Scala cœli Nineteen sermons concerning prayer. The first sixe guiding to the true doore: the residue teaching how so to knocke thereat that wee may enter. The former part containing a preparation to prayer, the latter an exposition vpon the seuerall petitions of the Lords prayer.
TOVCHING our hope which wee haue concerning the performance of Gods promises, the Apostle saith, Heb. 6. that vnto the full assurance of hope, there must be diligence shewed,
TOUCHING our hope which we have Concerning the performance of God's promises, the Apostle Says, Hebrew 6. that unto the full assurance of hope, there must be diligence showed,
for of these points of holding fast our faith in Christ, two questions may arise, which may bee answered by the Apostles words in this place, where it may be demanded,
for of these points of holding fast our faith in christ, two questions may arise, which may be answered by the Apostles words in this place, where it may be demanded,
Secondly, because it may bee obiected, If wee be not able of our selues, from whence then may wee receiue ability? he addeth, that our sufficiency is of God, from whose goodnesse it commeth, that wee are able to do any good thing whatsoeuer:
Secondly, Because it may be objected, If we be not able of our selves, from whence then may we receive ability? he adds, that our sufficiency is of God, from whose Goodness it comes, that we Are able to do any good thing whatsoever:
to the end that when God stands without, Knocking at the dore of our hearts, Rom. 3. For the performance of such duties as please him, wee, in regard that of our selues wee cannot do the least thing that hee requireth, should knocke at the gate of his mercy, that he will minister to vs ability to do the same, according to his promise, Math. 7. Knocke and it shall be opened to you.
to the end that when God Stands without, Knocking At the door of our hearts, Rom. 3. For the performance of such duties as please him, we, in regard that of our selves we cannot do the least thing that he requires, should knock At the gate of his mercy, that he will minister to us ability to do the same, according to his promise, Math. 7. Knock and it shall be opened to you.
So the consideration of our owne Insufficiency, might open vnto vs a dore vnto prayer, by which wee may sue vnto God for that ability which wee haue not of ourselues:
So the consideration of our own Insufficiency, might open unto us a door unto prayer, by which we may sue unto God for that ability which we have not of ourselves:
Both these things are matter very necessary to be knowne, the first serueth to exclude our boasting, Rom. 3.27. Wee ought not to boast of our ability, because wee haue none.
Both these things Are matter very necessary to be known, the First serveth to exclude our boasting, Rom. 3.27. we ought not to boast of our ability, Because we have none.
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To speake first of the negatiue part, both heathen and holy writings do commend to vs this saysaying, NONLATINALPHABET but in a diuers sense, the heathen vse it as a meanes to puffe vp our nature, that in regard of the excellency which God hath vouchsafed vs, aboue other creatures, we should be proud thereof;
To speak First of the negative part, both heathen and holy writings do commend to us this saysaying, but in a diverse sense, the heathen use it as a means to puff up our nature, that in regard of the excellency which God hath vouchsafed us, above other creatures, we should be proud thereof;
but Christian Religion laboureth by the knowledge of our selues, and of our misery, to cast downe euery high thing that exalteth it selfe against the knowledge of God,
but Christian Religion Laboureth by the knowledge of our selves, and of our misery, to cast down every high thing that Exalteth it self against the knowledge of God,
Which as Heathen Philosophers wil vs to cōsider the excellent vertues wherewith mans nature is endued, the Scriptures all along put vs in minde of our insufficiency,
Which as Heathen Philosophers will us to Consider the excellent Virtues wherewith men nature is endued, the Scriptures all along put us in mind of our insufficiency,
& tell vs, •hat if any man seeme to himselfe to be something, when he is nothing, he deceiueth himselfe in his own fancy, Gal. 6.3. And if any man thinketh, that hee knoweth any thing, he knoweth nothing yet as he ought to know, 1. Cor. 8.2.
& tell us, •hat if any man seem to himself to be something, when he is nothing, he deceiveth himself in his own fancy, Gal. 6.3. And if any man Thinketh, that he Knoweth any thing, he Knoweth nothing yet as he ought to know, 1. Cor. 8.2.
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In this negatiue, we are first to consider these words, whereby the holy Ghost doth disable vs, wee are not able to thinke any thing, Secondly the qualification, in these words, as of our selues.
In this negative, we Are First to Consider these words, whereby the holy Ghost does disable us, we Are not able to think any thing, Secondly the qualification, in these words, as of our selves.
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In denying our ability, he setteth downe three things, 1. Not able to thinke, 2. any thing, 3. this want of ability is imputed, not to the common sort of men onely, but euen to the Apostles themselues, who of all other seemed to be most able.
In denying our ability, he sets down three things, 1. Not able to think, 2. any thing, 3. this want of ability is imputed, not to the Common sort of men only, but even to the Apostles themselves, who of all other seemed to be most able.
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The Apostle to shew our insufficiency, telleth vs, Wee are not able so much as to thinke any thing, therefore much lesse are we able fully to performe that good which is enioyned vs. For whereas there are seuen degrees to bee considered in the effecting of any thing, to thinke that which is good is the least, and lowest degree;
The Apostle to show our insufficiency, Telleth us, we Are not able so much as to think any thing, Therefore much less Are we able Fully to perform that good which is enjoined us For whereas there Are seuen Degrees to be considered in the effecting of any thing, to think that which is good is the least, and lowest degree;
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which being denyed vnto vs, doth plainely shew, what is our imperfection. The first thing to bee obserued in vndertaking any good, is the accomplishing of it:
which being denied unto us, does plainly show, what is our imperfection. The First thing to be observed in undertaking any good, is the accomplishing of it:
This we finde by experience to be true, in things that are euill, The brethren of Iospeh when they sold him to the Egyptians, had a purpose to worke their brothers hurt,
This we find by experience to be true, in things that Are evil, The brothers of Iospeh when they sold him to the egyptians, had a purpose to work their Brother's hurt,
Thus much the wiseman sheweth, when by an example hee proueth, that the strongest doth not alwaies carry away the battell. Eccle. 9.13. The heath•n themselues say, that heroyicall vertues are in the minde of man, but if any singular thing be done, it is the Gods that giue that power:
Thus much the Wiseman shows, when by an Exampl he Proves, that the Strongest does not always carry away the battle. Eccle. 9.13. The heath•n themselves say, that heroical Virtues Are in the mind of man, but if any singular thing be done, it is the God's that give that power:
Thirdly, the inchoation or beginning of that which is good is denyed vs, though we purpose in our hearts to performe those duties of godlinesse that are required,
Thirdly, the inchoation or beginning of that which is good is denied us, though we purpose in our hearts to perform those duties of godliness that Are required,
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yet we haue not the power to put them in practise, Filij venerunt ad partū, & non sunt vires pariendi, Esa. 37. The children are come vnto the birth,
yet we have not the power to put them in practice, Filij venerunt ad partū, & non sunt vires pariendi, Isaiah 37. The children Are come unto the birth,
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If we beginne to do any good thing, it is, Deus qui coepit in nobis bonum opus, Phil. 1.6. In consideration of which place, Augustine saith of the Pelagians, Audiant qui dicunt, a nobis esse coeptum, a Deo esse euentum, Here let them learne of the Apostle, that it is the Lord that doth beginne and performe the good worke.
If we begin to do any good thing, it is, Deus qui Coepit in nobis bonum opus, Philip 1.6. In consideration of which place, Augustine Says of the Pelagians, Audient qui dicunt, a nobis esse coeptum, a God esse euentum, Here let them Learn of the Apostle, that it is the Lord that does begin and perform the good work.
Fiftly, as the ability of effecting was attributed to God, so is the will, Phil. 2.14. Sixtly, for vnderstanding, the Apostle saith, The naturall man perceiueth not the things that are of the spirit of God, 1. Cor. 2. For the wisdome of the flesh is enmity with God. Rom. 8.7.
Fifty, as the ability of effecting was attributed to God, so is the will, Philip 2.14. Sixty, for understanding, the Apostle Says, The natural man perceives not the things that Are of the Spirit of God, 1. Cor. 2. For the Wisdom of the Flesh is enmity with God. Rom. 8.7.
Psa. 94. The Lord knoweth the thoughts of men, that they are but vaine, The Apo•tle affirmeth that to be true, of the wisemen of the world, that are endued onely with the wisedome of the world,
Psa. 94. The Lord Knoweth the thoughts of men, that they Are but vain, The Apo•tle Affirmeth that to be true, of the Wise men of the world, that Are endued only with the Wisdom of the world,
Secondly, that we should not thinke, that the want of ability, standeth onely in matters of difficulty and weight, the Apostle saith not, we are vnable to thinke any weighty thing, but euen, that without the speciall grace of Gods spirit, wee canno• thinke any thing, So Augustine vnderstandeth Christs words, Ioh. 15. where hee saith not, Nihil magnum, & difficile ;
Secondly, that we should not think, that the want of ability, Stands only in matters of difficulty and weight, the Apostle Says not, we Are unable to think any weighty thing, but even, that without the special grace of God's Spirit, we canno• think any thing, So Augustine understandeth Christ words, John 15. where he Says not, Nihil magnum, & difficile;
the actions of our life, are not of our selues, but from God, in whom we liue, moue, and haue our beeing, Acts 17. Therefore vpon those words of Christs:
the actions of our life, Are not of our selves, but from God, in whom we live, move, and have our being, Acts 17. Therefore upon those words of Christ:
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his meaning is, that no indeuour of men can endue vs with the grace of repentance, with faith, hope, and Christian charity, except the inward working of Gods spirit.
his meaning is, that no endeavour of men can endue us with the grace of Repentance, with faith, hope, and Christian charity, except the inward working of God's Spirit.
for, He that abideth in me, and I in him, the same bringeth forth much fruit, Ioh. 15.5. that is, the fruit of righteousnesse, the end whereof is eternall life. Rom. 6.22.
for, He that Abideth in me, and I in him, the same brings forth much fruit, John 15.5. that is, the fruit of righteousness, the end whereof is Eternal life. Rom. 6.22.
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Thirdly, the persons whom he chargeth with this want of ability, are not the common sort of naturall men, that are not yet regenerate by Gods spirit, 1. Cor. 2. but he speakes of himselfe,
Thirdly, the Persons whom he charges with this want of ability, Are not the Common sort of natural men, that Are not yet regenerate by God's Spirit, 1. Cor. 2. but he speaks of himself,
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and his fellow-apostles, So these words are an answere to that question, 2. Cor. 2.16. NONLATINALPHABET. Vnto these things who is sufficient? he answereth himselfe, Not we, for we are not able of our selues to think a good thought, much lesse are wee fit of our selues to be meanes, by whom God should manifest the fauour of his knowledge in euery place;
and his fellow-apostles, So these words Are an answer to that question, 2. Cor. 2.16.. Unto these things who is sufficient? he Answers himself, Not we, for we Are not able of our selves to think a good Thought, much less Are we fit of our selves to be means, by whom God should manifest the favour of his knowledge in every place;
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If Iacob say, I am vnworthy of the least of thy blessings Gen. 32. If Iohn Baptist say, I am not worthy, Math. 3. If Saint Paul confesse, I am not worthy, to be called an Apostle, 1. Cor. 15. much more may we say, with the Prodigall sonne, that had spent all, I am not worthy to bee called thy sonne, Luk. 15. and with the Centurion, I am not worthy thou shouldest come vnder my roofe. Mat. 8.
If Iacob say, I am unworthy of the least of thy blessings Gen. 32. If John Baptist say, I am not worthy, Math. 3. If Saint Paul confess, I am not worthy, to be called an Apostle, 1. Cor. 15. much more may we say, with the Prodigal son, that had spent all, I am not worthy to be called thy son, Luk. 15. and with the Centurion, I am not worthy thou Shouldst come under my roof. Mathew 8.
and lift it selfe vp, to conceiue hope of beeing partakers, of the blessednesse of the life to come, to hope to bee made partakers of the Diuine Nature.
and lift it self up, to conceive hope of being partakers, of the blessedness of the life to come, to hope to be made partakers of the Divine Nature.
so the Perfection, which Adam had, was in certaine compasse, the light of nature that he had, did not reach so high as to stirre him vp to the hope of the blessednesse to come;
so the Perfection, which Adam had, was in certain compass, the Light of nature that he had, did not reach so high as to stir him up to the hope of the blessedness to come;
For all the thoughts of mans heart are onely euill, and that, all the day long. Gen. 6. That is true, which the Apostle witnesseth of the Gentiles, Rom. 2.13. That they by nature doe the things of the Law.
For all the thoughts of men heart Are only evil, and that, all the day long. Gen. 6. That is true, which the Apostle Witnesseth of the Gentiles, Rom. 2.13. That they by nature do the things of the Law.
If wee vnderstand it of morall duties (for the very light of nature doth guide vs to the doing of them.) But as the Prophet saith, Psal. 16.2. My goodnesse doth not extend to thee.
If we understand it of moral duties (for the very Light of nature does guide us to the doing of them.) But as the Prophet Says, Psalm 16.2. My Goodness does not extend to thee.
That is said to be from our selues, but not of our selues, which is ingrafted in vs• It is the true Oliue, that from it selfe, and of it selfe yeeldeth fatnesse;
That is said to be from our selves, but not of our selves, which is ingrafted in vs• It is the true Olive, that from it self, and of it self yields fatness;
and the wilde Oliue being ingrafted in it, doth from it selfe yeeld fatnesse, but not of it selfe, but as it is by insition made partaker of that fatnesse, which naturally is in the true Oliue. Rom. 11. Figmenta cogitationis, are from, and of our selues;
and the wild Olive being ingrafted in it, does from it self yield fatness, but not of it self, but as it is by insition made partaker of that fatness, which naturally is in the true Olive. Rom. 11. Figmenta cogitationis, Are from, and of our selves;
but if any diuine, and spiritual thoughts come into our hearts, the Lord God is the Potter that frames them in vs, Ier. 18.6. The Apostle saith, Scio quod in me, hoc est, in carne mea, non habitat bonum. Rom. 7.18.
but if any divine, and spiritual thoughts come into our hearts, the Lord God is the Potter that frames them in us, Jeremiah 18.6. The Apostle Says, Scio quod in me, hoc est, in Carnem mea, non habitat bonum. Rom. 7.18.
but doth tarry guest-waies, is that, which is from vs, but not of vs. Our Sauiour saith, Luke. 24.38. Why do thoughts arise in your hearts? such thoughts are from vs, and of vs ;
but does tarry guest-ways, is that, which is from us, but not of us Our Saviour Says, Lycia. 24.38. Why do thoughts arise in your hearts? such thoughts Are from us, and of us;
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All that we haue, by the strength of nature, is said to be of our selues, and from our selues, but the power, wherewith wee are endued from aboue, to the doing of heauenly,
All that we have, by the strength of nature, is said to be of our selves, and from our selves, but the power, wherewith we Are endued from above, to the doing of heavenly,
& spirituall things, is of our selues, but not from our selues, Perditio tua ex te Israel, Ho. 13. that is, from vs, and of vs, Tantummodo salus ex me ;
& spiritual things, is of our selves, but not from our selves, Perdition tua ex te Israel, Ho. 13. that is, from us, and of us, Tantummodo salus ex me;
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but if we ascribe too little to our selues, their is no danger• for whatsoeuer wee take from our selues, it cannot hinder vs from being true Christians:
but if we ascribe too little to our selves, their is no danger• for whatsoever we take from our selves, it cannot hinder us from being true Christians:
So that albeit, in regard of themselues he said, Who is sufficient to these things? yet, hauing ability from God, he is bold to say, Omnia possum in eo qui me consort at. Phil. 4.13. The Apostle willeth Titus to choose sufficient men, such as were able to exhort with wholsome doctrine. Tit. 1.9. That is, such as God hath made able, so he speaks of all in generall, that God the Father hath made vs meete to be partakers of the inheritance of the Saints in light, Col. 1.12.
So that albeit, in regard of themselves he said, Who is sufficient to these things? yet, having ability from God, he is bold to say, Omnia possum in eo qui me consort At. Philip 4.13. The Apostle wills Titus to choose sufficient men, such as were able to exhort with wholesome Doctrine. Tit. 1.9. That is, such as God hath made able, so he speaks of all in general, that God the Father hath made us meet to be partakers of the inheritance of the Saints in Light, Col. 1.12.
As none are meete, but such as are made meete, so there are none NONLATINALPHABET, worthy, but NONLATINALPHABET, such as are made worthy, Luk. 20.21. The Apostle saith, I was indeed to come to you, that ye might receiue a second grace, 2. Cor. 1.15.
As none Are meet, but such as Are made meet, so there Are none, worthy, but, such as Are made worthy, Luk. 20.21. The Apostle Says, I was indeed to come to you, that you might receive a second grace, 2. Cor. 1.15.
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Whereby he sheweth that to bee true, which Saint Peter affirmeth, That the grace of God is manifested 1. Pet. 4. And so much wee are to vnderstand, by the words of the Euangelist,
Whereby he shows that to be true, which Saint Peter Affirmeth, That the grace of God is manifested 1. Pet. 4. And so much we Are to understand, by the words of the Evangelist,
first hee worketh grace in men, by the meanes of his word, when before they were void of grace, The grace of God hath appeared to all, teaching them, Tit. 2.12.
First he works grace in men, by the means of his word, when before they were void of grace, The grace of God hath appeared to all, teaching them, Tit. 2.12.
Also by the meanes of the crosse, Iob 33. Psal. 119. and by that hee worketh a second grace that is inherent, whereby they are inabl•d, to do the duties of holinesse.
Also by the means of the cross, Job 33. Psalm 119. and by that he works a second grace that is inherent, whereby they Are inabl•d, to do the duties of holiness.
yet we shal not loose our reward. Math. 10. And though the afflictions of this life, which we suffer for Christs sake, bee not worthy of the glory that is to bee reuealed, Yet,
yet we shall not lose our reward. Math. 10. And though the afflictions of this life, which we suffer for Christ sake, be not worthy of the glory that is to be revealed, Yet,
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So then, the summe of all commeth to this, where th'Apostle exhorteth, Let vs haue grace, Heb. 12. The question is, from whence we may haue it? It is certaine wee haue it not of our selues, (for it is a diuine thing) therefore we must haue it from him, that is the Well of grace. Ioh. 1.14.
So then, the sum of all comes to this, where th'Apostle exhorteth, Let us have grace, Hebrew 12. The question is, from whence we may have it? It is certain we have it not of our selves, (for it is a divine thing) Therefore we must have it from him, that is the Well of grace. John 1.14.
Therefore the Apostle saith, that the grace of God is NONLATINALPHABET 1. Pet. 1.13. And as Salomon saith, bonus vir, haurit gratiam• Prou. 12.2. The meanes to obtaine this grace at the hands of God, is by prayer;
Therefore the Apostle Says, that the grace of God is 1. Pet. 1.13. And as Solomon Says, bonus vir, haurit gratiam• Prou. 12.2. The means to obtain this grace At the hands of God, is by prayer;
Luk. 11. And hauing receiued grace from God, wee shall likewise haue, bonam spem per gratiam. 2. Thess. 2. Hee hath promised that those that seeke, shall finde. Math. 7.
Luk. 11. And having received grace from God, we shall likewise have, Good spem per gratiam. 2. Thess 2. He hath promised that those that seek, shall find. Math. 7.
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Create in me a cleane heart, & renew a right spirt in me. Psa. 51.10. When Christ saith, Beleeuest thou this? Ioh. 11: for as much as faith is the gift of God, Ephes. 2. we are to pray with the Disciples, Domine, adde nobis fidem, Lu. 17.5. when the Apostle exhorteth, perfecte sperate. 1. Pet. 1.13. we should say with the Prophet.
Create in me a clean heart, & renew a right spirt in me. Psa. 51.10. When christ Says, Believest thou this? John 11: for as much as faith is the gift of God, Ephesians 2. we Are to pray with the Disciples, Domine, add nobis fidem, Lu. 17.5. when the Apostle exhorteth, perfect sperate. 1. Pet. 1.13. we should say with the Prophet.
Psal. 39. And where our duty is to loue, with all our hearts, because wee cannot performe this, without the assistance of Gods Spirit, we are to pray, that the loue of God may bee shed in our hearts, by the holy Ghost. Rom. 5.5.
Psalm 39. And where our duty is to love, with all our hearts, Because we cannot perform this, without the assistance of God's Spirit, we Are to pray, that the love of God may be shed in our hearts, by the holy Ghost. Rom. 5.5.
with whom is no variablenesse, neither shadow of turning. AS Saint Paul 2. Cor. 3.5. tels vs, that we are not sufficient to thinke a good thought, but our sufficiency is of God.
with whom is no variableness, neither shadow of turning. AS Saint Paul 2. Cor. 3.5. tells us, that we Are not sufficient to think a good Thought, but our sufficiency is of God.
Therfore hee promiseth, in the old Testament, To power vpon his Church, both the Spirit of grace and of prayer, that as they sue for grace, by the one,
Therefore he promises, in the old Testament, To power upon his Church, both the Spirit of grace and of prayer, that as they sue for grace, by the one,
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Secondly, if euery good thing be of God onely, then haue wee need to sue to him by prayer, that from him wee may receiue that, which we haue not of our selues. Wherefore as this Scripture serues to kindle in vs the loue of God,
Secondly, if every good thing be of God only, then have we need to sue to him by prayer, that from him we may receive that, which we have not of our selves. Wherefore as this Scripture serves to kindle in us the love of God,
for as much as he containes all good things that we can desire; so it is a speciall meanes to prouoke vs to the duty of prayer. This proposition hath two parts:
for as much as he contains all good things that we can desire; so it is a special means to provoke us to the duty of prayer. This proposition hath two parts:
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Where the heathen call all vertues and good qualities which they haue, NONLATINALPHABET of hauing, the Apostle calleth them NONLATINALPHABET & NONLATINALPHABET, of giuing, to teach vs that whatsoeuer good qualities is in any man, hee hath it not as a quality within himselfe,
Where the heathen call all Virtues and good qualities which they have, of having, the Apostle calls them &, of giving, to teach us that whatsoever good qualities is in any man, he hath it not as a quality within himself,
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Esau, speaking of the blessings bestowed vpon him saith, I haue enough, Gen. 33. And the rich man Luk. 12. (anima) soule thou hast much good, as though they had not receiued them from God;
Esau, speaking of the blessings bestowed upon him Says, I have enough, Gen. 33. And the rich man Luk. 12. (anima) soul thou hast much good, as though they had not received them from God;
Againe, when Pilate without all respect of God, of whom the Apostle saith, There is no power but of God, Rom. 13. said, Knowest thou not, that I haue power to crucifie and to loose thee? our Sauiour said againe, Thou shouldest not haue any power ouer mee,
Again, when Pilate without all respect of God, of whom the Apostle Says, There is no power but of God, Rom. 13. said, Knowest thou not, that I have power to crucify and to lose thee? our Saviour said again, Thou Shouldst not have any power over me,
& to these two substantiues, are added two adiectiues, whereof one doth answere to the giuings of Gods goodnesse, the other to the gifts of God ascribeth perfection.
& to these two substantives, Are added two adjectives, whereof one does answer to the givings of God's Goodness, the other to the Gifts of God ascribeth perfection.
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The first errour the Apostle willeth them to beware, is, that they thinke not that God is the cause of any euill, because euery good thing commeth from him: the second errour is;
The First error the Apostle wills them to beware, is, that they think not that God is the cause of any evil, Because every good thing comes from him: the second error is;
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Of things transitory the Apostle saith, No Church delt with me in the matter of giuing. Phil. 4.15. there the word is NONLATINALPHABET, but speaking of the good thinges that comes to vs by Christ, hee saith:
Of things transitory the Apostle Says, No Church dealt with me in the matter of giving. Philip 4.15. there the word is, but speaking of the good things that comes to us by christ, he Says:
while we are yet in our iourney towards our heauenly country, such as Iob speakes of, Dominus dedit, Dominus abstulit. Iob. 1.21. By gift he meaneth the felicity that is reserued for vs after this life, the kingdome of heauen, that whereof our Sauiour saith, to Martha: Luk. 10. Mary hath chosen the better part, which shal not be taken from her.
while we Are yet in our journey towards our heavenly country, such as Job speaks of, Dominus dedit, Dominus abstulit. Job 1.21. By gift he means the felicity that is reserved for us After this life, the Kingdom of heaven, that whereof our Saviour Says, to Martha: Luk. 10. Mary hath chosen the better part, which shall not be taken from her.
Giuings are called good, and the Gifts of God are called perfit, In which words the Apostles purpose is to teach vs, that not onely the great benefites of the life to come, such as are perfite, are of him;
Givings Are called good, and the Gifts of God Are called perfect, In which words the Apostles purpose is to teach us, that not only the great benefits of the life to come, such as Are perfect, Are of him;
and may bee made better, is receiued from him, and not else where, Who doth despise little things? saith the Prophet. Zach. 4•10. God is the Author both of perfite and good things :
and may be made better, is received from him, and not Else where, Who does despise little things? Says the Prophet. Zach 4•10. God is the Author both of perfect and good things:
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as in the graces that concerne the life to come, yea euen in this; To thinke that which is good, 2. Cor. 3. Of him are the small things, as well as the great.
as in the graces that concern the life to come, yea even in this; To think that which is good, 2. Cor. 3. Of him Are the small things, as well as the great.
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Therefore our Sauiour teacheth vs to pray, not onely for that perfite gift: vt adueniat Regnum, but euen for these lesser good things, which are but his giuings, namely, that he would giue vs our daily bread.
Therefore our Saviour Teaches us to pray, not only for that perfect gift: vt May it come Kingdom, but even for these lesser good things, which Are but his givings, namely, that he would give us our daily bred.
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Vnder Good, is contained all gifts, both naturall, or temporall. Those giuings which are naturall, as to liue, to moue, and haue vnderstanding, are good,
Under Good, is contained all Gifts, both natural, or temporal. Those givings which Are natural, as to live, to move, and have understanding, Are good,
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Of gifts temporall, the heathen haue doubted, whether they were good, to wit, riches, honour, &c. but the Christians are resolued that they are good, 1. Ioh. 3. So our Sauiour teacheth vs to esteeme them,
Of Gifts temporal, the heathen have doubted, whither they were good, to wit, riches, honour, etc. but the Christians Are resolved that they Are good, 1. John 3. So our Saviour Teaches us to esteem them,
Hee that hath this worlds good.. 1. Ioh. 3. For as Augustine saith, That is not onely good, quod facit bonum, sed de quo fit bonum, that is not onely good that makes good,
He that hath this world's good.. 1. John 3. For as Augustine Says, That is not only good, quod facit bonum, sed de quo fit bonum, that is not only good that makes good,
The gift which the Apostle cals perfite, is grace and glory, whereof there is in this life the beginning of perfection, the other in the life to come, is the end and constancy of our perfection, whereof the Prophet speakes, Psa. 84.12. The Lord will giue grace and glory.
The gift which the Apostle calls perfect, is grace and glory, whereof there is in this life the beginning of perfection, the other in the life to come, is the end and constancy of our perfection, whereof the Prophet speaks, Psa. 84.12. The Lord will give grace and glory.
Heb. 7. that is by reason of the imperfection of our nature, and •he weaknes of our flesh. Rom. 8.3. To supply the defect that is in nature, grace is added, that grace might make that perfite which is imperfite.
Hebrew 7. that is by reason of the imperfection of our nature, and •he weakness of our Flesh. Rom. 8.3. To supply the defect that is in nature, grace is added, that grace might make that perfect which is imperfite.
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In the latter part of the proposition we are to consider the place, from whence, & the person from whom we receiue these gifts, the one is supernè the other, a Patr• luminum, Now hee instructeth vs to beware of a third errour, that we looke not either on the right hand,
In the latter part of the proposition we Are to Consider the place, from whence, & the person from whom we receive these Gifts, the one is supernè the other, a Patr• Luminum, Now he Instructeth us to beware of a third error, that we look not either on the right hand,
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a man can receiue nothing, except it bee giuen him from aboue, Ioh. 3.27. This was the cause of Christs ascending into heauen, Psal. 68. Hee went vp on high, and, dedit dona hominibus. and the Euangelist saith, the holy Ghost (which is the most perfit gift that can come to men) was not yet giuen, because Christ was not yet ascended. Ioh. 7.39.
a man can receive nothing, except it be given him from above, John 3.27. This was the cause of Christ ascending into heaven, Psalm 68. He went up on high, and, dedit dona hominibus. and the Evangelist Says, the holy Ghost (which is the most perfect gift that can come to men) was not yet given, Because christ was not yet ascended. John 7.39.
Our instruction from hence is, that they descend from a cause intelligent, euen from God himselfe, who in his counsell and prouision bestoweth his blessings as seemeth best to himselfe:
Our instruction from hence is, that they descend from a cause intelligent, even from God himself, who in his counsel and provision bestoweth his blessings as seems best to himself:
but not bored through, to let things fal through without discretion. When the Prophet saith, Tu aperis manum. Psal. 145.15. He doth not say that God lets his blessings droppe out of his fingers.
but not bored through, to let things fall through without discretion. When the Prophet Says, Tu aperis manum. Psalm 145.15. He does not say that God lets his blessings drop out of his fingers.
The heathens found this to bee true, that all good things come from aboue, but they thought that the lights in heauen are the causes of all good things,
The Heathens found this to be true, that all good things come from above, but they Thought that the lights in heaven Are the Causes of all good things,
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The naturall lights were made, in ministerium cunctis gentibus, Deut. 4. and the Angels, that are the intellectuall lights, are appointed to do seruice vnto the Elect. Heb. 1.13. It is the Father of lights, that giueth vs all good things;
The natural lights were made, in ministerium cunctis gentibus, Deuteronomy 4. and the Angels, that Are the intellectual lights, Are appointed to do service unto the Elect. Hebrew 1.13. It is the Father of lights, that gives us all good things;
but hee that said, fiat lux, Gen. 1. Secondly in regard of the emanation, whether we respect the Sunne beames called radij, shining in at a little hole,
but he that said, fiat lux, Gen. 1. Secondly in regard of the emanation, whither we respect the Sun beams called radij, shining in At a little hold,
whether it bee in small, or great measure: Thirdly, to shew the nature of God: nothing hath so great aliance with God, as light, The light maketh all things manifest.
whither it be in small, or great measure: Thirdly, to show the nature of God: nothing hath so great alliance with God, as Light, The Light makes all things manifest.
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howsoeuer good things are in themselues, yet they affoord small pleasure, or delight, to him that is shut vp in a darke dungeon, where he is depriued of the benefite of light.
howsoever good things Are in themselves, yet they afford small pleasure, or delight, to him that is shut up in a dark dungeon, where he is deprived of the benefit of Light.
Light is the first good thing that God created for man, fiat lux, Gen. 1. But God is the Father of lights, to shew that he is the first cause of any good thing, that can come to vs.
Light is the First good thing that God created for man, fiat lux, Gen. 1. But God is the Father of lights, to show that he is the First cause of any good thing, that can come to us
and also of that spirituall light, whereby he shineth into our hearts, by the light of the Gospell. 2. Cor. 4. The Apostle saith of the whole Trinity, Deus lux est. 1. Ioh. 1.5.
and also of that spiritual Light, whereby he shines into our hearts, by the Light of the Gospel. 2. Cor. 4. The Apostle Says of the Whole Trinity, Deus lux est. 1. John 1.5.
More particularly Christ saith of himselfe, Ego sum lux mundi. Ioh. 8. The holy Ghost is called light, where he is represented by the fiery tongues, Act. 2.3. The Angels are NONLATINALPHABET, Heb. 1.7. Dauid also, as a ciuill Magistrate, was called, the light of Israel 2. Sam. 21.17. Ecclesiasticall Ministers are called light. Vos estis lux mundi.
More particularly christ Says of himself, Ego sum lux mundi. John 8. The holy Ghost is called Light, where he is represented by the fiery tongues, Act. 2.3. The Angels Are, Hebrew 1.7. David also, as a civil Magistrate, was called, the Light of Israel 2. Sam. 21.17. Ecclesiastical Ministers Are called Light. Vos Ye are lux mundi.
Mat. 5. and not onely they, but the people that are of good conuersation are said to shine, tanquam luminaria in mundo. Phil. 2. All these lights haue there beeing from God,
Mathew 5. and not only they, but the people that Are of good Conversation Are said to shine, tanquam Luminaria in mundo. Philip 2. All these lights have there being from God,
Therefore the ignorance of our mindes is not to be imputed vnto him. He is the light that lightneth euery one. Ioh. 1.9. and cannot bee comprehended of darknesse :
Therefore the ignorance of our minds is not to be imputed unto him. He is the Light that lighteneth every one. John 1.9. and cannot be comprehended of darkness:
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Therefore it is not long of him, that wee, through ignorance, are said to sit in darknesse, and in the shadow of death, this comes of the diuell, the Prince of darknesse, who blindeth mens eyes.
Therefore it is not long of him, that we, through ignorance, Are said to fit in darkness, and in the shadow of death, this comes of the Devil, the Prince of darkness, who blinds men's eyes.
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but God giueth light without heat, wherefore such as are of a fiery spirit, as the Disciples that said, Shall wee command that fire come downe from heauen,
but God gives Light without heat, Wherefore such as Are of a fiery Spirit, as the Disciples that said, Shall we command that fire come down from heaven,
Christ is called the day-starre, not the dog-starre. 2. Pet. 1. God is said to haue walked in the coole of the day, not in the heat of the day, Gen. 3.8.
christ is called the daystar, not the Dogstar. 2. Pet. 1. God is said to have walked in the cool of the day, not in the heat of the day, Gen. 3.8.
In respect of the number, he is not called the Father of one light, but Pater luminum. It was an imperfection in Iacob, that hee had but one blessing, Gen. 27. God is not the cause of some one good thing,
In respect of the number, he is not called the Father of one Light, but Pater Luminum. It was an imperfection in Iacob, that he had but one blessing, Gen. 27. God is not the cause of Some one good thing,
therefore that hee may deliuer vs quite out of miseries, there is with the Lord Copiosa redemptio. Psal. 130. The sinnes which wee commit against God are many;
Therefore that he may deliver us quite out of misery's, there is with the Lord Copiosa redemptio. Psalm 130. The Sins which we commit against God Are many;
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therfore he is the Father, not of one mercy, but pater miserecordiarum, 2. Cor. 1. The Apostle Peter tels vs, that the mercy of God is multiformis gratia. 1. Pet. 4. So that whether we commit small sinnes or great, we may be bold to call vpon God for mercy, According to the multitude of thy mercies, haue mercy vpon mee, Psal. 51. For as our sinnes do abound,
Therefore he is the Father, not of one mercy, but pater miserecordiarum, 2. Cor. 1. The Apostle Peter tells us, that the mercy of God is multiformis Gratia. 1. Pet. 4. So that whither we commit small Sins or great, we may be bold to call upon God for mercy, According to the multitude of thy Mercies, have mercy upon me, Psalm 51. For as our Sins do abound,
so the mercy of God, whereby hee pardoneth and is inclined to pardon vs, is exuberans gratia, Rom. 5. The darkenesse that wee are subiect to is manifold, there is darkenesse inward, not onely in the vnderstanding, Ephe. 4. where the Gentiles are said to haue their cogitations darkned, but in the heart, whereof the Apostle speaketh, Hee that hateth his brother, is in darknesse. 1. Ioh. 2. There is the darknesse of tribulation and affliction, whereof the Prophet speaketh.
so the mercy of God, whereby he Pardoneth and is inclined to pardon us, is exuberans Gratia, Rom. 5. The darkness that we Are Subject to is manifold, there is darkness inward, not only in the understanding, Ephes 4. where the Gentiles Are said to have their cogitations darkened, but in the heart, whereof the Apostle speaks, He that hates his brother, is in darkness. 1. John 2. There is the darkness of tribulation and affliction, whereof the Prophet speaks.
and that is first the light of nature, which teacheth vs, that this is a iust thing, ne alij facias quod tibi fieri non vis • from this light wee haue this knowledge, that we are not of our selues,
and that is First the Light of nature, which Teaches us, that this is a just thing, ne alij facias quod tibi fieri non vis • from this Light we have this knowledge, that we Are not of our selves,
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but of another, and of this light the Wiseman saith. The soule of man is the candle of the Lord. Prou. 20.27. They that resist this light of nature are called, rebelles Lumini. Iob. 24. with this light euery one that commeth into this world is inlightned. Iohn 1.9.
but of Another, and of this Light the Wiseman Says. The soul of man is the candle of the Lord. Prou. 20.27. They that resist this Light of nature Are called, rebels Lumini. Job 24. with this Light every one that comes into this world is enlightened. John 1.9.
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Howbeit this light hath caught a fall, as Mephibosheth did, and thereupon it halteth, notwithstanding, because it is of the bloud royall, it is worthy to bee made of.
Howbeit this Light hath caught a fallen, as Mephibosheth did, and thereupon it halteth, notwithstanding, Because it is of the blood royal, it is worthy to be made of.
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Next, God kindleth a light of grace by his word, which is, lux pedibus, Psal. 119. and lux oculis, Psal. 19. and that wee may bee capable of this outward light, hee lightneth vs with his spirit,
Next, God kindleth a Light of grace by his word, which is, lux pedibus, Psalm 119. and lux oculis, Psalm 19. and that we may be capable of this outward Light, he lighteneth us with his Spirit,
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Psal. 94. Hee giueth vs euerlasting consolation, and good hope through grace. 2. Thess• 2. And that wee should not bee cast into vtter darkenesse, he hath made vs, meete to bee partakers of the inheritance of the Saints in light,
Psalm 94. He gives us everlasting consolation, and good hope through grace. 2. Thess• 2. And that we should not be cast into utter darkness, he hath made us, meet to be partakers of the inheritance of the Saints in Light,
yea he hath deliuered vs from the power of darknesse, and hath translated vs into the kingdome of his beeloued son. Col. 1.12. Of these things it followeth:
yea he hath Delivered us from the power of darkness, and hath translated us into the Kingdom of his beeloued son. Col. 1.12. Of these things it follows:
Thirdly, seeing they come from aboue, wee must not bee like blind moles, nor as swyne grouelling vpon the earth, which eate the accornes that fall from the tree,
Thirdly, seeing they come from above, we must not be like blind Moles, nor as Swine grovelling upon the earth, which eat the accornes that fallen from the tree,
Fourthly, seeing God is Pater Luminum, wee must walke as Children of light. 1. Thess. 4. For we are not darkenesse, but light. Ephe. 5. Fiftly, seeing God hath diuers good things in his hand to giue, wee must desire to receiue them from him by prayer.
Fourthly, seeing God is Pater Luminum, we must walk as Children of Light. 1. Thess 4. For we Are not darkness, but Light. Ephes 5. Fifty, seeing God hath diverse good things in his hand to give, we must desire to receive them from him by prayer.
& nuncius noster oratio est, quae ibi mandatum nostrum peragit, quo caro nostra peruenire nequit : It is not with pases but with prayers we go to God;
& nuncius Noster oratio est, Quae There mandatum nostrum peragit, quo Caro nostra pervenire nequit: It is not with pases but with Prayers we go to God;
The tenor of this Scripture hath this coherence, first, knowing our owne insufficiency, & the gooodnesse of God, from whom euery good thing commeth, presently wee wish with our selues that hee would admit vs to bee suiters vnto him.
The tenor of this Scripture hath this coherence, First, knowing our own insufficiency, & the gooodnesse of God, from whom every good thing comes, presently we wish with our selves that he would admit us to be Suitors unto him.
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No vnworthines of our owne can exclude vs from the mercy of God, for hee receiueth the prayer, not onely of the publican, Luk. 18. but of the prodigall sonne, Luk. 15. and promiseth mercy to the theefe hanging on the crosse, Luk. 23, if at the last houre he seeke it by prayer.
No unworthiness of our own can exclude us from the mercy of God, for he receiveth the prayer, not only of the publican, Luk. 18. but of the prodigal son, Luk. 15. and promises mercy to the thief hanging on the cross, Luk. 23, if At the last hour he seek it by prayer.
thirdly, an enlargement of the promise, which is made not only to such as are of iust and holy conuersation, but to sinners; For whosoeuer asketh receiueth.
Thirdly, an enlargement of the promise, which is made not only to such as Are of just and holy Conversation, but to Sinners; For whosoever asks receiveth.
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For whosoeuer asketh receiueth, and as Christ speaketh: Him that commeth to me, I will in no wise cast out. Ioh. 6.37. In the precept foure things are to be considered:
For whosoever asks receiveth, and as christ speaks: Him that comes to me, I will in no wise cast out. John 6.37. In the precept foure things Are to be considered:
haue I not written three times to thee? Prou. 22.20. thirdly, the cohaerence of these three termes, asking, seeking, and knocking: fourthly, the distinguishing of them.
have I not written three times to thee? Prou. 22.20. Thirdly, the coherence of these three terms, asking, seeking, and knocking: fourthly, the distinguishing of them.
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Touching the first, the example of our Sauiour might bee a sufficient motiue to stirre vs vp to prayer, who in the morning very earely before day went into a solitary place, and there prayed, Mark. 1.35. and in the euening, prayed himselfe alone in the mountaine, Mat. 14.23.
Touching the First, the Exampl of our Saviour might be a sufficient motive to stir us up to prayer, who in the morning very early before day went into a solitary place, and there prayed, Mark. 1.35. and in the evening, prayed himself alone in the mountain, Mathew 14.23.
Secondly, whereras he setteth downe a forme of prayer, Math. 6. Hee sheweth that prayer is necessary, but when vnto both hee ad•deth a precept, wee may not thinke any longer it is a matter indifferent, but of necessity, a commandement is a thing obligatory.
Secondly, whereras he sets down a Form of prayer, Math. 6. He shows that prayer is necessary, but when unto both he ad•deth a precept, we may not think any longer it is a matter indifferent, but of necessity, a Commandment is a thing obligatory.
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but binds vs to the performance of it, for prayer is not onely required as a thing supplying our neede, (for when wee feele want we need not bee prouoked to prayer;) the bruit beasts themselues beeing pinched with hunger, do seeke their meate at God, Psal. 107. and the rauens call vpon him for food Psal. 147. but it is required as a part of Gods seruice.
but binds us to the performance of it, for prayer is not only required as a thing supplying our need, (for when we feel want we need not be provoked to prayer;) the bruit beasts themselves being pinched with hunger, do seek their meat At God, Psalm 107. and the Ravens call upon him for food Psalm 147. but it is required as a part of God's service.
Anna beeing in the Temple, serued God by prayer, Luk. 2.37. By prayer the Apostles performed that seruice to the Lord, which the Apostle cals NONLATINALPHABET, Acts 13.1.
Anna being in the Temple, served God by prayer, Luk. 2.37. By prayer the Apostles performed that service to the Lord, which the Apostle calls, Acts 13.1.
so the neglect of prayer is a sinne, as one saith, peccatum non orandi. Therefore the Prophet among other sinnes wherewith he chargeth the wicked, reckoneth this to be one, that they cal not on the Lord, Psal. 14.9. The neglect of this duty was the beginning of Sauls fall, as all the fathers interprete that place. 1. Sam. 14.19. where it is said, that, Saul commanded the Priest to with-draw his hand from the Arke.
so the neglect of prayer is a sin, as one Says, peccatum non Orandi. Therefore the Prophet among other Sins wherewith he charges the wicked, Reckoneth this to be one, that they call not on the Lord, Psalm 14.9. The neglect of this duty was the beginning of Saul's fallen, as all the Father's interpret that place. 1. Sam. 14.19. where it is said, that, Saul commanded the Priest to withdraw his hand from the Ark.
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Euen so the wicked imaginations, and vnchast thoughts of our heartes, which yeeld a stinking smell in the nostrils of God, are sweetned by no other meanes then by prayer:
Even so the wicked Imaginations, and unchaste thoughts of our hearts, which yield a stinking smell in the nostrils of God, Are sweetened by no other means then by prayer:
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and therfore to shew how the one is resēbled by the other, it is said, that while the incense was a burning, the people were without vpon their knees in prayer, Luk. 1.10. neither was it a thing vsuall in the law only, but also in the Prophets.
and Therefore to show how the one is resembled by the other, it is said, that while the incense was a burning, the people were without upon their knees in prayer, Luk. 1.10. neither was it a thing usual in the law only, but also in the prophets.
secondly, his blindnesse, which is so great, that when he doth pray, he asketh he knowes not what, Mat. 20. If hee would pray, he knowes not how to pray;
secondly, his blindness, which is so great, that when he does pray, he asks he knows not what, Mathew 20. If he would pray, he knows not how to pray;
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for which cause the Disciples desire Christ to teach them. Luk. 11. Their blindnesse is such as they know not the way to come to the Father, as Thomas confesseth. Ioh. 14.5.
for which cause the Disciples desire christ to teach them. Luk. 11. Their blindness is such as they know not the Way to come to the Father, as Thomas Confesses. John 14.5.
Thirdly, it sheweth our slothfulnesse in seeking our owne good, which appeareth herein, that wee haue need to haue a commandemēt giuē vs to stir vs vp to pray to God.
Thirdly, it shows our slothfulness in seeking our own good, which appears herein, that we have need to have a Commandment given us to stir us up to pray to God.
But we haue no will nor desire to seeke, therefore Christ willeth in the first place that we aske it, and the thing that we must aske, is the spirit of grace, and of prayer:
But we have no will nor desire to seek, Therefore christ wills in the First place that we ask it, and the thing that we must ask, is the Spirit of grace, and of prayer:
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so also the soule may not bee idle, but occupied with these three vertues: first, it must petere, which noteth confidence and trust, secondly, qu•rere, which signifies diligence : thirdly, pulsare which implyeth perseuerance :
so also the soul may not be idle, but occupied with these three Virtues: First, it must Peter, which notes confidence and trust, secondly, qu•rere, which signifies diligence: Thirdly, pulsare which Implies perseverance:
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Now if wee aske that question that is made Iob. 21.15. What profite shall we haue if we pray vnto him? It is certaine that God hauing created vs, may iustly command vs:
Now if we ask that question that is made Job 21.15. What profit shall we have if we pray unto him? It is certain that God having created us, may justly command us:
If we aske, we shall haue grace, whereby it shall appeare, we haue not receiued our soule in vaine, Psal. 24. secondly, seeking we shall finde the helpe and assistance of Gods spirit,
If we ask, we shall have grace, whereby it shall appear, we have not received our soul in vain, Psalm 24. secondly, seeking we shall find the help and assistance of God's Spirit,
It is as great a gift as an earthly Prince can giue to promise halfe his kingdome, Mar. 6.23. but God hath promised not halfe his kingdome, but all his kingdome, we shall receiue of God, not onely whatsoeuer wee desire, (For desiderare nostrum, as one saith, is not terminus bonitatis Dei, our desire is not the limit or bounds of Gods goodnesse) but aboue all wee can aske or thinke. Ephe. 3.
It is as great a gift as an earthly Prince can give to promise half his Kingdom, Mar. 6.23. but God hath promised not half his Kingdom, but all his Kingdom, we shall receive of God, not only whatsoever we desire, (For desiderare nostrum, as one Says, is not terminus bonitatis Dei, our desire is not the limit or bounds of God's Goodness) but above all we can ask or think. Ephes 3.
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and Abraham in euery place where hee came, beeing departed out of his owne country, and liuing in exile, built an Altar and called on the name of the Lord. Gen. 12.8. Dauid saith that his onely remedy which hee vsed against the slaunder and iniuries of his enemies, stood herein, that hee gaue himselfe to prayer.
and Abraham in every place where he Come, being departed out of his own country, and living in exile, built an Altar and called on the name of the Lord. Gen. 12.8. David Says that his only remedy which he used against the slander and injuries of his enemies, stood herein, that he gave himself to prayer.
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The speciall gift that wee can desire of God is Christ himselfe, who is Donum illud Dei. Ioh. 4. Now forasmuch as indeed nothing can bee a greater benefite,
The special gift that we can desire of God is christ himself, who is Donum illud Dei. John 4. Now forasmuch as indeed nothing can be a greater benefit,
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then to enioy the presence of God, as the Prophet saith, Whom doe I desire in heauen but thee? Psal. 73. and Phillip saith. Ostende nobis patrem, & sufficit.
then to enjoy the presence of God, as the Prophet Says, Whom do I desire in heaven but thee? Psalm 73. and Philip Says. Ostend nobis patrem, & sufficit.
Christ saith, I am the way, Ioh. 14. & ego sum ostium. Ioh. 10. If he bee both the way and the dore then no doubt but if God bestow Christ on vs, wee shall both finde the way to God,
christ Says, I am the Way, John 14. & ego sum ostium. John 10. If he be both the Way and the door then no doubt but if God bestow christ on us, we shall both find the Way to God,
or that hee will not grant all their suites, therefore in regard of the persons, Christ saith, Quisquis, whosoeuer asketh, receiueth, whosoeuer ioyne these three vertues in their prayer, Confidence, Diligence, Perseuerance, and occupy all the parts of their body in this seruice of God, they shall be sure to receiue the thing they aske,
or that he will not grant all their suits, Therefore in regard of the Persons, christ Says, Quisquis, whosoever asks, receiveth, whosoever join these three Virtues in their prayer, Confidence, Diligence, Perseverance, and occupy all the parts of their body in this service of God, they shall be sure to receive the thing they ask,
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for God vseth not to cast holy things vpon them that make no reckoning of them. Mat. 7. Touching the things themselues, Hee that is the truth hath said, Whatsoeuer you aske my Father, in my name he will giue it you.
for God uses not to cast holy things upon them that make no reckoning of them. Mathew 7. Touching the things themselves, He that is the truth hath said, Whatsoever you ask my Father, in my name he will give it you.
If wee aske any thing according to his will hee heareth vs. 1. Ioh. 5. Therefore our prayers must bee grounded vpon some iust cause• wee may not aske any childish petition of God, for hee will reuert them.
If we ask any thing according to his will he hears us 1. John 5. Therefore our Prayers must be grounded upon Some just cause• we may not ask any childish petition of God, for he will revert them.
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They that aske vengeance of God, & would haue him to be the executioner of their wrath, shall not bee heard, Prou. 26.13. but their prayer is turned to sinne.
They that ask vengeance of God, & would have him to be the executioner of their wrath, shall not be herd, Prou. 26.13. but their prayer is turned to sin.
Iam, 4. Therefore we must beware how we stand affected at the time of prayer: if wee pray coldly, without any great desire to attaine the thing we aske;
Iam, 4. Therefore we must beware how we stand affected At the time of prayer: if we pray coldly, without any great desire to attain the thing we ask;
Esa. 29. then it is not like we shall be heard, If we pray as Peter and the other Disciples, who being heauy with sleepe, asked they knew not what. Luk. 9.32. we cannot receiue the truth.
Isaiah 29. then it is not like we shall be herd, If we pray as Peter and the other Disciples, who being heavy with sleep, asked they knew not what. Luk. 9.32. we cannot receive the truth.
1. Cor. 14. then wee may conceiue hope to be heard, for the commandement to aske is giuen Cordi, non pulmoni, to the heart not to the lungs, Id quod cor non facit non fit, that which the heart doth not is not done.
1. Cor. 14. then we may conceive hope to be herd, for the Commandment to ask is given Cordii, non pulmoni, to the heart not to the lungs, Id quod cor non facit non fit, that which the heart does not is not done.
how much more ought we to reuerence the Lord God, in comparison of whom all the Princes in the earth are but Crickets and Grashoppers, Esa. 40. Therefore the manner of our prayer to God must bee in all reuerence.
how much more ought we to Reverence the Lord God, in comparison of whom all the Princes in the earth Are but Crickets and Grasshoppers, Isaiah 40. Therefore the manner of our prayer to God must be in all Reverence.
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And not onely men vpon earth, but the glorious spirits in heauen cast themselues and their crownes downe before him that sits vpon the throne, Apoc. 4. Yea Iesus Christ the Sonne of God fell downe vpon his knees and prayed to his Father.
And not only men upon earth, but the glorious spirits in heaven cast themselves and their crowns down before him that sits upon the throne, Apocalypse 4. Yea Iesus christ the Son of God fell down upon his knees and prayed to his Father.
to this end the Apostle would haue vs to pull vp our faint hands and weake knees, Heb. 12. And when wee haue asked grace, we must be carefull that we our selues bee not wanting vnto grace,
to this end the Apostle would have us to pull up our faint hands and weak knees, Hebrew 12. And when we have asked grace, we must be careful that we our selves be not wanting unto grace,
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so that it containeth all the three vertues that are required vnto prayer, but for our instruction our Sauiour hath expressed them in three seuerall termes.
so that it Containeth all the three Virtues that Are required unto prayer, but for our instruction our Saviour hath expressed them in three several terms.
nor Prophet, asked counsell of a witch, 1. Sam. 28. Importunitie as our Sauiour speakes Luk. 11. is a meanes whereby often times men obtaine their •uites.
nor Prophet, asked counsel of a witch, 1. Sam. 28. Importunity as our Saviour speaks Luk. 11. is a means whereby often times men obtain their •uites.
If the vniust Iudge that neither feared God, nor reuerenced man, may be ouercome with importunate suite, much more will God reuenge them which giue not ouer their suites,
If the unjust Judge that neither feared God, nor reverenced man, may be overcome with importunate suit, much more will God revenge them which give not over their suits,
The summe is, as when God said, seeke yee my face, Dauid answered, thy face O Lord I will seeke, Psal. 27. So when Christ saith to vs aske ; our answere must be;
The sum is, as when God said, seek ye my face, David answered, thy face Oh Lord I will seek, Psalm 27. So when christ Says to us ask; our answer must be;
for if we aske of any but from him he is angry, as he was with the King of Israel, that required of Baal-zebub when he should recouer, 2. Reg. 1. Is there not a God in Israel? And Christ was offended with his Disciples for the neglect of this duty. Hitherto yee haue asked nothing.
for if we ask of any but from him he is angry, as he was with the King of Israel, that required of Baal-zebub when he should recover, 2. Reg. 1. Is there not a God in Israel? And christ was offended with his Disciples for the neglect of this duty. Hitherto ye have asked nothing.
but say with Iacob, non dimittam te, Gen. 32. We must be instant, as the Cananite was, Math. 15. We must be earnest, as he that came at midnight to borrow bread, Luk. 11. and importunate as the widdow with the Iudge. Luk. 18. and then wee may assure our selues of a comfortable effect of pra•ers.
but say with Iacob, non dimittam te, Gen. 32. We must be instant, as the Canaanite was, Math. 15. We must be earnest, as he that Come At midnight to borrow bred, Luk. 11. and importunate as the widow with the Judge. Luk. 18. and then we may assure our selves of a comfortable Effect of pra•ers.
and that all good comes from the Father of lights. Iam. 1.17. and that, in that regard, we must aske, and receiue at his hands from whom it comes. Math. 7.7.
and that all good comes from the Father of lights. Iam. 1.17. and that, in that regard, we must ask, and receive At his hands from whom it comes. Math. 7.7.
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for as there are infirmities of the body, which the Scripture cals the infirmities of Egypt, Deut. 7.15. Whereunto the Saints of God are subiect as well as other, as the Apostle speaks of Timothy, that he had Crebras infirmitates. 1. Tim. 5. So the soule also hath certaine infirmities ;
for as there Are infirmities of the body, which the Scripture calls the infirmities of Egypt, Deuteronomy 7.15. Whereunto the Saints of God Are Subject as well as other, as the Apostle speaks of Timothy, that he had Crebras infirmitates. 1. Tim. 5. So the soul also hath certain infirmities;
Will the Lord absent himselfe for euer? hath God forgotten to be gracious? which the Prophet acknowledgeth to bee signes of his infirmities. Psal. 77.10. and as the spirit is weake, so there is a weaknesse of conscience, 1. Cor. 8.7. and no maruell if there be such infirmities in the bodies also;
Will the Lord absent himself for ever? hath God forgotten to be gracious? which the Prophet acknowledgeth to be Signs of his infirmities. Psalm 77.10. and as the Spirit is weak, so there is a weakness of conscience, 1. Cor. 8.7. and no marvel if there be such infirmities in the bodies also;
The second thing which the Apostle teacheth is, that howsoeuer we be, as the Apostle speaketh, compassed with infirmities. Heb. 5.5. yet they are not past cure, for the Spirit helpeth our infirmity :
The second thing which the Apostle Teaches is, that howsoever we be, as the Apostle speaks, compassed with infirmities. Hebrew 5.5. yet they Are not past cure, for the Spirit Helpeth our infirmity:
so that al-be-it wee are subiect to fall through weakenesse, yet there is hope concerning this thing, Esa. 10. 2. and our errour may bee healed, Dan. 4. for there is balme in Gilead.
so that albeit we Are Subject to fallen through weakness, yet there is hope Concerning this thing, Isaiah 10. 2. and our error may be healed, Dan. 4. for there is balm in Gilead.
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but when the spirit it selfe is wounded, then who can helpe it? Prou. 18. The spirit of man, must haue help from a higher thing then it selfe, as from the Spirit of God, which onely is able to minister help.
but when the Spirit it self is wounded, then who can help it? Prou. 18. The Spirit of man, must have help from a higher thing then it self, as from the Spirit of God, which only is able to minister help.
Touching the other, because wee are subiect in this life, to fall through infirmitie, wee haue this benefite from him, that hee stayes and vpholdes vs, and therefore is called spiritus, NONLATINALPHABET.
Touching the other, Because we Are Subject in this life, to fallen through infirmity, we have this benefit from him, that he stays and upholds us, and Therefore is called spiritus,.
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As our infirmities are manifold, whether wee respect the body, or the soule, so the weaknesse and defects of our soules appeareth not onely in good things, which we cannot do, because the flesh euer lusteth against the Spirit,
As our infirmities Are manifold, whither we respect the body, or the soul, so the weakness and defects of our Souls appears not only in good things, which we cannot do, Because the Flesh ever Lusteth against the Spirit,
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The euill things that we should beare, are not only afflictions, and the crosses which wee are subiect to, which the Apostle proueth to be more tollerable,
The evil things that we should bear, Are not only afflictions, and the Crosses which we Are Subject to, which the Apostle Proves to be more tolerable,
Spes quae differtur affligit animam, Pro. 13. Touching which affliction and crosses, because in this life wee cannot obtaine that which the Prophet wisheth,
Spes Quae differtur affligit animam, Pro 13. Touching which affliction and Crosses, Because in this life we cannot obtain that which the Prophet wishes,
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to teach vs, that howsoeuer it be not esteemed as it ought, yet it is the chiefe prop and principall pillar which the holy Ghost vseth to strenghten our weaknesse.
to teach us, that howsoever it be not esteemed as it ought, yet it is the chief prop and principal pillar which the holy Ghost uses to strenghten our weakness.
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1. Tim. 2. the reason is, as Augustine noteth, because both mans saluation, the honesty of life, knowledge of the truth, quietnesse of kingdomes, duties of Kinges,
1. Tim. 2. the reason is, as Augustine notes, Because both men salvation, the honesty of life, knowledge of the truth, quietness of kingdoms, duties of Kings,
Hos. 7. then they shall be faine to call vpon God for help• so, howsoeuer Pharoah in the pride of his heart say, Who is the Lord, that I should heare his voyce ? Exod. 5. Yet hee made him come to him,
Hos. 7. then they shall be feign to call upon God for help• so, howsoever Pharaoh in the pride of his heart say, Who is the Lord, that I should hear his voice? Exod 5. Yet he made him come to him,
To the right framing of our prayers it is required, that we do not onely orare mente & spiritu, 1. Cor. 14. but as the Psalmist saith, of the praysing of God;
To the right framing of our Prayers it is required, that we do not only orare mente & spiritu, 1. Cor. 14. but as the Psalmist Says, of the praising of God;
For a second point, if prayer bee a stay to vs in our infirmities, then we must bee carefull that our prayers bee not faint and weake, but that they proceed from the feruency and vehemency of the Spirit, for as Christ saith.
For a second point, if prayer be a stay to us in our infirmities, then we must be careful that our Prayers be not faint and weak, but that they proceed from the fervency and vehemency of the Spirit, for as christ Says.
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If the light that is in thee bee darkenesse, how great is that darkenesse? Math. 6. If our prayer be nothing else but infirmity, as it is for the most part,
If the Light that is in thee be darkness, how great is that darkness? Math. 6. If our prayer be nothing Else but infirmity, as it is for the most part,
but euen the Apostles themselues, for he includes himselfe in the words, Wee know not, So Christ said not to heathen men, Nescitis quid petitis, Math. 20. but to his Disciples Iames and Iohn, so that this is generally true of all men, that they know not what to aske NONLATINALPHABET as they ought, except Gods Spirit help them.
but even the Apostles themselves, for he includes himself in the words, we know not, So christ said not to heathen men, Nescitis quid Petition, Math. 20. but to his Disciples James and John, so that this is generally true of all men, that they know not what to ask as they ought, except God's Spirit help them.
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as wee know not which of them to take our selues vnto, but oftentimes wee thinke that course of life to be good for vs, which albeit it bee good in it selfe,
as we know not which of them to take our selves unto, but oftentimes we think that course of life to be good for us, which albeit it be good in it self,
so that hee would not aske the thing that was not good for him, hee had the messenger of Sathan sent to buffet him, and hee prayed that it might be remoued from him, which seemeth to haue bene a reasonable petition,
so that he would not ask the thing that was not good for him, he had the Messenger of Sathan sent to buffet him, and he prayed that it might be removed from him, which seems to have be a reasonable petition,
God told him, that his grace was sufficient for him, for it was his will to perfite his strength in his weaknesse, 2. Cor. 12. Therefore if wee haue any reuelation from flesh and bloud, Math. 6. that perswadeth vs, that this or that is good for vs, we must know that all such are false,
God told him, that his grace was sufficient for him, for it was his will to perfect his strength in his weakness, 2. Cor. 12. Therefore if we have any Revelation from Flesh and blood, Math. 6. that Persuadeth us, that this or that is good for us, we must know that all such Are false,
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Againe, the Spirit is said to make intercession for vs, because it sheds abroad the loue of God in our hearts, Ro. 5. for from the loue of God proceeds this loue & affection in vs, that we desire him and all his blessings,
Again, the Spirit is said to make Intercession for us, Because it sheds abroad the love of God in our hearts, Ro. 5. for from the love of God proceeds this love & affection in us, that we desire him and all his blessings,
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The first thing that the Spirit of God workes in vs, is, that hee inclineth our hearts to pray to God for the good which we lack, which is a thing not in our owne power;
The First thing that the Spirit of God works in us, is, that he Inclineth our hearts to pray to God for the good which we lack, which is a thing not in our own power;
and therefore Dauid thankes God that hee found in his heart to pray, 2. Sam. 7. for when we would settle our selues to pray, Nihil tam longè abest a nobis, quàm orare vt decet.
and Therefore David thanks God that he found in his heart to pray, 2. Sam. 7. for when we would settle our selves to pray, Nihil tam long abest a nobis, quàm orare vt Deceit.
and as the Psalmist saith, Hee opens our hearts to pray, By this meanes it comes to passe, that a man hauing his affection cold, shall on a suddaine feele in himselfe a desire to pray,
and as the Psalmist Says, He Opens our hearts to pray, By this means it comes to pass, that a man having his affection cold, shall on a sudden feel in himself a desire to pray,
Gen. 15. So while wee offer vp to God, the calues of our lippes, Hos. 14. and our course is past, Psal. 141. It comes to passe through our wantonnes many foule thoughts be got vpon our sacrifice and dispoile it,
Gen. 15. So while we offer up to God, the calves of our lips, Hos. 14. and our course is past, Psalm 141. It comes to pass through our wantonness many foul thoughts be god upon our sacrifice and despoil it,
and the remedy that the Spirit of God affoords vs against this infirmity, is, that it cals vs home and tels vs, we are kneeling before the Maiesty of God and therfore ought to take heed what we speake in his presence.
and the remedy that the Spirit of God affords us against this infirmity, is, that it calls us home and tells us, we Are kneeling before the Majesty of God and Therefore ought to take heed what we speak in his presence.
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Therefore Bernard to keepe his minde in the meditatiō of God, when he would pray beganne thus, Let God arise, and let all his enemies be scattered, Psal. 68. and Augustine to the same purpose, beganne thus, Saue mee O God for the waters ouerflow. Psal. 64.
Therefore Bernard to keep his mind in the meditation of God, when he would pray began thus, Let God arise, and let all his enemies be scattered, Psalm 68. and Augustine to the same purpose, began thus, Save me Oh God for the waters overflow. Psalm 64.
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and haue no manner of vigour to help our infirmity, herein the Spirit helps and puts these meditations in our hearts, whereby it kindleth as the Prophet saith, a fire burning within vs :
and have no manner of vigour to help our infirmity, herein the Spirit helps and puts these meditations in our hearts, whereby it kindleth as the Prophet Says, a fire burning within us:
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yet wee haue comfort, that euer when we most faint in prayer, there are of Gods Saints that pray for vs with all instancy, by which it comes to passe, that being al but one body, their praiers tend to our good as well as their owne,
yet we have Comfort, that ever when we most faint in prayer, there Are of God's Saints that pray for us with all instancy, by which it comes to pass, that being all but one body, their Prayers tend to our good as well as their own,
they are the gronings of the Church, sometime in Mee, sometime in Thee, and therefore Samuel (to shew that the Ministers of God do the people no lesse good when they pray for them,
they Are the groanings of the Church, sometime in Me, sometime in Thee, and Therefore Samuel (to show that the Ministers of God do the people no less good when they pray for them,
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then when they teach them) said, God forbid I should cease to pray for you, and so sinne against God. 1. Sam. 12.23. for hee was an helpe to them, not onely in preaching to them, but in offering burnt offerings for them.
then when they teach them) said, God forbid I should cease to pray for you, and so sin against God. 1. Sam. 12.23. for he was an help to them, not only in preaching to them, but in offering burned offerings for them.
Therefore the people pray to Esay, lift thou vp thy prayer for vs, For as the offering of the Minister is to put the people in mind 2. Pet. 1. so they are Gods remembrancers:
Therefore the people pray to Isaiah, lift thou up thy prayer for us, For as the offering of the Minister is to put the people in mind 2. Pet. 1. so they Are God's remembrancers:
yet wee haue a supply from the teares, which our head Christ shedde on his Church, Luke 19.41. and from the strong cries which hee vttered to God his Father, in the daies of his flesh. Heb. 5.7.
yet we have a supply from the tears, which our head christ shed on his Church, Lycia 19.41. and from the strong cries which he uttered to God his Father, in the days of his Flesh. Hebrew 5.7.
Secondly, when we looke backe vpon our prayer, and see, that by reason of want of feruency and zeale, it is but smoaking flaxe, then the Spirit stirreth vs vp to desire God, that according to his promise.
Secondly, when we look back upon our prayer, and see, that by reason of want of fervency and zeal, it is but smoking flax, then the Spirit stirs us up to desire God, that according to his promise.
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and that hee will make perfite his strength in our weakenes. 2. Cor 12. The other thing wherein the Spirit helpeth our infirmities, is, that he worketh in our hearts, certaine groanes that cannot be expressed, which is a plaine opposition to drousy and sloathfull prayer:
and that he will make perfect his strength in our weakness. 2. Cor 12. The other thing wherein the Spirit Helpeth our infirmities, is, that he works in our hearts, certain groans that cannot be expressed, which is a plain opposition to drousy and slothful prayer:
then are we least able to vtter it, as appears by the Sunamite. 2. Reg. 4. Notwithstanding as it was God that wakened in vs the desire of good things;
then Are we least able to utter it, as appears by the Shunamite. 2. Reg. 4. Notwithstanding as it was God that wakened in us the desire of good things;
Now as Martha was loath to serue alone, & therfore wold haue Mary to helpe her, Luk. 10. So the spirit doth not pray alone, but doth NONLATINALPHABET, beares together or helps vs, whereby the Apostle giues vs to vnderstand, that man must haue a co-operation with Gods Spirit:
Now as Martha was loath to serve alone, & Therefore would have Marry to help her, Luk. 10. So the Spirit does not pray alone, but does, bears together or helps us, whereby the Apostle gives us to understand, that man must have a cooperation with God's Spirit:
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but wee wait vpon Gods leasure, as the Prophet saith, Quî crediderit, non festinabit, Isa. 28. Hee that beleeueth makes not hast, thus we shall find that the Lord will not cast out our prayer.
but we wait upon God's leisure, as the Prophet Says, Quî crediderit, non festinabit, Isaiah 28. He that Believeth makes not haste, thus we shall find that the Lord will not cast out our prayer.
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for first out of Saint Paul, 2. Cor. 3. we learned that of our selues, wee are not able so much as to thinke a good thought, much more vnable to do that which is good:
for First out of Saint Paul, 2. Cor. 3. we learned that of our selves, we Are not able so much as to think a good Thought, much more unable to do that which is good:
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and therefore as then it was said, that as the Spirit of God maketh intercession for vs, so here the same Spirit doth moue the Disciples to seeke for a forme of prayer of Christ, whereby we are taught, that if we know not how or what to pray for, our duty is to repaire to Christ, with the Disciples, that he would direct vs. This Text hath two parts, first, the petition of the Apostles, :
and Therefore as then it was said, that as the Spirit of God makes Intercession for us, so Here the same Spirit does move the Disciples to seek for a Form of prayer of christ, whereby we Are taught, that if we know not how or what to pray for, our duty is to repair to christ, with the Disciples, that he would Direct us This Text hath two parts, First, the petition of the Apostles,:
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and a meanes of no small benefit, otherwaies Christ would neuer haue prayed so often. Before we considered two speciall motiues to prayer: The first was Christs commandement :
and a means of no small benefit, otherways christ would never have prayed so often. Before we considered two special motives to prayer: The First was Christ Commandment:
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secondly, the mould and set forme of prayer, which he hath giuen vs, for our better direction in this duty, say Our Father, &c. Concerning the first of these, no doubt the examples of holy men ought to moue vs to pray, much more when Iesus Christ himselfe, who is the Holy of holies, Dan. 9.24. doth by his owne example stirre vs vp hereunto.
secondly, the mould and Set Form of prayer, which he hath given us, for our better direction in this duty, say Our Father, etc. Concerning the First of these, no doubt the Examples of holy men ought to move us to pray, much more when Iesus christ himself, who is the Holy of holies, Dan. 9.24. does by his own Exampl stir us up hereunto.
The like account did the holy Prophet Daniel make, for when by the commandement of the King it was proclaimed, that whosoeuer made any petition to God or men, saue onely to the King, should bee throwne into the Lyons Denne ;
The like account did the holy Prophet daniel make, for when by the Commandment of the King it was proclaimed, that whosoever made any petition to God or men, save only to the King, should be thrown into the Lyons Den;
and especially if wee consider the example of our Sauiour Iesus Christ, who is greater then either Dauid or Daniel. Of whom it is reported, that he went into a solitary place alone, not onely in the morning, Mark. 1. but also in the euening, Ioh. 6. not for an houre, but to spend the whole night in prayer. Luk. 6.12. he prayed not only, in deserto, which was a place of distresse, but in horto. Ioh. 18.2. which was a place of pleasure, as hee prayed when hee was in his agony, Luk. 22.46.
and especially if we Consider the Exampl of our Saviour Iesus christ, who is greater then either David or daniel. Of whom it is reported, that he went into a solitary place alone, not only in the morning, Mark. 1. but also in the evening, John 6. not for an hour, but to spend the Whole night in prayer. Luk. 6.12. he prayed not only, in Deserto, which was a place of distress, but in Horto. John 18.2. which was a place of pleasure, as he prayed when he was in his agony, Luk. 22.46.
as one saith, there would none aduersity come vpon vs, vnlesse there were peruersity in vs• but secondly, by promise of reward, pray vnto your Father in secret,
as one Says, there would none adversity come upon us, unless there were perversity in vs• but secondly, by promise of reward, pray unto your Father in secret,
seeing he doth not onely by his example teach vs that Prayer is requisite, but prescribes vs also a Forme of Prayer, we ought not to bee negligent in this duty.
seeing he does not only by his Exampl teach us that Prayer is requisite, but prescribes us also a Form of Prayer, we ought not to be negligent in this duty.
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That Christ prayed, though he needed nothing, as hee was the onely begotten Sonne of God, hee was full of grace & truth, Ioh. 1.16. He had receiued the Spirit without measure, Ioh. 3. Yet for all that, he prayed.
That christ prayed, though he needed nothing, as he was the only begotten Son of God, he was full of grace & truth, John 1.16. He had received the Spirit without measure, John 3. Yet for all that, he prayed.
for vnreasonable creatures, as Lyons, and Rauens, are prouoked (in regard of their necessity) to call vpon God. Secondly, the Vse of Duety : for prayer is an offering:
for unreasonable creatures, as Lyons, and Ravens, Are provoked (in regard of their necessity) to call upon God. Secondly, the Use of Duty: for prayer is an offering:
The Prophet compareth it to Incense, Psa. 41. a Reasonable seruice, Rom. 12. Our Spirituall sacrifice, 1. Pet. 2. It is compared to Incense, which giueth a sweete smell to all our works, words, & thoughts, which otherwaies would stinke,
The Prophet compareth it to Incense, Psa. 41. a Reasonable service, Rom. 12. Our Spiritual sacrifice, 1. Pet. 2. It is compared to Incense, which gives a sweet smell to all our works, words, & thoughts, which otherways would stink,
for which cause, hauing told Martha, that one thing was needfull, Luk. 10. because the obtaining of the same is not in our power, hee presently with-draweth himselfe vnto prayer in the beginning of this Chapter, teaching vs to doe the like.
for which cause, having told Martha, that one thing was needful, Luk. 10. Because the obtaining of the same is not in our power, he presently withdraweth himself unto prayer in the beginning of this Chapter, teaching us to do the like.
but the Spirit of God doth teach vs to be of another mind, when he willeth vs to auoyd whatsoeuer may bee a meanes to interrupt our prayers, 1. Pet. 3. The Disciples forbare to make their petitions to Christ, till hee had done praying:
but the Spirit of God does teach us to be of Another mind, when he wills us to avoid whatsoever may be a means to interrupt our Prayers, 1. Pet. 3. The Disciples forbore to make their petitions to christ, till he had done praying:
First, whereas they make request that Christ would teach them how to pray, they do by implication acknowledge as much as Saint Paul speakes of, Rom. 8. that they know not what to aske:
First, whereas they make request that christ would teach them how to pray, they do by implication acknowledge as much as Saint Paul speaks of, Rom. 8. that they know not what to ask:
as in temporal things, they know not whether it were good for them to be the Chiefe men in a Kingdome, that was the ig•orance of the sons of Zebedee, Matth. 20. In spiritual matters they will be like Saint Paul, 2. Cor. 12. who thought it good for him to be saued from the temptation, whereas God told him, that his grace was sufficient for him ;
as in temporal things, they know not whither it were good for them to be the Chief men in a Kingdom, that was the ig•orance of the Sons of Zebedee, Matthew 20. In spiritual matters they will be like Faint Paul, 2. Cor. 12. who Thought it good for him to be saved from the temptation, whereas God told him, that his grace was sufficient for him;
As Iames and Iohn made a request ignorantly for themselues, Math. 20. So they make another in the behalfe of Christ, Luke. 9. Lord, wilt thou that wee command that fire come downe from Heauen? and therefore were reproued by Christ for it:
As James and John made a request ignorantly for themselves, Math. 20. So they make Another in the behalf of christ, Lycia. 9. Lord, wilt thou that we command that fire come down from Heaven? and Therefore were reproved by christ for it:
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and as wee see both by examples of Christs owne Disciples, that we may pray amisse, Iam. 4. So in the old Testament Dauid saith, Wee may pray so, as prayer (which is a part of Gods seruice) shall be turned into sinne, Psal. 109. For prayer is nothing else but an interpreter of our desire, as on• saith: Ea petimus quae appetimus :
and as we see both by Examples of Christ own Disciples, that we may pray amiss, Iam. 4. So in the old Testament David Says, we may pray so, as prayer (which is a part of God's service) shall be turned into sin, Psalm 109. For prayer is nothing Else but an interpreter of our desire, as on• Says: Ea Petimus Quae appetimus:
The Disciples therefore being priuy to their owne infirmities in this case, are stirred vp by Gods Spirit, to seeke for a perfect forme of prayer of Christ, in whom all the treasures of wisdome and knowledge are hid, Col. 2. And this they doe to the end they might not faile, either in the matter,
The Disciples Therefore being privy to their own infirmities in this case, Are stirred up by God's Spirit, to seek for a perfect Form of prayer of christ, in whom all the treasures of Wisdom and knowledge Are hid, Col. 2. And this they do to the end they might not fail, either in the matter,
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or manner of their praiers, and that, hauing receiued a platforme of prayer from Christ, they might vse it as a patterne and complement of all their petitions.
or manner of their Prayers, and that, having received a platform of prayer from christ, they might use it as a pattern and compliment of all their petitions.
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The Pharisies were great prayers, Mat. 6. but they, vnder a pretence of long prayers did deuour Widdows houses, Math. 23. and therefore their prayers turned into sin.
The Pharisees were great Prayers, Mathew 6. but they, under a pretence of long Prayers did devour Widows houses, Math. 23. and Therefore their Prayers turned into since.
The Heathen vsed also to make long prayers, Matth. 6.7. but they erred, for they thought that they should be heard for their long babling. Therefore the Disciples, that they might not pray amisse, doe make their request to our Sauiour: Lord teach vs to pray :
The Heathen used also to make long Prayers, Matthew 6.7. but they erred, for they Thought that they should be herd for their long babbling. Therefore the Disciples, that they might not pray amiss, do make their request to our Saviour: Lord teach us to pray:
Not subtilia, (•aith August. ) So Saint Paul confirmeth, that he with-held nothing from the Church, that was profitable for them to know, Act. 20. The world is full of curious questions:
Not subtilia, (•aith August.) So Saint Paul confirmeth, that he withheld nothing from the Church, that was profitable for them to know, Act. 20. The world is full of curious questions:
The Sadduces asked, what should come to passe after the end of the world, whether wee shall know one another, Math, 22. These were vnprofitable and curious, the inuentions of flesh and bloud, not those that proceeded from the holy Ghost, The Disciples questiō is here,
The Sadducees asked, what should come to pass After the end of the world, whither we shall know one Another, Math, 22. These were unprofitable and curious, the Inventions of Flesh and blood, not those that proceeded from the holy Ghost, The Disciples question is Here,
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how they may serue God, and how they may performe that duty for which they came into the world, Curious things are those abscondita, which belong to God, with which wee may not meddle, Deut, 29. wee must enquire of things which concerne vs, Of the sonnes of Caine and Abell, who were inuentors of tents, some deuised to worke in brasse and copper, others found out Musicke, as they thought it most profitable for the publique-weale.
how they may serve God, and how they may perform that duty for which they Come into the world, Curious things Are those abscondita, which belong to God, with which we may not meddle, Deuteronomy, 29. we must inquire of things which concern us, Of the Sons of Cain and Abel, who were inventors of tents, Some devised to work in brass and copper, Others found out Music, as they Thought it most profitable for the public-weal.
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The trade that the sonnes of Seth vsed and professed at the same time that they thought to bee most profitable, was the calling vpon the name of the Lord.
The trade that the Sons of Seth used and professed At the same time that they Thought to be most profitable, was the calling upon the name of the Lord.
yet the Church and Citty of God, are busy in studying how they may by prayer receiue mercy and obtaine grace, to helpe them in time of neede, Heb. 4. The reason whereby they vrge their suite is, as Iohn taught his Disciples ;
yet the Church and city of God, Are busy in studying how they may by prayer receive mercy and obtain grace, to help them in time of need, Hebrew 4. The reason whereby they urge their suit is, as John taught his Disciples;
for whereas Iohn confessed himselfe vnworthy to vnloose Christs shooe, Math. 3. he might haue tooke it in scorne that the Disciples of Iohn should teach him his duty after the example of Iohn :
for whereas John confessed himself unworthy to unloose Christ shoe, Math. 3. he might have took it in scorn that the Disciples of John should teach him his duty After the Exampl of John:
But Christ to commend his humility, is content both in his preaching and praying to follow Iohn. Iohn said, Euery tree that brings not forth good fruit, Math. 3. And Christ though hee were the wisedome of God, and furnished with all manner of doctrine,
But christ to commend his humility, is content both in his preaching and praying to follow John. John said, Every tree that brings not forth good fruit, Math. 3. And christ though he were the Wisdom of God, and furnished with all manner of Doctrine,
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for diuers of them were before time Disciples vnto Iohn, as appeares Ioh. 1.37. The ordinary prayer that was vsed in the Synagogue among the Iewes was;
for diverse of them were before time Disciples unto John, as appears John 1.37. The ordinary prayer that was used in the Synagogue among the Iewes was;
that prayer, which is intituled, the prayer of Moses, Psal. 90. and as Christ saith, The law & the Prophets were vntill Iohn, Luke 16. So that prayer of Moses continued in the Church of the Iewes, vntill Iohns time;
that prayer, which is entitled, the prayer of Moses, Psalm 90. and as christ Says, The law & the prophets were until John, Lycia 16. So that prayer of Moses continued in the Church of the Iewes, until Iohns time;
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when hee was come, hee vsed another forme of prayer which indured to the comming of Christ, who hauing taught his Disciples a third forme of prayer, Iohns prayer ceased, the reason was,
when he was come, he used Another Form of prayer which endured to the coming of christ, who having taught his Disciples a third Form of prayer, Iohns prayer ceased, the reason was,
for hee that is of the earth is earthly, and speakes earthly things, Therefore Iohn, according to his own confession, may mingle some corruption with his prayer:
for he that is of the earth is earthly, and speaks earthly things, Therefore John, according to his own Confessi, may mingle Some corruption with his prayer:
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Touching which forme of prayer, as before he had giuen them an abridgement, of that obedience, which the law requireth, Luk. 16. So here he doth briefly set downe a forme of prayer.
Touching which Form of prayer, as before he had given them an abridgement, of that Obedience, which the law requires, Luk. 16. So Here he does briefly Set down a Form of prayer.
As it is said of him, that, grace and truth is by Iesus Christ, Ioh. 1. so when in the other Chapter, he had shewed them the truth of the Law• so now hee tels them that grace must be sought for of God by prayer, whereby we may be able to obey that Law.
As it is said of him, that, grace and truth is by Iesus christ, John 1. so when in the other Chapter, he had showed them the truth of the Law• so now he tells them that grace must be sought for of God by prayer, whereby we may be able to obey that Law.
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first, whereas there are certaine practicke spirits, that crosse that saying of our Sauiour, and tels vs, we may not vse this prayer which Christ gaue, saying, Our Father :
First, whereas there Are certain practic spirits, that cross that saying of our Saviour, and tells us, we may not use this prayer which christ gave, saying, Our Father:
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but the praier instituted by Christ is free from all imperfection: because it was penned from him that was from aboue, Ioh. 3. In this prayer there is not one word wanting, that should be put in, nor any word more then ought to be.
but the prayer instituted by christ is free from all imperfection: Because it was penned from him that was from above, John 3. In this prayer there is not one word wanting, that should be put in, nor any word more then ought to be.
Our tongue must be the pen of a ready writer, Psal. 45. We must at the time of prayer, bow our knees, as our Sauiour Christ did, Luke. 22.41. Wee must lift vp our hearts with our hands, Lam. 3. Our eyes must be lift vp to God, that dwelleth in the heauen, Psa. 123. And as Dauid sayes, Psal. 135. All our bones must be exercised in prayer.
Our tongue must be the pen of a ready writer, Psalm 45. We must At the time of prayer, bow our knees, as our Saviour christ did, Lycia. 22.41. we must lift up our hearts with our hands, Lam. 3. Our eyes must be lift up to God, that dwells in the heaven, Psa. 123. And as David Says, Psalm 135. All our bones must be exercised in prayer.
Thou hearest me alwayes, Iohn. 11. So greatly was he respected with God. In both these respects wee may be bold to say: Our Father. &c. Wee haue the promise, that if wee aske any thing in the name of Christ, he giues it vs, Iohn. 16.17. Much more may wee haue confidence to be heard:
Thou Hearst me always, John. 11. So greatly was he respected with God. In both these respects we may be bold to say: Our Father. etc. we have the promise, that if we ask any thing in the name of christ, he gives it us, John. 16.17. Much more may we have confidence to be herd:
The Cherubins hid their faces before the Lord of Hosts, Esay. 6. And he that made this prayer was the Lord of Hosts, of whom it is said: Os Domini exercituum locutum est.
The Cherubim hid their faces before the Lord of Hosts, Isaiah. 6. And he that made this prayer was the Lord of Hosts, of whom it is said: Os Domini Exercituum locutum est.
Let thy will bee done, euen in •arth as it is in Heauen, &c. IT is the answer of our Sa•iour Christ, to that Disciple of his, which in the name of the rest desired to bee taught a forme of prayer.
Let thy will be done, even in •arth as it is in Heaven, etc. IT is the answer of our Sa•iour christ, to that Disciple of his, which in the name of the rest desired to be taught a Form of prayer.
that God not prayed vnto on our parts, & his holy Spirit not yet possessing our soules, hath notwithstanding promised, that hee will powre his Spirit vpon all flesh, Ioel. 2. as it was powred vpon the Apostles after Christs Ascension, Act. 2. Namely, that Spirit which he calles the Spirit of Grace and Prayer, Zach. 12.10.
that God not prayed unto on our parts, & his holy Spirit not yet possessing our Souls, hath notwithstanding promised, that he will pour his Spirit upon all Flesh, Joel 2. as it was poured upon the Apostles After Christ Ascension, Act. 2. Namely, that Spirit which he calls the Spirit of Grace and Prayer, Zach 12.10.
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When hee thus vouchsafeth to send the Spirit of Grace into our soules, then from thence there doe run two streames into the two seuerall faculties of our soule, that is, the Spirit of Grace hath a working on our Vnderstanding by the light of Faith:
When he thus vouchsafeth to send the Spirit of Grace into our Souls, then from thence there do run two streams into the two several faculties of our soul, that is, the Spirit of Grace hath a working on our Understanding by the Light of Faith:
But it is the peculiar worke of the Holy Ghost, to shed in our hearts the loue, not onely of God, Rom. 5. but of all other good things, which worke hee performeth, not in all indifferently;
But it is the peculiar work of the Holy Ghost, to shed in our hearts the love, not only of God, Rom. 5. but of all other good things, which work he Performeth, not in all indifferently;
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for hee is compared to the Winde, that bloweth where it will, Ioh. 3. But those whom it pleaseth the Holy Ghost to inspire with a loue and affection towards good things, they doe not onely desire them,
for he is compared to the Wind, that blows where it will, John 3. But those whom it Pleases the Holy Ghost to inspire with a love and affection towards good things, they do not only desire them,
Touching the time limited for prayer, we haue heard already, that there are three vses of prayer, one was the vse of dignity and perfection, when men do conuerse and enter into familiarity with God, by abstracting their minds from humane affaires,
Touching the time limited for prayer, we have herd already, that there Are three uses of prayer, one was the use of dignity and perfection, when men do converse and enter into familiarity with God, by abstracting their minds from humane affairs,
and subleuating them into heauen by a continuall meditation of God, and things pertaining to the life to come, which because it is peculiar to them that haue already attained to some perfection, we must say of it,
and subleuating them into heaven by a continual meditation of God, and things pertaining to the life to come, which Because it is peculiar to them that have already attained to Some perfection, we must say of it,
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and when necessity lyeth vpon vs, in either of these respects, they are so forceable, that they make all flesh to come vnto him that heareth prayer, Psalm. 65. Of feare the Prophet saith:
and when necessity lies upon us, in either of these respects, they Are so forceable, that they make all Flesh to come unto him that hears prayer, Psalm. 65. Of Fear the Prophet Says:
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yet they will assemble themselues before the Lord for corne and oyle, , Hos. 7.14. These two, the one being as Salomon termeth it, Plaga cordis, 1. Reg. 5, the other, Desiderium cordis, Psalm. 5. doe point to vs two times of prayer;
yet they will assemble themselves before the Lord for corn and oil,, Hos. 7.14. These two, the one being as Solomon termeth it, Plaga Cordis, 1. Reg. 5, the other, Desiderium Cordis, Psalm. 5. doe point to us two times of prayer;
namely, when either we are oppressed with misery, as the effect of sinne, or disquiered with our selues with the conscience, and guilt of sinne it selfe, which is the cause of all our miseries. Touching sinne, the Prophet saith:
namely, when either we Are oppressed with misery, as the Effect of sin, or disquiered with our selves with the conscience, and guilt of sin it self, which is the cause of all our misery's. Touching sin, the Prophet Says:
pro hoc orabit omnis pius, Psal. 32. Which being done, as the Prophet speaketh, the weakest of them, that is, euery sinner, shall bee as Dauid • Neither are we of necessity to pray, that God will forgiue the guilt of our sins past,
Pro hoc Orabit omnis Pius, Psalm 32. Which being done, as the Prophet speaks, the Weakest of them, that is, every sinner, shall be as David • Neither Are we of necessity to pray, that God will forgive the guilt of our Sins past,
for in this regard, our Sauiour Christ would haue his Disciples occupy themselues in this holy duety, Orate, Pray yee that ye enter not into temptation, Luke. 22. For the effect of sinne, which is aduersity.
for in this regard, our Saviour christ would have his Disciples occupy themselves in this holy duty, Orate, Pray ye that you enter not into temptation, Lycia. 22. For the Effect of sin, which is adversity.
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Or else inwardly, by reason of crosses, which it pleaseth God to bring vpon vs, against which, the onely remedy is to vse Prayer, as the Apostle exhorts, Iames, 5. Is any afflicted? let him pray.
Or Else inwardly, by reason of Crosses, which it Pleases God to bring upon us, against which, the only remedy is to use Prayer, as the Apostle exhorts, James, 5. Is any afflicted? let him pray.
& our Sauiours charge vnto his Disciples is, that they should semper orare. Luk. 18. which the Apostle interpreteth by NONLATINALPHABET, 1. Thes. 5. But this cannot be performed of vs by reason of our infirmity,
& our Saviour's charge unto his Disciples is, that they should semper orare. Luk. 18. which the Apostle interpreteth by, 1. Thebes 5. But this cannot be performed of us by reason of our infirmity,
therefore we must expound this otherwise, & as Saint Paul speakes, we must speake after the manner of men, propter infirmitatem. Rom. 6. and so vve are cōmanded to pray alwaies ;
Therefore we must expound this otherwise, & as Saint Paul speaks, we must speak After the manner of men, propter infirmitatem. Rom. 6. and so we Are commanded to pray always;
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Touching the set times appointed to the seruice of God in the Lavv, it is appointed and required, that there should be both morning and euening sacrifice day by day,
Touching the Set times appointed to the service of God in the Law, it is appointed and required, that there should be both morning and evening sacrifice day by day,
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and that vpon the Saboth there should be twise so long seruice as vpon other dayes. Numb. 2.8. This publicke seruice vvas performed by the Ievves, among vvhom the booke of the Law was read foure times a day, Nehem. 9.3.
and that upon the Sabbath there should be twice so long service as upon other days. Numb. 2.8. This public service was performed by the Jewish, among whom the book of the Law was read foure times a day, Nehemiah 9.3.
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Psal. 55. and Daniel vvas for praying three times a day, cast into the Lyons Denne. Dan. 6. In the nevv Testament this duty of prayer vvas by the practise of Saint Peter limitted to the third houre, Act. 2.15. to the sixt houre, Act. 10.9. to the ninth houre, at vvhich time Peter and Iohn went vp to the Temple together to pray, Act. 3. vvhose diligence and care ought to stirre vs vp to the like.
Psalm 55. and daniel was for praying three times a day, cast into the Lyons Den. Dan. 6. In the new Testament this duty of prayer was by the practice of Saint Peter limited to the third hour, Act. 2.15. to the sixt hour, Act. 10.9. to the ninth hour, At which time Peter and John went up to the Temple together to pray, Act. 3. whose diligence and care ought to stir us up to the like.
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not onely as here, as a Christian, but as an Apostle and Minister sent forth to preach the Gospell• vvhereby vvee learne that prayer belongeth not onely in generall to euery Christian,
not only as Here, as a Christian, but as an Apostle and Minister sent forth to preach the Gospell• whereby we Learn that prayer belongeth not only in general to every Christian,
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and to instruct Israel in the law, but also to offer Incense vnto the Lord, Deut. 33. Which Incense was nothing else but a type of prayer, made by the faithfull. Psalm. 145.
and to instruct Israel in the law, but also to offer Incense unto the Lord, Deuteronomy 33. Which Incense was nothing Else but a type of prayer, made by the faithful. Psalm. 145.
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then if he were slacke to shewe them the good and right way, 1. Sam. 12.23. This duty the Ministers of God may learne from the example of Christs owne practise, who went out earely in the morning to pray. Mark. 1.35.
then if he were slack to show them the good and right Way, 1. Sam. 12.23. This duty the Ministers of God may Learn from the Exampl of Christ own practice, who went out early in the morning to pray. Mark. 1.35.
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So he prayed for Peter that his faith should not faile, Luk. 22. also from the example of the Apostles, who al-be-it they did put from them the ministration of the Sacraments,
So he prayed for Peter that his faith should not fail, Luk. 22. also from the Exampl of the Apostles, who albeit they did put from them the ministration of the Sacraments,
yet gaue themselues continually to prayer, and the Ministery of the word, Act. 6.4. In which regard Paul saith, hee was sēt not to baptize, but to preach the Gospel. 1. Cor. 1.17. which they did refuse to do, not as a thing impertinent to their office, but that they might with more attention of minde and feruency of Spirit apply themselues to make intercession for Gods people.
yet gave themselves continually to prayer, and the Ministry of the word, Act. 6.4. In which regard Paul Says, he was sent not to baptise, but to preach the Gospel. 1. Cor. 1.17. which they did refuse to do, not as a thing impertinent to their office, but that they might with more attention of mind and fervency of Spirit apply themselves to make Intercession for God's people.
For this cause the Priests are called the Lords remembrancers, Es. 62.6. because they put God in minde of his people, desiring him continually to helpe and blesse them with things needfull;
For this cause the Priests Are called the lords remembrancers, Es. 62.6. Because they put God in mind of his people, desiring him continually to help and bless them with things needful;
So to the friends of Iob the Lord said: My seruant Iob shall pray for you, and I will accept him. Iob. 42. This office was appointed to the Priestes in the Law, Leuit. 5.6. orabit pro ijs sacerdos, Thus Ezechi• sent for Esay :
So to the Friends of Job the Lord said: My servant Job shall pray for you, and I will accept him. Job 42. This office was appointed to the Priests in the Law, Levites 5.6. Orabit Pro ijs sacerdos, Thus Ezechi• sent for Isaiah:
Men as they are Christians ought to pray, three times a day, as Dauid Psal. 55. but as they are Prophets and haue a speciall charge, they must pray to God seuen times a day, as the same Dauid. Psal. 119.
Men as they Are Christians ought to pray, three times a day, as David Psalm 55. but as they Are prophets and have a special charge, they must pray to God seuen times a day, as the same David. Psalm 119.
This day of prayer, made by the Priests in the behalfe of th• people, was so highly esteemed, that they tooke order that prayer should be made continually,
This day of prayer, made by the Priests in the behalf of th• people, was so highly esteemed, that they took order that prayer should be made continually,
therefore some were appointed for the first watches, others for the second, and others for the third watches, that so while one rested, the other might pray, whereof Dauid speaketh,
Therefore Some were appointed for the First watches, Others for the second, and Others for the third watches, that so while one rested, the other might pray, whereof David speaks,
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when he saith, Mine eyes preuent the night watches, Psal. 119. So Christ speaketh of the first and second watches. Luk. 22. Touching Dauids dilligence in performing of this duty for the good of the people, he saith, At midnight I will rise vp, to giue thankes to thee.
when he Says, Mine eyes prevent the night watches, Psalm 119. So christ speaks of the First and second watches. Luk. 22. Touching David diligence in performing of this duty for the good of the people, he Says, At midnight I will rise up, to give thanks to thee.
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Act. 16. And it were to bee wished that the like order were taken in the Church that the sacrifice of prayer were continually offered among Christians as it was in the Synagogues of the Iewes.
Act. 16. And it were to be wished that the like order were taken in the Church that the sacrifice of prayer were continually offered among Christians as it was in the Synagogues of the Iewes.
Secondly, in regard of the place, wee are euery where to lift vp pure hands 1. Tim. 2 and so the Psalmist extendeth this part of Gods seruice to all places generally of his dominion.
Secondly, in regard of the place, we Are every where to lift up pure hands 1. Tim. 2 and so the Psalmist extendeth this part of God's service to all places generally of his dominion.
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yet especially we must offer this sacrifice of prayer and prayse, in the assembly among the faithfull in the congregation, Psal. 111. and so wee must learne to distinguish the lyturgy and the publicke seruice of God in the Church, from that priuate deuotion, which our Sauiour would haue vs to performe daily;
yet especially we must offer this sacrifice of prayer and praise, in the assembly among the faithful in the congregation, Psalm 111. and so we must Learn to distinguish the liturgy and the public service of God in the Church, from that private devotion, which our Saviour would have us to perform daily;
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when he saith, When thou prayest enter into thy chamber, Math. 6. For God hath promised to accept that worship which we tender vnto him in the place consecrate for that purpose:
when he Says, When thou Prayest enter into thy chamber, Math. 6. For God hath promised to accept that worship which we tender unto him in the place consecrate for that purpose:
In euery place where I put my name, thither will I come and blesse thee ; Exo. 20.24. Non solum quod oratis, sed quod ibi oratis, that is, the publicke place whether the Saints of God from time to time assemble themselues to call vpon God together.
In every place where I put my name, thither will I come and bless thee; Exo. 20.24. Non solum quod Orators, sed quod There Orators, that is, the public place whither the Saints of God from time to time assemble themselves to call upon God together.
In his Temple doth euery man speake of his prayse, Psal. 29. Our Sauiour Christ did therefore tell them that it was domus orationis, Isa. 56. to teach vs, that the chiefe end of our meeting there, should be, not to make it a publicke schoole of Diuinity,
In his Temple does every man speak of his praise, Psalm 29. Our Saviour christ did Therefore tell them that it was domus orationis, Isaiah 56. to teach us, that the chief end of our meeting there, should be, not to make it a public school of Divinity,
So the Apostle Saint Peter doth teach vs by his example, who not onely when he was at home went vp to the top of his house to pray Acts 10. but to the Temple also. Act. 3. Saint Paul did not content himselfe to bow his knees to God when he was at Rome, and Ephesus, and other places;
So the Apostle Saint Peter does teach us by his Exampl, who not only when he was At home went up to the top of his house to pray Acts 10. but to the Temple also. Act. 3. Saint Paul did not content himself to bow his knees to God when he was At Room, and Ephesus, and other places;
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Our necessities are manifold, and the grace of God, which wee sue for to God, is, multiformis gratia, 1. Pet. 4. Besides, the Apostle saith, pray with al manner of prayer, Ephe. 6. therefore it is meete that wee should take notice how many kinds of prayers there are, wherein the Apostle guides vs,
Our necessities Are manifold, and the grace of God, which we sue for to God, is, multiformis Gratia, 1. Pet. 4. Beside, the Apostle Says, pray with all manner of prayer, Ephes 6. Therefore it is meet that we should take notice how many Kinds of Prayers there Are, wherein the Apostle guides us,
when hee saith, Let supplicatio••, prayers, thanks-giuing, and intercessions bee made, 1. Tim. 2. These foure containe all those sorts of prayer, which are contained in the body of this word, Orate.
when he Says, Let supplicatio••, Prayers, thanksgiving, and intercessions be made, 1. Tim. 2. These foure contain all those sorts of prayer, which Are contained in the body of this word, Orate.
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Prayer, or inuocation consists of confession and petition, confession is diuided into confessionem fraudis, which the Greekes call NONLATINALPHABET, that is the confession of sinnes, whereunto they adde supplication to God for pardon,
Prayer, or invocation consists of Confessi and petition, Confessi is divided into confessionem fraudis, which the Greeks call, that is the Confessi of Sins, whereunto they add supplication to God for pardon,
This also is a part of prayer, and ought to go with it, as appeares, Phil. 1.3 Col. 1.3. where the Apostle doth thanke God alwaies for the Churches in his prayer.
This also is a part of prayer, and ought to go with it, as appears, Philip 1.3 Col. 1.3. where the Apostle does thank God always for the Churches in his prayer.
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pray for all Saints saith the Apostle, Ephe. 6. and for mee especially, that vtterance may be giuen to mee, &c. and as for them that haue any speciall place in the Church or commonwealth,
pray for all Saints Says the Apostle, Ephes 6. and for me especially, that utterance may be given to me, etc. and as for them that have any special place in the Church or commonwealth,
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as Lord haue mercy on me, and such like, which are nothing else, but sparkes of that fire, which kindeleth within vs, whereof Dauid spake, Psal. 39. Heare me Lord and that right soone for my Spirit faileth. Psal. 143.
as Lord have mercy on me, and such like, which Are nothing Else, but sparks of that fire, which kindleth within us, whereof David spoke, Psalm 39. Hear me Lord and that right soon for my Spirit Faileth. Psalm 143.
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as he tooke our nature, and was the head of a body Factus pro nobis peccatum, 2. Cor. 5, and so did not onely confesse himselfe a sinner, but suffered the wrath of God for it;
as he took our nature, and was the head of a body Factus Pro nobis peccatum, 2. Cor. 5, and so did not only confess himself a sinner, but suffered the wrath of God for it;
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which made him cry, Deus mi, Deus mi, My God, my God, why hast thou forsaken me? Math. 26. The rebuke of them that rebuked thee fel on mee. Rom. 15. Psal, 69.
which made him cry, Deus mi, Deus mi, My God, my God, why hast thou forsaken me? Math. 26. The rebuke of them that rebuked thee fell on me. Rom. 15. Psalm, 69.
Touching Intercession, he prayeth, Pater ignosce eis, Luk. 23. I pray not for them onely, but for all them that shall beleeue by their preaching Ioh. 17.
Touching Intercession, he Prayeth, Pater Ignosce eis, Luk. 23. I pray not for them only, but for all them that shall believe by their preaching John 17.
The Confession of sinne, and the supplication for remission, is in the fiue petitiōs, The thanks-giuing is that NONLATINALPHABET for thine is the kingdome, power, and glory ;
The Confessi of sin, and the supplication for remission, is in the fiue petitions, The thanksgiving is that for thine is the Kingdom, power, and glory;
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as also a continuall supply of all things needfull for this present life. The euill from which he prayes to be deliuered, is first, from sinne it selfe:
as also a continual supply of all things needful for this present life. The evil from which he prays to be Delivered, is First, from sin it self:
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Secondly, when he saies Dicite, he doth not say cogitate or recitate, or murmurate, but, intus dicite & cum orè, for there is a mouth in prayer, & non est oratio sine ore, therefore he alloweth vocall prayer;
Secondly, when he Says Dicite, he does not say cogitate or recitate, or murmurate, but, intus dicite & cum orè, for there is a Mouth in prayer, & non est oratio sine over, Therefore he alloweth vocal prayer;
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Ioh. 4. Sing with vnderstanding, Psal. 47. I will pray with the Spirit, and I will pray with the vnderstanding also. 1. Cor. 1•. Wee must not onely haue a spirituall feruency and zeale, but also must know what wee pray for, which is belonging to the vnderstanding:
John 4. Sing with understanding, Psalm 47. I will pray with the Spirit, and I will pray with the understanding also. 1. Cor. 1•. we must not only have a spiritual fervency and zeal, but also must know what we pray for, which is belonging to the understanding:
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The excellency of this prayer is in regard of him that made it, who is come from aboue, who hath mixed nothing with this petition that sauoreth of the earth;
The excellency of this prayer is in regard of him that made it, who is come from above, who hath mixed nothing with this petition that savoureth of the earth;
Secondly, in respect of the forme, which is a most perfect forme, it was compiled by him who is the wisedome of God, and therefore cannot bee but perfect, quia perfecta sunt opera Iehouae, Deut. 33. Thirdly, in regard of the excellent benefites that are procured to vs by it, which are so many as can bee desired at the hands of God.
Secondly, in respect of the Form, which is a most perfect Form, it was compiled by him who is the Wisdom of God, and Therefore cannot be but perfect, quia perfecta sunt opera Iehouae, Deuteronomy 33. Thirdly, in regard of the excellent benefits that Are procured to us by it, which Are so many as can be desired At the hands of God.
but Christ in this prayer teacheth vs first to seeke the kingdome of God, Math. 6. Our first Petition must be for the glory of God, & then for our own welfare, chiefly in the world to come;
but christ in this prayer Teaches us First to seek the Kingdom of God, Math. 6. Our First Petition must be for the glory of God, & then for our own welfare, chiefly in the world to come;
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The petitions, being seuen, are deuided thus: The first, concernes God himselfe, the other sixe concernes vs. They concerne vs in a threefold estate, first, of Glory: secondly of Grace: thirdly, of Nature.
The petitions, being seuen, Are divided thus: The First, concerns God himself, the other sixe concerns us They concern us in a threefold estate, First, of Glory: secondly of Grace: Thirdly, of Nature.
THis Prayer, penned by our Sauiour Christ in the behalfe of his Disciples & his Church vnto the end of the world, standeth first vpon an Inuocation, then vpon certaine Petitions.
THis Prayer, penned by our Saviour christ in the behalf of his Disciples & his Church unto the end of the world, Stands First upon an Invocation, then upon certain Petitions.
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That which we haue generally to note out of this preface is, that this is one benefite which God vouchsafeth vs, that we may pray vnto him and be heard;
That which we have generally to note out of this preface is, that this is one benefit which God vouchsafeth us, that we may pray unto him and be herd;
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except he hold out his golden Scepter to him, as it is in Est. 4. The heauenly Maiesty vouchsafeth euery man this honour to speake to him, and the Golden Scepter of his word doth allure vs thereunto.
except he hold out his golden Sceptre to him, as it is in Est. 4. The heavenly Majesty vouchsafeth every man this honour to speak to him, and the Golden Sceptre of his word does allure us thereunto.
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euen before we open our mouthes to aske any thing of him that we doubt not to call him Father, from whence we may reason as the Apostle doth, Rom. 8. Seeing be hath giuen vs his Sonne,
even before we open our mouths to ask any thing of him that we doubt not to call him Father, from whence we may reason as the Apostle does, Rom. 8. Seeing be hath given us his Son,
how shall hee deny vs any thing, whereby hee may shew himselfe a Father ? In the first we consider the perfection o• Gods goodnes, in these words, Our Father :
how shall he deny us any thing, whereby he may show himself a Father? In the First we Consider the perfection o• God's Goodness, in these words, Our Father:
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for they attribute this vnto God, that he is optimus, maximus, and therefore where these two doubts arise in our hearts, Domine si vis, Lord, if thou wilt, Math. 8. and Domine si quid potes, Mark.
for they attribute this unto God, that he is optimus, Maximus, and Therefore where these two doubts arise in our hearts, Domine si vis, Lord, if thou wilt, Math. 8. and Domine si quid potes, Mark.
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The consideration of Gods power breedeth in vs deuotion and reuerence, (for both must bee ioyned together) neither feare without the consideration of his goodnesse,
The consideration of God's power breeds in us devotion and Reverence, (for both must be joined together) neither Fear without the consideration of his Goodness,
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T•e consideration of these tw•, are the pillars of our faith, and there is no petition wherein wee do not desire, that God will either shew vs his goodnes,
T•e consideration of these tw•, Are the pillars of our faith, and there is no petition wherein we do not desire, that God will either show us his Goodness,
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Where we call God our Father, and not my Father, therein is contained our loue to our neighbour, whom wee are to loue no lesse then our selues, Vpon these two hang the Law and the Prophets. Math. 22. Againe, the word Father, is a word of faith, and our a word of charity;
Where we call God our Father, and not my Father, therein is contained our love to our neighbour, whom we Are to love no less then our selves, Upon these two hang the Law and the prophets. Math. 22. Again, the word Father, is a word of faith, and our a word of charity;
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Christ might haue deuised many more magnificent and excellent termes for God; but none were apt and fit for vs to assure vs of Gods fauour. Our Sauiour saith, Luk. 11.13. That earthly fathers, which many times are euill men, haue notwithstanding this care for their children, that if they aske them bread, they will not giue them a stone:
christ might have devised many more magnificent and excellent terms for God; but none were apt and fit for us to assure us of God's favour. Our Saviour Says, Luk. 11.13. That earthly Father's, which many times Are evil men, have notwithstanding this care for their children, that if they ask them bred, they will not give them a stone:
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Secondly, our owne vncleanenes and basenesse, both in respect of the mould whereof we be made, which made Abraham confesse himselfe vnworthy to speake vnto God beeing but dust and ashes, Gen. 18. And also in regard of our pollution of sinne, in which regard we are called, The slaues of sinne, and children of the Diuell. Ioh. 8. Herein we finde a great distance betweene God and vs, and so are we farre from challenging this honour to be the sonnes of God in regard of our selues.
Secondly, our own Uncleanness and baseness, both in respect of the mould whereof we be made, which made Abraham confess himself unworthy to speak unto God being but dust and Ashes, Gen. 18. And also in regard of our pollution of sin, in which regard we Are called, The slaves of sin, and children of the devil. John 8. Herein we find a great distance between God and us, and so Are we Far from challenging this honour to be the Sons of God in regard of our selves.
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Who durst (saith Cyprian ) pray to God by the name of Father, if Christ our Aduocate did not put these words in our mouthes? Hee knoweth how God standeth affected towards vs, for all our vnworthinesse;
Who durst (Says Cyprian) pray to God by the name of Father, if christ our Advocate did not put these words in our mouths? He Knoweth how God Stands affected towards us, for all our unworthiness;
Therefore we haue thankfully to consider vnto what dignity we that liue vnder the Gospell are exalted, not onely aboue the Patriarches in the time of the Law, but aboue the heauenly Spirits.
Therefore we have thankfully to Consider unto what dignity we that live under the Gospel Are exalted, not only above the Patriarchs in the time of the Law, but above the heavenly Spirits.
Before the Law was giuen, Abraham saith, Shall I speak to the Lord? Gen. 18, In the law Christ saith, Ego sum Dominus Deus tuus, Exod. 20. then he was not called Father. But if we aske that question which the Apostle makes, To which of the Angels said he, thou art my Son? Heb. 1.5.
Before the Law was given, Abraham Says, Shall I speak to the Lord? Gen. 18, In the law christ Says, Ego sum Dominus Deus Thy, Exod 20. then he was not called Father. But if we ask that question which the Apostle makes, To which of the Angels said he, thou art my Son? Hebrew 1.5.
Gods Paternity is first generally to be considered in al creatures, which for that they haue their being from God, he is said to be their Father, So Iob called God Pater Pluuiae, The Father of the raine, Iob. 38. Also he is called Pater Luminū, Iam. 1.17.
God's Paternity is First generally to be considered in all creatures, which for that they have their being from God, he is said to be their Father, So Job called God Pater Pluuiae, The Father of the rain, Job 38. Also he is called Pater Luminū, Iam. 1.17.
so Dauid spake, Despise not the worke of thine owne hands, Psal. 138. But men haue another vse of Gods paternity, for whereas of other things God said Producat terra, Gen. 1. When man was to be created, he said, Let vs make man, giuing vs to vnderstand that howsoeuer other creatures had their being from God immediately, God himselfe would be his Father, and frame him immediately with his owne hand.
so David spoke, Despise not the work of thine own hands, Psalm 138. But men have Another use of God's paternity, for whereas of other things God said Produceth terra, Gen. 1. When man was to be created, he said, Let us make man, giving us to understand that howsoever other creatures had their being from God immediately, God himself would be his Father, and frame him immediately with his own hand.
Thirdly, when man was fallen from his first estate, God opened to him a dore of repentance, which fauour he hath not vouchsafed to the Angels that fell,
Thirdly, when man was fallen from his First estate, God opened to him a door of Repentance, which favour he hath not vouchsafed to the Angels that fell,
or lights, or they that are created to the image of God, but for that wee are borne of God, Ioh, 1.18. that is, borne againe of the water and of the Spirit, without which Regeneration, no entrance is into the kingdome of God.
or lights, or they that Are created to the image of God, but for that we Are born of God, John, 1.18. that is, born again of the water and of the Spirit, without which Regeneration, no Entrance is into the Kingdom of God.
First, in that we are the price of Christs bloud, 1. Cor. 6. Secondly, we haue Characterem, that is, the stampe of the sons of God, when we are called Christians.
First, in that we Are the price of Christ blood, 1. Cor. 6. Secondly, we have Characterem, that is, the stamp of the Sons of God, when we Are called Christians.
the assurance of this, is that which the Apostle cals, the Spirit of Adoption, which he sends into the hearts of Christians, to certify them both that they are the sonnes of God,
the assurance of this, is that which the Apostle calls, the Spirit of Adoption, which he sends into the hearts of Christians, to certify them both that they Are the Sons of God,
And in deed whether he do bestow good things on vs, or hee chasten vs, his loue is still vncheangeable, for both are to be performed of a father toward his children,
And in deed whither he do bestow good things on us, or he chasten us, his love is still vncheangeable, for both Are to be performed of a father towards his children,
and therefore whether hee afflicts vs, or bestow his blessings on vs, we are both to acknowledge his fatherly care, howsoeuer To flesh & bloud no affliction seemeth good for the present. Heb. 12.
and Therefore whither he afflicts us, or bestow his blessings on us, we Are both to acknowledge his fatherly care, howsoever To Flesh & blood no affliction seems good for the present. Hebrew 12.
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in which regard how wickedly soeuer we deale, yet still we may say with the euill child, I will go to my Father, Luk. 15. He had cast off his father, he had spent all his patrimony;
in which regard how wickedly soever we deal, yet still we may say with the evil child, I will go to my Father, Luk. 15. He had cast off his father, he had spent all his patrimony;
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and met, and entertained him ioyfully; such affection doth God beare to his children. The benefites that we haue by the fatherly loue of God is of two sorts:
and met, and entertained him joyfully; such affection does God bear to his children. The benefits that we have by the fatherly love of God is of two sorts:
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First, Fructus indulgentiae paternae: Secondly, Fructus liberalitatis pat•rnae, that is, the fruit of fath•r•y compassion, and the fruit of fat••rl• bounty.
First, Fructus indulgentiae paternae: Secondly, Fructus liberalitatis pat•rnae, that is, the fruit of fath•r•y compassion, and the fruit of fat••rl• bounty.
for he hath a multitude of mercies, great mercy and little mercy, Psal. 51. The affection of Dauid toward Absolon, a wicked sonne, was such, that hee forgaue him,
for he hath a multitude of Mercies, great mercy and little mercy, Psalm 51. The affection of David towards Absalom, a wicked son, was such, that he forgave him,
Touching the care which God hath to prouide for vs, the Prophet saith, and also the Apostle, Cast your care vpon the Lord for hee •areth for you, 1. Pet. 5. He careth for vs, not as he hath care of Oxen, 1. Cor. 9. but such a tender care as he hath for the Apple of his eye, Zach. 2. He prouideth for vs, not lands and goods, as earthly fathers;
Touching the care which God hath to provide for us, the Prophet Says, and also the Apostle, Cast your care upon the Lord for he •areth for you, 1. Pet. 5. He Careth for us, not as he hath care of Oxen, 1. Cor. 9. but such a tender care as he hath for the Apple of his eye, Zach 2. He Provideth for us, not Lands and goods, as earthly Father's;
but, an inheritance immortall, incorruptible, and that fadeth not, reserued in heauen for vs, 1. Pet. 1. and hath prepared for vs, an heauenly kingdome, whereof we are made co-heires with his Sonne Christ, Rom. 8.17.
but, an inheritance immortal, incorruptible, and that fades not, reserved in heaven for us, 1. Pet. 1. and hath prepared for us, an heavenly Kingdom, whereof we Are made coheirs with his Son christ, Rom. 8.17.
and prouiding good things, aryseth a duty to be performed on our parts, for NONLATINALPHABET, in all comfort: & nomen patris, vt explicat, sic excitat charitatem:
and providing good things, ariseth a duty to be performed on our parts, for, in all Comfort: & Nome patris, vt Explains, sic excitat charitatem:
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wee may not continue in sinne, but at the least must haue virtutem redeundi, the vertue of returning, Isa. 63• why hast thou caused vs to go out of the way.
we may not continue in sin, but At the least must have virtutem redeundi, the virtue of returning, Isaiah 63• why hast thou caused us to go out of the Way.
1. Ioh. 3. This dignity requireth this duty at our hands, that wee reuerence our Father, Mal. 1.6. If I be your Father, where is my loue? If yee call him Father, without respect of persons, &c. Then passe the time of your dwelling here in feare. 1. Pet. 1.13.
1. John 3. This dignity requires this duty At our hands, that we Reverence our Father, Malachi 1.6. If I be your Father, where is my love? If ye call him Father, without respect of Persons, etc. Then pass the time of your Dwelling Here in Fear. 1. Pet. 1.13.
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neither doth appropriate it to himselfe, saying, My Father, but includes them with himselfe; and so the word our is also Vox charitatis, the voyce of Charity.
neither does Appropriate it to himself, saying, My Father, but includes them with himself; and so the word our is also Vox charitatis, the voice of Charity.
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for God, to shew what great regard he hath of the loue of our neighbour, hath so framed and indyted this prayer, that there is neither, Ego nor mi, nor meum, nor mea, neither I, nor myne, nor my, but stil the tenor of it is, Our Father, our bread, our trespasses, vs from euill.
for God, to show what great regard he hath of the love of our neighbour, hath so framed and Indited this prayer, that there is neither, Ego nor mi, nor meum, nor meam, neither I, nor mine, nor my, but still the tenor of it is, Our Father, our bred, our Trespasses, us from evil.
Therefore one saith, that prayer is not onely breuiarum fidei, an abridgement of our faith, but NONLATINALPHABET, a mutuall pledge of our loue towards our brethren which is then especially testified,
Therefore one Says, that prayer is not only breuiarum fidei, an abridgement of our faith, but, a mutual pledge of our love towards our brothers which is then especially testified,
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For this prayer which our Sauiour sets down for vs, and all Christians prayers, are not the prayers of nature, pro se orat necessitas, necessity stirreth vp men to pray for themselues:
For this prayer which our Saviour sets down for us, and all Christians Prayers, Are not the Prayers of nature, Pro se Orat Necessity, necessity stirs up men to pray for themselves:
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but the prayers of charity, when we are to commend the state of our brethren to God as well as our owne, quia pro alijs charitas : for charity prayeth for others;
but the Prayers of charity, when we Are to commend the state of our brothers to God as well as our own, quia Pro Alijs charitas: for charity Prayeth for Others;
but all in common do call him Our Father, why then doth one man exalt himselfe aboue another? Haue we not all one Father? Mal. 2. and the Apostle saith, Yee are all the sonnes of God by faith in Christ Iesus, Gal. 3. and our Sauiour saith, Vos omnes fratres estis, Yee are all brethren. Mal. 2.3.8.
but all in Common do call him Our Father, why then does one man exalt himself above Another? Have we not all one Father? Malachi 2. and the Apostle Says, Ye Are all the Sons of God by faith in christ Iesus, Gal. 3. and our Saviour Says, Vos omnes Brothers Ye are, Ye Are all brothers. Malachi 2.3.8.
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Rom. 12. So farre ought wee to bee from despising one another, Cur enim non pudeat aspernari fratrem quem Deus non aspernatur filium? Why are wee not ashamed to scorne him to be our brother, whom God scorneth not be this sonne?
Rom. 12. So Far ought we to be from despising one Another, Cur enim non Pudeat aspernari fratrem Whom Deus non aspernatur Son? Why Are we not ashamed to scorn him to be our brother, whom God scorneth not be this son?
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as well as for himselfe, and so do good to all, and the mends that is made him is, that they also for whom hee prayed, doe likewise at another time pray for him;
as well as for himself, and so do good to all, and the mends that is made him is, that they also for whom he prayed, do likewise At Another time pray for him;
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yet the holy Ghost doth supply our infirmity, by stirring vp others to pray, and make intercession in our behalfe, cum gemittibus, inenarrabilibus, with vnspeakeable grones, Rom. 8. euen then when we cannot do for our selues,
yet the holy Ghost does supply our infirmity, by stirring up Others to pray, and make Intercession in our behalf, cum gemittibus, inenarrabilibus, with unspeakable groans, Rom. 8. even then when we cannot do for our selves,
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The Apostle saith, that God to assure vs that he takes vs for his sons, hath sent his Spirit into our hearts, whereby we cry Abba Father, Gal. 4. the one of these words hath respect to the Iewes, the other to the Gentiles, teaching that it is our duty to pray both for Iewes and Gentiles, and so for all though they be strangers to vs.
The Apostle Says, that God to assure us that he Takes us for his Sons, hath sent his Spirit into our hearts, whereby we cry Abba Father, Gal. 4. the one of these words hath respect to the Iewes, the other to the Gentiles, teaching that it is our duty to pray both for Iewes and Gentiles, and so for all though they be Strangers to us
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Secondly, wee are to pray for sinners, bee their sinnes neuer so great, in hope that God will giue them the Grace to repent, and to come out of the snare of the Diuell.
Secondly, we Are to pray for Sinners, be their Sins never so great, in hope that God will give them the Grace to Repent, and to come out of the snare of the devil.
Thirdly, as for our brethern, so for our enimies, as our Sauiour willeth. Math. 5.44. for they also are comprehended vnder the word noster; For God hath shut vp all in vnbeleefe:
Thirdly, as for our brother, so for our enemies, as our Saviour wills. Math. 5.44. for they also Are comprehended under the word Noster; For God hath shut up all in unbelief:
As wee are to pray generally, that Gods will may bee done, so, for that this is Gods will our sanctification, 1. Tess. 4. wee may pray in particular for those things that we haue need,
As we Are to pray generally, that God's will may be done, so, for that this is God's will our sanctification, 1. Tess 4. we may pray in particular for those things that we have need,
we do inuocate the arme of his power, (for so it is termed by the Prophet in the old Testament,) Stirre vp thy strength and helpe vs, Psal. 80.2. Rise vp thou arme of the Lord, Isa. 51.9.
we do invocate the arm of his power, (for so it is termed by the Prophet in the old Testament,) Stir up thy strength and help us, Psalm 80.2. Rise up thou arm of the Lord, Isaiah 51.9.
so when wee know that this our Father hath his being in heauen, it takes away that doubt which we vse to make of his power, Domine si quid potes: Lord if thou canst do vs any good? Mark. 9. for the stile of God in respect of our necessities, consists of his goodnesse and greatnesse, which as they are both expressed by the Heathen in the title optimus, maximus :
so when we know that this our Father hath his being in heaven, it Takes away that doubt which we use to make of his power, Domine si quid potes: Lord if thou Canst do us any good? Mark. 9. for the style of God in respect of our necessities, consists of his Goodness and greatness, which as they Are both expressed by the Heathen in the title optimus, Maximus:
if I go downe to hell, thou art there also, Psal. 139. Whereby it appeareth that we may not limite Gods power and presence to any one place, who is euery where present,
if I go down to hell, thou art there also, Psalm 139. Whereby it appears that we may not limit God's power and presence to any one place, who is every where present,
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so the glory and Maiesty of God, doth especially shew it selfe in heauen, which is his throne, Esa. 66. Math. 5.34. Hee hath not his denomination from earth, a place of wormes and corruption, but from heauen, a place of eternall glory and happinesse.
so the glory and Majesty of God, does especially show it self in heaven, which is his throne, Isaiah 66. Math. 5.34. He hath not his denomination from earth, a place of worms and corruption, but from heaven, a place of Eternal glory and happiness.
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as we may in regard of his goodnesse, pray vnto him with confidence, so withall, considering his power, we must pray with due deuotion and reuerence vnto his Maiesty,
as we may in regard of his Goodness, pray unto him with confidence, so withal, considering his power, we must pray with due devotion and Reverence unto his Majesty,
so because hee is our Lord, he requires feare at our hands, Mal. 1.6. With thee is mercy that thou maist be feared, Psal. 130.4. Whereby the Prophet would haue vs so to esteeme of Gods mercy, that withall we bee bound to feare him;
so Because he is our Lord, he requires Fear At our hands, Malachi 1.6. With thee is mercy that thou Mayest be feared, Psalm 130.4. Whereby the Prophet would have us so to esteem of God's mercy, that withal we be bound to Fear him;
and that we bee not like those that contemne the riches of Gods mercy, the more that he laboureth with his bountifulnesse and goodnesse to bring vs to repentance, Rom. 2. for as sweet things haue an obstructiue power to stoppe the passages which are in our bodies,
and that we be not like those that contemn the riches of God's mercy, the more that he Laboureth with his bountifulness and Goodness to bring us to Repentance, Rom. 2. for as sweet things have an obstructive power to stop the passages which Are in our bodies,
and brings to desperation, and therefore, that we neither haue Nimiam trepidationem, nor Nimiam ostentationē, too much terrour, not too much security;
and brings to desperation, and Therefore, that we neither have Nimiam trepidationem, nor Nimiam ostentationē, too much terror, not too much security;
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yet as it fared with Absalon, wee cannot see our Fathers face, 2. Sam. 14. vntill hee take vs hence, that we may be at home with him in his kingdome of Glory.
yet as it fared with Absalom, we cannot see our Father's face, 2. Sam. 14. until he take us hence, that we may be At home with him in his Kingdom of Glory.
There is Paternitas both in heauen and earth, Ephes. 3.16. There are Fathers of the flesh, and Fathers of the Spirit, Heb. 12. But when the holy Ghost saith, that God our Father hath his being in heauen, wee are thereby to distinguish him from other fathers.
There is Paternitas both in heaven and earth, Ephesians 3.16. There Are Father's of the Flesh, and Father's of the Spirit, Hebrew 12. But when the holy Ghost Says, that God our Father hath his being in heaven, we Are thereby to distinguish him from other Father's.
so that although Iacob will not acknowledge vs, and Abraham will not know vs; yet God will be our father. Isa. 63.16. The Apostle saith, There are wicked parents that are NONLATINALPHABET without all naturall affection, Rom. 1. And it falleth out that sometime a woman will deale cruelly with her own child;
so that although Iacob will not acknowledge us, and Abraham will not know us; yet God will be our father. Isaiah 63.16. The Apostle Says, There Are wicked Parents that Are without all natural affection, Rom. 1. And it falls out that sometime a woman will deal cruelly with her own child;
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yet they cannot deliuer from sicknesse and death, for the sonnes of Princes dye daily, they can giue vs bread and fish. Luk. 11. they haue a care to prouide and lay vp for their children.
yet they cannot deliver from sickness and death, for the Sons of Princes die daily, they can give us bred and Fish. Luk. 11. they have a care to provide and lay up for their children.
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1. Pet. 1. such things as neither eye hath seene, nor •are hath heard, Isa. 64. 1. Cor. 1. For God is not onely carefull in this life for our well doing;
1. Pet. 1. such things as neither eye hath seen, nor •are hath herd, Isaiah 64. 1. Cor. 1. For God is not only careful in this life for our well doing;
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but his care extendeth to the life to come, and therefore the holy Ghost saith not Pater in coelo, sed in coelis, in the heauens, whereby hee hath begotten vs vnto a liuely hope, 1. Pet. 1.4. Quaecunque optant vel timent homines :
but his care extendeth to the life to come, and Therefore the holy Ghost Says not Pater in coelo, sed in Coelis, in the heavens, whereby he hath begotten us unto a lively hope, 1. Pet. 1.4. Quaecunque optant vel Timent homines:
whether it be raine, drought, or contagion, or plague, and from the first heauen, Vbi vultures coeli. Mat. 6. From this heauen Saint Paul tels the heathen that God sends vs raine, aud fruitfull seasons, Act. 14. And when Iob saith that God sends raine, and frosts, and snow;
whither it be rain, drought, or contagion, or plague, and from the First heaven, Vbi vultures coeli. Mathew 6. From this heaven Saint Paul tells the heathen that God sends us rain, and fruitful seasons, Act. 14. And when Job Says that God sends rain, and frosts, and snow;
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and thundreth and worketh maruailous things, &c. Iob. 37. That is done in Primo coelo, But in the second heauen are the Eclipses of the Sunne and Moone, there hee works in the signes of heauen, He binds the seuen starres together, Iob. 38.31. whatsoeuer wonders are wrought there, it is God that worketh them, and therefore hee saith to his sonnes, Nolite timere a signis coeli.
and Thundereth and works marvelous things, etc. Job 37. That is done in Primo coelo, But in the second heaven Are the Eclipses of the Sun and Moon, there he works in the Signs of heaven, He binds the seuen Stars together, Job 38.31. whatsoever wonders Are wrought there, it is God that works them, and Therefore he Says to his Sons, Nolite timere a signis coeli.
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The third heauen is that whereunto the Saints of God shall bee receiued in the life to come, where Saint Paul heard things that were not lawfull to be vttered.
The third heaven is that whereunto the Saints of God shall be received in the life to come, where Saint Paul herd things that were not lawful to be uttered.
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For Christ doth not expresse Gods power by an action, saying, Our Father which madest heauen & earth, Psal. 121. nor, which ridest vpon the heauens, Psal. 68. But by a locall word, to shew, that as God is in heauen,
For christ does not express God's power by an actium, saying, Our Father which Madest heaven & earth, Psalm 121. nor, which ridest upon the heavens, Psalm 68. But by a local word, to show, that as God is in heaven,
Fourthly, this word heauenly serueth to prepare vs to prayer, to the end that we should lift vp our hearts and affections, from earth to heauen, seeing wee speake not •o an earthly father,
Fourthly, this word heavenly serveth to prepare us to prayer, to the end that we should lift up our hearts and affections, from earth to heaven, seeing we speak not •o an earthly father,
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but to one that is in heauen, and this is that NONLATINALPHABET or sursum corda. Touching which thing one saith, Aquilarum est hoc negotium: this businesse belongs to Eagles, which as they flye highest,
but to one that is in heaven, and this is that or Sursum Corda. Touching which thing one Says, Aquilarum est hoc Negotium: this business belongs to Eagles, which as they fly highest,
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non Talparum, not belonging to moules, nor of such as are blind and will not open their eyes, Ne• Miluorum, neither of Kites, which albeit they flye aloft,
non Talparum, not belonging to moules, nor of such as Are blind and will not open their eyes, Ne• Miluorum, neither of Kites, which albeit they fly aloft,
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As the consideration of Gods Maiesty, who is in heauen, doth bring vs downe and make vs bow our knees before God our Father, Ephe. 3. So it must cause vs leuare manus & corda, Lam. 3. & to lift vp our eyes to the hilles.
As the consideration of God's Majesty, who is in heaven, does bring us down and make us bow our knees before God our Father, Ephes 3. So it must cause us leuare manus & Corda, Lam. 3. & to lift up our eyes to the hills.
Psal. 121. and to haue such a continuall meditation of his power, that wee may say with Dauid, Prouidebam, Dominum in conspectu meo semper, I haue set the Lord alwaies before me.
Psalm 121. and to have such a continual meditation of his power, that we may say with David, Prouidebam, Dominum in conspectu meo semper, I have Set the Lord always before me.
his answer to the sonnes of Zebedeus was, Math. 20. Yee aske you know not what, honour and wealth are not things proportionable to him that is in heauen,
his answer to the Sons of Zebedee was, Math. 20. Ye ask you know not what, honour and wealth Are not things proportionable to him that is in heaven,
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The gifts we are to aske of our heauenly Father, are the eternall saluation of our soules, this gift of the holy Ghost which hee hath promised to them that aske it, Luk. 11. and all spirituall blessings in heauenly places, Ephe. 1.3. God is a Father as Abraham was, and as he had mooueable goods, which hee gaue to the sonnes of Keturah ;
The Gifts we Are to ask of our heavenly Father, Are the Eternal salvation of our Souls, this gift of the holy Ghost which he hath promised to them that ask it, Luk. 11. and all spiritual blessings in heavenly places, Ephes 1.3. God is a Father as Abraham was, and as he had movable goods, which he gave to the Sons of Keturah;
Salomon saith not amisse, Two things haue I desired of the Lord, Prou. 30. But Dauid saith better, Vnam petij a Domino, I haue sought one thing of the Lord, Psal. 27. That I may dwell in the house of the Lord, that I may be partaker of Grace in this life,
Solomon Says not amiss, Two things have I desired of the Lord, Prou. 30. But David Says better, Vnam petij a Domino, I have sought one thing of the Lord, Psalm 27. That I may dwell in the house of the Lord, that I may be partaker of Grace in this life,
Vnto Martha that was troubled about many things, our Sauiour said, Vnum est necessarium. Luk. 10. and this is the reason why it is not said qui es interris, For God sheweth himselfe a Father, rather in heauen then in earth, Deus pater est in coelis, he is in heauen by assuring vs of Gods heauenly blessings:
Unto Martha that was troubled about many things, our Saviour said, One est Necessary. Luk. 10. and this is the reason why it is not said qui es interris, For God shows himself a Father, rather in heaven then in earth, Deus pater est in Coelis, he is in heaven by assuring us of God's heavenly blessings:
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as for earthly things hee sheweth himselfe in them rather to the sonnes of Keturah then to Isaac, and in respect of this world Martha is said to haue chosen the better part. Luk. 10.
as for earthly things he shows himself in them rather to the Sons of Keturah then to Isaac, and in respect of this world Martha is said to have chosen the better part. Luk. 10.
Psal. 39. & therefore hauing a longing to be in our Citty, Wo is me that I am constrained to dwell in Meshech, Psal. 120. The Apostles Peter and Paul confessed the same, the one writing to the Church of God calleth them Pilgrimes and strangers, 1. Pet. 2. the other reporteth of the Fathers that they confessed themselues strangers & pilgrimes vpon earth,
Psalm 39. & Therefore having a longing to be in our city, Woe is me that I am constrained to dwell in Meshech, Psalm 120. The Apostles Peter and Paul confessed the same, the one writing to the Church of God calls them Pilgrims and Strangers, 1. Pet. 2. the other Reporteth of the Father's that they confessed themselves Strangers & Pilgrims upon earth,
for they had time to return thither if they had bene mindful of it; but they sought a better, that is, an heauenly Citty. Heb. 11.13. and wee haue no abiding Citty here, but doe looke for one to come. Heb. 12.13.
for they had time to return thither if they had be mindful of it; but they sought a better, that is, an heavenly city. Hebrew 11.13. and we have no abiding city Here, but do look for one to come. Hebrew 12.13.
wee must remember, that we are of a more excellent nature then other creatures, NONLATINALPHABET, for we are his dred, Act. 14. wee haue receiued from God a soule and spirit indued with many heauenly qualities, which beeing dissolued from the body, returneth to God that gaue it. Eccles. 12.
we must Remember, that we Are of a more excellent nature then other creatures,, for we Are his dreaded, Act. 14. we have received from God a soul and Spirit endued with many heavenly qualities, which being dissolved from the body, returns to God that gave it. Eccles. 12.
During this our exile and pilgrimage, we are not onely to consider, that we looke vpwards with our faces, (which moued the Heathen to meditate of heauen) but chiefly, that in our soule wee haue the image of God imprinted, ought to moue the people to thinke of God,
During this our exile and pilgrimage, we Are not only to Consider, that we look upwards with our faces, (which moved the Heathen to meditate of heaven) but chiefly, that in our soul we have the image of God imprinted, ought to move the people to think of God,
yet wee must not forget our fathers dwelling house, Luk. 15. The portion is in heauen which our father will giue vs, and that wee seeke to bee acquainted with the lawes of that country, where our inheritance lyeth, that wee may guide our liues according to the same, least beeing rebellious, we depriue our selues of our right and be disinherited.
yet we must not forget our Father's Dwelling house, Luk. 15. The portion is in heaven which our father will give us, and that we seek to be acquainted with the laws of that country, where our inheritance lies, that we may guide our lives according to the same, least being rebellious, we deprive our selves of our right and be disinherited.
then it shall be a shame for vs, that are all the Sons of God, by faith in Christ Iesus, Gal. 3. if we haue not a longing desire to come before the presence of God our Father, Psal. 42, and except we haue a desire to enter into the courts of the Lord, Psal, 84. Except that with the Apostle, wee desire to bee dissolued, and to be with Christ, Phil. 1. the first begotten of many brethren;
then it shall be a shame for us, that Are all the Sons of God, by faith in christ Iesus, Gal. 3. if we have not a longing desire to come before the presence of God our Father, Psalm 42, and except we have a desire to enter into the Courts of the Lord, Psalm, 84. Except that with the Apostle, we desire to be dissolved, and to be with christ, Philip 1. the First begotten of many brothers;
though we be strangers on earth, yet we are Citizens of heauen, and must carry our selues according to the lawes of our countrey, being alwayes desirous to do that which pleaseth our heauenly Father,
though we be Strangers on earth, yet we Are Citizens of heaven, and must carry our selves according to the laws of our country, being always desirous to do that which Pleases our heavenly Father,
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and whereas naturall men haue for the end of their ciuil actions, bonum commune, a common vtility, we that are spirituall, must make bonum coeleste, the heauenly good, our end:
and whereas natural men have for the end of their civil actions, bonum commune, a Common utility, we that Are spiritual, must make bonum Celeste, the heavenly good, our end:
wee must doe well, because God wil behold our well-doing fauourably, and the Angels of heauen will be glad of it, Luke. 15. Christ who is the Lord from heauen, did subiect himselfe to the wil of God his Father:
we must do well, Because God will behold our welldoing favourably, and the Angels of heaven will be glad of it, Lycia. 15. christ who is the Lord from heaven, did Subject himself to the will of God his Father:
as wee now beare the Image of the earthly, so shall we portare Imaginem coelestis, 1. Cor. 15. He while he liued on earth, did guide himselfe by an heauenly law, and we that remaine on earth must expresse his image by the imitation of his obedience.
as we now bear the Image of the earthly, so shall we portare Imaginem coelestis, 1. Cor. 15. He while he lived on earth, did guide himself by an heavenly law, and we that remain on earth must express his image by the imitation of his Obedience.
It is true which both our Sauiour Christ, and Iohn Baptist said, That that is borne of the flesh, is flesh, and so, that that is of the earth is earthly,
It is true which both our Saviour christ, and John Baptist said, That that is born of the Flesh, is Flesh, and so, that that is of the earth is earthly,
so the word Heauenly, doth not onely giue vs a hope of heauen, but also teacheth vs, that seeing our Father is heauenly, we must liue by the lawes of Heauen.
so the word Heavenly, does not only give us a hope of heaven, but also Teaches us, that seeing our Father is heavenly, we must live by the laws of Heaven.
Wee must not onely know, Quid sperandum, what is to be hoped for, but Quid praestandum, what is to be performed of vs. If we pray not onely with confidence,
we must not only know, Quid sperandum, what is to be hoped for, but Quid praestandum, what is to be performed of us If we pray not only with confidence,
HAVING ended the first part of this prayer, which we called Inuocation, cōsisting vpon the power and goodnesse of God, we come to the petitions themselues, which are seuen, of which the first concerneth God, the other concerne our selues:
HAVING ended the First part of this prayer, which we called Invocation, consisting upon the power and Goodness of God, we come to the petitions themselves, which Are seuen, of which the First concerns God, the other concern our selves:
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and that we must both desire and pray for the sanctification of Gods name, before any thing that we desire, either for our selues, or for our brethren;
and that we must both desire and pray for the sanctification of God's name, before any thing that we desire, either for our selves, or for our brothers;
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so hereby vve shall expresse our loue againe to him, if vvhen vve come to pray to him for our necessities, vvee be carried avvay vvith such a desire of the glory of our heauenly father, that vvee forget our ovvne selues,
so hereby we shall express our love again to him, if when we come to pray to him for our necessities, we be carried away with such a desire of the glory of our heavenly father, that we forget our own selves,
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and desire onely that his name may be sanctified, vvhich duty Christ doth by his ovvne example commend vnto vs. In this forme of prayer, vve are put in minde of that which before vvas required in the lavv of works;
and desire only that his name may be sanctified, which duty christ does by his own Exampl commend unto us In this Form of prayer, we Are put in mind of that which before was required in the law of works;
if vvee vvould vvish him any profite, the earth is his, and all that is therein, Psa. 24. If pleasure, there is vvith him torrēs voluptatis, a Riuer of pleasure, Psalm. 16.11.
if we would wish him any profit, the earth is his, and all that is therein, Psa. 24. If pleasure, there is with him torrens voluptatis, a River of pleasure, Psalm. 16.11.
Wherefore all-be-it that in his ovvne essence and nature hee be• perfect, yet extra secus essem sit tibi nomen, he tooke himsele a name from vvithout, hee calles himselfe the Lord Almighty:
Wherefore albeit that in his own essence and nature he be• perfect, yet extra secus essem sit tibi Nome, he took himself a name from without, he calls himself the Lord Almighty:
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not that any terme can sufficiently expresse him and his essence, but to the end, that vvhile vvee haue a reuerend regard of his name, he might receiue some seruice at our hands.
not that any term can sufficiently express him and his essence, but to the end, that while we have a reverend regard of his name, he might receive Some service At our hands.
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And reason it is that we should esteeme of Gods name, for as in time of trouble, Turris altissima nomen Domini, the Name of the Lord is a strong Tower, Prou. 18.10.
And reason it is that we should esteem of God's name, for as in time of trouble, Turris altissima Nome Domini, the Name of the Lord is a strong Tower, Prou. 18.10.
Besides, there is no other name giuen vnder Heauen, by which men can bee saued, Acts. 4. And therefore ought by good right to receiue sanctification of vs.
Beside, there is no other name given under Heaven, by which men can be saved, Acts. 4. And Therefore ought by good right to receive sanctification of us
Howbeit we may not hereupon ground that errour, which some gather vpon these words, Ephe. 1. where it is said, That God hath chosen vs in Christ to the praise of the glory of his grace :
Howbeit we may not hereupon ground that error, which Some gather upon these words, Ephes 1. where it is said, That God hath chosen us in christ to the praise of the glory of his grace:
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The account of this Petition is that which maketh the difference betwixt the Papists and religious people, betweene Heretickes and the true worshippers of God, that, the one esteemeth highly of the name of God, the other doth not.
The account of this Petition is that which makes the difference betwixt the Papists and religious people, between Heretics and the true worshippers of God, that, the one esteems highly of the name of God, the other does not.
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Wee vsually account of mens names, according to the worth of their persons: but God himselfe is holy, therefore hee tels vs, that his name also is holy:
we usually account of men's names, according to the worth of their Persons: but God himself is holy, Therefore he tells us, that his name also is holy:
as the Prophet saith, Holy and reuerent is his name, Psal. 111.9. & Psal. 9.9. and it is not onely holy in it selfe, but it giues holinesse vnto all things that are holy.
as the Prophet Says, Holy and reverent is his name, Psalm 111.9. & Psalm 9.9. and it is not only holy in it self, but it gives holiness unto all things that Are holy.
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The word of God is holy, because it is published in nomine Dei, wherefore the name of God being holy in it selfe, needs not be hallowed by vs, that can neither adde holinesse to it, nor take any from it;
The word of God is holy, Because it is published in nomine Dei, Wherefore the name of God being holy in it self, needs not be hallowed by us, that can neither add holiness to it, nor take any from it;
The name of God must be considered in two sorts, either as it is expressed by the terme of Lord, Father, Lord almighty, or else as it is expressed in such things as beare his name,
The name of God must be considered in two sorts, either as it is expressed by the term of Lord, Father, Lord almighty, or Else as it is expressed in such things as bear his name,
Touching the expressed name of God, whether it bee Father, which importeth his goodnesse, or Lord, which implyeth his power, as wee may not account basely of them,
Touching the expressed name of God, whither it be Father, which imports his Goodness, or Lord, which Implies his power, as we may not account basely of them,
The things that haue the name of God impressed and imprinted in them, are either those persons which haue their denomination of God, either iointly as the Church, which is called sancta Ecclesia Dei, or seuerally,
The things that have the name of God impressed and imprinted in them, Are either those Persons which have their denomination of God, either jointly as the Church, which is called sancta Ecclesia Dei, or severally,
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Secondly, those places are said to be Gods, which are consecrated to holy vses, as the sanctuary, which is domus Dei, and all those places where hee puts the remembrance of his name, and whither he promiseth that hee will come to blesse his people that are assembled there, for his worship. Exod. 20.
Secondly, those places Are said to be God's, which Are consecrated to holy uses, as the sanctuary, which is domus Dei, and all those places where he puts the remembrance of his name, and whither he promises that he will come to bless his people that Are assembled there, for his worship. Exod 20.
but sanctificetur, hallowed or sanctified be thy name, it is to the end, that we receiuing the sanctification of Gods spirit, might haue a holy regard of his name:
but sanctificetur, hallowed or sanctified be thy name, it is to the end, that we receiving the sanctification of God's Spirit, might have a holy regard of his name:
Therefore the Angels in heauen cry not, Glorious, glorious, but Holy, Holy, Holy, Esa. 6. The tittle that Aaron ware vpon his breast, was not Glory, but Holinesse vnto the Lord, Exod. 28. And the four beasts ceased not to cry day and night, Holy, holy, holy, Lord God Almightie, Reu. 4.8. The duties which pertaine to the sanctifying of Gods name, are two:
Therefore the Angels in heaven cry not, Glorious, glorious, but Holy, Holy, Holy, Isaiah 6. The tittle that Aaron ware upon his breast, was not Glory, but Holiness unto the Lord, Exod 28. And the four beasts ceased not to cry day and night, Holy, holy, holy, Lord God Almighty, Reu. 4.8. The duties which pertain to the sanctifying of God's name, Are two:
euen as he that looketh after a woman to lust after her, hath already comitted the sin of vncleannes, although she be no• a whit the lesse chaste for his lust, Math. 5. The Heathen faile in this duty, because they do appropriate the name of God to foure-footed beasts. Rom. 1.23. And change the glory of God, who is incorruptible into the similitude of mortall man.
even as he that looks After a woman to lust After her, hath already committed the since of uncleanness, although she be no• a whit the less chaste for his lust, Math. 5. The Heathen fail in this duty, Because they do Appropriate the name of God to fourfooted beasts. Rom. 1.23. And change the glory of God, who is incorruptible into the similitude of Mortal man.
Phil. 2. and despiseth the name of CHRST, the preciousnesse whereof appeareth herein, by that that it is Oleum effusū, an ointment powred out. Cant. 1.
Philip 2. and despises the name of CHRIST, the preciousness whereof appears herein, by that that it is Oleum effusū, an ointment poured out. Cant 1.
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But as we are to pray against the contemptuous abuse of Gods name, so we are to pray, that we do no• negligently, or carelesly vse it, without that reuerent estimation,
But as we Are to pray against the contemptuous abuse of God's name, so we Are to pray, that we do no• negligently, or carelessly use it, without that reverent estimation,
so we must pray, that we may haue a due regard of it, First, that we sanctify Gods name in our hearts, 1. Pet. 3. Secondly, we must not vse the name of God with our tongues,
so we must pray, that we may have a due regard of it, First, that we sanctify God's name in our hearts, 1. Pet. 3. Secondly, we must not use the name of God with our tongues,
Psal. 124. and men must refer the end of them to the Glory of his Name. 1. Cor. 10. God, whose name is called vpon by vs, is holy, and Christ, of whom wee are called Christians, Act. 11. is holy;
Psalm 124. and men must refer the end of them to the Glory of his Name. 1. Cor. 10. God, whose name is called upon by us, is holy, and christ, of whom we Are called Christians, Act. 11. is holy;
This is it whereunto the Prophet exhorteth, Laudate Dominum omnes Gentes, Laudate Dominū omnes populi, Psal. 100. and Psal. 117. Praise the Lord all yee Nations, praise him all yee people, that is for persons.
This is it whereunto the Prophet exhorteth, Laudate Dominum omnes Gentes, Laudate Dominū omnes People, Psalm 100. and Psalm 117. Praise the Lord all ye nations, praise him all ye people, that is for Persons.
as that the Heathen may not haue occasion to say scoffingly, populus Dei est iste, Ezech. 36.20. Wee must desire of God that all that professe his name may so carry themselues, that for their sakes, the name of God may not bee euill spoken of among the Gentiles, Rom. 2. But contrary-wise, that they may shine as lightes in the world, among a froward and croked generation.
as that the Heathen may not have occasion to say scoffingly, populus Dei est iste, Ezekiel 36.20. we must desire of God that all that profess his name may so carry themselves, that for their sakes, the name of God may not be evil spoken of among the Gentiles, Rom. 2. But contrariwise, that they may shine as lights in the world, among a froward and crooked generation.
Wee are to desire that such as haue not yet cared to performe this duty, may now beginne, that such as haue begunne to sanctify Gods name, may go forwards,
we Are to desire that such as have not yet cared to perform this duty, may now begin, that such as have begun to sanctify God's name, may go forward,
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and that such as are fallen away from God, and pollute that holy name, which sometimes they did highly esteeme, may Resipiscere, that beeing renewed by repentance, they may recouer themselues out of Relapses, that they may bee of the society of Angels, that cry continually, holy, holy, holy, Isa. 6. Reu. 4. Wee must be carefull not for our selues onely, but for those ouer whom we haue power, that they may sanctify Gods name and account it holy;
and that such as Are fallen away from God, and pollute that holy name, which sometime they did highly esteem, may Resipiscere, that being renewed by Repentance, they may recover themselves out of Relapses, that they may be of the society of Angels, that cry continually, holy, holy, holy, Isaiah 6. Reu. 4. we must be careful not for our selves only, but for those over whom we have power, that they may sanctify God's name and account it holy;
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that the Heathen may not take occasion to pollute the holy name of the Lord, saying, are these the people of the Lord ? but that while they behold our good conuersation, they may haue occasion to say.
that the Heathen may not take occasion to pollute the holy name of the Lord, saying, Are these the people of the Lord? but that while they behold our good Conversation, they may have occasion to say.
for we see how ill that voyce was taken, Vox Dei & non hominis, the voyce of God & not of men, Act. 12. neither may wee giue Diuine honour to the Apostles and Prophets of God, The Heathen people said of Paul and Barnabas, Gods are come downe to vs in the shape of men, and they would haue sacrificed vnto them,
for we see how ill that voice was taken, Vox Dei & non hominis, the voice of God & not of men, Act. 12. neither may we give Divine honour to the Apostles and prophets of God, The Heathen people said of Paul and Barnabas, God's Are come down to us in the shape of men, and they would have sacrificed unto them,
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O come hither & hearken, all ye that do feare God, and I will tell you what he hath done for my soule, Psal. 66. Fourthly to this end they lift vp their voyces in singing, to the end they may make the voyce of his praise to bee heard, Psal. 66.
Oh come hither & harken, all you that do Fear God, and I will tell you what he hath done for my soul, Psalm 66. Fourthly to this end they lift up their voices in singing, to the end they may make the voice of his praise to be herd, Psalm 66.
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For the perfection of sanctification that wee shall haue after this life, when wee shall bee Partakers of the inheritance of the Saints in light, Col. 1.12.
For the perfection of sanctification that we shall have After this life, when we shall be Partakers of the inheritance of the Saints in Light, Col. 1.12.
And howsoeuer, when wee desire of God that his name may be sanctified, wee seeme like naturall children to forget our owne necessities, in respect of the care we haue to Gods glory;
And howsoever, when we desire of God that his name may be sanctified, we seem like natural children to forget our own necessities, in respect of the care we have to God's glory;
If while wee remaine on earth, our whole desire bee to sanctifie Gods name, wee shall at length come to the place where we shall day and night sing as the Cherubins do, Isa. 6. And with the heauenly Host of Angels, sing Glory to God on high, Luk. 2. we shall fall downe before his throne, saying alwaies:
If while we remain on earth, our Whole desire be to sanctify God's name, we shall At length come to the place where we shall day and night sing as the Cherubim do, Isaiah 6. And with the heavenly Host of Angels, sing Glory to God on high, Luk. 2. we shall fallen down before his throne, saying always:
AAVING intreated of the first petition, touching the holy estimation of Gods name, we are consequētly to speake of those sixe that concerne our selues, whereof the first three, are spent in praying for that which is good, in the other three wee pray for the remouing of euill ;
AAVING entreated of the First petition, touching the holy estimation of God's name, we Are consequently to speak of those sixe that concern our selves, whereof the First three, Are spent in praying for that which is good, in the other three we pray for the removing of evil;
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The first two petitions, or the summe of them, is excellently expressed by the Prophet, Psal. 84.11 and by our Sauiour, Math. 6.33. for agreeable to the words of Dauid, & of Christ our Sauiour, in the first Petitiō we aske for glory, and seeke for the kingdome of God;
The First two petitions, or the sum of them, is excellently expressed by the Prophet, Psalm 84.11 and by our Saviour, Math. 6.33. for agreeable to the words of David, & of christ our Saviour, in the First Petition we ask for glory, and seek for the Kingdom of God;
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and we are to account all things but dung in respect of it, Phi. 3.9. Hereunto is required the spirit of Wisedome and Vnderstanding, Isa. 11.2. that may teach vs to contemne all earthly pleasures, in respect of the heauenly kingdome.
and we Are to account all things but dung in respect of it, Phi. 3.9. Hereunto is required the Spirit of Wisdom and Understanding, Isaiah 11.2. that may teach us to contemn all earthly pleasures, in respect of the heavenly Kingdom.
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Howsoeuer God will not haue any mans name Hallowed, or Glorified but his owne, as hee speakes of himselfe, Isa. 42. My glory wil I not giue to another:
Howsoever God will not have any men name Hallowed, or Glorified but his own, as he speaks of himself, Isaiah 42. My glory will I not give to Another:
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he ruleth as King, bee the people neuer so vnquiet, Psal. 99. Secondly, there is a Kingdome of Glory, that whereof our Sauiour speaketh, Mat. 25.34. Come ye blessed of my Father, inherite the kingdome prepared for you, &c. And the thiefe vpon the Crosse said:
he Ruleth as King, be the people never so unquiet, Psalm 99. Secondly, there is a Kingdom of Glory, that whereof our Saviour speaks, Mathew 25.34. Come you blessed of my Father, inherit the Kingdom prepared for you, etc. And the thief upon the Cross said:
and therefore our Sauiour in the conclusion of his prayer, addeth this, For thine is the Kingdome, Math. 6. According to which the Prophet Dauid saith:
and Therefore our Saviour in the conclusion of his prayer, adds this, For thine is the Kingdom, Math. 6. According to which the Prophet David Says:
Thy Saints giue thankes to thee, they shew the glory of thy kingdome, and talke of thy power, Psa. 145.11. The gouernment of his Kingdome is committed to Christ, of whom it was said by God:
Thy Saints give thanks to thee, they show the glory of thy Kingdom, and talk of thy power, Psa. 145.11. The government of his Kingdom is committed to christ, of whom it was said by God:
I haue set my King vpon my holy Hill of Syon, Psalm. 2. In which regard hee doubteth not to affirme of himselfe, Math, 28. Data est mihi omnis potestas, &c. All power is giuen me in Heauen and in Earth.
I have Set my King upon my holy Hill of Syon, Psalm. 2. In which regard he doubteth not to affirm of himself, Math, 28. Data est mihi omnis potestas, etc. All power is given me in Heaven and in Earth.
And by the Apostle hee is termed the God of this world, for that hee blindeth mens eyes, and makes them subiect to the Kingdome of darknesse, 2. Cor. 4.
And by the Apostle he is termed the God of this world, for that he blinds men's eyes, and makes them Subject to the Kingdom of darkness, 2. Cor. 4.
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Secondly, there is a Kingdome of sinne, against which the Apostle exhorteth: Let not sinne reigne in your mortall bodies, Rom. 6.12. which he meaneth when he saith:
Secondly, there is a Kingdom of sin, against which the Apostle exhorteth: Let not sin Reign in your Mortal bodies, Rom. 6.12. which he means when he Says:
Thirdly, the Apostle sheweth, that Death hath a Kingdome, when he saith, that by meanes of sinne death raigned from Adam to Moses. Rom. 5.14. These are enemies to the kingdome of God;
Thirdly, the Apostle shows, that Death hath a Kingdom, when he Says, that by means of sin death reigned from Adam to Moses. Rom. 5.14. These Are enemies to the Kingdom of God;
for while the diuell raigneth by meanes of sinne, as he doth so long as he worketh in the children of disobedience Ephe, 2. he taketh away the glory of Gods kingdome,
for while the Devil Reigneth by means of sin, as he does so long as he works in the children of disobedience Ephes, 2. he Takes away the glory of God's Kingdom,
and that is true not onely of the common sort of the world, but euen of a great many of the Church, of which number are those that sticke not to say, We wil not haue Christ to rule ouer vs. Luk. 19.14. Againe, there are many stumbling blockes for the hinderance of Gods kingdome Math. 13.41. that the kingdome of God cannot come;
and that is true not only of the Common sort of the world, but even of a great many of the Church, of which number Are those that stick not to say, We will not have christ to Rule over us Luk. 19.14. Again, there Are many stumbling blocks for the hindrance of God's Kingdom Math. 13.41. that the Kingdom of God cannot come;
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As there are temporall kingdomes so there is a spirituall kingdome, called the kingdome of Grace, whereof our Sauiour speaketh, The kingdome of God is within you. Luk. 17.21.
As there Are temporal kingdoms so there is a spiritual Kingdom, called the Kingdom of Grace, whereof our Saviour speaks, The Kingdom of God is within you. Luk. 17.21.
for without this we shall neuer be partakers of that other kingdome. The glory of other kingdomes is the reformation of things that were before amisse;
for without this we shall never be partakers of that other Kingdom. The glory of other kingdoms is the Reformation of things that were before amiss;
but the glory of the kingdome of Grace is, that, as during the tyranny of Sathan, Sinne raigned vnto death, so now vnder this kingdome, Grace may raigne through righteousnesse by Iesus Christ. Rom. 5.21. That wee may haue interest in both these kingdomes, wee must hearken to that which Christ proclaimeth, Math. 4.27. Repent for the kingdome of God draweth neere :
but the glory of the Kingdom of Grace is, that, as during the tyranny of Sathan, Sin reigned unto death, so now under this Kingdom, Grace may Reign through righteousness by Iesus christ. Rom. 5.21. That we may have Interest in both these kingdoms, we must harken to that which christ proclaims, Math. 4.27. repent for the Kingdom of God draws near:
And that we may beginne to draw neere to it, there is an outward regiment to be vsed, which is a token of the grace of God bearing rule in our heartes;
And that we may begin to draw near to it, there is an outward regiment to be used, which is a token of the grace of God bearing Rule in our hearts;
wee must by the kingdome of God within vs, cast out diuels. Math. 8. Wee must intreate God by the power of his Spirit to plant in our hearts that which is good,
we must by the Kingdom of God within us, cast out Devils. Math. 8. we must entreat God by the power of his Spirit to plant in our hearts that which is good,
If we finde these vertues in vs, they are sure pledges of the kingdome of Grace, and we may assure our selues, that after this life is ended, we shall be receiued into the kingdome of Glory.
If we find these Virtues in us, they Are sure pledges of the Kingdom of Grace, and we may assure our selves, that After this life is ended, we shall be received into the Kingdom of Glory.
as the Apostle speaketh, That wee may liue vnder them, in all godlinesse & honesty, 1. Tim. 2. Touching the comming of his kingdome, it may be demanded why we pray that it may come to vs, seeing it were meeter that wee should come toward it? but hereby Christ giueth vs to vnderstand what our corruption is:
as the Apostle speaks, That we may live under them, in all godliness & honesty, 1. Tim. 2. Touching the coming of his Kingdom, it may be demanded why we pray that it may come to us, seeing it were meeter that we should come towards it? but hereby christ gives us to understand what our corruption is:
and that the inward kingdome of Grace may take place in our hearts, but the principall kingdome that wee desire is the kingdome of Glory, whereof our Sauiour said, Behold, I come quickly Reu. 22.7. This is the kingdome which the Saints desire, saying, Come quickly, Lord Iesus. Reu. 22.20. and all creatures do waite for this kingdome, looking when they shall be made free from the bondage of their corruption. Rom. 8.20.
and that the inward Kingdom of Grace may take place in our hearts, but the principal Kingdom that we desire is the Kingdom of Glory, whereof our Saviour said, Behold, I come quickly Reu. 22.7. This is the Kingdom which the Saints desire, saying, Come quickly, Lord Iesus. Reu. 22.20. and all creatures do wait for this Kingdom, looking when they shall be made free from the bondage of their corruption. Rom. 8.20.
Wo bee to you that desire the comming of the Lord, it is darkenes, & not light, Amos. 5.18. The wicked shall say to the Mountaines Fall vpon vs, for the wrath of the Lord no man is able to abide it. Reu. 6.16.
Woe be to you that desire the coming of the Lord, it is darkness, & not Light, Amos. 5.18. The wicked shall say to the Mountains Fallen upon us, for the wrath of the Lord no man is able to abide it. Reu. 6.16.
But to the godly, it is a day of comfort, Lift vp your heads, for the day of redemption drawes neere. Luk. 21.33. Howsoeuer, hee will render vengeance to the vngodly that haue not knowne nor obeyed the Gospell of God. 2. Thess. 1.8.
But to the godly, it is a day of Comfort, Lift up your Heads, for the day of redemption draws near. Luk. 21.33. Howsoever, he will render vengeance to the ungodly that have not known nor obeyed the Gospel of God. 2. Thess 1.8.
Yet hee comes to make a garland to crowne the godly, and to set them in his throne, they shall bee receiued into his kingdome of glory, where they shall inioy the things, which neither eye hath seene, nor eare hath heard,
Yet he comes to make a garland to crown the godly, and to Set them in his throne, they shall be received into his Kingdom of glory, where they shall enjoy the things, which neither eye hath seen, nor ear hath herd,
Therefore S. Paul saith, I desire to be dissolued, and to be with Christ, Phil. 3. Simeons desire is, Lord now let thou thy seruant depart in peace. Luk. 2.29.
Therefore S. Paul Says, I desire to be dissolved, and to be with christ, Philip 3. Simeons desire is, Lord now let thou thy servant depart in peace. Luk. 2.29.
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and no good thing shall hee with-hold from them that liue vprightly, And our Sauiour doth excellently expresse the same, Math. 6. Seeke the kingdome of God,
and no good thing shall he withhold from them that live uprightly, And our Saviour does excellently express the same, Math. 6. Seek the Kingdom of God,
Now in this third (which is the second of those which concerne our selues) wee are suiters for the grace of God in this life, whereby wee may bee enabled to do his will here, that so we may obtaine the Kingdome of Glory in the world to come:
Now in this third (which is the second of those which concern our selves) we Are Suitors for the grace of God in this life, whereby we may be enabled to do his will Here, that so we may obtain the Kingdom of Glory in the world to come:
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and Grace and righteousnesse is the gale of wind that driues vs forward thereunto, and our suite to God in this petition is, that by doing of his will here on earth, Grace may raigne in our hearts by righteousnesse. Rom, 5.21.
and Grace and righteousness is the gale of wind that drives us forward thereunto, and our suit to God in this petition is, that by doing of his will Here on earth, Grace may Reign in our hearts by righteousness. Rom, 5.21.
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Hee doth not onely will vs to seeke Gods kingdome. Math. 6. And tels vs that there is one prepared for vs before the foundation of the world, Mat. 25.34.
He does not only will us to seek God's Kingdom. Math. 6. And tells us that there is one prepared for us before the Foundation of the world, Mathew 25.34.
Touching the will of God, it may bee demanded, why wee should demand, and aske this petition? For as the Psalmist saith, Our God is in heauen, he doth whatsoeuer he will, Psal. 115. Whatsoeuer the Lord will, that did he, in heauen, in the earth, and in all deepe places. Psal. 135.6. and who hath resisted his will? Rom. 9.19. No counsell, or wisedome can preuaile against the Lord. Prou. 21.30.
Touching the will of God, it may be demanded, why we should demand, and ask this petition? For as the Psalmist Says, Our God is in heaven, he does whatsoever he will, Psalm 115. Whatsoever the Lord will, that did he, in heaven, in the earth, and in all deep places. Psalm 135.6. and who hath resisted his will? Rom. 9.19. No counsel, or Wisdom can prevail against the Lord. Prou. 21.30.
For the distinction of Gods will, it is either hidden and secret, or reuealed and open, the one is that which the Prophet cals the counsell or thought of his heart. Psal. 33.11. The other is that will of his word, wherein hee declareth and openeth to men what his will is.
For the distinction of God's will, it is either hidden and secret, or revealed and open, the one is that which the Prophet calls the counsel or Thought of his heart. Psalm 33.11. The other is that will of his word, wherein he Declareth and Openeth to men what his will is.
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His secret will is, voluntas beneplaciti, the good pleasure of his will; his reuealed will is, voluntas signi, which is disclosed to vs. Gods secret will is, voluntas quam Deus vult, that will which God willeth;
His secret will is, Voluntas beneplaciti, the good pleasure of his will; his revealed will is, Voluntas Sign, which is disclosed to us God's secret will is, Voluntas quam Deus vult, that will which God wills;
How vnsearchable are his iudgements? Rom. 11. and who hath knowne the will of the Lord? or who was his counsellour? But the open and reuealed will of God is, voluntas scrutanda, & facienda, both to be searched out,
How unsearchable Are his Judgments? Rom. 11. and who hath known the will of the Lord? or who was his counselor? But the open and revealed will of God is, Voluntas scrutanda, & facienda, both to be searched out,
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and to be done of vs. Bee not vnwise, but vnderstand what is the will of God, Eph. 5.17. The knowledge of his will is not enough, but as Christ saith, If yee know these things, blessed are yee if do them, Ioh. 13.17. Of the secrete will of God that is true which the Apostle saith, Who hath resisted his will? Rom, 9. and therfore we pray not that that will may be done.
and to be done of us be not unwise, but understand what is the will of God, Ephesians 5.17. The knowledge of his will is not enough, but as christ Says, If ye know these things, blessed Are ye if doe them, John 13.17. Of the secret will of God that is true which the Apostle Says, Who hath resisted his will? Rom, 9. and Therefore we pray not that that will may be done.
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Of his reuealed will that is verified which Christ complaineth, Math. 23. Quoties volui congregarevos, & nolustis? How often would I gather you together,
Of his revealed will that is verified which christ Complaineth, Math. 23. How often volui congregarevos, & nolustis? How often would I gather you together,
but yee would not? God oftentimes willeth when we will not, and therefore we haue neede to pray that his reuealed will may be accomplished in vs. Moses thus distinguisheth Gods will, Secreta Deo nostro, quae autē reuelauit, nobis, & filijs nostris.
but ye would not? God oftentimes wills when we will not, and Therefore we have need to pray that his revealed will may be accomplished in us Moses thus Distinguisheth God's will, Secreta God nostro, Quae autē reuelauit, nobis, & Filiius nostris.
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and beleeueth in him should not perish, but haue euerlasting life. Gods iudgements, which are the fountaine of Reprobation, are abyssus magna, Psal. 36.6. and his mercy extended to all, that by faith apprehend the same, is abyssus & profunditas, a great depth. Rom. 11.37.
and Believeth in him should not perish, but have everlasting life. God's Judgments, which Are the fountain of Reprobation, Are abyssus Magna, Psalm 36.6. and his mercy extended to all, that by faith apprehend the same, is abyssus & profunditas, a great depth. Rom. 11.37.
The first will is passiue, and foras much as the secrete will of God shall be done whether wee will or no, wee craue that with patience we may submit o•r selues to whatsoeuer he in his secrete will hath appointed to bring vpon vs. The other will is actiue, and therein we desire, that wee may willingly practise that which hee willeth in his word.
The First will is passive, and foras much as the secret will of God shall be done whither we will or no, we crave that with patience we may submit o•r selves to whatsoever he in his secret will hath appointed to bring upon us The other will is active, and therein we desire, that we may willingly practise that which he wills in his word.
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Thirdly, men may mala voluntate velle, quod Deus non vult, with an ill will he may will that which God willeth not, The Patriarches in a corrupt will would go into Egypt, whom God would not to go thither.
Thirdly, men may mala voluntate velle, quod Deus non vult, with an ill will he may will that which God wills not, The Patriarchs in a corrupt will would go into Egypt, whom God would not to go thither.
But when once it pleaseth God to reueale his wil, then wee must say with the people, fiat consilium Domini, L•t the counsell of the Lord come to passe, Isa. 46.10. We must not wrestle nor struggle against it;
But when once it Pleases God to reveal his will, then we must say with the people, fiat consilium Domini, L•t the counsel of the Lord come to pass, Isaiah 46.10. We must not wrestle nor struggle against it;
in which case it was said by some, that beewailed the departure of Saint Paul, The will of the Lord be done, Act. 21.14. or in our selues, in which case wee may say with Christ.
in which case it was said by Some, that beewailed the departure of Saint Paul, The will of the Lord be done, Act. 21.14. or in our selves, in which case we may say with christ.
Luk. 23. I would haue this cup pas•e from mee• yet • Father, if thy will be otherwaies, not my will but thy will be done. This lesson had Dauid learned;
Luk. 23. I would have this cup pas•e from mee• yet • Father, if thy will be otherways, not my will but thy will be done. This Lesson had David learned;
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Concerning the will of God declared, or the will of his word, the Lord by his Prophet saith of his Church, My will is in it, but Dauid speakes more plainely of this reuealed will, Thou hast charged that we should keepe thy commandements dilligently. Psal. 119. The Apostle speakes more particularly, haec est voluntas Dei, sanctificatio vestra.
Concerning the will of God declared, or the will of his word, the Lord by his Prophet Says of his Church, My will is in it, but David speaks more plainly of this revealed will, Thou hast charged that we should keep thy Commandments diligently. Psalm 119. The Apostle speaks more particularly, haec est Voluntas Dei, Sanctification Vestra.
for not they that sing, or say, or wish, that Gods will be accomplished, but qui fecerit, He which doth the will of God, shall enter into the kingdome of God. Math. 7. To the doing of Gods will, two things are required:
for not they that sing, or say, or wish, that God's will be accomplished, but qui fecerit, He which does the will of God, shall enter into the Kingdom of God. Math. 7. To the doing of God's will, two things Are required:
but to thy name giue the praise Psal. 115. So that Gods will may bee done, we must say with Christ, not my wil but thy will be done, wee must abridge our selues of our owne will, that Gods will may take place.
but to thy name give the praise Psalm 115. So that God's will may be done, we must say with christ, not my will but thy will be done, we must abridge our selves of our own will, that God's will may take place.
The better sort that are regenerate, do assent to the law of God, that it is good, and haue a delight to it. Rom. 7.22. but yet they see another law in their members,.
The better sort that Are regenerate, do assent to the law of God, that it is good, and have a delight to it. Rom. 7.22. but yet they see Another law in their members,.
and the Spirit against the flesh. Gal. 5. The will of the flesh wils one thing, and the will of God another, therefore that Gods will may take place, we must renounce our owne will, and as Christ saith, willingly deny our selues, Math. 16.24. Wee must oppose Gods will to the will of the flesh, and the will of man. Ioh. 1.13.
and the Spirit against the Flesh. Gal. 5. The will of the Flesh wills one thing, and the will of God Another, Therefore that God's will may take place, we must renounce our own will, and as christ Says, willingly deny our selves, Math. 16.24. we must oppose God's will to the will of the Flesh, and the will of man. John 1.13.
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Wee must pray vnto God, Conuerte meum nolle, in tuum velle, conuerte my froward and vnwilling will into thy will, and because thy will is the true will, Insece oleum voluntatis tuae, oleastro volūtatis meae, ingraft the true Oliue of thy will, into the wilde Oliue of my will.
we must pray unto God, Convert meum nolle, in tuum velle, convert my froward and unwilling will into thy will, and Because thy will is the true will, Insece oleum voluntatis tuae, Oleastro volūtatis meae, ingraft the true Olive of thy will, into the wild Olive of my will.
If our wil be contrary vnto Gods will, and will not bee subiect vnto it, then we must scatter it, and pull it vp by the rootes, Psal. 32.9. In chamo, & fraeno constringe maxillas meas, (saies an ancient father) and vpon the words of Christ, Compell them to enter, that my house may bee full.
If our will be contrary unto God's will, and will not be Subject unto it, then we must scatter it, and pull it up by the roots, Psalm 32.9. In chamo, & Freno constringe maxillas meas, (Says an ancient father) and upon the words of christ, Compel them to enter, that my house may be full.
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we must be perswaded that our owne will is blind, and childish, and peruerse, and therfore Salomon saith, Ne initaris, &c. Do not leane to thy owne wisedome. Prou. 3.1. Euery man is a beast by his owne knowledge, and to expresse the fault of mans will, Iob saith, that man is tanquam pullus asini: like an wilde asses colt. Iob. 11.12. which of all other beasts is most foolish.
we must be persuaded that our own will is blind, and childish, and perverse, and Therefore Solomon Says, Ne initaris, etc. Do not lean to thy own Wisdom. Prou. 3.1. Every man is a beast by his own knowledge, and to express the fault of men will, Job Says, that man is tanquam pullus Dons: like an wild asses colt. Job 11.12. which of all other beasts is most foolish.
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as St. Paul witnesseth. 1. Cor. 2.14. Men speak euill of things which they know not, yea euen in those things which they know naturally they are but beasts.
as Saint Paul Witnesseth. 1. Cor. 2.14. Men speak evil of things which they know not, yea even in those things which they know naturally they Are but beasts.
& therfore Christ saith of Saint Peter, that flesh and bloud did not reueale to him that knowledge, that is attained by Gods spirit, Math. 16. and in spirituall things, S. Paul he counselled not with flesh and bloud. Gal. 1.16. Lastly, our will is wholly enclined to that which is euill.
& Therefore christ Says of Saint Peter, that Flesh and blood did not reveal to him that knowledge, that is attained by God's Spirit, Math. 16. and in spiritual things, S. Paul he counseled not with Flesh and blood. Gal. 1.16. Lastly, our will is wholly inclined to that which is evil.
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but those whom God giueth ouer to their owne will, Rom. 1.24. their case is desperate, and therefore we haue the more cause to think the more humbly of our owne will, and willingly submit our selues to the holy will of God.
but those whom God gives over to their own will, Rom. 1.24. their case is desperate, and Therefore we have the more cause to think the more humbly of our own will, and willingly submit our selves to the holy will of God.
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therefore with-hold not correction, but strike him with the rod, and hee shall not dye, Prou. 22.13. and our will being childish, wee must bee abridged of it, or else, wee shall fall into danger:
Therefore withhold not correction, but strike him with the rod, and he shall not die, Prou. 22.13. and our will being childish, we must be abridged of it, or Else, we shall fallen into danger:
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that appeareth by the petition it selfe, Nam qui• stultius, quam petere id quod penes nos est? What is more foolish then to aske those things that are in our owne power? and the Apostle saith, Wee are not sufficient of our selues to thinke a good thought, 2. Cor. 3. Such is our corruption, That though God wil, yet we will not Math. 23. Wee cannot speake vnto God;
that appears by the petition it self, Nam qui• stultius, quam Peter id quod penes nos est? What is more foolish then to ask those things that Are in our own power? and the Apostle Says, we Are not sufficient of our selves to think a good Thought, 2. Cor. 3. Such is our corruption, That though God will, yet we will not Math. 23. we cannot speak unto God;
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Therefore wee are petitioners for the grace of God, and for power from him, without which we cannot doe Gods will, so that our desire is, to obtaine something from God, whereby his will may be acccomplished in vs,
Therefore we Are petitioners for the grace of God, and for power from him, without which we cannot do God's will, so that our desire is, to obtain something from God, whereby his will may be acccomplished in us,
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The passiue grace is that, which proceeds from God towards vs; which standeth in offering grace, as God is said to do. 1, Pet. 1.13. or when hee causeth his grace to appeare to al men. Tit. 1.2.11. and that is not enough, vnlesse we be made capable of it;
The passive grace is that, which proceeds from God towards us; which Stands in offering grace, as God is said to do. 1, Pet. 1.13. or when he Causes his grace to appear to all men. Tit. 1.2.11. and that is not enough, unless we be made capable of it;
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Then we must haue that actiue grace, by which the will of God may bee done in vs, of which the Prophet saith, omnia opera nostra, operatus es in nobis.
Then we must have that active grace, by which the will of God may be done in us, of which the Prophet Says, omnia opera nostra, Operatus es in nobis.
and change our affection, but perducere ad actum, that is, he must bring to passe, that as he giues vs ability to do his wil, so his will may be done by vs;
and change our affection, but perducere ad Acts, that is, he must bring to pass, that as he gives us ability to do his will, so his will may be done by us;
so hee must still follow vs with his grace, that wee may goe forward in doing of his will, for our cas• is compared to the state of the Israelites, which in their fight with Amalecke, did preuaile, as long as Moses held vp his hand; but when he let it downe, they were put to the worse.
so he must still follow us with his grace, that we may go forward in doing of his will, for our cas• is compared to the state of the Israelites, which in their fight with Amalek, did prevail, as long as Moses held up his hand; but when he let it down, they were put to the Worse.
while Christ held him vp, but when hee was left to himselfe, hee suncke, Math 1.4. therefore wee must haue not onely a preuenting, but also an accomplishing grace, that may still follow vs in our workes:
while christ held him up, but when he was left to himself, he sunk, Math 1.4. Therefore we must have not only a preventing, but also an accomplishing grace, that may still follow us in our works:
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ne cessent in effectum, that they faile not in the vpshot, whereo• the Euangelist makes mention, that from him who is ful of grace, We must receiue grace for grace. Ioh. 1.14. It was not the grace of God onely, that wrought in Saint Paul, stirring him vp to holinesse:
ne cessent in effectum, that they fail not in the upshot, whereo• the Evangelist makes mention, that from him who is full of grace, We must receive grace for grace. John 1.14. It was not the grace of God only, that wrought in Saint Paul, stirring him up to holiness:
but yet by his grace, & the assistance both of his preuenting and following grace, And as for sanctifying of Gods name, our desire was that it may be sancti•ied of vs;
but yet by his grace, & the assistance both of his preventing and following grace, And as for sanctifying of God's name, our desire was that it may be sancti•ied of us;
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it may please him to giue vs the knowledge of it, and to put into vs the obedience of it, that being assured in our consciences, that we haue done the will of God, we may haue that peace, and ioy of the holy Ghost.
it may please him to give us the knowledge of it, and to put into us the Obedience of it, that being assured in our Consciences, that we have done the will of God, we may have that peace, and joy of the holy Ghost.
after this life, if we be careful both to submit our wils to Gods secret will, & to frame our wils & the actions of our life to that declared and open wil of God which for our direction he hath reuealed in his word
After this life, if we be careful both to submit our wills to God's secret will, & to frame our wills & the actions of our life to that declared and open will of God which for our direction he hath revealed in his word
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so it be done, that is his NONLATINALPHABET but when Gods will is done with a sicut, and in such sort as he requireth, that is his good pleasure, and NONLATINALPHABET.
so it be done, that is his but when God's will is done with a sicut, and in such sort as he requires, that is his good pleasure, and.
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In the qualification we are to enquire what is meant by heauen and earth, either tanquam continentia, or else we may vnderstand them as things contained therein;
In the qualification we Are to inquire what is meant by heaven and earth, either tanquam continence, or Else we may understand them as things contained therein;
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thirdly, that which the Apostle cals the third heauen, whereunto hee was taken vp, which is the place of blessednesse, where Gods Maiesty is especially resident. 2. Cor. 12. In all these heauens which containe other bodies, in them wee wee shall finde that Gods will is done.
Thirdly, that which the Apostle calls the third heaven, whereunto he was taken up, which is the place of blessedness, where God's Majesty is especially resident. 2. Cor. 12. In all these heavens which contain other bodies, in them we we shall find that God's will is done.
Of •he lower heauen the Prophet saith, that it is obedient to Gods will, and fulfils his word by sending downe snow and fire, and wind. Psal. 148. In the second heauen which Salomō cals the heauen of heauēs. 1. Reg. 8.27. Gods will is done, for there at Gods commandement the Sun and Moone stood still, contrary to their vsuall course, till the people of God auenged themselues of their enemies. Iosh. 10.13.
Of •he lower heaven the Prophet Says, that it is obedient to God's will, and fulfils his word by sending down snow and fire, and wind. Psalm 148. In the second heaven which Salomō calls the heaven of heavens. 1. Reg. 8.27. God's will is done, for there At God's Commandment the Sun and Moon stood still, contrary to their usual course, till the people of God avenged themselves of their enemies. Joshua 10.13.
Thirdly, the earth it selfe, and things contained it, do yeeld obedience to heauen; for if the heauen bee fauourable in sending downe raine, and fruitfull seasons, Acts. 4.17. Psal. 65. the earth answerably will bring forth her encrease for the good of man;
Thirdly, the earth it self, and things contained it, do yield Obedience to heaven; for if the heaven be favourable in sending down rain, and fruitful seasons, Acts. 4.17. Psalm 65. the earth answerably will bring forth her increase for the good of man;
but if the heauen bee brasse, the earth also will be Iron, Deut. 28. Lastly, as the powers of the heauens are such, as, that they can draw vp clowds from the earth, Psa. 1.35. which do distill raine vpon the earth, to water the Furrowes thereof;
but if the heaven be brass, the earth also will be Iron, Deuteronomy 28. Lastly, as the Powers of the heavens Are such, as, that they can draw up Clouds from the earth, Psa. 1.35. which do distil rain upon the earth, to water the Furrows thereof;
that as Christ our head came not to doe his owne will, but the will of him that sent him, Ioh. 6. 38. so the whole body of Christ may labour to fulfill the same.
that as christ our head Come not to do his own will, but the will of him that sent him, John 6. 38. so the Whole body of christ may labour to fulfil the same.
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Secondly, in heauen thus are Angels, which fulfill his commandement, and hearken to the voyce of his word, Psal. 10. So our prayer is, that men, to whom God hath made the promise, that they shall bee NONLATINALPHABET, Luke. 20. may labour to bee like the Angels, in doing Gods will,
Secondly, in heaven thus Are Angels, which fulfil his Commandment, and harken to the voice of his word, Psalm 10. So our prayer is, that men, to whom God hath made the promise, that they shall be, Lycia. 20. may labour to be like the Angels, in doing God's will,
and doth not onely consent that Gods law is good, but delight in it, Rom. 7. so we bee carefull to bring our •lesh in subiection, that our old man, an outward man may conforme himselfe to the inward and new man, 2. Cor. 4. Eph. 4. Secondly, touching the question;
and does not only consent that God's law is good, but delight in it, Rom. 7. so we be careful to bring our •lesh in subjection, that our old man, an outward man may conform himself to the inward and new man, 2. Cor. 4. Ephesians 4. Secondly, touching the question;
how Gods will is done in heauen? the answere is, that where his will is both dulcis, and amara voluntas, a sweet and a bitter will, it is there obeyed and performed in both kinds:
how God's will is done in heaven? the answer is, that where his will is both dulcis, and Amara Voluntas, a sweet and a bitter will, it is there obeyed and performed in both Kinds:
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but against nature, Sunne and Moone stand still at his will, Ios. 10. whose obedience tels vs, that our duty is to doe his will, not onely in things agreeable with our nature,
but against nature, Sun and Moon stand still At his will, Ios. 10. whose Obedience tells us, that our duty is to do his will, not only in things agreeable with our nature,
Not my will, but thine be done, Luk. 22. and in the Angels, which at Gods commandement are ready not onely to ascend, but also to descend, Gen. 28. to shew, that they are content, not onely to appeare in heauenly glory, which is their nature,
Not my will, but thine be done, Luk. 22. and in the Angels, which At God's Commandment Are ready not only to ascend, but also to descend, Gen. 28. to show, that they Are content, not only to appear in heavenly glory, which is their nature,
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As naturally they haue a desire to ascend to beare rule, so at Gods commandement they are content to descend, to doe seruice here below, they doe altogether fulfill Gods will, Psalm. 104. whereas the nature of man doth hardly grant to obey Gods will, in that which seemeth strange to flesh & bloud,
As naturally they have a desire to ascend to bear Rule, so At God's Commandment they Are content to descend, to do service Here below, they do altogether fulfil God's will, Psalm. 104. whereas the nature of man does hardly grant to obey God's will, in that which seems strange to Flesh & blood,
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and therefore they are said to haue euery one sixe wings, Isa. 6. From whose example we must learne to do all things commanded of God, without murmuring or disputing, Phil. 2.14. and that because it is Gods wil we should do it.
and Therefore they Are said to have every one sixe wings, Isaiah 6. From whose Exampl we must Learn to do all things commanded of God, without murmuring or disputing, Philip 2.14. and that Because it is God's will we should do it.
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when wee do it, as the vncleane Spirit would not come out of the childe, but with much crying, and renting of him, Mark. 9.26. so we cannot do Gods will, but with great murmuring, and grudging;
when we do it, as the unclean Spirit would not come out of the child, but with much crying, and renting of him, Mark. 9.26. so we cannot do God's will, but with great murmuring, and grudging;
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Therefore our rule in this behalfe is, that wee do Gods will, not NONLATINALPHABET, 2. Cor. 9. but NONLATINALPHABET, Col. 3. not grudgingly, but cheerefully from the heart, accounting it our meat to do the will of our heauenly Father. Ioh. 4.
Therefore our Rule in this behalf is, that we do God's will, not, 2. Cor. 9. but, Col. 3. not grudgingly, but cheerfully from the heart, accounting it our meat to do the will of our heavenly Father. John 4.
Secondly, for the Eleuation, it is true, that the qualification is signified by NONLATINALPHABET, not NONLATINALPHABET, and our praier is, that we may do Gods will as it is done in heauen,
Secondly, for the Elevation, it is true, that the qualification is signified by, not, and our prayer is, that we may do God's will as it is done in heaven,
we desire to fulfill Gods will in the manner, but not in the same degree of obedience, which may be expressed by the words Image and likenesse, Gen. 1. Our obedience may be the likenesse of the Angels, but not the Image.
we desire to fulfil God's will in the manner, but not in the same degree of Obedience, which may be expressed by the words Image and likeness, Gen. 1. Our Obedience may be the likeness of the Angels, but not the Image.
Secondly, we must haue an Heroyicall and free Spirit, Psalm. 51. which may stir vs vp to wish that wee could do more then wee can, which consists of Aspiration and Suspiration. Wee must aspire to the greatest perfection, with Dauid: Concupiuit anima mea:
Secondly, we must have an Heroical and free Spirit, Psalm. 51. which may stir us up to wish that we could do more then we can, which consists of Aspiration and Suspiration. we must aspire to the greatest perfection, with David: Concupiuit anima mea:
My soule hath lusted to keepe thy righteous iudgements for euer, Psal. 119.20. And O that my waies were so directed, Psal. 119.5. This is an Angelicall perfection, which wee cannot attaine vnto in this life:
My soul hath lusted to keep thy righteous Judgments for ever, Psalm 119.20. And Oh that my ways were so directed, Psalm 119.5. This is an Angelical perfection, which we cannot attain unto in this life:
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therefore we must, suspirare, when we consider, that the law saith, Thou shalt not lust, and yet finde that wee do lust, wee are to sigh, and say with the Apostle:
Therefore we must, suspirare, when we Consider, that the law Says, Thou shalt not lust, and yet find that we do lust, we Are to sighs, and say with the Apostle:
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Woe is me that my dwelling is prolonged in the Tents of Kedar, Psal. 120.5. Wee must desire to doe more then we can, and grieue that wee cannot do so much as wee ought;
Woe is me that my Dwelling is prolonged in the Tents of Kedar, Psalm 120.5. we must desire to do more then we can, and grieve that we cannot do so much as we ought;
Thirdly, the supplication is of two sorts, Reall, and personall. Touching the first, as the grace of God is, Multiformis gratia, 1. Pet. 4. So the will of God beeing one, is of many sorts; and containeth diuers particulars:
Thirdly, the supplication is of two sorts, Real, and personal. Touching the First, as the grace of God is, Multiformis Gratia, 1. Pet. 4. So the will of God being one, is of many sorts; and Containeth diverse particulars:
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therefore as wee generally pray, that the will of God may bee done, so when by the word of God we vnderstand, what is the will of GOD in particular, wee are to desire, no lesse, that it may bee performed:
Therefore as we generally pray, that the will of God may be done, so when by the word of God we understand, what is the will of GOD in particular, we Are to desire, no less, that it may be performed:
1. Thessa. 4. Therefore our desire must bee, that this will of his may bee done and fulfilled in vs. This is a speciall remedy against the temptations of the flesh, which oppose themselues against Gods will.
1. Thessa 4. Therefore our desire must be, that this will of his may be done and fulfilled in us This is a special remedy against the temptations of the Flesh, which oppose themselves against God's will.
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There is another will of God for patience, for hee would haue vs suffer for Christs sake, without murmuring, that so wee may stop the mouthes of ignorant men. 1. Pet. 2.6.
There is Another will of God for patience, for he would have us suffer for Christ sake, without murmuring, that so we may stop the mouths of ignorant men. 1. Pet. 2.6.
it is not yet time, Therefore we must learne to practise the Prophets resolution, I made hast, and prolonged not the time, to keepe thy Law. Psal. 119.
it is not yet time, Therefore we must Learn to practise the prophets resolution, I made haste, and prolonged not the time, to keep thy Law. Psalm 119.
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The persons to whom the doing of Gods will is to bee applyed, are not onely the whole earth (which is also to be wished as the Prophet sheweth) Set vp thy selfe ô God aboue the heauen,
The Persons to whom the doing of God's will is to be applied, Are not only the Whole earth (which is also to be wished as the Prophet shows) Set up thy self o God above the heaven,
Psal. 57. But the earth or land wherein wee dwell (as the Prophet speaks) that glory may dwell, in terra nostra, in our land, Psal. 85. So we pray that Gods will may be done in al lands but especially in our land,
Psalm 57. But the earth or land wherein we dwell (as the Prophet speaks) that glory may dwell, in terra nostra, in our land, Psalm 85. So we pray that God's will may be done in all Lands but especially in our land,
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for to man it was said by God, terra es. Gen. 3. To man it was said, Earth, earth, earth, heare the word of the Lord, Ier. 22. So wee desire that Gods will may especially bee done,
for to man it was said by God, terra es. Gen. 3. To man it was said, Earth, earth, earth, hear the word of the Lord, Jeremiah 22. So we desire that God's will may especially be done,
and fulfilled, in that part of the earth, whereof God hath made vs, that is, that in these our earthly vessels, which we carry about with vs, we may be carefull to do that, which God requireth at our hands.
and fulfilled, in that part of the earth, whereof God hath made us, that is, that in these our earthly vessels, which we carry about with us, we may be careful to do that, which God requires At our hands.
OVT of the words of our Sauiour, in the sixt of Math. ver. 33. we haue else where set downe the order of these three Petitions, which concerne our selues,
OUT of the words of our Saviour, in the sixt of Math. ver. 33. we have Else where Set down the order of these three Petitions, which concern our selves,
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but that hee would giue vs all things, that are necessary for vs. The things pertaining to glory, for which wee pray in the first place, are eternall ;
but that he would give us all things, that Are necessary for us The things pertaining to glory, for which we pray in the First place, Are Eternal;
the rauens of the aire call vpon God, that he would feed them. Psal. 147. The Lyons beneath roaring for their prey do seeke their meate at God, Psal. 104.21.
the Ravens of the air call upon God, that he would feed them. Psalm 147. The Lyons beneath roaring for their prey do seek their meat At God, Psalm 104.21.
and therefore no maruaile that we, in as much as wee are creatures, doe seeke to God, who is the God of nature, to supply the defects of nature that we find in our selues, as other creatures;
and Therefore no marvel that we, in as much as we Are creatures, do seek to God, who is the God of nature, to supply the defects of nature that we find in our selves, as other creatures;
but the prayer that wee make for outward things, is not without respect to things spirituall, and this Petition followeth vpon the other, by good consequent and order;
but the prayer that we make for outward things, is not without respect to things spiritual, and this Petition follows upon the other, by good consequent and order;
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Abraham by reason of the great famine, that was in Canaan, was faine to go downe into Egypt, Gen. 12.7. The same occasion moued Isaac, to go down to Abimelech at Gerar.
Abraham by reason of the great famine, that was in Canaan, was feign to go down into Egypt, Gen. 12.7. The same occasion moved Isaac, to go down to Abimelech At Gerar.
that they vnderstood not their Maister, when he gaue them warning to beware of the leauen of the Scribes and Pharisies, Math. 8. So the want of outward things, doth distract our mindes,
that they understood not their Master, when he gave them warning to beware of the leaven of the Scribes and Pharisees, Math. 8. So the want of outward things, does distract our minds,
The first Petition that the naturall man makes, is for his dayly bread, but our care must bee first for the kingdome of God, next for the fulfilling of Gods will and doing that righteousnesse which God require that our hands,
The First Petition that the natural man makes, is for his daily bred, but our care must be First for the Kingdom of God, next for the fulfilling of God's will and doing that righteousness which God require that our hands,
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Esaus blessing was, first the fatnesse of the earth, and next the dew of heauen, to teach vs, that profane persons do make more reckoning of earthly commodities, then of heauenly comforts. Gen. 27.28. & 39.
Esaus blessing was, First the fatness of the earth, and next the due of heaven, to teach us, that profane Persons do make more reckoning of earthly commodities, then of heavenly comforts. Gen. 27.28. & 39.
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for he hath taught vs first to pray for his Kingdome, then for the working of righteousnesse, or for the doing of Gods will, and lastly for dayly bread.
for he hath taught us First to pray for his Kingdom, then for the working of righteousness, or for the doing of God's will, and lastly for daily bred.
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if the doing of Gods will be our meate, then, Requiem dedit timentibus se, Hee hath giuen rest to them that feare him, Psal. 111. In the Petition, wee are to obserue, from sixe words, sixe seuerall points:
if the doing of God's will be our meat, then, Requiem dedit timentibus se, He hath given rest to them that Fear him, Psalm 111. In the Petition, we Are to observe, from sixe words, sixe several points:
and indigence, is a great glory to God, that all the inhabitants of the earth vsque ad Regem Dauidem, to professe to say, Giue vs, Psal. 40. I am poore and needy,
and indigence, is a great glory to God, that all the inhabitants of the earth vsque ad Regem Dauidem, to profess to say, Give us, Psalm 40. I am poor and needy,
It is from God from whom we receiue all things, as well the good giuings as the perfect gifts, Iam. 1.17. hee is the Author, not onely of blessings spirituall, but of benefites temporall ;
It is from God from whom we receive all things, as well the good givings as the perfect Gifts, Iam. 1.17. he is the Author, not only of blessings spiritual, but of benefits temporal;
and it is my wine, and my flax, and my oile. Hos. 2.8. Ipse dat semen sementi, & panem manducanti. 2. Cor. 9.10. Wee are destitute of the meanest blessings that are;
and it is my wine, and my flax, and my oil. Hos. 2.8. Ipse that semen sementi, & Bread manducanti. 2. Cor. 9.10. we Are destitute of the Meanest blessings that Are;
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Balaam cared not how hee came by promotion, so he had it, and therefore he is said, to haue loued the wages of vnrighteousnesse, 2. Pet. 2.15. but we must labour, not so much to haue good things, as to haue them from God :
balaam cared not how he Come by promotion, so he had it, and Therefore he is said, to have loved the wages of unrighteousness, 2. Pet. 2.15. but we must labour, not so much to have good things, as to have them from God:
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Thirdly, Da, opposed to rendring teacheth vs, that it is not of our owne endeauor but it is of Gods free bounty and liberality, that we haue bread and other things:
Thirdly, Dam, opposed to rendering Teaches us, that it is not of our own endeavour but it is of God's free bounty and liberality, that we have bred and other things:
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wee confesse that to bee true which Salomon saith, Non est panis sapientis, Bee a man neuer so wise, yet he hath not alwaies to supply his need. Eccl. 9.11.
we confess that to be true which Solomon Says, Non est Paris sapientis, be a man never so wise, yet he hath not always to supply his need. Ecclesiastes 9.11.
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so saith our Sauiour, Which of you by taking thought can adde one cubit to his stature? Math. 6. All our endeauours for the things of this life, are vnprofitable, without Gods blessing;
so Says our Saviour, Which of you by taking Thought can add one cubit to his stature? Math. 6. All our endeavours for the things of this life, Are unprofitable, without God's blessing;
Secondly, hee giues, when hee sets vs in some honest trade of life, and vouchsafeth his blessing to our endeauours therein, that wee may get our liuing,
Secondly, he gives, when he sets us in Some honest trade of life, and vouchsafeth his blessing to our endeavours therein, that we may get our living,
then are they but beggerly elements, When we eate and haue not enough, Agg. 1. Therefore our prayer is, that he would cause the earth to yeeld vs bread,
then Are they but beggarly elements, When we eat and have not enough, Agg 1. Therefore our prayer is, that he would cause the earth to yield us bred,
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therefore we pray that as our bread, by his blessing, is made to vs, panis salubris, so it may be panis sanctus, Deut. 8. that hee will giue vs grace to vse his creatures, to the end that we may the better serue him;
Therefore we pray that as our bred, by his blessing, is made to us, Paris salubris, so it may be Paris Sanctus, Deuteronomy 8. that he will give us grace to use his creatures, to the end that we may the better serve him;
but withall hee sendeth leannesse into their soules, Psal. 106. But Christian men haue not onely the earth to yeeld her fruit, Gods blessing being vpō their labours,
but withal he sends leanness into their Souls, Psalm 106. But Christian men have not only the earth to yield her fruit, God's blessing being upon their labours,
but also it is sanctified to thē, and that bread is properly theirs, because they are Gods childrē, Et panis est filiorum, It is the childrens bread.
but also it is sanctified to them, and that bred is properly theirs, Because they Are God's children, Et Paris est Filiorum, It is the Children's bred.
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therefore our Sauiour Christ doth here comprehend the all vnder the terme of Bread, vsing the same figure which God himselfe vseth in the law, where vnder one word, many things are contained.
Therefore our Saviour christ does Here comprehend the all under the term of Bred, using the same figure which God himself uses in the law, where under one word, many things Are contained.
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and as they doe, so doth not onely Moses in the Law, where all that pertaine to this life, is referred to victum, and amictum, Deut. 10.18. but also S. Paul in the Epistle, 1. Tim. 6.8. Habentes victum & amictum, his contenti simus.
and as they do, so does not only Moses in the Law, where all that pertain to this life, is referred to victum, and amictum, Deuteronomy 10.18. but also S. Paul in the Epistle, 1. Tim. 6.8. Habentes victum & amictum, his contenti Simus.
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Thy word is sweeter then hony, and the hony combe, Psal. 19.10. In the new Testament, the Apostle, to shew the nourishing force of Gods word, saith, that Timothy was enutritus verbis fidei, 1. Tim. 4.6. To shew the taste or rellish that it hath as wel as natural food, saith Gustauerit bonum Dei verbū, hath tasted the good word of GOD, Heb. 6 So the food of the soule is to bee desired at Gods hands as well as the bodily food.
Thy word is Sweeten then honey, and the honey comb, Psalm 19.10. In the new Testament, the Apostle, to show the nourishing force of God's word, Says, that Timothy was enutritus verbis fidei, 1. Tim. 4.6. To show the taste or relish that it hath as well as natural food, Says Gustauerit bonum Dei verbū, hath tasted the good word of GOD, Hebrew 6 So the food of the soul is to be desired At God's hands as well as the bodily food.
In sudore vultus tui commedes panem tuum, Our request to GOD is, for that food, which is gotten by honest paines taken in our calling, whereunto God hath made a promise, Thou shalt eate the labour of thy hands, Psalm. 128. And without which we haue no right to this bodily food:
In Sudore vultus tui commedes Bread tuum, Our request to GOD is, for that food, which is got by honest pains taken in our calling, whereunto God hath made a promise, Thou shalt eat the labour of thy hands, Psalm. 128. And without which we have no right to this bodily food:
Secondly, as we would haue it made Ours, by the labour of our vocation, so by the duty of inuocation, that this corporall foode, which is common to other creatures, may bee proper to vs by calling vpon God,
Secondly, as we would have it made Ours, by the labour of our vocation, so by the duty of invocation, that this corporal food, which is Common to other creatures, may be proper to us by calling upon God,
For, the creatures of God are sanctified to vs by the word of God and prayer, 1. Tim. 4. This puts a difference betwixt the Christian mans bread, and that which the prophane man eates:
For, the creatures of God Are sanctified to us by the word of God and prayer, 1. Tim. 4. This puts a difference betwixt the Christian men bred, and that which the profane man eats:
which the Apostle requires, 2. Thes. 3.12. Secondly, those that eate the bread of violence, Prou. 4.17. and feede vpon bread that is gotten by deceit, Pro. 20.17.
which the Apostle requires, 2. Thebes 3.12. Secondly, those that eat the bred of violence, Prou. 4.17. and feed upon bred that is got by deceit, Pro 20.17.
as without calling vpon God •or his blessing before, Gen. 25. For the which also hee is said to be prophane, Heb. 12. So are all those that eate of Gods creatures, without praying to him for his blessing,
as without calling upon God •or his blessing before, Gen. 25. For the which also he is said to be profane, Hebrew 12. So Are all those that eat of God's creatures, without praying to him for his blessing,
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which thing if they refuse to doe, as Atheists and prophane persons, their bread may bee panis salubris, but not sanctus, it may bee able to nourish their bodies, but it shall bring leannesse to their soules.
which thing if they refuse to do, as Atheists and profane Persons, their bred may be Paris salubris, but not Sanctus, it may be able to nourish their bodies, but it shall bring leanness to their Souls.
Fourthly, the other attribute of bread, is Daily, concerning which, wee must consider foure things. First, from the Latine word quotidianum, which hath relation to the time;
Fourthly, the other attribute of bred, is Daily, Concerning which, we must Consider foure things. First, from the Latin word quotidian, which hath Relation to the time;
Now, forasmuch as man consists of Body and Soule, his prayer to God must be not only for such meate as is meete to nourish the Body, but also for the food which agreeth with the Soule :
Now, forasmuch as man consists of Body and Soul, his prayer to God must be not only for such meat as is meet to nourish the Body, but also for the food which agreeth with the Soul:
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Thirdly, the Syriack word vsed by our Sauiour signifieth, panem necessitatis meae, which hath relation to the quality of the bread, teaching vs not to pray for Dainty meate, but such as is fit to releiue our hunger:
Thirdly, the Syriac word used by our Saviour signifies, Bread necessitatis meae, which hath Relation to the quality of the bred, teaching us not to pray for Dainty meat, but such as is fit to relieve our hunger:
and therefore God gaue them quails from heauen, but (which was the heauy iudgement of God vpon them) they perished while the meate was in their mouthes, Psa. 78. The Apostle willeth vs therefore, not to set our mindes vpon superfluity :
and Therefore God gave them quails from heaven, but (which was the heavy judgement of God upon them) they perished while the meat was in their mouths, Psa. 78. The Apostle wills us Therefore, not to Set our minds upon superfluity:
but contrarily, NONLATINALPHABET • Food and Rayment, let vs therewith be content. Fourthly, the Hebrue word vsed Pro. 30. hath relation to the quantity :
but contrarily, • Food and Raiment, let us therewith be content. Fourthly, the Hebrew word used Pro 30. hath Relation to the quantity:
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For the Scripture telleth vs what inconuenience commeth of aboundance of meate: Dilectus meus impinguatus rec•lcitrauit, Deut-32. 15. My beloued when hee waxed fatte, spurned with his heele.
For the Scripture Telleth us what inconvenience comes of abundance of meat: Beloved meus impinguatus rec•lcitrauit, Deut-32. 15. My Beloved when he waxed fat, spurned with his heel.
The eyes of all wait and look vp to thee, Psa: 145. Therefore we are to pray, that God will giue bread not onely Nobis animalibus, but nobis hominibus, not onely as to liuing creatures, but as to Men.
The eyes of all wait and look up to thee, Psa: 145. Therefore we Are to pray, that God will give bred not only Nobis animalibus, but nobis hominibus, not only as to living creatures, but as to Men.
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and that not onely we may not be burdensome to others but that we may haue to giue to them that haue need. Eph. 4. Sixthly, for the word Hodie, our Sauiour teacheth vs to pray, Giue vs bread this day, & as the Apostle speakes:
and that not only we may not be burdensome to Others but that we may have to give to them that have need. Ephesians 4. Sixthly, for the word Hodie, our Saviour Teaches us to pray, Give us bred this day, & as the Apostle speaks:
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Wee see by his example what may fall out, Luke. 12. Forasmuch as the continuance of our life is vncertaine, our desire must be that God would giue vs sufficient for our present want.
we see by his Exampl what may fallen out, Lycia. 12. Forasmuch as the Continuance of our life is uncertain, our desire must be that God would give us sufficient for our present want.
Ioh. 6. And it was his pleasure that Iudas should beare the bagge, for his & their prouision, to teach vs that he alloweth prouident care for things earthly.
John 6. And it was his pleasure that Iudas should bear the bag, for his & their provision, to teach us that he alloweth provident care for things earthly.
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therefore though we haue the thing it selfe, yet we are to desi•e that which is the life of bread, which is a power to nourish, Then that God will giue vs the sanctified bread which is the heauenly Manna,
Therefore though we have the thing it self, yet we Are to desi•e that which is the life of bred, which is a power to nourish, Then that God will give us the sanctified bred which is the heavenly Manna,
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and to shut the bottomlesse pit of hell, from whence all euils proceede. Praier, is a means not only to draw all grace from God, Prou. 12.2. but it is obex mali, & flagellum daemonis :
and to shut the bottomless pit of hell, from whence all evils proceed. Prayer, is a means not only to draw all grace from God, Prou. 12.2. but it is obex mali, & flagellum Daemonis:
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in these three latter wee are taught to vse that kind of prayer that concerns the remouing of all euill called Tekinah NONLATINALPHABET, and deprecation.
in these three latter we Are taught to use that kind of prayer that concerns the removing of all evil called Tekinah, and deprecation.
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Psal. 15. Et nihil impurum ingreditur illuc: no vncleane thing shall enter thither Reu. 21. Therefore the Prophet saith, hic est omnis fructus, & auferantur peccata. Isa. 27.9.
Psalm 15. Et nihil impurum ingreditur Illuc: no unclean thing shall enter thither Reu. 21. Therefore the Prophet Says, hic est omnis fructus, & auferantur Peccata. Isaiah 27.9.
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Secondly, the goodnesse of God appeareth herein that hee hath endited vs a prayer to aske remissiō, telling vs that it is possible to obtaine remission of sinne.
Secondly, the Goodness of God appears herein that he hath endited us a prayer to ask remission, telling us that it is possible to obtain remission of sin.
Where he teacheth all men to pray for good things, wee learne that wee are all m•ndici Dei: but in that wee are taught to aske forgiuenesse of sinne, we see that we are malefici Dei, the malefactors of God, such as haue need of pardon:
Where he Teaches all men to pray for good things, we Learn that we Are all m•ndici Dei: but in that we Are taught to ask forgiveness of sin, we see that we Are malefici Dei, the malefactors of God, such as have need of pardon:
Of them it is said, hee found no truth in his Angels, in his seruants, and in his Angels there was folly. Iob. 4.18. that is, they had trespasses, but yet God will not forgiue them, nor receiue any supplication for pride;
Of them it is said, he found no truth in his Angels, in his Servants, and in his Angels there was folly. Job 4.18. that is, they had Trespasses, but yet God will not forgive them, nor receive any supplication for pride;
but contrarywise hee keepeth the Angels that sinned in euerlasting chaines to the iudgement of the great day, 2 Pet. 2. hee that is the God of the Spirits of all flesh, Numb. 27.16 & 16.22. will not heare the Spirits that sinned against him:
but contrariwise he Keepeth the Angels that sinned in everlasting chains to the judgement of the great day, 2 Pet. 2. he that is the God of the Spirits of all Flesh, Numb. 27.16 & 16.22. will not hear the Spirits that sinned against him:
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and the Petition for the supply of naturall defects is common to all liuing creatures, but this which prayeth for pardon of sinnes is proper onely to man;
and the Petition for the supply of natural defects is Common to all living creatures, but this which Prayeth for pardon of Sins is proper only to man;
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by Debts, our Sauiour meaneth sinnes, expresly so called Luk. 11.4. and sinners are called debters, Luk. 13.4. for the Scripture speakes of them. Math. 18.24.
by Debts, our Saviour means Sins, expressly so called Luk. 11.4. and Sinners Are called debtors, Luk. 13.4. for the Scripture speaks of them. Math. 18.24.
so it is betweene God and vs, the sinnes that wee commit by the breach of Gods law, is Chyrographum contra nos, an hand-writing against vs, Col. 2. So they are called in the old Testament, Thou writest heauy or hard things against vs, Iob. 13.26. and Ezech. 2. Our sinnes are compared to a booke written in both sides ;
so it is between God and us, the Sins that we commit by the breach of God's law, is Chyrographum contra nos, an handwriting against us, Col. 2. So they Are called in the old Testament, Thou Writer heavy or hard things against us, Job 13.26. and Ezekiel 2. Our Sins Are compared to a book written in both sides;
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hee giues vs dwelling places in the world, as to the Israelites, he gaue the land of the Heathen, that they might keepe his statutes, and obserue his lawes.
he gives us Dwelling places in the world, as to the Israelites, he gave the land of the Heathen, that they might keep his statutes, and observe his laws.
Luk, 19. The gifts, and graces that God bestowes vpon vs, must bee imployed in hallowing his name, in enlarging his kingdome, in accomplishment of his will;
Luk, 19. The Gifts, and graces that God bestows upon us, must be employed in hallowing his name, in enlarging his Kingdom, in accomplishment of his will;
then are wee in a double sort indebted to God, & make our selues guilty of his wrath, Et quis intelligit, &c. Who vnderstandeth the power of his wrath? Psal, 90.
then Are we in a double sort indebted to God, & make our selves guilty of his wrath, Et quis intelligit, etc. Who understandeth the power of his wrath? Psalm, 90.
and are carelesse for our Spirits, therefore we become indebted to God in a third sort, by breaking his commandements, in that which concernes our selfe,
and Are careless for our Spirits, Therefore we become indebted to God in a third sort, by breaking his Commandments, in that which concerns our self,
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but this the Apostle saith, I am debter to the wise, and the vnwise, Rom. 1.14. That is, we must be carefull of others, as God said to Caine. Where is thy brother? Gen. 4. But because omnes, quae sua sunt quaerunt: all seeke their owne.
but this the Apostle Says, I am debtor to the wise, and the unwise, Rom. 1.14. That is, we must be careful of Others, as God said to Cain. Where is thy brother? Gen. 4. But Because omnes, Quae sua sunt quaerunt: all seek their own.
These debts, or sinnes are properly said to be ours, because they proceed from vs, (for there is no member of our body that is not guilty of some sinne) and not in that sence, that bread is said to be ours, which commeth to vs,
These debts, or Sins Are properly said to be ours, Because they proceed from us, (for there is no member of our body that is not guilty of Some sin) and not in that sense, that bred is said to be ours, which comes to us,
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as for our selues, for as the Apostle by these words, The rebukes of them that rebuked thee, fell vpon mee, Rom. 15.5. sheweth, that Christ was carried with the same zeale against sinne committed against God, as if it had bene against himselfe;
as for our selves, for as the Apostle by these words, The rebukes of them that rebuked thee, fell upon me, Rom. 15.5. shows, that christ was carried with the same zeal against sin committed against God, as if it had be against himself;
so he teacheth, that wee must be moued with the like compassion towards others, when wee consider their sinnes, that we find in our selues for our owne;
so he Teaches, that we must be moved with the like compassion towards Others, when we Consider their Sins, that we find in our selves for our own;
The Apostle Peter confesseth of himselfe. Luk. 5.3. I am a sinful mā, S. Paul saith of himselfe, peccatorum primus sum ego: I am the chiefe of sinners. 1. Tim. 1.15. Saint Iames including himselfe, and the rest of the Apostles, saith, in multis offendimus omnes, In many things wee sinne all. Iam. 3.2. S. Iohn saith, If we say we haue no sinne, we deceiue our selues, 1. Ioh. 1.9. He saith not exaltamus nos, as if the Apostle spake of modesty, or non humiliamus nos, wee do not humble our selues:
The Apostle Peter Confesses of himself. Luk. 5.3. I am a sinful man, S. Paul Says of himself, peccatorum primus sum ego: I am the chief of Sinners. 1. Tim. 1.15. Saint James including himself, and the rest of the Apostles, Says, in multis offendimus omnes, In many things we sin all. Iam. 3.2. S. John Says, If we say we have no sin, we deceive our selves, 1. John 1.9. He Says not exaltamus nos, as if the Apostle spoke of modesty, or non humiliamus nos, we do not humble our selves:
Secondly, we are not onely sinners, but daily sinners, as appeareth by this, that we are taught, no lesse to pray dayly for forgiuenesse of our sinnes, then for bread;
Secondly, we Are not only Sinners, but daily Sinners, as appears by this, that we Are taught, no less to pray daily for forgiveness of our Sins, then for bred;
Secondly, that we do not onely confesse, but bee sorry for them, Psal. 38. that while wee are in danger to God for our sinnes, we goe and humble our selues,
Secondly, that we do not only confess, but be sorry for them, Psalm 38. that while we Are in danger to God for our Sins, we go and humble our selves,
and intreat him, and suffer not our eies to sleepe, till wee bee sure how we may obtaine forgiuenesse, Pro. 6.3. The consideration of sin made Dauid forget to eate his bread, Psal. 102. so greatly was hee disquieted, till hee was assured of pardon.
and entreat him, and suffer not our eyes to sleep, till we be sure how we may obtain forgiveness, Pro 6.3. The consideration of since made David forget to eat his bred, Psalm 102. so greatly was he disquieted, till he was assured of pardon.
but wee are not able to answere one of a thousand, Iob. 9. and for the penalty of malediction we are not able to endure it, Psal. 90. who knoweth the power of his wrath? therefore our prayer must bee to God, that our misery may preuaile more with God, to moue him to compassion,
but we Are not able to answer one of a thousand, Job 9. and for the penalty of malediction we Are not able to endure it, Psalm 90. who Knoweth the power of his wrath? Therefore our prayer must be to God, that our misery may prevail more with God, to move him to compassion,
and that he will Cancel the hand-writing, Col. 2. which thing, for that he is full of the bowels of Compassion, Ier. 31.20. hee is moued to do, when hee seeth vs sorry for our sins;
and that he will Cancel the handwriting, Col. 2. which thing, for that he is full of the bowels of Compassion, Jeremiah 31.20. he is moved to do, when he sees us sorry for our Sins;
and not onely so, but he saith of himselfe: Exolui quae non rapui: I restored that which I tooke not, Psal. 69.4. He not onely perfectly fulfilled the law, but suffered the curse of the Law, which he had not deserued, with this condition:
and not only so, but he Says of himself: Exolui Quae non rapui: I restored that which I took not, Psalm 69.4. He not only perfectly fulfilled the law, but suffered the curse of the Law, which he had not deserved, with this condition:
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Sinite istos abire: Let these goe, Ioh. 18. that is, hee was content to bee the reconciliation for vs, that hee might draw vs out of the hands of Gods iustice.
Finite istos abire: Let these go, John 18. that is, he was content to be the reconciliation for us, that he might draw us out of the hands of God's Justice.
The estate of our debts may bee compared with the Widdowes state that was left in debt by her husband, 2. Reg. 4. for as the Lord blessed her oyle in such sort,
The estate of our debts may be compared with the Widow's state that was left in debt by her husband, 2. Reg. 4. for as the Lord blessed her oil in such sort,
and are taught to beleeue, that for his merites our sinnes are forgiuen• so that is true, Legem operandi, & legem credendi, lex statuit supplicandi, the Law of prayer stablished both the law of obeying and beleeuing.
and Are taught to believe, that for his merits our Sins Are forgiuen• so that is true, Legem operandi, & legem credendi, lex statuit supplicandi, the Law of prayer established both the law of obeying and believing.
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In teaching the Apostles to pray, he assureth them of this fauour, that the same party that saith peccata nostra, our sinnes, is taught to say, Pater noster : Our Father.
In teaching the Apostles to pray, he assureth them of this favour, that the same party that Says Peccata nostra, our Sins, is taught to say, Pater Noster: Our Father.
yet hee will forgiue them, propter seipsum: For his owne sake, Isa, 45. Christ hath made himselfe a satisfaction for the sinnes of the whole world, 1. Ioh. 2. We must labour how we may soundly apply his satisfaction to our selues;
yet he will forgive them, propter seipsum: For his own sake, Isaiah, 45. christ hath made himself a satisfaction for the Sins of the Whole world, 1. John 2. We must labour how we may soundly apply his satisfaction to our selves;
They shall confesse their iniquities, then I will remember my couenant, Leuit. 26.40.41. He shall pray vnto God, and he will be mercifull vnto him, Iob. 33.26. I confessed my sinnes vnto the Lord, and thou forgauest the wickednesse of my sinne.
They shall confess their iniquities, then I will Remember my Covenant, Levites 26.40.41. He shall pray unto God, and he will be merciful unto him, Job 33.26. I confessed my Sins unto the Lord, and thou forgavest the wickedness of my sin.
and to Si•on Migus: Pray to God, if hee will forgiue thee the thoughts of thy heart, Act. 8.22. that is, if we confesse, and bee sorry for our sinnes, and aske pardon, hee will forgiue vs;
and to Si•on Migus: Pray to God, if he will forgive thee the thoughts of thy heart, Act. 8.22. that is, if we confess, and be sorry for our Sins, and ask pardon, he will forgive us;
How long wilt thou bee angry with thy people that praieth to thee? Psalm. 66. But wee must bee of the number that is meant by Nobis, that is of the Apostles, that is, such as are baptised into Christs Death, Rom. 6. We must dye vnto sinne,
How long wilt thou be angry with thy people that Prayeth to thee? Psalm. 66. But we must be of the number that is meant by Nobis, that is of the Apostles, that is, such as Are baptised into Christ Death, Rom. 6. We must die unto sin,
For sins of infirmity, Gods grace sufficient, 2. Cor. 11. But if we willingly sinne after remission, there is no more sacrifice for sin, Heb. 10. Wee are therefore to crucifie the flesh, with the lusts and affections thereof;
For Sins of infirmity, God's grace sufficient, 2. Cor. 11. But if we willingly sin After remission, there is no more sacrifice for since, Hebrew 10. we Are Therefore to crucify the Flesh, with the Lustiest and affections thereof;
The fifteenth Sermon. As wee forgiue them that trespasse against vs. AN this Treatise it hath beene noted, that there is a double Sicut, annexed to two seuerall petitions:
The fifteenth Sermon. As we forgive them that trespass against us an this Treatise it hath been noted, that there is a double Sicut, annexed to two several petitions:
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Thou shalt not hate thy brother in thy heart, Leuit. 19. and the same is confirmed by this petition, wherein we are taught, that if wee desire to haue our sins forgiuen of God, we must not onely not hate our brother without cause,
Thou shalt not hate thy brother in thy heart, Levites 19. and the same is confirmed by this petition, wherein we Are taught, that if we desire to have our Sins forgiven of God, we must not only not hate our brother without cause,
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so the subordinate meanes that GOD hath appointed for the end, is the forgiuing others that offend vs. Now God hath laid vpon vs this blessed necessity of forgiuing one another, not onely that hee might establish the peace in earth among men;
so the subordinate means that GOD hath appointed for the end, is the forgiving Others that offend us Now God hath laid upon us this blessed necessity of forgiving one Another, not only that he might establish the peace in earth among men;
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and contrariwise, as without forgiuing others wee cannot liue peaceably one with another: so neither can wee liue deuoutly towards God: and therefore our Sauiour chargeth:
and contrariwise, as without forgiving Others we cannot live peaceably one with Another: so neither can we live devoutly towards God: and Therefore our Saviour charges:
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and go thy way first, & be reconciled, Matth. 5. and the Apostle giues expresse charge, that man and wife should liue quietly, ne interrumpantur praeces, 1. Pet. 3.7. lest their praiers be interrupted.
and go thy Way First, & be reconciled, Matthew 5. and the Apostle gives express charge, that man and wife should live quietly, ne interrumpantur praeces, 1. Pet. 3.7. lest their Prayers be interrupted.
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for wee do not alwaies subscribe to Gods commandement, Forgiue one another, as GOD for Christs sake forg•u• you, Ephes. 4. Col. 3. But by saying this petition we binde our selues to this conditiō:
for we do not always subscribe to God's Commandment, Forgive one Another, as GOD for Christ sake forg•u• you, Ephesians 4. Col. 3. But by saying this petition we bind our selves to this condition:
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At the first wee became bound to keepe his law, which he did deliuer in ten Commandements, Exod. 20. Deut. 5. and for not fulfilling of it, wee fall into the penalty of Maledictus. Deut. 27.
At the First we became bound to keep his law, which he did deliver in ten commandments, Exod 20. Deuteronomy 5. and for not fulfilling of it, we fallen into the penalty of Maledictus. Deuteronomy 27.
Now, because, wee haue not obeyed the Law, we are to vndergo the penalty: and therefore it is said to be Chyrographum contra nos, Col. 2. God hauing the Obligation in his owne hands, might require the forfeitur of vs:
Now, Because, we have not obeyed the Law, we Are to undergo the penalty: and Therefore it is said to be Chyrographum contra nos, Col. 2. God having the Obligation in his own hands, might require the forfeitur of us:
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but it pleaseth him to enter bond to vs by another obligation, wherin he binds himselfe to forgiue our sinnes vpon this condition, that we forgiue others :
but it Pleases him to enter bound to us by Another obligation, wherein he binds himself to forgive our Sins upon this condition, that we forgive Others:
for if we forgiue not, then his bond is void, as appeareth by the parable wherein our Sauiour sheweth, that if we wil haue forgiuenesse of God wee must forgiue our brethren,
for if we forgive not, then his bound is void, as appears by the parable wherein our Saviour shows, that if we will have forgiveness of God we must forgive our brothers,
It is Christ that freeth vs, both from the obligation of the ten Commandements, and of the twelue Curses, and therefore as he that receiueth a benefit doth,
It is christ that freeth us, both from the obligation of the ten commandments, and of the twelue Curses, and Therefore as he that receiveth a benefit does,
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but for abusing them in the seruice of sinne; euen so we are debters one to another. Rom. 1.14. not onely when we neglect the duties of charity, and iustice;
but for abusing them in the service of sin; even so we Are debtors one to Another. Rom. 1.14. not only when we neglect the duties of charity, and Justice;
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Then we may not thinke much, that he requireth this forgiuenes at our hands, but magnify his mercy, that hauing forfeited our first bond, it hath pleased him to remit it,
Then we may not think much, that he requires this forgiveness At our hands, but magnify his mercy, that having forfeited our First bound, it hath pleased him to remit it,
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It is not altogether for our hurt that they wrong and iniurie vs, for vnlesse there were some to offend vs, we should not haue occasion to exercise this part of our mercy, in forgiuing:
It is not altogether for our hurt that they wrong and injury us, for unless there were Some to offend us, we should not have occasion to exercise this part of our mercy, in forgiving:
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so God forgiues vs the sins that we haue committed against him, and he layeth this necessity vpon vs, not onely to shew that he is carefull to haue peace among men,
so God forgives us the Sins that we have committed against him, and he Layeth this necessity upon us, not only to show that he is careful to have peace among men,
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Gen. 4, 24. but contrariwise Christ tels S. Peter, that it should be a greater honour for him, to forgiue vntill seuenty times seuen times, Math. 18. Therefore it becomes a Christian, rather to follow Christ, then wicked Lamech :
Gen. 4, 24. but contrariwise christ tells S. Peter, that it should be a greater honour for him, to forgive until seuenty times seuen times, Math. 18. Therefore it becomes a Christian, rather to follow christ, then wicked Lamech:
So it were b•tter for vs, to suffer wrong for righteousnesse, then for worldly honour seeke to depriue our selues of the remission of our sinnes, which cannot bee obtained of God,
So it were b•tter for us, to suffer wrong for righteousness, then for worldly honour seek to deprive our selves of the remission of our Sins, which cannot be obtained of God,
that he lets his Sunne shine vpon them. Math. 5. So let vs account it the greatest honour for vs, to aspire more and more, to resemble our Father herein,
that he lets his Sun shine upon them. Math. 5. So let us account it the greatest honour for us, to aspire more and more, to resemble our Father herein,
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for the nobler sort of creatures, are not desirous of reuenge, but onely those that are vilest and of lowest power & of all creatures vnreasonable, none so angry,
for the Nobler sort of creatures, Are not desirous of revenge, but only those that Are Vilest and of lowest power & of all creatures unreasonable, none so angry,
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If we will be honourable, let vs learne to get it by the example of such as haue true honour, Ioseph in the Court of Pharaoh, no doubt was an honourable man,
If we will be honourable, let us Learn to get it by the Exampl of such as have true honour, Ioseph in the Court of Pharaoh, no doubt was an honourable man,
but in forgiuing them, and doing them good for euil, Gen, 50.21. Dauid was an honourable man, and yet he placed honour in pardoning Shemei. 2. Sam. 19. and to do good to Mephibosheth the sonne of Saul, that was his deadly enemy:
but in forgiving them, and doing them good for evil, Gen, 50.21. David was an honourable man, and yet he placed honour in pardoning Shimei. 2. Sam. 19. and to do good to Mephibosheth the son of Saul, that was his deadly enemy:
Pro. 24. and the honourable King, that was angry with the vnmercifull seruant, thought it more honour, to draw neere the honour of God, in pardoning, then in reuenging. Math. 18. The benefite that insueth vpon this condition, is of two sorts, first outward, for by vertue of it, wee haue a couenant on Gods part;
Pro 24. and the honourable King, that was angry with the unmerciful servant, Thought it more honour, to draw near the honour of God, in pardoning, then in revenging. Math. 18. The benefit that ensueth upon this condition, is of two sorts, First outward, for by virtue of it, we have a Covenant on God's part;
Secondly, inward, for when we loue the brethrē, not in word, and tongue onely, but in deed and truth, that is a meanes for vs, to perswade our heartes before him. 1. Ioh. 3.19.
Secondly, inward, for when we love the brothers, not in word, and tongue only, but in deed and truth, that is a means for us, to persuade our hearts before him. 1. John 3.19.
because she loued much, she had many sins forgiuen her. Luk. 7.27. Some when they came to this Petition, left out this Sicut, and so passed on to the next Petition:
Because she loved much, she had many Sins forgiven her. Luk. 7.27. some when they Come to this Petition, left out this Sicut, and so passed on to the next Petition:
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if we leaue out any of his words, and to teach vs, that wee should pray in true charity, hee hath not onely enioyned vs to forgiue our brethren, as wee would bee forgiuen;
if we leave out any of his words, and to teach us, that we should pray in true charity, he hath not only enjoined us to forgive our brothers, as we would be forgiven;
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As we runne in debt with God daily, and so, neede daily forgiuenesse, the same measure of charity we are to shew to others that offend vs: by forgiuing them their trespasses.
As we run in debt with God daily, and so, need daily forgiveness, the same measure of charity we Are to show to Others that offend us: by forgiving them their Trespasses.
We must not thinke it enough to forgiue them, till seuen times, but vntill seuenty times seuen times, and as wee would not haue a counterfeite forgiuenesse of God,
We must not think it enough to forgive them, till seuen times, but until seuenty times seuen times, and as we would not have a counterfeit forgiveness of God,
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so wee must bee carefull to forgiue our brethren from our heart, otherwise he will call backe his word and promise made to vs touching the remission of our sins. Math. 18.35.
so we must be careful to forgive our brothers from our heart, otherwise he will call back his word and promise made to us touching the remission of our Sins. Math. 18.35.
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Whereas some count it a sufficient forgiuenesse to forgiue onely, though they doe not forget, they must know that it is onely, Semiplena remissio, a forgiuenesse by halfes:
Whereas Some count it a sufficient forgiveness to forgive only, though they do not forget, they must know that it is only, Semiplena Remission, a forgiveness by halves:
and whereas the messenger of Satan doth so buffet vs, 2. Cor. 12. and our owne corruption so preuailes with vs, that we cannot vtterly forget an iniury,
and whereas the Messenger of Satan does so buffet us, 2. Cor. 12. and our own corruption so prevails with us, that we cannot utterly forget an injury,
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Math. 18. So that is not enough vnlesse we vse charity and mercy, to dimitte tu, we must adde, nos dimittimus, the want whereof caused the King to deale so seuerly with the vnmercifull seruant. Math. 18.
Math. 18. So that is not enough unless we use charity and mercy, to Dimity tu, we must add, nos dimittimus, the want whereof caused the King to deal so severely with the unmerciful servant. Math. 18.
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That mercy is a meanes to vs to apply this benefit vnto our selues, which Christ offereth, appeareth by these places. Prou. 16.6. with mercy and faithfulnesse sinnes are forgiuen. Isa. 58.7. Dan. 4.27. and Luk. 11. Date Eleemosinā, & omnia sunt munda.
That mercy is a means to us to apply this benefit unto our selves, which christ Offereth, appears by these places. Prou. 16.6. with mercy and faithfulness Sins Are forgiven. Isaiah 58.7. Dan. 4.27. and Luk. 11. Date Eleemosinā, & omnia sunt munda.
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But when wee doe not onely forgiue him that hath done vs wrong, but also offer kindnesse to him that did prouoke vs to anger, that is a supernaturall worke.
But when we do not only forgive him that hath done us wrong, but also offer kindness to him that did provoke us to anger, that is a supernatural work.
Thirdly, it is the fittest mercy, for we desire to be remitted, & therefore the fittest meanes to obtaine remission is, that mercy which standeth in remission, and forgiuing of others.
Thirdly, it is the Fittest mercy, for we desire to be remitted, & Therefore the Fittest means to obtain remission is, that mercy which Stands in remission, and forgiving of Others.
Blessed are the mercifull, for they shall obtaine mercy, Math. 5. But contrariwise, there shall bee iudgement mercilesse to him that sheweth no mercy, Iames. 2.13.
Blessed Are the merciful, for they shall obtain mercy, Math. 5. But contrariwise, there shall be judgement merciless to him that shows no mercy, James 2.13.
but if you will not, neither will God forgiue you, and hereof he hath giuen an example in the parable of the King, Matth. 18. who to shew to vs, what we are to looke for at Gods hands, is said to haue beene louing and mercifull, at the first, to him that was indebted so far vnto him:
but if you will not, neither will God forgive you, and hereof he hath given an Exampl in the parable of the King, Matthew 18. who to show to us, what we Are to look for At God's hands, is said to have been loving and merciful, At the First, to him that was indebted so Far unto him:
for Remission, which was the thing wee prayed for last, is referred to sinnes past, Rom. 3.25. and wee are no lesse to desire of God, that he will giue vs ability to resist sin to come;
for Remission, which was the thing we prayed for last, is referred to Sins past, Rom. 3.25. and we Are no less to desire of God, that he will give us ability to resist since to come;
thus much wee are giuen to vnderstand, by this, that this petition is cheined to the former, with the copulatiue, And, as if that were not perfected, without this, no more indeed is it,
thus much we Are given to understand, by this, that this petition is cheined to the former, with the copulative, And, as if that were not perfected, without this, no more indeed is it,
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but also to liue vpon afterward, 2. Reg. 4. So wee must seeke of Christ, the oyle of his grace, both for the discharging of our sins, and for an holy life.
but also to live upon afterwards, 2. Reg. 4. So we must seek of christ, the oil of his grace, both for the discharging of our Sins, and for an holy life.
As we would bee glad to heare this voyce from Christ: Remissa sunt tibi peccata, Luk. 7. So we must be content with this: Vade, & noli amplius peccare:
As we would be glad to hear this voice from christ: Remission sunt tibi Peccata, Luk. 7. So we must be content with this: Vade, & noli Amplius Peccare:
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As God on his part doth couenant with vs, that he will remember our sinnes and iniquities no more, Ier. 31. So, that which hee requireth of vs, is, Haec est via, ambulate in ea, Isa. 30.21.
As God on his part does Covenant with us, that he will Remember our Sins and iniquities not more, Jeremiah 31. So, that which he requires of us, is, Haec est via, ambulate in ea, Isaiah 30.21.
The Apostles of our Sauiour Christ hauing receiued the Sacrament, which as Christ told them, was a seale of the remission of sins, purchased by the shedding of his bloud, fall into a sleepinesse,
The Apostles of our Saviour christ having received the Sacrament, which as christ told them, was a seal of the remission of Sins, purchased by the shedding of his blood, fallen into a sleepiness,
Pray, that yee enter not into tentation, Math. 26. the reason is, because the Diuill is most malicious against them that are recouered out of his thraldome:
Pray, that ye enter not into tentation, Math. 26. the reason is, Because the devil is most malicious against them that Are recovered out of his thraldom:
For when the vncleane spirit is gone out of a man, he is neuer quiet, till he r•turne againe, and that he may, he will vse all the meanes he can, Math. 12. So that they (of all others) are in most dāger,
For when the unclean Spirit is gone out of a man, he is never quiet, till he r•turne again, and that he may, he will use all the means he can, Math. 12. So that they (of all Others) Are in most danger,
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The petition hath two things to be considered, the Temptation, and the Leading. Temptation (that we may know what we aske, Math. 20.) is a Triall or Proofe, and is of two sorts:
The petition hath two things to be considered, the Temptation, and the Leading. Temptation (that we may know what we ask, Math. 20.) is a Trial or Proof, and is of two sorts:
God is said to tempt vs, when he maketh tryall of our faith, which tryall is more precious then gold, 1. Pet. 1.7. as in Abraham, or when he trieth our patience, Iames, 1. as in Iob :
God is said to tempt us, when he makes trial of our faith, which trial is more precious then gold, 1. Pet. 1.7. as in Abraham, or when he trieth our patience, James, 1. as in Job:
this is that Fan which Christ is said to haue in his hand, whereby he purgeth his floure, and separateth the good corne from the Chaffe. Math. 3. The other proofe or tryall is, that which Sathan makes:
this is that Fan which christ is said to have in his hand, whereby he Purgeth his flower, and separateth the good corn from the Chaff. Math. 3. The other proof or trial is, that which Sathan makes:
Humane temptations are •uch as are necessary, and cannot be auoyded, by the reason of the corruption of our nature, of which the Prophet speaketh, when hee prayeth:
Humane temptations Are •uch as Are necessary, and cannot be avoided, by the reason of the corruption of our nature, of which the Prophet speaks, when he Prayeth:
Libera me de necessitatibus meis, Psal. 25.16. The Apostle doth more plainely expresse it, when hee calles it, the infirmity of the flesh, Rom. 6. and the sinne that dwels in vs, Rom. 7. which causeth this necessity, that while wee remaine in the body, the flesh will euer lust against the Spirit, Gal, 5. But there is another kinde of temptation, which is Diuellish ;
Libera me de necessitatibus meis, Psalm 25.16. The Apostle does more plainly express it, when he calls it, the infirmity of the Flesh, Rom. 6. and the sin that dwells in us, Rom. 7. which Causes this necessity, that while we remain in the body, the Flesh will ever lust against the Spirit, Gall, 5. But there is Another kind of temptation, which is Devilish;
but from that corruption of nature, which the Apostle doth call the superfluity of wickednesse, Iam. 1.2. These proceed not from sin that dwelles in vs, but from that sin, which reigneth in vs: Rom. 6. And as we desire, that God will pardon our necessary tentations :
but from that corruption of nature, which the Apostle does call the superfluity of wickedness, Iam. 1.2. These proceed not from since that dwells in us, but from that since, which Reigneth in us: Rom. 6. And as we desire, that God will pardon our necessary tentations:
so especially we are to pray, that wee may not fall into these superfluous sinnes, as the Prophet doth pray, Psal. 19. Keepe thy seruant from presumptuous sins, that they get not the Dominion ouer me.
so especially we Are to pray, that we may not fallen into these superfluous Sins, as the Prophet does pray, Psalm 19. Keep thy servant from presumptuous Sins, that they get not the Dominion over me.
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that is, the things whereby we are tempted. The tentations are either without vs, or within vs. Without, first the Diuell, that is, the Tempter, 1. Thess. 3. Secondly, the corruptiō that is in the world through lust, 2. Pet. 1. the Tempter within vs is, our own concupiscence, Iam. 1.14. without which the outward Tempters should not onely not hurt vs, but also greatly profite vs:
that is, the things whereby we Are tempted. The tentations Are either without us, or within us Without, First the devil, that is, the Tempter, 1. Thess 3. Secondly, the corruption that is in the world through lust, 2. Pet. 1. the Tempter within us is, our own concupiscence, Iam. 1.14. without which the outward Tempters should not only not hurt us, but also greatly profit us:
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and that hee may haue his will of vs, by one of these meanes, hee bewitcheth our vnderstanding, Gal. 3. so that wee either make great accoūt of those things, which indeed are of least value,
and that he may have his will of us, by one of these means, he bewitches our understanding, Gal. 3. so that we either make great account of those things, which indeed Are of least valve,
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first, in regard of our selues, we are vnable to encounter with these temptations, and to withstand the least temptation, and yet the the grace of God is sufficiēt for vs :
First, in regard of our selves, we Are unable to encounter with these temptations, and to withstand the least temptation, and yet the the grace of God is sufficient for us:
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Secondly, in regard of our tempters, we are to acknowledge, that the diuell, much lesse any thing else, can be able to tempt vs, without Gods permission:
Secondly, in regard of our tempters, we Are to acknowledge, that the Devil, much less any thing Else, can be able to tempt us, without God's permission:
Temptation is necessary, and therefore we pray not, ne tentat nos Satanas, but ne Deus nos indicat, For it is Gods will to vse Sathans seruice in this worke,
Temptation is necessary, and Therefore we pray not, ne Tentat nos Satanas, but ne Deus nos indicat, For it is God's will to use Satan's service in this work,
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and that if we feele that our corruption doth yeeld to sinne, wee are to say with the Prophet, let God arise. Psal. 68. and saue me ô God. Psal. 69. Also with Ezechiah, Domine vim patior, responde pro me.
and that if we feel that our corruption does yield to sin, we Are to say with the Prophet, let God arise. Psalm 68. and save me o God. Psalm 69. Also with Hezekiah, Domine vim patior, respond Pro me.
first, in respect of God, that albeit the diuels desire be to •ift vs, Luk. 22. yet, ne induc•s tu, though the lying spirit be ready to intise vs, that we might fall,
First, in respect of God, that albeit the Devils desire be to •ift us, Luk. 22. yet, ne induc•s tu, though the lying Spirit be ready to entice us, that we might fallen,
so the Apostle speakes. 1. Cor. 10. Tentatio vos non apprehendit: Tentation hath not taken hold of you, and when our Sauiour saith to his Disciples: Orate ne intratis in tentationem:
so the Apostle speaks. 1. Cor. 10. Tentatio vos non apprehendit: Tentation hath not taken hold of you, and when our Saviour Says to his Disciples: Orate ne intratis in tentationem:
that is, the Gentiles till they bee effectually called are said to commit all vncleanenesse with greedinesse • Eph. 4. 19. So wee doe not deuoure the temptations that are incident to our nature,
that is, the Gentiles till they be effectually called Are said to commit all uncleanness with greediness • Ephesians 4. 19. So we do not devour the temptations that Are incident to our nature,
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but that in the tentation he would so hold vs by the hand that wee may get out of it, that albeit wee bee led into it, that wee may bee brought backe againe.
but that in the tentation he would so hold us by the hand that we may get out of it, that albeit we be led into it, that we may be brought back again.
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euen as he hardeneth no mans heart, but his that first hardeneth his owne heart. Of Pharaoh it is said, that albeit Aarons rod eate vp the incha•ters rods :
even as he Hardeneth no men heart, but his that First Hardeneth his own heart. Of Pharaoh it is said, that albeit Aaron's rod eat up the incha•ters rods:
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and then God seeing his obstinacy, Indurauit cor eius, hardened his •eart. Exod. 12. So when Ahab had first sold himselfe to worke wickednes. 1. Reg. 19.20. then it pleased God to deliuer him to the lying spirit, to deceiue him, that he might fall.
and then God seeing his obstinacy, Indurauit cor eius, hardened his •eart. Exod 12. So when Ahab had First sold himself to work wickedness. 1. Reg. 19.20. then it pleased God to deliver him to the lying Spirit, to deceive him, that he might fallen.
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That w• be not led into tentation, th• m•anes that we are to vse is, that wee put from before our face the stumbling blockes of iniquity, Ezech. 14. that we restraine our eyes and mouthes from beholding,
That w• be not led into tentation, th• m•anes that we Are to use is, that we put from before our face the stumbling blocks of iniquity, Ezekiel 14. that we restrain our eyes and mouths from beholding,
or speaking that which is euill, that we restraine our feete, as the Wiseman saith: Keepe thy way farre from her, and come not into the dore of her house.
or speaking that which is evil, that we restrain our feet, as the Wiseman Says: Keep thy Way Far from her, and come not into the door of her house.
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Therefore if we w•ll not be led into tentation, wee must not lead •ur selues, nor •empt ou• selues, nor grope for sinne, for the diuels tentation cannot hurt vs:
Therefore if we w•ll not be led into tentation, we must not led •ur selves, nor •empt ou• selves, nor grope for sin, for the Devils tentation cannot hurt us:
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so we are to pray, not generally to be diliuered from the temptatio•s of sinne; but particulary, from the temptation of any seuerall sin, whereunto we are inclined:
so we Are to pray, not generally to be Delivered from the temptatio•s of sin; but particular, from the temptation of any several since, whereunto we Are inclined:
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that he• would keepe vs from them, If, to the lusts of the flesh, 1. Pet. 2. that he will not suffer vs to be tempted of them neither, that as our tentation increaseth,
that he• would keep us from them, If, to the Lustiest of the Flesh, 1. Pet. 2. that he will not suffer us to be tempted of them neither, that as our tentation increases,
vnder which wee comprehend all miseries and calamities of this life, for that is it which our Sauiour vnderstandeth by the euill of the day, in the last verse of this Chapter.
under which we comprehend all misery's and calamities of this life, for that is it which our Saviour understandeth by the evil of the day, in the last verse of this Chapter.
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So there is a plaine opposition betwixt this Petition and the fourth. As there by dayly bread, wee vnderstood all things necessary for this present life:
So there is a plain opposition betwixt this Petition and the fourth. As there by daily bred, we understood all things necessary for this present life:
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The ancient Church hath alwaies diuided it into seuen, and this diuision they grounded vpon the motiue, which caused our Sauiour Christ to penne this prayer, which was the auoyding of that NONLATINALPHABET vsed by the Heathen.
The ancient Church hath always divided it into seuen, and this division they grounded upon the motive, which caused our Saviour christ to pen this prayer, which was the avoiding of that used by the Heathen.
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other things are not onely euill in themselues, but bring forth euill effects, for our sinnes are not onely euill, but the calamities and miseries which our sinnes bring vpon vs, are also euill:
other things Are not only evil in themselves, but bring forth evil effects, for our Sins Are not only evil, but the calamities and misery's which our Sins bring upon us, Are also evil:
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and therefore we are to pray no lesse against the one, then against the other. Touching the miserie of this life, we are to pray as the Prophet wils vs,
and Therefore we Are to pray no less against the one, then against the other. Touching the misery of this life, we Are to pray as the Prophet wills us,
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so here, when we haue committed sin, our desire is, that God would not deliuer vs to our Ghostly enemy, that he may afflict vs in this life with temporall plagues,
so Here, when we have committed since, our desire is, that God would not deliver us to our Ghostly enemy, that he may afflict us in this life with temporal plagues,
for they had Ioues, white Gods, from whom they receiued good things, & blacke Gods, whom they called depulsores malorum • but Christians haue but one God to flye to, whom they acknowledge to be both NONLATINALPHABET,
for they had Ioues, white God's, from whom they received good things, & black God's, whom they called depulsores malorum • but Christians have but one God to fly to, whom they acknowledge to be both,
and let not the pit shut her mouth vpon me. Psal. 69.16. Touching the euill from which we desire to be deliuered, Chrysostome, and the rest of the Greeke Church, expound it of the diuell, who is lerna malorum, or the greatest euill that can befall vs, which exposition is grounded vpon the A•••cle, NONLATINALPHABET:
and let not the pit shut her Mouth upon me. Psalm 69.16. Touching the evil from which we desire to be Delivered, Chrysostom, and the rest of the Greek Church, expound it of the Devil, who is Lerna malorum, or the greatest evil that can befall us, which exposition is grounded upon the A•••cle,:
Libera nos à malo, that is, ab abstrahente, from that infirmity of the flesh, & necessity of sinning, which doth accompany our nature, in regard whereof the Apostle saith:
Libera nos à Malo, that is, ab abstrahente, from that infirmity of the Flesh, & necessity of sinning, which does accompany our nature, in regard whereof the Apostle Says:
Quis me liberabit de hoc corpore mortis. Rom. 7.24. So Augustine vnder the word ( Euill ) doth include, not onely NONLATINALPHABET, but NONLATINALPHABET.
Quis me Liberabit de hoc corpore mortis. Rom. 7.24. So Augustine under the word (Evil) does include, not only, but.
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that is, all manner of trouble, and calamity, and whatsoeuer turnes away good from vs, especially that euill which keepes vs from God, which is the chiefest good thing:
that is, all manner of trouble, and calamity, and whatsoever turns away good from us, especially that evil which keeps us from God, which is the chiefest good thing:
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& changeth himselfe into an Angell of light, 2. Cor. 11• but when he plaieth the Lyon, 1. Pet. 5. first, to bee deliuered from his iawes, that hee swallow vs not downe:
& changes himself into an Angel of Light, 2. Cor. 11• but when he playeth the lion, 1. Pet. 5. First, to be Delivered from his Jaws, that he swallow us not down:
Thirdly, the losse of goods, concerning which, when the Lord had formed Grasse-hoppers to destroy their fruit, the Prophet prayed, O Lord God, spare I beseech thee, Amos 7.2.
Thirdly, the loss of goods, Concerning which, when the Lord had formed Grasshoppers to destroy their fruit, the Prophet prayed, Oh Lord God, spare I beseech thee, Amos 7.2.
Christ doth not expressely name tribulation, affliction, and calamity, though they be comprehended vnder the word Euill: wherein we are to obserue, that in this petition,
christ does not expressly name tribulation, affliction, and calamity, though they be comprehended under the word Evil: wherein we Are to observe, that in this petition,
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and as we cannot helpe our selues, so if wee looke about vs, there is none to succour vs. So will the King himselfe tell vs, who of all others seemeth most able to helpe:
and as we cannot help our selves, so if we look about us, there is none to succour us So will the King himself tell us, who of all Others seems most able to help:
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The Diuell is cruell, and roareth like a Lyon, but Christ, who is the power of God, is able to free vs from euils, to saue vs from him. 1. Cor. 1.29. 2. Pet. 2.9.
The devil is cruel, and roareth like a lion, but christ, who is the power of God, is able to free us from evils, to save us from him. 1. Cor. 1.29. 2. Pet. 2.9.
The meanes and wayes whereby the Sonne of God, who is his wisedome and power, doth free vs from euill, is first non inducendo, that is, not to suffer vs to be tempted at all,
The means and ways whereby the Son of God, who is his Wisdom and power, does free us from evil, is First non inducendo, that is, not to suffer us to be tempted At all,
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euen the corruption of his flesh, which did still tempt him to sin. 2. Cor. 12. & for outward affliction, it is the case of all Christians generally, All that will liue godly in Christ Iesus, shall suffer persecution. 2. Tim. 3.
even the corruption of his Flesh, which did still tempt him to since. 2. Cor. 12. & for outward affliction, it is the case of all Christians generally, All that will live godly in christ Iesus, shall suffer persecution. 2. Tim. 3.
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when, though he send heauinesse ouer night, yet hee causeth ioy to come in the morning, Psal. 30. It was a great cause of griefe to the Apostles, that Christ speaking of his departure frō them, said:
when, though he send heaviness over night, yet he Causes joy to come in the morning, Psalm 30. It was a great cause of grief to the Apostles, that christ speaking of his departure from them, said:
This is a great means to deliuer vs out of our afflictions when wee know, that it is but to NONLATINALPHABET, a tribulation, that as it is but light in it selfe,
This is a great means to deliver us out of our afflictions when we know, that it is but to, a tribulation, that as it is but Light in it self,
Blessed is the man whom thou chastisest, ô Lord, that thou maiest giue him patience in the time of aduersity. Psal. 94.13. Wherefore the Apostle exhorteth:
Blessed is the man whom thou chastisest, o Lord, that thou Mayest give him patience in the time of adversity. Psalm 94.13. Wherefore the Apostle exhorteth:
for God in his wisedome doth so dispose of the afflictions of the godly, that they shall haue cause to reioyce & glory in tribulations, Rom. 5.3. 2. Cor. 11.
for God in his Wisdom does so dispose of the afflictions of the godly, that they shall have cause to rejoice & glory in tribulations, Rom. 5.3. 2. Cor. 11.
Now they haue cause to reioyce in their tribulations, in two respects. First, quando crux liberat à cruciatu, when the crosse deliuereth from anguish, or vexation: for so the Apostle saith:
Now they have cause to rejoice in their tribulations, in two respects. First, quando crux liberat à cruciatu, when the cross Delivereth from anguish, or vexation: for so the Apostle Says:
Lastly, seeing it is Gods will that we shall vndergo the crosse in this life, our prayer to God must bee, that of the crosses that were on mount Caluary, Luk. 23.33. ours may be like to Christs crosse, that wee may suffer innocently for the name of Christ:
Lastly, seeing it is God's will that we shall undergo the cross in this life, our prayer to God must be, that of the Crosses that were on mount Calvary, Luk. 23.33. ours may be like to Christ cross, that we may suffer innocently for the name of christ:
The persons to be deliuered, are expressed in the word ( nos ) which implyeth a twofold reason, the one in regard of the word libera, we are thy seruants,
The Persons to be Delivered, Are expressed in the word (nos) which Implies a twofold reason, the one in regard of the word Libera, we Are thy Servants,
Fourthly, We are thy image. Gen. 1. Fiftly, the price of thy Sonnes bloud. Sixtly, Vessels to carry thy name• wee are they, vpon whom thy name is called,
Fourthly, We Are thy image. Gen. 1. Fifty, the price of thy Sons blood. Sixty, Vessels to carry thy name• we Are they, upon whom thy name is called,
therefore deliuer vs, else wee shall bee a reproach to them that are about vs, Dan. 9.18. Seuenthly, we are the members of thy Chruch, which is the body of Christ Iesus, our Sauiour, our head Rom. 12.5. Ephe. 1.22.
Therefore deliver us, Else we shall be a reproach to them that Are about us, Dan. 9.18. Seuenthly, we Are the members of thy Church, which is the body of christ Iesus, our Saviour, our head Rom. 12.5. Ephes 1.22.
when God shall wipe all teares from our eyes Reu. 7.16. at the least, if he take vs not presently out of the world, yet to keepe vs from the euill of the world, Ioh. 17.15. Till that day, when there shall bee, no more death, nor sorrow, nor crying, nor paine. Reu. 21.4. but God shall be all in all, to vs for euer.
when God shall wipe all tears from our eyes Reu. 7.16. At the least, if he take us not presently out of the world, yet to keep us from the evil of the world, John 17.15. Till that day, when there shall be, no more death, nor sorrow, nor crying, nor pain. Reu. 21.4. but God shall be all in all, to us for ever.
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SAint Paul willeth that all things in the Church bee done orderly. 1. Cor. 14. Which no doubt hee tooke from Christ, whose answere to Iohn Baptist• Math. 3.14. was;
SAint Paul wills that all things in the Church be done orderly. 1. Cor. 14. Which no doubt he took from christ, whose answer to John Baptist• Math. 3.14. was;
but also addeth a conclusion, wherein hee confesseth his Kingdome, power and glory, which the Fathers call NONLATINALPHABET and he tooke the patterne of this conclusion out of the old Testament, where King Dauid acknowledgeth, Thine O Lord is greatnesse, power,
but also adds a conclusion, wherein he Confesses his Kingdom, power and glory, which the Father's call and he took the pattern of this conclusion out of the old Testament, where King David acknowledgeth, Thine O Lord is greatness, power,
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and glory, and victory, and thine is the Kingdome. 1. Chron. 29.11. In the beginning wee heard, that all Prayer and Inuocation, is nothing else but a testimony, and confession. The Petitions that are seuerally made in this Prayer are;
and glory, and victory, and thine is the Kingdom. 1. Chronicles 29.11. In the beginning we herd, that all Prayer and Invocation, is nothing Else but a testimony, and Confessi. The Petitions that Are severally made in this Prayer Are;
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and both these confessions make for Gods glory, not onely to him that was to make confession of his sinne, it was said da gloriam Deo, Ios. 7.19. but the blind man that had rec•iued a benefite by the recouery of his sight was said, to giue glory to God. Ioh. 19.24.
and both these confessions make for God's glory, not only to him that was to make Confessi of his sin, it was said da gloriam God, Ios. 7.19. but the blind man that had rec•iued a benefit by the recovery of his sighed was said, to give glory to God. John 19.24.
The beginning of this prayer was a confession of Gods goodnes, the end of his power, for vnto doing of good is required not onely willingnesse, but power and ability.
The beginning of this prayer was a Confessi of God's Goodness, the end of his power, for unto doing of good is required not only willingness, but power and ability.
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for any father is willing to doe his child good, but with this willingnesse there must concurre an ability to doe good, which howsoeuer it be wanting in earthly fathers,
for any father is willing to do his child good, but with this willingness there must concur an ability to do good, which howsoever it be wanting in earthly Father's,
for whereas nothing doth more expresse power, then the name of a King, Christ acknowledgeth God to be such a Father as hath Kingdome, power, and glory, and therefore is able to do vs whatsoeuer good hee will:
for whereas nothing does more express power, then the name of a King, christ acknowledgeth God to be such a Father as hath Kingdom, power, and glory, and Therefore is able to do us whatsoever good he will:
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he is called King of Kings, and Lord of Lords, so that if wee will pray to God the Father, we haue cause to conceiue hope that hee will heare our Petitions and helpe vs,
he is called King of Kings, and Lord of lords, so that if we will pray to God the Father, we have cause to conceive hope that he will hear our Petitions and help us,
but the principall is the acknowledmēt of his goodnesse, & Kingdome and power, for to make request to God for good things that we want, concernes men,
but the principal is the acknowledgment of his Goodness, & Kingdom and power, for to make request to God for good things that we want, concerns men,
and therefore all the confession that they make, is of Gods goodnesse and power, whereof they cry continually, Holy, Holy, Holy, Lord God of Hosts, the earth is full of his glory. Isa. 6.3.
and Therefore all the Confessi that they make, is of God's Goodness and power, whereof they cry continually, Holy, Holy, Holy, Lord God of Hosts, the earth is full of his glory. Isaiah 6.3.
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Whereby wee learne, that wee, concerning whom Christ saith, That wee shall bee, NONLATINALPHABET, equall, or like to the Angels Luk. 20. ought while we liue on earth, not speake only with the tongue of mē but of Angels, not onely to confesse our owne wants,
Whereby we Learn, that we, Concerning whom christ Says, That we shall be,, equal, or like to the Angels Luk. 20. ought while we live on earth, not speak only with the tongue of men but of Angels, not only to confess our own Wants,
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and sanctification of his name, by ascribing Kingdome, power, & glory, vnto God, is a giuing, and therefore as the Apostle saith, It is a more blessed thing to giue, then to receiue, Act. 29.35.
and sanctification of his name, by ascribing Kingdom, power, & glory, unto God, is a giving, and Therefore as the Apostle Says, It is a more blessed thing to give, then to receive, Act. 29.35.
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but we must account of it as of a necessary duty, which may in no wise bee omitted, seeing God enters into couenant, that hee will heare vs and deliuer vs out of trouble, when wee call vpon him.
but we must account of it as of a necessary duty, which may in no wise be omitted, seeing God enters into Covenant, that he will hear us and deliver us out of trouble, when we call upon him.
Psal. 50. therefore God challengeth this a duty to himselfe by his seruants, ascribe vnto the Lord worship and strength, Giue vnto the Lord the glory due vnto his name.
Psalm 50. Therefore God Challengeth this a duty to himself by his Servants, ascribe unto the Lord worship and strength, Give unto the Lord the glory due unto his name.
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first that wee may by this humble confession make our selues capable of the graces of God, which do not descend to any but those that are of an humble spirit, For hee giueth grace to the humble, 1. Pet. 5.
First that we may by this humble Confessi make our selves capable of the graces of God, which do not descend to any but those that Are of an humble Spirit, For he gives grace to the humble, 1. Pet. 5.
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to be of power, to do what hee will for the good of his people, wee must desire him to bee gracious, propter semit-ipsum. Isa. 43.25. Our motiue vnto God must be, For thy louing mercy and thy truths sake. Psal. 115.1.
to be of power, to do what he will for the good of his people, we must desire him to be gracious, propter semit-ipsum. Isaiah 43.25. Our motive unto God must be, For thy loving mercy and thy truths sake. Psalm 115.1.
and for the honour of my Maiesty? Dan. 4.30. Such a man thinkes himselfe to bee absolute Lord, and will say, Who is the Lord ouer vs? Psal. 12. Therfore are they called the sons of Beliall :
and for the honour of my Majesty? Dan. 4.30. Such a man thinks himself to be absolute Lord, and will say, Who is the Lord over us? Psalm 12. Therefore Are they called the Sons of Belial:
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So Christ himselfe in this place doth teach his Disciples to pray, that God will giue them the things they desire, not for any thing in themselues, but for his names sake:
So christ himself in this place does teach his Disciples to pray, that God will give them the things they desire, not for any thing in themselves, but for his names sake:
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The other respect is in regard of God, for hee makes his couenant with vs, that he will be our God and we his people, And when the Prophet stirreth vp the faithfull, To worship the Lord, and to fall downe before the Lord our maker :
The other respect is in regard of God, for he makes his Covenant with us, that he will be our God and we his people, And when the Prophet stirs up the faithful, To worship the Lord, and to fallen down before the Lord our maker:
Thirdly, in respect of the holy Spirit, the breath of his Spirit is in our nostrels, which is the breath of life which God breathed in vs at our creation, Gen. 2.7. Againe, the same Spirit is to vs an holy Spirit, and sanctifieth vs, wee are not onely Vaginae spiritus viuentis, the sheathes of the liuing Spirit;
Thirdly, in respect of the holy Spirit, the breath of his Spirit is in our nostrils, which is the breath of life which God breathed in us At our creation, Gen. 2.7. Again, the same Spirit is to us an holy Spirit, and Sanctifieth us, we Are not only Vaginae spiritus viuentis, the sheathes of the living Spirit;
but Templa Spiritus sancti: the Temples of the holy Spirit, 1. Cor. 6.19. and therefore for his sake we are to intreat him to bee gracious to vs. We are Gods kingdome, and therefore it belongeth to him to seeke our good:
but Templa Spiritus sancti: the Temples of the holy Spirit, 1. Cor. 6.19. and Therefore for his sake we Are to entreat him to be gracious to us We Are God's Kingdom, and Therefore it belongeth to him to seek our good:
all the world is his kingdome by right of inheritance; but we that are his Church, are his kingdome by right of purchase: we are NONLATINALPHABET, 1. Pet. 2.9. a people peculiar, or gotten by purchase, hee hath redeemed vs to be NONLATINALPHABET, Tit. 2.14.
all the world is his Kingdom by right of inheritance; but we that Are his Church, Are his Kingdom by right of purchase: we Are, 1. Pet. 2.9. a people peculiar, or got by purchase, he hath redeemed us to be, Tit. 2.14.
Carest thou not for vs that pertaine to thee, but sufferest vs to perish? These words, Kingdome, Power, and Glory, beeing ioyntly considered, are a representation of the Trinity.
Carest thou not for us that pertain to thee, but sufferest us to perish? These words, Kingdom, Power, and Glory, being jointly considered, Are a representation of the Trinity.
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As Moses, speaking of the Author of our creation, reckons vp the name of God three times, Gen. 1.27. as in the blessings of the law, the name of God is there repeated, Numb. 6.6. and as the Angels cry there, Holy, Holy, Holy, Isai. 6. to teach that there are three persons in the God-head, which the Heathen thēselues haue cōpassed;
As Moses, speaking of the Author of our creation, reckons up the name of God three times, Gen. 1.27. as in the blessings of the law, the name of God is there repeated, Numb. 6.6. and as the Angels cry there, Holy, Holy, Holy, Isaiah 6. to teach that there Are three Persons in the Godhead, which the Heathen themselves have compassed;
So Christ in the new Testament, doth by these words, Kingdome, Power, and Glory, signifie those three persons, which afterward he expresseth, by the name of Father, Sonne, and Holy-ghost, Math. 28.
So christ in the new Testament, does by these words, Kingdom, Power, and Glory, signify those three Persons, which afterwards he Expresses, by the name of Father, Son, and Holy ghost, Math. 28.
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that wee setting our selues in Christs Kingdome, that is, his Church, by the power of the Holy-ghost, may bee partakers of that glory which God the Father hath prepared for vs. Againe, these words are set to distinguish Gods Kingdome from earthly kingdomes.
that we setting our selves in Christ Kingdom, that is, his Church, by the power of the Holy ghost, may be partakers of that glory which God the Father hath prepared for us Again, these words Are Set to distinguish God's Kingdom from earthly kingdoms.
Moses desired of God, that he would shew him his glory, Exod. 33. But hee that is of Christs kingdome, shall see the glory which Christ had frō the beginning with the Father, Ioh. 17, 21. To consider these words seuerally:
Moses desired of God, that he would show him his glory, Exod 33. But he that is of Christ Kingdom, shall see the glory which christ had from the beginning with the Father, John 17, 21. To Consider these words severally:
no more are wee, when no more can be gotten at our hands, but by the precepts of men, Esa. 29. when the statutes of Omri are kept for feare of temporall punishment, Mich. 6. and the lawes of God are had in no price:
no more Are we, when no more can be got At our hands, but by the Precepts of men, Isaiah 29. when the statutes of Omri Are kept for Fear of temporal punishment, Mich. 6. and the laws of God Are had in no price:
and therefore the wrath of the Lord arose against that people, 2. Chron. 36.16. Contrariwise, if wee haue an honourable conceit of them, and receiue them as the Angels of God, Gal. 4. then we shew our selues to bee dutifull vassals to our heauenly Lord and King.
and Therefore the wrath of the Lord arose against that people, 2. Chronicles 36.16. Contrariwise, if we have an honourable conceit of them, and receive them as the Angels of God, Gal. 4. then we show our selves to be dutiful vassals to our heavenly Lord and King.
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and might belongs to God, Reu. 7. And therefore whatsoeuer power wee haue, whether inward or outward, wee must imploy it all in his seruice. Fortitudinem meam ad t• seruo:
and might belongs to God, Reu. 7. And Therefore whatsoever power we have, whither inward or outward, we must employ it all in his service. Fortitudinem meam ad t• seruo:
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Thirdly, Christ teacheth vs to ascribe all glory to God, that whatsoeuer praise or commendation doth come vnto vs by any thing wee doe, wee should make a surrender of it to God, to whom all glory is due,
Thirdly, christ Teaches us to ascribe all glory to God, that whatsoever praise or commendation does come unto us by any thing we do, we should make a surrender of it to God, to whom all glory is due,
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1. Sam. 2. that we glorifying him here with a verball glory, we may be glorified of him with a reall glory, when hee commeth to iudge the world, 2. Thess. 1.12.
1. Sam. 2. that we glorifying him Here with a verbal glory, we may be glorified of him with a real glory, when he comes to judge the world, 2. Thess 1.12.
but God is King ouer all the earth, Psal. 47. Therefore if we be so carefull to behaue our selues a right in the presence of an earthly King, whose Kingdome is limited within certaine boūds, which if he exceed, he is no more King;
but God is King over all the earth, Psalm 47. Therefore if we be so careful to behave our selves a right in the presence of an earthly King, whose Kingdom is limited within certain bounds, which if he exceed, he is no more King;
no Prince euer reigned the whole age of a man, and so long time as a man naturally may liue, which the Phylosophers say, is the space of an hundred yeares;
no Prince ever reigned the Whole age of a man, and so long time as a man naturally may live, which the Philosophers say, is the Molle of an hundred Years;
and incorruptible, is able to bestow vpon vs both a Crowne, 1. Pet. 5. and an Inheritance incorruptible, and that fadeth not, 1. Pet. 1.4. This is our hope, and the perfection of our desires:
and incorruptible, is able to bestow upon us both a Crown, 1. Pet. 5. and an Inheritance incorruptible, and that fades not, 1. Pet. 1.4. This is our hope, and the perfection of our Desires:
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for there is in it, euery way, matter worthy of our consideration; and we cannot perfectly accomplish our duty in prayer, except we vnderstand this word aright:
for there is in it, every Way, matter worthy of our consideration; and we cannot perfectly accomplish our duty in prayer, except we understand this word aright:
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First, Ierome saith, it is Sygnaculum consensus nostri, that by it wee acknowledge that whatsoeuer wee can desire is contained in this forme of prayer.
First, Jerome Says, it is Sygnaculum consensus Our, that by it we acknowledge that whatsoever we can desire is contained in this Form of prayer.
concerning which word, to bee added in the end of our supplications, there is an absolute commanden•, not only in the old Testament, let all the people say, Amen. 1. Chron. 16.33. Psa. 106. but in the New, as appeareth by S. Pauls question, 1. Cor. 14.16. who to shew the necessity of this word, he saith:
Concerning which word, to be added in the end of our supplications, there is an absolute commanden•, not only in the old Testament, let all the people say, Amen. 1. Chronicles 16.33. Psa. 106. but in the New, as appears by S. Paul's question, 1. Cor. 14.16. who to show the necessity of this word, he Says:
The word it selfe is originally Hebrue, but vsed by the Euangelists, & retained stil in euery language & tongue, without translation or alteration, either in Greeke, Latine, or any other.
The word it self is originally Hebrew, but used by the Evangelists, & retained still in every language & tongue, without Translation or alteration, either in Greek, Latin, or any other.
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as NONLATINALPHABET, but the one in Hebrew, the other in Greeke, Iesus Christ, to shew that he is our peace, who of two hath made one, that hath reconciled vs both in one body,
as, but the one in Hebrew, the other in Greek, Iesus christ, to show that he is our peace, who of two hath made one, that hath reconciled us both in one body,
and that he is the corner stone, whereby the Church, consisting both of Iewes and Gentiles, is coupled together, and groweth to bee one holy Temple, to the Lord. Ephe. 2.14.
and that he is the corner stone, whereby the Church, consisting both of Iewes and Gentiles, is coupled together, and grows to be one holy Temple, to the Lord. Ephes 2.14.
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Though they bee as the Apostle speakes, Congregatio primogenitorum, Heb. 12.23. yet wee are the Church of God, as well as they, we, I say, that are borne after them:
Though they be as the Apostle speaks, Congregation primogenitorum, Hebrew 12.23. yet we Are the Church of God, as well as they, we, I say, that Are born After them:
as the Apostle saith, I write no new commandement, but an old commandement, which you haue heard from the beginning, 1. Ioh. 2.7. Wee haue no other faith, but as the Apostle saith, Eundem spiritum fidei habentes ;
as the Apostle Says, I write no new Commandment, but an old Commandment, which you have herd from the beginning, 1. John 2.7. we have no other faith, but as the Apostle Says, Eundem spiritum fidei Habentes;
Psal. 145. and the prayer of Salomo•. Pro. 30. Giue mee not pouerty, nor riches, but feed mee with food meete, is a full expressing of the fourth Petition.
Psalm 145. and the prayer of Salomo•. Pro 30. Give me not poverty, nor riches, but feed me with food meet, is a full expressing of the fourth Petition.
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Fiftly, My misdeeds preuaile against me; • be mercifull to our sins. Psal. 65.3. is a summe of the fift petition, and the condition of this Petition is found.
Fifty, My misdeeds prevail against me; • be merciful to our Sins. Psalm 65.3. is a sum of the fift petition, and the condition of this Petition is found.
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If I haue rewarded euill to him that dwelt freindly with me (yea I haue deliuered him that without a cause was my enemy) then let my enemy persecute my soule ;
If I have rewarded evil to him that dwelled friendly with me (yea I have Delivered him that without a cause was my enemy) then let my enemy persecute my soul;
Touching the vse of this word, it is found in Scriptures to haue two seates or places, and accordingly two seuerall expositions, to wit in the beginning, & in the end, before, and behind. In the beginning as in the doctrine of the Sacrament of Baptisme, concerning which our Sauiour saith, Amen, Amen. Except a man be borne of the water,
Touching the use of this word, it is found in Scriptures to have two seats or places, and accordingly two several expositions, to wit in the beginning, & in the end, before, and behind. In the beginning as in the Doctrine of the Sacrament of Baptism, Concerning which our Saviour Says, Amen, Amen. Except a man be born of the water,
And touching the effect of prayer, Christ saith also, Verily, verily, I say vnto you, whatsoeuer yee aske the Father in my name, hee will giue it you. Ioh. 16. In those places, the word ( Amen ) is vsed, and thereby our Sauiour laboureth to expresse the truth of that which he doth reach.
And touching the Effect of prayer, christ Says also, Verily, verily, I say unto you, whatsoever ye ask the Father in my name, he will give it you. John 16. In those places, the word (Amen) is used, and thereby our Saviour Laboureth to express the truth of that which he does reach.
And in the new Testament, when the Apostle sheweth, That of the Iewes according to the flesh came Christ, who is ouer all, God, blessed for euer. Amen. Rom. 9.5. Heere the word is vsed, and set behind, to signify, that we desire that that may be performed, which God before by his Amen hath affirmed to be true.
And in the new Testament, when the Apostle shows, That of the Iewes according to the Flesh Come christ, who is over all, God, blessed for ever. Amen. Rom. 9.5. Here the word is used, and Set behind, to signify, that we desire that that may be performed, which God before by his Amen hath affirmed to be true.
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As in the beginning it ratifieth the truth of Gods promise, so being set in the end, it signifieth the desire of our hearts for the accomplishment of the same,
As in the beginning it ratifieth the truth of God's promise, so being Set in the end, it signifies the desire of our hearts for the accomplishment of the same,
yea, in the beginning, and Amen, to vs in regard of the certaine accomplishment. 2. Cor. 1. The reason of our Amen is, because not onely faith, but trust & confidence doth proceed from the truth of God:
yea, in the beginning, and Amen, to us in regard of the certain accomplishment. 2. Cor. 1. The reason of our Amen is, Because not only faith, but trust & confidence does proceed from the truth of God:
Moses saith of God that he is, verus and fidelis, Deut. 32. and Esay The Lord is faithfull, Esa. 49.7.8. Paul in the new Testament, he is faithfull that promised.
Moses Says of God that he is, verus and Fidelis, Deuteronomy 32. and Isaiah The Lord is faithful, Isaiah 49.7.8. Paul in the new Testament, he is faithful that promised.
Heb. 10. He deemed him faithfull that promised Heb. 11. For there are two things required in faithfulnesse, without the which a man cannot be said to be faithfull:
Hebrew 10. He deemed him faithful that promised Hebrew 11. For there Are two things required in faithfulness, without the which a man cannot be said to be faithful:
So that albeit that mē deale so vntruly that it is verified of thē; all men are lyers, Rom. 3. Yet God abides faithfull, and cannot deny himselfe. 2. Tim. 2.13.
So that albeit that men deal so untruly that it is verified of them; all men Are liars, Rom. 3. Yet God abides faithful, and cannot deny himself. 2. Tim. 2.13.
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Esa. 58. And our Sauiour saith, Heauen & earth shall passe, but one iot of my word shall not passe. Mat. 5.18. that is in regard of his power & ability.
Isaiah 58. And our Saviour Says, Heaven & earth shall pass, but one jot of my word shall not pass. Mathew 5.18. that is in regard of his power & ability.
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For the other part of his faithfulnesse, which is his will and readinesse, he is said to be a faithfull Creator, that will haue care of the soules committed to him.
For the other part of his faithfulness, which is his will and readiness, he is said to be a faithful Creator, that will have care of the Souls committed to him.
1. Pet. 5. & to this purpose serueth that which S. Iohn affirmeth. Behold what loue the Father hath shewed vs, that we should be Sonnes of God. 1. Ioh. 3.
1. Pet. 5. & to this purpose serveth that which S. John Affirmeth. Behold what love the Father hath showed us, that we should be Sons of God. 1. John 3.
vpon both these we do ground our Amen, and doe learne, not onely, Credere vcro, beleeue God which is true, but fidere fideli, trust him which is faithfull, vpon this faithfulnesse wee may ground alour Petitions,
upon both these we do ground our Amen, and do Learn, not only, Believe vcro, believe God which is true, but fidere Fideli, trust him which is faithful, upon this faithfulness we may ground alour Petitions,
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if we seeke forgiuenes of our trespasses, as Christ teacheth vs to pray, then God is faithful to forgiue vs our sins, 1. Ioh 1. If we wil pray against tentation, the Apostle saith, God is faithfull, and will not suffer vs to be tempted aboue that we are able to beare.
if we seek forgiveness of our Trespasses, as christ Teaches us to pray, then God is faithful to forgive us our Sins, 1. John 1. If we will pray against tentation, the Apostle Says, God is faithful, and will not suffer us to be tempted above that we Are able to bear.
for the Apostle as though he took care for the right saying of it, saith, How shall the vnlearned say Amen ? 1. Cor. 14.16. Teaching vs, that it is not enough to say Amen, vnles•e it bee said in right forme and manner.
for the Apostle as though he took care for the right saying of it, Says, How shall the unlearned say Amen? 1. Cor. 14.16. Teaching us, that it is not enough to say Amen, vnles•e it be said in right Form and manner.
As the Hart brayeth for the riuers of waters, so thirsteth my soule after thee ô God. Psal. 42.1. My soule thirsteth for thee, and my flesh longeth for thee in a barren and dry land where no water is.
As the Heart Brayeth for the Rivers of waters, so Thirsteth my soul After thee o God. Psalm 42.1. My soul Thirsteth for thee, and my Flesh Longeth for thee in a barren and dry land where no water is.
Secondly, a man may desire a false thing, so did the Prophet giue his Amen to the false prophecy of Hannaniah. Iere. 28. but wee must be careful that it be true that we pray for,
Secondly, a man may desire a false thing, so did the Prophet give his Amen to the false prophecy of Hannaniah. Jeremiah 28. but we must be careful that it be true that we pray for,
Ioh. 4. for as in thanksgiuing it is requisite, that we sing praise with vnderstanding. , Psa. 47. So the like must be done in prayer; they are both good;
John 4. for as in thanksgiving it is requisite, that we sing praise with understanding., Psa. 47. So the like must be done in prayer; they Are both good;
as the Church of Rome doth; seeing the Apostle saith: He will pray both with the Spirit and with the vnderstanding. 1-Cor. 14.15. and this vnderstanding is not of the words onely, but of the matter that we pray for.
as the Church of Room does; seeing the Apostle Says: He will pray both with the Spirit and with the understanding. 1-Cor. 14.15. and this understanding is not of the words only, but of the matter that we pray for.
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Yee aske and receiue not, because yee aske amisse, Iames. 4. But this is not all that is required, that we may pray with the Minde and Vnderstanding• for we must intend the thing that wee pray for with our heart, that the Lord may not haue cause to complaine of vs,
Ye ask and receive not, Because ye ask amiss, James 4. But this is not all that is required, that we may pray with the Mind and Vnderstanding• for we must intend the thing that we pray for with our heart, that the Lord may not have cause to complain of us,
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or distract our minds, and to enter into our chamber, there to pray to our Father, which is in Heauen, Mat. 6.6. This did not S. Peter obserue, when hee prayed:
or distract our minds, and to enter into our chamber, there to pray to our Father, which is in Heaven, Mathew 6.6. This did not S. Peter observe, when he prayed:
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That the Lord is nigh to all that cal vpō him in truth, Psa. 145. that is, in faith and confidence, that they shal obtaine the thing that they pray for: therfore our Sauiour saith:
That the Lord is High to all that call upon him in truth, Psa. 145. that is, in faith and confidence, that they shall obtain the thing that they pray for: Therefore our Saviour Says:
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My grace is sufficient for thee, that was better, then if God had said, apage Satanas, 2. Cor 12. For if we pray to God in such manner & sort as he requireth, we may assure our selues, our prayers shall not returne into our owne bosomes, Psa. 35.3.
My grace is sufficient for thee, that was better, then if God had said, Apage Satanas, 2. Cor 12. For if we pray to God in such manner & sort as he requires, we may assure our selves, our Prayers shall not return into our own bosoms, Psa. 35.3.
but as for Hallowed be thy name, wee giue no Amen to that, as appeares by the whole course of our life, which is nothing else but a profaning and polluting of Gods most glorious and fearfull Name.
but as for Hallowed be thy name, we give no Amen to that, as appears by the Whole course of our life, which is nothing Else but a profaning and polluting of God's most glorious and fearful Name.
We can be content to pray, that he will forgiue vs our trespasses, but as for the condition, which is, the forgiuing of those that trespasse against vs, wee giue no Amen to that,
We can be content to pray, that he will forgive us our Trespasses, but as for the condition, which is, the forgiving of those that trespass against us, we give no Amen to that,
except ye forgiue one another, your heauenly Father will not forgiue you. Mat. 6.15. Therefore we must haue a care as well to hallow Gods name in this life,
except you forgive one Another, your heavenly Father will not forgive you. Mathew 6.15. Therefore we must have a care as well to hallow God's name in this life,
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How shall the vnlearned say Amen to thy thankesgiuing? 1. Cor. 14. For there are many that will say with the Leapers, Iesus maister, haue mercy vpon vs :
How shall the unlearned say Amen to thy thanksgiving? 1. Cor. 14. For there Are many that will say with the Leapers, Iesus master, have mercy upon us:
Thine is Kingdome, Power and Glory, Luk. 17. Wee must not onely pray to him when wee lye sicke vpon our beddes, that it would please him, to comfort vs, and to make our bedde in our sickenesse, Psa. 41.3. but to sing praises to him when he saueth vs from aduersity, and deliuers vs out of our enemies hands, Psa. 106.129. Our Haleluiah must be soūded as lowd as Hosanna. The Saints in Heauen haue no other prayer but Thanksgiuing ;
Thine is Kingdom, Power and Glory, Luk. 17. we must not only pray to him when we lie sick upon our Beds, that it would please him, to Comfort us, and to make our Bed in our sickness, Psa. 41.3. but to sing praises to him when he Saveth us from adversity, and delivers us out of our enemies hands, Psa. 106.129. Our Hallelujah must be sounded as loud as Hosanna. The Saints in Heaven have no other prayer but Thanksgiving;
