1. First, whereas we are taught to come to God as to a father, & therefore in the name of his Son our Saviour Christ, we learn to lay the first ground of all our prayers, which is to hold and maintain the union & the distinction of the three persons in Trinity. This being the lowest and the first foundation of prayer, it is requisite that all which would pray aright, should have this knowledge, rightly to believe the Trinity, and to know how the three persons agree, and how they are distinguished, and the order of them, how the Father is the first, the Son the second, the holy ghost the third: and therefore how the father is to be called upon in the name of the son by the holy Ghost. By this, the prayers of Gods Church, and the prayers of heathen men are distinguished, who invocate God as creator out of the father, Son, & holy Ghost. And hence it is manifest, that ignorant and silly people which do not so much as dream of the union, distinction, and order of the persons in Trinity, make but a cold and slender kind of praying.
2. Secondly, we may learn hereby that we are not in any wise to invocate Saints and Angels, but only the true Jehovah. The reason stands thus: This prayer is either a perfect platform for all prayers, or not: to say it were not, were an injury to our Saviour Christ: to say it is so, is also to grant that it doth fully set down to whom all prayers are to be made. Now, in these words there is set down no invocation but of God alone. For in prayer to be termed, Our father is proper to God, Isaiah 64.16. Thou art our father: though Abraham be ignorant of us, and Israel know us not: yet thou, O Lord, art our father and redeemer. Papists therefore that are the great patrons of invocation of Saints, in their reformed breviaries & missals, deal very fondly: for first they pray to Mary, that she would pray to Christ for them, and when they have so done, like jugglers they come to Christ and pray unto him that he would accept Mary's prayer for them.
3. Thirdly, we learn that there can be no intercessor between God and us, but only Christ. For here we are taught to come to God not as to a judge, but as to a kind and loving father. Now he is a father to us only by Christ:
1. First, whereas we are taught to come to God as to a father, & therefore in the name of his Sonne our Sauiour Christ, we learne to lay the first ground of all our praiers, which is to hold and maintaine the vnion & the distinction of the three persons in Trinitie. This beeing the lowest and the first foundation of praier, it is requisite that all which would pray aright, should haue this knowledge, rightly to beleeue the Trinitie, and to know how the three persons agree, and how they are distinguished, and the order of them, how the Father is the first, the Sonne the second, the holy ghost the third: and therefore how the father is to be called vpon in the name of the sonne by the holy Ghost. By this, the praiers of Gods Church, and the praiers of heathen men are distinguished, who inuocate God as creator out of the father, Sonne, & holy Ghost. And hence it is manifest, that ignorant and silly people which doe not so much as dreame of the vnion, distinction, and order of the persons in Trinitie, make but a cold and slender kind of praying.
2. Secondly, we may learne hereby that we are not in any wise to inuocate Saints and Angels, but onely the true Iehoua. The reason standes thus: This praier is either a perfect platforme for all praiers, or not: to say it were not, were an iniurie to our Sauiour Christ: to say it is so, is also to graunt that it doth fully set downe to whome all praiers are to be made. Now, in these words there is set downe no inuocation but of God alone. For in praier to be tearmed, Our father is proper to God, Esai 64.16. Thou art our father: though Abraham be ignorant of vs, and Israel know vs not: yet thou, O Lord, art our father and redeemer. Papists therefore that are the great patrons of inuocation of Saints, in their reformed breuiaries & missals, deale very fondly: for first they pray to Marie, that shee would pray to Christ for them, and when they haue so done, like iuglers they come to Christ and pray vnto him that he would accept Maries praier for them.
3. Thirdly, we learne that there can be no intercessour betweene God and vs, but onely Christ. For here we are taught to come to God not as to a iudge, but as to a kind and louing father. Now he is a father to vs onely by Christ:
