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
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
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
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
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
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
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
their conscience seared with an hot iron 1. Tim. 4 2. who being past feeling giue themselues ouer to lasciuiousnesse Ephes 4. 19. to worke all vncleannesse with greedinesse 5. Hatred of Gods word which is that light that sheweth the good will of God i Pro. 1 29. Wisedome complaineth of these There is no hope that such should do the will of God for k Ioh. 3. 20. Eueryman that euill doth hateth the light Wherupon God thus expostulateth with such an one l Psal 50. 16. What hast thou to do to declare my Statutes seeing thou hatest instruction 6. Actuall transgressions These did Dauid much bewaile m Psal 119. 136. They are directly contrary to that which is desired in this Petition Yet without hoe are these euery where by all of all sorts committed O what cause haue we to be humbled for our owne sinnes for the sinnes of others that are vnder our charge for the sinnes of our families for the sinnes of the Parish Towne Citie or Nation where we liue and for the sinnes of the times where-we liue In this respect we haue as great cause as euer Ieremiah had Ier. 9. 1. to wish and say Oh that mine head were waters and mine eyes a fountaine of teares that I might weepe day and night for the â—ransgressions which are daily committed against the will of God §. 79. Of sinnes against Gods will manifested by euents Q. VVHat are the sinnes against Gods manifested workes which we ought to bewaile A. 1. Inward discontentednesse Sinnes against the worker of God 2. Outward impatiencie The former is the cause of the latter 1. Discontentednesse It is noted of the Israelites that first they tempted God in their hearts namely by their discontentednes at that prouision which he had made for them and then it is added 2. Impatiencie that they spake against God of both which the Psalmist there complaineth Psal 78. 18. 19. When that which God causeth to fall out any way crosseth our desire as when children or others whom we loue are taken from vs when sicknesse paine penurie or any other crosse is laid vpon vs then we grow discontented in our minds we mutter with our mouthes and bewray much impatiencie in our actions and many times spare not to blaspheme the sacred Name of God and to say as that prophane King did 2. King 6. 33. Behold this euill is of the Lord what should I waite for the Lord any longer Who hath not cause in this respect to be much humbled for the bitternesse of his owne and other mens spirit out of which much gall is oftentimes spit into the very face of God himselfe §. 80. Of sinnes against the manner of doing good Q. VVHat are failings against the direction which we ought to bewaile A. a Isa 1. 11. c. An euill manner of performing good things as when they are performed 1. b Isa 29. 13. Hypocritically in shew and appearance onely and not in truth 2. c 1. Sam. 15. 13 14. Partially or by halues so farre as seemeth good to our selues but no further 3. d 2. Cor. 9. 7. Grudgingly as if it were done more by compulsion then by any free disposition of will 4. e Ier. 48. 10. Negligently and carelesly without heed-taking or such respect as beseemeth so weightie a matter 5. f Reu. 3. 16. Luke-warmly without any feruour of affections 6. g Reu. 2. 4. Inconstantly as if we repented of that good we had done and thereupon refuse to hold on therein Hitherto of the three first Petitions which concerne the glorie of God The three other which concerne our good are next to be handled THE FOVRTH PETITION §. 81. Of the meaning of this word BREAD Q. VVHich is the fourth Petition A. Giue vs this day our daily bread Q. What points are here distinctly to be considered A. 1. The Thing desired Though our English do otherwise place the words of this Petition yet in the Originall Greeke and in the vsuall Latine â—orme they are set down in this order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panem nostrum quotidianum da nobis bodie BREAD 2. The Propertie which we haue therein OVR 3. The Kinde of it DAILY 4. The Giuer of it OVR FATHER IN HEAVEN 5. The Ground of asking it GIVE 6. The Parties for whom it is asked VS 7. The Time limited for it TO DAY Q. What is meant by BREAD A. All manner of temporall blessings Vnder bread all temporall blessings For bread in his most vsuall and proper acceptation signifieth an especiall kind of foode whereby our bodies are nourished Quandorogamus panem quotidianum quicquid nobis propter carnem nostram in terris necessarium est postulamus Aug. Hâ—m 42 in l. 50. Hom. Why bread is put for all temporall blessings Yet so as by a Synecdoche 1. One kinde of foode is put for all other kindes 2. One meanes of refreshing our bodies for all other meanes 3. One temporall blessing for all sorts of temporall blessings For there are so many temporall blessings whereof in this world we stand in need as it would haue bene too tedious to haue reckoned vp euery particular by name Wherefore Christ contents himselfe to mention onely one kind Bread which is of all the most vsuall Euery one poore and rich in all places vse bread and so haue they done in all ages whether they liue on flesh Pâ—aeâ—ibis omnibus cor hominâ—â— confirmat panis Bern. Serm. in can dom fish butter cheese rootes herbes or any thing else they must withall haue bread Nothing can be lesse spared For as foode of all other temporall things is the most necessarie so bread of all other kinds of foode Where a Psal 104. 15. other things refresh a man this strengthens him and hath therefore very fitly the stile of b Psal 105. 16. staffe attributed to it The want of no temporall thing brings a man to such distresse as the want of Bread c Gen. 41. 54 55. which especially causeth famine wherupon by a kind of property it is called d Amo. 8. 11. a famine of Bread Vnder this title Bread are comprised meate and drinke yea food raiment sleepe physicke and other things needfull for our bodies Panem cum dicit omnia quae corpori necessariae sunt comprehendit Greg. Nys de Orat. euen for preseruing or recouering the health and strength of them and such a competent estate also as is meete for the place wherein God hath set vs for the charge of children and others which hee hath committed to vs and for that function and worke which hee hath appointed for vs together with peace and all manner of prosperitie In a word whatsoeue is needfull and vseful for mans temporall estate in this world is here comprised vnder this one particle BREAD And * Gen. 3. 19. most vsually in Scripture is it put for Deut.
blessing on their honest diligence in their lawfull calling get Gen. 30. 40. as Iacob had to the party-coloured sheepe which his vncle as wages allowed to him Thus that which is giuen to a man by the owners thereof hee hath a right vnto Iob 42. 11. as Iob had to the gifts which his friends bestowed vpon him And sundry other wayes there bee agreeable to iustice and equitie whereby wee haue a right to the goods of this world before men Now both the fore-named kindes of right must concurre to make a thing truely and properly a mans owne They that are not Christs haue no right to any thing at all before God but are vsurpers of whatsoeuer they possesse and vse Vnto the vnbeleeuing is nothing pure Tit. 1. 15. They that are Christs though they haue a right to all things yet they may possesse and vse no more then what they can iustifie to be theirs before men and that in iustice and equitie Their generall right in Christ is to giue them libertie to hold and occupie so much as God by the hand of his prouidence shall reach out vnto them Tu da panem i. ex iustis laboribus cibum adipiscar Nam si Deus iustitia est non habet a Deo panem qui exre fraudulenter iniustè parta cibumhabet Greg. Nyss de Orat. Iustice is this hand of Gods prouidence That which vniustly is gotten can not properly bee said to be giuen by God It is with Saints as with an onely child and heire while his father liueth though he haue a right to all that his father hath yet may he not possesse and vse any more then his father allotteth to him §. 85. Of sundry lessons arising from this particle Ours Q. VVHat are wee giuen to vnderstand by stiling bread Ours A. Two things especially 1. The Saints haue in Christ a true right to the things of this world The right of Saints to temporall things They who are taught to say Our Father in Christ which all the Saints and none but Saints can doe are also taught to say Tit. 1. 15. Our bread For to the pure are all things pure which is a good motiue to draw vs vnto Christ that so wee may with good conscience vse whatsoeuer the Lord by his prouidence shall bestow vpon vs. 2. We may not desire that which is anothers That which is anothers not to be coueted For wee are here taught to pray for that which we may call ours Now we iustly so call nothing but that whereunto we haue a ciuill as well as a spirituall right The Morall Law expressely forbiddeth to couet that which is anothers Exod. 20. 17. By this word of propertie All things not common to all Our the Anabaptisticail conceit of a communitie of all things is euidently refuted And we are taught to rest contented with that portion which the Lord is pleased to allot vs as our owne Contentment §. 86. Of the meaning of this word DAILY Q. WHat is meant by this word DAILY A. Ordinary and vsuall bread whereof we doe euery day stand in need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is very ambiguous The vulgar Latine translates it supersubstantialem as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which many following doe expound this Petition of that bread of God which came down from heauen euen Iesus Christ Whereof see §. 82. Others make the notation to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad substantiam q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread helpfull to our substance or fit and meet to nourish vs. Thus is it answerable to that phrase vsed by the Wise-man Pro. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panis praescripti vel demensi mei i mihi praescriptus aut mihi suctentando idoneus The Syriack Translater of the New Testament seemeth to follow this sense who thus expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panem necessitatis nostrae that which wee haue dayly need of Others deriue this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adsum vel supersto vel subsequor whence the morrow is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus it signifieth bread needfull for the present panem advenientem as Saint Augustine acknowledgeth the Greeke word to signifie though he translates it supersubstantialem Serm 18. de verb. Dom. Latinus hunc panem quotidianum dixit quia Graeci dicunt advenientem And in Enchir. c. 116. Panis quotidianus ideo dictus est quia hic est necessarius The common Translation of the word quotidianum daily may wel stand with either of the two latter notations Answerably to the common Translation Saint Cyprian termeth it diurnam cibam dayly food Cypr. de Orat. Dom. §. 14. being fittest for our substance to preserue soule and body together to nourish and cherish vs here in this life Thus it importeth the very same thing that the Wise man setteth out vnder this phrase a Pro. 30. 8. Bread of my allowance or conuenient for me This word is thus here vsed to distinguish the food here meant from that which b Ioh. 6. 27 33 35. 4. 14. comming downe from heauen endureth to euerlasting life whereof whosoeuer eateth shall neuer bee hungry or thirst againe and to prescribe a meane to our desire §. 87. Of desiring no more then is needfull VVHat instruction are we taught by this word DAILY Quaerere iubemur id quod satis sit ad naturam corporis conservandam panem da ad Deum dicentes non luxum c. Greg. Nyss de Orat. A. Our desire must be for no more then is needfull for vs. On this ground the Apostle aduiseth to be a 1. Tim. 6. 8. content hauing food and raiment Thus was the desire of b Gen. 28. 20. Iaakob c Pro 30. 8. Agur and other Saints moderated d 1. Tim. 6. 9. Things needfull Superfluitie is very dangerous It is Satans baite whereby he allureth and beguileth many his snare whereby hee catcheth and houldeth them fast his hooke whereby he pulleth them downe and drowneth them in perdition Q. What may be accounted needfull A. 1. That which very nature requireth as meate and drinke to feed the body and cloathing to keepe it warme e Lam. 4. 4 5. without these the body cannot but pine away and perish 2. That which is meet for the estate wherein God hath set vs as fit instruments for Artificers bookes for schollers amunition for Captains and other Souldiers yea also for publike persons and for men of great birth place and dignitie such sufficiencie as is fit for the same Thus much the Wise-man intendeth vnder this phrase f Prou. 30. 8. Gine me not pouertie A man may haue to sustaine nature and yet be poore 3. That which is requisite for the charge committed to vs. As if a
to haue their hearts turned from it as the heart of Amnon was from Tamar so that the hatred wherewith they hate it 2 Sam. 13. 15. may bee greater then the loue wherewith they loued it This wee ought to pray for in regard of lewd company vnlawfull games vndue honours vniust gaine immoderate pleasures or any other like thing wherewith wee haue beene bewitched Till our hearts bee alienated from the world we shall neuer bee throughly deliuered from the euill of the world 4. Suppression of all the lusts of the flesh after they are risen vp Preuention of them is implied in the former part of this Petition If that be not obtained but that the flesh doth rise vp lust and rebell against the Spirit our desire ought to bee to haue those lusts beaten downe againe and we freed from the thraldome of them Saint Paul reckons vp 17. particular lusts of the flesh together Gal. 5. 19 20 21. Those and other like to those are all simply euill such euills as if they be not beaten downe and we deliuered from the bondage of them will bring vs to eternall death 5. Remouall of iudgements Such afflictions as come from the wrath of God and so long as they lie vpon vs manifest his indignation against vs are as euills to be prayed against In which respect thus prayeth the Church Turne vs againe O God and cause thy face to shine Psal 80. 3 4. O Lord God of Host how long wilt thou be angry Such a iudgement was that Plague for the remouall whereof Dauid built an Altar 2 Sam. 24. 25. and offered Sacrifice Among these spirituall iudgements are most earnestly to be prayed against such as were mentioned in the end of the last § If the preuention of them be to be prayed son much more deliuerance from them For they are doubly euill 1. As they are sinnes 2 As they are punishments of sins and effects of Gods wrath To this head may be also referred all manner of crosses as a Psal 46. 9. war b Ioel. 2. 19. famine c 2 Sam. 24. 25. plague d Pro. 30. 8. pouerty e Dan. 9. 17. captiuity f Act. 12. 5. imprisonment g Psal 119. 22. reproach h 2 King 20. 3. sicknesse i Psal 38. 1 c. paine and such like afflictions for remouall whereof we may pray as was shewed * §. 124. before 6. A blessed departure out of this world So long as wee are in this world we are subiect to many euills which lie and presse sore vpon vs. But by death we are deliuered from them all at lest if our death be in the Lord. For they only are blessed that die in the Lord. They which die not in the Lord are not deliuered from euill but like the fish which leapeth out of warme water into flaming fier Reu. 14. 13. go from the lesse euill into the greater by many degrees Q. May a man then pray for death A. Not simply and absolutely with desire to haue the time appointed by God preuented but with submission to the good pleasure of God Concerning our departure out of this world two things are here intended 1. That we be willing no depart 2. That our departure be in the Lord. Both these are manifested in old Simeons swanlike-song where hee sheweth his willingnesse to depart Luke 2. 29. and his desire to depart in peace So much also is euident in Saint Pauls desire Phil. 1. 23. I haue saith he a desire to depart This was not an absolute prayer for death It was a manifestation rather of what he could willingly haue wished Votum affectus non effectus in his owne behalfe then of what he peremptorily or absolutely would desire Now where hee addeth and to bee with Christ hee sheweth what kinde of death hee desired And this we must absolutely desire that when we dye we may dye the death of the righteous an happy death which is a finall deliuery from all the euill whereunto in this world wee are subiect 7. Resurrection of the body For death in it selfe is an euill holding the body in the graue as in a prison where it rotteth and consumeth The resurrection of the body is it that maketh a mans dissolution to be a blessing Thus is his body by death as seede sowne in the ground which bringeth forth an haruest This Christ hath promised Ioh. 5. 28. this therefore wee may and must pray for 8. Absolution at the day of iudgement When our bodies are raised they together with our soules shall be presented before Christs tribunall seate There to bee condemned for our sinnes is a farre greater euill then any that in this world can befall vs. And better it were that our bodies should neuer be raised then bee raised to condemnation Oft therefore doth the Apostle pray for the Saints that they may be kept blamelesse vnto the comming of Christ 1 Thes 3. 13. 5. 23. 9. Aeternall glory in heauen They who are aduanced thereunto are fully deliuered from all euill and from all feare of all euill Reu. 21. 4. In which respect it is said that God shall wipe away all teares from their eyes that is hee shall take away all occasions of mourning therefore by way of explication it is added There shall be no more death neither sorrow nor crying c. This was it that the penitentiary thiefe prayed for in these words Lord remember me when thou commest into thy Kingdome Luk. 23. 42. Thus we see how this prayer directeth vs to pray for al things that are needfull for vs from that corruptible bread whereby our mortall bodies are nourished to that glory of soule and body which endureth for euer Quando dicimuâ— libera nos à malo nihil remanet quod vlâ—ra adhuc debeat postulari Cypr. de Orat. Dom. §. 19. For when we say Deliuer vs from euill there remaineth nothing that further we may aske §. 197. Of the things for which we ought to giue thankes in the last Petition Q. VVHat are the things for which thanks is to be giuen by virtue of the last Petition A. 1. Euery sanctifying Grace 2. Freedome from the power of darknesse For both these we haue the expresse patterne of the Apostle 1 Cor. 1. 4. In regard of the former hee saith I thanke my God for the grace of God 5. Vnder this indefinite word Grace he compriseth euery particular sanctifying grace Wherefore hee addeth In euery thing that is in euery grace ye are euriched 7. And yee are not destitute of any gift Col. 1 12 13. In regard of the latter he also saith I giue thankes to the Father who hath deliuered vs from the power of darknesse We heard * §. 169. before that Sanâ—lification was the Summe of this Petition But particular sanctifying graces whereof nine are reckoned vp together Gal. 5. 22 23. are the parts
other mercies And most principally that exceeding greatnesse of his power which he wrought in Christ when m Rom. 6. 4. hee raised him from the dead The Image of God which is sundry waies planted in creatures doth euery way set out the glory of God as n Rom. 3. 23. that Image after which man was first created o 2 Cor. 3. 18. that after which man is renewed p 1 Cor. 11. 7. that whereby such as are in authority haue superiority dignity and excellency aboue others and q Heb. 1. 3. that which was set in Christ made man The most bright and perspicuous representation of Gods glory that euer was giuen was Christ the true naturall onely begotten Sonne of God the brightnesse of his glory and the expresse Image of his Person of whom Saint Iohn saith r Ioh. 1. 14. we beheld his glory the glory as of the onely begotten of the Father And Christ of himselfe saith f 14. 9. He that hath seene me hath seene the Father For Christis t 1 Tim. 3. 16. God manifested in the flesh Of all places heauen is the place where Gods glory is most conspicuously séene There the fore-named Sonne of God abideth in his greatest glory and there are other meanes of manifesting the deuine glory so farre as the creature may bee made capable of enduring the brightnesse thereof There it is said that u Act. 7. 55. Stephen saw the glory of God There shall all the Saints be x Iude v. 24. presented before the glory of God y 1 Cor. 13. 12. Now wee see thorow a glasse darkely but there face to face There z Mat. 18. 10. the Angels alwaies behold the face of God And there * 22. 30. wee shall bee as the Angells of God §. 218. How glory is proper to God Q. VVHy is glory by a property with emphasis applied to God thus And the glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. 1. The Fountaine of all glory is in God That which the Psalmist faith of life may fitly bee applyed to glory with God is the Fountain of glory Psal 36. 9. All excellencies are in God Excellency of Maiesty Excellency of Soueraignty Excellency of Purity Excelleney of Power Excellency of Wisedome Excellency of Truth Excellency of Iustice Excellency of Mercy He hath them all in himselfe thorow himselfe for himselfe and that without measure aboue comprehension euen infinitely Whatsoeuer excellency is in any creature it issueth out of this Fountaine The creature hath all the excellency which in any kinde it hath from this Fountaine by participation and communication All glory therefore is Gods They glory which is in himselfe and the glory which is in any creature is his 2. The brightnesse of Gods glory obscureth all other glory Iob. 25. 5. Behold euen the Moone and it shineth not yea the Starrâ—s are not pure in his sight The glorious Angels are said to haue wings to couer their faces Isa 6. 2. because the brightnes of Gods glory would otherwise dazle them Exod 34. 30. If Aaron and the children of Israel were afraid to come nigh to Moses by reason of the shining of his face how much more may the creature bee afraid to come to God by reason of the incomprehensible shining of his glorious face Where Gods glory shineth in his brightnesse no other glory can any more bee seene then the light of a candle in the middst of cleare and bright Sun-shine As the light of the Sun is to the light of Starres so is the glory of the Creator to the glory of creatures None of the Stars haue light in themselues but receiue all their light from the Sun And so bright is the light of the Sun as when it shineth the Starres are not seene On these grounds there is great and iust cause to say vnto God Thiâ—e is the glory §. 219. Of Mans giuing glory to God and taking glory from God Q. HOw is the creature said to a Psal 29. 1 2. giue glory to God or to b Rom. 1. 23. take it from him A. Not properly but respectiuely namely in respect of the creatures minde and the Creators account For giuing glory to God it is truly said Ioh. 22. 2. Can a man bee profitable to God as he that is wise may be profitable to himselfe If thou be righteouse what giuest thou to him 35. 6 7. or what receiueth he of thine hand But he that doth those things which are pleasing and acceptable to God hath a minde will and desire if it were in his power to giue glory to God and God doth account such a minde will and desire where there is an answerable endeauour as if indeede actually and properly glory were giuen to him This minde to glorifie and praise God is manifested by an acknowledgement of God and of all his excellencies by making them knowne and by an answerable respect and carriage Where we are exhorted to giue glory to God Psal 96. 3 7 9 10. these directions are added Declare his glory among the nations Worship the Lord. Feare before him Say the Lordraigneth c. On the contrary side taking glory from God It is truely said Iob 35. 6. If thou siunest what dâ—st thou against God But the sinner especially the wilfull sinner whose sinnes are committed directly against the deuine Maiesty hath a minde will and desire if it were in his power to rob God of his glory and to take it from him and God doth so account of him as if by him hee were indeede actually and properly depriued of glory To such he saith h Mal. 3. 8. ye haue robâ—ed me In these respects Glory is taken from God when i Psal 14. 1. he is denied to be or k Rom. 1 21. not glorified as God or when l Hos 2. 5 c. that which is due to God is giuen to others or m Ezek. 28. 2. assumed to ones selfe In these and other like respects God is said to bee n 20. 27. blasphemed To blaspheme according to the notation of the originall word is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transfigere nomen Iebouâ— Len. 24 16. to hurt ones fame and in the Law a blasphemer is said to strike thorow the Name of the Lord. Not that any hurt is properly done to God or to his glorious Name but that if it could bee hurt they doe what they can to hurt it or that they hinder the brightnesse of Gods glory from shining forth to others as a man that cannot take away any whit of light from the Sun may notwithstanding by sundry meanes hinder the Sun-shine from others §. 220. Of the duties due to God by reason of his Glorie Q. VVHat duties doth the appropriating of glory to God import A. 1. To a Exod. 20 3. account him the only true God It is his chiefest glory to bee a God yea to bee
A. 1. a Psal 14. 1. Atheists who say in their heart there is no God 2. b Rom. 1. 23. Psal 106. 20. Idolaters who change the glory of the corruptible God into an image made like to corruptible things 3. c Leu. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfigere Blasphemers who strike thorow the Name of God 4. d Mal. 3. 8. Sacrilegious persons who rob God 5. e 1. 7. Profane persons who despise God 6. f Act. 12. 23. Proud persons who arrogate Gods due to themselues 7. g 1. Ioh 5. 10. Vnbeleeuers who make God a lyer 8 h Rom. 2. 24. Lewd professors who cause others to blaspheme the name of God 9. i Reu. 16. 9. All impenitent sinners Of such it is said They repented not to giue God glory For by repentance is God much glorified and that both by the penitents themselues and others Hitherto of the three expressed Attributes of God Kingdome Power Glory The Amplification of them followeth in this clause For euer § 224. Of Eternitie To what things it is applyed Q. HOw are the Kingdome Power and Glory of God amplified A. By their vnchangeable continuance This phrase FOR EVER implyeth both Eternitie and Immutabilitie The phrase in the originall to translate it word for word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist lib. 1. de coelo is for ages The originall roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie that which is for euer Now because an age is the longest vsuall distinction of time the same word that signifieth eternity is put for an age And when there is no end of that which is spoken of the plurall number indefinitely without any limitation thus for ages is vsed to set out the euerlastingnesse of it But euerlastingnesse or eternitie is diuersly vsed in Scripture For such things are said to bee for euer euerlasting eternall which haue both beginning and end which haue beginning but no end which haue no beginning yet an end which haue neither beginning nor end 1. The things which hauing both beginning and end also are said to be eternall and for euer 1. Such as haue both beginning and end are 1. Such as haue no set and determinate date Thus because there was no date set for that heape which was made of the ruines of Ai neither was any time of the reedifying of it knowne it is said to be a Ios 8. 28. an heape for euer b Deut. 13. 16. The like is noted of that heape which was to bee made of that Citie where Idolaters were harboured 2 Such as are immutable while their date lasteth Thus c Exod. 21. 6. the things which remained inalterable for the time of a mans life are said to bee for euer as the seruice of him whose eare was boared thorow with a nawle by his Master and the things which endured all the time of the Iewes pedagogie and politie till the first comming of Christ as the d Exod. 12. 24. Passeouer and other like legall Rites and the things which are to endure till the end of the world as e Gen. 9. 16. the Couenant whereof the Rainbow is a signe and f Eccl. 1. 4. the earth All these had their beginning and they haue had or shall haue their end Yet are they said to bee for euer because no abrogation or alteration was to be of them till their date and end was come 2. The things which hauing a beginning haue no end 2. Such as haue a beginning but no end are more properly said to be for euer or euerlasting because these phrases haue especiall respect to future continuance Such are 1. Good Angels who g Luk. 20. 36. Heb. 2. 9. neuer dye who h Math. 18. 10. alwayes behold the face of God 2. Euill Angels who are i Inde verse 6. reserued in euerlasting chaines 3. The humane nature of Christ whose k A. 2. 31. flesh saw no corruption and who euen as man l Heb. 7. 24. continueth for euer 4. The soules of men m Eccl. 12. 7. which returne to God when the body which is but dust returneth to the earth 5. Mens bodies after the Resurrection when n 1. Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortalitie and when o 1. Thes 4. 17. wee shall be euer with the Lord. 6. The highest heauen that place where Christ now abideth in his humane nature and which is the blessed habitation of the glorious Angels and glorified Saints This is stiled p 2. Cor. 51. an eternall house q 1 Pet. 1. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance incorruptible that fadeth not away 7. Hell the place of the damned where their worme dyeth not Flos quidam qui non marcessit dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flos iste adhiberi solebat coronis vide Tibul. lib. 3. El. 4. and the fire is not quenched Mar. 9. 44 where their punishment is euerlasting Mat. 25. 46. 8. All things that remaine after the day of Iudgement when there shall be no more death Reu. 21. 4. 3. The things which haue no beginning but an end are such decrees of God as were in time accomplished The decree was in the purpose of God before all times 3. Such as haue no beginning but an end but performed in an appointed time Thus grace is said to be giuen before the world began 2. Tim. 1. 9. The decree of giuing it was before the world yet the decree had his date and was accomplished grace is actually giuen in the time of this world 4. The things which haue neither beginning nor end are most properly eternall 4 Such as haue neither beginning nor end For herein lyeth a difference betwixt eternitie and sempiternitie or euerlastingnesse Eternity looketh backward and forward It neuer saw beginning nor euer shall see end Euerlastingnesse looketh onely forward to that which is to come That which is properly eternall hath his being of and in himselfe Things properly eternall are also immutable being supported and sustained by none and in that respect is immutable Thus the phrases which do set out true and proper eternitie doe also by iust consequence imply immutabilitie Wherefore vnder this phrase FOR EVER here in the Lords Prayer both eternitie and immutability are comprised The things thus properly eternall are onely God himselfe and such things as are essentiall to him as his Sonne his Spirit his Properties 1. God saith of himselfe Before mee there was no God formed neither shall there bee after mee Isai 43. 10. Fitly therefore doth the man of God say vnto him From euerlasting to euerlasting thou art God Psal 90. 2. The proper name of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iod Sheuatum innuit futurum Holem praesens Lamed He quiescens in
to man 154 Confession of sin to God 155 Auticular Confession 133. 153 CONTENT See Needfull Content with that which is preseÌ„t 111 COVETOVS Couetousnesse 106 D DAily bread What ment thereby 104 Daily need 111 Sin Daily committed 131 Duties thence arising 131 DEATH Death how prayed for 265 DEBTES See Sinnes Kinds of Debts 127 Wofulnesse of the Debt of sinne 135 Many Debtes wherein man stands bound to God 142 Duties thence arising 143 Gods discharge of mans Debt 145 Man vnable to discharge this Debt to God 147 Kindes of Debts to men 174 Man to forgiue his owne debters 180 All sorts of them 178 Debts may be required 188 DELIVER Deliuerance from euill manifold 249 God onely deliuerer 251 Depart from right 177 DEPRECATION to bee added to Petition 203 DEFER Danger of Deferring repentance seeking pardon 112 DIVELL See Satan E ETERNALL VVHat things are Eternall 303 Eternity diuersly taken 304 Duties due to the Eternall 307 Eternity of God a ground of faith 316 320 EVILL Euill to be ouercome with goodnesse 165 Euill to be prayed against 204. 247 Euill to what extended 246 The Euill in euery thing to bee obserued 232 The Diuell an Euill one 249 From Euil deliuered many waies 249 Graces for deliuerance from Euil 264 EXCELLENCY See Glory Excellency of God 295. c. Excellency maketh God praise-worthy 327 F FAITH FAith and Feare mixed 8 Faith grounded on Gods power and will 315. 318 Faith supported by Gods vnchangeable eternity 316 Faith vpheld by Gods being our king 317 What in Faith may bee expected by prayer 337 Fallen recouered 250 FATHER In what respects God is stiled a Father 10 Instructions arising from Gods Father-hood 11 The Dignity and Duty of those whose Father God is 13. 14. 19. 20. Benefits of Gods Father-hood 16 FORGIVE Forgiue one another 163 Forgiuenes vsefull necessary difficult rare 166. c. Forgiue presently 169 Forgiue againe and againe 171 Saints most bound to Forgiue 172 Man must Forgiue all sorts of debts to himselfe 178 Man must Forgiue his owne debters 180 True and vnfained Forgiuenesse 183 Free Forgiuenesse 184 Forgiuenesse to be offered 185 Full Forgiuenesse 186 Forgiuenesse how manifested 187 Our Forgiuing giueth assurance of Gods Forgiuing vs. 198 Graces which make men Forgiue 216 222 Meanes of Gods Forgiuing vs. 218. 2â—1 After Forgiuenes man prone to sin 255 G GLORY See Hallow GLory What it is 295 Glory of God incomprehensible 295 Glory of God how manifested 296 Glory how proper to God 297 Glory how giuen to or taken from God 298 Duties due to Gods Glorie 299 How others brought to Glorifie God 301 Who to set out Gods Glory 302 Enemies of Gods Glory 303 How Gods Glory setleth the soule for obtaining her desire 315. 319 GOD. Gods goodnesse and greatnesse ioyntly considered 8 Gods Impartiality 18 How God is in Heauen 22 Directions thence arising for prayer 25. c. Gods Name See Name 31. c. God makes himselfe knowne 33 Gods Honour See Honour 38 Gods Kingdome See Kingdome 48 God giueth temporall things 107 Vses thence arising 108 Gods Prerogatiue to pardon sin 152 Gods patterne a motiue to shew mercy 193 How God leads into temptation 233 God no Author of Sinne. 235 Gods ouer-ruling power in Temptation 238 God to be depended on for all things 258 Gods Attributes proper to himself 285 God hath all at command 286 Gods Power See Power Gods Glory See Glory Gods Eternity See Eternall Gods Immutability See Immutable God to be praised See Praise GOOD Good to be well done 80 Goodnesse ouercometh Euill 165 Goodnesse of God maketh him praise-worthy 329 H HALLOVV See Glory HAllowing Gods Name 34 Man vnable thereto 36 Graces fit to Hallow Gods Name 42. c. Duties by reason thereof 45 Vices contrary thereto 47 Best meanes fittest persons to Hallow it 55 HEAVEN How God is in Heauen 22 Directions from Gods beeing in Heauen for prayer 25. c. Saints in Heauen a patterne of patience 79 Holinesse excellent 35 I IMprouidence Sundry branches thereof 123 Imputation of Christs actiue righteousnesse 128 IMMVTABLE What is Immutable 308 Kinds of Immutability 309 Difference betwixt Immutability of God and of Creatures 311 Duties due to Gods Immutability 312 Immutability of God a ground of Faith 316. 320 Indulgences Popish 133 Ingratitude an odious sinne Cause of many Iudgements 325. 326 IVSTICE Iustice and mercy meete in God 145 Iustification before Sactification 211 K KIndnesse of God maketh him praise-worthy 329 KINGDOME See Church Kingdome of God What it is 48 The Kindes thereof 49 Kingdome of Grace and Glory 50 Kingdome of God vniuersall 286 God onely King 287 Duties due to God as he is King 288 Kingdome of God workes confidence in prayer 313. 317 KNOVVLEDGE Knowledge of God 42 Why God is made Knowne 33 Prayer in a knowne tongue 332 L LAw how to be waged and vsed 190 Life of man for Gods glory 113 Lords Prayer See Prayer M MAgistrates how they may punish wrongs done to others to themselues 192 Manner of doing good 80 Manner of doing Gods will 89 MERCY Mercy and Iustice meete together in God 145 Mercy of God to bee answered with duty 256 Mercies of God make him Praiseâ—-worthy 329 MERIT Merit of Condignity and Congruity 158 MORTALL Euery sinne Mortall 136 Distinction of Mortall and veniall sins discussed 137 Duties because euery sin is Mortall 141 N NAME NAme of God What it is 31 Name of God how hallowed 34 See HALLOVV NEEDFVLL What may be accounted Needfull 105 No more then Needfull to be desired 105 O OBEDIENCE OBedience ruled by Gods will 73 P. PARDONS See Forgiue DAnger of neglecting to seek Pardon of sinne 134 Gods free and full Pardon 145 156 Free Pardon stands with Christs satisfaction 146 Sinne Pardonable 151 Pardon of sinne proper to God 152 Popish Pardons 153 Pardon to be sought of God 155 Comfort of Gods free and full Pardon 159 Pardon of our owne and others sinnes to be prayed for 161 Pardon how recalled 167 Pardon of sinne makes the things of this world blessings 210 Graces requisire to get pardon of our owne finnes 213 And pardon of others sinnes 215 Duties for obtaining pardon 221 Patience of Saints in heauen 79 Patterne must be perfect 81 How a perfect patterne may bee followed 78 Gods patterne a motiue 193 Perfection to be aimed at 82 POWER Power of God what it is and how large 289 Power in God absolute actuall 291 What things God cannot doe 290 How power proper to God 292 Duties due to God by reason of his power 293 Power of God causeth much comfort 294 Power of God strengtheneth faith in Prayer 314. c. PRAYER Excellencie of the Lords Prayer 1 c The Lords Prayer may be vsed 3 4. Mutuall participation of one anothers Prayers 21 Prayer to bee made for men on earth 77 Prayer to be made for our selues especially 109 And for our owne good 112 Prayer for pardon of our owne and others sinnes 161