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
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
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
being added to a speech 331 243. Of the duties which Amen added to a speech imply 334 244. Of the ground of faith whereby we may expect the obtaining of what wee pray for 337 245 Of setting Amen in the last place 339 A GVIDE TO GOE TO GOD OR AN EXPLANATION OF THE PERfect Patterne of Prayer THE LORDS PRAYER §. 1. Of the Excellencie of the Lords Prayer THose two things which are of greatest weight to commend vnto our diligent consideration the reading or hearing of any thing do after an especiall manner commend the Lords Prayers The Author and the Worke it selfe Two things in an Author make his worke to be esteemed 1. Eminencie of place 2. Excellencie of parts The worke of a King is honoured because it is the worke of a King euen for his place sake The worke of a great Scholer is admired for his learning sake though in his estate he be neuer so meane Two things also in the Matter or worke it selfe do commend it 1. The perfection of it 2. The profit that may be got by it If an Art be accuratly handled and so perfectly set out as nothing can be found defectiue and yet no superfluous redundancie therein euery good Student will be sure to haue it and will diligently studie it Or if a worke that may bring much profit to such as carefully vse it be published hee will be thought carelesse of his owne good that vseth it not When all these meet together an excellent Author and a worthie Worke an Author to respected for eminencie of person and excellencie of parts a worke to be regarded for the absolute perfection of it in it selfe and for the necessitie and vtilitie of it to vs they are as a fourefold twisted cord to draw our minds thereto and to binde them thereon Such an Author is the indighter of this Prayer The excellency of the Lords Prayer and such a Worke is the Prayer it selfe This title The Lords Prayer implyeth as much The Lord is the Author Prayer the Worke. By the Lord is ment that one Lord Iesus Christ 1. The Author of it by whom are all things 2. Cor. 8. 6. and we by him The eminencie of whose person is such as he hath a name giuen him aboue euerie name Phil. 2. 9. No Monarch on earth no Angell in heauen to be compared vnto him In regard of the excellencie of his gifts Ioh. 3. 34. God gaue him not the Spirit by measure for it pleased the Father that in him all fulnesse should dwell Colos 1. 19. For he is the onely begotten Sonne that is in the bosome of the Father Iohn 1. 18. and knoweth what is the will of the Father what most pleasing and acceptable to him and what suites he is willing to grant vnto his children God would haue many things to be spoken and heard by the Prophets his seruants Multa per Prophetas seruos suos dici Deus voluit audiri sed quanto maiora sunt qua filius loquitur Cypr. de Orat. Dom. §. 1. but how much greater are the things which his Sonne vttereth For the Worke none so heauenly none so profitable as Prayer And among Prayers none to be compared vnto this whether we consider the Matter contained in it or the Manner of setting it downe The Matter is euery way sound 2. The Matter of it compleat and perfect Euery word in it hath its weight There is not one superfluous word in it that could be spared Nor is it any way defectiue Whatsoeuer is lawfull needfull and meete to be asked in Prayer is therein contained yea whatsoeuer is to be belieued or practised by a Christian is therein implyed Nihil omnino praetermissum est quod non in precibus nostris coelestis doctrina compendio comprehenditur Cypr. loc cit §. 5. No particle of any good Prayer commended in the Scripture or at any time by any person well conceiued but may be found couched in this In this forme are comprised all the distinct kinds of Prayer as Request for good things Deprecation against euill Intercession for others and Thanksgiuing The Manner of setting downe the things contained in this Prayer is answerable to the Matter 3. The manner of expressing it By it we are taught how to begin Prayer in what order to set euery Petition that wee make and how to conclude our Prayer The order therein is as admirable as any other point 4. The order obserued in it Though the things comprised in it are innumerable yet are they all couched vnder so few words as they may easily bee remembred In a word The perfection of it nothing any way pertinent vnto Prayer is omitted in this forme and nothing is set downe therein which is not pertinent vnto Prayer It may therefore be fitly stiled a Catholicall and a Canonicall Prayer Catholicall in that it compriseth the substance of all warrantable Prayers in it Canonicall in that it is the Canon or Rule to square and frame all prayers by it Is not this then a fit subiect for the greatest that be Too much paines cannot be taken about it in dignitie in learning in iudgement in wit or any other excellency to exercise their meditation thereon Can too much paines be taken to open and discouer the rich treasure contained therein Are not they vngratefull to the Author of it and iniurious to themselues who lightly esteeme it What may we thinke of Papists that suffer not the vulgar people to learne it in their owne mother tongue Papists abuse it Indeed they suffer yea and enioyne them to tumble it vp and downe and to mumble it againe and againe as it were by tale vpon their beads in an vnknowne tongue whereby they make it a matter of meere babling What also may we thinke of Anabaptists and such like Schismatickes as forbid people to vse it at all Anabaptists vse it not Of all prayers this without all contradiction is the most perfect so as if any forme at all may be vsed then this most of all Obiect 1. Argument of Anabaptists It is so profound and deepe as it is impossible for anie to fathome the depth of it Answ It will not thence follow that it is not to be vsed at all Many of those Petitions which Christians in their owne forme of Prayer do make imply more matter then in the time of vttering them they are able to conceiue Who can comprehend the infinitenesse of Gods glorie May we not therefore pray as Christ did Iohn 12. 28. Father glorifie thy name Who can vnderstand his faults Psal 19. 12. Shall not a sinner therefore aske pardon for all his sinnes Who can in the time that Amen may be vttered thinke of euery particular point that in a long Prayer hath bene mentioned by way of Petition or Thanksgiuing May not therefore Amen be said at the end of our owne or anothers Prayer if
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
dishearten him 6. They who call on God must beare a child-like affection to him For they who with their lips call God Father and in their hearts respect him not as a Father do apparently mocke him On this ground saith God to his people Mal. 1. 6. If I be a Father where is mine honour 1 Pet. 1. 17. and Saint Peter If ye call him him Father passe the time of your soiourning here in feare Quum praeceperiâ— vt in oratione patrem tuâ—m dicaâ— nihil aliud quà m per diuinum vitae institutum te coelesti patri siâ—â—lem esse iubet Greg. Nys lib. de Orat. This child-like affection will prouoke vs to seeke both his fauour and his honour how to be accepted of him and how to please him This answerable disposition is a maine end of the relation betwixt God and vs. And when he commandeth thee in prayer to call him Father this he willeth thee that by a diuine course of life thou shouldest be like thy Father Thus much of the title Father The manner of expressing it followeth in the vocatiue case and second person §. 9. Of the prerogatiue of Gods children to speake vnto him face to face Q. VVHat doth the manner of expressing this title Father in the vocatiue case and second person import A. 1. A dignitie of Gods children 2. A dutie of Gods children Q. What is that dignitie A. Such a familiaritie with God as face to face to speake to him For this title Father is so set downe as directed to God himselfe in his owne presence Dauid doth excellently set forth this priuiledge Psal 38. 9. where he saith Lord I powre my whole desire before thee All haue not this libertie as an euidence where of they haue not abilitie thus to come into Gods presence They vpon whom God powreth the Spirit of grace Zach. 12. 10. he powreth also the Spirit of supplication but vpon no other It is therefore a gift appropriated to the Saints to call vpon God in faith by which * Acts 9. 14. stile they are described Others may vse this word 1. Cor. 1. 2. and with their lips say to God 2. Tim. 2. 19. ô Father but their supposed prayers are but meere iip-labour At the best their inward desires are but wishes Now there is a great difference betwixt wishing and praying Differences betwixt wishing and praying A wish may intimate some sence of that which a man wants and some desire of hauing it but small care in vsing the meanes to get it and lesse faith in obtaining it But the faithfull prayers of the Saints argue Sence Desire Care Faith and all Balaam could with and say Num. 23. 10. Let me die the death of the righteous Like to whom were they that said Psal 4. 6. Who will shew vs any good But Dauid goeth directly to God and thus expresly prayeth to him LORD life thou vp the light of thy countenance vpon vs. We know that any man may in any place wish and say I would the King would grant me this or that sute but at all times to haue a free accesse to the Kings presence and to say vnto him O my Leige I beseech thee grant me this sute is a great priuiledge appertaining onely to Kings fauourites and so much the greater when there is assurance of preuailing by this free accesse as there is assurance by that free accesse which Saints haue to Gods presence This is little considered of them who make all their prayers rather by exhortation vnto Prayer then by expresse Petition in the third person thus Let vs pray that God would do this or that which argueth too light an esteeme of the forenamed priuiledge and is a declaration of what ought to be done rather then an actuall performance thereof §. 10. Of their dutie who haue free accesse to God Q. VVHat is the Dutie that is expected of such as haue the forenamed free accesse to God A. That in Prayer especially their heart be strucke with a due respect of Gods presence Reuetence in Prayer For then they stand face to face before him This followeth as a iust consequence from the foresaid dignitie When dutifull children or loyall subiects stand in the presence of their Father or Soueraigne they will manifest all the due respect they can especially when they make a sute to them Should not we the children and subiects of God do it much more * §. 17. When we come to speake of the glorie and greatnesse of God we shall haue further occasion to presse this point Thus much of the relatiue title Father The correlatiue is noted in this particle OVR In handling whereof first we are to consider in generall the parties which are comprised vnder it and then more particularly the person and number wherein it is expressed §. 11. Of the parties comprised vnder this particle OVR Q. VVHom doth this correlatiue particle OVR set out A. Mortall men that liue on earth Q. What is hereby giuen to be vnderstood A. The loue of God and honour of those mortall men Q. How is Gods loue set forth A. By vouchsafing to be a Father to such base wretches Gods loue to man in vouchsafing to be called Father by them There is an infinite disparitie betwixt God and man God is a Lord of incomprehensible Maiestie and perfect puritie Man in regard of the mould whence he came and whither be must returne is but dust Quanta domini indulgetia quanâ—a circa nos dignationis cius bonitatis vbertas qui sic nos voluerit orationem celebrare vt Deum patrem vocemus Cypr. de Orat. Dom. §. 8 and in regard of the corruption of his nature is worse then the brutest beast and most vnreasonable creature May we not then on this ground with an holy admiration say Behold what manner of loue the Father hath bestowed vpon vs that we should be called the sonnes of God! Who durst call God Father if Christ had not warranted vs so to do Q. What is the honour that is hereby done vnto the sonnes of men A. The greatest that can be For what greater honour then to be the Kings sonne 1. Ioh. 3. 1. Dauid thought it a great matter to be Sauls sonne in law yet was Saul but a King on a small part of the earth An honour to call God father and Dauid was then annointed to be his successour What is it then to haue the King of heauen to be our Father 1. Sam. 18. 18. This is farre more then to be an Angell who is but a messenger and seruant Heb. 1. 14. Are they not all ministring Spirits sent forth to minister for them who shall be heires of saluation Herewith may all they who haue this honour vouchsafed vnto them 1. Cor. 4. 13. vphold themselues against that vile esteeme wherein the world hath them What need they care for the worlds despising
him in this world which the liuing onely can do Isa 38. 19. In this respect we are to craue them not singly Psal 6. 5. and simply in themselues but as meanes to enable vs to honour God and to do good vnto our brethren 2. Aske things heauenly Desiderari conueni◠〈◊〉 caquae habenâ—ur in caelis Chrys â—om 20. in Mat. 6. From this placing of God in heauen we are taught to craue things heauenly which are 1. Such as tend to the glorie of God that is in heauen 2. Such as helpe vs to heauen These are the things which Christ especially entendeth where making a comparison betwixt our father on earth and this our Father in heauen Math. 7. 11. he saith How much more shall your Father which is in heauen Luke 11. 13. giue good things to them that aske him S. Luke expressing the same point in stead of good things puts the holy Ghost whereby is shewed what are the good things which Christ meaneth namely such as proceed from the sanctifying Spirit of God These heauenly things are most meete for him who is in heauen to giue To this purpose tendeth this exhortation of the Apostle Col. 3. 1. Seeke those things which are aboue Well had Salomon learned this lesson for when God said to him Aske what I shall giue thee 1. King 3. 5 9. he answered Giue thy seruant an vnderstanding heart which is one of those good gifts that come from aboue Obiect If the things which we are here taught to pray for be heauenly how is it that temporall blessings come in the rank and number of them Answ How earthly things are heauenly blessings Math. 6. 33. As appendices and appurtenanees to heauenly and spirituall blessings for so they are promised First seeke the kingdome of God and his righteousnesse and all these things shall be added vnto you As when a man purchaseth mannours and lands the wood in hedge-râ—wes for fire-boote plow-boote and other like purposes is giuen in the grosse Or more plainly when a man buyeth spice fruite comfits or any such commodities paper and pack-thred is giuen into the bargaine So if thou get heauenly blessings temporall things so farre as they are needfull for thee shall be cast in 3. Aske heauen it selfe From placing God in heauen we are taught to craue heauen it selsfe that we may be where our Father is and where we may most fully enioy his glorious presence Thus did the Apostle desire to depart Phil. 1. 23. for this very end that he might be with Christ. And the holy Patriarkes are said to desire an heauenly countrie Heb. 11. 16. which also the Apostle noteth to be the desire of all true Saints Heb. 13. 14. Vâ—i deus illic fundamenta habitationis suâ— cuique sunt iacienda Greg. Nâ—s lib. de Orat. Where God is there must euery one lay the foundation of his abode Two things there be which will testifie the truth of our desire hereof 1. A studying to enter into that rest together with a chearefull walking in the way that leadeth thereto Heb. 4. 11. 2. Luke 13. 24. A cheere and ioy of heart when we see any signe of our dissolution approaching Luke 2. 29. Old Simeon and Paul were exceedingly affected in this case 2. Tim. 4. 6. Thus farre of the Preface The Petitions follow §. 19. Of the manner of handling euerie Petition IN handling euery of the Petitions sixe points shall be distinctly obserued 1. The Meaning of the words 2. The Order and dependance of one point vpon another 3. The particular good things which we are to crâ—ate 4. The particulars for which we are to giue thankes 5. The duties which we ought to endeauour after 6. The failings for which we are to be humbled The three former of these are most proper and naturall For 1. By opening the meaning of the words the true and full intent of Christ will be better found out 2. By noting out the dependance one point will giue much light to another For the order is very acurate 3. By reckoning vp the particulars which are to be craued we may easily discerne what abundance of matter is couched vnder a few words The other three points follow by iust consequence For 1. Whatsoeuer we pray for when we haue obtained it we must be thankfull for 2. We must do what we can to get what we pray for or else we mocke God 3. The want of such things as we ought to pray for ministreth iust matter of humiliation These three latter points therefore are to be considered in euery Petition as well as the former §. 20. Of the name of God and the things comprised vnder it Q. VVHich is the first Petition A. Hallowed be thy Name Q. What is the Name of God A. That whereby God is made knowne For that is the end and vse of a name to make knowne and distinguish that whose name it is Gen. 2. 19 20. Thus did Adam giue names to euery liuing creature to make them thereby be the better knowne and to distinguish them one from another Whatsoeuer Adam called euery liuing creature that was the name thereof namely a name proper and peculiar vnto it whereby the nature of it was expressed and so the creature made knowne Thus whatsoeuer it is whereby God is made knowne vnto vs may be comprised vnder this title Name attributed to God Q. How many things are there whereby God is made knowne A. Sixe things coÌ„prised vnder Gods name Sixe especially 1. His Nature 1. His nature Ioh. 4. 24. which is a Spirit Hereby we know him to be inuisible and no way subiect to corporall grossenesse or weaknesse Yea hereby we know that he must be worshipped in spirit and truth 2. 2 The distinctioÌ„ of persons Math. 28. 19. The Distinction of persons in the holy Trinitie Hereby is Iehouah the true God distinguished from all false gods For neuer came it into the imagination or apprehension of any heathenish Idolater to conceiue that his God could be one in nature and three in persons Hereby also may we know how to approach vnto the Father namely in the mediation of his Sonne by the assistance of his Spirit 3. 3. His titles Vide Hieronym in epist ad Martel His Titles The Iewes haue ten seuerall titles which they apply to God and whereby they distinguish him from all creatures Among the rest Iehouah is the most proper For that is applyed to none but to God These two titles LORD GOD are most vsuall in our tongue That the titles applyed to God are properly his Name is euident by that answer which God himselfe gaue to Moses enquiring what he should say if the children of Israel should aske what the Name of that God that sent him was Gods answer was this Exod. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say I AM hath sent me to you By the forenamed
indeed as good an opinion and as high an esteeme of Gods will as Dauid had we would cleaue as close to it as he did 2. A right discerning of the vanity and corruption of the creatures will especially when it is not agreeable to Gods but swerueth from it Psal 94 11. In this respect it is said The Lord knoweth the thoughts of man that they are but vanity Iob 5. 13. and He taketh the wise in their craftinesse If we could truely and thorowly discerne as much would wee be so blockish as to preferre the will of any man before Gods 3. A deniall of our owne will a point which the wise man much presseth Pro. 3. 5 7. in these and such like prohibitions Leane not to thine owne vnderstanding Be not wise in thine owne eyes Seldome or neuer are selfe-conceited men brought to yeeld simple obedience to Gods will They will bee so inquisitiue into the ground and reason thereof that if they be not satisfied therein their owne will Pro. 26. 12. and not Gods shall be done There is more hope of a foole then of such an one 4. Mortification of the flesh Gal. 5. 17. For the flesh lusteth against the Spirit so that wee cannot doe the things that we would When we would doe the will of God Rom. 7. 28 c. yea and delight in the Law of God after the inner man wee shall finde the flesh warring against that Law of the minde and bringing vs into captiuitie to the law of sinne This made Saint Paul with so bitter an exclamation to say O wretched man that I am who shall deliuer me from the body of this death Q. What desire wee in regard of the extent of the fore-named Rule be done A. 1. An accomplishment of whatsoeuer God hath determined That what God willeth to be done may accordingly bee done whether the creature will it or nill it For we ought to beleeue that God wisely willeth all things to the best and thereupon to desire that his counsell and purpose may stand and euen from our hearts to say m Act. 21. 14. The will of the Lord be done n 2. Sam. 15. 26. Let him doe as seemeth good to him 2. A contented submission to euery thing which God bringeth to passe Hereof we haue worthy patternes in the examples of o Iob 1. 21. Iob p 1. Sam. 3. 18. Eli q 2. Sam. 16. 10. Dauid r 2. King 20. 19. Hezekiah and other Saints Wee can not be ignorant that euents doe declare the determined purpose of God When such and such a thing is falne out we may then conclude that God had so and so purposed it For as Gods Word declareth his approuing will what he would haue so euents declare his peremptory will what hee will haue Our submission therefore to Gods will is tried in both This is to bee applyed to all manner of crosses and losses whether of goods children or other friends to death it selfe or to any other thing that may seeme bitter to vs. Q. What desire we in regard of the place here specified for doing the will of God In earth A. 1. Grace well to vse the time of this mortall life For the time while wee abide on earth is f; Ioh. 9. 4. the day wherein wee may worke and t Gal 6. 10. the time of doing good n Ioh. 9. 4. Christ tooke the aduantage of the day and x 1 Phil. 2. 5. we ought to bee of the minde of Christ Thus shall wee shew that wee haue as great respect to Gods honour as to our owne happinesse and as great a desire to doe the worke appointed as to receiue the reward promised 2. Vniuersall subiection to Gods will throughout this world For this indefinite phrase in earth sheweth that our desire ought to bee extended to all that are on the face of the earth We pray not that Gods will be done only in our own house or in our owne countrey or in the countries neere adioyning to vs but in earth x 1 Psal 67. 2 c. All the graces therefore before mentioned to be craued for our selues must also bee craued for euery member of the militant Church §. 74. Of the things to be prayed for in the direction of the third Petition WHat are we taught to pray for in regard of this direction Quid est aliud dicere Fiat volâ—â—tas tuâ— in coelo sicut in terra quam vt sint homines similes Angelis c. Abb. Isa de Vrat c. 20. as it is in heauen A. In generall a conformitie of the Church militant to the Church triumphant That though these two parts of Gods Church be in one place distant one from another yet they may bee of like minde and disposition towards God and his will In this respect we are said to be partakers of the heauenly calling and our conuersation to be in heauen Heb. 3. 1. 2. In particular such a manner of obedience as is performed by the Saints and Angels in heauen Phil. 3. 20. §. 75. Of the distinct heads of the manner of doing Gods will in heauen Q. TO how many heads may their manner of obedience be reduced A. To sixe especially which are these that follow 1. Sinceritie 1. Sinceritie Whatsoeuer those heauenly spirits make shew of Reu. 14. 5. they doe it from the heart In their mouth is found no guile for they are without fault before the Throne of God 21. 27. None that maketh alye can enter into that pure place 22. 15. They are without whosoeuer loue lies All in heauen shine as the Sunne They are transparent Mat. 13. 43. there is no couer for hypocrisie This sincerity did Dauid desire where he prayed that God would take from him the way of lying Psal 119 29 36 80. and encline his heart to his Testimonies and let it be vpright in his Statutes 2. Integritie 2. Integritie Reu. 14. 4. which is an vniuersall subiection to euery part of Gods will The heauenly spirits follow the Lambe whether soeuer he goeth In all places they attend vpon their Lord and alwayes behold his face Mat. 18. 10. to know what his will is that they may doe it They are therefore by a kinde of excellency said to doe his commandements Psal 103. 20 hearkening to the voice of his Word Neuer was there any stop or stay in any that euer entred into heauen at any thing that God willed to be done This integritie also did Dauid desire where he said Oh that my wayes were directed to keepe thy Statutes Psal 119 5 6. then shall I not be ashamed when I haue respect to ALL thy commandements Deut. 5. 29. yea this did God himselfe earnestly desire for his people 3. Alacritie 3. Alacritie There is nothing wherein the heauenly spirits shew more cheerefulnesse then in doing Gods will It is musicke and
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.
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
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
of iust men made perfect Like patternes cannot be found on earth except the patterne of Christ in the dayes of his flesh g Phil. 2. 5. Heb. 12. 2. which is also set before vs. Q. How are examples of Saints on earth to be followed if our patterne must be perfect A. No Saints example that euer liued on earth for the time of his abode on earth How Saints on earth are to be followed is made a patterne in all things without exception to be followed But their examples are set before vs to be imitated 1. In such particular good things as they did well Thus h Gal. 3. 7. Abraham in beleeuing Gods promises i Nom. 12. 7. Moses in being faithfull in Gods house the k lam 5. 10 11. Prophets in long suffering Iob in patience other Saints in other particular graces are made patternes 2. l 1. Cor. 11. 1. So farre forth as they followed a perfect patterne we must follow them We are very proane to follow imperfections The danger of setting imperfect patternes before vs. as a streame where a breach is made will leaue the channell to runne in that breach and by striuing to runne therein will make the breach greater and greater so we where we see any defect in the patterne are readie not onely to faile by that defect but to be farre worse m Math. 23. 15. A Proselite made by a Pharisie proued two-fold more a child of hell then the Pharisie We are by that corruption of nature which is in vs proane to swerue from the patterne which is set before vs euen where the patterne it selfe is good and right How much more shall we swerue when the patterne is defectiue Yet n Phil 3. 15. by a perfect patterne we shall be kept the nearer and held the closer to perfection It is therefore a point that much concerneth vs to make choice of our patterne Choice to be made of our patterne and not to be beguiled with glorious titles of Antiquitie Vniuersalitie Multitude and Consent of men on earth Perfection was neuer found in these much lesse in some few or single men that are blinded and puffed vp with honour wealth power or any such earthly preheminence Yet how doth the whole world almost follow such and make them their onely patterne §. 69. Of aiming at more then we can attaine to Q. VVHat learne we from setting those who are in heauen as a patterne before those who are in earth A. Such perfection as in this life cannot be attained to may be aimed at For it is not possible for any on earth to bee so perfect as they who are in heauen yet must we aime at their perfection and endeauour after it For Christ exhorteth to be perfect as our heauenly Father is perfect Mat. 5. 48. 1. Thus shall we the better discerne how far short we come of perfection and of that integritie which is requisite for all those that stand in Gods glorious presence On this ground saith Iob Iob 9. 2. How should man compared vnto God be iustified 2. Thus we shall be the more humbled and brought to say to God as Iob did Iob 40 4. 40. 6. Behold I am vile what shall I answer thee I will lay my hands vpon my mouth I abhorre my selfe and repent in dust and ashes 3. Thus shall we be brought to a thorow and vtter deniail of our selues and from all self-conceipt and confidence in our owne righteousnesse Psal 143. 2. and to pray vnto God not to enter into iudgement with vs. 4. Thus shall we be the more stirred vp to put forth our vttermost abilitie Phil 3. 13 14. as it is in the Prouerbe He that will shoote high must aime at the Sunne a marke farre beyond his reach A man that shooteth at a marke within his reach may shoote short for want of putting out his full strength Little do they regard these helpes Their folly who make sinfull men their patterne who set the examples of mortall weake sinfull men before them and thinke all is well if they be any thing better then the worser sort of people as that Pharisie who said Luke 18. 11. O God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican Hence is it that they are so farre from iudging themselues for many of their sinnes as they are readie rather to iustifie themselues when they are reproued and to say Do not such and such men the like What sinne almost might not be iustified if the patterne of men on earth yea of the best were a sufficient plea and pretext Haue ye not heard of Noahs drunkennesse Dauids adulterie and murther Lots incest Salomons idolatrie Peters deniall of Christ and other like sinnes committed by other like men By such patternes men are many times made to stumble in the way wherein they should walke if they be not cleane turned out of it The patterne here propounded by our Lord stirreth vs vp to couet earnestly Seeke to excell 1. Cor. 12. 31. 14. 12. the best gifts and to seeke to excell By this patterne in heauen set before vs Reproofe of prophane scoffs the common scoffes of prophane Libertines vpbraiding such as endeauour to follow this direction with the nick-names of Angels on earth and young Saints are wiped away How can those tauntes be imagined to be otherwise made then in derision of this direction which assuredly he that gaue this direction will not suffer to passe vnreuenged §. 70. Of the order of the third Petition Q. TO which of the former Petitions hath this third Petition reference A. To both of them To the first as a manifestation of the truth of our desire to hallow Gods Name For no such euidence can be giuen thereof as a true and thorow subiection of our selues in all things to the will of God Then is Gods Name most hallowed when his will is best done Of all places in heauen is Gods Name most hallowed because there his will is best done for which end Christ doth here set them in heauen before vs for a patterne therein To the second Petition hath this reference as a reason of our desire thereof For the subiects of Gods kingdome are they that most readily and faithfully do the will of God We therefore desire that Gods kingdome may come that there may be the more to do the will of God §. 71. Of the honour done to God by doing his will Q. VVHat doctrine ariseth out of that relation which this Petition hath to the first A. Gods honour is most aduanced by a faithfull subiection to his will Ioh. 17. 4. Thus doth Christ proue that he glorified his Father on earth namely by finishing the worke which he gaue him to do For by our forwardnesse to do Gods will we acknowledge both the greatnesse and also the goodnesse of God We acknowledge that