Paul on the sea shore Ionas in the Whales belly in the bottom of the sea but the superstitious papists will haue some place more holy than others hence come there pilgrimages to such a holy place hoping thereby sooner to obtaine their petitions therefore also they thinke the church-yard holy ground the Church holyer than the Church-yard the Chancell then the Church and the high altar more holy than the rest of the chancell True it is indeed that when the Church of God is assembled in the Church the place is more holy but not for any inherent holines in the ground but because of Gods presence among his people and because of holy actions there performed in regard whereof it is sacriledge to offer violence to such places or any way to prophane them yet God will assoone heare thy prayer at home in thy closet as in the Church though the publike prayers are more effectuall than priuate Finally to shut vp this point in regard of place prayers are publike or priuate The place of publike prayer is the assembly of the Saints wheresoeuer it be which sometime in persecution was in priuate houses or in caues of the earth or the wildernes or mountaines Act 1.13 Heb. 11 38. The place of priuate prayer is the house or the closet or some such fit place in secret not the market place nor the corners of the streete though I doubt not but a man may sigh and groane to the Lord walking in the streete and making his markets Mat. 6.5.6 but the outward signes of prayer priuate must then be concealed from the sight of men least wee appeare to men as hypocrits Hitherto of the necessitie of prayer with the time and place of performing that dutie The second generall thing to be considered in the dutie which Christ enioyneth his disciples is the manner how we must pray How we must pray which is expressed in these words After this manner pray ye The meaning of which words must needes be one of these things following that is to say Pray either 1. These words onely or 2. This matter onely or 3. In this method onely or 4. These words and matter or 5. These words and method or 6. This matter in this method or 7. These words and this matter in this method Now which of these things our Sauiour Christ doth enioyne shall appeare by the seuerall consideration of euery one of these seauen things First Christ doth not commaund vs to pray these words onely for then we should offend if we vsed any other words and words without matter is babling and Christ spake in the Hebrew tongue the Euangelists wrote in the Greeke tongue but Christ will not haue vs speake Greeke and Hebrew only when we pray therfore it is euident that Christ commaundeth not to say and so tyeth vs not precisely to these words onely Secondly he doth not enioyne vs to pray onely in this order or method for then whosoeuer vseth any other order should sinne and Christ commaundeth vs Matth. 6. First to seeke the kingdome of God and his righteousnesse Matth. 6. â—3 before our daily bread but in this prayer Christ doth set the prayer for daily bread before remission of sinnes and imputation of Gods righteousnes wherefore aâ—so this is plaine that Christ doth not commaund vs to vse onely this method Thirdly he doth not commaund vs to pray this matter in these words onely for then Paul and Daniel and Dauid should sinne that pray this matter in other wordâ— â— Cor. â—â— 1â— Dâ—n 9. Psal 119. and all the Churches that euer haue bin which haue vsed other words in prayer though they haue alwaies kept themselues to this matter but it were impietie and blasphemie to say so therefore Christ here doth not binde vs to this matter in these words onely Fourthly he doth not commaund these words and method as hath been prooued in the second and third parts Fiftly he commaundeth not this matter in this method as is proued in the second and third parts Sixtly he commandeth not these words matter and method as may appeare by all the former parts wherefore in the last place it followeth necessarily this being a sufficient enumeration of parts that he commandeth vs to pray only this matter as if when Christ said thus After this manner pray hee should haue said pray 1. the matter herein contained and 2. with the affections here expressed This then is the meaning of these words and here Christ tieth vs to the matter and affections of this prayer To proceed Although Christ commandeth not these words and matter and method yet he doth not forbid them for in the whole Scripture there is no such prohibition wherefore Christ leaueth it arbitrarie vnto vs as a thing indifferent when we pray to say this prayer or not to say it so be that we say it in faith and feeling or if wee say it not VVhether a sâ—t forme of prayer be lawfull yet to pray according vnto it and this I suppose no indifferent man will denie yet there are some whom we wil account brethren though they doe not so reckon of vs seeing they haue separated from vs which thinke it vnlawful to vse the Lords Prayer as a set prayer or any other prescribed forme of prayer but that they are in a manifest error it may appeare by these considerations ensuing For if it bee lawfull to vse the salutation of Paul the Psalmes of Dauid and the blessing of Moses then wee may lawfully vse the Lords Prayer or any other prayer in holie Scripture agreeable thereto for a prayer For Paul himselfe vsed alwaies one manner of salutation our Sauiour Christ as is very probable vsed one of Dauids Psalmes with his Disciples after the first institution and celebration of his Supper Psal 92. and the 92 Psalme was vsually in the church of the Iewes sung vpon the Sabbath day and Moses alwaies vsed one manner of prayer at the remouing of the Tabernacle Numb 6.24.25.26 and 10.35.36 and another at the pitching thereof which euidently serueth for the ouerthrow of that opinion which they of late haue deuised contrarie to the practise of the ancient Church and all the reformed Churches in Christendome who haue an vniforme order of publike prayer one and the same almost in the very forme of words and plainly confirmeth vs in the present truth wee hold that it is lawfull to vse the prayers in Scriptures or any other prayers made by the Saints of God to our hands consonant to the Scriptures and yet notwithstanding here are some cautions to be remembred 1. That wee labour to insinuate our selues as much as may be into the grace and affections expressed in the prayers by the makers thereof that so wee may pray with the same spirit they did indite and vse them hauing by diligent consideration and vnderstanding of them as it were made them our owne 2. This vsing of other mens prayers is
if we loue any thing more than him wherefore this order insinuateth this selfe-deniall which is opposed to selfe-loue Secondly this order teacheth zeale to Gods glory for procuring whereof we are to spend our selues and all we haue The light account wherof deserueth a very sharpe reproofe Apoc. 16.21 Matth. 24.12 Iohn the Diuine prophesieth of a great haile which like talents shall fall from heauen vpon men and Christ he prophesieth that because iniquitie shall abound the loue of men shall waxe colde this colde haile and colde loue is now apparant in the world it is marueilous to see how furiously the world flameth with contention about worldly profits and preferments and yet how frozen their affections are to the obedience of Gods will the enlarging of his kingdome and the aduancement of his glorie whereas indeede the zeale of Gods glory should so possesse vs as that in comparison thereof our care for daily bread should occupie a very meane place Lastly this order teacheth vs the end of our daily bread remission of sinne and strength in temptation namely the obedience kingdome and glory of God for to this purpose doth God bestow vpon vs riches honor gifts and graces that we might imploy them to the best aduantage of God who gaue them The rich man must so vse his wealth as that thereby God may gaine glory the honorable personage must account it his chiefe honor to honor God the man of learning and speech and counsell in like manner and so forth of the rest Exod. 22.29 Leuit. 27.30 32. Hence it is that in the olde Testament the Lord requireth the tenth of all the encrease whether of the earth or of cattell for the maintenance of his worship which by proportion must also be enlarged to whatsoeuer God bestoweth vpon vs as the tenth of our learning honor wit children and the rest if they were increaseable and communicable but beeing otherwise the Lord requireth and accepteth that which may bee had a carefull imployment of them all to the further enlarging of his praise in the world This may suffice in generall for the order of the petitions Now more specially the petitions which concerne God simply and meerely admit this distribution for they respect either the end or the meanes procuring the end Gods glory mentioned in the first petition is the end the kingdome and will of God mentioned in the second and third petitions are the meanes procuring the end for God is glorified when his kingdome is aduanced and his will fulfilled The first prayer Hallowed be thy name 1 The order of this petition The first thing to be obserued in this prayer is the order why the end is before the meanes why Gods glory is first prayed for seeing that the meanes are in nature before the end for it is impossible that God should be glorified except his kingdome come and his will be done and vpon the aduancing of his kingdome and the obedience of his wil his glory is purchased The reason of this order is to be fetcht from the Lords predestination and the Churches intention for the Lord in his eternall counsell first propounded his glory vttering as it were this euerlasting decree in the first place viz. I wil be glorified by the creature this being set downe the Lord in the next place predestinateth the meanes whereby this end must be atchieued thereupō he vttereth this second decree viz. I will aduance my kingdome and cause my subiects to obey my will that by this meanes I may be glorified by them And as this is the order of Gods predestination so Gods glory is first in the Churches intention who in all their actions and endeuors propound Gods glory whether it bee eating or drinking c. they doe all to the praise of God 1. Cor. 10.31 Which is the instruction that ariseth from this order whence this exhortation is to be deduced to all sorts of persons whether the publike officer of the common-wealth or Minister of the Church or the priuate man the Magistrate so ought to gouerne as Gods glory may best be procured and not to administer iustice for rewards Esa 5.23 or of affection whereby it sometime falleth out that the iust and righteous man hath his righteousnes taken from him and the wicked and vngodly are iustified and so Gods honor is obscured 1. Cor. 8.1 The Minister ought so to vse his gifts that God thereby may gaine glory and not to seeke himselfe by ostentation of knowledge which puffeth vp and edifieth little without loue Euery man in his place and calling must so demeane himselfe as that he may credit the Gospell and adorne his profession and that no aduantage be giuen to the aduersarie to blaspheme the name of God but we must so shine by our good workes Matth. 5.16 that God may be glorified in all things yea the man of trade and occupation in the exercising thereof must seeke to honor the Lord when as his worke and wares are such as may carry the commendation of honestie and truth yea euen in the iudgement of malice and testimony of enuie it selfe Thus much for the order of this petition 2 Sense of the first petition The next is the sense and meaning of the words they containe two things first the action secondly the obiect where about the action is conuersant or occupied the action appertaineth to vs the obiect of which action is the Lords for we must sanctifie and his name must be sanctified Gods name is any thing whereby he is knowne vnto man VVhat Gods name sinifieth as one man is knowne vnto another by his name for in the first institution of names whereof mention is made in the historie of the creation euery creature had his name out of his essence or essentiall properties Genes 2.19.20.23 as is very probable by the imposition of the name to the woman who is so called in the Hebrue of her matter as Adam also had his name by God of his matter the earth being the matter of the man the man of the woman So then although God is not nor cannot be knowne of vs by his essence yet he may be knowne of vs by his properties and actions which may be conceiued and seene of vs in some measure Now the things whereby God is knowne are his workes Gods vvorkes are his name and his word his workes manifest vnto vs diuers things of God as the Apostle teacheth namely Rom. 1.20 Gods vvord is his name Ioh. 5.39 his eternall power and God-head but his word doth fully and sufficiently discouer whatsoeuer is needful for vs to know of God and that which is darkely and imperfectly shrouded as it were vnder a curtaine in the creature the same cleerely and throughly is exposed to the view of all those that will search the Scripture Gods titles are his name now Gods word doth describe God generally by titles and attributes
the good things we obtaine of God for the bodie ought of vs to bee applied as arguments of confirming our faith for the obtaining the best things for the soule and we must make them so many pledges and seales of Gods loue and mercie to vs in Christ Iesus for otherwise wee partake in Gods blessings which respect our daily bread no otherwise than the bruite beasts or the wicked who haue many good things from Gods generall bountie and liberalitie but not from his speciall goodnes and mercie Wee reade that the land of Canaan was by faith inherited of the Israelites that by faith they passed through the red sea Heb. 11.30.31 and many other temporall blessings were through faith receiued by them which is thus to be vnderstood viz. by faith they receiued these temporall deliuerances and blessings and vsed them as seales and pledges of heauen and heauenly blessings whereof the former were types onely And this is to rise from earth to heauen from the daily bread of the bodie to the spirituall bread of life to support and vnderprop our faith in Christ for the remission of our sinnes and the saluation of our soules with the earthlie pillars of meate and drinke and apparell and what other things are the staffe and stay of our bodily life This doctrine the outward shape of the Sacrament seemeth to teach vs for there is bread and wine the nourishers and comforters of our life whereby the Lord doth seale vp vnto vs the spirituall nourishment and comfort of our soules heauenly matters in earthly creatures In like manner by analogie and proportion though not sacramentally yet by discourse of reason and by a worke of faith wee may allegorize all outward matters As for example God giueth vs clothes for to couer our nakednes therefore hee will giue vnto vs the wedding garment of Christs righteousnesse to couer our sinnes God giueth the light of the Sunne for our comfort therefore he will giue vs the light of his countenance in mercie to lighten our darknes and affliction And thus we may ascend from things visible sensible and palpable to things inuisible insensible and intelligible and with the Apostle Iohn say 1. Ioh. 1.1 that wee see feele taste and handle the Lord Iesus Christ yea and grope him in these outward matters Act. 17.27 as Paul saith the Gentiles might haue done God And this may bee sufficient for the three particular branches of that doctrine which riseth from the order here vsed by our Sauiour Christ in preferring the petition for daily bread to the petition for grace 2 The meaning of this petition VVhat bread signifieth Now followeth the second thing to bee considered in this petition which is the meaning of the words for the discussing of the particular words we are to remember this distinction This prayer containeth Rem rei circumstantias the subiect and the adiuncts that which is desired and the circumstances thereto appertaining That which is here desired is generally called Bread The circumstances hereto appertaining are fiue following First circumstance is Modus acquirendi the manner of obtaining the bread which is by free gift Giue Second circumstance is Persona the persons for whom wee aske this donation or gift of bread vs viz. our selues and others Third circumstance is Tempus for how long time wee begge this bread this day for the present Fourth circumstance is Qualitas the condition of that bread which we aske daily bread for repairing our life Fifth circumstance is Dominus the owner or to whom the bread appertaineth ours to the children of God Of all which circumstances with the subiect thereof something must be vttered First therefore of Bread Bread as some of the ancient Fathers interpret VVhat bread signifieth signifieth Christ Iesus which is that bread of life or liuing bread that bread that came downe from heauen or heauenly bread and so they expound that other word supersubstantiall that is celestiall or heauenly according as Christ saith I am the liuing bread which came downe from heauen Ioh. 6.51 To this exposition some of the new writers incline Others and namely the greater and better part of ancient and new writers to whose iudgement as it is meete we subscribe in such a matter of doubt not determined in Scripture expound the bread here named the corporall bread the foode of our bodies yet so as the word containeth a Synecdoche bread being put for all outward prouision so that bread here must signifie three things First bona corporis the good things of the bodie Bona corpoâ—is a part of bread which may be generally called health or the due constitution and temperature of the bodie whereto appertaineth Nourishment Apparell Recreation and Physicke Secondly Bona fortune a part of bread Eccles 9.11 Bona fortunae if the word fortune may be tolerated namely such outward good things as doe indifferently befall good and bad men viz. 1. Wealth 2. Honour 3. Libertie 4. Peace 5. Plentie whereto appertaine 6. Labour in our callings 7. Magistracie 8. Fruitfull seasons Thirdly Gods blessing a part of bread the blessing of God vpon all the former good things whether inherent in the bodie or adherent thereto Now that bread may generally signifie all these things it is is but a meere vsurper of all his substance and therefore hath need to aske this second interest to his goods of God whose is the earth and all that therein is Psal 24.1 and who only giueth his creatures through Christ Iesus to the faithfull his friends and not to the wicked his enemies Secondly it will further be obiected that Gods seruants that are rich neede not aske their daily bread of God seeing they haue before men the ciuill title to their goods and before God a religious interest also they being Gods friends and members of Iesus Christ through whom they are made the heires of all things But for answere of this obiection also wee must remember to distinguish betwixt the title to the bread or the vse of the bread and the benefit or commoditie which is reaped by the bread or by the vse of the bread for the children of God oft times vse bread and yet haue no benefit by the vse thereof as they vse mariage and want children they vse Physicke and recouer not their health therefore Gods children are taught to aske a staffe to their bread Gods powerfull word or blessing vpon the meanes without which man cannot liue and hence it is that all Gods creatures and ordinances must bee sanctified by prayer 1. Tim. 4. as the Apostle teacheth This prayer then includeth these foure particulars following First Lord giue vs a ciuill title to bread Secondly Lord giue vs a religious title to bread Thirdly Lord giue vs leaue to vse the bread Fourthly Lord giue vs comfort by the vse of the bread The first is opposed to pouertie the second to vsurpation the third to the taking of
principall part of Gods worship and the propertie of a true child of God wheras it is the propertie of a wicked man not to pray Therefore it is not a thing indifferent or arbitrarie left in our choyse to pray or not to pray but it is a matter of meere necessitie absolutely enioyned euery Christian vpon paine of damnation and yet it is a wonder to see how this dutie is neglected by many who passe ouer daies and yeres prophanely and Atheistlike neuer calling vpon God in prayer as if either there were no God or no necessitie of worshipping this God by prayer Thus much of the necessitie of prayer or that we must pray Seeing then this dutie of prayer must bee performed for the practising thereof these two circumstances must be considered The time and the place of prayer for euery action must be done in time and place First of the time The time is threefold 1 When we must pray Time of prayer 2 How oft we must pray 3 How long we must pray First circumstance of the time is When. VVhen we must pray The Apostle saith Pray continually 1. Thes 5.17 Which must not be vnderstoode as some heretikes haue deemed called Euchitae that a man must doe nothing but pray but the meaning of it is that there must neuer a day ouerpasse vs but therein certaine times we must pray more plainely and distinctly thus 1. Pray at the enterprising and ending of all thy affaires pray vpon all occasions 2. Pray vnto thy liues end neuer cease praying till thy soule part from thy body Now although this bee generally true that a man must pray vpon all occasions yet it is not needefull that a man should vpon euery seuerall occasion fall downe vpon his knees and vtter a long prayer to the spending of time and hindering his affaires but a man must from his heart send vp prayers to heauen if it be but a wish or sigh or groane of the spirit or such a short prayer as the publicane vsed or the theefe vpon the crosse vpon all our occasions This we see warranted by the practise of Nehemia who before he made his petition to the King for the repayring of Ierusalem prayed vnto the God of heauen Nehem. 2.4 no doubt this was inwardly with a sigh of the spirit vnto the Lord who knoweth the heart as may be seene in the text Furthermore and specially we are to vnderstand that the principall occasions and times of prayer are these following 1. The time of religious exercises 2. The time of affliction 3. The time of eating and drinking and vsing physicke 4. The time of sleeping and waking 5. The time of working and labour 6. The time of recreation and sporting The truth of all these appeareth by that which the Apostle writeth 1. Tim. 4.4 5. that euery creature or appointment of God is sanctified by the word of God and prayer and thankesgiuing Gods word warranteth vs the lawfull vse thereof prayer obtaineth the blessing from God in the vse of it thanksgiuing returneth the praise to God who gaue the blessing The second circumstance of time is How oft we must pray how oft we must pray Daniel prayed three times a day Dan. 6.10 Dauid prayed seauen times a day Psal 119.164 euen so oft as we alter our affaires and enterprise new busines as hearing or reading the word working and laboring in thy speciall calling eating and drinking sleeping c. also vpon all extraordinarie occasions as iudgements and blessings all which are things of seuerall condition and the condition of our affaires being changed our prayers are to be repeated and renewed The false Church of Antichrist hath deuised certaine houres which they call Canonicall which are in number eight as Father Robert rehearseth them which must be obserued euery day and cannot be omitted without deadly sinne as he teacheth but we are to know that Christians must stand fast in that libertie wherewith Christ hath made vs free Galath 5. and seeing that we are redeemed with a price we must not be the seruants of men 1. Cor. 7. much lesse of times only thus much the Lords day of conscience being Gods commandement must be kept as oft as it commeth and seeing the Church for order and conueniencie hath appointed certaine houres when all the Church publikely may come together to worship God therefore we cannot breake that holy custome and constitution without confusion and scandall and breach of charitie for priuate prayer or priuate necessities occasions and opportunities may afford a godly heart sufficient instruction alwayes remembring that there is no time vnfit to worship God in How long we must pray The third circumstance of time to be considered is how long we must pray Our Sauiour Christ giueth vs this instruction generally by way of parable that we ought not to waxe faint in prayer the Apostle willeth vs to pray with all perseuerance and to watch thereunto Luk. 18.1 Ephes 6.18 as Christ said to his disciples Watch and pray This then is the ftrst rule for the length of our prayers that we be not wearie The second rule is that we are to pray so long as the spirit of God feedeth vs with matter of prayer for otherwise we should stint the spirit of prayer Christ prayed till midnight our infirmitie will not beare that wherefore it is better to cease praying when the spirit ceaseth to minister matter than to continue still and babble yet notwithstanding here we must know First it is our dutie to striue against our corruption Secondly it is our dutie to strengthen our soule before prayer with premeditate matter that so comming to pray and hauing our hearts filled with matter we may better continue in prayer for as a man that hath filled his belly with meate is better able to holde out at his labour than being fasting euen so he that first replenisheth his soule with meditations of his owne sinnes and wants of Gods iudgements and blessings vpon himselfe and others shall be better furnished to continue longer in hartie and feruent prayer than comming sodainly to pray without strengthening himselfe aforehand thereunto To conclude this point all prayers are either long or short a long feruent prayer is best a short feruent prayer is better than long babling a short prayer containing all thy grace and matter in thy soule is acceptable to God The second circumstance to be considered needefull for practise of prayer is the place where we must pray Thâ— place whâ—re we must pray As was said before there is no time vnfit to pray so there is no place vnfit for prayer The world and euery place in the world is fit for a Christian to call vpoÌ„ the name of the Lord. Ioh. 4.20 Paul wisheth men in all places to lift vp pure hands 1. Tim. 2.8 that is to pray Christ prayed vpon the mountaine in the garden in the wildernes Peter vpon the house top
of the Lords prayer now it followeth in like manner to intreate of the petitions which are the second part thereof and may bee termed the matter of prayer The matter of this prayer in handling whereof generally this method shall be obserued First because the petitions are propounded by our Sauiour Christ in due order some first and some last Rules for expounding the petitions therefore the reason of this order shall be searched out Secondly for that the words of some or all the petitions are doubtfull therfore the sense and meaning of the words in the next place is to be scanned Thirdly seeing the words of euery petition are so short the contents are also to be obserued for better inuention whereof cerraine rules must be remembred Whereof the first is that seeing the petitions are as the Commandements certaine generall heads or places Rules for the contents of each petition whither the specials are to be referred or else some speciall put for the rest therefore a particular enumeration will be requisite of such matters as by Rhetoricall discourse may arise and here the figure Synecdoche and Metonymia haue speciall vse in most of the petitions A second rule is that where good things are prayed for euill things of the same kinde as the hinderances and impediments of the good are prayed against and so the petitions containe supplications and deprecations A third rule also is that seeing this prayer is a perfect platforme of prayer or inuocating of God therfore of necessitie there must place of thankfulnes be had in this prayer and hereupon it followeth that in each petition as we pray for good things so we giue thankes for them and as wee pray against euill so wee giue thankes for immunitie and preseruation from euill Fiue things to be considered in euery petition 1. The order 2. The sense 3. Supplication 4. Deprecation 5. Thankesgiuing Hence therefore it followeth that in euery petition fiue things are to be considered which are these following First the order of the petitions Secondly the sense and meaning of the words of each petition Thirdly the good things we aske called supplication Fourthly the euill we pray against called deprecation Fiftly the good wee giue thankes for which is either in blessings conferred or euill preuented called thanksgiuing Out of which consideration appeareth also the difficultie of vsing the words of the Lords prayer for a prayer namely The difficultie of vsing the Lords Prayer aright for that it is an instrument for seuerall purposes opposed each to other as for good and against euill in asking and praising and that in euery petition so that we had neede vse great leisure in vttering the words deep meditation in searching out the contents and contrarie affections in respect of contrarie obiects good and euill and so foorth or else very likely wee shall in no mediocritie diue into the depth of the matters therein contained and yet neuerthelesse I thinke it may lawfully bee vsed for a prayer for ought that I yet conceiue These things being generally prefixed as materiall for the vnderstanding of each petition it remaineth that we descend to a particular discussing of them and first they admit this distinction Some of them respect God simply and meerely others respect vs also now these prayers which concerne God directly and simply without any respect of vs are propounded first of all the reason whereof is diuers First for that God is the absolute Lord of all the creatures and hee must absolutely bee regarded all respect of our selues set apart wherefore if wee wanting our daily bread and remission of sinnes God thereby might gaine glorie we ought to be content therewith Hence we see how vehemently Gods children haue bin carried with fierie zeale of Gods glorie Ioh. 2.17 1. King 19.14 Exod. 33.31 Rom. 9.3 The zeale of Gods house consumed Christ famished Elias and vrged the Prophet Moses to reiect his owne saluation and caused Paul to wish himselfe Anathema or at least to be content so to be Secondly God in creating the world intended his owne glorie which was the first and chiefe end Pro. 16.4 and all other things all Gods creatures and ordinances are but meanes to that end as our daily bread remission of sinne strength against temptation Christ himselfe the Mediatour with all his workes and sufferings the Gospell Magistracie Ministerie the creatures and whatsoeuer else that therefore which was first in Gods intention must also bee first in our intention if we be zealous of his glorie aright Thirdly Gods glory kingdome and will are most deere to himselfe he loueth them as he loueth himselfe wherefore if wee will be like God and approue our selues to bee the sonnes of our heauenly father and his faithfull seruants wee must loue and procure and further that which God our Father and Master prizeth so highly Fourthly God will be honoured his kingdome shall be enlarged and his will shall be fulfilled let all the men and diuels in the world striue to the contrarie neuer so long or so much Wherefore it is better for vs voluntarily to become seruiceable to his glorie kingdome and will than by resisting to take the foyle and procure iudgement to our selues Lastly Gods glorie is the end of the creatures creation and all the vnreasonable creatures in the world aime at this end Psal 148. wherefore the Prophet exhorteth all the creatures of all kindes and mankinde of all ages and sexes by necessarie consequence of an argument from the lesser to the greater to laud and praise God True it is that men and Angels of all the creatures are onely are irregular and degenerate from the end of our creation wherein we are inferior to the bruite beast that perisheth Psal 49.20 we are the end of the vnreasonable creatures and God is the end of man wherefore as the creature is seruiceable to vs so ought we also to be to God for because we are rebellious to God the creature prooueth rebellious to vs. Thus we vnderstand the reason of this order which the holy Ghost vseth in the petitions preferring God before our selues as reason requireth which instructeth vs many waies Frst to the deniall of our selues which is the maine doctrine of mortification the full measure whereof is the perfection of Christianitie which consisteth both in affection and that is continually to resolue to part with all rather than to deny the truth or to offend God and in action Luk. 14.26 which is the confession of the truth vnto death wherefore Christ in the Gospell teacheth that he is not worthie to be his Disciple that doth not in affection at the least and resolution intend so to doe viz. to forsake father and mother wife and children liuing and life it selfe for Christs sake Cant. 2.16 for he must be our best beloued as we are his and therefore his honor and praise must specially be intended and procured which cannot be
the next place to be considered and they are opposite to the things wee pray for and they may be referred to fiue heads also which are these following First ignorance and errors Secondly vanitie of minde Thirdly a prophane heart Fourthly prophane speeches Lastly prophane actions all which are so many meanes to obscure or deface or abolish the glorious name of God out of the world Of these in order Ignorance dishonoreth God First ignorance either of Gods workes or word is the cause of prophaning Gods name for as pearles cast before swine or dogs so are the works and word of God amoÌ„g ignorant persons swine or dogs will trample pearles vnder their feete in the durt but skilfull Lapidaries will vse them carefully and set them in gold and costly garments so the ignorant people that know not the works or word of God wil contemne reiect or at least neglect the excellent instructions and documents of Gods glorie therein exhibited and so prophane the name of God but they that know them may vse them aright and glorifie God in them The dunghill Cocke as the fable moralizeth regardeth a barly corne more than a pretious pearle knowing the profit of the one but not the price of the other so the blind dunghill people of the world Atheistlike through light estimation because of their ignorance preferre the dirtie commodities of this life before the glorious footsteps of Gods Maiestie imprinted in his workes and word thereby marueilously disparaging the Lord himselfe and dishonouring his name Againe Error dishonoreth God Matth. 22. Ioh. 4. ignorance being the cause of superstition and errors as Christ teacheth saying Ye erre not knowing the Scriptures and ye worship ye know not what therefore it must needes bee a maine cause of blemishing Gods glorious names and memorials for errors and heresies are so many lies against the truth of God charging false and slanderous imputations vpon God making him the author of that which he abhorreth and condemneth and as it is blasphemous to make God the cause of sinne so is it of error for it is to call God by a false name and to belie God which is a great dishonour to God For as it is a disgrace to a Prince to bee belied or blasphemed or backbited so is it much more inglorious and dishonourable to God to make him the master and teacher of lies for it is customable with false teachers and their followers to father their doctrines vpon Gods word which God himselfe inspired to his Church and so by necessarie consequent in that they are found liers against the truth of God they shamefully dishonour God In the second place also we are to marke how vanitie of minde prophaneth the name of God Vanitie of minde prophaneth Gods name Rom. 1. The Apostle defineth this sinne to be the withholding of the truth of God in a lie that is to make a false consequent or vse from a true doctrine to know God and not to glorifie him as God for example to know God to bee inuisible and yet to make an image of him to know God to bee incorruptible and yet to resemble him to corruptible creatures as beasts birds creeping things c. and thus the Gentiles thinking themselues to bee wise hauing some truths of God became starke fooles in deducing foolish consequents from that truth so through their vanity of mind defaced that truth with a lie and this is a great indignitie offered to Gods truth For as a subiect knowing his Prince yet making as though he knew him not and so vsing himselfe vnreuerently before him doth disgrace the prince so they that know God and his workes and word yet notwithstanding doe not glorifie God but become vaine in their imaginations and discourses and conclusions from Gods word and workes thereby occasioning and encouraging themselues in licentious liuing and by their liues denying the power of their knowledge which otherwise might haue been auailable to their saluation do shamefully abuse their knowledge iniuriously dishonor the truth reuealed vnto them which they should haue glorified A prophane heart d shonoreth God As blindnes and vanitie of minde so prophanenes of heart also which in the third place commeth to be considered doth greatly dishonor God which is when mens affections are not stirred according to the qualitie of Gods workes or word his titles or attributes and that is especially of three sorts Atheisme dishonoreth God The first is an Atheists heart which is the extinguishing of al affections in respect of God for as an Atheist laboreth for a perswasion that there is no God so also he desireth that the feare of God may be cleane taken away also that the loue of God the hatred of sinne the loue of vertue and of the word of God may be put out and that he may liue as he list without any conscience or difference of good and euill which is to bury the memorie of God and to banish his name out of the world which is the greatest indignitie that may be VVorldlines dishonoreth God The second is a worldly heart when a man is so estranged from heauenly matters and so wholy possessed with the loue and liking of worldly things as that he careth not for God nor any goodnes further than he may gaine thereby which men doe greatly dishonor God and his truth making it a meanes of compassing the world whereas indeede we should make the world a meanes of religion for to this purpose hath God created and bestowed the world vpon man that thereby they might be the better prouoked and furthered to the worship and glory of God hither are to be referred all couetous persons that minde nothing but their goods all proud persons that minde nothing but the trimming of themselues gay apparrell and the credit of the world all wanton persons that minde nothing but the pleasures of the flesh generally all such as dishonor God by presuming any thing in their estimation and affection before God for seeing God is the chiefest good and the most high he therefore ought to bee the chiefest and mosâ— highly esteemed of vs otherwise we honor the creature more than the Creator Rom. 1.25 and dishonor God by communicating his glory to another The third is a secure heart Securitie dishonoreth God when men that haue the grace of God in them notwithstanding doe not so carefully and diligently â—â—irre vp the grace of God in the meditation and application of Go is workes and word as the condition thereof doth require for sometime it falleth out that euen Gods children slumber and sleepe Cant. 5.23 2. Sam. 12. so we reade that the Church in the Canticles complaineth or excuseth her sluggish disposition so we reade that Dauid slept in securitie almost a whole yeere in which time no doubt hee vsed the word of God and the rest of Gods worship though with dulnes and great flatnes of spirit whereby it came to
by the shew of good workes wring from the Church the charitable censure of a godly man he being nothing lesse yet that censure also is due being false and in charitie and iustice hee can haue no lesse for the heart is vnknowne to man and we can know them only by their fruits And this may serue for the order of the petitioÌ„ For the meaning of this petition consider three things 2 The meaning of the third petition 1. What is Gods will 2. What it is to doe Gods will 3. How Gods will must be done For the first we are to know that Gods will is partly reuealed to the Church in his word and workes VVhat is Gods will partly kept secret to himselfe in the closet of his owne eternall counsell which distinction is grounded vpon that speech of Moses The secret things to the Lord Deut 29.29 the reuealed things to vs. For example these are things secret Which man is a reprobate amongst vs if he haue not sinned the sinne against the holy Ghost Where hell is How the Angels are distinguished When the day of iudgement is which things God hath concealed from vs as impertinent for vs to know and to search whereunto were to passe the bounds of a modest and sober inquisition Now things reuealed are such as are contained in the world viz. All that holy doctrine of the law and Gospell contained in the writings of the Prophets and Apostles as also whatsoeuer other things the workes of God ordinary or extraordinarie discouer vnto vs. As for example the howre of this mans death is vnknowne till he be dead then it is knowne c. And thus God doth daily reueale new matters to vs which before were hidden thus by the obseruation and inquisition of wise men the course of heauen and the whole order of nature was discouered VVhat it is to doe Gods will For the second thing which is the doing of Gods will wee must consider thereof according to the distinction of Gods will before set downe and first for the reuealed will of God that is done two waies either by obeying the commandements willingly or suffering the chastisements patiently for the chastisements which befall vs are parts of Gods reuealed will of what kinde soeuer they bee and here are two vertues suggested vnto vs when wee pray let thy reuealed wil be done Obedience which is so often vrged in Deuteronomie Deut. 6.1.2.3 and Submission which is insinuated in the emphasis of the word Thy will containing a negation of our owne wils as Christ said in his prayer Not my will Mat. 26.39 but thy will be done Secondly for the secret will of God we doe also in part pray that it may be done I say in part for example sake we pray that God would daily more and more reueale vnto vs Antichrist which to the Primitiue Church was a secret and in part is a secret to vs. So also we pray Apoc. 22. Come Lord Iesus come quickly and yet the second comming of Christ vnto iudgement in regard of the time is concealed so we pray for patience to beare the crosses which God shall inflict which of what kinde they are and when they shall befall vs is vnknowne How Gods will must be done Thirdly Gods will must be done in earth as in heauen which words are diuersly expounded by Interpreters 1. Cor. 6.20 Some say Let the bodie which is earthly obey Gods will as the soule and spirit which is heauenly but that is as good as nothing for the soule is sinfull as well as the bodie yea is the author of sinne to the bodie which is only the instrument 1. Cor. 15.47 Others say Let the earthly minded men bee conuerted and yeeld obedience as the heauenly minded are and do but this also is as good as neuer a whit being neuer the better for the heauenly minded are imperfect and wanting in the best of their obedience But the better sort of Expositors say thus Let men vpon earth obey the will of God as the Angels doe in heauen Psal 103.20 and this seemeth to bee the true exposition of the words now the Angels obey Gods wiâ—l readily and perfectly Gods will must be done readily Esay 6.2 Exod 36.35 Exod 25.20 The willingnes and readines of the Angels doth appeare by the similitude and shape which is giuen them they are said to haue wings by the Prophet Esay and the Cherubims imbroidred vpon the vaile of the Tabernacle and the two Cherubims vpon the Mercie seate had wings yea further the two Cherubims vpon the Mercie seate did looke with their faces to the Mâ—rcie seate ward which is by our Sauiour Christ expounded of their willingnes where he saith that the Angels alwaies behold the face of my father which is in heauen Mat. 18.10 Now it is apparant that the beholding of the face s gnifieth in a seruant readines to bee imployed about his masters busines according as it is in the Psalme Psal 123.2 The eyes of seruants looke to the hands of the masters and mistresses by which phrase the Prophet signifieth not onely confident hope and expectation of deliuerance but in the meane season till deliuerance come patience to beare contempt mocking and despightfulnes and readie obedience to Gods will yea in these great extremities which in that Psalme is insinuated by the Prophets prayer The Angels also obey Gods will perfectly Gods will must be done perfectly who are therefore called holy Angels for that they haue no spot of sinne or disobedience in them for howsoeuer the Angels being compared with God haue in them imperfections in regard whereof Eliphaz speaketh in Iob Iob 4.18 that hee found no stedfastnes in his seruants and laid follie vpon his Angels and therefore in Esay the Seraphims with two wings couer their feete Esay 6.2 yet neuerthelesse if the Angels bee compared with Gods law which is the rule of their obedience they are able and doe perfectly euen in the strict and exact measure and manner of obedience yeeld obedience thereunto otherwise they could not continue in that estate of grace and glorie wherein they are now and so shall abide confirmed for euer So then the meaning of these words is thus much Graunt that wee may willingly and perfectly obey thy will as thy holy Angels doe But here in opposition to this last propertie of the Angels obedience it may bee obiected that seeing it is impossible we should perfectly obey Gods will therefore we must not in our prayers aske that at Gods hand for shall it be thought lawfull and reasonable to aske impossibilities For answere whereto thus much in briefe Impossibilities are of two sorts viz. alwaies impossible and impossible for a certaine time Now although it be for the present impossible that Gods children should perfectly obey Gods will yet it is not so for euer for when wee shall bee perfectly regenerate then shall wee