A GVIDE TO GOE TO GOD OR AN EXPLANATION of the Perfect Patterne of Prayer The LORDS PRAYER By WILLIAM GOVGE B. in D. and Minister of Gods Word in Black-Friers LONDON ISA. 30. 21. This is the way walke in it AT LONDON Printed by G. M. and R. B. for Edward Brewster and are to be sold at his shop neere the great North dore of S t. Pauls Church at the signe of the Bible 1626. TO THE RIGHT HONOVRABLE RIGHT Worshipfull and other my much respected Parishioners Inhabitants in Blacke-Friers London All needfull Prosperitie in this world and eternall Felicitie in the World to come I DESIRE my much honoured and entirely beloued Parishioners so long as the Lord of life shall preserue mee in the Land of the liuing I desire to goe on in promoting your spiritual edification euery way that I can priuately publikely by prayer by preaching yea and by printing too Behold here an euidence thereof What priuately I first digested in mine owne meditation and then publikely deliuered by word of mouth whereof in the open Church you heard your children and seruants examined Deus est nobis summum bonum Neque infra remanendum nobis est neque vltra quarendum Alterum euim periculesum alterum nullum est Aug. de Mor. Eccl. Cath. l. 1. c. 8 and for a blessing whereupon many prayers by vs all ioyntly and seuerally haue beene poured out before God is now thorow Gods gracious prouidence so published as it may be reuiewed so oft as you please Well accept it for it is A GVIDE TO GOE TO GOD. God is the highest and chiefest Good below which we may not remaine beyond which we cannot attaine To place our rest in any thing before we come to God is dangerous Oratione intramus coelestem illam curiam in qua Rex regum stellato sedet solio c. Bern. Serm. de 4. modis Orand Oratione praesentamus nos quasi saci◠ad faciem cum Deo loquentes Ibid. To attaine to any rest beyond God is impossible This therefore is that proper place whether the soule well enlightened and rectified aspireth as all hot light things aspire to the high hot Region The meanes whereby wee men on earth haue accesse to God in Heauen is Prayer By Prayer we enter into the Court where God sitteth in his Maiestie and wee present out selues before him speaking vnto him as it were face to face That therefore which instructeth vs to pray aright directeth vs to God This doth the Lords Prayer And nothing can doe it better For this end To teach vs how to pray it was first prescribed It is not onely a most absolute prayer in it selfe but also a perfect patterne for other prayers And in this respect the only way wherein we can goe to God Full of matter is this forme of Prayer but few the words thereof Such fulnesse of matter in so few words make it to many as the prophesie of Christ was to Candaces Eunuch whereof he said to him that moued this question Vnderstandest thou what thou readest How can I except I had a guide A guide therefore is needfull for many to direct them in this way to goe to God Loe a Guide at hand This Explanation of the Lords Prayer is offered to you for that purpose But as a Guide that directeth a Traueller in his iourney to the Kings Court maketh not the way better but sheweth him how to order his trauell in that way so this Guide this Explanation addeth nothing to the Perfection of the Prayer but onely helpeth you in the vse thereof The many particulars which minister iust matter of ardent supplication hearty gratulation deepe humiliation and conscionable obseruation of our wayes are in this Explanation distinctly set out Thereby you may see how rich a Cabonet the Lords Prayer is how full of most precious iewels vsefull for the soule of man The Excellencie of this forme of Prayer is set forth in the first Section of this Explanation Whatsoeuer is therein performed is the fruit of my affected Retirednesse and suspected Idlenesse in the countrey So many so continuall are my imployments in the Citie so many interruptions from my studies day after day are there caused as I neuer yet could find any leasure to set down distinctly such points as by Gods assistance were vttered out of the Pulpet Whatsoeuer hath hitherto been published by me hath in my retiring time been prepared for the Presse This benefit of a few weekes absence in the yeare from my charge there being in that time a good supply made by my Reuerend Brethren may gaine a sufficient dispensation with those that are not too supercilious which I hope you my Parishioners will not be For I haue euer found such true loue such good respect such kinde vsage such fauourable acceptance of all my paines in euery kinde as I haue iust cause to blesse the diuine prouidence for bringing me to this place The Lord God so blesse all my labours vnto you all as we may haue al iust cause to blesse him one for another and to continue mutually and heartily to pray one for another Doe ye so So will doe Your carefull Pastor Church-Court in Black-Friers WILLIAM GOVGE London 17. Febr. 1625 OVR Father which art in Heauen Hallowed be thy Name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our dayly Bread And forgiue vs our trespasses as we forgiue them that trespasse against vs. And leade vs not into temptation But deliuer vs from euill For thine is the Kingdome and the Power and the Glorie for euer Amen A Table of the seuerall and distinct points handled in this Explanation of the perfect Patterne of Prayer as in order they follow one another PREFACE § 1. OF the Excellencie of the Lords Prayer Page 1 2. Of the seuerall branches of the Lords Prayer 5 3. Of the preparation to Prayer 6 4. Of the meanes to prepare vs to prayer 7 5. Of praying to God alone 7 6. Of Gods goodnesse and greatnesse ioyntly considered together 8 7. Of this title Father applyed to God 10 8. Of instructions wich the title Father applyed to God import 11 9. Of the prerogatiue of Gods children to speake to him face to face 13 10. Of their dutie who haue free accesse to God 14 11. Of the parties comprised vnder this particle OVR 15 12. Of applying Gods fatherhood to our selues 16 13. Of Gods impartiall respect to all his children and sufficiencie of blessing for all 18 14. Of their mutuall duties which say Our Father 19 15. Of the Saints participation of one anothers Prayers 21 16. Of Gods being in heauen 22 17. Of the direction which Gods being in heauen giueth vs for manner of praying 24 18. Of the direction which Gods being in heauen giueth for the matter of Prayer 28 1. PETITION § 19. OF the manner of handling euerie Petition 30 20. Of the name of God and
all one A great priuiledge this will appeare to be if the benefit of Prayer be rightly discerned And a great comfort it must needs be to such weake ones as cannot pray as they desire The priuiledge of the Communion of Saints in nothing more appeares then in the mutuall participation of one anothers prayers Q. May not God be called vpon in the singular number thus My Father A. A Saint may say to God my Father Yes in priuate by one alone he may so did Christ Saint Paul also did in such a manner giue thanks vnto God Yea thus we are directed by the Prophet to call vpon God Math. 26. 39. and to say My Father Phil. 1. 3. Yet may not one so apply in particular Gods Fatherhood to himselfe ler. 3. 4 19. as to appropriate it to himselfe nor yet to be vnmindfull of others in his prayers contrary to the scope of expressing this relation in the plurall number OVR This forme is not set downe to binde vs so strictly to the words or syllables as neuer to swerue from them but it is set downe rather to teach vs what to aime at in the manner and matter of our prayers Q. May this forme Our Father be vsed by one alone A. One alone in Prayer may say Ouâ— Father Yes So did Daniel euen then when also being alone he vsed the singular number O our God saith he heare the Prayer of thy seruant Dan. 9. 17 18. And in the next clause ô my God encline thine eare In regard of that particular affiance which he had in God he saith my God and in regard of his respect euen when he was alone to other children of God he saith Our God For our loue to the brethren and our perswasion of their vnion in Christ must be manifested to God when we are alone as well as in companie Thus much of Gods Goodnesse It remaineth to speake of his greatnesse §. 16. Of Gods being in heauen Q. HOw is Gods greatnesse set forth A. By his mansion place which is in heauen A mansion place is an vsuall meanes of greatnesse or meanesse When we see a little thatcht ruinous cottage we imagine that he is a poore meane person that dwelleth there Thus Eliphas setteth out the basenesse of men Iob 4. 19. who dwell in houses of clay whose foundation is in the dust But if we see a faire and stately Pallace we thinke that he is a great personage that inhabiteth there Great Nebuchadnezzar did thus set out his owne greatnesse Dan. 4. 30. Is not this great Babylon that I haue built for the house of the kingdome and for the honour of my maiestie Yea if beggars see but a faire porch before the doore of an house they conceit that one which can spare them something there abideth To our capacitie therefore the Lord who dwelleth in the light that no creature can approach vnto is pleased thus to set forth his greatnesse 1. Tim. 6. 16. glorie and magnificence Many do so peruert this description of Gods greatnesse as thereby they much impeach the excellencie of his Maiestie For 1. God is not circumscribed in heauen Some thence inferre that God may be circumscribed and compassed in a place which is contrary to his infinite greatnesse Ier. 23. 23. by reason whereof he is said to fill heauen and earth to haue the heauen for his throne Math 5. 34 35. and the earth for his foot-stoole to be euery where Psal 139. 7 c. so as none can withdraw themselues from his presence 1. King 8. 27. yea to be so incomprehensible as the heauen and heauen of heauens cannot containe him 2. Heauen hinders not Gods sight Others thence inferre that he is so high as he cannot see the things below Iob 22. 12 13 14 which Eliphas noteth to be the mind of the prophane in his time who say Is not God in the height of heauen How doth God know Can he iudge through the darke cloud Thicke clouds are a couering to him that he seeth not and he walketh in the circuit of heauen But this conceipt is directly contrary to that omniscience and perfect sight of God which the holy Ghost thus setteth out Psal 102. 19. Out of heauen doth the Lord behold the earth Prou. 15. 3. The eyes of the Lord are in euery place beholding the euill and the good Heb. 4. 13. There is not any creature that is not manifest in his sight Gods prouidence on things below c. 2. Others thence inferre that thought it be granted that God seeth the earth all things done thereon yet he ordereth them not Apud Cicer. lib. 5 de Nat. Deorum Cotta negat DeuÌ„ curare singulos homines aut ciuitates aut nationes which was the conceipt of many Philosophers A conceipt directly contrary to that excellent discourse which God himselfe had with Iob and to the euidences of Gods prouidence extending it selfe to the smallest things as to all kinde of creatures euen to little sparrowes to the haires of our head and to the grasse of the field Iob 38. 39. 40. 41. But to let passe all such false erroneous absurd and blasphemous collections Math. 10. 29 30. 6. 30. know that this placing of God in heauen is not properly God said to be in heauen but comparatiuely and respectiuely to bee taken and that to giue vs occasion to conceiue something of Gods excellencie 1. To make our soules soare vp which is in truth vnconceiueable and incomprehensible Q. Why is God thus set forth Cum deum dicit esse in coelis à terris abducit ornatem c. Chrys Hom. 20. in Mat. 6. A. 1. To make our soules ascend as high as possibly can be when we pray vnto him Aboue heauen our thoughts cannot ascend Therefore he is said to be in heauen which is the highest place of all Psal 123 1. I lift vp mine eyes to thee who dwellest in heauen saith the Psalmist 2. To distinguish God from earthly parents 2. To put difference betweene God and earthly parents and to shew that he is farre more excellent then they euen as heauen is higher then the earth and things in heauen more excellent then things on earth No Kings or Monarchs though they should rule from one end of the earth to the other can be like to our Father which is in heauen Psal 113. 5. Who is like to the Lord our God who dwelleth on high 3. To shew that he is free from all earthly infirmities 3. To shew Gods immutabilitie and from that changeablenesse whereunto things on earth are subiect In heauen there is no corruption dimâ—uution or alteration Much lesse can there be any such thing in him who is the chiefest of all in heauen Iam. 1. 17. and with whom is no variablenesse nor shadow of turning 4. To set him
Psal 10. 13. 42. 3. Their insultations and cursed exprobrations and that against God himselfe §. 35. Of Gods kingdome what it is and what be the kinds of it Q. VVHich is the second Petition A. Thy kingdome come Q. What is the kingdome of God A. That estate where as a King he ruleth For that is a kingdome where a King raigneth and ruleth Where God therefore raigneth there is his kingdome Q. How doth God raigne as a King A. 1. By his absolute power he raigneth ouer the whole world 2. By his speciall grace he raigneth ouer his Church According to this different manner of Gods raigning is his kingdome distinguished For 1. He hath an vniuersall kingdome Gods vniuersall kingdome Vbique regnat vbique imperat vbique maiestas eius Bern. de verb. Isay Serm. 5. called his kingdome of power because by his absolute and supreme power he ouer-ruleth all creatures whatsoeuer or wheresoeuer they be In regard of this vniuersall soueraignty of God the Scripture saith His kingdome ruleth ouer all For who hath resisted his will And thereupon he saith vnto God Psal 103 19. How terrible art thou in thy workes Through the greatnesse of thy power shall thine enemies submit themselâ—es to thee Rom. 9. 19. 2. He hath a peculiar kingdome Psal 66. 3. called his kingdome of Grace Gods peculiar kingdome his Church whereby he raigneth ouer a select people culled out of the world which voluntarily yeeld obedience vnto him The companie of this people is in one word the Church and it is a societie chosen of God Sanè secundum praedestinationem nunquam Ecclesia electoric penes deum non suit Bern. super Cant. Serm. 78. redeemed by Christ called and sanctified by the holy Ghost which hath bene in all ages of the world some in heauen others on earth spread ouer the face thereof farre and neare in which respects it is stiled the holy Catholicke Church This is properly the kingdome of Christ in and by whom the Father raigneth For it is said that a kingdome was giuen to the Sonne of man Dan. 7. 14. Of whom saith the Father I haue set my King vpon my holy hill of Sion Psal 2. 6. whose people shall be willing in the day of his power Psal 110. 3. Herein lyeth a maine difference betwixt Gods manner of gouernment in his vniuersall and in his peculiar kingdome that the worlds subiection is forced Psal 66. 3. 110 3. but the Churches subiection is free §. 36. Of Gods raigning ouer rebels TOuching that vniuersall kingdome of God ouer all creatures in all places seeing there are many which rebell against God and say Psal 2. 3. Let vs breake his bonds asinder and cast his cords from vs Luke 19. 14. We will not haue him to reigne ouer vs and therupon walke according to the Prince of the â—re Eph. 2. 〈◊〉 the spirit which worketh in the children of disobedience and seeing the diuell is the god of this world a doubt may be made how God can be said to be their King and Gods kingdome thus vniuersally extended ouer the whole world Answ 1. Rebelion of subiects taketh not away the right of a Soueraigne Psal 2. 1 6. Christ therefore notwithstanding the tumult of people is said to be a King 2. None can do any thing at all without his permission Instance the arch-rebell of all Iob 1. 11. 2. 5. of all Satan in the case of Iob. Instance also the many plots and practises of the wicked which in all ages by an ouer-ruling hand of God haue bene disappointed and made void 3. God can 2. King 19. 28. when and as it pleaseth him restraine them as he restrained Senacherib yea and beate them downe and vtterly destroy them Exod. 14. 28. as he destroyed Pharaoh and his whole hoste 4. Satan to whom the fore-named rebels are subiect is but Gods executioner 1. King 22. 2â— he is one of the number of Gods seruants though of his guiltie and reprobate seruants Satan vnus de numero seruor 〈◊〉 est licet reorum iam atque reproborum Chrys hom 20. in Mat. 6. So as euen in that power which Satan hath ouer them God sheweth himselfe to be their King Q. Is this vniuersall kingdome of God here ment A. No further then that God would order it to the good of his peculiar kingdome which is here principally intended §. 37. Of the kingdome of Grace and Glorie Q. HOw may the peculiar kingdome of God be considered A. 1. In the beginning and progresse of it 2. In the consummation and perfection of it In the former respect it consisteth of a mixture of euill persons with good ones Kingdome of Grace and of euill qualities in those good persons with good ones Math. 13. 24. 47. in regard of which mixtures it is resembled to a field wherein grow tares with wheate and to a draw-net which gathereth of all sorts Mar. 4. 26. and to corne which ariseth with straw and chaffe as well as with sound and solid graine In the latter respect it consisteth onely of such as are euery way perfectly good Kingdome of glorie and therefore said to shine as the Sunne Math. 13. 41 43. which hath no darknesse Reu. 21. 27. nor any speck or spot in it In the former respect especially it is called a kingdome of Grace and that 1. In opposition to those who neuer were Why the kingdome of grace is so called nor euer shall be of it and therefore are obiects of Gods seuere iustice and reuenging power Ier. 10. 25. but in it grace raigneth 2. For distinction from those who are translated out of it into heauen Rom. 5. 21. For by reason of the many temptations and imperfections whereunto the Saints on earth are subiect thy stand in need of much more grace then the Saints in heauen who are iust and perfect Heb. 12. 23. In the latter respect it is called a kingdome of Glory Why the kingdome of glorie is so called and that by reason of the Place where it is and of the Persons which are of it 1. The Place where it is is the most glorious place of all the world euen the highest heauens 2. The Persons both King and Subiects thereof are decked with vnspeakable glorie The King doth there manifest his glorie more then any where else as brightly as can possibly by the creature be discerned The Subiects there partake of as much glorie as they are capable of and that in soule and body so as they are all glorious within and without §. 38. Of the difference betwixt the kingdome of â—â—Grace Glorie THis kingdome of Grace and of Glorie is but one and the same kingdome distinguished into two parts which differ in sixe circumstances 1. In Time The kingdome of Grace is now present while here we liue The kingdome of Glorie is to come 2. In
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
make vs ouer-bold Thus shall we in truth say vnto God Mercie is with thee Psal 130. 4. that thou maist be feared 6. That we make no place a pretext to keepe vs from Prayer Pray euery where For as the heauen and the Sunne therein is euery where ouer vs so as we cannot withdraw our selues out of the compasse thereof so much more is God in euery place ouer vs and with vs neither can we withdraw our selues out of the compasse of his presence We may therefore yea we ought as iust occasion and fit opportunitie is offered pray in any place We reade of the Saints prayers made in b 1. King 8. 23. the Temple in c Acts 10. 30. their owne houses on the d Acts 10 9. house top in e Gen. 24. 63. the open field in f Luke 6. 12. a mountaine in g Ion. 1. 6. a ship in h 3 2. the mid'st of the sea in i 2 1. a fishes bellie in k Gen 24. 12. a iourney in l 2. Chron. 14. 11 a battell and in sundrie other places This being so what need is there of going on pilgrimage to this or that shrine Is our Father which is in heauen tied to one countrie or to one place in a countrie more then to another An heathenish conceipt For the heathen imagined their Apollo from whom they receiued their Oracles to be at Delphi Cuma Dodona and such other particular places Pure hearts in Prayer 7. m 1. Tim. 2. 8. 2. Tim. 2. 19. Psal 26. 6. That we list vp pure hearts in Prayer For heauen where God is on his Throne of Grace and whither our soules in Prayer ascend is a pure and holy place n Reu. 21. 27. into it no vncleane thing can enter Besides from heauen can God espie with what minds and hearts we come before him o Psal 11. 14. His throne being in heauen his eyes behold his eye-lids trie the children of men Now he can endure to iniquitie no hypocrisie p Psal 66. 18. Ioh. 9. 31. If we regard wickednesse God will not heare our Prayers q Pro. 28. 9. Isa 〈◊〉 15. They are abomination to him 8. That our Prayers be made with an holy subiection to Gods will saying as Christ Subiection to Gods will in Prayer Not my will be done but thine God being in heauen hath an absolute soueraigntie his will must and shall stand Mat. 26. 39. whether we will or no. But by our willing subiection we make a vertue of necessitie Luke 22. 42. which is a great point of wisedome 9. Pray in faith That in faith we lift vp eyes hands and hearts into heauen Our Father on whom we call is in heauen Psal 123. 1. But locally in our bodies we cannot go thither Lam. 3. 41. Spiritually therefore with the wings of faith we must flie vp thither Faith is the eye hand and foote of the soule 10. Effectuall Prayer That our Prayer be so sent forth as they may pierce the heauens where God is This is to be done with extension not of voice Dcus non voâ—is seâ—coâ—â—dis auditor est Cypr. de Orat. dom §. 3. but of Spirit The shrillest sound of any trumpet cannot reach vnto the highest heauen no nor the strongest report of any canon But ardencie of spirit can pierce to the Throne of Grace Such a Prayer was that which Moses poured out when God said Exod. 14. 15. Why CRYEST thou vnto me The Apostle stileth such desires as Gods Spirit raiseth in our spirits Rom. 8. 26. Groanes which cannot be vttered 11. Pray with confidence That we pray with confidence in Gods almightie power beleeuing that God is able to grant whatsoeuer we shall aske according to his will 2. Chro. 14. 11. As the title Father gaue vs ground of confidence in Gods fatherly loue so this placing of him in heauen giueth vs as good ground of confidence in his power Thus shall we as Abraham did Giue glorie to God Rom. 4. 20 21. being fully perswaded that what he hath promised he is able also to performe 12. Pray with courage That we pray with courage not fearing what any on earth can do to hinder the fruite and successe of our Prayers For our Father to whom we pray and from whom we expect the accomplishment of our desire is in heauen higher then all Daniel without question did well know and consider this ground of confidence when notwithstanding the decree made against all that should aske any petition of any God or man Dan. 6 7 8 9 10. he prayed three times a day his window being open §. 18. Of the direction which Gods being in heauen giueth vs for the matter of Prayer Q. VVHat direction doth this placing of God in heauen giue vs for the matter of Prayer A. It teacheth vs what things especially to aske Q. What are they A. Aske of God matters of moment 1. Things of weight and worth meete for such a Maiestie to giue When subiects preferre a Petition to their Soueraigne sitting on his throne or chaire of estate they do not vse to make sute for pins or points This were dishonourable to his maiestie Shall we then make sute to this highest Maiestie being in heauen for toyes and trifles Shall a dice-player pray that he may win his fellowes money Shall an angrie man pray to God that he may be reuenged on him with whom he is angrie Shall any one desire God to satisfie his lusts In this respect saith S. Iames Iam. 4. 3. Ye aske and receiue not because you aske amisse that you may consume it on your lusts For this generall direction about the matter of Prayer we haue a perfect patterne in this platforme prescribed by our Lord wherein is nothing but what is of great moment mentioned Obiect We are there taught to pray for daily bread which seemeth not to be so great and weightie a matter Answ Vnder daily bread weightie matters comprised 1. Vnder bread all temporall blessings are comprised Now all temporall blessings ioyntly considered together are a matter of much moment and meete to be craued of that Lord who is in heauen Psal 24. 1. and to whom the earth and the fulnesse thereof belongeth 2. We do not there onely craue the thing it selfe but a blessing with it Now the blessing of the least creature is a weighty matter more then all the world can giue Without the blessing the creature it selfe is nothing Deut. 8. 3. For man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord doth man liue 3. Though temporall blessings in their kinde be comparatiuely small See §. 96. yet in their end they are of great worth Their proper end is to enable vs the better to do that worke which God hath enioyned vs to do and to honour
euill continually And by the weakenesse of this corruptible body wee are held backe from bringing our wils to yeeld vnto and agree with Gods will Is it then possible that of himselfe hee should doe that which is so pure and perfect as the will of God is Ipsa corruptibilis huius infirmitate corporis praepedimur ne voluntas nostra diuinae valeat coberere Bern. in Quadr. Serm. 6. On this ground we see that there is iust cause 1. To deny our selues and e Prou. 3. 5. not to leane vnto our owne wisedome will conceit or any naturall abilitie 2. To call vpon God to f Cant. 1 3. draw vs that so we may runne after him and wholly to depend on him for his preuenting assisting and perfecting Grace 3. To vse such g Col. 3. 16. meanes as God hath sanctified to enable vs to doe his will Vses of the knowledge of mans disability 4. To h Rom. 11. 36. giue the praise of all that abilitie wee haue to doe Gods will vnto God who worketh in vs hoth the will and the deed Vt fiat in nobis voluatas deiopi â— est voluntate Deâ— i-ope cius Cyp ' de â—rat Dom. § 11. 5. To k 1. Cor. 15. 10. vse and imploy the said abilitie to the glory of God §. 61. Of the force of this word THY in the third Petition Q. TO whom hath this Particle THY in the third Petition relation A. To the same person to whom it had relation in the two former Petitions and it importeth the same things in this Petition that it did in the other two namely a Reason Restraint and Emphasis A Reason because it sheweth that the Will here mentioned is the will of Our Father who is in heauen whose name is aboue all to be hallowed and whose kingdome is before all to be preferred A Restraint because it implyeth that his will onely is to be done An Emphasis because it intimateth an aduancing of Gods will aboue all others §. 62. Of preferring Gods will before all others Q. VVHat then doth this Particle THY teach vs A. Gods will is to bee preferred before all others This a Gen. 39. 9. Ioseph b Dan. 6. 10. Daniel and c 3. 18. his three Companions the d Acts 5 29. Apostles and many others well obserued when they refused to yeeld to mans will against Gods and e 2. Sam. 15. 26. Dauid f Act. 21. 13. Paul and g Mat. 26. 39. Christ when they submitted their owne wils Si filius obaudiuit vt faceret patris voluntatem quanto magis servus obaudire debet vt saciat domini voluntatem Cypr. loc citat to Gods in such things as if it had beene the will of God they could haue desired to haue beene otherwise Among others the example of Christ is to be obserued because hee was a Sonne and we are but seruants If the Sonne yeelded to doe the will of his Father how much more ought the seruant to yeeld to doe the will of his Master Both the supreme Soueraignty of God and also the absolute perfection of his will require as much Docemur semper ad Dei non ad nostram respicere voluntatem quia in nostra voluntate aliquotiens contaria suut in domini autem voluntate vita est semper bonitas Aug. de Temp. Serm. 126 As for our owne and other mens wil they are subiect to much errour and oft proue very pernicious This is especially to be noted of such as can bee content to doe Gods will so farre as it is agreeable to their own humour or crosseth not the will of those men whom they are loth to offend But if in these cases they refuse to doe Gods will they haue it not in that high account that here they are taught to haue it and they come very short of the extent of this Petition whereby wee are taught alwayes to haue one eye on Gods will and not on our owne For in our will there are many contrarieties but in the Lords will there is alwaies life and goodnesse §. 63. Of praying onely for men in earth Q. VVHo are comprised vnder this phrase in earth A. Sonnes of men inhabiting in earth Iob 4. 19. In this phrase there is a double trope Metonyâ—ia subiecti Synec doc he generis First the Place is put for them that are therein Secondly a generall is put for a particular For there are sundry sorts of creatures that liue on earth yet onely the chiefe and principall of them are meant euen they who haue the dominion ouer all the rest Now Men are here thus set forth because while they liue on earth they are most backward to do Gods will Q. What instruction may be raised from this phrase in earth A. Men while they liue in this world need our prayers All the directions giuen in Scripture to pray for any all the promises made to prayer all the warrant that is giuen for performing this dutie is restrained to prayer made for them that liue in earth And they are to be prayed for 1. Because they are subiect to manifold infirmities 2. Because they may reape benefit by our prayers which they that are taken from earth can not doe For they that are translated from earth to heauen are made perfect so as they need not our prayers And they that are cast downe from earth to hell are implonged into such irrecouerable miserie as they can reape no benefit by our prayers Let vs not therefore offer vp so pretious incense as prayer is in vaine for such as can reape no benefit thereby But in faith let vs pray for them that are in earth §. 64. Of the meaning of this phrase in heauen The inhabitants of the highest heauens not the hosts of the middle heauen are here meant Q. VVHo are comprised vnder this phrase in heauen A. The glorious Angels and glorified Saints with Christ their head Some thinke the middle heauen to be here meant where the Sunne Moone and other Stars are placed and that partly because the creatures in that heauen do constantly keepe that course wherein by the will of their Creator they were at first placed and partly because they are visible so as that constant course of theirs according to the will of God may be seene by men on earth But howsoeuer that constancie of theirs may be a witnesse against our manifold aberrations and sweruings from that course wherein our Creator hath set vs yet in that they haue no vnderstanding to take notice of the will of God nor do what they do by any free Hoc oramus vt dei voluntâ—s sicut in coelestibus facta est creaturis siat etiam in terrenis vt sicut Angelus sic homo c. Bern. in Quadr. Serm. 6. willing choice but by a naturall motion from which they can not swerue we must ascend higher then that heauen euen
to the highest heauen of all where the forenamed Angels and Saints are who in all things by a most free and willing choice do perfectly fulfill the will of God Q. How can they whom we see not to be a patterne for vs A. By the word we may know what is done by them For God hath thereby manifested how they do his will §. 65. Of the manner of following a perfect patterne Q. HOw can we do Gods will as they do it seeing they in all points do it most perfectly and it is impossible for vs to attaine to such a perfection A. 1. In such a manner as they do may we also do Gods will though not in so compleate a measure A candle giueth light in an house euen as the Sunne doth in the world in such a manner not in so great measure There may be in qualitie and likenesse a comparison betwixt things that are in quantitie and measure very vnequall In this respect they who haue hope in Christ are said to purifie themselues euen as he is pure 2. All the Saints euen on earth haue the beginning of that heauenly perfection wrought in them 1. Ioh. 3. 3. which beginning the Apostle stileth The first fruites of the Spirit Rom. 8. 23. Now we may be confident of this very thing Phil. 1. 6. that he who hath begun a good worke in vs will performe it vntill the day of Iesus Christ 1. Cor. 1. 8. that we may be blamelesse in that day 3. Our desire and endeauour may and must be beyond our abilitie Phil. 3. 13. as shall be proued by and by §. 66. Of the matter of Patience which the inhabitants of heauen haue Q. HOw can there be a sufficient patterne where there is no triall of Patience as in heauen there is none For the Angels and Saints in heauen are not subiect to any crosses that should trie their patience A. This patterne is especially for actiue obedience 2. Those heauenly Spirits do many things which they would not but for the will of God When it is the will of God the Angels do willingly descend from heauen to earth Gen. 28. 12. sometimes to bring glad tidings to the Church Reu. 14. 6 19. and sometimes to execute vengeance on sinners Yea the soules of the Saints which haue bene taken out of their bodies carried into Abrahams bosome that place of ioy and blisse haue bene contented at the will of God to leaue their glorie m Mat. 27. 53. and to returne againe into their bodies euen as n Ioh. 6. 38. Ioh. 11. 44. Christ came downe from heauen not to do his owne will but the will of him that sent him and as his soule o Luke 23. 43. after it had bene in Paradise p 24 5 6. returned into his body in earth Now heauen Paradise and Abrahams bosome is a place of such glorie and so conspicuously doth the brightnesse of Gods glorie there shine forth as the coelestiall spirits would neuer be willing to depart out of it but to do the will of their Lord. 3. There is a compassion in them for the afflictions of the Church in earth For the Saints in earth and in heauen are fellow members of one and the same bodie in which respect there cannot but be some sympathie and fellow-feeling of their fellow-members afflictions euen as q Mat 25. 42. c. there is in the head of that bodie Iesus Christ The maine reason why the r Reu. 6. 10. soules of the Martyrs departed desire vengeance on the enemies of the Church is for those Saints sake who were liuing and so subiect to their tyrannie and crueltie It is said that there is ioy in the presence of the Angels of God Luke 15. 10. ouer one sinner that repenteth Why not then compassion also ouer the Church that is afflicted 4. The Saints in heauen through patience inherit the promises Heb 6. 12. For through many afflictions men enter into the kingdome of God and therein we are exhorted to be followers of them Acts 14 22. Sancti similes nobis â—â—â—cre passibiles ipsi peregrinationis huius exilij dâ—ploraucre molestias c. Bâ—â—â— infest oâ—â— Sanct Serm. 1. 5. With patience they expect the resurrection of their bodies and perfect consummation of that glorie which is ordained for the whole bodie of Christ and all the members thereof When it was tould the soules of the forenamed Martyrs deceased that they should rest vntill their brethren should be fulfilled they were silent and patient they replied not againe Thus then wee see that in heauen there is a patterne of patience Reu. 6. 11. §. 67. Of well doing good Q. VVHat learne we from this direction as it is in heauen added to the Petition A. Good things are to be done after a right manner So much is noted in the summe of the Morall Law as a Mat. 22. 37 39 In sacrificijs quae Abel Cain primiobtulerunt non munera eorum deus sed corda intue batur vt ille placeret in munere qui placebat in corde Cypr. de Orat. Dom. §. 18. Christ hath set it downe The good things enioyned are to loue God and our neighbour The manner of louing God is to do it with all the heart c. The manner of louing our neighbour is to loue him as our selfe If the Scriptures be obseruantly read we shall find them as copious in prescribing the right manner as in pressing the maine matter of any duâ—ie and in declaring Gods approbation of the one more then of the other Take for example the first worke of pietie recorded to be done after mans fall In the sacrifices which Abel and Caine first offered God did not behold the offering but the heart that he might please God in his offering that pleaseth him in his heart The offering declared the worke the heart the manner of doing it For b 1. Pet. 2. 15. Gods will is manifested in the manner as well as in the matter Yea if a good thing be euilly done God will say c Isa 1. 12. who required this at your hands For a good thing is d Isa 66. 3. cleane peruerted and made euill by an euill manner of doing it It is therefore very requisite that we e 1. Cor. 11. 28. examine good things euen by the manner of doing them and not thinke it sufficient that the thing we do is for the matter and substance of it lawfull and warrantable As many if not many more transgressions are committed by failing in the manner of doing good things as by doing things which are simply euill §. 68. Of propounding a perfect patterne before vs. Q. VVHat are we taught by the kind of patterne set before vs A. The patterne which we follow must be perfect such a patterne is the example of those that are in heauen f Heb. 12. 23. They are spirits
of the things comprised vnder it 31 21. Of Gods making knowne himselfe 33 22. Of Hallowing 34 23. Of the creatures hallowing the Creator 35 24. Of the excellencie of holinesse 35 25. Of the extent of mans desire to haue Gods name hallowed 36 26. Of mans disabilitie to hallow Gods name 36 27. Of the force of this word thy in the first Petition 37 28. Of mans honouring God because God honoureth him 38 29. Of Saints honouring God because they are sonnes 38 30. Of preferring Gods honour before all other things 39 31. Of aiming at Gods honour in all things 40 31. Of the pâ—rticulars to bee prayed for vnder the first Petition 41 32. Of the particulars for which thankes is to bee giuen vnder the first Petition 44 33. Of the duties required by reason of the first Petition 45 34. Of the thâ—ngs to be bewailed in regard of the first Petition 46 2. PETITION § 35. OF Gods kingdome what it is and what be the kinds of it 47 36. Of Gods reigning ouer rebels 48 37. Of the kingdome of Grace and Glorie 49 38. Of the difference betwixt the kingdome of Grace Glorie 50 39. Of the Churches gouernment 51 40. Of the encrease of the Church 52 41. Of the Churches imperfection 52 42. Of mans disabilitie to come vnto God 54 43. Of the force of this word THY in the second Petition 54 44. Of Gods power to make his kingdome come 55 45. Of the best meanes and fittest persons to hallow Gods Name 55 46. Of the spirituall blessings to be craued for the whole Militant Church 56 47. Of praying for the outward temporall estate of the Church 59 48. Of the extent of our prayer for the good of the Church after our time 60 49. Of praying against euils that annoy the Church 61 50. Of the things to be craued for particular Churches that we know 61 51. Of praying for the Churches whereof in particular we are members 62 52. Of things to be desired for the Church Triumphant 64 53. Of the things for which thankes is to be giuen by reason of the second Petition 66 54. Of the duties required vnder the second Petition 67 55. Of the things to be bewailed vnder the second Petition 68 3. PETITION § 56. OF the will of God here meant and doing it 71 57. Of the extent of our desire to haue Gods will done 73 58. Of the rule of our obedience to Gods will 73 59. Of practising Gods will 74 60. Of mans disabilitie to doe Gods will 75 61. Of the force of this word THY in the third Petition 75 62. Of preferring Gods will before all others 76 63. Of praying onely for men in earth 77 64. Of the meaning of this phrase in heauen 77 65. Of the manner of following a perfect patterne 78 66. Of the matter of Patience which the inhabitants of heauen haue 79 67. Of well doing goâ—d 80 68. Of propounding a perfect patterne before vs. 81 69. Of aiming at more then we can attaine to 82 70. Of the order of the third Petition 83 71. Of the honour done to God by doing his will 84 72. Of shewing our selues to be Gods subiects by doing his will 84 73. Of particulars which we are taught to pray for in the third Petition 85 74. Of the things to be prayed for in the direction of the third Petition 89 75. â—f the distinct heads of the manner of doing Gods will in heauen 89 76. Of the things for which thankes is to be giuen in the third Petition and in the direction annexed to it 91 77. Of the duties to be obserued by reason of the third Petition 92 78. Of sinnes against Gods will reuealed by his word 95 99. Of sinnes against Gods will manifested by euents 96 80. Of sinnes against the manner of doing good 97 4. PETITION § 81. OF the meaning of the word Bread 98 82. Of the Arguments alledged for spirituall foode to be meant by Bread answered 99 83. Of praying for temporall blessings 101 84. Of mens right to the things of this world 101 85. Of sundry blessings arising from this particle OVR 103 86. Of the meaning of this word Dayly 104 87. Of desiring no more then is needfull 105 88. Of couetousnesse ambition and voluptuousnesse 106 89. Of Gods giuing temporall blessings That he giueth them How he giueth them 106 90. Of the instructions taught vs by asking bread of God 108 91. Of Gods free-giuing the things of this world 108 92. Of praying both for our selues and for others 109 93. Of praying for others outward wellfare 110 94. Of resting contented with our present state 111 95. Of seeking things which concerne our owne good as well as the glory of God 112 96. Of the principall end of this life 113 97. Of plasing the Petition for temporall blessings before those for spirituall 114 98. Of rising from temporall to spirituall blessings 115 99. Of sundry particulars comprised vnder the generall words of the fourth Petition 116 100. Of the extent of our Prayers for the temporall good of others 117 101. Of the things for which by vertue of the foruth Petition wee ought to giue thankes 118 102. Of the duties required by vertue of the fourth Petition 120 103. Of the sinnes whereof the fourth Petition shewes men to be guiltie 122 104. Of neglecting the welfare of others and of sundry branches of improuidence 123 105. Of carking too much for this world 124. 5. PETITION § 106. OF sinnes stiled debts and of the kinds of debts 126 107. Of Christs Actiue righteousnesse imputed to vs. 128 108. Of mans subiection to sinne 129 109. Of falling into sinne daily 131 110. Of the difference betwixt Gods absolution and mans apprehension thereof 132 111. Of Popish Indulgences for sinnes to come and shriuing in Lent 133 112. Of neglecting to seeke discharge of sinne till Easter or till a day of visitation or death 134 113. Of the wofulnesse of the debt of sinne 135 114. Of euery sinne being mortall yet not equall 136 115. Of the distinction of veniall and mortall sinnes 137 116. Of duties to be obserued because euerie sinne is mortall 141 117. Of the many debts wherein we stand bound to Gods instice 142 118. Of the appropriation of sinne to our selues 144 119. Of Gods free and full discharge of mans debt 145 120. Of the concurrence of Gods mercie and iustice in the discharge of mans debt 145 121. Of mans disabilitie to discharge his debt 147 122. Of Popish satisfaction 148 123. Of Humiliation and Abnegation 150 124. Of the remissiblenesse of sinne 151 125. Of Gods Prerogatiue in forgiuing sinne 152 126. Of Papists blaspheming in giuing men power to forgiue sinnes 153 127. Of confession of sinne to God and Man 153 128. Of confessing sinne to God and seeking pardon of him 155 129. Of going to God for Pardon 155 130. Of Gods free and full discharge of sinne 156 131. Of Merit of Congruitie 158 132. Of Popish
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
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
Place This of Grace is on earth that of Glorie in heauen 3. In Condition This is continually warfairing against many enemies in which respect it is stiled the Church militant That triumpheth ouer all the enemies in which respect it is called the Church triumphant 4. In Order of entring into them This is to be entred into and passed through before we can enter into that The Priest was to enter through the Sanctuarie into the Sanctum Sanctorum 5. In the manner of Gouernment This is gouerned and ordered by many subordinate meanes as Magistrates Ministers and sundrie ordinances That immediatly by God himselfe 6. In Continuance This hath a date and is to come to an end That is euerlasting without end §. 39. Of the Churches Gouernment Q. VVHat learne we from this title kingdome here applied to the Church A. Gods Church is a well gouerned estate Psal 122. 3. Therein is a King a iust wise and potent King No King is or can be like to him He can not onely restraine and subdue his enemies but also change their hearts and linke them to his subiects He can make the Wolfe dwell with the Lambe c. Isa 11. 6. c. Therein are righteous lawes excellent priuiledges and all things requisite for a well ordered politie all tending to the good of the subiects For it is the estate whereof God taketh most care Exod. 19. 5. They therefore that seeke to take away order Order in the Church and to bring confusion into the Church do much dishonour this kingdome and the King thereof 1. Cor. 14. 33. who is not the author of confusion but peace So do they also who professe themselues to be members of the Church Iudg 21. 25. and yet liue as if they were without law in no kingdome vnder no gouernment This condition of the Church to be a kingdome if the King scepter lawes and priuiledges thereof were well knowne would be a strong motiue to draw such Isa 11. 10. as are out of the Church into it and to retaine such as are of it in it and to make them say It is good to be here There is nothing worthy to be desired in a kingdome but is after a most excellent manner in this kingdome as sufficient supply of all things needfull safe protection against all things hurtfull Thus much of this title kingdome The next word to be considered is come §. 40. Of the encrease of the Church Q. VVHat doth this word come import A. 1. A want of perfection 2. A progresse thereto The word Cui dicitur veni nondum perueneral Bern. in Cant. Serm. 25. come is metaphoricall That which is comming is not where it would be it may yet go further and in that it is comming it doth step by step draw nearer and nearer to that whereunto it would come otherwise it did not come but stand still Hereby then we are giuen to vnderstand that the kingdome here spoken of hath not yet attained to the highest pitch Adueniat regnâ—â— tuum veniat vtique quod perfectain est euacuetur quod est ex parte Bern. Serm. in Nat. Mar. and fullest perfection thereof Therefore we desire that by degrees it may so proceed on thereto as it may at length attaine that whereunto it doth proceed that that which is in part may depart and that which is perfect may be accomplished Q. To which of Gods kingdomes is this Metaphor to be applied A. To his peculiar kingdome the Church in both the parts thereof militant and triumphant In the militant Church it is to be extended to all that in Gods decree are deputed thereto whether called or not called To such as are not called that they may be called and so come into the kingdome of grace To such as are called that they may be more and more fitted to come into the kingdome of glorie so as it may be full and perfect in all the parts thereof §. 41. Of the Churches imperfection Q. WHat doctrine doth this desire of the comming of Gods kingdome imply A. Gods Church is not yet perfect This is true of both the parts of the Church militant and triumphant The militant Church whether it be considered in the seuerall assemblies and congregations thereof which consist of such as are but hypocrites as well as such as are vpright or in the best of those particular persons which make vp those congregations and hath in them flesh as well as spirit cannot bee denied to be imperfect whereupon as in regard of the mixture of good and euill persons b Cant 2. 2. Dicuutur spinae propter malignitatem morum d cuntur filiâ— propter communionem sacramentorum Christ saith of his Church As a Lilly among thornes so is my loue among the daughters Thornes they are called for their wicked disposition but daughters for their communion in holy things so in regard of the mixture of spirit and slesh in such as are vpright she saith of her selfe c Cant. 1. 4. Posest spousâ— cum pulchritudine naeuo non carere nigredinis Bern. in Cant. Serm. 25. I am blacke but comely Blacke by reason of her infirmities and imperfections as well as of her afflictions and persecutions For with some comelinesse there may be blacknesse The triumphant Church also though in regard of that part thereof which is in heauen it be d Ephes 5. 27. glorious not hauing spot or wrinkle or any such thing yet because the combate of all that blessed communion is not yet full and the bodies of them whose soules are in glory yet be in the power of death may be truely said to be imperfect For the e Acts 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Hâ—sychio exponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 times of restitution or perfection of all things is to come God will haue his creatures waite for it f Hab. 2. 3. The vision is yet for an appointed time though it tarrie wait for it because it will surely come Shall now particular Churches which by the true notes of a Church may be proued to be true Churches bee denied to bee Churches and forsaken because of some imperfections therein They who will abide in no Church but in that which is perfect may wander from Church to Church and finde none on earth to abide in Were it not for the Churches imperfection there would not be so great need of this Petition This is thus noted not to iustifie any corruption or imperfection For this Petition which implyeth impersection enioyneth vs to pray against it And that which is prayed against must not be patronized but rather the best meanes that can be must bee vsed to redresse the same As not particular Churches so nor particular persons must be mis-iudged by reason of the imperfection of grace or the corruption of flesh remaining in them All here on earth is in part all is imperfect Spirits of iust men made perfect are to
the Church made by open enemies whereof Dauid much complaineth so doe also other Prophets 6. Cant. 1. 2. Treacheries of false-hearted brethren The Church complaineth that all her friends dealt treacherously with her and Christ complaineth that his owne familiar friend in whom hee trusted Psal 41. 9. which did eate of his bread lift vp his heele against him 7. Vnsaithfulnesse in Magistrates suffering such as beare no good will to the Church to creepe into it lodge in it and worke mischiefe against it Neh. 13. 4 c. This did good Nehemiah much complaine of Much more cause of complaint there is when Princes in the Church are roaring Lyons Zeph. 3 3. and her Iudges are euening Wolues 8. Vnfaithfulnesse in Ministers when they are insufficient idle corrupt in doctrine or life whereby the edification of the Church is much hindered Isa 56. 10. The Prophets oft complaine of such ler. 23. 14 17. 9. Desolation of Seminaries as of Schooles Colledges Vniuersities and such like 1. Sam. 22. 22. Dauid lamented the destruction of the Citie of Priests which was a Seminarie The comming of the Kingdome of God is much hindred by the desolation of Seminaries So also is it as much if not more hindred by corruption in Seminaries If fountaines bee poisoned can wholesome streames bee expected to flow from thence In corrupted Seminaries more vassals of Satan then true subiects of Christ are bred and brought vp 10. Disorder of Families When pietie findeth in priuate Families little or no entertainment if it bee not cleane thrust out of doores and such licentiousnesse vsed as houses are rather made sties for Satan then Churches of God great cause of mourning is giuen Ier. 7. 18. Ieremiah complaines that husbands and wiues parents and children were all giuen to wickednesse 11. Professors vnworthy walking It is meanes to keepe such as are not of the Church from entring into it when they see such as professe themselues to bee of the Church to walke as children of darknesse and to turne the grace of God into wantonnesse Phil. 3. 18. Saint Paul doth bitterly complaine of such 12. Reproaches cast vpon the Saints Sarah when she beheld Ismael scoffing at Isaak Gen. 21. 9. 10. was exceedingly moued thereat So was Dauid at Michols scorning of him for the manifestation of his zeale 2. Sam. 6. 20. Some weake members of the Church may be discouraged thereby and in that respect it is a matter to bee lamented 13. 1. King 19. 10. Persecution raised against the Church This did Eliah much bewaile yea it made him weary of his life A free passage of the Word and a free vse of other holy ordinances of God is much hindered thereby and many are thereby brought to deny the faith and therefore it is to be bewailed 14. 2. Tim. 4 16. Timorous backesliding of Professors This did S. Paul complaine of in his time Much doth this tend to the discouragement and disaduantage of the Church and much to be lamented 15. 1. Cor. 1. 11. 11 18. Scismes sects and dissentions in the Church These doe much hinder the growth of the Church yea they oft cause greater desolation then open oppositions of professed enemies 16. Repugnans fit vt quaeramus inseculo diu viuere qui petimus regnum dei velociter advenire Cypr de Orat. â— dom §. 14. Too much loue of life in this world and feare of death If men might liue as long they would how slowly would Gods Kingdome come That wee who desire the kingdome of God to come speedily should seeke to liue long in this world implyeth contradiction §. 56. Of the will of God here meant and doing it Q. VVHich is the third Petition A. Thy will bee done in earth as it is in heauen Q. What is here to be considered A. 1. The Thing desired 2. The Manner of performing it The substance then of the Petition is in these words Thy will be done in earth In the words following is a direction for the better performing of that which is desired Of these two points therefore we are to speake in order And first of the Petition that setteth out the rule which in all things we ought to set before vs namely the will of God Q. How doth God will a thing A. 1. a Ephes 1. 11. By ordaining and deternining it 2. b Rom. 12. 2. By liking and approuing it By this differing manner of willing things Gods secret and reuealed will may Gods will be distinguished into his Secret Counsell and Reuealed Word The former of these is that Soueraigne absolute will of God by which all things are and without which nothing can be For c Ephes 1. 11. He worketh all things after the counsell of his owne will d Psal 115. 3. And hath done whatsoeuer he pleased e Rom. 11. 34. For who was his Counseller The latter is stiled Gods good and acceptable will Rom. 12. 2. whereby he manifesteth what is pleasing vnto him Gods reuealed will here meant Q. Which of these is here especially meant A. His reuealed Word as is euident by these reasons 1. The reuealed things of God belong to vs and our children for euer Deut. 29. 29. 2. Gods reuealed Word is that rule which wee must lay before vs Non vbiquè sicut potestas sic voluntas eius bona beneplacita persecta Ber. de verb. Esa Serm. 5. and the marke whereat wee ought to haue an eye in all things Psal 119. 9. 3. This will of God may be resisted and is much resisted by the sonnes of men For saith Christ How oft would I c. And ye would not Math. 23. 37. Gods good and acceptable and perfect will is not euery where as his power is There is therefore great need that wee should pray to haue this done Non vt Deus faciat quae vult sed vt nos facere possimus quae deus vult Cypr. de Orat. dom §. 11. Not that God would doe what he will but that we may be able to doe what he will As for Gods secret coâ—nsell as it is kept secret it cannot be here meant as appeareth by these reasons 1. Deut. 29 29. Secret things belong vnto the Lord our God 2. Pro. 19. 21. The counsell of God shall stand it cannot but be done so as we need not pray that it may be done 3. A desire may bee made contrarie to Gods secret will without sinne Instance the desire of Dauid to build a temple for the Lord which desire both Nathan the Prophet of the Lord 2. Sam. 7. 3. and God also himselfe approued and yet it was the determined purpose of God that Dauid should not doe that which he desired 1. King 8. 18. Yet if the foresaid counsell of God bee made knowne either extraordinarily by speciall reuelation How Gods counsell is to be yeelded vnto or ordinarily
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
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
thereof then he It was his meditation day and night The many i Psal 19. 7. c. excellent properties and effects which he doth attribute thereto and the many k Psal 119. 72 103 127. sweete and pretious things to which he doth preferre it do shew how excellent he accounted it to be 4. 4. Vow We ought by solemne vow and oath l Psal 119. 1â—6 to bindour selues to do Gods will This is an especiall meanes to keepe our words thoughts 2. Chro. 15. 〈◊〉 14 15. and actions within the compasse thereof For sacred vowes Neh. 10. 29. and oathes are as Tutors and Schoole-masters which will oft put vs in minde of that which we haue vowed and when we are about to start there-from they will restraine vs and hold vs in 5. We must keepe our owne will from rebelling against Gods 5. Auoide rebellion There is naturally in our will an antipathie and contrary inclination to Gods Rom. 7 23. It is very prone to oppose and resist the will of God As therefore we hold in head-strong horses with bit and bridle so must we hold in our owne will no way yeelding vnto it but rather crossing it when it riseth against Gods This is an especiall branch of denying our selues Math. 16. 24. Enitendum vt sit nobis cum diâ— vna voluntas quaecunque ei placent placeanâ— etiam nobis Bern. in Quadr. Serm. 6. 6 We ought to endeauour that our will may be one with Gods as Christs was who sought the will of his Father in all things Ioh. 5. 30. and that whatsoeuer pleaseth God may please vs so shall the will of God bee done by vs indeed 7. We must lay it downe as a rule not to be altered 7. Preferre God before man and as an inuiolable law to obey God rather then man For there is no comparison betwixt them Yet is our foolish and corrupt heart readie to yeeld to such things as they who are ouer vs Acts 4. 19. or from whom we may expect any aduantage will haue to be done yea though it be expresly against Gods will But the forenamed setled resolution will be an especiall meanes to keepe vs as it kept the Apostles Acts 5. 29. from preferring mans will to Gods Thus this blocke being remoued out of the way we shall much more readily do the will of God 8. We ought stedfastly to beleeue that all things are ordered by God 8. Beleeue Gods prouidence and that most wisely This is the best meanes that can be prescribed to bring vs to a contented submission to Gods determined counsell and will manifested by euents Rom 11. 36. He that beleeueth that as God is a Lord of absolute soueraignty doing what he will will or nill the creature so he is a God of vnsearchable wisedome Math. 10. 29. and infinite goodnesse ordering all things to the best Ier. 51. 15. will not grudge against that which God doth For he well knoweth that as there is a necessitie of yealding to his will because it cannot be resisted so there is also great equitie therein because it cannot be bettered 9. We must euer be striuing to do the will of God more and more 9. Presse forward better and better This dutie ariseth from the patterne here set before vs. While we are on earth we cannot attaine to the perfection of them who are in heauen Phil. 3. 13 14. We must therefore forgetting those things which are behind and reaching forth to those things which are before presse toward the marke for the price of the high calling of God in Christ Iesus And as we were taught before to desire the best gifts and therein to seeke to excell so for this end we must stir vp the gifts of God in vs 2. Tim. 1. 6. and to the vttermost put forth that spirituall strength which the Lord is pleased to bestow vppon vs wisely obseruing both what is to be done and after what manner it is to be done 10. We ought 10. Pronâ—ke others as much as in vs lyeth to prouoke others to do the will of God For we pray not onely for our selues that we may do it but for others also that it may be done euery where through the earth Our endeauour must be answerable to our desire Therefore Ministers Magistrates Parents Tutors Schoole-masters Gouernours of families and all that haue authoritie and charge ouer others must most especially looke to this because they haue best meanes to cause others to do the will of God Thus shall they the better discharge that charge which is committed to them and also much better accomplish the extent of that which is here desired 1. Thes 5. 11. in which respect euen priuate Christians must also prouoke one another hereunto Heb. 10. 24. §. 78. Of sinnes against Gods will reuealed by his word Q. VVHat are the things which we ought to bewaile by vertue of the third Petition A. Both transgressions against the Petition it selfe and also against the Direction added thereto Against the Petition are all manner of sins both against the reuealed word of God and also against the manifested workes of God Sinnes against the reuealed word of God to be bewailed by vertue of this Petition are such as these Sinnes against the word of God 1. Ignorance of Gods will reuealed by his word 1. Ignorance Is it not a lamentable case that the Creator should be carefull to reueale his whole counsell so farre forth as is requisite for the happinesse of his creatures and yet the creature be carelesse in taking notice thereof Ier. 5. 4. This was a thing whereof the Prophets much complained And it is a matter for which we that liue vnder the bright light of the Gospell haue great cause to complaine Hos 4. 6. Neuer was there more meanes of knowledge yet very small is the measure of knowledge whereunto many haue attained Quo pacto voluntatem dei praeuiam sequar vbi ignoro â—am Bern in Quadr. Serm 6. How can it be thought that such as know not the will of God should do it Can he that knoweth it not follow it as a guide 2. Obstinacie of our will against Gods This may be in such as know the will of God Christ complaineth of the Iewes obstinacie against the good will of God made knowne to them 2. Rebellion of will The not doing of Gods will is hereby much aggrauated Math 23. 37. and in that respect the more to be bewailed Luke 12. 47. 3. Slipperinesse of memory whereby the will of God made knowne is forgotten By this the benefit of knowledge is lost e Ier. 2. 32. God much complaineth hereof and f Hos 4. 6. threatneth for this to forget their children 4. Deadnesse of Conscience which is the cause that men go on in sinne greedily and securely The Apostle complaineth that men haue
8. 3. 82. temporall blessings b See §. 82. If at any time it bee put for Spirituall food 2. Sam. 3. 29. there is some circumstance or other that necessarily implyeth as much Iob 15. 23. 27. 14. and plainely demonstrateth that there it can not be meant of corporall food Psal 37. 25. But there being no such circumstance in this Petition Pro. 12. 11. 20. 13. 31. 14. it is safest to take it in the literall vsuall and proper sence If it be not here so taken this forme of Prayer is defectiue Ier. 44. 17. and compriseth not in it all things requisite to bee prayed for Ezec. 16 49. For it is most requisite to pray for temporall blessings as shall * §. 83. afterwards be proued §. 82. Of the Arguments alleadged for Spirituall Food to be meant by Bread answered THey certainely mistake the meaning of this Petition who in this place apply this title BREAD to Christ Iesus the Spirituall Manna which is that a Ioh. 6. 33. Bread of God that commeth downe from Heauen and giueth life vnto the world Though in the sixt of Iohn Bread be taken in that mysticall sence yet is it not in that place singly and simply vsed but with such a description as plainely pointeth out the mysticall meaning of it as b Ver. 33. Bread of God c Ver. 50. Bread from heauen d Ver. 35. Bread of life e Ver. 51. Liuing Bread f Ver. 33. Bread that giueth life to the world which Christ expresly applying to himselfe sayth g Ver 48. I am the Bread of life In that place therefore it cannot but be mystically meant But here in this Petition there is no such circumstance to point out any such mysterie Of the attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby some thinke that more then ordinary earthly bread is meant See §. 86. Where the double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pressed to prooue as much It is well knowne that such articles do oft redound or are vsed meerely for grace of speech But it may be granted that here it implieth some emphasis and yet no such mysterie as is pretended to be included therein Of the order in placing it before iustification and sanctification See §. 97. The chiefest arguments alledged for that mysticall interpretation are these 1. Arg. If Bread be not here put for Christ then the chiefest good thing that possibly we can desire is left out of this prayer Answ 1. Christ as the very foundation and roote of euery good thing is included in the first clause of this prayer For in Christ is God our Father Eph. 5. 23. 2. Christ being the Head of the Church he is expresly prayed for in the second Petition 2. Arg. Temporall blessings are promised as additaments to the kingdome of God Math. 6. 33. They need not therefore by name be prayed for Answ That followeth not So they be not preferd before the kingdome of God and his righteousnesse they may expresly by for name be prayed for Beside the warrantable practise of k Gen. 28. 20. Iaakob l Pro. 30. 8. Agur and other Saints the Apostle commandeth to m Iam. 5. 14 15. pray for such as are sicke that they may be healed Others obseruing that temporall blessings may not be excluded apply this title Bread Cypr. de Orat. dom §. 13. both to spirituall and also to corporall foode Greg. Nyss de Orat. But this is to confound things of far different kinds in a forme where Christ doth very accuratly distinguish things that differ one from another As for Papists who apply this to the Sacrament of the body and bloud of Christ Aug. in Enchir. cap. 115. they inferre thereby that the Lord should teach his disciples to pray for that which was not then instituted Rhem. Annot. on Mat. 6. 11. and whereof they were vtterly ignorant §. 83. Of praying for temporall blessings Q. VVHat are wee taught by the mention of BREAD in this Prayer A. Temporall things are to be prayed for Beside the warrant of this Petition and of a Gen. 28. 20. other prayers of Saints guided therein by Gods Spirit Pro. 30. 8. wee haue expresse b Psal 50. 15. precepts Iam. 5. 14. 15. and promises whereupon to ground our faith in this case On these grounds the Saints that haue called vpon God for temporall blessings haue also * §. 101. giuen thankes to God the giuer of them For 1. These are c 1. Tim. 4. 4. good things in themselues 2. They are very needfull and vsefull Needfull as meanes sanctified of God for preseruing our being in the world which like a Lampe would soone be extinguished if continuall supply of new oyle were not added thereto In which respect they who bestow the things of this world on such as want them are said to d Rom. 12. 13. contribute to their necessities Vsefull they are for enabling vs the better to do the worke which God appointeth to vs. 3. The want of them is a great hinderance to the worke of our calling to workes of charitie and piety and e Pro◠30. 9. a temptation to iniustice Herein then the goodnesse of God in affoording to vs euery thing needfull for body as well as for soule and for this present life as well as for the life to come is euidently set forth and hereby we may and ought to take the more notice thereof §. 84. Of mens right to the things of this world Q. HOw is bread said to be OVRS A. In regard of a iust and true right that wee haue thereunto Spirituall right to the things of this world which right is two-fold spirituall and ciuill The spirituall right is proper to the Saints that beleeue in Christ For a Gen. 1. 28 29. that right which God gaue to Adam vnto all things vnder heauen b 3. 17. was forfeited by sinne But Christ the Lord heire of all vniting them that beleeue in him as members of his mysticall body thereby giueth them a * Ius i◠re new right to all that Adam lost On this ground the Apostle saith to the faithfull c 1. Cor. 3. 22 23 The world things prefent and things to come are yours Of which right he giueth this reason Ye are Christs The ciuill right is that which is agreeable to iustice and equitie Ius ad rem and that in the courts of men Thus children haue a right to the inheritance Ciuill right to the things of this world and portion which their Parents leaue them which right Naboth had to the Vineyard which Ahab vniustly coueted 1. King 21. 3. Thus they who bona fide purchase a thing haue right to it Gen. 23. 16 17 c. as Abram to the field of Ephron and the Caue in it Thus haue men a right to that which they by Gods
man haue wife and children that which is mâ—et for them as well as for himselfe may iustly bee accounted needfull so for others of his houshold and kindred lying on his charge g 1. Tim. 5. 8. The Apostle pronounceth him worse then an Infidell that prouideth not for his owne and specially for them of his owne house It behooueth vs therefore to pray for so much as may be sufficient for them for whom we ought to prouide 4. That which is apparently needfull for the time to come h 2. Cor. 12. 14. Fathers ought to lay vp for their children i Gen. 41. 48 49. When Ioseph foresaw seuen yeeres Famine to come hee laid vp great plenty of corne before hand §. 88. Of Couetousnesse Ambition and Voluptuousnesse COntrarie to the forenamed moderation of our desire is Couetousnesse Auarus homo similis est inferno Sicut infermus nunquam dicit satis est ita auarus nunquam satiatur c. Bern. de modo bene viuen Serm. 44. which like to hell can neuer bee satisfied For by aboundance this desire is encreased so as the more it is filled the lesse it is satisfied Hereof our Lord aduiseth to k Luke 12. 15. take heed and beware For as it is an vnsatiable sinne so also a deuouring sinne as Pharaohs leane Kine deuoured the fat ones so Couetousnesse deuoureth all Gods blessings and graces l Gen. 41. 4. it m Math. 13. 22. Ezek. 33. 31. choaketh the Word and maketh hearers thereof vnfruitfull It so intangleth men with the things of this world as it maketh it n Luke 14. 18. easier for a Camell to goe thorow the eye of a needle then for a rich man to enter into the Kingdome of God No sinne more bewitcheth a man drawing his heart from God the only true ground of confidence o Mar. 10. 25. and making him trust in vanitie which is plaine p Col. 3. 5. Epheâ— 5. 5. idolatry Yea it is truely stiled q 1. Tim. 6. 10. The roote of all euill For it so blindeth mans minde and hardeneth his heart as he maketh conscience of no sinne no not of denying God and renouncing true Religion nor of periurie and blasphemie nor of prophaning and breakiug the Sabbath nor of rebellion against Superiours and neglect of inferiours nor of murther or any other vnmercifulnesse nor of oppression deceit falshood or any other euill Contrary also to the forenamed moderation of desire are Ambition or affectation of worldly honours and promotions which like a winde make a man fwell aboue that which is meet but yet fill him not and Voluptuousnesse or an eager hunting after earthly pleasures and delights wherewith hee vseth to be sooner wearied then contented §. 89. Of Gods giuing temporall blessings That he giueth them How he giueth them Q. OF whom are we taught to aske bread A. Of our Father which is in heauen For all the Petitions of this Prayer are directed to him Q. What is thence to be gathered A a Psa 102. 19 20 The Lord in heauen is the disposer of all things on earth For b Gen. 14 22. Psal 24. 1. hee is the possessor of heauen and earth c The earth is the Lords and the fulnesse thereof He therefore giueth the earth and the things thereof to whom he will Wee neither haue them of our selues nor can haue them of any other but of God Whatsoeuer the meanes of getting them be they are but the hands of Gods prouidence whereby he giueth vs what we haue Q. How doth God giue bread and the things here comprised vnder it A. 1. By causing them to be brought forth How God giueth temporall blessings For God at first made euery thing that is fit for mans vse and hee continueth still to cause the earth sea and other like meanes to bring forth all things needfull for man Psal 104. 14. I will heare saith the Lord I will heare the heauens Hos 2 21 22. and they shall heare the earth and the earth shall heare the corne and the wine and the oile and they shall heare Iezreel God is there set forth as the d first mouer A Primus Motor and the highest orderer and disposer of all secondary meanes whereby things meet for man are brought forth 2. By bringing them to vs so as wee may partake of the vse of them Hos 2. 8. Thus saith God to Israel I gaue her corne and wine and oyle c. It is the same God to whom the Psalmist saith The eyes of all things wait vpon thee Psal 145. 15. O Lord and thou giuest them their meat in due season 3. By giuing them a blessing Such a blessing doth God giue to the things which are brought forth and brought to vs as by vertue thereof they nourish and cherish vs. This blessing is in Scripture stiled a Leu 26. 26. Isa 3. 1. the staffe and stay of bread This is that b Deut. 8. 3. Word of God by which man liueth By this man thriueth For c Prou. 10. 22. the blessing of God maketh rich Whence this prouerbe hath beene raised Giue me Gods blessing and cast mee into the Sea In regard of this blessing they who haue aboundance haue need to make this Petition For d Luke 12. 15. a mans life consisteth not in the aboundance of the things which he possesseth e Hag 1. 6. Psal 127. 1 â— without Gods blessing nothing can doe him any good 4. By sanctifying them to vs. This is done 1. by accepting our persons in Christ and accounting vs pure f Tit. 1. 15. To the pure all things are pure 2. By giuing vs in Christ a right to what wee haue g 1. Cor. 3. 22 23 All things are theirs who are in Christ 3. By giuing vs a warrant out of the Word for enioying and vsing the same h 1. Tim. 4. 5. It is sanctified by the Word of God and Prayer 4. By giuing vs grace well to vse what wee haue By vertue of this grace i Phil. 4. 12. Saint Paul was instructed both to be full and to be hungry both to abound and to suffer need Though in the three first respects namely by causing things fit for creatures to be brought forth by bringing them to his creatures and by giuing a nourishing vertue to them God may truely be said to giue bread to all sorts of men good and euill yea to all sorts of creatures reasonable and vnreasonable yet in the last respect namely by sanctifying it he giueth bread to the Saints alone §. 90. Of the instructions taught vs by asking bread of God IN that we are directed to aske bread of our Father in heauen we are taught thereby 1. a 1. Chron. 29. 11 c. To acknowledge him the giuer thereof 2. b Psal 145. 15. In all want to fly to him 3. c Psa 147. 12 13. To giue the praise
temporall good of others Q. ARe wee to pray for no more then is needfull for our selues A. Yes What we craue for our selues we ought to craue for others also For the Petition is made in the plurall number Q. Who are those others for whom wee must craue temporall blessings A. 1. They who are of our Family b 1. Tim. 5. 8. It belongeth to vs to prouide for them We must therefore pray that we may haue sufficient for our selues and them and that God would further bestow on them whatsoeuer is requisit for them in their places 2. They who are of our kindred or alliance though they bee out of our Family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That distinction which the Apostle maketh betwixt these two phrases his owne and them of his house where he requireth a prouident care for both sheweth that respect must be had to our owne that is our kindred though they bee not of our Family 3. They which are of our towne parish or citie That which the Prophet aduiseth concerning the Citie where the Iewes in their captiuitie dwelt which was to pray to the Lord for it Ier. 29. 7. and to seeke for the prosperitie of it may bee applyed to the Parish Towne Village street or any other such common place And this reason which the Prophet rendreth in the peace thereof shal you haue peace may be extended to all such places 4. They who are of our Nation The Psalmist ment his whole Nation Psal 122. 6. when he said Pray for the peace of Ierusalem And againe If I forget thee Psal 137. 5. O Ierusalem c. 5. They who any where liue in this world That all of all sorts may in their places be maintained we ought to pray for a continuance of those things which at the beginning God ordained for the preseruation of the world that as God hath promised Gen. 8. 22. there may be while the earth remaineth seed-time and haruest and cold and heat and Summer and Winter and day and night and all other things meet for man in this world Yea also according to publike extremities and necessities must our prayers be ordered as in time of drought for t 1. King 18. 42 Iam. 5. 18. raine u 1. Sam. 12. 18 19. when faire weather is seasonable for faire weather in time of x 2. Sam. 24. 25. Plague y Ioel 1. 14 c Famine z Exo. 17. 10 11. Warre or any other like distresse for succour against those Messengers of death that thus so long as God hath appointed vs to liue in this world we may comfortably passe ouer that time of life §. 101. Of the things for which by vertue of the fourth Petition we ought to giue thankes Q. VVHat are the particular good things for which by reason of the fourth Petition thanksgiuing is required A. 1. Life it selfe For euery day that is renewed vnto vs affordeth matter of thankes euen for that life which is lent vs. Thus much doth the Psalmist intend in these words While I liue will I praise the Lord Psal 146. 2. I will sing praises vnto my God while I haue any being 2. Health and strength in that life Ios 14. 10 11. This is it which Caleb that faithfull seruant of the Lord acknowledgeth and that to the glory of God for he ascribeth it to God 3. Deut 8. 10. Sufficient meanes to preserue these This Moses giueth in expresse charge to Israel saying When thou hast eaten and filled thy selfe thou shalt blesse the Lord thy God The Scripture vnder one blessing compriseth all blessings of the same kinde so as by virtue of that charge wee ought to blesse God for apparell sleepe and other meanes of maintaining health and strength 4 Isa 38 9 c. Recouerie of health and strength For this did Hezekiah as a perpetuall testimonie of his thankefulnesse indight a Psalme of praise and cause it to be registred for all ages 5. Gen. 24. 26 27. Good successe in our paines For this doth Abrahams seruant giue expresse thankes vnto God Gen. 31. 5 c. And Iaakob ascribeth that encrease which he had to God which acknowledgement is a thanksgiuing 6. The extent of Gods prouidence to our Family and to such as we ought to prouide for Iaakob acknowledgeth thus much saying Gen. 33. 11 20. God hath dealt graciously with mee and I haue enough meaning enough for himselfe and all that belonged to him and thereupon he erected an Altar in testimonie of his thankefulnesse 7. Gods bounty extended to the places where wee dwell Sion was the Citie of Dauid Psal 147. 12 c. and in Ierusalem was his habitation he doth therefore praise the Lord for that peace plenty safety and other like blessings which God had bestowed thereupon On this ground wee are to blesse God for such good Gouernours as he hath set ouer vs 1 Kin. 10 9. in regard of the temporall benefits which we receiue thereby Prou. 29. 2. 8. Gods prouidence in keeping away or remouing any euils as m Psal 107. 8 9. Famine n Psal 91. 2 c. Plague o Exo 15 1 c. Sword p Est 9. 23 24. Plots and practises of Enemies with the like 9 The common blessings which God bestoweth on the whole world The consideration whereof much q Psal 8. 1 c 145. 1 14 15. enlarged Dauids heart to praise the Lord. Here therefore we are to take notice how all the creatures in heauen earth and sea still continue as from the beginning to be vsefull vnto man r Psal 104 2. The heauens remaine to couer him ſ 136. 7 8 9. the Sunne Moone and whole Hoste of heauen to giue him light and to send him down a sweet influence t 139. 7. the clouds continue to water the earth u 104. 13 14 25 26. the earth to feed diuers sorts of creatures which are for mans vse yea and to nourish sundry Trees Plants and Hearbs and they in their kinde to bring forth seuerall fruits and the Sea to bring forth sundry creatures that are fit to liue therein and the waters that spring out of the earth to refresh the creatures thereon All these and others like to these minister much matter of thanksgiuing §. 102. Of the duties required by vertue of the fourth Petition Q. VVHat are the duties after which we ought to endeuour by reason of the fourth Petition A. Prou. 13. 4. 1. Diligence in our calling This is that meanes which God hath sanctified to get bread that is such things as are needfull for our temporall estate Gen. 2 15. 3. 19. This was at first enioyned by God to man in his innocent estate and afterwards againe in his corrupt estate yea it is practised by vnreasonable creatures Prou. 6. 6 7 8. who in this respect are set as a patterne before vs. 2.
wee are here taught to pray is the power of that temptation as is euident by this Particle * 173. into Yet great cause there is why we should also pray against the very act of temptation that at all we be not tempted to any sinne both because the act it selfe is euill in them that tempt to sinne and also because by nature wee are as prone to yeeld to euery euill whereunto we are tempted as dry Tinder is apt to be set on fire by euery sparke that falleth vpon it Gen. 6. 5. For Euery imagination of the thoughts of mans heart is onely euill continually Herein lyeth a maine difference betwixt the quality of Christs humane nature and ours His was so perfectly pure as no temptation could fasten vpon it It was to temptation as a sea of water to sparkes of fire which soone extinguisheth them Ours is as dry Tinder yea as dry Gunpowder §. 172. Of mans subiâ—ction to temptation Q. WHat obseruation may bee gathered from the mention of temptation in this deprecation A. Men in this world are continually subiect to temptations Rom. 7. 21. This complaint of the Apostle I finde a law that when I would doe good euill is present with mee and O wretched man that I am who shall deliuer mee from the body of this death verifieth as much so also doth wofull experience in all men If there bee a man that findes not this true in himselfe his case is desperate for either hee is depriued of all spirituall vnderstanding and sence that he is not able to discerne a temptation or his whole course of life is so full of temptations and hee such a slaue to them they so frequent on him and he so free towards them as hee cannot see the wood for trees He cannot tell when he is tempted because he is neuer but tempted Temptations are not as enemies to him to be resisted but as his best friends to haue the best entertainment that hee can afford vnto them Thus a man accounting temptations to be no temptations may in his owne imagination be free but indeed no man is free a See the whole Armour of God Treat 〈◊〉 part 5. §. 13. on Ephes 6. 15. This is thus ordered partly by b Math. 10. 29. Gods wise prouidence to c 2. Cor. 12. 9. manifest his owne diuine properties to d Iob 1. 8. make knowne the graces which are in his children to e Mat. 26. 34. discouer their weakenesses to f 2. Cor. 12. 7. preuent secret corruptions and to g Reu. 14. 13. declare a difference betwixt this present life and that which is to come and partly by the h Iob 1. 7. malice of Satan both to i Iob 1. 11. deface the image of God in men and also to k 1. Pet. 5. 8. bring them to eternall destruction For he is a professed enemy both of Gods glory and also of mans saluation A due consideration of this our condition in this world to be so subiect vnto temptations may well moue vs to l Ephes 6. 10 11 See more of this direction in the whole Armour of God be strong in the Lord and in the power of his might and to put on the whole armour of God that we may be alwayes well prepared to stand against all temptations Yea also m Mat. 26. 41. according to Christs direction to watch and pray that we enter not into temptation and n 1. Pet. 5. 8. according to Saint Peters direction to be sober and vigilant for Satan taketh great aduantage both from intemperancie and also from securitie witnesse o Gen. 19. 33. Lots Incest for the one and p 2. Sam. 11. 2 c. Dauids Adultery and murther following thereupon for the other and because of the continuall danger wherein we are by reason of the manifold temptations whereunto we are subiect while we are on earth we ought to aspire after heauen and to say with the Apostle Rom. 7. 24. O wretched man that I am who shall deliuer me from the body of this death This of Temptation The Action deprecated is Lead not into §. 173. Of leading into Q. WHat is meant by leading into Non hac Sonat Ne nos inducas in tentationem quasi non permittat nos aliquando tentari sed ne permittat in tentatione positos superari Ab. Isa de Orat. Dom. c. 23. A. Giuing of one ouer to the power of that whereunto he is brought In this sence the Psalmist making by diuine instinct imprecation against a reprobate enemy saith Set a wicked man ouer him to doe with him at his pleasure Our English maketh a manifest difference betwixt VNTO and INTO which is worth the noting in this place The latter implyeth a degree further then the former Psal 109. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Catech. Myst 5. A man that cannoâ— swimme may be led vnto a deepe poole yet be safe enough but if hee be led into it he is in great danger of drowning except he be pulled out againe They who translate it Cast vs not into temptation doe well expresse the sence §. 174. Of being in the power of temptation Q. WHen are men in the power of a Temptation Neâ—â—s 〈◊〉 in tentationem Aug. de 〈◊〉 Dom. in mont l. 2 Qui Orat ne noâ— induc as in tentationem Orat â—t mon Peccet Aug. Epist 95. A. When thereby they are brought into sinne For sin is the downefall of the soule into the tempters pit It is therefore in the Greeke stiled b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or a fall The word most properly signifieth the very act of falling The Apostle saith of couetous men that c 1. Tim. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they fall into temptation and a snare and into many foolish and hurtfull lusts which drowne men in perdition and destruction The first sinne which Adam committed whereby hee apparantly sell into Satans snare is oft termed d Rom. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afall In regard of this power which temptation hath ouer a man Saint Iames saith e Iam. 1. 14. Euery man is tempted when he is drawne away of his owne lusts The Action being declared Quicunque tentatione vincitiâ— peccatum ipse committit Aug. hom 42. 〈◊〉 l. 50. Hom. The Person to whom it is directed is to be considered The Person is hee to whom all the other Petitions are made §. 175. Of Gods leading into temptation Q. HOw can God be said to lead into temptation A. Both in regard of them that tempt and of them also that are tempted In regard of them that tempt by permission and instigation Nihil contra no◠〈…〉 potest nist Deus ante permiserit Cypr. de Orat. Dom. §. 19. Nor Satan nor any other be they neuer so mighty or malicious can tempt a man except God permit them instance Iobs case yea
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
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
a man to deuoure that which is consecrated Ezek. 48. 14. The first fruites of the Lord might not be sold exchanged or alienated because they were holy to the Lord consecrated to him 5. Lawfull oathes Mat. 5. 33. These must be kept though they bee made to a mans hurt Psal 15. 4. 6. The bond of mariage Mat. 19. 6. Hereof it is said What God hath ioyned together let no man put asunder 2. Other things by custome become immutable as 1. Euill practises Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do euill 2. Ciuill ordinances Mat. 27. 15. At the Passeouer the Gouernour was wont to release vnto the people a prisoner whom they would thereupon it is said Of necessitie he must deliuer one to them Luke 23. 17. 3. Sundry things are made immutable by speciall supportance as 1. Coelestiall spirits Eph. 1. 10. These are the things in heauen which are said to be gathered together in Christ by whom they are confirmed and established 2. The Church militant Mat. 16. 18. For the gates of hell shall not preuaile against it Psal 125. 1. 3. Particular Saints Rom. 11. 29. They that trust in the Lord shall bee as mount Sion which cannot be remoued but abideth for euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—â—smodi sunt vt eorum ipsum 〈◊〉 non possit 〈◊〉 〈…〉 4. The gifts and calling of God These are without repentance Such as God neuer repenteth the bestowing of them On this ground the Apostle thus saith of such as were called and made partakers of the gift of God Phil. 1. â— I am confident of this very thing that he which hath begun a good worke in you will performe it vntill the day of Iesus Christ 4. There are many things which haue an immutable nature giuen them so as according to that course which God hath appointed they cannot be altered as 1. Sundry natiue properties Ier. 13. 23. Can the Ethiopian change his skin Mat. 5. 36. or the Leopard his spots Thou canst not neake one haire white or beatke 2. The earth and the mountaines thereon Eccl. 1. 4. These abide for euer Psal 125. 1. 3. Seasons and intercourse of times Gen. 8. 22. While the earth remaineth seed-time and haruest and cold and heate and summer and winter Ier. 33. 20. and day and night shall not cease Thus saith the Lord If ye can breake my couenant of the day and my couenant of the night and that there should not be day or night in their season Then c. Here the immutable entercourse of those seasons is set downe as an vndeniable principle 4. The visible heauens and the host thereof Ier. 31. 35. The Lord giueth the Sunne for a light by day and the ordinances of the Moone and of the Starres for a light by night namely so to abide without alteration 5. The highest heauen and all therein Mat. 6. 20. There neither moath nor rust corrupt nor theeues breake through nor steale 5. Some things are essentially in themselues immutable and so immutable as it is impossible they should be changed as 1. God himselfe Mal. 3. 6. Iam. 1. 17. 2. Gods counsell Psal 33. 11. Heb. 6. 17. 3. Gods Law Luke 16. 17. 4. Gods oath Psal 110. 4. Isa 45. 23. 5. Gods couenants Ier. 33. 20 21. 6. Gods promises Heb. 6. 13 18. 7. Euery word of God Num. 23. 19. 8. Gods loue Ier. 31. 3. As God himselfe is so are the things which are essentiall to him and come out of him as those which are before mentioned and others like vnto them immutable inuiolable §. 227. Of the difference betwixt the immutabilitie of the Creator and creatures Q. WHerein lyeth the difference betwixâ— the immutability of the Creator and of the creaturcs A. 1. God hath his stabilitie of himselfe which is euident by this stile which God giueth to himselfe I AM THAT I AM. Exod 3. 14. Creatures haue all that stabilitie which they haue of God Ier. 31. 35. The Lord giueth the ordinances of the Moone and of the Starres hee hath appointed them the courses which they keepe so constantly Prou. 3 19. He hath founded the earth and established the heauens 2. It is simply and absolutely impossible that Gods stabilitie should be altered Heb. 6. 18. But the most stedfast stabilitie of the creatures may be altered Iude ver 6. Some of the Angles kept not their first estate The Lord remoueth the mountaines and ouer turneth them in his anger Iob 9. 5 6 7. He shaketh the earth out of her place and maketh the pillars thereof tremble He commandeth the Sunne and it riseth not c. In Ioshuahs time the Sunne stood still Ios 10. 13. In Hezekiahs time it runne backe Though many creatures neuer were nor shall be changed 2. King 20. 11. as the good Angell yet is it not simply impossible that they should be changed Hee that made them can destroy them If God in Christ had not confirmed them but should leaue them to themselues there might be feare of their falling 3. God remaineth immutable by himselfe Mal. 3. 6. I am Iehouah saith the Lord I change not Because hee is Iehouah of himselfe by himselfe therefore he changeth not But the creatures are supported by God and kept stable and vnchangeable by his prouidence As the Lord first appointed them their firme and stable course so that they may the better keepe it he putteth vnder the hand of his diuine prouidence to support them Col. 1. 17. By him all things consist The immutabilitie therefore which is in any creature is wholy at Gods disposing either to confirme or alter it So as immutabilitie properly taken is proper to God §. 228. Of the duties which arise from Gods immutabilitie Q. TO what duties are we bound by reason of Gods immutabilitie A. 1. To put difference betwixt the Creator and creatures as the Psalmist did where in opposition betwixt the Creator and creatures he saith Psal 102. 26. They shall perish but thou shalt endure c. 2. To respect God as Saints in former times haue done He is the same God now that euer he was Why then should he not be accordingly esteemed b Mal. 3. 4 5. 6. This argument taken from Gods immutabilitie doth God himselfe vse to prouoke to pietie to reclaime them from all impietie c 2. Chro. 17. 3. 4. True Saints haue also hereby bene moued to carrie themselues towards God 29. 2. as their fathers of old haue done 34. 2 3. 3. To trust in the Lord. Psal 125. 1 2. As the mountaines round about Ierusalem stand vnmoueable for the defence and saferie thereof So the Lord is round about his people for euer 4. To beleeue Gods word and promise Sarah beleeued Gods word
bee found in heauen not on earth Heb 12 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that think themselues perfect are for the most part furthest from perfection Let vs for our parts be of the same minde whereof the blessed Apostle was Phil. 3. 12 14. not to thinke our selues already perfect but to follow hard after perfection and to presse toward the marke for the price of the high calling of God in Iesus Christ §. 42. Of mans inabilitie to come vnto God Q. VVHat learne wee from the application of this word COME to the Kingdome of God A. Man of himselfe cannot come to Gods Kingdome It must come to him Isa 65. 1. before he can come to it I was found saith the King of this Kingdome of them that sought me not Ioh 16. 44. For No man can come vnto him except the Father draw him which made the Church thus to pray and promise Cant. 1. 3. Draw me and we will runne after thee Man by nature is dead in sume Ephes 2. 1. Non iam captiuos oculâ—s extolleâ—e in alâ—um Sponte potest c Prosp de Ingra c. 40. Can hee that is dead come till he be come vnto and haue life put into him Hereby both the free preuenting grace of God is commended vnto vs and also all selfe-conceit in man is remoued and much matter of humiliation ministred vnto him § 43. Of the force of this word THY in the second Petition Q. TO whom hath this particle THY relation A. Euen to him to whom the same Particle had relation in the former Potition And it doth here import the same things that it did there 1. A reason 2. A restraint 3. An extent of this Petition A Reason as it is referred both to the Preface and also to the first Petition The kingdome here meant is the kingdome of him who is our Father who is in heauen and whose name is to be hallowed Great reason therefore that we should pray for this Kingdome to come A Restraint as it implyeth that this Kingdome onely should be desired to come So as not any kingdome which is contrarie to this and hindreth the comming of this but euery kingdome which is any helpe to the comming of this in that onely respect as it is such an helpe ought to be desired to come An Extent in that it implyeth a comming fit for such a kingdome as Gods is yea and answerable to the excellencie of him who is the King thereof §. 44. Of Gods power to make his Kingdome come Q. WHat learne wee from directing this Petition vnto God A. It is in the power of God to perfect his Church He can gather all the parts thereof together and bring them all to that measure of perfection which is meetest for them Otherwise it were in vaine to make this Petition to him 1. Cor. 3. 7. It is God that giueth the encrease It is he that is able to make grace to abound 2. Cor. 9. 8. Let vs therefore euer call vpon him to be fauourable vnto Sion and to build vp the walles of Ierusalem Psal 51. 18. and let vs in faith depend on him for the good of his Church and so long as hee remaineth King thereof not feare what any creature can doe against it Psal 118. 6. Thus much of the meaning of the words and instructions arising out of them The order and fit inference of this Petition vpon the former followeth §. 45. Of the best meanes and fittest persons to hallow Gods Name Q. VVHy is this second Petition inferred on the first A. 1. To point out the best meanes of hallowing Gods Name 2. To shew what persons are fittest thereto Q. What is the best meanes A. The Church Psal 65. 1. wherein praise waiteth for God For God is knowne in Iudah Psal 76. 1. his name is great in Israel No where is God so well knowne as in his Church Q. Who are the fittest persons to hallow Gods Name A. Such as are members of the Church Them therfore doth Dauid cal vpon to praise the Lord. Psal 135. 19 20 21. No other persons can hallow Gods Name aright for this is a worke of Gods sanctifying Spirit 1. Cor. 12 3. No man can say that Iesus is the Lord but by the Holy Ghost Vpon the two forenamed grounds we ought the more earnestly to pray for the Church that so the Name of God may be the more hallowed Dan. 9. 19. This moued Daniel to bee exceeding feruent in Prayer to God for his Church §. 46. Of the spirituall blessings to be craued for the whole militant Church Q. VVHat are the particular good things which by vertue of the second Petition we ought to pray for A. All such things as concerne the good of the Church militant or triumphant In our Prayer for the Church militant we ought to haue respect to the things which concerne the whole body or the seuerall parts thereof whether they bee more remote or nearer to vs and so we more especiall members thereof Q. What are wee to pray for in regard of the whole bodie of the Church militant A. 1. That God would blesse it with all needfull blessings both spirituall and temporall 2. That he would protect it from all manner of euill Vnder the blessings craued for the Church the meanes which God hath sanctified for the better effecting of them are comprised Q. What are the spirituall blessings which wee ought to desire for the Church on earth Spirituall blessings for the whole militant Church A. 1. In generall that as God hath chosen it to bee as his Vineyard and Orchard so he would take an especiall care of it hauing his eye continually vpon it to plant it to water it to fence it to doe for it whatsoeuer he himselfe seeth requisite for it Because we know that God better knoweth then we doe what is good for his Chnrch therefore ought our desire of the good thereof to be referred to him extended to that knowledge which he hath of it To which purpose Dauid thus prayeth Doe good in thy good pleasure vnto Sion Psal 51. 18. 2. In particular we ought to desire both the dayly encrease of Gods Church on earth and also the establishment of it For the encrease of it two especiall things are to bee desired and that indefinitely without any limitation to any particular place 1. That where no Church is Pray that Churches may be where none are Psal 67. 2. God would bee pleased to plant one Such ought the extent of our desire to be herein as to pray that Gods sauing health may be knowne among all Nations Especially among such as haue a particular promise made to them Rom. 11. 25 26. as the Iewes Psal 67. 4. On this ground when they were a people and we none they prayed for vs. 2. That where any foundation of a Church is laid Pray that Churches