Psal 10. 13. 42. 3. Their insultations and cursed exprobrations and that against God himselfe §. 35. Of Gods kingdome what it is and what be the kinds of it Q. VVHich is the second Petition A. Thy kingdome come Q. What is the kingdome of God A. That estate where as a King he ruleth For that is a kingdome where a King raigneth and ruleth Where God therefore raigneth there is his kingdome Q. How doth God raigne as a King A. 1. By his absolute power he raigneth ouer the whole world 2. By his speciall grace he raigneth ouer his Church According to this different manner of Gods raigning is his kingdome distinguished For 1. He hath an vniuersall kingdome Gods vniuersall kingdome Vbique regnat vbique imperat vbique maiestas eius Bern. de verb. Isay Serm. 5. called his kingdome of power because by his absolute and supreme power he ouer-ruleth all creatures whatsoeuer or wheresoeuer they be In regard of this vniuersall soueraignty of God the Scripture saith His kingdome ruleth ouer all For who hath resisted his will And thereupon he saith vnto God Psal 103 19. How terrible art thou in thy workes Through the greatnesse of thy power shall thine enemies submit themselâ—es to thee Rom. 9. 19. 2. He hath a peculiar kingdome Psal 66. 3. called his kingdome of Grace Gods peculiar kingdome his Church whereby he raigneth ouer a select people culled out of the world which voluntarily yeeld obedience vnto him The companie of this people is in one word the Church and it is a societie chosen of God Sanè secundum praedestinationem nunquam Ecclesia electoric penes deum non suit Bern. super Cant. Serm. 78. redeemed by Christ called and sanctified by the holy Ghost which hath bene in all ages of the world some in heauen others on earth spread ouer the face thereof farre and neare in which respects it is stiled the holy Catholicke Church This is properly the kingdome of Christ in and by whom the Father raigneth For it is said that a kingdome was giuen to the Sonne of man Dan. 7. 14. Of whom saith the Father I haue set my King vpon my holy hill of Sion Psal 2. 6. whose people shall be willing in the day of his power Psal 110. 3. Herein lyeth a maine difference betwixt Gods manner of gouernment in his vniuersall and in his peculiar kingdome that the worlds subiection is forced Psal 66. 3. 110 3. but the Churches subiection is free §. 36. Of Gods raigning ouer rebels TOuching that vniuersall kingdome of God ouer all creatures in all places seeing there are many which rebell against God and say Psal 2. 3. Let vs breake his bonds asinder and cast his cords from vs Luke 19. 14. We will not haue him to reigne ouer vs and therupon walke according to the Prince of the â—re Eph. 2. 〈◊〉 the spirit which worketh in the children of disobedience and seeing the diuell is the god of this world a doubt may be made how God can be said to be their King and Gods kingdome thus vniuersally extended ouer the whole world Answ 1. Rebelion of subiects taketh not away the right of a Soueraigne Psal 2. 1 6. Christ therefore notwithstanding the tumult of people is said to be a King 2. None can do any thing at all without his permission Instance the arch-rebell of all Iob 1. 11. 2. 5. of all Satan in the case of Iob. Instance also the many plots and practises of the wicked which in all ages by an ouer-ruling hand of God haue bene disappointed and made void 3. God can 2. King 19. 28. when and as it pleaseth him restraine them as he restrained Senacherib yea and beate them downe and vtterly destroy them Exod. 14. 28. as he destroyed Pharaoh and his whole hoste 4. Satan to whom the fore-named rebels are subiect is but Gods executioner 1. King 22. 2â— he is one of the number of Gods seruants though of his guiltie and reprobate seruants Satan vnus de numero seruor 〈◊〉 est licet reorum iam atque reproborum Chrys hom 20. in Mat. 6. So as euen in that power which Satan hath ouer them God sheweth himselfe to be their King Q. Is this vniuersall kingdome of God here ment A. No further then that God would order it to the good of his peculiar kingdome which is here principally intended §. 37. Of the kingdome of Grace and Glorie Q. HOw may the peculiar kingdome of God be considered A. 1. In the beginning and progresse of it 2. In the consummation and perfection of it In the former respect it consisteth of a mixture of euill persons with good ones Kingdome of Grace and of euill qualities in those good persons with good ones Math. 13. 24. 47. in regard of which mixtures it is resembled to a field wherein grow tares with wheate and to a draw-net which gathereth of all sorts Mar. 4. 26. and to corne which ariseth with straw and chaffe as well as with sound and solid graine In the latter respect it consisteth onely of such as are euery way perfectly good Kingdome of glorie and therefore said to shine as the Sunne Math. 13. 41 43. which hath no darknesse Reu. 21. 27. nor any speck or spot in it In the former respect especially it is called a kingdome of Grace and that 1. In opposition to those who neuer were Why the kingdome of grace is so called nor euer shall be of it and therefore are obiects of Gods seuere iustice and reuenging power Ier. 10. 25. but in it grace raigneth 2. For distinction from those who are translated out of it into heauen Rom. 5. 21. For by reason of the many temptations and imperfections whereunto the Saints on earth are subiect thy stand in need of much more grace then the Saints in heauen who are iust and perfect Heb. 12. 23. In the latter respect it is called a kingdome of Glory Why the kingdome of glorie is so called and that by reason of the Place where it is and of the Persons which are of it 1. The Place where it is is the most glorious place of all the world euen the highest heauens 2. The Persons both King and Subiects thereof are decked with vnspeakable glorie The King doth there manifest his glorie more then any where else as brightly as can possibly by the creature be discerned The Subiects there partake of as much glorie as they are capable of and that in soule and body so as they are all glorious within and without §. 38. Of the difference betwixt the kingdome of â—â—Grace Glorie THis kingdome of Grace and of Glorie is but one and the same kingdome distinguished into two parts which differ in sixe circumstances 1. In Time The kingdome of Grace is now present while here we liue The kingdome of Glorie is to come 2. In
of iust men made perfect Like patternes cannot be found on earth except the patterne of Christ in the dayes of his flesh g Phil. 2. 5. Heb. 12. 2. which is also set before vs. Q. How are examples of Saints on earth to be followed if our patterne must be perfect A. No Saints example that euer liued on earth for the time of his abode on earth How Saints on earth are to be followed is made a patterne in all things without exception to be followed But their examples are set before vs to be imitated 1. In such particular good things as they did well Thus h Gal. 3. 7. Abraham in beleeuing Gods promises i Nom. 12. 7. Moses in being faithfull in Gods house the k lam 5. 10 11. Prophets in long suffering Iob in patience other Saints in other particular graces are made patternes 2. l 1. Cor. 11. 1. So farre forth as they followed a perfect patterne we must follow them We are very proane to follow imperfections The danger of setting imperfect patternes before vs. as a streame where a breach is made will leaue the channell to runne in that breach and by striuing to runne therein will make the breach greater and greater so we where we see any defect in the patterne are readie not onely to faile by that defect but to be farre worse m Math. 23. 15. A Proselite made by a Pharisie proued two-fold more a child of hell then the Pharisie We are by that corruption of nature which is in vs proane to swerue from the patterne which is set before vs euen where the patterne it selfe is good and right How much more shall we swerue when the patterne is defectiue Yet n Phil 3. 15. by a perfect patterne we shall be kept the nearer and held the closer to perfection It is therefore a point that much concerneth vs to make choice of our patterne Choice to be made of our patterne and not to be beguiled with glorious titles of Antiquitie Vniuersalitie Multitude and Consent of men on earth Perfection was neuer found in these much lesse in some few or single men that are blinded and puffed vp with honour wealth power or any such earthly preheminence Yet how doth the whole world almost follow such and make them their onely patterne §. 69. Of aiming at more then we can attaine to Q. VVHat learne we from setting those who are in heauen as a patterne before those who are in earth A. Such perfection as in this life cannot be attained to may be aimed at For it is not possible for any on earth to bee so perfect as they who are in heauen yet must we aime at their perfection and endeauour after it For Christ exhorteth to be perfect as our heauenly Father is perfect Mat. 5. 48. 1. Thus shall we the better discerne how far short we come of perfection and of that integritie which is requisite for all those that stand in Gods glorious presence On this ground saith Iob Iob 9. 2. How should man compared vnto God be iustified 2. Thus we shall be the more humbled and brought to say to God as Iob did Iob 40 4. 40. 6. Behold I am vile what shall I answer thee I will lay my hands vpon my mouth I abhorre my selfe and repent in dust and ashes 3. Thus shall we be brought to a thorow and vtter deniail of our selues and from all self-conceipt and confidence in our owne righteousnesse Psal 143. 2. and to pray vnto God not to enter into iudgement with vs. 4. Thus shall we be the more stirred vp to put forth our vttermost abilitie Phil 3. 13 14. as it is in the Prouerbe He that will shoote high must aime at the Sunne a marke farre beyond his reach A man that shooteth at a marke within his reach may shoote short for want of putting out his full strength Little do they regard these helpes Their folly who make sinfull men their patterne who set the examples of mortall weake sinfull men before them and thinke all is well if they be any thing better then the worser sort of people as that Pharisie who said Luke 18. 11. O God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican Hence is it that they are so farre from iudging themselues for many of their sinnes as they are readie rather to iustifie themselues when they are reproued and to say Do not such and such men the like What sinne almost might not be iustified if the patterne of men on earth yea of the best were a sufficient plea and pretext Haue ye not heard of Noahs drunkennesse Dauids adulterie and murther Lots incest Salomons idolatrie Peters deniall of Christ and other like sinnes committed by other like men By such patternes men are many times made to stumble in the way wherein they should walke if they be not cleane turned out of it The patterne here propounded by our Lord stirreth vs vp to couet earnestly Seeke to excell 1. Cor. 12. 31. 14. 12. the best gifts and to seeke to excell By this patterne in heauen set before vs Reproofe of prophane scoffs the common scoffes of prophane Libertines vpbraiding such as endeauour to follow this direction with the nick-names of Angels on earth and young Saints are wiped away How can those tauntes be imagined to be otherwise made then in derision of this direction which assuredly he that gaue this direction will not suffer to passe vnreuenged §. 70. Of the order of the third Petition Q. TO which of the former Petitions hath this third Petition reference A. To both of them To the first as a manifestation of the truth of our desire to hallow Gods Name For no such euidence can be giuen thereof as a true and thorow subiection of our selues in all things to the will of God Then is Gods Name most hallowed when his will is best done Of all places in heauen is Gods Name most hallowed because there his will is best done for which end Christ doth here set them in heauen before vs for a patterne therein To the second Petition hath this reference as a reason of our desire thereof For the subiects of Gods kingdome are they that most readily and faithfully do the will of God We therefore desire that Gods kingdome may come that there may be the more to do the will of God §. 71. Of the honour done to God by doing his will Q. VVHat doctrine ariseth out of that relation which this Petition hath to the first A. Gods honour is most aduanced by a faithfull subiection to his will Ioh. 17. 4. Thus doth Christ proue that he glorified his Father on earth namely by finishing the worke which he gaue him to do For by our forwardnesse to do Gods will we acknowledge both the greatnesse and also the goodnesse of God We acknowledge that
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
euill continually And by the weakenesse of this corruptible body wee are held backe from bringing our wils to yeeld vnto and agree with Gods will Is it then possible that of himselfe hee should doe that which is so pure and perfect as the will of God is Ipsa corruptibilis huius infirmitate corporis praepedimur ne voluntas nostra diuinae valeat coberere Bern. in Quadr. Serm. 6. On this ground we see that there is iust cause 1. To deny our selues and e Prou. 3. 5. not to leane vnto our owne wisedome will conceit or any naturall abilitie 2. To call vpon God to f Cant. 1 3. draw vs that so we may runne after him and wholly to depend on him for his preuenting assisting and perfecting Grace 3. To vse such g Col. 3. 16. meanes as God hath sanctified to enable vs to doe his will Vses of the knowledge of mans disability 4. To h Rom. 11. 36. giue the praise of all that abilitie wee haue to doe Gods will vnto God who worketh in vs hoth the will and the deed Vt fiat in nobis voluatas deiopi â— est voluntate Deâ— i-ope cius Cyp ' de â—rat Dom. § 11. 5. To k 1. Cor. 15. 10. vse and imploy the said abilitie to the glory of God §. 61. Of the force of this word THY in the third Petition Q. TO whom hath this Particle THY in the third Petition relation A. To the same person to whom it had relation in the two former Petitions and it importeth the same things in this Petition that it did in the other two namely a Reason Restraint and Emphasis A Reason because it sheweth that the Will here mentioned is the will of Our Father who is in heauen whose name is aboue all to be hallowed and whose kingdome is before all to be preferred A Restraint because it implyeth that his will onely is to be done An Emphasis because it intimateth an aduancing of Gods will aboue all others §. 62. Of preferring Gods will before all others Q. VVHat then doth this Particle THY teach vs A. Gods will is to bee preferred before all others This a Gen. 39. 9. Ioseph b Dan. 6. 10. Daniel and c 3. 18. his three Companions the d Acts 5 29. Apostles and many others well obserued when they refused to yeeld to mans will against Gods and e 2. Sam. 15. 26. Dauid f Act. 21. 13. Paul and g Mat. 26. 39. Christ when they submitted their owne wils Si filius obaudiuit vt faceret patris voluntatem quanto magis servus obaudire debet vt saciat domini voluntatem Cypr. loc citat to Gods in such things as if it had beene the will of God they could haue desired to haue beene otherwise Among others the example of Christ is to be obserued because hee was a Sonne and we are but seruants If the Sonne yeelded to doe the will of his Father how much more ought the seruant to yeeld to doe the will of his Master Both the supreme Soueraignty of God and also the absolute perfection of his will require as much Docemur semper ad Dei non ad nostram respicere voluntatem quia in nostra voluntate aliquotiens contaria suut in domini autem voluntate vita est semper bonitas Aug. de Temp. Serm. 126 As for our owne and other mens wil they are subiect to much errour and oft proue very pernicious This is especially to be noted of such as can bee content to doe Gods will so farre as it is agreeable to their own humour or crosseth not the will of those men whom they are loth to offend But if in these cases they refuse to doe Gods will they haue it not in that high account that here they are taught to haue it and they come very short of the extent of this Petition whereby wee are taught alwayes to haue one eye on Gods will and not on our owne For in our will there are many contrarieties but in the Lords will there is alwaies life and goodnesse §. 63. Of praying onely for men in earth Q. VVHo are comprised vnder this phrase in earth A. Sonnes of men inhabiting in earth Iob 4. 19. In this phrase there is a double trope Metonyâ—ia subiecti Synec doc he generis First the Place is put for them that are therein Secondly a generall is put for a particular For there are sundry sorts of creatures that liue on earth yet onely the chiefe and principall of them are meant euen they who haue the dominion ouer all the rest Now Men are here thus set forth because while they liue on earth they are most backward to do Gods will Q. What instruction may be raised from this phrase in earth A. Men while they liue in this world need our prayers All the directions giuen in Scripture to pray for any all the promises made to prayer all the warrant that is giuen for performing this dutie is restrained to prayer made for them that liue in earth And they are to be prayed for 1. Because they are subiect to manifold infirmities 2. Because they may reape benefit by our prayers which they that are taken from earth can not doe For they that are translated from earth to heauen are made perfect so as they need not our prayers And they that are cast downe from earth to hell are implonged into such irrecouerable miserie as they can reape no benefit by our prayers Let vs not therefore offer vp so pretious incense as prayer is in vaine for such as can reape no benefit thereby But in faith let vs pray for them that are in earth §. 64. Of the meaning of this phrase in heauen The inhabitants of the highest heauens not the hosts of the middle heauen are here meant Q. VVHo are comprised vnder this phrase in heauen A. The glorious Angels and glorified Saints with Christ their head Some thinke the middle heauen to be here meant where the Sunne Moone and other Stars are placed and that partly because the creatures in that heauen do constantly keepe that course wherein by the will of their Creator they were at first placed and partly because they are visible so as that constant course of theirs according to the will of God may be seene by men on earth But howsoeuer that constancie of theirs may be a witnesse against our manifold aberrations and sweruings from that course wherein our Creator hath set vs yet in that they haue no vnderstanding to take notice of the will of God nor do what they do by any free Hoc oramus vt dei voluntâ—s sicut in coelestibus facta est creaturis siat etiam in terrenis vt sicut Angelus sic homo c. Bern. in Quadr. Serm. 6. willing choice but by a naturall motion from which they can not swerue we must ascend higher then that heauen euen
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
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
it haue bene long Assuredly a generall apprehension of more particulars then can be distinctly conceiued at once is acceptable to God or else many approued Prayers recorded in Scripture were not acceptable No man can in particular expresse all things that are needfull and meete to be mentioned in Prayer it is therefore very requisite that after we haue particularly and expresly mentioned in our Prayer such things as we conceiue to be most needfull and behoouefull we should vse some such generall words and phrases as may include all other needfull and behoouefull things In which respect the common custome of concluding our owne Prayers with this perfect forme of Prayer prescribed by the Lord is very commendable 2. 2. Argument of Anabaptists Obiect This clause After this manner pray yee implyeth rather a plat-forme to frame other Prayers by it Math. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then an expresse forme to be vsed word for word Answ That phrase may imply as well the very forme prescribed as a like forme But Luke vseth a phrase which putteth this doubt out of doubt Luke 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is this When ye pray say What should they say Euen the words following Our Father which art in heauen c. Quest Other formes of Prayer may be vsed What need any other forme of Prayer be vsed seeing this is so absolutly perfect Answ To shew that we take a particular and distinct notice of the things which we pray for On which ground both Christ himselfe and the Apostles also to whom this forme in speciall was prescribed vsed other formes which are expressed in the Scripture By comparing these two forenamed places of the two Euangelists together Math. 6. 9. we may well gather that both this very forme may be vsed Luke 11. 2. and that other forme also may be framed answerable to this Behold Gods goodnes in teaching vs to pray here the goodnesse of God who is not onely readie to heare vs in his Sonne but also by his Sonne hath taught vs how to call vpon him Doth hee noâ— herein shew himselfe a Father indeed Quanto effiâ—acius impetramus quod peâ—mus in Christi nomine â—i petamus â—psius oratâ—one Cypr. de oraâ— Dom. §. 1 Is not this a great motiue to prouoke vs with boldnesse to goe to the Throne of Grace How much more effectually may we obtaine what we aske in Christs name if wee aske it in his forme of Prayer That wee may be the better directed and the more encouraged to call vpon God and that by this excellent forme here prescribed we will distinctly consider the seuerall branches thereof §. 2. Of the seuerall branches of the Lords Prayer THE Lords Prayer being as wee haue heard a most perfect patterne of Prayer The summe and parts it containeth both the Circumstances appertaining to Prayer and also the very Substance of Prayer The Circumstances are two One precedent which is the Preparation thereto in the Preface The other subsequent which is the Ratification thereof in the last Particle Amen The Substance of the Prayer consisteth of two parts 1. Petition 2. Thanksgiuing S. August sometimes and some other ancient Writers and most of the Papists and some of our later Dimnes deuide the Lords Prayer into seuen Petitions making two Petitions of the two clauses in the last Petition But the vsuall diuision of it into twice three is the most naturel it is obserued by Tertullian Cyprian Ambrose Cyril Chrysoâ—tame Bernard and other ancient Fathers who though they doe not expresse any distinct number of Petitions yet they so handle them as the number of sixâ— may easily be thence gathered For they make but one Petition of these words Leade vs not into temptation but deliuer vs from euill The moderne Orthodox Expositors of Scripture doe most of them expressely set downe the distinct number of sixe Petitions * As for that argument which is taken from the correspondencie of the number of Petitions to the seuen graces of the Spirit it is but an idle conceit For there are many more graces of the Spirit then seuen Of the diuiision of the last Petition out of which they raise the seuenth See §. 269. The Petitions are sixe in number Aug. in Enchir. cap. 115. in â—â—b 2 de Serm Dom. in monte lib. 2. all which may be reduced vnto two heads 1. Gods glory 2. Mans good The three first Petitions aime at Gods glory as this Particle THY hauing relation to God sheweth Tertul. contr Marc. lib. 4. Et de sug in pers Cyâ—il Hierâ—s catech misâ— 5. Cypâ—â—â—â— Orat. Dom. Ambr. de Sacram. l. 5. c. 4. Châ—yâ— in Mat. 6. Hom. 20. The three last Petitions aime at Mans good as these Particles OVR VS hauing relation to man imply Of those Petitions which aime at Godâ— glory The first desireth the thing it selfe the second the meanes of effecting it the third the manifestation of it Of those that aime at Mans good Bern. in Quadr. serm 6. the first desireth his temporall good the two last his spirituall good Caluin Instit l. 3. c. 20. §. 35. and that in his Iustification and Sanctification In the forme of Praise three things are acknowledged Vrsia Expliâ— Catech. par 3. 1. Gods Soueraigntie Daneaes de Oaat Dom. c. 9. Thine is the Kingdome 2. Gods Omnipotencie Musc Commeâ—t in Mat. 6. and Power 3. Gods Excellencie Gual Hom. 88. in Mat. Piscat Anal. Euang. Mat. Alijque Comment in Mat. 6. Expos Orat. Dom. and Glory All these are amplified by the perpetuitie of them for euer which noteth our Gods Eternitie These are the seuerall parts and branches of the Lords Prayer which with the Lords helpe shal be more particularly opened and that by way of question and answer for the better perspicuitie * Omniâ—o congruit vt tot sint Petitiones Dominicae orationis quot sunt dona Spiritus S. Bellaâ— de bon oper l. 1. c. 5. §. Of preparation to Prayer Q. VVHat is first to be considered in the Lords Prayer A. The preface prefixed before it in these words Our Father which are in heauen Q. What generall instruction thence ariseth A. Preparation is needfull vnto Prayer For this Preface is purposely prefixed to fit and prepare our hearts to Prayer To this very purpose tendeth this direction of the wise man Bee not rash with thy mouth and let not thine heart bee hasty to vtter any thing before God Eccles 5. 2. He there rendereth a weighty reason thereof taken from Gods Eminencie God is in heauen a most high and glorious God Men doe not rashly enter into the presence of a King on earth They will Gen. 41. 14. as Ioseph did change their raiment yea they will thinke before hand both of the matter which they intend to moue and also of the manner of propounding their suite Should wee not much more come
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
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
him in this world which the liuing onely can do Isa 38. 19. In this respect we are to craue them not singly Psal 6. 5. and simply in themselues but as meanes to enable vs to honour God and to do good vnto our brethren 2. Aske things heauenly Desiderari conueni◠〈◊〉 caquae habenâ—ur in caelis Chrys â—om 20. in Mat. 6. From this placing of God in heauen we are taught to craue things heauenly which are 1. Such as tend to the glorie of God that is in heauen 2. Such as helpe vs to heauen These are the things which Christ especially entendeth where making a comparison betwixt our father on earth and this our Father in heauen Math. 7. 11. he saith How much more shall your Father which is in heauen Luke 11. 13. giue good things to them that aske him S. Luke expressing the same point in stead of good things puts the holy Ghost whereby is shewed what are the good things which Christ meaneth namely such as proceed from the sanctifying Spirit of God These heauenly things are most meete for him who is in heauen to giue To this purpose tendeth this exhortation of the Apostle Col. 3. 1. Seeke those things which are aboue Well had Salomon learned this lesson for when God said to him Aske what I shall giue thee 1. King 3. 5 9. he answered Giue thy seruant an vnderstanding heart which is one of those good gifts that come from aboue Obiect If the things which we are here taught to pray for be heauenly how is it that temporall blessings come in the rank and number of them Answ How earthly things are heauenly blessings Math. 6. 33. As appendices and appurtenanees to heauenly and spirituall blessings for so they are promised First seeke the kingdome of God and his righteousnesse and all these things shall be added vnto you As when a man purchaseth mannours and lands the wood in hedge-râ—wes for fire-boote plow-boote and other like purposes is giuen in the grosse Or more plainly when a man buyeth spice fruite comfits or any such commodities paper and pack-thred is giuen into the bargaine So if thou get heauenly blessings temporall things so farre as they are needfull for thee shall be cast in 3. Aske heauen it selfe From placing God in heauen we are taught to craue heauen it selsfe that we may be where our Father is and where we may most fully enioy his glorious presence Thus did the Apostle desire to depart Phil. 1. 23. for this very end that he might be with Christ. And the holy Patriarkes are said to desire an heauenly countrie Heb. 11. 16. which also the Apostle noteth to be the desire of all true Saints Heb. 13. 14. Vâ—i deus illic fundamenta habitationis suâ— cuique sunt iacienda Greg. Nâ—s lib. de Orat. Where God is there must euery one lay the foundation of his abode Two things there be which will testifie the truth of our desire hereof 1. A studying to enter into that rest together with a chearefull walking in the way that leadeth thereto Heb. 4. 11. 2. Luke 13. 24. A cheere and ioy of heart when we see any signe of our dissolution approaching Luke 2. 29. Old Simeon and Paul were exceedingly affected in this case 2. Tim. 4. 6. Thus farre of the Preface The Petitions follow §. 19. Of the manner of handling euerie Petition IN handling euery of the Petitions sixe points shall be distinctly obserued 1. The Meaning of the words 2. The Order and dependance of one point vpon another 3. The particular good things which we are to crâ—ate 4. The particulars for which we are to giue thankes 5. The duties which we ought to endeauour after 6. The failings for which we are to be humbled The three former of these are most proper and naturall For 1. By opening the meaning of the words the true and full intent of Christ will be better found out 2. By noting out the dependance one point will giue much light to another For the order is very acurate 3. By reckoning vp the particulars which are to be craued we may easily discerne what abundance of matter is couched vnder a few words The other three points follow by iust consequence For 1. Whatsoeuer we pray for when we haue obtained it we must be thankfull for 2. We must do what we can to get what we pray for or else we mocke God 3. The want of such things as we ought to pray for ministreth iust matter of humiliation These three latter points therefore are to be considered in euery Petition as well as the former §. 20. Of the name of God and the things comprised vnder it Q. VVHich is the first Petition A. Hallowed be thy Name Q. What is the Name of God A. That whereby God is made knowne For that is the end and vse of a name to make knowne and distinguish that whose name it is Gen. 2. 19 20. Thus did Adam giue names to euery liuing creature to make them thereby be the better knowne and to distinguish them one from another Whatsoeuer Adam called euery liuing creature that was the name thereof namely a name proper and peculiar vnto it whereby the nature of it was expressed and so the creature made knowne Thus whatsoeuer it is whereby God is made knowne vnto vs may be comprised vnder this title Name attributed to God Q. How many things are there whereby God is made knowne A. Sixe things coÌ„prised vnder Gods name Sixe especially 1. His Nature 1. His nature Ioh. 4. 24. which is a Spirit Hereby we know him to be inuisible and no way subiect to corporall grossenesse or weaknesse Yea hereby we know that he must be worshipped in spirit and truth 2. 2 The distinctioÌ„ of persons Math. 28. 19. The Distinction of persons in the holy Trinitie Hereby is Iehouah the true God distinguished from all false gods For neuer came it into the imagination or apprehension of any heathenish Idolater to conceiue that his God could be one in nature and three in persons Hereby also may we know how to approach vnto the Father namely in the mediation of his Sonne by the assistance of his Spirit 3. 3. His titles Vide Hieronym in epist ad Martel His Titles The Iewes haue ten seuerall titles which they apply to God and whereby they distinguish him from all creatures Among the rest Iehouah is the most proper For that is applyed to none but to God These two titles LORD GOD are most vsuall in our tongue That the titles applyed to God are properly his Name is euident by that answer which God himselfe gaue to Moses enquiring what he should say if the children of Israel should aske what the Name of that God that sent him was Gods answer was this Exod. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say I AM hath sent me to you By the forenamed
man Perfectly and infinitely holy he is and yet vouchsafeth to bee hallowed Ought not this gratious acceptation of God to moue vs to desire and to do the things wherein and whereby God is hallowed §. 24. Of the excellencie of Holinesse Q. VVHat is taught vs by the expresse mention of hallowing in this Petion A. Gods chiefest glorie consisteth in his holinesse Reade the Scriptures obseruantly and ye shall find this attribute most vsually applied to him They who best know how most to glorifie God do resound this one to another Holy Holy Holy is the Lord. Isa 6. 3. 40. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea by a propertie and excellencie is God stiled the Holy one Take heed therefore that no thought which may any way impeach Gods Holinesse passe from you but let your heart giue assent Rev. 4. 8. and your tongue say Amen to this diuine dittie of that heauenly Quire Holy Holy Holy Lord God Almightie So acknowledge him to be in all his counsels 1. Pet. 1. 15 16. Fieri diciâ—ur sancta gloria dei cum in sanctitate glorisicatur à nobis Bern. in Quadrages Serm. 6. words and workes and for a more euident demonstration thereof As he which hath called you is holy so be ye holy in all manner of conuersation because it is written Be ye holy for I am holy §. 25. Of the extent of mans desire to haue Gods name hallowed Q. VVHat learne we from the manner of setting downe this dutie in the third person indefinitely thus hallowed be A. Our desire of hauing Gods name hallowed must be beyond that which we are able to do by our selues The extent of our desire in this respect must reach to all creatures in all places at all times For this purpose reade Psal 113. 2 3 4. and the whole 148. Psalme This sheweth that in this our desire we simply aime at Gods glorie and that we respect the honour of God more then the reward that may redound to vs thereby If our desire were restrained to our selues that we onely might hallow the name of God not caring whether it were hallowed by others or no it might iustly be thought that the chiefe Exod. 32. 32. if not the onely end of our desire were some recompence which from thence we expected to our selues Moses manifested a pure zeale of Gods glorie when he could haue bene contented to be blotted out of Gods booke rather then Gods name should be dishonoured §. 26. Of mans disabilitie to hallow Gods Name Q. VVHy is this set downe by Petition thus hallowed be rather then by promise thus hallowed shall be A. Because it is not in our power to do it of our selues For we are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3. 5. Nulla sacit homo bona quae non deus praestat vt faciat homo Arans Concil cap. 10. our sufficiencie is of God God therefore worketh in man that abilitie mind and will which he hath to hallow Gods name so as in truth it is God that in and by vs halloweth his owne name §. 27. Of the force of this word THY in the first Petition Q. TO whom is this particle THY to hereferred A. To him that is described in the Preface Q. What doth it note out A. 1. A reason of the Petition 2. A restraint of the Petition 3. An emphasis of the Petition Q. How a reason A. As it hath relation to the two properties of him that is described God to be hallowed because he is good and great He is Our Father and he is in heauen a good and a great God a gratious and a glorious Lord. Is there not then good and great reason that his name be hallowed Q. How a restraint God onely to be hallowed A. By implying that Gods name onely is to be hallowed Psal 148. 13. I am the Lord Isa 42. 8. saith this God that is my name and my glorie will I not giue to another And as God will not so neither must we giue that which is due to him to our selues or others on which ground the Psalmist thus prayeth Psal 115. 1. Not vnto vs Ezec. 28 2 7. ô Lord Dan. 5. 20 21. not vnto vs Acts 12. 22 23. but vnto thy name giue glorie Tyrus Nebuchadnetzar Herod and many others haue bene seuerely reuenged for vsurping that glorie to themselues which was due to God Q. How doth this particle THY God to be hallowed aboue all set out an emphasis A. By implying that the name of God is to be aduanced aboue all names As if we thus said Thy name be hallowed as becometh so great a name Psal 113. 4. whose glorie is aboue the heauens Thus this particle THY directing our heart to our Father in heauen maketh it to soare aloft and extendeth the desire thereof §. 28. Of mans honouring God because God honoureth him Q. VVHat is to be obserued about the order of the first Petition A. 1. The fit inference of it vpon the Preface 2. The due precedence which it hath before all other Petitions Q. What learne we from the inference of it vpon the Preface A. 1. The honour which God vouchsafeth to man should moue man to seeke the honour of God 2. Sonnes of God ought especially to seeke the honour of God The first of these is a generall Doctrine Digna prorsus â—o qui eum patrem appellauit oratio nihil omnino prius quam pro illius gloria supplicare Chrys in Mat. 6. Hom. 20. arising from that prerogatiue which God in heauen vouchsafeth to men on earth namely to be their Father Whence is inferred as a dutie their desire of hallowing Gods name To this end is a like Preface prefixed before the Decalogue In that Preface are laid downe the fauours of God to his people and thereupon obedience to all Gods commandements whereby God is much honoured is required This dutie of honouring God vpon the forenamed ground of Gods honouring man is much inculcated by Moses and the Prophets Both Iustice and Gratitude require as much Iustice because it is a due debt Gratitude because it is a rcall acknowledgment of kindnesse receiued We ought therefore to take notice of those speciall fauours and honours which God doth to vs that our hearts may be the more stirred vp thereby to seeke his honour §. 29. Of Saints honouring God because they are sonnes THe other Doctrine ariseth from the particular kinde of honour noted in the Preface which is to be sonnes of him that is in heauen Because he is our Father and we his sonnes therefore we especially ought to seeke his honour Mal. 1. 6. If I be a Father saith he where is mine honour God doth most expect it at his sonnes hands as of right he may For they are honoured with the greatest honour that can be Can there be a greater honour conferred on sonnes of men
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
the Church made by open enemies whereof Dauid much complaineth so doe also other Prophets 6. Cant. 1. 2. Treacheries of false-hearted brethren The Church complaineth that all her friends dealt treacherously with her and Christ complaineth that his owne familiar friend in whom hee trusted Psal 41. 9. which did eate of his bread lift vp his heele against him 7. Vnsaithfulnesse in Magistrates suffering such as beare no good will to the Church to creepe into it lodge in it and worke mischiefe against it Neh. 13. 4 c. This did good Nehemiah much complaine of Much more cause of complaint there is when Princes in the Church are roaring Lyons Zeph. 3 3. and her Iudges are euening Wolues 8. Vnfaithfulnesse in Ministers when they are insufficient idle corrupt in doctrine or life whereby the edification of the Church is much hindered Isa 56. 10. The Prophets oft complaine of such ler. 23. 14 17. 9. Desolation of Seminaries as of Schooles Colledges Vniuersities and such like 1. Sam. 22. 22. Dauid lamented the destruction of the Citie of Priests which was a Seminarie The comming of the Kingdome of God is much hindred by the desolation of Seminaries So also is it as much if not more hindred by corruption in Seminaries If fountaines bee poisoned can wholesome streames bee expected to flow from thence In corrupted Seminaries more vassals of Satan then true subiects of Christ are bred and brought vp 10. Disorder of Families When pietie findeth in priuate Families little or no entertainment if it bee not cleane thrust out of doores and such licentiousnesse vsed as houses are rather made sties for Satan then Churches of God great cause of mourning is giuen Ier. 7. 18. Ieremiah complaines that husbands and wiues parents and children were all giuen to wickednesse 11. Professors vnworthy walking It is meanes to keepe such as are not of the Church from entring into it when they see such as professe themselues to bee of the Church to walke as children of darknesse and to turne the grace of God into wantonnesse Phil. 3. 18. Saint Paul doth bitterly complaine of such 12. Reproaches cast vpon the Saints Sarah when she beheld Ismael scoffing at Isaak Gen. 21. 9. 10. was exceedingly moued thereat So was Dauid at Michols scorning of him for the manifestation of his zeale 2. Sam. 6. 20. Some weake members of the Church may be discouraged thereby and in that respect it is a matter to bee lamented 13. 1. King 19. 10. Persecution raised against the Church This did Eliah much bewaile yea it made him weary of his life A free passage of the Word and a free vse of other holy ordinances of God is much hindered thereby and many are thereby brought to deny the faith and therefore it is to be bewailed 14. 2. Tim. 4 16. Timorous backesliding of Professors This did S. Paul complaine of in his time Much doth this tend to the discouragement and disaduantage of the Church and much to be lamented 15. 1. Cor. 1. 11. 11 18. Scismes sects and dissentions in the Church These doe much hinder the growth of the Church yea they oft cause greater desolation then open oppositions of professed enemies 16. Repugnans fit vt quaeramus inseculo diu viuere qui petimus regnum dei velociter advenire Cypr de Orat. â— dom §. 14. Too much loue of life in this world and feare of death If men might liue as long they would how slowly would Gods Kingdome come That wee who desire the kingdome of God to come speedily should seeke to liue long in this world implyeth contradiction §. 56. Of the will of God here meant and doing it Q. VVHich is the third Petition A. Thy will bee done in earth as it is in heauen Q. What is here to be considered A. 1. The Thing desired 2. The Manner of performing it The substance then of the Petition is in these words Thy will be done in earth In the words following is a direction for the better performing of that which is desired Of these two points therefore we are to speake in order And first of the Petition that setteth out the rule which in all things we ought to set before vs namely the will of God Q. How doth God will a thing A. 1. a Ephes 1. 11. By ordaining and deternining it 2. b Rom. 12. 2. By liking and approuing it By this differing manner of willing things Gods secret and reuealed will may Gods will be distinguished into his Secret Counsell and Reuealed Word The former of these is that Soueraigne absolute will of God by which all things are and without which nothing can be For c Ephes 1. 11. He worketh all things after the counsell of his owne will d Psal 115. 3. And hath done whatsoeuer he pleased e Rom. 11. 34. For who was his Counseller The latter is stiled Gods good and acceptable will Rom. 12. 2. whereby he manifesteth what is pleasing vnto him Gods reuealed will here meant Q. Which of these is here especially meant A. His reuealed Word as is euident by these reasons 1. The reuealed things of God belong to vs and our children for euer Deut. 29. 29. 2. Gods reuealed Word is that rule which wee must lay before vs Non vbiquè sicut potestas sic voluntas eius bona beneplacita persecta Ber. de verb. Esa Serm. 5. and the marke whereat wee ought to haue an eye in all things Psal 119. 9. 3. This will of God may be resisted and is much resisted by the sonnes of men For saith Christ How oft would I c. And ye would not Math. 23. 37. Gods good and acceptable and perfect will is not euery where as his power is There is therefore great need that wee should pray to haue this done Non vt Deus faciat quae vult sed vt nos facere possimus quae deus vult Cypr. de Orat. dom §. 11. Not that God would doe what he will but that we may be able to doe what he will As for Gods secret coâ—nsell as it is kept secret it cannot be here meant as appeareth by these reasons 1. Deut. 29 29. Secret things belong vnto the Lord our God 2. Pro. 19. 21. The counsell of God shall stand it cannot but be done so as we need not pray that it may be done 3. A desire may bee made contrarie to Gods secret will without sinne Instance the desire of Dauid to build a temple for the Lord which desire both Nathan the Prophet of the Lord 2. Sam. 7. 3. and God also himselfe approued and yet it was the determined purpose of God that Dauid should not doe that which he desired 1. King 8. 18. Yet if the foresaid counsell of God bee made knowne either extraordinarily by speciall reuelation How Gods counsell is to be yeelded vnto or ordinarily
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
he can will be hungry the next day 2. Our b Psal 90. 6. Luke 12. 20. life is but as a day He that this day is aliue c Pro. 27. 1. Iam. 4. 14 15. knoweth not whether he shall see the morrow or no so as we are to account of euery day as of our last day and accordingly euery day renew our prayers d 1. Thes 5. 17. This is to pray continually Q. What especiall instruction doth this limitation of our desire for the things of this world teach vs A. We must be content with the things that are present For God himselfe hath said e Heb. 13. 5. Per id quod hodie iubet intordicit tibi curam de Crastino Greg Nyssâ—â—e Orat. I will neuer faile thee nor forsake thee If the promise of him who is able to supply all our necessities be not sufficient to worke contentment I know not what can be sufficient Cast off therefore all carking distrustfulnesse and f Mat. 6 34. Dicit Da nobis hodiâ— vt nequaquam illos vlterioris dâ—ei cura coâ—tereret Chrys in Mat. 6. Hom. 20. take no thought for the morrow Pray in faith for bread this day and let the morrow take thought for the things of it selfe He that boasted of his abundance laid vp for many yeares when he had not many houres to liue is branded for a foole For when his life was euen wasted and gone his care was for plentie of prouision §. 95. Cui vila iam decrat victus abundantiam cogitabat Cypr. de Orat. Dom. §. 14. Lege Aug. de Temp. Serm. 126 Of seeking the things which concerne our owne good as well as the glorie of God Q. VVHat is to be obserued about the order of the fourth Petition A. 1. That which is common with the Petitions following 2. That which is proper to it selfe Q. What is it that is common with the Petitions following A. The fit inference of such Petitions as concerne our good vpon such as concerne the glorie of God For as in the three Petitions before this we are taught to seeke the things of God so in this and the two following the things which tend to our owne good Q. What learne we from that inference A. It is lawfull to seeke such things as tend to our owne good Things for our selues may be sought as well as such as tend to the glorie of God Can a better warrant then this platforme of prayer be expected To adde other proofes whereof the Scripture affoordeth many were to light candles in Sun-shine Behold here the good respect that God heareth to man Gods respect to vs. Though he might vse vs as gally-slaues other slaues are vsed wholly and onely for his owne turne yet doth he not denie vs libertie to seeke our selues and our owne good Yea if the seruices which we performe to him hinder our good indeed hee will that they giue place to this and on that ground he saith I will haue mercie Math. 12. 7. and not sacrifice And againe The Sabbath was made for man Mar. 2. 27. and not man for the Sabbath Should not this enflame our hearts with zeale of the glorie of God Our gratefulnes to God Should we not hereupon be euen eaten vp as Christ was Ioh. 2. 17. Most meete it is that Gods goodnesse to vs worke gratefulnesse in vs to him As in respct of God this requireth gratefulnesse Prouidence for our selues so in respect of our selues prouidence that we be not carelesse in seeking that for our selues Omnia bonum appetunt which God in his care ouer vs giueth vs libertie to seeke Ordinarily men are giuen to seeke their owne good Arist Ethic. lib. Yea nature inclineth euery thing to seeke that which is good for it selfe 1. cap. 1. 4. so as I need not vse many words to presse this point * Phil. 2 22. Most faile in seeking their owne too much Yet there are also failings in the defect and that both of such as m §. 157. neglect their best and truest good concerning their eternall saluation and also of such as neglect euen their n §. 103. temporall estate §. 96. Of the principall end of this life Q. VVHat are the things proper to this Petition The end of our life to glorifie God to be obserued about the order of it A. 1. The inference of such things as concerne this present life Quia nondum perfectione gaudentes non sine magno labore diuinae possumus obtemperare volunlati opus est cibo ne deficiamus opus est inquam pane quâ—etidiano Bern. in Quadr. Serm. 6. vpon such as concerne Gods glorie 2. The placing of things temporall before spirituall Q. What are we taught by that inference A. The end of this life is to glorifie God For being taught to pray for such things as tend to the glorie of God wee are thereupon taught to pray for bread that our life may be preserued to that end Directly to this purpose the Psalmist thus prayeth a Psal 119. 175. Let my soule liue and it shall praise thee This moued b Isa 38. 1 2 3. 18 19. Hezekiah to pray for life when he had receiued the sentence of death as may be gathered out of this reason The graue cannot praise thee death cannot celebrate thee The liuing the liuing he shall praise thee c Acts 17. 28. Gods glorie to be aimed at in nourishing our bodies In God we liue moue and haue our being Great reason therefore that our life should be ordered to his glorie Let vs on this ground set this end before vs in sustaining this present life and so order it as when we are to depart wee may say to God Ioh. 17. 4. as Christ did I haue glorified thee on earth c. Whensoeuer we pray for the things of this world we ought to haue this end in our minds 1. Cor. 10. 31 that whether we eate or drinke or whatsoeuer we do we may do all to the glorie of God On this ground also we must be the more watchfull ouer our selues Life not to be mispent that we mispend not our life health strength or goods on any thing contrary to that end as in persuing carnall pleasures worldly honours earthly trash and such like things Note for this purpose that item which the wise man giueth to the young man persisting in mispending his pretious time to whom ironically he saith Eccl. 11. 9. Reioyce ô young man in thy youth and let thy heart cheere thee in the daies of thy youth and walke in the wayes of thine heart and in the sight of thine owne eyes But know thou that for all these things God will bring thee to iudgement §. 97. Of placing the Petition for temporrll blessings before those for spirituall Q. VVHy is this Petition for temporall blessings set before the Petitions for spirituall
n Iudg. 16. 30. Sampson the thing that he aimed at was to destroy the enemies of the Church not himselfe and what he did he did by an extraordinarie Spirit and therein he was a type of Christ who by his owne death destroyed the enemies of the Church §. 114. Of neglecting the welfare of others Q. VVHo may be accounted guilty of neglecting the welfare of others A. 1. They who are improuident for such as are vnder their charge as improuident Husbands Parents Masters and other Gouernours o Math. 7. 11. Such as are euill can giue good things to their children what may then be thought of them that doe it not 2. They who are vnmercifull to others that need p Iam. 2 13. Saint Iames denounceth iudgement mercilesse against such A fearefull doome For mercy is the onely ground of that hope which sinners can haue 3. They who enuie at the prosperitie and aboundance of others as the q Gen. 26. 14. 30. 1. Philistims enuied Isaak and Rachel enuied her sister Well saith the Wise-man hereof that it is the rottennesse of the bones Prou. 14. 30. §. 104. Of sundry branches of improuidence Q. HOw is the forenamed improuidence manifested A. 1. By idlenesse and negligence in a mans calling whereby he depriueth himselfe of the meanes wherewith hee should prouide for himselfe and his charge a Pro. 24. 30 31. The field and vineyard of the slouthfull bringeth forth thornes and nettles in stead of Wheat and Grapes 2. By medling too much with other mens matters Such an one is b Pro. 26. 17. as one that taketh a dogge by the eares hee may get a snap thereby Therefore Saint Peter wisely exhorteth Christians c 1. Pet. 4. 15. not to suffer as busie-bodies a man can haue no more comfort in such sufferings then in suffering for theft murder and such crimes 3. By following pastimes too much For d Prou. 21. 17. hee that loueth pastime shall be a poore man Much time and money vseth to be spent by such Faire inheritances haue beene cast away at Dice 4. By frequenting lewd companie For e Prou. 6. 26. by meanes of a whorish woman a man is brought to a peece of bread and f 23. 21. The drunkard and the glutton shall come to pouertie 5. By prodigalitie g Luke 15. 13. The Prodigall child wasted his substance with riotous liuing §. 105. Of carking too much for this world Q. VVHo carke too much for their temporall estate A. 1. Profane Worldlings that preferre the things of this world before the glory of God They would haue the fourth Petition to bee first Such were the Iewes that made a Hag. 1 4. seeled houses for themselues while the house of God lay waste and the b Math. 8. 34. Gadarens that preferred their swine before Christ 2. Couetous men whose desire is neuer satisfied they are like the things that can neuer say c Pro. 30. 15 16. It is enough They who are couetously minded regard not the limitation of this Petition by THIS DAY Their mind is more on yeares then dayes as his was that said to his soule e Luke 12. 19. Thou hast much goods laid vp for many yeares 3. Vnconscionable persons who care not how they get what they haue They haue no respect to this particle of right OVR Vnder this head f 1. King 21. 8. Iam. 5. 4. all the violent oppressions and fraudulent circumuentions which any vse may be comprised 4. g Tit. 1. 15. Vnbeleeuers who before God can call nothing their owne 5. Vngratefull wretches that haue neither mind nor time to giue God thankes for the good things they haue like to the h Luk. 17. 17 18. nine Lepers who being clensed neuer returned to giue thankes to Christ Do these account their Father in heauen to be the giuer of the things on earth THE FIFTH PETITION §. 106. Of sinnes stiled debts and of the kinds of those debts Q. WHich is the fifth Petition A. And forgiue vs our debts as also we forgiue our debters Q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the Summe of this Petition A. Iustification What are the parts thereof A. 1. The Petition it selfe 2. Et remitte nobis debita nostra sicut nos remittimus debitoribus nostris A condition annexed thereto The Petition containeth the thing which is prayed for The condition giueth assurance of obtaining it Q. How many distinct points are noted in the Petition A. Foure 1. Debts acknowledged b The originall word which we translate trespasses properly fignifieth debts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DEBTS or TRESPASSES 2. An appropriation of them OVR 3. The kinde of discharge FORGIVE 4. The parties to be discharged VS Q. What is meant by DEBTS A. Sinnes c Math. 6. 14 15 Debitum quid est nisi peccatum Aug. de verb. Damâ—aâ—a 28. Christ himselfe declares his owne meaning For immediately after this prayer he returneth to the condition of this Petition to vrge and presse the same somewhat more forceably and in the repetition thereof for debts he putteth trespasses and that three seuerall times d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea Saint Luke setting downe this forme of prayer thus expresseth this Petition e Luke 11. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgiue vs our SINNES for we also forgiue euery one that is indebted to vs. That which by Mathew is called debts by Luke is called sinnes And whereas Luke in the Petition expresseth sinnes in the condition he mentioneth debters Againe f Luke 13 2 4. the Lord hauing occasion twice at one time to inculcate this question Thinke ye that these were sinners aboue others First he vseth this word g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners then this h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debters It was vsuall with Christ to resemble i Mat. 18. 24. c. Luke 7. 41. c. sinners to debters Q. In what respect are we sinners counted Debters A. 1. m Luk. 17. 10. As we are seruants of God So wee owe obedience Rom 6. 16. 2. n Ezek. 18. 4. As we are sinners against God So we owe death Rom. 6. 23. Thus there is a double bond whereby wee stand bound as debters to God Man a debter to God by a double bond One is the bond of the Law whereunto we are tied in a double respect 1. In regard of the supreme soueraignty and absolute authoritie which God hath ouer vs. This is expressed in the Preface before the Decalogue thus I am the Lord thy God 2. In regard of the many benefits which wee haue all our daies receiued and still do continue to receiue from him By God we are what we are and haue what we haue He created vs He preserueth vs He prouideth for vs all needfull things He protecteth vs from all hurtfull things This also is intimated in the fore-said Preface by mention of one great
our many forfeitures of couenant the forenamed directions are daily to be obserued §. 111. Of Popish indulgences for sinnes to come and Shriuing in Lent COntrarie to this branch of this Petition are the blasphemous Indulgences which by Popes and popish Priests are giuen for sinnes to come See §. 126. and that not onely for some particular sinnes Vid. Hadrian in tract de Indulg Nauar. de Iubil Cornubens de Indulg Ioh. de Turrecr in Comment de Poen Bell. de Indulg whereby they eag on and embolden men to commit those sinnes but also for all manner of sinnes not for a day or a weeke or a moneth or a yeare but for many yeares yea all their life And lest they should feare vengeance and punishment for their sinnes after this life in Purgatory with which fiction they much affright their people they extend their indulgences farre beyond the times which they themselues doe set for Purgatorie euen vnto * Indulgentiae interdum continent condonationem poenitentiae quindecim vel viginti millium annorum Bellar. de Iudulg l. 1. c. 9. Auditum sub coelo non legitur quod corum voce depromitur Date nobis veniam dum tamen nos in errore manemus Gelas Epist ad Faust Concil Trid. §. 14 c. 5. 6 7. 8. fifteene and twenty thousand yeares Are not flood-gates hereby wide opened to all manner of licentiousnesse are not men hereby made not onely secure but also impudent in committing sinne By those indulgences men are taught to say Grant vs pardon euen while we commit sinne Was euer the like heard To the like licentious libertie doth their superstitious custome of Auricular confession and of absolution thereunto giuen by a Priest once a yeere in Lent bring men Yet this is not onely by ordinarie custome practised but by their great Councell at Trent warranted §. 112. Of neglecting to seeke discharge of sinne till Easter or till a day of visitation or death VVHat now shall wee say of such among vs as put off all serious and thorow examination of themselnes confession of their sinnes and renewing of repentance of Easter when they intend to receiue the holy Communion Though they forbeare the superstitious practise of Auricular confession yet they make as wide a gap for licentiousnesse and wickednesse as Papists doe For such commonly make little o◠no conscience of any sinne till about Easter time And is there not iust cause to thinke that that shew of conscience which they then make is but a meere shew and that it sauoureth more of fond superstition then of sound Religion Can it be imaginned that such as all the yeare long let loose the raines to impietie and iniquitie can once in the yeare make a thorow examination of their soules and confession of their sinnes Neither will they haue any minde to diue to the depth of such a sea neither if they had a will thereto could they possibly doe it Such mens soules must needs fester for want of timely and due search thereinto Much more desperate must there case needs be The danger of putting oft exa mination and repentance too long who are so farre from a dayly yea and yearely searching of themselues and seeking to be discharged of their sinnes as all their life long they neuer thinke of any such matter vnlesse God by some extraordinarie iudgement bring them as hee brought Pharaoh Exod. 10. 16. generally and confusedly to acknowledge that they haue sinned or vnlesse they obserue death to haue seased vpon them at which time if their sinnes bee laid before them either their heart is like 1. Sam. 25. 37. as Nabals to die in them and to become sencelesse as a stone or else their conscience to be as Iudas his conscience was Math. 27. 5. was a racke or rather an hell vnto them vncapable of comfort For at the time of death the bodie is weake the heart faint the spirits dull yea to him that hath not before made his peace with God the thought of death can not be but very terrible a meanes euen to astonish him that is otherwise feeble dull and heauy Satan that is not ignorant hereof taketh great aduantage there at and is then most busie to tempt and most fierce and forward to assault when man is least able to resist And whereas all our hope of standing against Satan is in Gods helpe such as haue all their life long prouoked Gods wrath and vsed no meanes to be reconciled to him can haue little hope in the last act to receiue helpe from him §. 113. Of the wofulnesse of the debt of sinne Q. WHat doctrine doth the resemblance of sinne to debt imply A. Sinners debters to God iustice Sinne maketh man bound to the reuenging iustice of God He that thus prayed to God Psal 143. 2. Enter not into iudgement with thy seruant well knew as much Euery sinne is a breach of Couenant betwixt God and man It maketh forfeiture thereof As a debter therefore that hath made forfeiture of his bond stands liable to the reuenge of the Creditor or rather as a malefactor that hath transgressed the Law of his Soueraigne is liable to the penaltie of the Law so a sinner to the iust reuenge of Gods Law Take notice hereby of the horrible nature of sinne Horriblenesse of sinne It kindleth the wrath it prouoketh the reuenge of the Creator Who knoweth the power of his anger Psal 90. 11. As his greatnesse is so is his anger Infinite insupportable Hence is it that the creature on whom it lyeth lyeth vnder it eternally For hee is no way able to ease himselfe of that burden If this were duely weighed and seriously thought of when we are tempted to any sinne would we be so foolish as for a little momentany delight to runne into such a debt as will cast vs into that prison out of which there is no release and in which there is torture and torment endlesse and easelesse We count them miserable that fall so farre into mans debt as they are neuer able to discharge it What may we then thinke of such as fall into this debt of sinne Take also hereby further notice of the necessitie of such a Surety as Iesus Christ is Necessitie of Christs Suretiship God-Man in one person For such is the debt of sinne as no creature in heauen or in earth was able to discharge it If Christ had not vndertaken the discharge thereof our case had been like to the case of those Angels who are reserued in euerlasting chaines vnder darknesse Iude verse 6. vnto the iudgement of the great Day §. 114. Of euery sinne being mortall yet not equall Q. WHat doth the penaltie whereby sinne is made a debt import A. Sinne is mortall Yea because this Metaphor Debts being of the plurall number is indefinitely vsed and compriseth all manner of sinnes vnder it I may further inferre that Euery sinne is mortall For
themselues forgiue not and earnest in pressing other men to forgiue their debters and yet is himselfe hard-hearted to his owne debters They are in some respects like to those notorious hypocrites that laid such burdens on other mens shoulders as they themselues would not moue with one of their fingers Math. 23. 4. The hard-heartednesse of these men to their owne debters is so much the more offensiue and inexcusable by how much the more earnest they are with others to forgiue Rom. 2. 21 22 c. The Apostles seuere exprobration against such as did not themselues practise that which they taught others may fitly be applyed to these hypocrites The last point obseruable in the condition annexed to the Fift Petition is the note of Resemblance As which remaineth to be handled §. 145. Of the force of this Particle As in the condition annexed to the fift Petition Q. VVHat doth this Particle As import whereby the condition is limited to the Petition A. A resemblance betwixt Gods dealing with vs and our dealing with others This resemblance consisteth not in equality quantity or measure but in equity quality and manner that as God according to his surpassing greatnesse is mercifull so wee according to our poore and meane ability should also be mercifull though not in such a degree yet in such truth and that freely and fully as God forgiueth This note of resemblance therefore Difference betwixt the resemblances in the third and fift Petitions is not here vsed as it was in the third Petition For 1. There that from whence the resemblance is taken is more eminent Here much meaner It is there taken from those that are in heauen But here from vs on earth 2. There it noteth a patterne for doing Here an euidence of doing 3. There it is vsed for direction to shew what wee should doe Here for imitation to declare what we endeuour to doe Q. Doth not the manner of setting downe this resemblance by way of condition import that our forgiuing goeth before Gods A. No. For it hath relation to our assurance of Gods forgiuing vs not to the act of forgiuing as it is in God himselfe as if more amply we should say Lord by that readinesse which thy Spirit hath wrought in vs to forgiue our debters wee haue an euidence of thy readinesse to forgiue vs in faith therefore we craue forgiuenesse of thee After this manner reasoneth the Apostle in these words 1. Ioh. 4. 13. Hereby know we that we dwell in him and hee in vs because he hath giuen vs of hit Spirit To forgiue our brother is a fruit of brotherly loue Brotherly loue sprouteth from our loue of God 1. Ioh. 4. 19. But wee loue God because he loued vs first Gods loue therefore goeth before our loue And God forgiueth vs before wee forgiue our brother But as the life of a tree which causeth the fruit thereof is discerned by the fruit so Gods loue in forgiuing vs which causeth vs to forgiue our brother is by our forgiuing of our brother discerned and thereby also we come to haue assurance thereof Obiect Saint Luke setteth downe this clause with a causall Particle Luke 11. 4. thus For we also forgiue c. whereby he implyeth that our forgiuing one another is a cause that moueth God to forgiue vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if it be a cause it must needs goe before For the cause is before the effect at least in order of nature Answ That Particle FOR doth not alwayes note the cause but many times the effect especially when the effect is a signe and euidence of the cause Luk. 7. 47. As where Christ said of that deepely penitent women Her sinnes which are many are forgiuen for she loued much That her loue is there noted as an effect of Gods forgiuing her is euident by the question going before Luk. 7. 41 42 43 and the answer made thereto The question was this A Creditor had two debters the one owed fiue hundred pence and the other fifty And when they had nothing to pay he frankely forgaue them both Tell me which of them will loue him most The answer was this He to whom he forgaue most Is not loue in this question and answer expressely noted to be the effect of forgiuenesse In the same sence respect and relation is loue vsed in this application of that Parable Her sinnes which are many are forgiuen for she loued much Her much loue declareth that many sinnes are forgiuen her Thus is this Particle FOR ordinarily vsed as a note of the effect or signe in our common speech As when we say There is fire for I see smoake This tree hath life for it sprouteth The Sunne is risen for behold sunshine §. 146. Of true and vnfained forgiuing one another Q. WHat doctrines doth the resemblance betwixt Gods forgiuing and ours import A. 1 We must in truth forgiue one another Thus doth God thus may we forgiue Thus as we may must wee bee like vnto God and forgiue as he forgiueth If we doe not so we lye in saying Forgiue vs As we forgiue Wee are expressely charged a 1. Ioh. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to loue in word or in tongue but in deed and truth But more particularly for this purpose b Mat. 18 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ expressely noteth that forgiuenesse must be from the hearts of men * Of the benefit of truth see The whole Armour of God in Ephes 6. 14. Treat 2. part 3. §. 9. Truth is a kinde of perfection in this and all other duties the best and greatest perfection that in this world wee can attaine vnto It seasoneth and sweetneth that little that we are able to doe and maketh it acceptable to God without this season and fauour of truth all the shew of forgiuenesse which we make is odious and detestable vnto God neither can it bring any comfort to our owne soules Dimittite vbi Deus videt Ali quando enim homo dimittit ore tenet in corde dimittit ore propter homines tenet in corde Non times oculos Dei Aug. Hom. 42. in l. 50. Hom. God is a searcher of the heart He that would haue his forgiuenesse acceptable to God must from the heart forgiue Discouetie of counterfeit forgiuenesse 1. When it is mixed with desire of reuenge He that forgiueth with his tongue that which hee retaineth in his heart forgiueth for mans sake but respecteth not God How many be there whose forgiuenesse if it be tryed by this Touch-stone of truth will be found to bee plaine counterfeit and so nothing worth Counterfeit forgiuenesse is farre vnlike Gods It cannot be pleaded in prayer nor can it giue assurance of Gods forgiuing vs. Yet the forgiuenesse of most is no better Some thinke they doe very well if they forbeare to take outward reuenge though they retaine an inward grudge and secret hatred This
heart Seeing no man is without sinne whosoeuer saith hee is without fault is either proud or foolish Let vs euen after wee haue good euidence and assurance of the pardon of our sinne remaine watchfull against all enticements and temptations to sinne and well remember that caueat which Christ gaue both to him that he healed at the poole of Bethesda Ioh. 5. 14. and also to her whom notwithstanding she were taken in the act of adulterie 8. 11. he absolued Sinne no more This caueat doth not imply that a man may keepe himselfe pure from all sinne but that hee ought with the best care and greatest watchfulnesse that hee can endeuour to bee so pure Care therefore must be taken to preuent sinne to come as well as to seeke redresse for sinne past otherwise sinne will soone creepe vpon vs againe If Satan be cast out of a man he will endeuour to returne into the house from whence hee was cast out Math. 12 43. 44 45. and if hee finde it empty he will soone take his opportunitie and enter with seuen other spirits more wicked then himselfe They who take notice of Satans subtilty in this kinde doe by wofull experience finde that after their most frequent prayers strictest obseruation of the Sabbath sincerest participation of the blessed Sacrament solemnest humiliation of their soules on a day of Fast in and by which holy duties they haue obtained great assurance of the pardon of their sinnes and much comfort to their soules Satan hath beene very busie in tempting them afresh and drawing them to wallow in the mire of sinne Though therefore Christ himselfe should say to vs at once hee did to the man which was brought on a bed to him g Math. 9. 2. Be of good cheere your sinnes are forgiuen you yet haue we no cause to bee carelesse and secure but rather to bee the more watchfull lest f Math. 12. 45. Opus est nobis quotidiana sanctificatione vt qui quotidie delinquimus delicta nostra sanctificatione assidua repurgemus Cypr. de Orat. dom § 9. Satan by a re-entry make our last estate worse then the first Wee haue need therefore of dayly sanctification that wee who sinne dayly may cleanse away our sinnes by continuall sanctification §. 191. Of Mans answering Gods Mercy by dutie Q. VVHat other Doctrine may bee obserued from the inference of the Sixt Petition on the Fift A. The mercy of God to man requireth dutie of man to God The Fift Petition noteth out Gods great mercy in discharging our debt and the sixt our bounden duty in auoiding that which displeaseth and dishonoureth him and by the rule of contraries in endeuouring after that which pleaseth and honoureth him It is said of them to whom a Zac. 13. 9. God saith It is my people that they shall say The Lord is my God Equitie and gratefulnesse require as much Most iust and equall it is that the goodnesse of a Soueraigne should bee requited with all the duty that a subiect can performe and not to do it is a great point of vngratefulnesse The vnrighteousnesse therfore Mans vngratefulnesse vngratefulnes of man to God is too manifestly declared Though man haue rebelliously risen vp against the Lord taken part with his enemie yet hath the Lord graciously offered pardon to man and notwithstanding his gracious offer of pardon man will not be drawne from the enemies side but as a sworne Slaue continueth to fight vnder his colours b Deut. 32. 15. God doth much complaine hereof Let vs be better aduised and first c Ephes 3. 18 19 take notice of the kindnesse of the Lord to vs and then endeuour to d Col. 1. 10. walke worthy of the Lord. Let vs therefore bee as conscionable in performing duty to God as wee are desirous to receiue mercy of God That so wee may manifest a true childlike disposition to God and shew we respect him as well as our selues in our desires and endeauours §. 192. Of auoiding temptations Q. VVHat may bee gathered from connexion of the latter part of the Sixt Petition with the former part A. For auoiding euill temptations must bee auoided To this purpose tend the many disswasions in Scripture from temptations as a Prou. 1. 15. Walke not in the way Refraine thy foot b 5. 8. Come not nigh the doore c 4 15. Auoid Passe away d Isa 52. 11. Touch no vnclean thing e Ephes 5. 11. Haue no fellowship with the vnfruitfull workes of darknesse f 2. Cor. 6 17. Come out from among them Temptations to sonnes of Adam are as fire to dry stubble Danger of temptation dry Tinder yea and dry Gunpowder A little sparke soone causeth a great flame Temptation first brought man euen in his innocent estate to euill If then corrupt man auoid not temptation how can he be free from euill Obserue the great euils whereinto the Saints in any ages haue fallen and you shall find them to be occasioned by temptations g Gen. 9. 20 21. Noahs drunkennesse h 19. 33. Lots Incest i 2. Sam. 11. 2. Dauids Adultery k 2. Kin. 11. 4. Salomons Idolatry l Mat. 26. 69 c Peters deniall of Christ were all euill effects of temptations Be wise now therefore O sonnes of men You especially that indeed desire to be free from euill Meddle not with temptations Dally not with temptations but rather as Christ a Mat. 4. 4 7 10. did resist them manfully and put them away as farre from you as you can Men will not bring barrels of Gunpowder neere the fire but lay them in places farre from fire Shall they be more carefull for their earthy houses then you for your heauenly soules Boast not of thine abilitie to quench the fire of all temptations Thine abilitie in this kinde must then be greater then Peters or Salomons or Dauids or Lots or Noahs yea or Adams in his innocencie For a man to cast himselfe into temptations and to receiue no euill from those temptations is as great a miracle as the preseruation of Shadrach Dan. 3. 26 c. Meshach and Abednego in the midst of the hot fiery furnace was §. 193. Of calling on God for all things Q. WHat may bee obserued from directing all the Petitions which any way concerne our good to God A. God is all in all The fourth Petition setteth him out a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giuer of good things The fift a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgiuer of debts The former part of the sixt a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseruer from danger whereunto wee are subiect The latter part of the sixt a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuerer from euill whereinto wee are fallen On this ground might Dauid well say Whom haue I in heauen but thee Psal 73. 25. and there is none vpon earth that I desire besides thee
they are very oft ioyned together 3. Ioh. ver 11. Now holinesse is perfected both by e 2. Pet. 1. 5 6 7. adding one grace to another and also by f 1. Pet. 2. 2. continuall growth in euery grace Eph. 4. 15. These two duties arise from the generall Summe of the last Petition 3. To be iealous ouer our selues Heb. 3. 12. 4. 1. fearing lest at any time wee should be ouercome by any temptation For we are not onely weake easie to be ouertaken and ouerthrowne by euery temptation but also very proane to yeald to Satans temptations because they are either agreeable to our corrupt humour or else we so fearefull as to thinke we shall neuer stand out against them This Christian iealousie will make vs the more instantly and constantly to seeke helpe of God 4. * See §. 192. To auoide all occasions of euill Occasions of euill are temptations to euill Should not they then who pray against temptations auoide them as much as possibly then can 5. To withstand beginnings So did the Apostle when i Gal. 2. 5. hee would not giue place to false brethren who were dangerous tempters no not for an houre Thus much also he intendeth in this exhortation k Eph. 4. 27. Giue no place to the diuell which is as if he had said If Satan at any time tempt you yeald not an inch to him let him get no aduantage at all which he cannot but get if at the beginning ye yeald any whit at all to him Much good is got by a due obseruation of this dutie and much wisedome is manifested thereby For that euill which in the beginning is easily preuented Obsta principijs serò medicina paratur Cum mala per longas conualuere moras Ouid. de Trist can hardly if at all without very much dammage be redressed after it hath found some entrance Instance poysonous and pestiferous diseases fretting and festering soares fiers breaches of water and enemies entring within the walls of a Citie 6. To watch continually l Mat. 24. 42. This is a dutie whereunto in Scripture we are much exhorted and that not without cause For our spirituall enemies are alwayes readie to tempt vs Turpius eijcitâ—â— quâ—m non admittitur hoslis narrowly prying where to get any aduantage against vs. And soone they will get too great aduantage if we be not the more watchfull Acts 20. 31. To shew that this dutie is fitly inferred out of this Petition 1. Cor. 16. 13. Christ expresly ioyneth it with prayer against temptation 2. Tim. 4. 5. saying Watch and pray that yee enter not into temptation 7. To be m 1. Pet. 5. 8. sober and n Luke 21. 34. temperate where these are not euery tempter will rule as he list For intemperancie and all excesse blind the vnderstanding and open a passage to all manner of euill desires and filthy lusts and make vs vnfit to pray to watch to fight and to defend our selues against our spirituall enemies 8. To cast off euery burden Heb. 12. 1. By burdens are meant not onely such things as are simply euill in themselues but such also as being in their nature good and may lawfully bee vsed yet through our weaknesse and inabilitie to vse them well proue impediments to vs in our spirituall combate as the riches of that Ruler whom Christ aduised to sell all that he had Luke 18. 22. and to giue it to the poore Thus if honours offices recreations companies which we frequent or any worldly thing wherein wee delight proue a burden to vs and make vs vnfit to resist temptations yea rather make vs yeald to temptations we are to cast them off to auoide and forsake them 9. To mortifie our members on the earth Col. 3. 5. The flesh that is our corrupt nature Exponded which containeth in it the masse of all sinne is stiled a b Row 6. â— 7. 24. Body This bodie is made vp of seuerall particular lusts and euill motions as a body of members And as a bodie exerciseth all functions by the members so the flesh executeth all mischiefes by particular lusts and one lust helpeth another as one member another and as deare are these lusts to the naturall man as the members of his body Those particular lusts are therefore fitly stiled members and they are said to be members on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. In opposition to the spirit and the graces thereof which come from heauen and bring men to heauen 2. In their own condition which is as the earth base filthy corrupt and vaine 3. In their operation whereby they make men grouel and dote on the earth and the things therein By mortifying these the foresaid Bodie which is a dangerous tempter will in time be depriued of all strength we freed from the danger of the temptations thereof Be diligent therefore in searching them out and hauing found them spare them not as e 1. Sam. 15. 9. 33. Saul did the fat beasts but deale with them as Samuel did with Agag and f Ios 10. 26. Ioshua with the kings of Canaan 10. To beate downe our bodie This is done by forbearing to pamper our selues 1. Cor. 9. 27. and to satisfie our carnall desires that so the flesh may not waxe wanton and like a pampered iade become vnruly but that wee may liue within the compasse prescribed and limited by Gods word 11. To renounce the world The world is such a tempter as b Iam. 4. 4. the friendship of it is enmitie with God c 1. Ioh. 2. 15. If any man loue the world the loue of the Father is not in him d 2. Tim. 4. 10. Demas that old Disciple Demas by embracing the world was brought to renounce his Christian profession It is therefore most meete that e Gal. 6. 14. the world be crucified to vs and we to the world that our hearts bee cleane alienated one from another and that wee haue no more to do one with another then the liuing with the dead Thus shall wee bee sure not to bee ouertaken by the temptations of the world 12. To resist the diuell 1. Pet. 5. 9. This is the onely way to escape his temptations He is like a wolfe which fiercely pursueth and neuer leaueth such as fearefully flie from him but flieth from such as manfully stand against him Iam. 4. 7. So saith the Apostle Resist the diuell and he will flie from you 13. To put our trust in God Psal 62. 5 6 7 8. To what end do we else pray vnto God 14. m Iam. 5. 8. To suffer afflictions patiently All crosses and afflictions are temptations Reu. 2. 3. By a patient enduring of them wee keepe our selues from being ouercome by them * See the whole Armour of God on Eph. 6 15. Let patience therefore haue her perfect worke The last 12 duties
arise from the first part of the last Petition Treat 2. Part. 5. §. 16. 15. To auoide that which is any way euill This we praying against must carefully auoide 1. Thess 5. 22. The Apostle exhorteth to abstaine from all appearance of euill 16. To returne from that euill whereinto we are fallen Ier. 3. 1. For they which pray to be deliuered from euill must not lie in euill All the exhortations in the Scripture to repent Reu. 2. 5. tend to this purpose 17. To take heed of relapse A relapse in bodily diseases is dangerous much more in the soules disease It is a doggish tricke to turne to his owne vomit againe 2. Pet. 2. 22. 18. To keepe the enemie from returning after he is cast out Mat. 12. 43 44 45. Hee will seeke to reenter If he get what he seeketh our last estate will be worse then our first 19. To stand alwayes armed Eph. 6. 13. While we liue we shall be tempted Though the tempter be repulsed neuer so oft he will still be prying where to get an aduantage Therefore saith the Apostle Hauing done all stand 20. Be faithfull vnto death Reu. 2. 10. Death bringeth a finall end to all assaults 1. Cor. 15. 26. It is the last enemie He who is faithfull vnto death by death receiueth full deliuerance from all euill Perseuerantia tantum electoruÌ„ est Bern. in Serm. paru Serm. 61. Perseuerance giueth euidence of election to life for it is proper to the elect These sixe last duties arise from the last part of the last Petition §. 201. Of duties required in the last Petition in regard of others Q. VVHat duties doth the last Petition teach vs in the behalfe of others A. 1. To consider one another Heb. 10. 24. We ought to take notice of one anothers spirituall estate that so we may the better know how to do good mutually for one another This is a generall dutie whereby way is made vnto other duties 2. To keepe others from sinne Thus will they bee kept from being hurt by any temptation 2. Chro. 28. 12 13. The Captaines of Ephraim that stood vp against them that came from the warre with sundrie captiues of Iudah and suffered them not to carrie their captiues away render this reason Ye intend to adde more to our sinnes and to our trespasse Their intent therefore was to keepe their brethren from sinne 3. To edifie others 1. Thes 5. 11. They who are well built vp in grace are well armed against all temptations This is an especiall fruite of loue 1. Cor. 8. 1. For loue edifieth and that by instruction exhortation admonition and other like duties 4. To encourage others against their enemies What a notable encouragement is this of the Apostle 1. Cor. 16. 13. Watch you stand fast in the faith quit you like men â—e strong Another like but more large encouragement is set downe Eph. 6. 10 11 12 13 c. By good encouragement life and spirit is put into men and they are enboldened like Lions to stand against their enemies For this the true grounds of good encouragement must bee laid downe which are Gods presence Gods promises Gods properties the necessitie of standing out and fighting valiantly the glorie of the conquest the damages of yealding the miserie of being ouercome with the like 5. To strengthen the weake b Luke 22. 32. This did Christ expresly giue in charge to Peter And this is done not onely by encouragement but also by c Rom. 15. 1. bearing their infirmities and d Gal. 6. 2. burdens Thus they which through their owne weakenesse might haue bene made a prey to tempters may be kept safe from them 6. To keepe others from falling from the grace of God Heb. 12. 15. The Apostle aduiseth to looke diligently hereunto There is no place of standing betwixt Gods grace and Satans snare he that falleth from that falleth into this 7. To restore such as fall Gal. 6. 1. We may not leaue such as are fallen for wee pray that they may be deliuered g Deut. 〈◊〉 4. The Law teacheth to helpe vp a beast being fallen h 1. Cor. 9. 9 10. Doth God take care for beasts Or saith he it altogether for our sakes For our sakes no doubt this is written 8. To saue the obstinate with feare Iude ver 23. Though men blinded in mind and hardned in heart wilfully giue themselues ouer to Satan yet ought we not to suffer them to abide in his clutches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as we would snatch and with violence pull men out of the fire so ought wee to pull such out of the temptation wherein they lie 1. Cor. 5. 5. Thus dealt Saint Paul with the incestuous Corinthian Si qui in tentationem inciderunt ceperint infirmitate adprehendi agant paenitentiam facti sui desiderent communionem vlique subueniriijs debet Cypr. episl 3. §. 2. He deliuered him vnto Satan for destruction of the flesh that the Spirit might be saued Was not this to saue him with feare 9. To receiue the penitent If a man haue beene ouertaken with a temptation and by his repentance manifest a recouerie from the same wee ought so to account of him as if he had not fallen at all So S. Paul requireth the Corinthians to receiue the forenamed incestuous person and to forgiue him and comfort him This is an especiall meanes to make his deliuerance firme and stable 2. Cor. 2. 7. 10. To pray for others Iam. 5. 16. This is the maine duty here intended See §. 180. This I referre to the last place because it is a duty which may be performed when no other can be euen to such as will not accept any other duty of all the rest it is the most effectuall §. 202. Of the matter of humiliation gathered out of the last Petition Q. VVHat are the things to be bewailed by reason of the Sixt Petition A. 1. Our first Parents yeelding to the Diuell 2. Cor. 11. 3. This is the originall ground of all that spirituall slauery wherein we are and of that need wee haue so earnestly to pray against temptation 2. The power 1. Pet. 5. 8. malice subtiltie and sedulitie of Satan For Satan is the chiefe Tempter who hath a finger in all temptations in which respect the more powerfull malicious subtill and sedulous he is the more dangerous is temptation Not without cause therefore did the diuine voice cry Reu. 12. 12. Woe to the inhabitants of the earth and of the Sea because the Diuell is come downe to you hauing great wrath 3. The many stumbling blockes in the world Math. 18. 7. In regard of these Christ cryeth Heu me quot obstacula separant quot prohibent impedimenta Bern. In Quadr. Serm. 6. Woe to the world These are so much the more to be bewailed by
obiections distinctly the truth of the Doctrine is made more cleare that the onely true ground of a sufficient plea in prayer is in God The grounds of plea which papists teach and practise must needs be false because they are not taken from God They are these Intercession of Saints Bloud of Martyrs Supererrogatorie workes of extraordinarie persons Merit of a mans own workes and others like to these What strength can these adde to faith in prayer What assurance can they giue of being heard when they depend on man and haue no warrant out of Gods Word We that are better instructed ought to take notice of the things whereby God hath made himselfe knowne to vs being comprised vnder this Title the a See §. 20. name of God And when wee come to prayer meditate thereon seriously that our faith being grounded on so sure a Rocke as God is and on his promises and properties wee may with comfort and patience expect a gracious answere and blessed grant of our Petitions The reason added to the Petitions being generally touched It is further more distinctly in the seuerall branches thereof to be handled §. 205. Of appropriating Gods Attributes to himselfe Q. HOw is God in this reason set out A. By his Attributes For these words Kingdome Power Glory for euer doe point out foure distinct Attributes of God which are 1. a Psal 22. 28. Soueraignty Kingdome 2. b Ier. 32. 17. 2. Chro. 20. 6. Omnipotency Power 3. c Psal 113. 4. Isa 6. 3. Excellency Glory 4. d Psal 90. 2 Isa 57. 15. Eternitie For euer Q. How are these Attributes applyed to God A. By a speciall propertie and excellency So much doth this Particle THINE and the Article THE import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if he had said Thine and thine onely are these Thine they are originally of thy selfe and that in an infinite measure and degree 1. Tim. 6. 16. In the same manner that the Apostle applyeth Immortalitie may these and all other diuine Attributes bee applyed to God who onely hath Kingdome and Power and Glory for euer Though this Particle THINE bee but once expressed yet by vertue of the copulatiue Particle AND 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is particularly to be applyed to euery of the other properties As for the fourth Attribute Eternitie intimated in this clause For euer it is so expressed as appertaining to all and euery of the other three For Gods kingdome is for euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Power for euer his Glory for euer and whatsoeuer else is in God is as God himselfe for euer Well therefore may this be considered in relation to other Attributes as an attribute of them and simply in it selfe as a distinct attribute §. 206. Of Gods hauing all things at his command Q. VVHat kinde of kingdome is here meant A. Gods vniuersall kingdome Of the kinds of Gods Kingdom See §. 35. by vertue whereof hee hath a supreme and absolute soueraignty in all places ouer all things So as this kinde of kingdome compriseth all kindes vnder it Psal 103. 19. euen his peculiar kingdome also the Church of Christ In this extent it is said His kingdome ruleth ouer all Q. What doth this application of kingdome to God import A. God hath all things at his command Where Dauid applyeth this absolute soueraignty to God in the very words which Christ doth 1. Chron. 29. 11 12. saying Thine is the kingdome O Lord he addeth by way of explication All that is in heauen and in earth is thine Both riches and honour come of thee and in thine hand it is to make great and to giue strength vnto all It is God that first made all things and that still vpholdeth preserueth Rom. 11. 36. and gouerneth all things Of him and through him and to him are all things Gen. 14. 22. Hee is the possessour of heauen and earth All things therefore must needs be at his command On this ground we see what iust cause wee haue to make all the forenamed Petitions vnto God and of him to aske whatsoeuer is to be asked in Prayer For all are at his disposing The Psalmist vpon his acknowledgement of Gods soueraignty maketh this inference Psal 44. 4. Command deliuerance for Iaakob §. 207. Of the absolute Supremacie of Gods Soueraigntie Q. VVHat doth the Emphaticall manner of attributing Kingdome to God THE Kingdome import A. Gods is the most supreme and absolute Soueraignty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE KINGDOME that is that Soueraignty which may indeed and properly be called a Kingdome which is ouer all vnder none is Gods Wherefore God is stiled b Psal 47. 2. Mal. 1. 14. A great King c 1. Tim. 6. 16. A King of Kings and Lord of Lords d Psal 95 3. A great King aboue all Gods e Isa 6. 5. The King and Lord of Hosts A King who hath the f Mat. 5. 34 35. heauen for his Throne and the earth for his footstoole God was before all euen eternall Though the creatures ouer which he raigneth were not from eternitie yet had the eternall God an eternall right of raigning by vertue whereof hee was King ouer all things that are so soone as euer they were And this right he must needs haue of himselfe and by himselfe For he being an g Ier. 10 10. 1. Tim. 1. 17. eternall King who could bee before him from whom he might receiue a right of Soueraignty As he is h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himselfe so is hee i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of himselfe A supreme and absolute Monarch This Supremacie of Gods Soueraignty teacheth such as haue any Soueraignty to k Reu. 4. 10. cast their crownes downe at the feet of this high Soueraigne Howsoeuer there bee some who in their Dominions are in all causes and ouer al persons supreme Gouernours yet with this limitation vnder God That Soueraignty which they haue is Gods image by vertue whereof they are stiled l Psal 82. 6. Gods Yet because they are what they are of God and vnder God they are also stiled m Ibid. Children of the most High n Lam. 4. 20. Annointed of the Lord o Rom 13. 4. Ministers of God 2. It teacheth vs all to aduance God aboue all and to preferre him before all to p Luke 12. 4 5. feare him q Mat 22. 37. loue him trust in him and euery way respect him more then all other and to obey him rather then any other King or Gouernour This is such a ruled case so cleare and euident as r Act. 4. 19. 5. 29. the Apostles made their enemies Iudges thereof If a King in his Dominions is to bee preferred and obeyed before all subordinate Magistrates much more God before all Kings and other Gouernours thorowout the whole world §. 208. Of god being King onely Q. VVHat doth the appropriating of Kingdome
the onely true God b Isa 42. 8. This glory will he not giue to another It is therefore to be reserued entirely to him 2. To aduance him aboue all c Psal 113. 4. The Lord is high aboue all nations and his glory aboue the heauens accordingly hee must be aduanced 3. To acknowledge his * 1 Tim. 6. 16. infinite perfection and that in all his attributes Herein his glory consisteth Such phrases as these d Psal 147. 5. His wisedome is infinite e Isa 40. 18. There is no searching thereof f Ephes 1. 19. The exceeding greatnesse of his power g Psal 108. 4. His mercy is great aboue the heauens and his truth reacheth vnto the cloudes h 36. 6. His righteousnesse is like the mountaines his iudgements a great deepe Such phrases as these imply an infinite perfection in Gods properties 4. To admire his excellency Glory and excellency is the onely true cause of admiration i Psal 8. 1. The consideration of Gods surpassing glory did euen rauish Dauids heart with an holy admiration thereof 5. To adore his Maiesty Adoration is properly due to Glory Maiesty and Excellency When the k Ezek 1. 29. Prophet saw the appearance of the glory of God Reu. 4. 10 11. hee fell downe vpon his face Psal 86. 9. which was the proper gesture of adoration 6. To l 1 Chro. 29. 11 12. ascribe the glory of all glory to him If there be any glory in vs glory of dignity glory of wealth glory of strength glory of any vertue m Psal 115. 1. we ought to ascribe it to him who is the Fountaine of all glory from whom we haue all the glory which we haue and not to our selues 7. n Iob. 5. 44. To seeke the glory which commeth from God alone euen that glory which warranteth approueth and giueth For glory being Gods God being the Fountaine of all true glory that which commeth not from him is but a shew and shadow of true glory 8. To abase and cast downe our selues at the glorious presence of God as o Isa 6. 5. Isaiah did Thus is Gods glory magnified 9. To iustifie God and condemne our selues in his proceedings against vs that God may be glorified So did p Dan. 9. 7. Daniel in the name of all his people This was it which q Iosh 7. 19. Iosuah intended when he said to Achan Giue glory to the Lord and make confession to him 10. To praise God in all things r Psal 50. 23. Who so offereth praise glorifieth God The nine Lepers that being healed of Christ went away without giuing thanks are said ſ Luk. 17. 18. not to returne to giue glory to God 11. To t 1 Cor. 10. 31. doe all things to the glory of God Gods glory ought to be the Marke whereat we aime in euery thing that wee doe 12. To cause others to glorifie God For this end Christ chargeth vs to u Mat. 5. 16. let our light shine before men §. 221. Of the waies whereby others are brought to glorifie God Q. HOw may others be brought to glorifie God A. 1. By declaring the glory and excellency of God Thus may others come to knowledge of God and so to glorifie him The a Psal 66. 2 4. Psalmist hauing exhorted to set forth the glory of Gods Name and to make his name glorious addeth as an effect thereof All the earth shall sing to thy Name 2. By b Psal 29. 1 2. inciting and prouoking men to glorifie God This was Dauid very diligent to doe For it putteth a kinde of life into men and quickneth them vp the more to doe a duty 3. By c 2 Thes 3. 1. furthering the Word of God and causing it to haue a free passage The Word is a powerfull meanes to make men glorifie God 4. By d 1 Pet. 2. 9. shewing forth the vertue of God in vs. e Mat. 9. 8. Christ by this meanes drew on multitudes to glorifie God 5. By f Phil. 2. 15. shining as lights in darknesse Thus g 1 Pet. 2. 12. they which speake euill of vs may be this light be brought to glorifie God 6. By conuerting sinners When the Gentiles so heard the Word as thereby faith was wrought in them h Act. 13. 48. they glorified God On this ground i Psal 51. 13. Dauid voweth to teach sinners Gods waies 7. By our owne repentance When the beleeuing Iewes heard that God had granted repentance to the Gentiles k Act. 11. 18. they glorified God 8. By manifest euidences of entire repentance l Gal. 1. 23 24. They which heard that Paul preached the faith that once he destroyed a cleare demonstration of his sound conuersion glorified God 9. By workes of mercy m 2 Cor. 9. 12 13 15. Saint Paul was hereby stirred vp to giue thankes to God And saith of such workes that they are abundant by many thanksgiuings to God and that many glorifie God for liberall contribution vnto them 10. By fruits of righteousnesse Of these it is expressely said n Phil. 1. 11. they are to the glory and praise of God Men are made o Isa 61. 3. trees of righteousnesse the planting of the Lord that hee might bee glorified 11. By all manner of p Mat. 5. 16. good workes They that see them will glorifie God 12. By the measure of grace answerable to the meanes q Ioh. 15 8. Herein is my Father glorified if ye beare much fruit saith Christ of such as were trained vp vnder his powerfull ministry 13. By suffering for the truth of God For r 1 Pet. 4. 16. God on their part who suffer is glorified §. 222. Of those who are to set forth Gods Glorie Q. VVHo are bound to set forth the glory of God A. 1. a Psal 103. 20. Angels in heauen They haue best ability to doe it 2. b Psal 147. 12. Members of the Church They on earth haue the best meanes to doe it Such are comprised vnder these titles Ierusalem and Sion who are oft incited to glorifie God 3. c Mal. 2. 1 2. Psal 135. 19 20. Ministers of the Word Their proper and peculiar calling it is to glorifie God and to teach others so to doe 4. d Psal 29. 1. Magistrates They beare Gods Image and on earth are Gods 5. e Psal 148. 11 12 All sorts of people Young men Maidens old men children and others For all haue iust cause so to doe 6. f Psal 150. 6. All liuing creatures Their life is of God 7. g Psal 148. 8 9. Sencelesse creatures also as Fire haile snow vapours c. Their being is of God To conclude h Psal 145. 9 10. Gods tender mercies are ouer all his workes Therefore all his workes should praise him §. 223. Of the chiefest enemies of Gods glory Q. VVHo among men are greatest enemies of Gods glory
camets praeteritum Omnia igitur tempora in se continet Nomen istud sacrum sic explicat Iohannes Gracè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezaean not in Apoc. 1. 4. Isa 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater aeternitatis Iehouah doth fully set out this propertie and immutable eternitie For it compriseth vnder it all times past present future 2. The Sonne of God is called Father of Eternitie in that he is eternall himselfe and the author of such things as endure for euer 3. The Spirit of God in the beginning moued vpon the face of the waters Hebrai expoâ—â—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat sicut gallina ouis suis incubat donec pulli gignantur Gen. 1. 2. He was therefore in the beginning and if he was in the beginning hee had no beginning For hee it was that formed the things that had a beginning in which respect he is said to moue or as the Iewish expositors interpret the word to sit as an Hen vpon her Egges till her Chickens be hatched 4. All the properties of God are as these three Kingdome Power Glory for euer His Dominion is an euerlasting Dominion Dan. 7. 14. euen from generation to generation Dan. 4. 31. His Glory is eternall 1. Pet. 5. 10. His righteousnesse is an euerlasting righteousnesse Psal 119. 142. His truth is for euer Psal 117. 2. His mercy is for euer Psal 136. 1. So also his Counsell Law Oath Couenant and the like whereof see § 226. Thus we see that eternitie properly taken Difference betwixt Gods eternitie and creatures is proper to God Howsoeuer other things are also stiled eternall yet there is a manifest difference betwixt that which is proper to God and that which is common to creatures 1. Gods Eternitie is without beginning So is no creatures For by him were all things created that are in heauen Col. 1. 16. and that are in earth visible and inuisible 2. Gods is without alteration So is no creature as wee shall * §. 227. afterwards shew 3. Gods is independent Hee euer was and euer remaineth to be of himselfe and by himselfe Creatures haue their continuance of God Act. 17. 28. and by God In him wee liue and moue and haue our being Rom. 11. 36 Of him and through him and to him are all things § 225. Of the Duties which arise from Gods Eternitie Q. VVHat duties doth that Eternitie which is proper to God teach vs A. 1. To acknowledge him to be the onely Creator Ioh. 1. â—2 3. By the eternitie of Christ doth S. Iohn proue that he is God and that all things were made by him 2. To seeke preseruation of him On this ground the Psalmist thus prayeth Psal 102. 24. O my God take mee not away in the middest of my dayes thy yeares are throughout all generations 3. To giue the praise of continuance of all good to him It was vsuall with the Psalmist to giue thankes to God Psal 136. because his mercy endureth for euer 4. To ascribe eternall glory to him that is eternall This phrase is frequent among the Saints To God bee glory for euer and euer 2. Tim. 4. 18. 5. In our time to serue him Thus doe wee what lyeth in our power to continue seruice to the Eternall for euer If all generations were carefull euery one in their time to serue God the mortalitie of man would be no hindrance to the perpetuitie of Gods seruice Abraham called vpon the name of the euerlasting God Gen. 21. 33. Because the Lord was an euerlasting God Ahraham was carefull in his time to worship him 6. To make him knowne to posteritie This is a further meanes of procuring an euerlasting name to the euerlasting God For our posteritie being instructed by vs may declare Gods name to their posteritie and so posteritie to posteritie throughout all generations Marke these things saith the Psalmist that ye may tell it to the generations following Psal 48. 13 14. For this God is our God for euer and euer 7. To depend on him for our posteritie Wee are mortall and shall not euer liue to prouide for our posteritie But God remaining for euer wee may well commend such as suruiue vs to his prouidence and depend on him for his care ouer them The Psalmist hauing made acknowledgement of Gods euerlasting continuance saying thus to him Thou art the same Psal 102. 27. 28. and thy yeares shall haue no end he maketh this inference The children of thy seruants shall continue and their seed shall be established before thee 8. To feare him more then creatures Creatures though neuer so mighty and malicious may die we be freed from feare of them Psal 92. 8 9. But God euer liueth Thou Lord art most high for euermore but thine enemies shall perish 9. To preferre him before all To shew what iust cause there is to preferre God before all thus saith the Lord of himselfe Before me there was no God formed neither shall there bee after me Isa 43. 10. 10. To follow after righteousnesse 11. To turne others to righteousnesse Dan. 12. 3. For both these shall shine Math. 13. 43. the one as the Firmament the other as the Starres in the Kingdome of God for euer and euer 12. To hope in death 1. Thes 4. 13 14. c. 13. To be comforted for those that die in the Lord. For the eternall God will raise vp both vs and others beleeuing in him to eternall life Thus much of Gods Eternitie plainely expressed vnder this phrase for euer His Immutabilitie is also imployed thereby §. 226 Of immutabilitie to what things it may be applyed Q. VVHat besides Eternity is implyed vnder this clause FOR EVER A. Immutabilitie That which euer remaineth the same without any alteration is most properly said to be for euer Psal 102. 27. Wherefore of God it is said Thou art the same and thy yeares shall haue no end His immutability and eternity are both ioyned together As eternitie so also immutabilitie is diuersly taken in Scripture For 1. Many things are said to be vnchangeable 1. Things immutable by voluntarie appointment because by voluntary appointment they are so ordered as 1. Sundry Lawes and Statutes Dan. 6. 15. The Law of the Medes and Persians was that no Decree nor Statute which the King establisheth may be altered 2. Last Wills and Testaments Gal. 3. 15. No man disanulleth a Testament or addeth thereto if it be confirmed 3. Sacred Vowes of such as haue power to make them Num. 30. 3. c. Indeed an husband had power in sundry cases and with due cautions to disanull his wiues vow and a father his daughters vow But otherwise the Law is strict in this case When thou shalt vow a Vow vnto the Lord thy God thou shalt not slacke to pay it Deut. 23. 21. 4. Things consecrated Pro. 20. 25. It is a snare to