make vs ouer-bold Thus shall we in truth say vnto God Mercie is with thee Psal 130. 4. that thou maist be feared 6. That we make no place a pretext to keepe vs from Prayer Pray euery where For as the heauen and the Sunne therein is euery where ouer vs so as we cannot withdraw our selues out of the compasse thereof so much more is God in euery place ouer vs and with vs neither can we withdraw our selues out of the compasse of his presence We may therefore yea we ought as iust occasion and fit opportunitie is offered pray in any place We reade of the Saints prayers made in b 1. King 8. 23. the Temple in c Acts 10. 30. their owne houses on the d Acts 10 9. house top in e Gen. 24. 63. the open field in f Luke 6. 12. a mountaine in g Ion. 1. 6. a ship in h 3 2. the mid'st of the sea in i 2 1. a fishes bellie in k Gen 24. 12. a iourney in l 2. Chron. 14. 11 a battell and in sundrie other places This being so what need is there of going on pilgrimage to this or that shrine Is our Father which is in heauen tied to one countrie or to one place in a countrie more then to another An heathenish conceipt For the heathen imagined their Apollo from whom they receiued their Oracles to be at Delphi Cuma Dodona and such other particular places Pure hearts in Prayer 7. m 1. Tim. 2. 8. 2. Tim. 2. 19. Psal 26. 6. That we list vp pure hearts in Prayer For heauen where God is on his Throne of Grace and whither our soules in Prayer ascend is a pure and holy place n Reu. 21. 27. into it no vncleane thing can enter Besides from heauen can God espie with what minds and hearts we come before him o Psal 11. 14. His throne being in heauen his eyes behold his eye-lids trie the children of men Now he can endure to iniquitie no hypocrisie p Psal 66. 18. Ioh. 9. 31. If we regard wickednesse God will not heare our Prayers q Pro. 28. 9. Isa 〈◊〉 15. They are abomination to him 8. That our Prayers be made with an holy subiection to Gods will saying as Christ Subiection to Gods will in Prayer Not my will be done but thine God being in heauen hath an absolute soueraigntie his will must and shall stand Mat. 26. 39. whether we will or no. But by our willing subiection we make a vertue of necessitie Luke 22. 42. which is a great point of wisedome 9. Pray in faith That in faith we lift vp eyes hands and hearts into heauen Our Father on whom we call is in heauen Psal 123. 1. But locally in our bodies we cannot go thither Lam. 3. 41. Spiritually therefore with the wings of faith we must flie vp thither Faith is the eye hand and foote of the soule 10. Effectuall Prayer That our Prayer be so sent forth as they may pierce the heauens where God is This is to be done with extension not of voice Dcus non voâ—is seâ—coâ—â—dis auditor est Cypr. de Orat. dom §. 3. but of Spirit The shrillest sound of any trumpet cannot reach vnto the highest heauen no nor the strongest report of any canon But ardencie of spirit can pierce to the Throne of Grace Such a Prayer was that which Moses poured out when God said Exod. 14. 15. Why CRYEST thou vnto me The Apostle stileth such desires as Gods Spirit raiseth in our spirits Rom. 8. 26. Groanes which cannot be vttered 11. Pray with confidence That we pray with confidence in Gods almightie power beleeuing that God is able to grant whatsoeuer we shall aske according to his will 2. Chro. 14. 11. As the title Father gaue vs ground of confidence in Gods fatherly loue so this placing of him in heauen giueth vs as good ground of confidence in his power Thus shall we as Abraham did Giue glorie to God Rom. 4. 20 21. being fully perswaded that what he hath promised he is able also to performe 12. Pray with courage That we pray with courage not fearing what any on earth can do to hinder the fruite and successe of our Prayers For our Father to whom we pray and from whom we expect the accomplishment of our desire is in heauen higher then all Daniel without question did well know and consider this ground of confidence when notwithstanding the decree made against all that should aske any petition of any God or man Dan. 6 7 8 9 10. he prayed three times a day his window being open §. 18. Of the direction which Gods being in heauen giueth vs for the matter of Prayer Q. VVHat direction doth this placing of God in heauen giue vs for the matter of Prayer A. It teacheth vs what things especially to aske Q. What are they A. Aske of God matters of moment 1. Things of weight and worth meete for such a Maiestie to giue When subiects preferre a Petition to their Soueraigne sitting on his throne or chaire of estate they do not vse to make sute for pins or points This were dishonourable to his maiestie Shall we then make sute to this highest Maiestie being in heauen for toyes and trifles Shall a dice-player pray that he may win his fellowes money Shall an angrie man pray to God that he may be reuenged on him with whom he is angrie Shall any one desire God to satisfie his lusts In this respect saith S. Iames Iam. 4. 3. Ye aske and receiue not because you aske amisse that you may consume it on your lusts For this generall direction about the matter of Prayer we haue a perfect patterne in this platforme prescribed by our Lord wherein is nothing but what is of great moment mentioned Obiect We are there taught to pray for daily bread which seemeth not to be so great and weightie a matter Answ Vnder daily bread weightie matters comprised 1. Vnder bread all temporall blessings are comprised Now all temporall blessings ioyntly considered together are a matter of much moment and meete to be craued of that Lord who is in heauen Psal 24. 1. and to whom the earth and the fulnesse thereof belongeth 2. We do not there onely craue the thing it selfe but a blessing with it Now the blessing of the least creature is a weighty matter more then all the world can giue Without the blessing the creature it selfe is nothing Deut. 8. 3. For man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord doth man liue 3. Though temporall blessings in their kinde be comparatiuely small See §. 96. yet in their end they are of great worth Their proper end is to enable vs the better to do that worke which God hath enioyned vs to do and to honour
man haue wife and children that which is mâ—et for them as well as for himselfe may iustly bee accounted needfull so for others of his houshold and kindred lying on his charge g 1. Tim. 5. 8. The Apostle pronounceth him worse then an Infidell that prouideth not for his owne and specially for them of his owne house It behooueth vs therefore to pray for so much as may be sufficient for them for whom we ought to prouide 4. That which is apparently needfull for the time to come h 2. Cor. 12. 14. Fathers ought to lay vp for their children i Gen. 41. 48 49. When Ioseph foresaw seuen yeeres Famine to come hee laid vp great plenty of corne before hand §. 88. Of Couetousnesse Ambition and Voluptuousnesse COntrarie to the forenamed moderation of our desire is Couetousnesse Auarus homo similis est inferno Sicut infermus nunquam dicit satis est ita auarus nunquam satiatur c. Bern. de modo bene viuen Serm. 44. which like to hell can neuer bee satisfied For by aboundance this desire is encreased so as the more it is filled the lesse it is satisfied Hereof our Lord aduiseth to k Luke 12. 15. take heed and beware For as it is an vnsatiable sinne so also a deuouring sinne as Pharaohs leane Kine deuoured the fat ones so Couetousnesse deuoureth all Gods blessings and graces l Gen. 41. 4. it m Math. 13. 22. Ezek. 33. 31. choaketh the Word and maketh hearers thereof vnfruitfull It so intangleth men with the things of this world as it maketh it n Luke 14. 18. easier for a Camell to goe thorow the eye of a needle then for a rich man to enter into the Kingdome of God No sinne more bewitcheth a man drawing his heart from God the only true ground of confidence o Mar. 10. 25. and making him trust in vanitie which is plaine p Col. 3. 5. Epheâ— 5. 5. idolatry Yea it is truely stiled q 1. Tim. 6. 10. The roote of all euill For it so blindeth mans minde and hardeneth his heart as he maketh conscience of no sinne no not of denying God and renouncing true Religion nor of periurie and blasphemie nor of prophaning and breakiug the Sabbath nor of rebellion against Superiours and neglect of inferiours nor of murther or any other vnmercifulnesse nor of oppression deceit falshood or any other euill Contrary also to the forenamed moderation of desire are Ambition or affectation of worldly honours and promotions which like a winde make a man fwell aboue that which is meet but yet fill him not and Voluptuousnesse or an eager hunting after earthly pleasures and delights wherewith hee vseth to be sooner wearied then contented §. 89. Of Gods giuing temporall blessings That he giueth them How he giueth them Q. OF whom are we taught to aske bread A. Of our Father which is in heauen For all the Petitions of this Prayer are directed to him Q. What is thence to be gathered A a Psa 102. 19 20 The Lord in heauen is the disposer of all things on earth For b Gen. 14 22. Psal 24. 1. hee is the possessor of heauen and earth c The earth is the Lords and the fulnesse thereof He therefore giueth the earth and the things thereof to whom he will Wee neither haue them of our selues nor can haue them of any other but of God Whatsoeuer the meanes of getting them be they are but the hands of Gods prouidence whereby he giueth vs what we haue Q. How doth God giue bread and the things here comprised vnder it A. 1. By causing them to be brought forth How God giueth temporall blessings For God at first made euery thing that is fit for mans vse and hee continueth still to cause the earth sea and other like meanes to bring forth all things needfull for man Psal 104. 14. I will heare saith the Lord I will heare the heauens Hos 2 21 22. and they shall heare the earth and the earth shall heare the corne and the wine and the oile and they shall heare Iezreel God is there set forth as the d first mouer A Primus Motor and the highest orderer and disposer of all secondary meanes whereby things meet for man are brought forth 2. By bringing them to vs so as wee may partake of the vse of them Hos 2. 8. Thus saith God to Israel I gaue her corne and wine and oyle c. It is the same God to whom the Psalmist saith The eyes of all things wait vpon thee Psal 145. 15. O Lord and thou giuest them their meat in due season 3. By giuing them a blessing Such a blessing doth God giue to the things which are brought forth and brought to vs as by vertue thereof they nourish and cherish vs. This blessing is in Scripture stiled a Leu 26. 26. Isa 3. 1. the staffe and stay of bread This is that b Deut. 8. 3. Word of God by which man liueth By this man thriueth For c Prou. 10. 22. the blessing of God maketh rich Whence this prouerbe hath beene raised Giue me Gods blessing and cast mee into the Sea In regard of this blessing they who haue aboundance haue need to make this Petition For d Luke 12. 15. a mans life consisteth not in the aboundance of the things which he possesseth e Hag 1. 6. Psal 127. 1 â— without Gods blessing nothing can doe him any good 4. By sanctifying them to vs. This is done 1. by accepting our persons in Christ and accounting vs pure f Tit. 1. 15. To the pure all things are pure 2. By giuing vs in Christ a right to what wee haue g 1. Cor. 3. 22 23 All things are theirs who are in Christ 3. By giuing vs a warrant out of the Word for enioying and vsing the same h 1. Tim. 4. 5. It is sanctified by the Word of God and Prayer 4. By giuing vs grace well to vse what wee haue By vertue of this grace i Phil. 4. 12. Saint Paul was instructed both to be full and to be hungry both to abound and to suffer need Though in the three first respects namely by causing things fit for creatures to be brought forth by bringing them to his creatures and by giuing a nourishing vertue to them God may truely be said to giue bread to all sorts of men good and euill yea to all sorts of creatures reasonable and vnreasonable yet in the last respect namely by sanctifying it he giueth bread to the Saints alone §. 90. Of the instructions taught vs by asking bread of God IN that we are directed to aske bread of our Father in heauen we are taught thereby 1. a 1. Chron. 29. 11 c. To acknowledge him the giuer thereof 2. b Psal 145. 15. In all want to fly to him 3. c Psa 147. 12 13. To giue the praise
temporall good of others Q. ARe wee to pray for no more then is needfull for our selues A. Yes What we craue for our selues we ought to craue for others also For the Petition is made in the plurall number Q. Who are those others for whom wee must craue temporall blessings A. 1. They who are of our Family b 1. Tim. 5. 8. It belongeth to vs to prouide for them We must therefore pray that we may haue sufficient for our selues and them and that God would further bestow on them whatsoeuer is requisit for them in their places 2. They who are of our kindred or alliance though they bee out of our Family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That distinction which the Apostle maketh betwixt these two phrases his owne and them of his house where he requireth a prouident care for both sheweth that respect must be had to our owne that is our kindred though they bee not of our Family 3. They which are of our towne parish or citie That which the Prophet aduiseth concerning the Citie where the Iewes in their captiuitie dwelt which was to pray to the Lord for it Ier. 29. 7. and to seeke for the prosperitie of it may bee applyed to the Parish Towne Village street or any other such common place And this reason which the Prophet rendreth in the peace thereof shal you haue peace may be extended to all such places 4. They who are of our Nation The Psalmist ment his whole Nation Psal 122. 6. when he said Pray for the peace of Ierusalem And againe If I forget thee Psal 137. 5. O Ierusalem c. 5. They who any where liue in this world That all of all sorts may in their places be maintained we ought to pray for a continuance of those things which at the beginning God ordained for the preseruation of the world that as God hath promised Gen. 8. 22. there may be while the earth remaineth seed-time and haruest and cold and heat and Summer and Winter and day and night and all other things meet for man in this world Yea also according to publike extremities and necessities must our prayers be ordered as in time of drought for t 1. King 18. 42 Iam. 5. 18. raine u 1. Sam. 12. 18 19. when faire weather is seasonable for faire weather in time of x 2. Sam. 24. 25. Plague y Ioel 1. 14 c Famine z Exo. 17. 10 11. Warre or any other like distresse for succour against those Messengers of death that thus so long as God hath appointed vs to liue in this world we may comfortably passe ouer that time of life §. 101. Of the things for which by vertue of the fourth Petition we ought to giue thankes Q. VVHat are the particular good things for which by reason of the fourth Petition thanksgiuing is required A. 1. Life it selfe For euery day that is renewed vnto vs affordeth matter of thankes euen for that life which is lent vs. Thus much doth the Psalmist intend in these words While I liue will I praise the Lord Psal 146. 2. I will sing praises vnto my God while I haue any being 2. Health and strength in that life Ios 14. 10 11. This is it which Caleb that faithfull seruant of the Lord acknowledgeth and that to the glory of God for he ascribeth it to God 3. Deut 8. 10. Sufficient meanes to preserue these This Moses giueth in expresse charge to Israel saying When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God The Scripture vnder one blessing compriseth all blessings of the same kinde so as by virtue of that charge wee ought to blesse God for apparell sleepe and other meanes of maintaining health and strength 4 Isa 38 9 c. Recouerie of health and strength For this did Hezekiah as a perpetuall testimonie of his thankefulnesse indight a Psalme of praise and cause it to be registred for all ages 5. Gen. 24. 26 27. Good successe in our paines For this doth Abrahams seruant giue expresse thankes vnto God Gen. 31. 5 c. And Iaakob ascribeth that encrease which he had to God which acknowledgement is a thanksgiuing 6. The extent of Gods prouidence to our Family and to such as we ought to prouide for Iaakob acknowledgeth thus much saying Gen. 33. 11 20. God hath dealt graciously with mee and I haue enough meaning enough for himselfe and all that belonged to him and thereupon he erected an Altar in testimonie of his thankefulnesse 7. Gods bounty extended to the places where wee dwell Sion was the Citie of Dauid Psal 147. 12 c. and in Ierusalem was his habitation he doth therefore praise the Lord for that peace plenty safety and other like blessings which God had bestowed thereupon On this ground wee are to blesse God for such good Gouernours as he hath set ouer vs 1 Kin. 10 9. in regard of the temporall benefits which we receiue thereby Prou. 29. 2. 8. Gods prouidence in keeping away or remouing any euils as m Psal 107. 8 9. Famine n Psal 91. 2 c. Plague o Exo 15 1 c. Sword p Est 9. 23 24. Plots and practises of Enemies with the like 9 The common blessings which God bestoweth on the whole world The consideration whereof much q Psal 8. 1 c 145. 1 14 15. enlarged Dauids heart to praise the Lord. Here therefore we are to take notice how all the creatures in heauen earth and sea still continue as from the beginning to be vsefull vnto man r Psal 104 2. The heauens remaine to couer him ſ 136. 7 8 9. the Sunne Moone and whole Hoste of heauen to giue him light and to send him down a sweet influence t 139. 7. the clouds continue to water the earth u 104. 13 14 25 26. the earth to feed diuers sorts of creatures which are for mans vse yea and to nourish sundry Trees Plants and Hearbs and they in their kinde to bring forth seuerall fruits and the Sea to bring forth sundry creatures that are fit to liue therein and the waters that spring out of the earth to refresh the creatures thereon All these and others like to these minister much matter of thanksgiuing §. 102. Of the duties required by vertue of the fourth Petition Q. VVHat are the duties after which we ought to endeuour by reason of the fourth Petition A. Prou. 13. 4. 1. Diligence in our calling This is that meanes which God hath sanctified to get bread that is such things as are needfull for our temporall estate Gen. 2 15. 3. 19. This was at first enioyned by God to man in his innocent estate and afterwards againe in his corrupt estate yea it is practised by vnreasonable creatures Prou. 6. 6 7 8. who in this respect are set as a patterne before vs. 2.
A GVIDE TO GOE TO GOD OR AN EXPLANATION of the Perfect Patterne of Prayer The LORDS PRAYER By WILLIAM GOVGE B. in D. and Minister of Gods Word in Black-Friers LONDON ISA. 30. 21. This is the way walke in it AT LONDON Printed by G. M. and R. B. for Edward Brewster and are to be sold at his shop neere the great North dore of S t. Pauls Church at the signe of the Bible 1626. TO THE RIGHT HONOVRABLE RIGHT Worshipfull and other my much respected Parishioners Inhabitants in Blacke-Friers London All needfull Prosperitie in this world and eternall Felicitie in the World to come I DESIRE my much honoured and entirely beloued Parishioners so long as the Lord of life shall preserue mee in the Land of the liuing I desire to goe on in promoting your spiritual edification euery way that I can priuately publikely by prayer by preaching yea and by printing too Behold here an euidence thereof What priuately I first digested in mine owne meditation and then publikely deliuered by word of mouth whereof in the open Church you heard your children and seruants examined Deus est nobis summum bonum Neque infra remanendum nobis est neque vltra quarendum Alterum euim periculesum alterum nullum est Aug. de Mor. Eccl. Cath. l. 1. c. 8 and for a blessing whereupon many prayers by vs all ioyntly and seuerally haue beene poured out before God is now thorow Gods gracious prouidence so published as it may be reuiewed so oft as you please Well accept it for it is A GVIDE TO GOE TO GOD. God is the highest and chiefest Good below which we may not remaine beyond which we cannot attaine To place our rest in any thing before we come to God is dangerous Oratione intramus coelestem illam curiam in qua Rex regum stellato sedet solio c. Bern. Serm. de 4. modis Orand Oratione praesentamus nos quasi saci◠ad faciem cum Deo loquentes Ibid. To attaine to any rest beyond God is impossible This therefore is that proper place whether the soule well enlightened and rectified aspireth as all hot light things aspire to the high hot Region The meanes whereby wee men on earth haue accesse to God in Heauen is Prayer By Prayer we enter into the Court where God sitteth in his Maiestie and wee present out selues before him speaking vnto him as it were face to face That therefore which instructeth vs to pray aright directeth vs to God This doth the Lords Prayer And nothing can doe it better For this end To teach vs how to pray it was first prescribed It is not onely a most absolute prayer in it selfe but also a perfect patterne for other prayers And in this respect the only way wherein we can goe to God Full of matter is this forme of Prayer but few the words thereof Such fulnesse of matter in so few words make it to many as the prophesie of Christ was to Candaces Eunuch whereof he said to him that moued this question Vnderstandest thou what thou readest How can I except I had a guide A guide therefore is needfull for many to direct them in this way to goe to God Loe a Guide at hand This Explanation of the Lords Prayer is offered to you for that purpose But as a Guide that directeth a Traueller in his iourney to the Kings Court maketh not the way better but sheweth him how to order his trauell in that way so this Guide this Explanation addeth nothing to the Perfection of the Prayer but onely helpeth you in the vse thereof The many particulars which minister iust matter of ardent supplication hearty gratulation deepe humiliation and conscionable obseruation of our wayes are in this Explanation distinctly set out Thereby you may see how rich a Cabonet the Lords Prayer is how full of most precious iewels vsefull for the soule of man The Excellencie of this forme of Prayer is set forth in the first Section of this Explanation Whatsoeuer is therein performed is the fruit of my affected Retirednesse and suspected Idlenesse in the countrey So many so continuall are my imployments in the Citie so many interruptions from my studies day after day are there caused as I neuer yet could find any leasure to set down distinctly such points as by Gods assistance were vttered out of the Pulpet Whatsoeuer hath hitherto been published by me hath in my retiring time been prepared for the Presse This benefit of a few weekes absence in the yeare from my charge there being in that time a good supply made by my Reuerend Brethren may gaine a sufficient dispensation with those that are not too supercilious which I hope you my Parishioners will not be For I haue euer found such true loue such good respect such kinde vsage such fauourable acceptance of all my paines in euery kinde as I haue iust cause to blesse the diuine prouidence for bringing me to this place The Lord God so blesse all my labours vnto you all as we may haue al iust cause to blesse him one for another and to continue mutually and heartily to pray one for another Doe ye so So will doe Your carefull Pastor Church-Court in Black-Friers WILLIAM GOVGE London 17. Febr. 1625 OVR Father which art in Heauen Hallowed be thy Name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our dayly Bread And forgiue vs our trespasses as we forgiue them that trespasse against vs. And leade vs not into temptation But deliuer vs from euill For thine is the Kingdome and the Power and the Glorie for euer Amen A Table of the seuerall and distinct points handled in this Explanation of the perfect Patterne of Prayer as in order they follow one another PREFACE § 1. OF the Excellencie of the Lords Prayer Page 1 2. Of the seuerall branches of the Lords Prayer 5 3. Of the preparation to Prayer 6 4. Of the meanes to prepare vs to prayer 7 5. Of praying to God alone 7 6. Of Gods goodnesse and greatnesse ioyntly considered together 8 7. Of this title Father applyed to God 10 8. Of instructions wich the title Father applyed to God import 11 9. Of the prerogatiue of Gods children to speake to him face to face 13 10. Of their dutie who haue free accesse to God 14 11. Of the parties comprised vnder this particle OVR 15 12. Of applying Gods fatherhood to our selues 16 13. Of Gods impartiall respect to all his children and sufficiencie of blessing for all 18 14. Of their mutuall duties which say Our Father 19 15. Of the Saints participation of one anothers Prayers 21 16. Of Gods being in heauen 22 17. Of the direction which Gods being in heauen giueth vs for manner of praying 24 18. Of the direction which Gods being in heauen giueth for the matter of Prayer 28 1. PETITION § 19. OF the manner of handling euerie Petition 30 20. Of the name of God and
all one A great priuiledge this will appeare to be if the benefit of Prayer be rightly discerned And a great comfort it must needs be to such weake ones as cannot pray as they desire The priuiledge of the Communion of Saints in nothing more appeares then in the mutuall participation of one anothers prayers Q. May not God be called vpon in the singular number thus My Father A. A Saint may say to God my Father Yes in priuate by one alone he may so did Christ Saint Paul also did in such a manner giue thanks vnto God Yea thus we are directed by the Prophet to call vpon God Math. 26. 39. and to say My Father Phil. 1. 3. Yet may not one so apply in particular Gods Fatherhood to himselfe ler. 3. 4 19. as to appropriate it to himselfe nor yet to be vnmindfull of others in his prayers contrary to the scope of expressing this relation in the plurall number OVR This forme is not set downe to binde vs so strictly to the words or syllables as neuer to swerue from them but it is set downe rather to teach vs what to aime at in the manner and matter of our prayers Q. May this forme Our Father be vsed by one alone A. One alone in Prayer may say Ouâ— Father Yes So did Daniel euen then when also being alone he vsed the singular number O our God saith he heare the Prayer of thy seruant Dan. 9. 17 18. And in the next clause ô my God encline thine eare In regard of that particular affiance which he had in God he saith my God and in regard of his respect euen when he was alone to other children of God he saith Our God For our loue to the brethren and our perswasion of their vnion in Christ must be manifested to God when we are alone as well as in companie Thus much of Gods Goodnesse It remaineth to speake of his greatnesse §. 16. Of Gods being in heauen Q. HOw is Gods greatnesse set forth A. By his mansion place which is in heauen A mansion place is an vsuall meanes of greatnesse or meanesse When we see a little thatcht ruinous cottage we imagine that he is a poore meane person that dwelleth there Thus Eliphas setteth out the basenesse of men Iob 4. 19. who dwell in houses of clay whose foundation is in the dust But if we see a faire and stately Pallace we thinke that he is a great personage that inhabiteth there Great Nebuchadnezzar did thus set out his owne greatnesse Dan. 4. 30. Is not this great Babylon that I haue built for the house of the kingdome and for the honour of my maiestie Yea if beggars see but a faire porch before the doore of an house they conceit that one which can spare them something there abideth To our capacitie therefore the Lord who dwelleth in the light that no creature can approach vnto is pleased thus to set forth his greatnesse 1. Tim. 6. 16. glorie and magnificence Many do so peruert this description of Gods greatnesse as thereby they much impeach the excellencie of his Maiestie For 1. God is not circumscribed in heauen Some thence inferre that God may be circumscribed and compassed in a place which is contrary to his infinite greatnesse Ier. 23. 23. by reason whereof he is said to fill heauen and earth to haue the heauen for his throne Math 5. 34 35. and the earth for his foot-stoole to be euery where Psal 139. 7 c. so as none can withdraw themselues from his presence 1. King 8. 27. yea to be so incomprehensible as the heauen and heauen of heauens cannot containe him 2. Heauen hinders not Gods sight Others thence inferre that he is so high as he cannot see the things below Iob 22. 12 13 14 which Eliphas noteth to be the mind of the prophane in his time who say Is not God in the height of heauen How doth God know Can he iudge through the darke cloud Thicke clouds are a couering to him that he seeth not and he walketh in the circuit of heauen But this conceipt is directly contrary to that omniscience and perfect sight of God which the holy Ghost thus setteth out Psal 102. 19. Out of heauen doth the Lord behold the earth Prou. 15. 3. The eyes of the Lord are in euery place beholding the euill and the good Heb. 4. 13. There is not any creature that is not manifest in his sight Gods prouidence on things below c. 2. Others thence inferre that thought it be granted that God seeth the earth all things done thereon yet he ordereth them not Apud Cicer. lib. 5 de Nat. Deorum Cotta negat DeuÌ„ curare singulos homines aut ciuitates aut nationes which was the conceipt of many Philosophers A conceipt directly contrary to that excellent discourse which God himselfe had with Iob and to the euidences of Gods prouidence extending it selfe to the smallest things as to all kinde of creatures euen to little sparrowes to the haires of our head and to the grasse of the field Iob 38. 39. 40. 41. But to let passe all such false erroneous absurd and blasphemous collections Math. 10. 29 30. 6. 30. know that this placing of God in heauen is not properly God said to be in heauen but comparatiuely and respectiuely to bee taken and that to giue vs occasion to conceiue something of Gods excellencie 1. To make our soules soare vp which is in truth vnconceiueable and incomprehensible Q. Why is God thus set forth Cum deum dicit esse in coelis à terris abducit ornatem c. Chrys Hom. 20. in Mat. 6. A. 1. To make our soules ascend as high as possibly can be when we pray vnto him Aboue heauen our thoughts cannot ascend Therefore he is said to be in heauen which is the highest place of all Psal 123 1. I lift vp mine eyes to thee who dwellest in heauen saith the Psalmist 2. To distinguish God from earthly parents 2. To put difference betweene God and earthly parents and to shew that he is farre more excellent then they euen as heauen is higher then the earth and things in heauen more excellent then things on earth No Kings or Monarchs though they should rule from one end of the earth to the other can be like to our Father which is in heauen Psal 113. 5. Who is like to the Lord our God who dwelleth on high 3. To shew that he is free from all earthly infirmities 3. To shew Gods immutabilitie and from that changeablenesse whereunto things on earth are subiect In heauen there is no corruption dimâ—uution or alteration Much lesse can there be any such thing in him who is the chiefest of all in heauen Iam. 1. 17. and with whom is no variablenesse nor shadow of turning 4. To set him
forth in the most glorious manner that can be 4. To declare his excellencie As Kings are most glorious in their thrones so is God in heauen Math. 5. 34. which is his Throne In heauen it is where the Angels behold the face of God Math. 18. 10. and where thousand thousands minister vnto him Dan. 7. 10. and ten thousand thousands stand before him In heauen is Christ set at the right hand of the Throne of Maiestie In heauen it was where Saint Paul heard vnspeakable words Heb. 1. 3. 8. 1. which it is not lawfull or possible for man to vtter 2. Cor. 12. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a word in heauen truly and properly are the things which eye hath not seene 1. Cor. 2 9. nor eare heard nor haue entred into the heart of man 5. Because his glorie is most manifested as in heauen 5. To shew whence his glorie most sheweth it selfe so from heauen For from heauen especially the glorie of his power prouidence iustice mercie and other attributes is declared The heauens declare the glorie of God From heauen did God cause iudgement to be heard Psal 19. 1. 76. 8. From heauen the wrath of God is reâ—ealed From heauen did the Lord behold the earth Rom. 1. 18. to heare the groaning of the prisoners Psal 102. 19 20. c. From aboue is euery good giuing and euery perfect gift Iam. 1. 17. §. 17. Of the direction which Gods being in heauen giueth vs for the manner of praying Q. DOth this description of Gods greatnesse giue vs any direction for Prayer A. Yes Both for the Manner and Matter of Prayer Q. No image of God to be conceiued iâ— prayer Exod. 20. 4. What direction doth it giue for the Manner of Prayer A. 1. That in Prayer we conceiue no Image of God For whereunto can he who is in heauen be resembled It cannot but much impaire the surpassing excellencie of Gods glorious Maiestie to be likened to any creature and that much more then if a great Monarch should be said to be like a toade or viper Oft and earnestly hath God fore-warned his people to take heed thereof Deut. â— 15. c. and much contested against them for it Isa 40. 18 c. This one point of palpable idolatrie if there were no other is enough to keepe vs from communion with Papists 2. No carnal thing to be conceiued of God That we conceiue no earthly or carnall thing of God who is in heauen To thinke that God dealeth hardly with vs misiudgeth our intents Iob 10. 4. accepteth not our good deeds respecteth persons or any such thing Iob 34. 18 19. is to conceiue a carnall thing of God Is it fit to say to a King thou art wicked or to Princes ye are vngodly How much lesse to him that is in heauen that accepteth not the person of Princes 3. God not to bee measured by mans reason That we measure not God his word nor workes by the laste of our reason He is in heauen we on earth This therefore is to measure things heauenly with an earthly measure which is too scantie Isa 55. 9. As the heauens are higher then the earth so are my waies higher then your waies saith the Lord. This is to be noted especially against such as in their distresses when they can see no ordinarie meanes of helpe thinke God himselfe cannot helpe as the Israelites that said Psal 78. 19. Can God prepare a table in the wildernesse and like the Prince that said 2. King 7. 2. Though the Lord would make windowes in heauen could this come to passe This also is to be noted against such as vtterly dispaire of mercie Gen. 4. 13. as Cain Iudas and others Math. 27. 5. 4. Goodnesse of earthly parents transcendently applied to God That we apply all the goodnesse of earthly parents to God after a transcendent and supereminent manner For as the heauen is higher then the earth so great is his mercie c. If ye being euill know how to giue good gifts vnto your children how much more shall your Father which is in heauen Psal 103. 11. giue good things to them that aske him Math. 7. 11. On this ground haue the Saints in former times said Though Abraham be ignorant of vs Isa 63. 16. and Israel acknowledge vs not yet thou Isa 49. 15. ô Lord art our Father c. Can a woman forget her sucking child yea though they may forget yet will not I forget saith the Lord. Psal 27. 10. When my Father and mother for sake me then will the Lord take me vp According to this transcendent application of fatherly loue to God we ought to haue our faith strengthened therein How much comfort may such Parents as are tender ouer their children or such children as haue tender Parents or any other that know the tendernesse of earthly Parents receiue by this application if they beleeue as they ought That Our Father which is in heauen is as much more tender then fathers on earth as Heauen is higher then earth Yea such as haue impotent and vnnaturall Parents on earth may vphold themselues through faith in their Father who is in heauen being as a Father readie and as in heauen able to supply all their necessities 5. That with all reuerence we prostrate our selues before God our Father in heauen Reuerendly bow before God For this end first a true feare of God must be planted in our hearts Psal 95. 3 6. according to this patheticall wish of God himselfe Deut. 5. 29. O that there were in their hearts a feare of me Then must this feare be manifested by beseeming gesture and words Placendum est diuinis oculis habitu corporis modo vosu Cypr. de Orat. dom §. 2. neither ouer-curious nor ouer-carelesse Hereof wee haue an excellent patterne in the Lords Prayer wherein there is admirable art as we haue shewed * §. 1. Eccl. 5. 2. before and yet no frothy curiositie The wise man vpon the ground here noted giueth a like direction His direction is this Be not rash with thy mouth and let not thine heart be hastie to vtter any thing before God His ground is this God is in heauen As for our gesture on a due consideration of the greatnesse of God we are exhorted to fall downe Psal 95. 3 6. and kneele before him The Publican with all humilitie caried himselfe in Prayer before God Publicanus humiliter â—râ—uit exaudiuit orantem qui humilibus ignoscit Cypr. ibid. §. 4. and kneele before him The Publican with all humilitie caried himselfe in Prayer before God and he who pardoneth the humble heard his Prayer To conclude this point all the reuerence both inward and outward that possibly may be is to be manifested to our Father in heauen lest his father-hood
to the highest heauen of all where the forenamed Angels and Saints are who in all things by a most free and willing choice do perfectly fulfill the will of God Q. How can they whom we see not to be a patterne for vs A. By the word we may know what is done by them For God hath thereby manifested how they do his will §. 65. Of the manner of following a perfect patterne Q. HOw can we do Gods will as they do it seeing they in all points do it most perfectly and it is impossible for vs to attaine to such a perfection A. 1. In such a manner as they do may we also do Gods will though not in so compleate a measure A candle giueth light in an house euen as the Sunne doth in the world in such a manner not in so great measure There may be in qualitie and likenesse a comparison betwixt things that are in quantitie and measure very vnequall In this respect they who haue hope in Christ are said to purifie themselues euen as he is pure 2. All the Saints euen on earth haue the beginning of that heauenly perfection wrought in them 1. Ioh. 3. 3. which beginning the Apostle stileth The first fruites of the Spirit Rom. 8. 23. Now we may be confident of this very thing Phil. 1. 6. that he who hath begun a good worke in vs will performe it vntill the day of Iesus Christ 1. Cor. 1. 8. that we may be blamelesse in that day 3. Our desire and endeauour may and must be beyond our abilitie Phil. 3. 13. as shall be proued by and by §. 66. Of the matter of Patience which the inhabitants of heauen haue Q. HOw can there be a sufficient patterne where there is no triall of Patience as in heauen there is none For the Angels and Saints in heauen are not subiect to any crosses that should trie their patience A. This patterne is especially for actiue obedience 2. Those heauenly Spirits do many things which they would not but for the will of God When it is the will of God the Angels do willingly descend from heauen to earth Gen. 28. 12. sometimes to bring glad tidings to the Church Reu. 14. 6 19. and sometimes to execute vengeance on sinners Yea the soules of the Saints which haue bene taken out of their bodies carried into Abrahams bosome that place of ioy and blisse haue bene contented at the will of God to leaue their glorie m Mat. 27. 53. and to returne againe into their bodies euen as n Ioh. 6. 38. Ioh. 11. 44. Christ came downe from heauen not to do his owne will but the will of him that sent him and as his soule o Luke 23. 43. after it had bene in Paradise p 24 5 6. returned into his body in earth Now heauen Paradise and Abrahams bosome is a place of such glorie and so conspicuously doth the brightnesse of Gods glorie there shine forth as the coelestiall spirits would neuer be willing to depart out of it but to do the will of their Lord. 3. There is a compassion in them for the afflictions of the Church in earth For the Saints in earth and in heauen are fellow members of one and the same bodie in which respect there cannot but be some sympathie and fellow-feeling of their fellow-members afflictions euen as q Mat 25. 42. c. there is in the head of that bodie Iesus Christ The maine reason why the r Reu. 6. 10. soules of the Martyrs departed desire vengeance on the enemies of the Church is for those Saints sake who were liuing and so subiect to their tyrannie and crueltie It is said that there is ioy in the presence of the Angels of God Luke 15. 10. ouer one sinner that repenteth Why not then compassion also ouer the Church that is afflicted 4. The Saints in heauen through patience inherit the promises Heb 6. 12. For through many afflictions men enter into the kingdome of God and therein we are exhorted to be followers of them Acts 14 22. Sancti similes nobis â—â—â—cre passibiles ipsi peregrinationis huius exilij dâ—ploraucre molestias c. Bâ—â—â— infest oâ—â— Sanct Serm. 1. 5. With patience they expect the resurrection of their bodies and perfect consummation of that glorie which is ordained for the whole bodie of Christ and all the members thereof When it was tould the soules of the forenamed Martyrs deceased that they should rest vntill their brethren should be fulfilled they were silent and patient they replied not againe Thus then wee see that in heauen there is a patterne of patience Reu. 6. 11. §. 67. Of well doing good Q. VVHat learne we from this direction as it is in heauen added to the Petition A. Good things are to be done after a right manner So much is noted in the summe of the Morall Law as a Mat. 22. 37 39 In sacrificijs quae Abel Cain primiobtulerunt non munera eorum deus sed corda intue batur vt ille placeret in munere qui placebat in corde Cypr. de Orat. Dom. §. 18. Christ hath set it downe The good things enioyned are to loue God and our neighbour The manner of louing God is to do it with all the heart c. The manner of louing our neighbour is to loue him as our selfe If the Scriptures be obseruantly read we shall find them as copious in prescribing the right manner as in pressing the maine matter of any duâ—ie and in declaring Gods approbation of the one more then of the other Take for example the first worke of pietie recorded to be done after mans fall In the sacrifices which Abel and Caine first offered God did not behold the offering but the heart that he might please God in his offering that pleaseth him in his heart The offering declared the worke the heart the manner of doing it For b 1. Pet. 2. 15. Gods will is manifested in the manner as well as in the matter Yea if a good thing be euilly done God will say c Isa 1. 12. who required this at your hands For a good thing is d Isa 66. 3. cleane peruerted and made euill by an euill manner of doing it It is therefore very requisite that we e 1. Cor. 11. 28. examine good things euen by the manner of doing them and not thinke it sufficient that the thing we do is for the matter and substance of it lawfull and warrantable As many if not many more transgressions are committed by failing in the manner of doing good things as by doing things which are simply euill §. 68. Of propounding a perfect patterne before vs. Q. VVHat are we taught by the kind of patterne set before vs A. The patterne which we follow must be perfect such a patterne is the example of those that are in heauen f Heb. 12. 23. They are spirits
preparedly into the presence of the King of Kings To the Eminencie of his Person before whom we come 1. Tim 6. 15. I may well adde the Excellencie of the worke which is done No other worke is more excellent then prayer If preparation be requisite vnto any worke then most of all vnto Prayer §. 4. Of the meanes to prepare vs to Prayer Quest HOw doth this Preface teach vs to prepare our selues to Prayer Answ By describing and setting forth God Quest What is thence taught vs Answ His person on whom wee call to be dâ—ly considered A due consideration of his person to whom we pray is an especiall meanes to prepare vs vnto Prayer They who duely weigh the Maiestie of a king aboue other men will with better respect approach his presence I finde it vsuall with the Saints whose prayers are recorded in the Scripture to be ample in setting forth the glorious properties of God in the beginning of their prayers for which purpose note the prayers of a 1 King 8. 23. Salomon b 2. Chron. 20. 6 Iehosaphat c 2. King 19. 6. Hezekias d Ier. 32. 17. Ieremiah e Dan. 9. 4. Daniel f Nehe. 1. 5. Nehemiah g Math. 11. 25. Christ and the h Acts 4. 24. Apostles Meditation hereof is an especiall meanes to thrust out of the heart all bye and base thoughts and to make the soule soare a loft and flie vp euen into heauen yea when a mans Spirit is dull it will exceedingly quicken it to call to minde Gods excellent attributs and great workes and to ponder them seriously The neglect hereof is one cause of that little deuotion which is in many mens hearts Qui accedit ad deum per orationem non perpensa apud animum sublimitate potentiae ad quam accedit turpibus sordidis petitionibus maiestatem dedecorat imprudens Greg. Nyss ds Orat. while they are praying vnto God Yea he that cometh to God in Prayer and doth not duely weigh that surpassing excellencie before which he approacheth doth vnawares dishonour the diuine Maiestie with vnmeâ—te and vnseemely suites §. 5. Of Praying to God alone Quest TO whom may that description noted in the Preface of the Lords Prayer be applyed Answ To God and to God alone None else can be called Our Father in heauen Quest What learne we thence Answ God onely is to be prayed vnto See more of this point in â—he whole armour of God concerning Prayer Treat 3. §. 5. This Prayer is in that point defectiue if any Saint Angel or other creature be to be called vpon Good warrant wee haue both from light of Gods word and also from light of nature to call vpon God but no good warrant any way to call vpon any other §. 6. Of Gods godnesse and greatnesse iointly considered together Q. HOw is God described in the foresaid Preface A. By his goodnesse and by his greatnesse Q. What is thence inferred A. Gods goodnesse and greatnesse are both to be thought on when we pray to God Reade the Prefaces of the Prayers before quoted § 4. and of other like Prayers in Scripture and ye shall find those two properties of old vsually ioyned together The heathen by the light of nature obserued these two to be the most principall attributs of God and thereupon stiled him Optimus Maximus The one of these sheweth how ready God is to heare the other how able he is to helpe so as these are two strong pillars to support our faith A due consideration of them both together Mixture of faith and feare is an especiall meanes to preserue in vs a blessed mixture of Confidence and Reuerence both which are necessarie because the place before which we present our selues in Prayer is a throne at the footstoole whereof we must with all reuerence fall and a throne of Grace to which with all confidence we must approach And thus shall we be kept in the golden meane betwixt two dangerous extremes the gulfe of despaire and the rocke of presumption by either of which Prayer is made altogether fruitlesse For God turneth not to the doubting mind Iames 1. 6 7. and turneth from the proud heart Iam. 4. 6. so as both must needs returne emptie from God Iohn 5. 10. And no maruell for he that beleeueth not maketh God a lyar Psal 10. 4. and the proud thinketh there is no God Learne therefore by the forenamed meditation on Gods Goodnesse and Greatnesse to preserue this soueraigne temperature of faith and feare Gods goodnes set before his greatnesse On Gods goodnesse first let the eye of thy meditation be fixed For Christ teacheth vs to say Our Father before he putteth vs in mind of Gods glorious place in heauen which order he obserued when he himselfe prayed saying Father Math. 11. 25. Lord of heauen and earth In this order the Apostle stiles him Ephes 1. 17. The God of our Lord Iesus Christ and Father of glorie I denie not but that there may be good vse of setting Gods greatnesse before vs and that it may in Prayer be first expressed as it is in the Prayers of Daniel Dan. 9. 4. Nehemiah and other Saints but it must be by such as haue a stedfast faith in Gods goodnesse Nehe. 1. 5. and at that time also must Gods goodnesse be in their mindes as it was in Daniels for so soone as he had said O Lord God great and fearefull he immediatly addeth which keepest couenant and mercie c. The brightnesse of Gods greatnesse would vtterly dazell the eye of man if first immediatly and onely it should be fixed thereon This direction is of singular vse to vs base sinfull wretched creatures who cannot but be astonished at the thought of Gods greatnesse power iustice iealousie and other like attributes Hitherto of such generall instructions as the Preface of the Lords Prayer teacheth The particular branches shall in order be handled The first whereof concerneth Gods goodnesse in this clause OVR FATHER wherein we are to consider First the relatiue title giuen to God FATHER Secondly the correlatiue particle OVR whereby a particular application of that generall relation is made In handling the title we will declare First the thing it selfe here attributed to God which is PATERNITIE or FATHERHOOD Secondly the manner of expressing it in the vocatiue case and second person as if more fully it had bene thus said O THOV OVR FATHER §. 7. Of this title Father applyed to God Q. Father a title proper to God IS this title Father proper to God A. Yea most properly it appertaineth to him For it is the true and proper title of him that giueth a being to that whereof he is called a Father They therefore among men that vnder God are instruments of the being of others who bring children forth into this world are most vsually called Fathers But it is God onely that doth truly and
bee found in heauen not on earth Heb 12 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that think themselues perfect are for the most part furthest from perfection Let vs for our parts be of the same minde whereof the blessed Apostle was Phil. 3. 12 14. not to thinke our selues already perfect but to follow hard after perfection and to presse toward the marke for the price of the high calling of God in Iesus Christ §. 42. Of mans inabilitie to come vnto God Q. VVHat learne wee from the application of this word COME to the Kingdome of God A. Man of himselfe cannot come to Gods Kingdome It must come to him Isa 65. 1. before he can come to it I was found saith the King of this Kingdome of them that sought me not Ioh 16. 44. For No man can come vnto him except the Father draw him which made the Church thus to pray and promise Cant. 1. 3. Draw me and we will runne after thee Man by nature is dead in sume Ephes 2. 1. Non iam captiuos oculâ—s extolleâ—e in alâ—um Sponte potest c Prosp de Ingra c. 40. Can hee that is dead come till he be come vnto and haue life put into him Hereby both the free preuenting grace of God is commended vnto vs and also all selfe-conceit in man is remoued and much matter of humiliation ministred vnto him § 43. Of the force of this word THY in the second Petition Q. TO whom hath this particle THY relation A. Euen to him to whom the same Particle had relation in the former Potition And it doth here import the same things that it did there 1. A reason 2. A restraint 3. An extent of this Petition A Reason as it is referred both to the Preface and also to the first Petition The kingdome here meant is the kingdome of him who is our Father who is in heauen and whose name is to be hallowed Great reason therefore that we should pray for this Kingdome to come A Restraint as it implyeth that this Kingdome onely should be desired to come So as not any kingdome which is contrarie to this and hindreth the comming of this but euery kingdome which is any helpe to the comming of this in that onely respect as it is such an helpe ought to be desired to come An Extent in that it implyeth a comming fit for such a kingdome as Gods is yea and answerable to the excellencie of him who is the King thereof §. 44. Of Gods power to make his Kingdome come Q. WHat learne wee from directing this Petition vnto God A. It is in the power of God to perfect his Church He can gather all the parts thereof together and bring them all to that measure of perfection which is meetest for them Otherwise it were in vaine to make this Petition to him 1. Cor. 3. 7. It is God that giueth the encrease It is he that is able to make grace to abound 2. Cor. 9. 8. Let vs therefore euer call vpon him to be fauourable vnto Sion and to build vp the walles of Ierusalem Psal 51. 18. and let vs in faith depend on him for the good of his Church and so long as hee remaineth King thereof not feare what any creature can doe against it Psal 118. 6. Thus much of the meaning of the words and instructions arising out of them The order and fit inference of this Petition vpon the former followeth §. 45. Of the best meanes and fittest persons to hallow Gods Name Q. VVHy is this second Petition inferred on the first A. 1. To point out the best meanes of hallowing Gods Name 2. To shew what persons are fittest thereto Q. What is the best meanes A. The Church Psal 65. 1. wherein praise waiteth for God For God is knowne in Iudah Psal 76. 1. his name is great in Israel No where is God so well knowne as in his Church Q. Who are the fittest persons to hallow Gods Name A. Such as are members of the Church Them therfore doth Dauid cal vpon to praise the Lord. Psal 135. 19 20 21. No other persons can hallow Gods Name aright for this is a worke of Gods sanctifying Spirit 1. Cor. 12 3. No man can say that Iesus is the Lord but by the Holy Ghost Vpon the two forenamed grounds we ought the more earnestly to pray for the Church that so the Name of God may be the more hallowed Dan. 9. 19. This moued Daniel to bee exceeding feruent in Prayer to God for his Church §. 46. Of the spirituall blessings to be craued for the whole militant Church Q. VVHat are the particular good things which by vertue of the second Petition we ought to pray for A. All such things as concerne the good of the Church militant or triumphant In our Prayer for the Church militant we ought to haue respect to the things which concerne the whole body or the seuerall parts thereof whether they bee more remote or nearer to vs and so we more especiall members thereof Q. What are wee to pray for in regard of the whole bodie of the Church militant A. 1. That God would blesse it with all needfull blessings both spirituall and temporall 2. That he would protect it from all manner of euill Vnder the blessings craued for the Church the meanes which God hath sanctified for the better effecting of them are comprised Q. What are the spirituall blessings which wee ought to desire for the Church on earth Spirituall blessings for the whole militant Church A. 1. In generall that as God hath chosen it to bee as his Vineyard and Orchard so he would take an especiall care of it hauing his eye continually vpon it to plant it to water it to fence it to doe for it whatsoeuer he himselfe seeth requisite for it Because we know that God better knoweth then we doe what is good for his Chnrch therefore ought our desire of the good thereof to be referred to him extended to that knowledge which he hath of it To which purpose Dauid thus prayeth Doe good in thy good pleasure vnto Sion Psal 51. 18. 2. In particular we ought to desire both the dayly encrease of Gods Church on earth and also the establishment of it For the encrease of it two especiall things are to bee desired and that indefinitely without any limitation to any particular place 1. That where no Church is Pray that Churches may be where none are Psal 67. 2. God would bee pleased to plant one Such ought the extent of our desire to be herein as to pray that Gods sauing health may be knowne among all Nations Especially among such as haue a particular promise made to them Rom. 11. 25 26. as the Iewes Psal 67. 4. On this ground when they were a people and we none they prayed for vs. 2. That where any foundation of a Church is laid Pray that Churches
to God import A. Gods is the onely Kingdome This Particle THINE Thine is the Kingdome importeth a property All other Kingdomes are but parts of his Rom. 13. 1. There is no power but of God The powers that be are ordained of God Dan. 5. 21. Nebuchadnezzar was forced to acknowledge as much This is to be knowne and acknowledged both to keepe vs from all base and slauish obedience to earthly Gouernours in things against Gods will and also to prouoke vs readily and willingly to obey them in all lawfull things for conscience sake Rom. 13. 5. 1. Pet. 2. 13. for the Lords sake If earthly kingdomes be as they are within the limits of Gods kingdome parts thereof subordinate thereto then no obedience must bee yeelded to the Gouernours of them but that which may stand with the Lawes of Gods kingdome so as God the onely King may bee obeyed therein and thereby But in euery thing that may stand with the Lawes of Gods Kingdome obedience is to be yeelded to Gouernours on earth because their Kingdomes are parts of Gods and they Gods Deputies and Ministers Rom. 13. 2. Whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue to themselues damnation These are the grounds that binde vs to obey Magistrates for conscience sake Not that one man hath power ouer anothers conscience this power is Gods Prerogatiue but that God to whom all mens consciences are and ought to be subiect hath ordained the Powers and requireth subiection to them So as that which is done for conscience sake is done for the Lords sake §. 209. Of the Duties due to God by reason of his Kingdome and comfort thence arising Q. VVHat are the Duties which the holy Ghost by vertue of Gods kingdome and Soueraignty requireth of vs A. 1. To suffer God to a Psal 24. 7. 9. enter in and abide among vs. 2. To be willing that he b 110. 3. raigne and rulâ— ouer vs. 3. To be c Isa 6 2 5. Dan. 6. 26. humbled and to tremble at his presence 4. To d Ier. 10. 7. feare and reuerence his Maiestie 5. To e Psal 22. 27 28. Zac. 14. 16 17. worship him 6. To f Psal 47. 6 7. 1. Tim. 1. 17. praise and glorifie him 7. To g Psal 2. 6 11 12. serue and obey him 8. To h Mal. 1. 13 14. offer to him the best that we haue 9. To i Mat. 5. 34 35. â—ake heed of profaning or abusing any thing that is his 10. To k Psal 149. 2. Zach. 9. 9. testifie our loue to him by reioycing in him 11. To l Psal 5. 2. seeke helpe of him 12. To m Isa 43. 15. Zeph. 3. 15. rest and relie vpon him Q. What is the comfort that ariseth from Gods soueraignie A. Assurance of supply of all things needfull and of protection from all things hurtfull Assurance I say to such as take him for their King and in testimonie thereof are readie to performe all the forenamed duties Though God be a King ouer all yet all take him not for their King Some being * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absq vtilitate vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque iugo sonnes of Belial without yoke say n Psal 2. 3. Let vs breake his bonds asunder and cast his cords away from vs. o Luke 19. 14. We will not haue him to rule ouer vs. Yet will they nill they God is their King And because willingly they yeald not to him by force he keepeth them vnder To these more terror then comfort ariseth from Gods soueraignty But to his loyall subiects much comfort must needs arise For their King hauing all things at his command will he suffer them to want what he knoweth to be behoouefull for them or to be annoyed with any hurtfull thing All the properties of a good King are in God But to prouide for his subiects and to protect them are properties set downe by the holy Ghost in the description of a good King Psal 72 2 3 c. Shall not God the best and chiefest of Kings the onely true King whose the kingdome is do those things for his subiect This of Gods kingdome The next propertie is his power In these words And the power §. 210. Of Gods power What it is How farre it extendeth Q. VVHat is ment by Gods power A. His abilitie to do any thing Power attributed to a creature implieth that abilitie which it hath so it doth also applied to the Creator Now as other attributes applied to God are his verie essence and as his essence is infinite so also is his power which extendeth it selfe to euery thing that by power may be done according to these Scripture Phrases a Gen. 18. 14. â—er 32. 27. Is anything too hard for the Lord b Luke 1. 37. With God nothing is impossible c Mar 10. 17. With God all things are possible In this respect he is stiled d Gen. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Almightie Q. Are all things without exception within the compasse of Gods power Reu. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Not such things as import impotencie or imperfection Gods power were not omnipotent but rather impotent if those were within the circuit thereof Such phrases therefore as these e Tit. 1. 2. Cannot f Heb. 6. 18. Impossible are in relation to those things applyed to God Some of the particulars which by reason of omnipotencie God cannot do are these 1. Matters of contradiction as one thing at the same time to be and not to be or one and the same thing to be infinite and finite Such things are in their nature impossible And God cannot establish them because they are against truth and imply impotencie For whatsoeuer is it is by the power of the Creator and by his power it is as it is If withall it be not when it is or be contrary to what the Creator maketh it where is the power of the Creator If he himselfe should bee supposed to establish such contradictions he cannot be supposed to establish them by his power The one part is by power the other therefore must be if it could be by that which is contrary to power euen by impotencie 2. Matters of iniquitie All sinfull matters As these are contrary to the will puritie and perfection of God so they arise from impotencie of vnderstanding will memorie conscience affection and actions By power it is that any either do not or cannot sinne By weakenesse it is therefore that any fall into sinne These emphaticall phrases i Gen. 18. 25. Shall not the Iudge of all the earth do right k Ezek. 18. 29. Are not the wayes of the Lord equall l Rom. 3. 5. Is God vnrighteous m 9. 14. Is there vnrighteousnesse with God do imply an
A. 1. a Psal 14. 1. Atheists who say in their heart there is no God 2. b Rom. 1. 23. Psal 106. 20. Idolaters who change the glory of the corruptible God into an image made like to corruptible things 3. c Leu. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfigere Blasphemers who strike thorow the Name of God 4. d Mal. 3. 8. Sacrilegious persons who rob God 5. e 1. 7. Profane persons who despise God 6. f Act. 12. 23. Proud persons who arrogate Gods due to themselues 7. g 1. Ioh 5. 10. Vnbeleeuers who make God a lyer 8 h Rom. 2. 24. Lewd professors who cause others to blaspheme the name of God 9. i Reu. 16. 9. All impenitent sinners Of such it is said They repented not to giue God glory For by repentance is God much glorified and that both by the penitents themselues and others Hitherto of the three expressed Attributes of God Kingdome Power Glory The Amplification of them followeth in this clause For euer § 224. Of Eternitie To what things it is applyed Q. HOw are the Kingdome Power and Glory of God amplified A. By their vnchangeable continuance This phrase FOR EVER implyeth both Eternitie and Immutabilitie The phrase in the originall to translate it word for word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist lib. 1. de coelo is for ages The originall roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie that which is for euer Now because an age is the longest vsuall distinction of time the same word that signifieth eternity is put for an age And when there is no end of that which is spoken of the plurall number indefinitely without any limitation thus for ages is vsed to set out the euerlastingnesse of it But euerlastingnesse or eternitie is diuersly vsed in Scripture For such things are said to bee for euer euerlasting eternall which haue both beginning and end which haue beginning but no end which haue no beginning yet an end which haue neither beginning nor end 1. The things which hauing both beginning and end also are said to be eternall and for euer 1. Such as haue both beginning and end are 1. Such as haue no set and determinate date Thus because there was no date set for that heape which was made of the ruines of Ai neither was any time of the reedifying of it knowne it is said to be a Ios 8. 28. an heape for euer b Deut. 13. 16. The like is noted of that heape which was to bee made of that Citie where Idolaters were harboured 2 Such as are immutable while their date lasteth Thus c Exod. 21. 6. the things which remained inalterable for the time of a mans life are said to bee for euer as the seruice of him whose eare was boared thorow with a nawle by his Master and the things which endured all the time of the Iewes pedagogie and politie till the first comming of Christ as the d Exod. 12. 24. Passeouer and other like legall Rites and the things which are to endure till the end of the world as e Gen. 9. 16. the Couenant whereof the Rainbow is a signe and f Eccl. 1. 4. the earth All these had their beginning and they haue had or shall haue their end Yet are they said to bee for euer because no abrogation or alteration was to be of them till their date and end was come 2. The things which hauing a beginning haue no end 2. Such as haue a beginning but no end are more properly said to be for euer or euerlasting because these phrases haue especiall respect to future continuance Such are 1. Good Angels who g Luk. 20. 36. Heb. 2. 9. neuer dye who h Math. 18. 10. alwayes behold the face of God 2. Euill Angels who are i Inde verse 6. reserued in euerlasting chaines 3. The humane nature of Christ whose k A. 2. 31. flesh saw no corruption and who euen as man l Heb. 7. 24. continueth for euer 4. The soules of men m Eccl. 12. 7. which returne to God when the body which is but dust returneth to the earth 5. Mens bodies after the Resurrection when n 1. Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortalitie and when o 1. Thes 4. 17. wee shall be euer with the Lord. 6. The highest heauen that place where Christ now abideth in his humane nature and which is the blessed habitation of the glorious Angels and glorified Saints This is stiled p 2. Cor. 51. an eternall house q 1 Pet. 1. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance incorruptible that fadeth not away 7. Hell the place of the damned where their worme dyeth not Flos quidam qui non marcessit dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flos iste adhiberi solebat coronis vide Tibul. lib. 3. El. 4. and the fire is not quenched Mar. 9. 44 where their punishment is euerlasting Mat. 25. 46. 8. All things that remaine after the day of Iudgement when there shall be no more death Reu. 21. 4. 3. The things which haue no beginning but an end are such decrees of God as were in time accomplished The decree was in the purpose of God before all times 3. Such as haue no beginning but an end but performed in an appointed time Thus grace is said to be giuen before the world began 2. Tim. 1. 9. The decree of giuing it was before the world yet the decree had his date and was accomplished grace is actually giuen in the time of this world 4. The things which haue neither beginning nor end are most properly eternall 4 Such as haue neither beginning nor end For herein lyeth a difference betwixt eternitie and sempiternitie or euerlastingnesse Eternity looketh backward and forward It neuer saw beginning nor euer shall see end Euerlastingnesse looketh onely forward to that which is to come That which is properly eternall hath his being of and in himselfe Things properly eternall are also immutable being supported and sustained by none and in that respect is immutable Thus the phrases which do set out true and proper eternitie doe also by iust consequence imply immutabilitie Wherefore vnder this phrase FOR EVER here in the Lords Prayer both eternitie and immutability are comprised The things thus properly eternall are onely God himselfe and such things as are essentiall to him as his Sonne his Spirit his Properties 1. God saith of himselfe Before mee there was no God formed neither shall there bee after mee Isai 43. 10. Fitly therefore doth the man of God say vnto him From euerlasting to euerlasting thou art God Psal 90. 2. The proper name of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod Sheuatum innuit futurum Holem praesens Lamed He quiescens in
a man to deuoure that which is consecrated Ezek. 48. 14. The first fruites of the Lord might not be sold exchanged or alienated because they were holy to the Lord consecrated to him 5. Lawfull oathes Mat. 5. 33. These must be kept though they bee made to a mans hurt Psal 15. 4. 6. The bond of mariage Mat. 19. 6. Hereof it is said What God hath ioyned together let no man put asunder 2. Other things by custome become immutable as 1. Euill practises Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do euill 2. Ciuill ordinances Mat. 27. 15. At the Passeouer the Gouernour was wont to release vnto the people a prisoner whom they would thereupon it is said Of necessitie he must deliuer one to them Luke 23. 17. 3. Sundry things are made immutable by speciall supportance as 1. Coelestiall spirits Eph. 1. 10. These are the things in heauen which are said to be gathered together in Christ by whom they are confirmed and established 2. The Church militant Mat. 16. 18. For the gates of hell shall not preuaile against it Psal 125. 1. 3. Particular Saints Rom. 11. 29. They that trust in the Lord shall bee as mount Sion which cannot be remoued but abideth for euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—â—smodi sunt vt eorum ipsum 〈◊〉 non possit 〈◊〉 〈…〉 4. The gifts and calling of God These are without repentance Such as God neuer repenteth the bestowing of them On this ground the Apostle thus saith of such as were called and made partakers of the gift of God Phil. 1. â— I am confident of this very thing that he which hath begun a good worke in you will performe it vntill the day of Iesus Christ 4. There are many things which haue an immutable nature giuen them so as according to that course which God hath appointed they cannot be altered as 1. Sundry natiue properties Ier. 13. 23. Can the Ethiopian change his skin Mat. 5. 36. or the Leopard his spots Thou canst not neake one haire white or beatke 2. The earth and the mountaines thereon Eccl. 1. 4. These abide for euer Psal 125. 1. 3. Seasons and intercourse of times Gen. 8. 22. While the earth remaineth seed-time and haruest and cold and heate and summer and winter Ier. 33. 20. and day and night shall not cease Thus saith the Lord If ye can breake my couenant of the day and my couenant of the night and that there should not be day or night in their season Then c. Here the immutable entercourse of those seasons is set downe as an vndeniable principle 4. The visible heauens and the host thereof Ier. 31. 35. The Lord giueth the Sunne for a light by day and the ordinances of the Moone and of the Starres for a light by night namely so to abide without alteration 5. The highest heauen and all therein Mat. 6. 20. There neither moath nor rust corrupt nor theeues breake through nor steale 5. Some things are essentially in themselues immutable and so immutable as it is impossible they should be changed as 1. God himselfe Mal. 3. 6. Iam. 1. 17. 2. Gods counsell Psal 33. 11. Heb. 6. 17. 3. Gods Law Luke 16. 17. 4. Gods oath Psal 110. 4. Isa 45. 23. 5. Gods couenants Ier. 33. 20 21. 6. Gods promises Heb. 6. 13 18. 7. Euery word of God Num. 23. 19. 8. Gods loue Ier. 31. 3. As God himselfe is so are the things which are essentiall to him and come out of him as those which are before mentioned and others like vnto them immutable inuiolable §. 227. Of the difference betwixt the immutabilitie of the Creator and creatures Q. WHerein lyeth the difference betwixâ— the immutability of the Creator and of the creaturcs A. 1. God hath his stabilitie of himselfe which is euident by this stile which God giueth to himselfe I AM THAT I AM. Exod 3. 14. Creatures haue all that stabilitie which they haue of God Ier. 31. 35. The Lord giueth the ordinances of the Moone and of the Starres hee hath appointed them the courses which they keepe so constantly Prou. 3 19. He hath founded the earth and established the heauens 2. It is simply and absolutely impossible that Gods stabilitie should be altered Heb. 6. 18. But the most stedfast stabilitie of the creatures may be altered Iude ver 6. Some of the Angles kept not their first estate The Lord remoueth the mountaines and ouer turneth them in his anger Iob 9. 5 6 7. He shaketh the earth out of her place and maketh the pillars thereof tremble He commandeth the Sunne and it riseth not c. In Ioshuahs time the Sunne stood still Ios 10. 13. In Hezekiahs time it runne backe Though many creatures neuer were nor shall be changed 2. King 20. 11. as the good Angell yet is it not simply impossible that they should be changed Hee that made them can destroy them If God in Christ had not confirmed them but should leaue them to themselues there might be feare of their falling 3. God remaineth immutable by himselfe Mal. 3. 6. I am Iehouah saith the Lord I change not Because hee is Iehouah of himselfe by himselfe therefore he changeth not But the creatures are supported by God and kept stable and vnchangeable by his prouidence As the Lord first appointed them their firme and stable course so that they may the better keepe it he putteth vnder the hand of his diuine prouidence to support them Col. 1. 17. By him all things consist The immutabilitie therefore which is in any creature is wholy at Gods disposing either to confirme or alter it So as immutabilitie properly taken is proper to God §. 228. Of the duties which arise from Gods immutabilitie Q. TO what duties are we bound by reason of Gods immutabilitie A. 1. To put difference betwixt the Creator and creatures as the Psalmist did where in opposition betwixt the Creator and creatures he saith Psal 102. 26. They shall perish but thou shalt endure c. 2. To respect God as Saints in former times haue done He is the same God now that euer he was Why then should he not be accordingly esteemed b Mal. 3. 4 5. 6. This argument taken from Gods immutabilitie doth God himselfe vse to prouoke to pietie to reclaime them from all impietie c 2. Chro. 17. 3. 4. True Saints haue also hereby bene moued to carrie themselues towards God 29. 2. as their fathers of old haue done 34. 2 3. 3. To trust in the Lord. Psal 125. 1 2. As the mountaines round about Ierusalem stand vnmoueable for the defence and saferie thereof So the Lord is round about his people for euer 4. To beleeue Gods word and promise Sarah beleeued Gods word
therefore that speake of the glory of Gods kingdome Psal 145. 11. talke of his power So as this Petition Thy kingdome come is to bee made to him whose the power is 3. By a strong hand it is that mortal sinful men are brought to do Gods will Mar. 10. 27. With men it is impossible To him therefore whose the power is it is requisite thus to pray Thy will be done on earth 4. All our necessities cannot bee fupplied but by a diuine power 2. King 6. 27. A King was forced to say If the Lord helpe thee not whence shall I helpe thee out of the barn-floore or out of the wine-presse 2 Cor. 9. 8. But God is able to make all grace abound towards you that ye alwaies hauing all sufficiency in all things may abound to euery good worke As therefore wee would haue our desire granted so let vs say Giue vs this day our daily bread to him whose the power is 5. Whether is it easier to say to the sicke of the palsie Mar 2. 9. Thy sinnes are forgiuen thee or to say Arise and take vp thy bed and walke Both are done by the same power which is diuine omnipotent Make therefore to him whose the power is this Petition Forgiue vs our debts 6. To bee able to stand against the assaults of Satan Ephes 6. 10. c. is aboue the ability of flesh and blood To him therefore whose the power is wee must pray Leade vs not into temptation but deliuer vs from euill §. 235. Of the speciall relation which the seuerall Petitions haue to Gods glorie Q. VVHat particular respect hath euery of the Petitions to Gods glory A. 1. The hallowing of Gods Name is the chiefest part of his glory Leu. 10. 3. I will be sanctified saith the Lord in them that come nigh to me and before all the people I will bee glorified By being sanctified or hallowed God is glorified In faith therefore we may thus pray Hallowed be thy name to him whose the gloryis 2. Gods Kingdome is the prime place of his glory Psal 26. 8. It is the place where his honour dwelleth To the Church the peculiar Kingdome of God it is said Isa 60. 1 2. The glory of the Lord is risen vpon thee his glory shall bee seene vpon thee Confidently therefore to him whose the glory is wee may make this sute Thy Kingdome come 3. The creature cannot better glorifie God then by obeying his will Ioh. 15. 8. Herein saith Christ is my Father glorified that yee beare much fruit 1. Sam. 15. 22. To obey is better then Sacrifice Hee therefore that prayeth Thy will be done to him whose the glory â—s may be sâ—re to haue his prayer granted 4. The diuine prouidence in temporall blessings much amplifieth Gods glory Exod. 16. 7. By giuing bread to his people in the wildernesse God shewed his glory Psal 145. 11 15 c. Where the Prophet saith They shall speake of thy glory by way of explication hee reckoneth vp many euidences of Gods prouidence in temporall blessings thus The eyes of all waite vpon thee thou giuest them their meate in due season c. His glory therefore whose the glory is will moue him to grant this Petition Giue vs this day our daily bread 5. The glory of God is exceedingly commended by pardoning sinne Ephes 1. 6 7. To the praise of the glory of his grace we haue forgiuenesse of sinne In much confidence therefore thou maist say Forgiue vs our debts to him whose the glory is 6. Preseruation and deliuerance of Saints from euill much magnifieth and setteth forth the glory of God Where the Prophet reckoneth vp many deliuerances which God gaue to his people Isa 59. 19. he inferreth thereupon They shall feare the Name of the Lord from the West Ezek. 39. 21. and his glory from the rising of the Sun And on the same ground saith God himselfe I will set my glory among the heathen This Petition Leade vs not into temptation but deliuer vs from euill may in faith be made to him whose the glory is §. 236. Of the speciall relation which the seuerall Petitions haue to Gods vnchangeable eternitie Q. VVHat particular respect bane euery of the Petitions to Gods immutable eternity A. 1. Gods Name is for euer Psal 135. 13. and his memoriall endureth thorowout all generations 2. His Kingdome is an euerlasting Kingdome Psal 145. 13. 3. Gods will is to be done thorow-out all Ages by vs by our sonnes Deut. 6. 2. by our sonnes sonnes Wee may therefore well make these Petitions Hallowed be thy name Thy Kingdome come Thy will be done though they be of euerlasting and immutable matters to the eternall God whose the Kingdome is and the power and the glory FOR EVER 4. We euery day want bread so shall we doe as long as we liue 1 Chro. 29. 15. As our Fathers from the beginning of the world haue stood in need thereof Ioh. 4. 13. so doe we and so shall our posterity also For whosoeuer drinketh of this water shall thirst againe 5. Our Fathers of old to our time haue sinned Act. 7. 51. so doe wee all our daies Ezek. 9. 7. so will our posterity for euer 6. The Diuel hath beene a murtherer from the beginning Deut 31. â—1 and euer will be Iob. 8. 44. There is perpetuall enimity betwixt the womans seede and his seede Gen. 3. 15. We and ours shall be for euer in this world subiect to many euills We therefore who make these Petitions Giue vs this day our daily bread And forgiuâ— vs our debts And leade vs not into temptation but deliuer vs from euill haue neede to be well instructed in Gods eternity and immutability For in faith we may make the forenamed Petitions concerning our perpetuall needs to him whose Kingdome and power and glory is FOR EVER Hitherto of the acknowledgement of Gods properties as they haue relation to the Petitions and are reasons to enforce them The said acknowledgement is further to bee considered singly and simply by it selfe §. 237. Of the necessary vse of this clause Thine is the Kingdome and the power and the glory for euer Q. WHat doth the acknowledgement of Gods properties singly considered import A. A forme of praise 1 Chro. 29. 10. 11 For where mention is made of Dauids blessing God it is set downe in this forme Thine O Lord is the greatnesse and the power and the glory c. Thus is this clause Thine is the Kingdome and the power and the glory for euer the second part of the Lords Prayer whereby the perfection of that Prayer is set out Phil. 4. 6. For prayer cosisteth of these two parts Petition Praise 1. Thes 5. 17 18. They therefore who wholy omit this clause and cast it out of this patterne of Prayer make it an imperfect patterne as Papists who thoroughout
praises to our KING sing praises for God is the King of all the earth c. This reason is giuen of the heauenly Halelu-iah Reu. 19. 6. For the Lord God omnipotent reigneth As God by his Soueraigntie is the highest of all so by vertue of his prudent gouernment all good things which are any way praise-worthy are indeed done They that haue knowledge hereof and can in truth of heart acknowledge as much will assuredly bee ready on all occasions to praise God 3. Kindnesse goodnesse and mercie are the things which do most of all enflame the heart to giue praise They are the most principall obiect of praise for which thankes vseth to be giuen I will praise thy Name Psal 138. 2. saith the Psalmist to God for thy louing kindnesse Psal 117. 1 2. And he exhorteth all nations to praise the Lord on this ground His mercifull kindnesse is great towards vs. After hee had thus set out the goodnesse of God Psal 145. 8 9 10 The Lord is gracious and full of compassion slow to anger and of great mercie the Lord is good to all and his tender mercies are ouer all his workes he maketh this inference All thy workes shall praise thee ô Lord and thy Saints shall blesse thee Gods mercies therefore the maine matter of praise are to be called to mind and to be set in order when we go about to praise God These are they that are of greatest power to rouse vp our dull spirits to put a spirituall life into vs and to prouoke vs to praise the Lord. I haue distinctly laid downe these in The whole Armour of God Treat 3. Part. 2. § 63. Now in that the forenamed grounds of praise are onely in God Praise due onely to God praise is due to him alone For 1. a Psal 148. 13. His onely is true excellencie as was before prooued § 218. 2. b Dan. 4 25. His Soueraigntie onely is absolute As before § 207. 208. 3. c Math. 19. 17. He onely is good And d Iam. 1. 17. euery good thing commeth from him Idolaters who giue praise to false gods as e Dan. 5 23. Belshazzer did and flatterers who vnduly praise men as f Act. 12. 22. Herods people did depriue God of that glorie which is due to him Let such duely weigh the fearefull issue that befell both Belshazzer and Herod How farre praise may be giuen to men is declared in The whole Armour of God Treat 3. Part. 2. § 61. Hitherto of the Substance of the Lords Prayer The Circumstance following it remaineth to be handled §. 241. Of the meaning and vse of AMEN being prefixed before a Speech Q. Meaning of AMEN VVHat is the circumstance following Prayer A. Amen in his Petitionibus significat indubitanter à Domiao conferri quod petitur Aug. de Temp. Ser. 58. The ratification of all This is expressed in this one word AMEN That Amen importeth a confirmation of that which is said is euident by Benaiahs answere to Dauids direction concerning Salomons crowning For Benaiah desiring from his heart that Dauids said direction might bee accomplished and ratified hee answereth thereto Amen 1. King 1. 36. and to explaine his minde and meaning more fully Amen 1. firmum statum esto à Deo Tremel Iun. in annâ—l in hunc loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiat he addeth The Lord God of my Lord the King say so too that is as other Translators turne it ratifie it The Greeke Translators thus turne it Be it done The root from whence the word commeth signifyeth as much as is euident by this phrase in Salomons Prayer O God of Israel let thy word I pray thee 1. King 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ratified which thou spakest vnto Dauid This Particle in Scripture is diuersly vsed Sometimes it is prefixed before that which is vttered and sometimes it is inferred after it It is prefixed before Speeches The vse of Amen being set before a speech to shew both the certaintie and the necessiitie of that which is deliuered When Christ instructed Nicodemus in the mysterie of regeneration to declare vnto him the necessitie thereof hee thus expresseth it Amen Amen Ioh. 3. 3. I say to thee except a man bee borne againe hee can not see the Kingdome of God And because Nicodemus made question thereof in the same manner hee doth againe repeat it saying Ioh. 3 5. Amen Amen I say to thee Except a man bee borne of water and of the Spirit hee can not enter into the Kingdome of God to shew that it was a true certaine sure infallible point which fell not from his mouth vnawares but such an one as hee durst stand to yea and pawne his credit thereupon Q. What duties doth Amen import when it is prefixed before a Speech A. Two especially 1. Attention 2. Beliefe 1. Where the holy Ghost by any note or signe setteth out the Excellencie Necessitie Vtilitie or any other like commendation of a point hee requireth vs to giue more then ordinarie attention thereunto Math. 24. 1 2. When the Disciples shewed Christ the glorious building of the Temple that they might the better marke what hee foretold of the destruction thereof thus hee expresseth it AMEN I say vnto you there shall not bee left here one stone vpon another that shall not be throwne downe 2. Where the Holy Ghost knoweth vs to bee backward and hard to beleeue such Principles as be of an infallible veritie he vseth asseuerations obtestations to draw vs on to giue the more credence thereunto Answerably therefore we must mixe faith with our hearing of such points To this purpose when Christ obserued vnbeliefe Mat. 7. 20. and doubting in his Disciples Mar. 11. 2â— 23. hee vsed this his note of asseueration Amen to moue them the more stedfastly to beleeue what he said §. 242. Of the vse of AMEN being added to a Speech Q. HOw is AMEN added to a speech A. 1. By him that vttereth a speech 2. By him or them that heare it a Ro 16 24 27 It was vsuall with the Apostles when they made a prayer 1. Cor. 16. 24. or gaue thankes 2. Cor. 13. 13. or pronounced a blessing 1. Pet 5. 14. themselues to adde thereunto Amen 1. Ioh. 5. 21. And as vsuall it was with the people of God that heard like speeches vttered by others Iude verse 25. to say Amen whether it were b 1. Kin. 1. 36. onely one or c Neh. 5. 13. many together To what kindes of speeches AMEN is added Many are the kindes and formes of speeches whereunto AMEN is in Scripture noted to be added as 1. d Rom. 15. 33. Petitions 2. e Neh. 8. 6. Benedictions and Praises 3. f Neh. 5. 13. Imprecations and Curses 4. g 1. Ioh. 5 21. Exhortations to Duties 5. h Reu. 22. 20. Declarations of