Doctrine Thus much of the cause, the prayer followeth, for all things necessary for a Christian. All good things whatsoever we have come from God, we have of our selves no knowledge of God, nor of the graces of God, no strength to enter or continue in the ways of God, but we must have it from God himself, which is proved by the Apostles prayer: for none pray for that they have themselves. And therefore we see here the opinion of the Philosophers vain, yet in one part true, in that they held none should pray for that they had, but in that they prayed ⟨p. 37⟩n•t for virtues, because (said they) men have virtues of nature, and therefore they prayed to their gods only, for things of this life. But their opinion is false, that any virtue is of nature: for we have no1 good thing in us by nature, but by the gift of God. But we learn that whatsoever good thing we have is of God, especially, which concern the kingdom of God, & therefore to be often asked of him alone. This serveth to confute the error of Popery, who will make our selves to have free will to good, or any good things of our selves. And not only to confute the opinion of Popery but the practise of Popery in us still: for though in our judgement, we nourish not that opinion of Popery, but confess, and approve and acknowledge these graces proceed from God2 yet in our hearts and practise we nourish it: when as we do not use the means of increase: in the graces of God in us, in praying, in diligent hearing the word, and using and frequenting the exercises of religion, which is the most dangerous thing of all. He desires first that they may be filled with all knowledge: this is the first thing in Christianity, that a man have knowledge and understanding; for though a thing be good, yet being not of knowledge, it is evil to him that doth it. This knowledge, is set out by two words, the one signifieth to judge between things, what is good, what evil, what is holy, what profane. And not only he requires to judge of the things themselves, but of the means which are to be used for the doings of men. For men often discern and judge well the things, but fail in the means: Sarah she believed well and judged well, that there should be a blessed seed, but she judged evil, and3 failed in the means, for she despaired in her self ⟨p. 38⟩being old, and therefore gave to Abraham her ma•d.
Doctrine Thus much of the cause, the prayer followeth, for all things necessarie for a Christian. All good things whatsoeuer we haue come from God, we haue of our selues no knowledge of God, nor of the graces of God, no strength to enter or continew in the wayes of God, but we must haue it from God himselfe, which is proued by the Apostles praier: for none pray for that they haue themselues. And therefore we see here the opinion of the Philosophers vayne, yet in one part true, in that they held none should pray for that they had, but in that they prayed ⟨p. 37⟩n•t for vertues, because (said they) men haue vertues of nature, and therefore they prayed to their gods onely, for thinges of this life. But their opinion is fals, that any vertue is of nature: for we haue no1 good thing in vs by nature, but by the guift of God. But we learne that whatsoeuer good thing we haue is of God, especially, which concerne the kingdome of God, & therfore to be often asked of him alone. This serueth to confute the error of Popery, who will make our selues to haue free will to good, or any good things of our selues. And not onely to confute the opinion of Poperie but the practize of Popery in vs still: for though in our iudgement, we nourish not that opinion of Popery, but confesse, and approue and acknowledge these graces proceede from God2 yet in our hearts and practise wee nourish it: when as we do not vse the meanes of increase: in the graces of God in vs, in praying, in diligent hearing the word, and vsing and frequenting the exercises of religion, which is the most dangerous thing of all. He desires first that they may be filled with all knowledge: this is the first thing in Christianitie, that a man haue knowledge and vnderstanding; for though a thing be good, yet being not of knowledge, it is euill to him that doth it. This knowledge, is set out by two wordes, the one signifieth to iudge betweene things, what is good, what euill, what is holy, what prophane. And not onely he requiers to iudge of the things themselues, but of the meanes which are to be vsed for the doings of men. For men often discerne and iudge well the things, but fayle in the meanes: Sarah she beleeued well and iudged well, that there should be a blessed seed, but she iudged euill, and3 fayled in the meanes, for she dispaired in her selfe ⟨p. 38⟩being old, and therfore gaue to Abraham her ma•d.
- 11. Cor. 4. 7. ••m. 1. 17.
- 2Vote.
- 3Gen▪ 18
