the Husband of his Church Hos 2.19 20. Jer. 2.2 and cannot suffer his Honor and Worship to be communicated to another Idolatry therefore is Spiritual Whoredom and God is a jealous God of his glory As then God is the Husband of the Church so our Spiritual Worship is a certain Marriage of our Souls consecrated unto the Lord and therefore all false and forged Worship is Spiritual Whoredom and Idolatry towards him 2. Because Idols are but the worke of mens hands moth-eaten painted Stocks Weather-beaten carved Stones crack'd-brittle-crasie Glassgods It follows therefore That such as most sacrilegiously rob the most High true God of his Honor to give it in any kinde to these Stocks and Stones under any pretence whatsoever cannot prosper but shall be confounded Hos 8.8 9. Jer. 3.23 24. 10.15 Isa 44.9 10. 42.17 18 19. No familiarity is to be used with Idolaters but we are carefully to avoid the company of them Hos 4.15 Deut. 7.5 Psal 16.4 Judg. 2.2 1 Cor. 8.9 10.21 2 Cor. 6.17 Isa 52.11 1. Because whosoever will avoid sin must also avoid the means whereby they may be induced and insnared to fall into it Psal 119.115 2. Because our Nature is prone and inclinable to Idolatry and therefore by their Company by their Example by their Practice by their Perswasion and by their Doctrine we may easily be corrupted as the Lord himself threatneth Judges 2.3 Popery may not be tolerated in any State for these Reasons viz. 1. Because it maintaineth inherent Righteousness of their own and Justification by Works done by themselves and in themselves and thereby as by many other ways derideth the imputation of Christs Righteousness abandoning renouncing and rejecting the Savior of Mankinde 2. Because they corrupt the Worship of God in substance by professing and practising Idolatry yea more then Heathenish Idolatry by entertaining a mixture of Paganism and Judaism 3. Because the Church of Rome is the Church of Antichrist and therefore not of Christ 4. A natural Papist that is such an one as acknowledgeth and believeth in the Councel of Trent and is obedient to the Doctrine of the Jesuits cannot be a good Subject and obey for Conscience sake and how dangerous it is for any State to admit them former Times have already recorded in characters of Blood scarce yet dry That the High Priest of Rome is the true and very Antichrist may most evidently thus appear 1. If we consider the Place where we are to seek and where we shall finde him The Seat of Antichrist is Mystical Babylon and Mystical Babylon is no other then Rome it self for the Whore of Babylon is the Great City which in the Apostles time had rule and dominion over the Kings of the earth Rev. 17.18 and this City is scituated upon seven Hills Rev. 17.9 so is Rome as is well known to all Travellers and Historians 2. If we consider the Time when the Church was to look for him The time of Revealing and Manifestation of Antichrist was foretold by the Apostle That he should come when the Emperors were removed and taken out of the way and when once the Empire in the West should be dissolved then should Antichrist succeed in the Seat 2 Thess 2.7 8. that is in the Government of Rome for the Empire of the West was the Roman Empire 3. If we consider the Conditions and Qualities of Antichrist which are plainly described 2 Thess 2.4 he is said to be an Adversary opposed to Christ yet not professed but disguised for under this Vizard of Hypocrisie he oppugneth Christ and his Truth and denyeth the Lord Jesus to be that Christ anointed to be the onely King the onely Priest the onely Prophet of the Church in all which the Bishop of Rome usurps a share lifting up himself above all that is called God that is all to whom the Name of God is communicated or by whom the Name of God is called on and sitteth in the Temple of God as God Witness his usurped Authority upon the Consciences of men upon the Scriptures his Pardons and the like Private Caveats to avoid Idolatry 1. We must not delight in Idolatrous Papists company to be their inward friends 2. We must be careful how we travel for pleasure and delight into Popish and Idolatrous places lest we expose our selves to inevitable dangers by consorting and conversing with such as are ready to allure us to commit Idolatry to go into their Idolatrous Temples to see and hear for fashion and experience sake and afterward to fall down before their Images 3. We may not for Wealth Friends or any worldly wicked Respects link our selves in the nearest Society of Marriage with Popish Idolaters taking and nourishing in our bosoms a Serpent which is ever at hand day and night to tempt and entice us to forsake our Covenant with God to renounce his pure Worship and â—o embrace Idolatry and Superstition This was the sin of the Sons of God before the Flood Gen. 6.1 2. This was Solomons sin for all his wisdom 1 Kings 11.4 Neh. 13.26 This was Ahabs sin 1 Kings 16.31 and Jehorams sin 2 Kings 8.18 4. We are not to be present with our Bodies before the abominable Idol of the Mass whether it be of a fancy or for fashion whether of curiosity or for fear of punishment nor to give the least outward approbation to Idolatry though we reserve our hearts to God and his pure Worship for if this were allowable then the Holy Martyrs needed not to have suffered nor the Three Children of God to have walked in the fiery Furnace rather then bow before the Idol You that Religion t' any tune can sing Make Gods of Wood of Stone or any thing You that are Gods unto your selves can strain Devotion to the Idol of your Brain You that pray to your Lust and Sacrifice Vnto the Glances of Lascivious Eyes You that hoord up your God and put your Trust In What cannot defend it self from Rust And thou Whose Belly is thy God All ye Shall be indicted of Idolatry §. 3. Of Hypocrisie THe other Vice repugnant to this Commandment is Hypocrisie and whosoever will keep his Soul uninfected and unpoisoned by this pestilent and venomous sin must look to his heart to keep that sincere as the Root and Fountain of all his actions otherwise it may deceive others and it will deceive himself but can never deceive God Counterfeit Holiness is a double Ungodliness If it be a good thing to be good indeed what Reason hath the Hypocrite to but appear to be what he would not be And if it be an evil thing to be evil indeed why will be be that indeed which he would not so much as seem to be Wherefore let him appear as he is or be as he appears for what will it profit him to seem to the world a very Saint and to his God a Devil A wicked man of himself as he is wicked is too sufficiently wicked but
all We can thy Love or our Salvation call This doth with mutual tenderness combine As thou art Ours so grant we may be Thine §. 4. Which art in Heaven HEaven here signifieth the habitation of God of the holy Angels and of blessed men and God is said to dwell there not that he is there onely for he is every where but because his Majesty power and glory is more apparent in heaven then in earth and doth also there immediately shew and manifest himself whence we learn with reverence to pray unto him being our Father most glorious and most powerful for to be in heaven what is it but to be above all things and to have them in subjection Psal 115.3 So that we say Which art in heaven because there he sheweth himself chiefly to the Saints Eccles 21.24 and from thence he manifestth himself to man Psal 57.3 There is mention made of three Heavens in Scripture 1. The Air in which we breath Gen. 1.26 2. The Sky in which are the Stars Deut. 1.10 3. The Heaven of Heavens in which Christ the Angels and Saints departed are 1 Kings 8.27 called by Christ His Fathers house Joh. 14 2. by Paul Paradice 2 Cor. 12.4 by Matthew The Throne of God and The City of the great King Mat. 5.34 This is the heaven here specially understood being as it were Gods Mansion-house God by an excellency is said to be in heaven and that in three especial respects 1. To shew that there is no proportion betwixt him and Earthly Potentates for he is infinitely more excellent then any under heaven Psal 113.5 2. To shew that he hath his eyes continually on all his servants he seeth every thing that they do as one placed above and over them Psal 102.19 33.19 Prov. 15.3 3. To shew that he is Almighty able both to recompence his faithful servants Psal 123.1 and also to execute vengeance on those that are unfaithful to God and cruel to his servants Eccles 5.8 The Lord commandeth us to say Our Father Which art in heaven for these Reasons 1. Thereby to shew the opposition and contrariety of earthly fathers and this Father 2. To raise up in us a confidence that God heareth us 3. To raise a reverence of him in us 4. That we call on him in fervency of Spirit 5. That the minde of him that worshippeth be lifted up to heavenly things 6. That heavenly things be desired 7. That the error of Ethnicks might be met withal who think that they may worship God in Creatures as also of the blinde Papists who suppose they may worship the God of heaven in an Image of Earth 8. To admonish us that we are not to direct our prayers to a certain place as in the Old Testament God is said to be in heaven 1. For his glory which doth most shine in the third heaven it being there most manifested to the holy Angels and blessed Saints by an immediate vision and fruition 2. There there is not onely a natural but also a supernatural and extraordinary demonstration of his glorious Attributes of Justice Mercy Power Wisdom c. 3. From his purity and holiness even as heaven is pure and not obnoxious to corruption in such maner as the inferior bodies are 4. For his excellent majestical and inaccessible brightness even as the most shining heavenly Creatures the Sun and Stars which are but dim Creatures in respect of his glorious brightness and all this serveth to breed in us humility and reverence in coming before the Lord. This Prayer begins not with a Preface of Gods Soveraignty Omnipotency Justice c. but with this of Paternity and that in Heaven for these Reasons viz. 1. His Soveraignty would terrifie us because we have rebelled 2. His Omnipotency would amaze us being dust and ashes 3. His Justice would affright us being guilty of our sins 4. His Paternity doth allure us as prodigal sons coming to a liberal and merciful Father Luke 1.15 18. yet so as he is in heaven whereby we are held back from unreverently presuming on this paternal stile he is so graciously pleased to vouchsafe us that filial honor to entitle him by From this place of God the Father in heaven we may draw these necessary Observations 1. That the eye of Faith is needful to behold him withal for heaven is too high for any bodily eye to pierce into but by faith Moses saw him who was invisible 2. Though Potentates have none on earth above them yet in heaven there is one higher then the highest of them 3. That they who cannot be heard on earth have yet one to Appeal unto 4. That the command under which earthly Princes are is far greater then that which themselves have Their Commander is in heaven 5. That the poorest and meanest that be may have as free access to God as the wealthiest and greatest and their suit shall be as soon received Job 34.19 6. That the great ones on earth have as great cause to fear the revenging hand of God for any sin as mean ones These words Which art in heaven instruct us 1. Towards what place we are to address our selves in prayer 2. When we pray to come before God with reverence godly fear and filial trembling Remember therefore to use all reverence in prayer 3. To ask of God in prayer heavenly things especially Luke 11.13 other things as helps onely to them 4. To make it our principal care how we may come to heaven for there our Father is and though our bodies be on earth yet in affection and desire our souls should mount to heaven 5. That God is therefore able to grant our requests 1 Kings 8.30 6. That we may pray with confidence unto him Psal 123.1 7. That in prayer our heart must be in heaven 1 Kings 8.48 Psal 25.1 This is the true worship Joh. 4.23 8. That we are here as Pilgrims and that our conversation must be in heaven Phil. 3.21 Heb. 13.14 9. That we must look for all graces and helps from heaven Jer. 1.17 10. That by Pilgrimages we need not seek to God Psal 145.18 11. That he differs far from earthly parents who would help but cannot oftentimes 12. That no creature can hurt us Psal 2.4 5. 118.6 Rom. 8.30 13. That we must prefer him before earthly parents Mat. 8.22 14. That we also shall be with him in heaven God is said to be in heaven not as though he were included in the Circle of the Heavens for the Heavens and the Heaven of Heavens is not able to contain him 1 Kings 8.27 and indeed he is neither included nor excluded being Infinite and so every where but because his Majesty and glory is most eminent in the highest Heavens to his Saints and Angels and thence doth he manifest himself unto us in his Power Wisdom Justice and Mercy while we are on earth for Heaven is his throne and Earth is his footstool Isa 66.1 Thus the words Which art in Heaven
are not spoken circumscriptively as though God were contained in the Heaven or as though if the Heavens were not God could not be as the Inhabitants of the Earth cannot be when the Earth ceaseth for God was before all Heavens and Earth and Creatures but because his glorious Presence and Attributes are most eminently visible in Heaven and also to set forth his most mighty power Psal 115.3 he is by an excellency said to be in Heaven Heav'n is thy Throne Great God how then dare we Who but the Creatures of thy Footstool be Look Heaven-wards and cast an eye aloft Or lift hands to ' gainst which we have so oft This Charter thou hast seal'd us by thy Son The Priviledge of our Adoption Heav'n thy Throne Vanish distrust carnal fear Thou canst our Prayers grant as soon as hear But teach us by thy Spirit this holy skill To ask in Faith what answers to thy will §. 5. Hallowed be thy Name BY the Name of God is meant the whole worship of God or Gods Name is any thing that may be referred unto God in which he may be considered as his Word his Sacraments his Servants and his Works So that by the Name of the Lord we are to understand That whatsoever it is whereby the Lord is made known unto us according to his most glorious Attributes as Wisdom Power Justice Mercy c. and this may be either by his Titles his Word or his Works Now we must know That Gods Name cannot be more sanctified in it self then it is but the sanctifying of it that we here pray for is That it may be sanctified in us which may be when it heareth well by our walking worthy of this holy Name which is amongst us called upon and professed for contrariwise it is said to be blasphemed Rom. 2.24 And whereas thy Name O Lord is used as unholy by prophane worldlings vindicate and deliver it from such abuses and make us to stand for thine honor against such and provide for the preservation of the same from being used as a common thing working in all thy people an holy consent to hallow it together abstaining from all common unworthy usage thereof And open our eyes that we may know thee aright and may discern thy Power Wisdom Justice and Mercy and enlarge our hearts that we may sanctifie thee in them by making thee our Fear Love Joy and Confidence and open our lips that we may bless thee for thy goodness yea open our eyes that we may see thee in thy Works and strike our hearts with reverence of thy Name appearing in them and grant that when we use any one of them we may honor thee in our sober and sanctified use thereof This Petition comes in the first place because it is the end and scope of all the other for the end of all things must be Gods glory and it is placed before Thy Kingdom come to teach us That no man can be a true Subject of Gods Kingdom unless that in his heart he maketh principal account of Gods glory Thus the first of the three first Petitions in the Lords Prayer concerning God immediately concerns Gods glory it self The other two the means whereby Gods glory is manifested and enlarged amongst men For Gods glory is then manifested and his Name hallowed among men when his Kingdom doth come and his Will is done And this order of the Petitions that the first three concern Gods glory the other three our selves teacheth us how gracious the Lords is towards us sinful men allowing us if we come with one request for the advancement of his glory to come with another for our own benefit if with three for him with three for our selves also but first in order are his three for if we seek our selves first and chiefly we ask in vain The order of placing the Petitions concerning Gods glory first and then those concerning our selves teacheth 1. That God is absolutely to be respected and for himself but Man for Gods cause 2. That the first and main thing by the Lord intended in Creating all is his own glory and whatsoever is good for man is subordinate to this and onely so far forth to be sought after as it maketh for Gods glory 3. That the glory of the Lords Name is so dear unto him as that he did not onely make it his Mark in the Creation but in every particular duty done by man he setteth it still as his Mark as here in Prayer in giving the Law in the Gospel at the very Nativity of the Blessed One the Angels are heard lauding and glorifying God The Name of God signifieth 1. God himself Psal 116.13 2. Gods Commandment and Charge his Divine Will and Authority Mat. 28.19 3. The Divine Attributes Properties and Works of God in which signification it is here principally understood Holy signifieth 1. All the Properties of God for all the vertues of God are holiness 2. That holiness which is in his Creatures that is their conformity with God which is begun in the godly and is perfect in the Angels 3. The ordaining and appointing of things to holy uses The word of Hallowing is here taken in all these three senses To hallow or sanctifie is in Scripture used three ways viz. 1. Of us 1. When we hallow or sanctifie our selves and others that is when as touching external and outward things we prepare our selves and others to glorifie God 2. When we hallow and sanctifie God that is 1. When we acknowledge God to be holy or to be such as he hath declared himself in his word and works 2. When we profess God to be holy and so magnifie him according to his will both in minde and word as also in deed and works 3. When we refer the true Doctrine knowledge and profession of Gods holiness and likewise our Prayers and actions and even our whole life unto that end whereunto we ought and whether God hath commanded it to be referred that is to the glory and worship of God himself 2. Of God when he doth sanctifie others 1. Inwardly by his holy Spirit 2. Outwardly by his word which he effectuateth 1. By seperating them from their sins 2. By reviving and quickning them by his holy Spirit 3. By the continuing of both 3. Of Christ 1. Passively because 1. The word was ordained and consecrated by the Father to the Office of the Mediatorship 2. The humane Nature of Christ was consecrated out of that whole lump or mass that is was selected from among all Creatures to the union with the Word 3. His humane Nature was preserved from sin for the performance of the Mediatorship 4. Because Christ is hallowed and sanctified of us 2. Actively because he sanctifieth 1. Himself 1. As he is the Word the Word did sanctifie with his Father that flesh which he took by preserving the same from sin and by endowing it with all gifts 2. As he is Mediator he sanctified himself by his voluntary
or honor 3. When God offers occasion by any work of his Providence we must endeavor to glorifie and magnifie his Name therein whether they be acts of his Mercy or of his Justice We must thus labor to hallow Gods Name for these Reasons 1. Because it is an honor even due unto him Rev. 4.11 2. It is a credit to us also 3. We thereby testifie how we esteem of God 4. The contrary argues impiety Exod. 5.2 Isa 36.20 5. He hath severely punished the prophanation of his Name Exod. 14.28 2 Kings 19.37 Isa 37.36 37. Acts 12.23 6. He created us for this purpose Prov. 16.3 7. As all men account of their Names Eccl. 7.1 so God doth highly of his 8. It is not onely holy in it self but gives holiness to all other things that are holy 9. Moses and Aaron entred not into Canaan because they did not sanctifie the Word amongst the children of Israel Deut. 32.51 Num. 20.12 10. The Lord himself proclaims That he will be sanctified in them that come near him and that before all the people he will be glorified Lev. 10.3 If we say Hallowed be thy Name with our mouthes and prophane it in our lives we bewray a false heart and discover the rotten profession of most damnable hypocrisie by this unchristian contradiction rendring our selves more odious in the sight of God then base dissemblers are in our own estimation Let therefore the practice of our lives demonstrate the sincerity of our hearts keep tune with the Musick of our lips when we sing Glory to God on high and in an holy sympathy eccho forth the Devotion of our souls when we pray Hallowed be thy Name May all our Thoughts Words Actions sanctifie Thee Holy Father May this Prayer be In all our Thoughts in all our Words still pray'd In all our Actions still devoutly said And may our Hearts to this Petition be Joyn'd to make up this holy Harmony Touch thou the strings thereof and then no fear Of jarring discord to ascend thine ear Thy Servants with thy holy Spirit inflame Thy Church shall practice Hallowed be thy Name §. 6. Thy Kingdom come GOds Kingdom is the Rule that he doth exercise over his Creatures generally over all the whole world specially over his Elect over his Church howsoever now dispersed into many places yet making but one Kingdom which is partly in Heaven Triumphant partly upon Earth Militant till the last great Day when in Heaven onely it shall be everlastingly glorious Now besides this there is a Spiritual Kingdom an inward Spiritual Kingdom of God which is over all those in whose hearts his Laws are written to do them and the holy Spirit ruleth and beareth sway and happy is that man who is thus of his Kingdom Let thy Kingdom come that is Let it by continual encrease be augmented and always by a new enlargement and accession be extended and multiplied which thou O Lord in thy Church dost hold and possess wherein we desire That the number of true Believers may be daily encreased that Gods Kingdom of Grace may be enlarged and his Kingdom of Glory hastned Thus let thy Kingdom come outwardly thy Power and Providence being exercised and inwardly Grace being encreased and Glory hastned Let nothing hinder the coming of thy Kingdom neither the Devil nor wicked men neither in the Magistracy Ministery nor People neither infidelity impenitency any raigning sin or negligence but let thy Kingdom come to us that be pilgrims and strangers here on earth prepare us for it and enter us into it that be yet without renew us by thy Spirit that we may be subject to thy Will confirm us also in this estate that our souls after this life and both souls and bodies at the Day of Judgement may be fully glorified yea Lord hasten this glory to us and to all thine Elect. And here also implicitely we acknowledge our opposite disposition to Gods Kingdom and bewail it For this imports That there is another Kingdom even the Kingdom of Satan which is a Kingdom of darkness full of disorder and confusion through sins which greatly hindreth and annoyeth Gods Kingdom of Grace especially This is that Tyrannical Regency by which as the Prince of Darkness he by Gods just permission ruleth in the children of darkness and rageth against the children of light 2 Cor. 4.4 Rev. 12.3 erecting up two other Kingdoms the one of Sin Rom. 6.12.5.21 the other of Death Rom. 5.14 all which are Enemies to this Kingdom we pray for This Petition doth in order next follow Hallowed be thy Name because it is the first means by which Gods Name is hallowed and next to the hallowing of his Name we ought chiesly to pray That Gods Kingdom may come Mat. 6.31 And it is also placed before Thy will be done to teach us That no man can rightly do the will of God and please him unless he be of his Kingdom and delivered out of the Kingdom of Darkness by faith in Christ and the Spirit of Sanctification he shall do his will indeed as a vessel of wrath being over-ruled by his Almighty power but not as a vessel of mercy out of a good heart to be accepted Thus no man can ever do Gods will in any thing till such time as Gods Kingdom be erected in his heart because no man can do Gods will that is not Gods Subject Joh. 1.24 neither can any man keep Gods Law but by Gods grace Psal 119.32 Conclude we therefore That Gods Kingdom is that Spiritual Rule which God through Christ doth by grace begin in us in this life and by glory will accomplish in the life to come Dan. 2.37 Mat. 25.37.6.31 Rom. 14.17 The kingdom of God is threefold viz. 1. The Kingdom of Power Psal 99.1 By this he ruleth Satan and all his enemies Psa 2.9.145.13 commands all creatures and preserveth his own people This Kingdom is external and is a government of all 2. The Kingdom of Grace Mat. 3.2 By this he ruleth the godly and raigns in their hearts by his Word and Spirit Luke 17.20 This Kingdom is internal and a government of the Elect. 3. The Kingdom of Glory Luke 23.42 By this he crowneth the godly with Celestial happiness This Kingdom is eternal and a government of the departed out of this life into heaven The kingdom of God signifies these particulars viz. 1. The sending of the Son our Mediator 2. The ordaining and maintaining of the Ministery of Christ 3. The gathering of the Church by Christ out of mankinde by the voyce of the Gospel and the efficacy of the holy Ghost beginning in us true Faith and Repentance 4. The perpetual Government of the Church 5. The preservation thereof in this life and protection against her enemies 6. The casting away of her enemies into eternal pains 7. The raising of the Church unto eternal life 8. The glorifying of the Church in eternal life when God shall be all in all We therefore when we pray Thy Kingdom
so are we daily to praise him for it From this circumstance of time This day we are taught 1. To acknowledge Gods particular providence upon us from day to day whereon we must depend continually for all things needful though we see no reason thereof 2. To bewail our distrustfulness of Gods providence for temporal blessings 3. To moderate our care in seeking for the blessings of this life yet we must exercise our selves in the use of lawful means to provide things honest and necessary otherwise we shall tempt God but this care must not over-ballance our dependance on him 4. To sanctifie the Creatures by prayer and thanksgiving when we use them for as we pray for them so we should glorifie God for his blessing upon them daily as we use them 5. To make it our practice every day to pray unto God for his blessings For what Reasons Christ willeth us to desire our bread not mine thine or another mans bread 1. That we should desire those things which God giveth us for the bread is made ours by Gods assignment and appointment 2. To admonish us to abstain from that which is other mens and to eat our own bread in the labor of our hands by an honest and lawful Calling 2 Thess 3.10 3. That we may use them with a good Conscience 4. Because the children of God onely have a propriety in these outward good things through the gift of God being all forfeited by Adams fall so that the wicked be but usurpers of them The Reasons why in this Petition we desire corporal blessings 1. In respect of Gods Commandment both general Mat. 7.7 and special Mat. 6.9 2. In respect of Gods Promise and he hath promised them That we should thereby have a Spiritual not a flesbly security Mat. 6.32 3. In respect of Gods glory that we may ascribe them to his Providence and not think they come by chance unto us 4. Because the desiring and expecting of these blessings is the exercise of our confidence in the Promise of Grace or the exercise of our Invocation Faith and Hope 5. That we may do the will of God here on earth which without it we cannot Psal 115.18 6. That the desire of these blessings may be a confirmation in our mindes and a profession before the world that God is he who giveth even the least benefits as well as the greatest 7. For our comfort that we may know that the Church shall ever be preserved when God heareth us according to his Promise The maner how corporal blessings are to be desired 1. With a confidence and full perswasion of Gods favor because otherwise God might answer We are not of them unto whom he hath promised these things 2. With a condition of Gods will and pleasure with a submission of our will to Gods will 3. With faith and belief of Gods hearing us that he will give us so much as sufficeth 4. To this end as thereby to serve God and our Neighbor The bread in this Petition cannot as some would have it be understood of Spiritual food for these Reasons 1. Because this prayer is a perfect patern for our direction in all things the temporal not excluded whereby we acknowledge Gods Providence to be extended even to the smallest things of this life to make profession whereof to his great glory is not unworthy this most divine Prayer 2. Because our Spiritual food is asked in the second Petition the coming of Gods Kingdom being the bestowing of his Grace and specially of Christ the Fountain of all Grace upon us and we are bound to pray that God will ever give us this bread Joh. 6.34 but we are taught that this bread is not here meant 3. Because the bread here asked is but for This day which doth imply a fading or wasting away so as that we still have need of new bread every day which cannot be so properly said of our Spiritual food Understand it then of all things necessary for our sustenance How the bread is made good and saving unto us 1. If we receive it with faith with that minde after that maner and to that end which God requireth that is if we stick not in the Creatures but pierce with our mindes unto God himself the Creator of all things and Fountain of all benefits 2. If we desire that he will give to the bread obtained and received from him a force and vertue of nourishing and sustaining our bodies That God may Give us this day our daily bread let us remember every morning 1. To give him hearty thanks for all his mercies bodily and Spiritual and his late preservation of us 2. To make an humble confession of our sins with an earnest desire of pardon joyn'd with contrition of soul and amendment of life 3. To ask such necessaries as are requisite for our soul and body with fervency craving his blessing upon the labor of our Callings the day to come The Reasons why we ask all corporal blessings under this name of Bread 1. Because bread is absolutely necessary for mans life Psal 104.15 2. To teach us frugality in using Gods Creatures Joh. 6.12 3. To make us content with whatsoever God sendeth Phil. 4.11 4. To make us thankful if God give more then bread Psal 23.5 5. Because in ancient times bread was mans most ordinary food as appeareth Gen. 18.5 Psal 104.15 Mark 8.4 How God doth give bread 1. By blessing the earth with encrease by seasonable weather Hos 2.21 2. By placing us in some honest Calling Psal 28.2 3. By giving us the staff of bread Lev. 26. that is power to his Creatures to nourish us 4. By making this bread not onely wholesom but also holy unto us that by it we may the better serve him The Reasons wherefore we call that bread ours which is Gods gift 1. To magnifie Gods gracious bounty who maketh that ours which is not due unto us 1 Tim. 6.7 Job 1.21 2. Because God hath ordained it for our use 3. As Christ is ours for the good of our souls 1 Cor. 1.30 so Gods Creatures are ours for the good of our bodies 4. It is ours because we get it by our honest labor Gen. 3.19 Eccl. 11.6 5. It is sanctified unto us by the word and prayer 1 Tim. 4. In this Petition we are taught 1. To beware of Covetousness whereby we are discontent with our estate and with the Israelites murmure that we have no more but Manna 2. To practice Sobriety and moderation in dyet apparel and all other things appertaining to this life 3. To ask of God every bit of bread we eat Away then with all Chance and Fortune and let us learn to acknowledge Gods providence in all things 4. Like obedient children to ask of God our daily food and to receive it as a gift of mercy from the hand of our Father Away then with Merit by mans works for if bread be of Mercy Life everlasting cannot be of Merit on mans
the wealth and peace of their people like Mordecai 2. Of Ministers is to make themselves Servants unto their people not seeking their own profit but the profit of many that they may be saved as Paul 1 Cor. 9.19 10.33 3. Of Fathers is to educate their Children in the Fear of God taking heed that they give them no evil Example nor provoke them to wrath Prov. 4.3 4. 4. Of Husbands is to dwell with their wives according to knowledge giving honor to the wife as to the weaker vessel like Abraham Gen. 6.16 5. Of Masters is to do that which is just and equal to their Servants as the Centurion Luk. 7.2 for they as well as their Servants are bound to duty 1. By Gods Law for it expresly enjoyneth many Duties to Masters 2. By the Law of Nature which hath tyed as well the one as the other to do as well as receive good 3. By the Law of Nations as appears by divers particular Laws established for this purpose 4. By the Law of Equity for one good deserveth another 6. Of every one is to be of like affection one towards another by serving one another in love according to the Apoliles Rule Rom. 12.16 Gal. 5.13 7. Of our selves towards our selves is 1. To honor God in all our ways 1 Sam. 2.30 2. To keep our Bodies that they be not made the instruments of sin 1 Thess 4.4 5 The common Vertues of this Fifth Commandment viz. 1. That General Justice which is Obedience according to all Laws that appertain unto all in respect of every ones Vocation and Calling 2. The Particular Distributive Justice which keepeth a proportion in distributing of Offices and Rewards or which is a vertue giving every one his own Rom. 13.7 3. Sedulity or Diligence or Fidelity which is a vertue in a man well knowing and understanding those parts which belong properly to his own duty and office examining them and doing according to Gods Commandment those things that belong unto him constantly continually studiously willingly faithfully and chearfully 4. Gravity which is a vertue that observeth that which becometh a mans person and sheweth a constancy and squareness in words deeds and gestures that thereby we may maintain our good estimation or authority that our Calling be not reproached 5. Modesty being a vertue which hath near affinity whereby a man knowing his own imbecility and considering his place and calling wherein he is placed by God keepeth a mean and conveniency of person in opinion and in speech of himself in actions and in behavior that giving no more to our selves then becometh us we may give to others what is theirs Humility and Modesty differ onely in the end for as Modesty is towards men so Humility is towards God Gal. 6.3 6. Love or Tender Affection towards our Kindred or near Allies of Blood 7. Thankfulness which is a vertue consisting of Truth and Justice acknowledging from whom what and how great benefits we have received desiring to return mutual duties honest and possible 8. Equity which is a vertue mitigating upon good cause the rigor of strict Justice in punishing and taxing others offences patiently bearing with some such errors and defects as do not enormously harm the publike safety or the private welfare of our Neighbors and covering and correcting such vices of others or endeavoring to heal and cure them God annexeth a Promise of this Commandment for these Reasons 1. To signifie how greatly he esteemeth that Obedience and how grievously he will punish those who do against this Obedience 2. To signifie how Necessary this Obedience is and so much the more to invite us to the observing and keeping thereof This Commandment hath a Promise of Outward Temporal Prosperity annexed to the performance of it which though to the wicked does by meer consequence through the Abuse of it turn to evil yet to the godly it is a Blessing and Fruit of Gods Love as appears by these Reasons 1. It is good as it was at first made and ordained of God Gen. 1.31 2. It tends to mans good if it be rightly used 3. It was bestowed on man before he had offended Gen. 2.8 4. It is a Promise of God to them that fear him and keep his Commandments Levit. 26.4 c. 5. The Saints have prayed and been thankful for it Gen. 28.20 6. The contrary was first inflicted as a punishment of sin and is often threatned as a token of Gods wrath which accordingly hath been often inflicted on Transgressors Lev. 26.15 who meritoriously have incurred it This Promise of long life includes a Blessing of all earthly things Now there is a Right to earthly things two ways or the Right unto the Earth is twofold 1. Civil which stands good before men by their Laws and Customs Thus men are called Lords of their Land and so the Turk at this day is a mighty Lord of a great part of the whole World 2. Spiritual which is warrantable and approved with God himself Such Right and Title had Adam to all the World before his Fall which he lost by his Sin both from himself and all his Posterity but yet in Christ the same is recovered to all the Elect In regard of this Right the Meek are said to inherit the Earth Mat. 5.5 So that it is most evident the Turk and all Unbelievers and ungodly persons are but Usurpers of those things which otherwise Civilly they do lawfully possess For all our Right to the Earth was lost in Adam and is onely recovered by Christ so that till we have our part in him we cannot justly with a good Conscience possess any part of the Earth for he is Prince of the Kings of the Earth Rev. 1.5 and the High Lord of all the World Though long life be here promised as a Blessing yet may the Righteous have their days shortned for their good as in these and such like respects 1. That they may be taken from the evil to come 1 Kings 14.13 2. That they might be made an example to others 1 Kings 13.24 3. That by a temporal death eternal Condemnation might be avoided 1 Cor. 11.32 4. That their chiefest and greatest Reward might be hastned Gen. 5.24 Heb. 11.5 The Promise of long life and Prosperity is not so appropriated to this kinde of Righteousness as if it appertained to no other but in these and such like particular respects 1. Because Obedience to Parents is one of the surest evidences of our conformity to the whole Law and a good foundation for the performing of all duties to man 2. Because Performance of duties to Parents is a special means under God of prospering and living long whereas rebellious children hasten their own sad ends 3. Because Parents are a special means to procure the welfare and long life of their children partly by provident care and partly by fervent and frequent Prayer 4. Because Disobedience draweth down much mischief on the heads of children and many ways doth often
of those sins which go before 2. In the immoveable and perpetual Order of Gods Judgement an Evil Conscience 3. Temporal and Spiritual Evils as Temporal Death and indeed all the Calamities of this life 4. Eternal Death which is the Effect of all sins as they are sins Two Helps to withstand Sin 1. Labor for Spiritual Wisdom to be able to discern the Policy of Satan 2. Labor for Spiritual Strength to withstand all his Provocations Three degrees of curing the Disease of Sin in us 1. To know our Sickness the dangerous Malady of Sin 2. To know the Remedy for it which is Christ 3. To apply the Remedy as we ought by Faith Of the contagious Infection of Sin we are to make this wholesom Use as an Antidote against it viz. 1. We must labor to come to the knowledge of our sins and to be touched with a feeling of them for till then we can never pray for Mercy as we ought from the great Soul-Physitian 2. We are put in minde to confess our sins and uncleanness that so we may be washed by him that purgeth us for If we acknowledge our sins he is merciful and just to forgive us our sins and to cleanse us from all sin 1 Joh. 1.9 3. We must know by what means God useth to sanctifie us it is by the Blood of his own Son for the Blood of Christ purgeth us from all sin 1 Joh. 1.7 Heb. 9.14 4. We must seek Mercy while it is offered unto us when our hearts are terrified for sin Let us have recourse to the Fountain of his Blood which can never be drawn dry Isaiah 55.6 7. Psal 51.1 2. 5. We must buy of Christ White Garments to clothe us and to cover our deformity Rev. 3.18 that the filthiness of our nakedness may not appear 6. We must forsake our sins and walk in the statutes of God Isa 1.16 17. Ezek. 20.18 19. if we bring not forth the fruit of obedience we wallow in our mire 7. If God hath given us Grace to stand we must pray him to give us also Grace to continue and persevere unto the end 8. We must walk circumspectly and forsake the Company of the Wicked and society with them 2 Cor. 6.16 Avoid all occasions and inducements to sin to abstain even from the appearances of evil Again to be preserv'd from Sin use these Remedies viz. 1. With thy Eyes ever behold God present and ever have his fear before thee 2. With thy Ears ever hear that terrible voyce sounding Arise ye Dead and come to Judgement 3. With thy Hands be ever exercising that which is good 4. In thy Heart ever hide the Word of God and meditate continually thereon 5. With thy Tongue and Lips ever bring some honor to God and Edification to the hearer in all that proceedeth from them knowing God hears even our Thoughts 6. With thy Feet stand in the Courts of Gods House but offer not the Sacrifice of Fools 7. With thy whole Man render thy self serviceable to thy Creator and see thou keep thy Body holy as becometh the Temple of the Holy Ghost For forsaking of Sin observe these Rules viz. 1. It must not be for a short time for a fit or a season but for ever renouncing all Right Title Interest and Propriety therein 2. We must alienate our selves for ever not onely from some but all our sins the most pleasant the most dear the most profitable sins 3. It must be a forsaking in deed and not an exchanging of one sin for another Means sanctified of God to keep us from Sin viz. 1. The Ministery of the Word Thus he sent Jonah to the Ninevites Jon. 3.4 Nathan to David 2 Sam. 12.1 And the Prophets to the Israelites continually 2 Chro. 36.14 15. Acts 2.37 38. 2. The Benefits and Blessings of God many and great daily and continual This should be an Argument prevalent to disswade us from sin and invite us to serve the Living God Prov. 10.12 3. He hath bestowed upon us his own Son the greatest Blessing in Heaven or Earth for a greater cannot be promised of God or comprehended of Man Rom. 8.31 John 3.16 If the serious Consideration of this will not move us to repent of sin nothing in the World will 4. The Corrections and Chastisements which are laid upon us Psal 89.31 32. Job 33.16 Yea upon others also which should be as so many warning pieces to call us to Repentance Isai 26.9 5. Private Admonitions and Exhortations yea Reproofs and Threatnings of Judgement when the former will not serve Levit. 19.17 Prov. 9.8 6. The inward Motions and Inspirations of the Holy Spirit which he stirreth up in our Hearts 2 Sam. 24.10 Psal 16.7 Let us make much of them lest he withdraw them and give us over to our selves The Use of the Doctrine of Sin viz. 1. That seeing sin is so great an Evil we praise the Justice of God who so severely punisheth it and not think to extenuate it but endeavor to avoid the least 2. That acknowledging the remnant of sin in us we despair not but flie to the Mediator 3. That we may discern our selves from those in whom sin reigneth and that sin against the Holy Ghost 4. That we lay not the cause and fault of our sins on God when it is and ever was in our selves 5. That seeing there are degrees of sins and punishments we take heed of adding sin to sin 6. Let us return perpetual praise to God and his Son our Lord Jesus Christ who from sin and the fearful punishment thereof hath ransomed all penitent Believers by his Spirit converting them from Sin to Good Works which follow XII A Good Work is a Duty commanded of God performed by a Regenerate person and done in Faith aiming therein at the Glory of God and the good of Men I mean not the Popish meritorious Works but such as are the Fruits and Effects of a Living and Effectual Faith so called not that they are without imperfection even the best of them but because from the true Believer God is pleased to accept of them as good yet he accepts them not seem they never so good no farther then he findes Faith in them and yet accepts he the gift be it never so small for the givers sake if he believe in him Thus Works of Justice Temperance and the like cannot be called Godliness or good Works except they rise from Faith because indeed it is not done to God for further then a man doth a thing out of Faith he doth it not to God For to do a thing out of Faith is nothing else but when out of perswasion of Gods love to me I do this thing meerly for his sake whom I have chosen to whom I give my self one that I know loves me and therefore though there were no reward for it I would serve him This is a Work of Faith insomuch as that Almsdeeds Martyrdom or the like may not be called Good Works if they