and labouring to get off their bolts.
So much of the kingdome of God in this world. What pray you for concerning the kingdome of Christ in the laſt day, or for the kingdome of glory?
Reuel. 22.20. 2. Tim. 4.8.That Chriſt would haſten his comming for the elects ſake, who with ſingular louelove and affection long for it, ſaying: Come Lord Ieſus, come quickly.
The third petition.
Thy will be done in earth as it is in heauen.
VVhat is conſidered in this petition?
By earth, thoſe that are in earth; and by heauen, thoſe that are in heauen.
VVhat is heere meant by the will of God?
Deut. 19.29.His reuealed will and Commandement, wherein is ſet downe what we ought to do, or leaue vndone: as alſo his promiſes, which we ought to beleeue.
Is there any other will of God beſides his reuealed will?
1. Pet. 3.17.Yea verily, that whereof the Scripture ſpeaketh thus, if ſo be the will of God: and that the petition is not meant of this, it appeareth: firſt, becauſe that no man can know it, nor ſearch it out vntill it come to paſſe, whereas to the doing of this wil, knowledge is neceſſarie. Secondly, for that no man can reſiſt it. Thirdly, for that there are no promiſes for the performing of it, ſeeing a man may doe the ſecret will of God and periſh, as Pilate, &c.
Is not the ſecret wil of God contrary to his reuealed wil?
No, in no wiſe; it differeth in ſome reſpect, but is not another wil, much leſſe contrarie.
How differeth it?
The ſecret will of God conſidereth eſpecially the end; and the reuealed will, the things that are referred to the end. And the ſecret will of God is of the euent of al things;Ioh. 14.1. 1. Theſ. ….3. where the reuealed will is of thoſe things onelyonly which are propounded in the word, as to beleeue in Chriſt, and to be ſanctified, &c.
It may ſeeme that the reuealed will of God is ſometimes contrarie to it ſelfe: as when God forbiddeth murther, and theft; yet God commandeth Abraham to kill his ſonne; and the Iſraelites to take the goods of the Egyptians.
Here is no contrarietie; becauſe God in giuing a law to man, giueth none to himſelfe, but that he may command otherwiſe: therefore the law hath this exception; that it is alwaies iuſt, vnleſſe God command otherwiſe.
But it ſeemeth that the ſecret wil of God is often contrarie to the reuealed will; ſeeing by the former many euill things are committed, and by the other all euill is forbidden.
In as much as by the prouidence of God euill things come to paſſe, it is for ſome good, of Gods glory, or good of the Church, or both; in which only reſpect they by the prouidence of God are done or ſuffered to be done.
What more ſpecially of ſanctification do we pray for in this petition?
Firſt, that wee may know his will, without the which we cannot do it: then, that ſo many as are ſubiects in the kingdome of Chriſt, may do the dutie of good ſubiects, and bee obedient vntounto the reuealed will of God,Mat. 6.33. otherwiſe called the righteouſneſſe of of Gods kingdome: ſo that there is a mutuall relation of this petition to the former; where we pray that God may rule, as heere that his rule may be obeyed.
What learne you out of this word (Thy?)
Pſal. 86.11. & 110.37. Gen. 6.5. & 8.21. Rom. 8.6. Rom. 7.24.Wee learne, that when wee pray for obedience to Gods will, wee deſire the ſuppreſſion of our owne will, as that which being prone to all ſinne, as a match to take fire, is naught and repugnant to the will of God: ſo farre are wee from hauing any free will naturally to doe that which is good;2. Pet. 2.7. Ezech. 9.4. which wee muſt bewaile both in our ſelues and others.
What by this word (done?)
Philip. 2.13. Act. 20.24.That it may not onelyonly be intended and indeauoured, but accompliſhed, although it bee with griefe and ſmart.
What learne you of this (as it is in heauen?)
That our obedience ſhould bee done moſt willingly, readily, cheerefully and wholly; and not to do one, and leaue another vndone. As the Angels do the will of God ſo;Pſal. 103.20. Mat. 18.10. Eſa. 6.2. Ezech. 1.7. and therefore are ſet forth winged, to ſhew their ſpeedineſſe, and round footed, to expreſſe their readineſſe to all and eueryevery commandement of God. And ſo all vnwilling, or by law inforced obedience is heere condemned.
But ſeeing wee are ſinfull and the Angels holy, how can we imitate them?
Wee ſhould endeauour to the like holineſſe, and ſo grow therein daily more and more till we be like vntounto them: not that we can performe it to the full as they doe.Leuit. 11.44. 1. Pet. 1.16. As alſo in this regard God himſelfe ſaith; Be ye holy as I am holy; and yet it were abſurd to ſay or thinke that any man could come to the holineſſe of God, whoſe holineſſe hee is commanded to follow. This petition alſo agreeth well with our deſire of haſtening the Lords comming, in the former petition.
Hitherto of the petitions that concerne God. What is generall to bee conſidered in the next for our ſelues?
That there is no lawfull vſe of theſe petitions which follow, or any of them, vnleſſe we firſt labour in the former petitions concerning the ſeruice of God;1. Tim. 4.8. conſidering that godlineſſe hath the promiſes of this life and the life to come.
VVhat further?
That as in the former, the word (thy) did only reſpect God; ſo in theſe following, by theſe words (Ours and vsus) we learne to hauehave a fellow feeling of the miſeries and neceſſities of others; and therfore in care to pray for them; which is the triall of the true ſpirit of prayer.
Is there any thing elſe common to them all?
That for them all, we depend on God: on his prouidence, for the firſt of our nouriſhing; on his mercy, for pardon of our ſinnes; and on his power, for ſtrength to reſiſt tentation.
VVhat is the order of theſe petitions?
Firſt, to ſet downe one only for the things of this life. Secondly, two, for the things that belong to the life to come.
VVhy hauehave we but one petition concerning this life, and two for the things of the life to come?
To teach vsus how ſmally earthly things are to bee accounted in regard of heauenly; and therefore that our prayers for things of this life ſhould bee ſhort and further drawne out for the heauenly.
Why then is the petition for the temporall things, put before the petition for ſpirituall?
Firſt, becauſe it is the maner of the Scriptures, commonly to put things firſt that are ſooneſt diſpatched. Secondly, that by experience of the ſmalleſt things, as a ſtep or degree, wee may climbe vp to higher. Whereby their hypocriſie is diſcouered, which pretend great aſſurance of forgiuenes of ſins, and of their keeping from the euill one, whereas they are diſtruſtfull of the things of this life. Thirdly, that in hauing aforehand earthly things, we may bee the readier and more earneſt to intreate for the ſpirituall: ſo our Sauiour Chriſt healed the bodily diſeaſes, to prouoke all men to come to him for the cure of the ſpirituall.
So much of this petition in generall. VVhat is meant by (Bread?)
Firſt, all outward things, both for our neceſſity, and chriſtian delight, as well in clothing as in feeding. Secondly, all the meanes and helpes to attaine them, as good Princes, Magiſtrates, ſeaſonable weather, &c. Wherein alſo wee pray for the remouall of the contrarie; as warre, plague, famine, euill weather. All which muſt be asked with this exception, if it ſeeme good in the eyes of our heauenly father: Mat. 8.2.which exception is proper to this petition.l
What need is there of asking theſe things?
The frailety of our nature, not able to continue in health ſcarce one day without theſe helpes, and as it were proppes to vphold this decayed and ruinous cottage of our mortall bodies; leſſe able to forbeare them then many beaſts: for ſeeing there was a neceſſarie vſe of our meat in the time of our innnocency, the neceſſitie by our fall is much greater.
What learne you from the word (GiueGive?)
Firſt, that from God all things come:Pſal. 104.17.28.29.30. which wee are readie to aſcribe, either to the earth, called the nurſe; or to our money wherewith we buy them, or to our friends that giuegive vsus them;Act. 14.17. as if we ſhould looke vponupon the Steward onelyonly, and paſſe by the Maſter of the familie, or vponupon the breſt that giueth ſucke, and neglect the nurſe, or bottell we drinke of, and paſſe by the giuer.
VVhat next?
That although in regard of our labour or buying any thing, it may bee called ours; yet wee ſay, giuegive Lord, becauſe wee cannot deſerue the leaſt crumme of bread, or drop of water, much leſſe the kingdome of heauen.
What learne you further?
That ſeeing God giueth to whom hee will, and what he will, we learne to bee content with whatſoeuer we hauehave receiued. Moreouer, to bee thankfull for it,1. Tim. 4.5. ſeeing all things in regard of God are ſanctified by the word, and in regard of our ſelues by prayer, and thankſgiuing. And laſt of all, not to enuie other mens plentie, being Gods doing.
VVhat reaſon is there that they ſhould pray for theſe things of God, which hauehave them already in their Garners, Cellars, &c.
Very great: Firſt, for that wee in Adam hauehave loſt the right of them all; which in Chriſt the heire of the world wee onelyonly recouer: ſo that although wee poſſeſſe them, yet are wee not right owners of them but by faith, which is declared by prayer for them.
1. Sam. 30.16.17. Dan. 5.5. 2. King. 7.17.Secondly, for that the things we doe poſſeſſe, wee may eaſilie a hundred waies bee thruſt from the poſſeſſion of them, before wee come to vſe them; according to the prouerbe, that many things come betweene the cup and the lippe.
Eſa. 3.1. Hagg. 1.6. Pro. 10.22. Dan. 1.13.14.15. Pſal. 78.30.31.Laſtly, for that although we hauehave the vſe of them, yet will they not profit vsus, neither in feeding nor clothing vsus, vnleſſe wee hauehave the bleſſing of God vponupon them; yea without thē which they may bee hurtfull, and poyſonable vntounto vsus. By all which reaſons it may appeare, that the rich are as well to vſe this petition as the pooreſt.
VVhy is this added (this Day?)
Exod. 16.19.20.21.That we are to pray for bread for a day, and not for a monethmonth, or yeere, &c. it is to teach vsus, to reſtraine our care, that it reach not too farre, but to reſt in Gods prouidence,Pro. 30.8. and preſent bleſſing; and therfore not to be couetous.
Is it not lawfull to prouide for children and familie?
Gen. 41.34.35. Act. 11.28.29. 2. Cor. 12.14. Mat. 6.34. Pſal. 37.5. Pro. 16.3.Yes verily, not onelyonly lawfull, bu alſo needfull: but heere our affections are onelyonly forbidden to paſſe meaſure; as to hauehave a carking and troubling care, ſeeing the vexation of the day is enough for it ſelfe: But to commit our waies vntounto the Lord, and to roll our matters vponupon him, who will bring them to paſſe.
VVhy is the bread called ours, ſeeing that God muſt giuegive it?
Gen. 3.17. Pſal. 128.2. 1. Theſ. 4.11. 2. Theſ. 3.8.9.10. Mat. 6. Luk. 11.3.To teahc vsus, that we muſt come vntounto it by our won labour; in which reſpect, he that will not labor, ſhall not eate.
VVhat is the reaſon of the word (Daily?)
This word in the Euangeliſts, and in the proper language of the ſpirit of God, is, the bread fit for me, or agreeable to my condition.Pſalm 104.15. Iohn 12.3. Prou. 30.8. 1. Tim. 6.8. Rom. 13.14. Iames. 4.3. Which is an eſpeciall leſſon for all eſtates and callings to keepe them within their bonds, not onelyonly of neceſſitie, but of Chriſtian and ſober delight, and not to aske them to the fulfilling of our fleſhly deſires.
What do we deſire in theſe two petitions that follow?
Perfect ſaluation; which a man cannot hauehave in this life; ſtanding in the deliuerance from the euils paſt, contained in the former; and thoſe to come, compriſed in the latter.
What is the former of theſe petitions?
Forgiue vsus our debts, as we forgiue them that are debots vntounto vsus.
What is the ſumme of it?
That God giuing vsus a true knowledge, and feeling of our ſinnes, would forgiue vsus freely our ſinnes, and make vsus as aſſured thereof, as wee are priuie to our ſelues, of the forgiueneſſe of thoſe treſpaſſes which men hauehave offended vsus by.
What are the parts?
Two: a petition of the forgiueneſſe of our ſinnes, and a reaſon of the perſwaſion that they are forgiuen.
Declare the petition.
Firſt, here is a compariſon drawne from debtors, which are not able to pay their creditors; to whom all we are compared, for that we hauehave all ſinned; and conſequently our ſinnes are likened vntounto debts.
What learne you from hence?
Herehence two things are implied; one, a frank and humble confeſſion that we hauehave ſinned both originally and actually; another, that there is no power in vsus to ſatisfie for them.
1. Iohn 1.8.9. Pſalm. 32.3.4. Prou. 28.13. Iob 31.33. 1. Sam. 15.19.20. Pſalm. 51.3.4.5.6. Acts 22.3.4.5. 1. Tim. 1.13.What vſe is there of confeſsion?
Great: for that we hauehave naturally a ſenſeleſneſſe of ſinne; or elſe being conuinced thereof, we are readie to leſſen it, and make it light. The contrary wherof appeareth in the children of God.
How can a man confeſſe his ſinnes, being not known, and without number?
Thoſe that are knowne wee muſt expreſly confeſſe;Pſalm. 19.12. and the other that are vnknowne, and cannot be reckoned, generally.
How appeareth it that we are not able to pay it?
Becauſe by the Law, as by an obligation, eueryevery one being bound to keepe it wholly,Deut 27.26. Gal. 3.10. and continually, ſo that the breach thereof euen once, and in the leaſt point, maketh vsus preſently debters; there is no man that can either auoid the breach of it, or when he hath broken it, make amends vntounto God for it: conſidering that whatſoeuer he doth after the breach, is both imperfectly done: and if it were perfect, yet it is due by obligation of the law, and therefore cannot goe for paiment, no more then a man can pay one debt with another.
What doth it draw with it, that cauſeth it to be ſo impoſsible to be ſatisfied?
Rom. 6.23.The reward of it, which is euerlaſting death, both of bodie and ſoule. The greatneſſe, and alſo number whereof, is declared by the parable of 10000. talents, which no man is able to pay, being not able to ſatisfie ſo much as one farthing.
But are we not able to ſatisfie ſome part of it, as a man in great debt is ſometimes able to make ſome ſatisfaction, eſpecially if he hauehave day giuen him?
Exech. 16.4.5.No: and therefore wee are compared to a child new borne, red with blood, not able to waſh himſelf, nor to helpe himſelfe:Luke 4.18. Matth. 12.19. and to captiues cloſe ſhut vp in priſon and fetters, kept by a ſtrong one; ſo that there is as ſmall likelihood of our deliuerance out of the power of Satan, as that a poore lamb ſhould deliuer it ſelfe from the gripes and pawes of a lion.
What is the meanes to free vsus from this debt?
By this petition Chriſt teacheth vsus, that being preſſed with the burden of our Sinne,Matth. 11.28. Eſay 55.1. we ſhould flee vntounto the merciemercy of God, and to intreat him for the forgiueneſſe of our debt, euen the cancelling of our obligation, that in law it be not auaileable againſt vsus: in which reſpect, the preaching of the Goſpel is compared to the yeere of Iubilie,Luke 4.19. when no man might demand his debt of his brother.
How ſhall we obtaine this at Gods hands?
By the onelyonly blood and ſuffering of Chriſt, as the only ranſome for ſin. Contrary to the Papiſts, who confeſſing that originall ſin is taken away by Chriſt in Baptiſme, doe teach that we muſt make part of ſatisfaction for our actuall ſins; and therefore the Ieſuites whip themſelues, as if their blood might ſatisfie for ſinne; which is abominable to thinke of.
Do we here pray for theſe ſinnes of this day, as before for the bread of this day?
Not onelyonly for them, but alſo for all that euer wee hauehave done at all times before, to the end, that wee might be the further confirmed in the aſſurance of the remiſſion of all our ſinnes.
What is further to be conſidered in this petition?
That as in the former by bread, more was vnderſtood; ſo here by the forgiueneſſe of ſinnes, which is the firſt part of iuſtification, the other is alſo meant, namely,Dan. 9.24. the imputation of righteouſnes; for as Chriſt hath taken away our ſinnes by ſuffering, ſo hee hath alſo clothed vsus with his righteouſneſſe, by fulfilling of the Law for vsus.
What need was there of this?
Becauſe we could not appeare naked before God: for as it is not enough for a beggar to come before a King to want his ragges, vnleſſe he hauehave conuenient apparell and ornaments: ſo for vsus it is not enough to hauehave our filthineſſe done away, vnleſſe we bee clothed with conuenient righteouſneſſe; not enough to put off our ſhackels and manacles, vnleſſe we hauehave garters and bracelets to decke vsus with.
What elſe is vnderstood here?
Zach. 12.10. Mark 9.24.Wee pray for the ſpirit of prayer, whileſt with griefe and ſorrow for our ſinnes, we may craue pardon for our ſinnes and increaſe of faith.
So much of the former part. What is ſet downe in the latter?
A true note to certifie vsus, whether out ſinnes are forgiuen vsus, or not, by that we forgiue or not forgiue others that hauehave offended vsus: and it is a reaſon of the former.
Matth. 9.2. Mark. 2.7. Iob 14.4. Eſay 43.25.But ſeeing God alone forgiueth ſinnes, here vnderſtood by the word debt; how is it ſaid, that we forgiue ſinnes?
Wee forgiue not the ſinne ſo farre as it is ſinne againſt God, but ſo farre as it bringeth griefe and hindrance vntounto vsus, we may forgiue it.
How is the reaſon drawne?
Matth. 5.7. & 6.14.15.From the leſſe to the more, thus: if we wretched ſinners vponupon earth can forgiue others; how much more will the gracious God of heauen forgiue vsus? if we hauing but a drop of mercy can forgiue others, much more will God, who is a ſea full of grace;1. Ioh. 2.10. & 3.14. eſpecially when wee by forgiuing, ſometimes ſuffer loſſe; whereas from God by forgiuing vsus, nothing falleth away.
Doth this reaſon tie God to forgiue vsus?
No otherwiſe then by his gratious and free promiſe; for it is a neceſſarie conſequent and fruit of the other, and not a cauſe; conſidering the inequalitie betweene our debt vntounto God, and mens debts vntounto vsus.
Wherein ſtandeth the inequalitie?
Firſt, in the number of our debts to God, being compared to ten thouſand; mens debts to vsus, to one hundred. Secondly, in the waight; our debts to God being compared to talents, and thoſe to men being compared to pence.
How riſeth this great inequalitie in the waight?
From the great inequalitie betweene God and man: for if to ſtrike a King bee much more hainous then to ſtrike a poore ſubiect; what is it then to ſtrike God, who is infinitely greater then all the Kings of the earth?
What is to be gathered of this?
That as this is a teſtimonie to our hearts, that if we can heartilie forgiue others, God will forgiue vsus: ſo on the otherſide, if wee can ſhew no fauour to others, we may looke for none at the hands of God; and therefore to pray without forgiuing ſuch as hauehave offended vsus, were not onelyonly a meere babling; but alſo a procuring of Gods wrath more heauilie againſt vsus.
What learne you from hence?
The hypocriſie of many, which aſſuring themſelues in great confidence of the forgiuenes of their ſinnes, yet cannot find in their hearts to forgiue others.
Are we heereby bound to forgiue all our debts?
No verily; wee may both craue our debts; and if there be no other remedie, goe to law, in a ſimple deſire of Iuſtice; yea, in lawfull warre we may kill our enemies, and yet forgiue them, being free from reuenge: yet ſo, that if our debters be not able to pay, we are bound in dutie to forgiue them, or at leaſt to hauehave a conſcionable regard of their inabilitie.
What further learne we by this reaſon?
That as our forgiueneſſe is nothing, vnleſſe the danger of impriſonment bee taken away; which vnabilitie of paying the debt doth draw with it: ſo it auaileth vsus nothing to hauehave our ſinnes forgiuen vsus of God, vnleſſe the puniſhment alſo be forgiuen.
Wherefore ſpeake you of theſe?
Becauſe the Papiſts teach, that the ſinne and guilt of our ſinnes is taken away by Chriſt; but that wee muſt ſatisfie for the puniſhment of them: wherein they make God like vntounto thoſe hypocrites, who will ſeeme to forgiue, and yet keepe a pricke and a quarrell in their hearts; watching all occaſions of aduantage, which ſay, they will forgiue, but not forget.
So much of the firſt petition belonging to the life to come. Which is the ſecond?
Leade vsus not into tentation, but deliuer vsus from euill, &c.
VVhat is meant heere by the word (tentation?)
Sinne; or ſuch afflictions as leade vsus into ſinne: for troubles and afflictions ſimply are not to be numbred amongſt theſe tentations we deſire heere to be deliuered from: as alſo we pray, that we may hauehave granted al things that may further vsus in holines; as good companie, good counſell.
VVhy may we not pray againſt all afflictions?
Becauſe they are trials of our faith & hope;Iam. 1.2. Deut. 8.2. & 13.3. in which regard they are pronounced bleſſed which fall into diuers tentations; and therfore ought we not to pray ſimplie and without exception to be deliuered from them.
VVhat then doe we pray for concerning them?
That if the Lord will take triall of the grace hee hath beſtowed vponupon vsus, either by afflictions, or by occaſion oftentation to ſinne offered vsus; that wee bee not giuen ouer to them, or ouercome of them;1. Cor. 10.15. Job. 36.21. but that we may hauehave a good iſſue, and eſcape from them: and that if either we muſt goe vnderunder trouble or offend the Lord, wee may rather chuſe affliction then ſinne.
Why are they called tentations?
Becauſe by them God trieth our obedience to notifie our faith and patience, both to our ſelues and others, whether wee will follow him or not: and therefore we may be aſſured, that ſo often as we beate backe or ouercome the tentations, we hauehave as many vndoubted teſtimonies of his louelove.
VVhat is heere to bee obſerued in regard of the order?
That this petition conſequently followeth vponupon the former; and therefore to ſtrengthen our faith for the obtaining of this petition we muſt be aſſured of the former, as that ſeeing God hath forgiuen vsus our ſinnes, he will alſo mortifie our fleſh, and quicken our ſpirit, which are the two parts of ſanctification deſired in this petition, and neuer ſeuered from true iuſtification.
VVhat learne you of this?
That we cannot rightly deſire God to forgiue vsus our ſinnes, vnleſſe wee craue alſo power to abſtaine from the like in time to come. So farre is it from being iuſtified, when men hauehave not ſo much as a purpoſe to leaue their ſinne, where it is not enough to purpoſe, vnleſſe we alſo pray.
Why ſo?
For who being deliuered from a great diſeaſe, will returne to it again, and not rather deſire a diet wherby he may eſcape it?Pro. 26.11. 2. Pet. 2.…2. Swine indeed after they are waſhed; and dogs after their vomit, returne, the one to their walter, and the other to their vomit; as do alſo the Papiſts, who after auricular confeſſion, being diſcharged in their opinion, will goe to their ſins afreſh: but thoſe that are truely waſhed with the blood of Chriſt, will neuer giuegive themſelues ouer to their ſinnes againe.
If they cannot returne to their vomit, what neede hauehave they to pray?
Yes very great; becauſe God hath ordained prayer one meanes of keeping them from reuolt;Zach. 1.11. Luk. 11.21. and they ought to bee ſo much the more earneſt in prayer, as they are more ſubiect to be beaten and buffeted with tentations, then others.
What learne you from thence?
Much comfort in tentations, in that it is a token of Gods fauor and of pardon of our ſinnes, that we are ſubiect to tentation.
What other cauſe is there to pray that we be not lead into tentation?
For that the condition of them that are called to the hope of life,Ioh. 5.14. 2. Pet. 2.22. Mat. 12.43. will be worſe then the eſtate of thoſe that neuer taſted of the good word of God, if they giuegive themſelues to euill; as a relapſe in diſeaſes is more dangerous then the firſt ſickneſſe was.
But how agreeth it with the Lord to leade into tentation, when it is ſaid that God tempteth none, as he is tempted of none?
When all things are of him and by him, it muſt needs follow, that the things that are done, are guided and gouerned of him; yet in ſuch ſort, as none of the euill which is in the tranſgreſſors, cleaueth vntounto him.
But how can that bee without ſtaine of his righteouſneſſe?
It is a righteous thing with God to puniſh ſinne with ſinne; and ſo to caſt a ſinner into further ſinnes by way of iuſt puniſhment: therfore we deſire God not to giuegive vsus ouer to our ſelues by withdrawing his ſpirit from vsus: as when men doe delight in lies,2. Theſ. 2.11. Rom. 1.24. hee giueth them ouer to beleeue lies; and for Idolatrie, they bee iuſtly puniſhed with corporall filthineſſe in the ſame degree. Now being naturally prone to ſin, when this readineſſe by ye iuſt iudgement of God is ſtrengthned, how ruſh wee into all euill! euen as a horſe into the battell to whom wee put the ſpurs; or as an Eagle fleeth to her prey.
How can it be ſhewed out of the Scripture, that God hath a hand, wherby he gouerneth euen the tranſgreſſions against his holy will?
It is expreſſely ſaid,Gen. 45. that God did ſend Ioſeph before into Egypt, and that his brethren did not ſend him. Wherein God is ſaid to hauehave had a further and a ſtronger hand in his ſending into Egypt, then his brethren; and therefore it is manifeſt that God did that well which the Patriarches did ſinfully. Hitherto is referred that which is ſaid, that it was of God, that Rehoboam hearkened not to the people.2. Chro. 10.15. Alſo that it is ſaid that God had commanded Shimei to curſe Dauid; 2. Sam. 16.10.and that the diuell was bidden of God, ſitting in the ſeate of his righteous iudgement, to bee a lying ſpirit in the mouthes of the falſe Prophets.2. King. 22.19.20.23. And to be content with one more amongſt many teſtimonies, let vsus conſider how the vileſt and moſt horrible act that euer was done vponupon the face of the earth, the Lord God is ſaid to hauehave wrought moſt holily. For as Iudas, the Iewes, and Pilate, are all ſaid to hauehave giuen Chriſt to death: ſo the father and Chriſt are ſaid to hauehave done the ſame, and that in the ſame words; though the maner and purpoſe bee diuers.
Doth not God then ſuffer ſuch things to be done?
He ſuffereth indeed; but this is not an idle permiſſion,Act. 2.23. & 3.18. &. 4.28. as ſome imagine; but ioyned with a worke of God: as in the crucifying of Chriſt, it is ſaid they did nothing; but that which the hand of God had determined before.
But doth not this draw God to ſome ſlaine of ſinne, from which he is most free, as that which hee puniſheth?
Act. 17.28.In no wiſe: for God is the author of eueryevery action, and the diuell and our concupiſcence the author of the euill in it: as he that rideth on a lame horſe cauſeth him to ſtirre, but is not the cauſe of his halting.
How can God hauehave a hand in theſe things, and yet be free from ſinne?
Hee is a cunning workeman, which with an ill toole will worke cunningly: and as a moſt excellent Apothecarie, maketh a medicine of the mixture of poyſon in it, which is not yet poyſon, but rather medicinable; ſo the Lord in guiding and managing the poyſon of ſinne, draweth treacle from the ſinnes of men, as it were the poyſon; in ſuch ſort as they turne to his glory, & good of the Church: and cannot be charged with ſinne, no more then the Apothecarie with poyſoning, in ſo gouerning the poyſon, as it doth the contrarie by his skill, vntounto that which by nature it would doe. And as in painting the blacke colour giueth grace to other the beautifull colors, in making them ſhew better: ſo it is in this worke of God, in which the ſinne and vntruth of men, as by a blacke and darke colour, cauſeth the truth and righteouſnes of God, as the white, to bee more commended, and to appeare better.
But how are theſe actions of the wicked diſcerned from the worke of God in them?
Firſt, from the cauſe from whence the action commeth: for Ioſephs brethren of enuie ſent him into Egypt, but God of louelove. So Shimei curſed of malice, but God of iuſtice againſt Dauids murther and adulterie. Rehoboam out of the vnaduiſedneſſe of his heart, refuſed the requeſt of his people; but God by his wiſe counſell did ſo diſpoſe of it. The diuell from hate to Achab was a lying ſpirit in the mouth of all his Prophets; but God in iuſtice againſt his Idolatrie. Pilate of ambition and feare, the Iewes of malitious ignorance; and Iudas of couetouſneſſe: but God gaue Chriſt and Chriſt himſelfe of louelove.
How elſe are Gods actions diſcerned from the actions of the wicked?
By the end whither they tend: for Ioſephs brethren ſent him, to the end he ſhould not come to the honour he foretold out of his dreame: but God ſent him to prouide for his Church, and to fulfill that was foretold. Shimei curſed, to driue Dauid to deſpaire: but God directed him for exerciſe of Dauids patience: The diuell lied in the falſe Prophets, to ruine Achab; but God iuſtly to puniſh him for his Idolatrie. Rehoboam to ſatisfie the deſire of his yong beardleſſe counſellors: but God to performe the word that hee had ſpoken by his Prophet. Pilate to pleaſe the people, and to keepe his credit with Caeſar: Iudas for the obtaining of the money he deſired; and the Iewes, that our Sauiour Chriſt ſhould not reigne ouer them; but God and Chriſt to ſaue his people.
But were it not better to ſay that theſe things were done by Gods permiſsion, then by his prouidence and gouernment, thereby to auoide an abſurdity in Diuinitie, that God is the author of euill?
It is moſt truely ſaid that God is not the author of ſinne, whereof he is the reuenger; and alſo that they are done by Gods permiſſion: but it is not an idle permiſſion, ſeparated from the prouidence and gouernment of God; and therefore a diſtinction of Gods permiſſion, ſeparated from his gouernment of ſinne, is not good.
Why ſo?
Conſidering that the diſtinction of ſuch a permiſſion, doth not defend the Iuſtice of God, for the which it is deuiſed.
How may that appeare?
If he permit ſin, he doth it againſt, or with his wil: if he doe it againſt his will, then is he not Almightie, as one that cannot let that he would not hauehave done. If with his will, how can his iuſtice bee defended, if there were not ſome good thing, for which hee doth willingly permit it? for if a captaine ſhould ſuffer willingly his ſouldiers to be murdered, when hee might hinder the ſlaughter of them, although hee put no hand to the murder, he is not therfore excuſable and free of the blood of his ſouldiers.
What elſe can be alleaged againſt the permiſsion, that is ſeparated from the gouernment of the prouidence?
For that by this meane God ſhould be ſpoiled of the greateſt part of the gouernement of the world: ſeeing the greateſt and moſt part of the world are wicked, al whoſe actions are (as they themſelues are) wicked.
Is there yet any further matter against this distinction?
If in that God doth permit ſinne, he ſhould hauehave no hand in guiding and gouerning it; then he ſhould hauehave no hand in the guiding and gouerning of good things: for as it is ſaid, that he permitteth ſin;Heb. 6. ſo it is ſaid alſo, that he permitteth the good.
May not earthly Magistrates thus puniſh ſinne?
No verily, it were a curſed thing in Magiſtrates ſo to doe; but God is aboue all Magiſtrates, who euen for our naturall corruption, may iuſtly giuegive vsus ouer to all naughtie affections.
Why doe the Papists ſay, And ſuffer vsus not to be lead into temptation?
Exod. … 1. & 9.16. …, Kings 22.20. 2.1.22. Rom. ….24.26.18. 2. Theſ. 2 11.In a vaine and fooliſh feare of making God to be guiltie of ſinne, if hee ſhould be ſaid, to lead vsus into temptation; and therefore lay the Lords words, as it were, in water, and change his tongue, and ſet him, as it were, to the Grammar ſchoole to teach him to ſpeake, which teacheth all men to ſpeake: whoſe follie is ſo much the greater, as it is the vſuall phraſe of the Scripture.
What inconuenience followeth vponupon this addition?
Very great: for by this bare permiſſion of euil, they rob God of his glory, working in the moſt things that are done of men,Heb. 6.3. yea euen of the beſt things, the doing whereof is attributed to his permiſſion.
What learne you from hence?
The wiſdom and iuſtice of God, which can work in an euill action, and be free from euill.
May wee not offer our ſelues into temptation, as Christ did?
In no wiſe: for hee was carried extraordinarily by the power of his God-head into the deſert to bee tempted for our ſakes, that in his victorie wee might ouercome.
What learne you of this?
Firſt, that no man ſhould chuſe his dwelling among thoſe of a ſinfull profeſſion, as a chaſte man among ſtewes, a temperat man among drunkards, belli gods,Gen. 39.12. 1. Sam. 25.13.22. &c. Secondly, if we fall into ſuch company or occaſions at vnawares, as did Ioſeph and Dauid, that we pray God for his aſſiſtance to carrie our ſelues godly, and in no wiſe to be infected by them.
What is meant by, Deliuer vsus from euill?
This expoundeth the former by a flat contrarie, as thus: Leade vsus not into temptation, but pull vsus out of it, (euen when wee fall into it by our owne infirmitie) and that with force: teaching vsus,Cant. 4. Iohn 6.44. that we are deepelie plunged into ſinne, as a beaſt in a mire, which muſt be forceably pulled out; although a beaſt will helpe it ſelfe more, then we can doe our ſelues, of our ſelues: not that there is not a freedome and willingneſſe in that which is well done, but that force commeth from that which is without, ſo the grace commeth not from vsus, but from God.
From how many kinds of euils deſire we deliuerance?Iames 1.13.14.
From two: Firſt, the inward concupiſcence of our owne hearts, which are our greateſt enemies. Secondly, the outward, as the diuell and the world, which doe worke vponupon vsus by the former; and therefore if we can ſubdue the inward, theſe outward cannot annoy vsus.
Is not the diuell the author of all euill?
Yes, he is the firſt author; but properly thoſe euils are called his, which in his owne perſon hee ſuggeſteth.
From what euils ſhould wee deſire principally to bee deliuered?
Thoſe whereunto we are moſt bent, and naturallie inclined, or wherein our Countrie eſpecially, or our neighbours, amongſt whom wee conuerſe,Matth. 8.28. doe moſt delight: that we make the hedge higheſt, where Satan ſtriueth moſt to leape ouer; who, although he knoweth not our hearts, yet ſeeing he is ſubtill, and diſcouereth vsus euen by a becke and countenance, that we muſt deſire wiſdome of God to diſcerne or his tentations, and to giuegive vsus power alſo to reſiſt him.
So much of the petitions. What hauehave we to learne in the thankſgiuing?
Firſt, wee learne the ſacriledge of Poperie, who vſuallie ſteale away this thankſgiuing from prayer, as if it were no part of it: ſo that it is no maruell that in Popery, all the whole body of their doctrine is of the ſaluation of men; Gods glory being buried in a deep ſilence.
What obſerue you ſecondly?
That Chriſt maketh this thankſgiuing, conſiſting in the praiſe of God, to be a reaſon of al the petitions going before; and therfore a further aſſurance of obtaining our ſuits: for ſo good men in praying for new bleſſings, doe alwaies ioyne thankſgiuing for the former.
Whence is this forme of thankſgiuing drawne?
1. Chron. 29.10.12.12.13.Out of the Chronicles, where Dauid vſeth the like phraſe in praiſing of God; but that which Dauid inlarged there, our Sauiour ſhorteneth here, and yet comprehendeth the marrow of all.
What obſerue you more particularly in the words?
Firſt, in the word (thine,) theſe titles of kingdom, &c. are appropriated vntounto God, to whom they doe belong:Dan. 2.37. for though the ſame things in Scripture are aſcribed to Kings, yet they hauehave them not of themſelues, but as borrowed, and hold them of him as tennants at will.
What is meant by the (Kingdome?)
That all right belongeth vntounto God, who hath authoritie ouer all; and anſwereth to the ſecond petition; and therefore it ought to mooue vsus to pray to him, and to him alone, as to one that hath only right to any thing we hauehave need of.
What is meant by the (power?)
That beſides his right, noted in the former word, he is alſo able to bring to paſſe whatſoeuer hee will: both which concur in God, and not alwaies in earthly Princes; which ſeemeth to bee compriſed in the third petition, and ought to giuegive vsus encouragement to pray to him, who is able to effect any thing wee pray for according to his will; and to ſtrengthen vsus to any thing which in duety wee ought to doe, although there be no ſtrength in vsus.
What is meant by glory?
That due, which riſing from the two former, of Kingdome and power, doth rightly belong vntounto God, as following vponupon the concurrence of the other two: for if whatſoeuer wee deſire bee granted vntounto vsus, in that hee reigneth powerfully; it is reaſon that all glory and praiſe ſhould returne vntounto him againe: and it anſwereth to the firſt petition, and ought to moue vsus to pray to him, and to aſſure vsus that our prayers are granted, ſeeing that by our prayers duely made and granted, he is glorified. And it is one of the moſt powerfull reaſons that the ſeruants of God hauehave grounded their confidence of being heard, that the name of God therein ſhould be glorified.
What is meant by the words (for euer, or for ages?Dan. 2.3.4.)
By ages, he meaneth eternitie; and thereby putteth another difference betweene the Kingdome and power of God, and that in Princes, whoſe kingdomes and powers fade.
What is vnderſtood by the word (Amen?)
Not only, So be it, as commonly men ſay; but, So it is: in the aſſurance of our faith to receiue our deſires, at leaſt ſo farre forth, as God ſeeth good for vsus: for without faith our prayers are reiected. Beſide that, it is a teſtimonie of our earneſt affection of hauing all thoſe things performed, which in this prayer are comprehended.
Remaineth there yet any thing neceſſarie to bee conſidered of prayer?
Act. 6.4. &c. 1. Tim. 1.12 Mat. 6.6. Act. 10.4.It is diuided further ſundrilie: as into publicke and priuate prayer; alſo into ordinarie, and extraordinarie.
What is publicke prayer?
It is prayer made of and in the congregation, aſſembled for the ſeruice of God.
What is priuate prayer?
Eſter 4.15. Nehem. 1.4.5.6. Gen. 25.21. 1. Pet. 3.7.It is that prayer which is made out of the congregation; and it is either leſſe priuate; as when the whole familie meeteth in that exerciſe; or more priuate, when either one of the members of the familie, or ſome, by reaſon of ſpeciall duety they hauehave, ioyntly together make their prayers.
Is it not enough for eueryevery one in a familie to make prayers with the reſt of the body of that houſhold?
Matth. 6.6No: for as eueryevery one hath committed ſpeciall ſins, which others in the familie hauehave not; and hath ſpeciall defect; and hath receiued ſpeciall fauours that others hauehave not: ſo in theſe regards is it meet that hee ſhould hauehave a ſpeciall reſort vntounto God, in confeſſion, petition, and thankſgiuing.
VVhat is ordinarie prayer?
Pſal. 55.18. Dan. 6.11.It is that prayer which is made daily vponupon ordinarie occaſions.
VVhat is the extraordinarie?
Pſal. 119.62.That which is made vponupon ſome ſpeciall and extraordinarie occaſion.
VVhy doe you call it extraordinarie prayer?
Act. 12.5.Becauſe by ſome extraordinarie accident falling out, it is both longer and ….
Of how many ſorts are theſe extraordinary prayers?
They are either priuate or publicke, more or leſſe,Ioel. 1.15. Ionas. 5.3.6. as is the ordinarie prayer.
Is the behauiour in theſe extraordinarie prayers all one, when it is publicke, and when it is priuate?
No:Eſa. 1. & 58. Ioel. 2.13. Mat. 6.16.17. for the publicke muſt bee done with open ſhew of the affection, either ſorrow or ioy; which in the priuate muſt be couert and ſecret.
Are the ſame perſons alwaie to keepe the priuate extraordinarie prayers that keepe the publicke?
No:Numb. 30.34. &c. not ſuch perſons are are vnderunder the commandement of others, vnleſſe it be publicke, or with conſent of their commanders.