risen he is not here Luk. 24.6 saide they vnto the women that came to imbalme him Remember how be spake vnto you when he was yet in Galilee Thirdly Ioh. 20.18 Mary Magdalen Who came and told the Disciples that she had seene the Lord and that he had spoken vnto her and other deuout women that followed him to the Crosse concerning whom Cleopas in his conference with the Lord saith Luk. 24.22.23 c. Certaine women made vâ— astonied saying that they had seene a vision of Angels which said that he was aliue Now by the way is to be noted that women first of all of mankind were vouchsafed this ioyful sight of Christ risen againe and chiefly she which had bin the fowlest sinner Mary Magdalen I meane not Mary the blessed Virgin to intimate vnto vs that our comfort in Christ his resurrection comes not to any in regard of their own worthines any way for then he would first haue called man to testifie the same who is the head 1. Cor. 11. the image and glory of God or if not man some excellent woman such as Mary the Virgin or Elizabeth or if not some so excellent one at the least not noted for some great fault But whereas hee doth cleane contrariwise hee shewes that as no vnworthinesse past can hinder vs of Gods grace in Christ so no worthinesse in vs being naturall can further the same Fourthly the very enemies of Christ the wicked souldiers that watched at his sepulcher they came into the City Math. 28.11.12 and shewed the High Priests how they were affrighted with the Angels and Christ his comming out of the sepulcher but they had large money giuen them to say that whilst they slept his Disciples came and stole him away Which their report did not disproue their first testimony because so manifest a lye For 1. it was contrary to their knowledge and notice giuen to the High Priests and againe the very words conuince them of lying insomuch as that they say Whilst we slept his Disciples stole him away for if they slept how durst they haue confessed it their charge of watching being so strict if it were true that they slept how could they say what was done in the time of their sleepe Fiftly we haue many witnesses at once of his Disciples Ioh. 20.25 hee appeared to ten of them being together in one roome and the doore shut to the very day of his resurrection who certified Thomas then absent hereof and because he was then incredulous eight dayes after verse 26.27 he shewed himselfe againe when Thomas was amongst them also who feeling and seeing the prints of his hands and feet and side made with the nayles and speare cryed out My Lord and my God Moreouer hee ouertooke two of his other Disciples the same day wherein he arose as they were trauelling to Emmaus and after much conference manifested himselfe vnto them who so desires to finde more witnesses may see the 21. of Iohn the first of the Acts and 1. Cor. 15.6 c. And the same was long before typically set foorth in Adam cast into a dead sleepe whilest the woman was taken out of his side and then wakening againe after which manner Christ sleeping by death had his side wounded whereout came water and bloud which giue the very being to his Spouse the Church and then after a while he reuiued againe Then was it set foorth in Isaac whom his Father Abraham receiued in a manner from the dead being bound and laid vpon the wood for a sacrifice Ionah was cast out of the Whales belly the third day when he had beene before in the bottome of the deepe And thus much for the testimonies and proofes of this clause For the duties arising from this Faith they are two First 1. Duty To liue as at peace with God Rom. 4. Chap. 5.1 Ephes 2 to liue as those that be at peace with God For as he dyed for our sinnes so hee rose againe for our Iustification and being iustified by faith we haue peace with God before wee were enemies and so much at varience as that we are said to haue beene without God in the world but now this difference is taken away and we are throughly reconciled Now that we may liue as such we must practice these foure things First contentation Rom. 5.2 and ioy in tribulation as is added in the same place not onely haue we peace with God but reioyce in tribulation the Prophet Esay saith that He gaue his cheeke to the nippers Esa 50.8 and his back to the pinchers for the Lord God saith he will helpe me and if the Lord will helpe vs what can hurt vs if he be on our side may we say with the Apostle Who can be against vs Secondly Rom. 8.33 because our felicity stands in the continuaÌ„ce of this peace we must by all meanes remoue whatsoeuer may breake it and because sinne seperates betwixt our God and vs Esa 59.1.2 wee must remoue this chiefely farre from vs. Thirdly because strangâ—nesse may easily breake off peace loue and familiarity encreaseth it and cuts off occasions if any arise we must haue our Ligier-Ambassadors as it were lying in the Court of Heauen for vs viz. our prayers by which we may obtaine the continuance of this and if any contrary occasion be offered cut it off Wherefore wee are often warned of this Pray continually and in all things giue thankes 1 Thes 5.17 and Christ by Parables shewes often Luc. 16.28 that we should pray importunatly and without wearinesse for euery day there cannot but bee occasions offered on our part of breaking this peace wee being so weake and subiect to fall therefore euery day must our prayers ascend to the heauens Fourthly because God hath his Ambassadors of Peace the Ministers of Gods Word amongst vs we must vse them reuerently and redily hearken to all good motions which they shall make vnto vs on Gods part lest the Lord seeing our base vsage of them and our regardlesnesse of such wholesome instructions as they offer vnto vs in his name grow angry and refuse to keepe any more peace with vs. We must therefore take into our mouthes Rom. 10.14 that of the Prophet How beautifull are the feet of those that bring glad tydings of peace and glad tidings of good things We must yeelde those that labour in the World double honour 1 Tim. 5.17 as the Apostle saith they are worthy 2. Duty To rise vp to newnesse of life Rom. 6.4 The second duty arising hence is to rise vp to a holy and new life from the death of sinne as Christ our Lord arose from death to life Like as Christ was raised vp from the dead to the glory of the Father so should we also walke in newnesse of life yea we must doe this if we would not haue the second death to rule ouer vs according to
any man shall thinke as some doe that this is presumption without set wordes to come to God in Prayer when as to a mortall Prince wee dare not hee is greatly deceiued and sheweth to haue little vnderstanding of the faithfull mans neerenesse vnto God and acquaintance with Gods holy Spirit For will such as wait about the Kings person euery day and talke continually with him study set wordes afore-hand what to speake they will indeed thinke of the matter concerning which they would speake but for wordes they would not especially if they had alwayes some eloquent person at their elbow ready to prompt them and to tell them what to say in like manner faithfull men doe continually attend vpon the Lord and talke with him by Prayer and the most eloquent Spirit of God is alwayes ready to prompt and helpe them wherefore so that the matter to be spoken of be thought vpon before it is no presumption to come without set wordes in such as by experience doe finde some sufficiency by Gods gracs to talke thus with their heauenly King and Father Quest What desirest thou of God in this prayer Answ I desire my Lord God our heauenly Father who is the giuer of all goodnes to send his grace to me and to all people that wee may worship him seeue him and obey him as we ought to doe And I pray vnto God that he will send vs all things that bee needfull both for soule and body and that he would bee mercifull vnto vs and forgiue vs our sinnes and that it will please him to saue and defend vs in all dangers ghostly and bodily and that he will keepe vs from all sinne and wickednesse from our ghostly enemy and from euerlasting death And this I trust he will do of his mercy and goodnesse through our Lord Iesus Christ and therefore I say Amen So be it Explan Heere in briefe are set downe the most needfull things contained in the Lordâ— Prayer with such plainnesse as that euen children may attaine some good vnderstanding of the prayer heereby which was the laudable intent of our Church in prouiding this wholsome milke for tender babes I shall not need therefore to adde any explanation of these words of our Catechisme being so plaine and euident of themselues other then by poynting at the parts of the Lords Prayer secretly diffused through this Answer The first parcell whereof compriseth both the meaning of the Preface that he vnto whom we pray calling him Father which art in heauen is the Lord God of heauen and earth our common Father by faith and heauenly most glorious and full of maiesty from whom euery good thing descendeth and the meaning of the first Petitions that by our worshipping him hee may be glorified and his name hallowed by our liuing as his loyall subiects and faithfully seruing him his kingdome may come and by our readines to obey him in euery thing his will may be done in earrh as it is in heauen and not onely by such aâ— readily obey but by all people his ouer ruling power compelling the disobedient and stubborne The words next following are the interpretation of the rest of the petitions that he would giue vs all things needfull both for soule and body which is to giue vs this day our dayly bread to forgiue vs our sinnes is the next petition to saue and defend vs from all dangers c. is not to lead vs into temptation but deliuer vs from euill from all sinne and wickednesse from our ghostly enemy and the end and reward of being led heereby euerlasting death The last clause And all this I trust he will doe c. serueth to explaine the conclusion for thine is the kingdome c. thou art a most gracious King full of mercy and goodnesse in Iesus Christ and this thy mercy and goodnesse shall thus bee more glorified wherefore I trust and assure my selfe that thou wilt doe these and in this confidence I say Amen Quest 117. How many bee the partes of this Prayer Answ Three the Preface Our Father which art in Heauen the Petitions Hallowed be thy name thy kingdome come c. And the conclusion For thine is the kingdome the power and the glory for euer and euer Amen Eccles 4.17 Exod. 3. Explan This Prayer being an absolute forme of direction for vs hath in it all things needfull both for beginning proceeding and concluding the petitions are not nakedly set down without a preface neither are they left without a conclusion hemming them in on both sides to shew both the necessity of preparation when we addresse our selues to prayer and of obseruation when wee haue prayed Preparation to prayer there must needs be otherwise we shall be ready to offer the sacrifice of fooles wee shall draw neere to the flaming bush with shooes on our feet and tread on holy ground with vncleane feet and compasse the Lords Altar with vnwashen hands Obseruation there must bee when wee haue prayed to giue God the glory of our petitions granted otherwise we shall deale deceitfully with God mocke him Gal. 6.7 which he wil not heare pretending his glory and kingdome but the sequell shewing when we rest at the blessings receiued that we intend our owne ease and pleasure Quest 118. In the Preface why doe you call God Father Answ Because he is ready as a louing Father to heare mee calling vpon his name whence J learne with boldnesse and confidence to come vnto him in my prayers Explan Hauing shewed the necessity of preparation vnto prayer in generall heere follow the parts of this preparation in particular And the first is to consider rightly vnto whom we pray and with what faith and affiance Hee vnto whom is called Father teaching vs both who can pray and what faith is required in praying First he only can pray aright and as a true Christian that can call God Father by adoption grace through Iesus Christ It is not sufficient that hee be thy Father by creation for so is he the father of the spirits now damned in hell but he must also be thy Father by regeneration through the preaching of his word casting thee into a new mold of righteousnes and holines according to his Image Rom. 8.25 wherein man was first made For wee haue receiued saith the Apostle not the spirit of bondage to feare againe but the Spirit of adoption whereby wee cry Verse 16. Abba Father And the same spir t beareth witnesse with our spirits that we are the children of God So that there must be a Spirit in him that will pray making him the childe of God by adoption 1 Ioh. 3.3 purging him to become holy as he is holy 1 Ioh. 3.9 Whence it followeth that a wicked man liuing in sinne cannot pray seeing he which is borne of God sinneth not who only is indued with the Spirit of Prayer All his praying therefore is a vaine beating of the ayre with a
the sun shine of Gods loue vpon him euen as a blind man may assuredly know that the Sunne doth not shine vpon him because he feeleth no warmth thereby in his body What we pray against 2. The deprecation is against all things that may shut vp Gods mercy and compassion towards vs make vs remaine still bound in our sinnes which are 1 Cor. 2.14 First Blindnesse of minde and ignorance of our inward estate which is through ignorance of the Law For this hindreth so much the pardon of sin as that it is a certaine signe of a naturall man still in his sins according to that saying The naturall man perceiueth not the things of God neither indeed can hee This blindnesse hindreth so much as being out of the way from comming to the wayes end for the way to forgiuenesse of sinnes is noted to bee perceiuing with the eye and vnderstanding with the heart in the charge giuen to Esay Make the heart of this people fat c. lest they see with their eyes Esay 6.10 and heare with their eares and vnderstand with their hearts and conuert and he heale them Rom. 2.4 Secondly hardnesse of heart that cannot repent by acknowledging sinne sorrowing for sinne intreating grace and by resoluing against euery sinne for such hardened persons are so farre from mercy as that they heape vp wrath to themselues against the day of wrath 2. Kings 6. Thirdly despaire of Gods mercy and goodnesse which driueth from God to the Diuell our sinnes making vs without all hope as Cain who said My punishment is greater then I can beare Wee pray therefore that though with the one eye wee see our sinnes infinite and most heinous yet that with the other wee may see Gods mercy infinite farre aboue all our sinnes that howsoeuer wee are vrged by Satan wee may bee kept from despaire as Elishaes seruant hauing his eyes opened to see the fiery chariots and horses round about him and his maister when the bands of the Aramites drew neare against them Now to be kept from despaire it is necessary that we pray and striue to be kept Stepps vnto despaire First from notorious sinnes most chiefly as murder apostasie adultery and theft from such as from a steepe downe-hill Cains and Iudas fell head-long into the valley of desperation Secondly from wicked company which like a violent streame doth force men so as that they cannot withstand as Peter was carried farre thereby Ephes 6. Thirdly from the neglect of Gods worship whereby wee loose our spirituall armature and are laid naked to our potent foes Fourthly from the loue and immoderate affection to the things of this world which hauing the heart if they faile our heart faileth also and a wide gap is opened to despaire And if any of these haue been through which wee are falling to despaire wee pray that wee may yet bee supported by such helpes as are most effectuall they being euer neere vnto vs. Helpes against despaire Esay 1.18 These are first promises of mercy how heinous soeuer our sinnes haue been Though your sinnes were as crimson they shall bee made white as snow though they were red as scarlet they shall bee as wooll Secondly examples of mercy shewed to Murther to Adultery in Dauid to Apostacie in Peter to Idolatrie in Manasseh to Theft in the Thiefe vpon the Crosse to Blasphemy in Paul and much iniquity and impurity to Mary hauing many foule Diuels together in her Thirdly the indignity offered vnto God by despaire seeing wee refuse to trust him vpon his most faithfull word and the ineuitable destruction of our owne soules hereby vnto former most heinous sinnes this being added to make a man out of measure sinfull Wherefore we pray that in this case wee may keepe our eyes fastned vpon Gods promises reuolue in our minds and alwaies thinke vpon examples of mercy and consider that as long as we despaire not we are not shut out from mercy but hereby we are gone for euer and that worthily seeing we offer that vnto him which we will not vnto a man making faith vnto vs. Psal 50.11 Fourthly we pray against presumption which is the promising of happinesse to a mans self vpon false grounds either because God is infinitely mercifull and will not haue any to perish whom he hath made neither is so seuere as they preach of him Which is the presumption spoken of by the Psalmist These things thou diddest and whilest I held my peace thou thoughtest that I was like vnto thee or because his owne life is not so bad as that the Lord can therefore iustly condemne him to death but rather for his good deeds is bound to giue him eternall life Luke 18 11. as the Pharisie vaunteth himselfe saying O Lord I thanke thee that J am not as other men extortioners vniust adulterers or euen as this Publican I fast twice in the weeke c. or because the Lord hath promised Ezech. 18. that at what time soeuer a sinner doth repent him of his sinne from the bottome of his heart he will put all his wickednesse out of his remembrance whereupon he doth willingly yet go on in sinne presuming that he will notwithstanding prouide well enough afterwards in his old age or extreame sicknesse for his soule by repenting him then of all For this is a most vaine hope life being most vncertaine mans power to turne to God being meere weaknesse and sin getting stronger hold vpon him the longer he liueth therein and making him more vnfit euery day to repent according to that saying Qui non est hodie cras minus aptus erit He that for repentance thinkes this day too soone Will much more thinke the same till life be done Wherefore wee pray heere that by none of these deceitfull baites wee may bee allured to liue in sinne that we may not presume vpon our owne righteousnesse but reiect it as a menstruous cloth nor make a God of all mercy to our selues when as hee is also most iust and seuere against sinners least with thousands we thus perish for euer when we little feare it Fifthly malice and thirsting after reuenge when iniurie hath been offered vnto vs. From this we desire to be preserued and that we may the rather we are to consider First how much the Lord hath forgiuen vs for Christ his sake Secondly that both the Lord Iesus and all holy men haue forgiuen and prayed for their enemies and the Diuell only is an implacable aduersary 1. Pet. 2 2. Thirdly that the way of grace is thus stopped vp against vs and consequently the way of glorie for vnlesse we be conuerted and become as little children wee cannot bee saued vnlesse as new borne babes laying aside maliciousnesse wee desire the sincere milke of the Word wee cannot grow in grace thereby 3. The thanksgiuing is for illumination to see our sinnes sanctification to turne from sinne iustification to deliuer vs by
thee in thy holy mountaine when euery day shall be a Sabbath and time of vnspeakable delight vnto vs for euer and euer through Iesus Christ our Lord and Sauiour Amen A Prayer for the Sabbath after publike meting MOst gracious God the fountaine of all goodnesse wee desire with thankfull hearts to acknowledge that as at all times so especially this day euen streames of thy grace haue flowed vnto vs to refresh vs when we were drie Thou hast led vs to thy house thou hast set thy doore open vnto vs thou hast heard our prayers and supplications made for our selues and for the rest of thy Church Militant vpon earth suffer them not O Lord to returne empty vnto vs though comming from polluted lips and hearts full of many imperfections Receiue them as sweetned with the precious incense of thy Son our Sauiours passion and perpetuall intercession Thou hast fed vs there with Manna from heauen by the ministry of thy holy word thou hast vouchsafed thy presence vnto vs filling vs with ioy gladnes thou hast giuen vs to belieue to abhor sinne and imbrace thy grace though we are ashamed of our inconstancy and too little profiting in regard of the meanes of so long a time O Lord suffer not this to bee as an vntimely birth in vs or as the grasse vpon the house top that neuer commeth to perfection but worke in vs constancy and perseuerance that where any grace is begun it may be continued and perfited in the day of the Lord and where it is not begun it may be in thy good time Open our eyes still more and more to see those things that concerne the peace and welfare of our soules that wee may folfow after them Giue vs grace to consider the vanity of this world and of all worldly things and that the whole duty of man is to feare God and to keepe his commandements and encline our hearts vnto these and not vnto couetousnes Let vs not be forgetfull hearers of thy Word but carefull doers of thy will let thy Word dwell plenteously in vs that as the Scepter of thy Kingdome it may sway vs as immortall seed it may fructifie in vs as a sword it may cut vp sinne and as a pillar of fire it may guide vs in the night of this world till we come to the heauenly Canaan Forgiue the infirmities of this day our irreuerence in thy worship our vanity worldlines and neglect of so precious time Let not these things hinder but that thy word may become the sweete sauour of life vnto vs but that we may be made hereby fruitfull in all good works to the honour of thy most blessed name through Iesus Christ our onely Mediatour and Aduocate Amen A Prayer to be vsed in the time of sicknes MOst gracious God who onely smitest and art able to heale againe breakest and art able to binde vp againe behold with the eye of compassion mee thy poore seruant iustly broken smitten with thy rod for my transgressions behold I say how I lye at the gate of thy mercy waiting till thy charitable hand bee stretched out to helpe and comfort mee I am a wretched sinner I confesse O Lord and whatsoeuer punishment thou doest inflict vpon mee I deserue tenne thousand times more at thy reuenging hands if thou shouldst enter into iudgement with me In my prosperitie I haue waxed wanton like a ful fed heifer lifting vp my heele against thee I haue giuen my strength vnto sinne and not vnto thy seruice and although thy word hath been sounded in mine eares threatning heauy punishments for my sinnes yet I flattered my selfe in my heart saying I shall neuer bee moued But haue mercy vpon mee most mercifull Father for Iesus Christ his sake remember not these my abusings of thy mercies against mee but let there bee an healing of my transgressions and sins Open mine eyes to see how greatly I haue offended in omitting duties commanded in committing euils forbidden against thee and against my brethren that all my sorrow may be turned into sorrow for sinne that the issue hereof may bee repentance vnto saluation neuer to be repented of And good Father bee pleased vpon my vnfained humiliation and turning vnto thee in mercy to turne vnto me againe speaking peace vnto my mourning soule saying by thy spirit that I shall be comforted And the cause of all misery sinne being remooued out of thy sight let my punishment be remoued also Remember my frailty O Lord how that my strength is not the strength of stones or of iron that I be not tempted beyond that I shal be inabled to beare Temper my bitter cup with such faith patience and wisedome as that I may wisely patiently and with due submission drinke of the same to thy glory mine owne comfort and the good example of others When I am weakest bee thou strongest by thy grace in me and let my prayers in the name of thy deare son preuaile as the wrestlings of Iacob for a blessing in the middest of these grieuous troubles Set the the glory of thy Saints before mine eyes alwaies that I may the better beare these momentany afflictions which are not to be compared vnto that inestimable ioy Make me stedfastly to behold the Lord Iesus heauy vnto the death wounded bleeding and dying an accursed death when hee was altogether without fault or blame that I may not bee despairingly cast downe seeing that I suffer iustly for my sins Giue me a due consideration of thy wonderfull loue manifested in afflictions to thy children that I may reioyce in tribulation seeing that I am punished in this world for my amendement that I may escape the intollerable iudgements of the world to come Turne mine eyes downward to see how thy holiest seruants Iob Dauid and Daniel with infinite others haue more deeply tasted of this cup of aduersitie that I may not grieue to be sorted with them who are now in Paradise with these the like heauenly meditations so fill my mind O Lord that I may beare my infirmities And deferre not but make hast to worke my deliuerance according to thy promise to those that trust in thee I beleeue O Lord helpe mine vnbeliefe let it not hinder the working of this gracious work the freeing me out of this griefe and misery Once againe let mee haue some respit from my paine that I may praise thee in the land of the liuing if through thy mercy I shall be restored to health and strength so sanctifie this affliction as that I may say it is good for me that I haue been afflicted for that I am hereby taught to keepe thy commandements And here I doe promise and vow my selfe O God vnto thee if thou shalt vouchsafe this mercy a perpetuall sacrifice in soule and body to serue thee in new obedience for all time to come If in thy diuine counsell thou hast determined this to be the end of my fraile life here O Lord into thy hands I commend my spirit preserue me to thy Kingdome to the very last gaspe let not Sathan come neere vnto me set a guard of thy holy Angels about me and so assist me with thy grace that both in life and in death vnto the end and in the end I may glorifie thee that my troubles in my bed of sicknesse may end in perpetuall rest in Abrahams bosome and my grieuous pangs in euerlasting ioy and heauenly singing to thee O King and to the Lambe that sits vpon the throne who with the holy Ghost euer liues and reignes one God world without end Amen Grace before Meat O Lord blesse vnto our vse thy creatures at this time prouided for our sustenance that being preserued hereby and comforted we may doe thee more laudable seruice vnto thy glory who art the Author of all good vnto vs through Iesus Christ our Lord. Amen Or this O God who hath iustly cursed the earth and all things therein for the sinne of man pardon our sinnes turne away thy curse and vouchsafe thy blessing vpon these thy gifts which we are now to receiue that we vsing them with temperance and thankfulnesse may obtaine by them refreshing and be enabled by them to thy seruice through Iesus Christ our Lord. Amen Grace after Meat COntinuall praise be vnto thee O Lord who doest continually prouide so graciously for the feeding of our feeble bodies Leade vs hereby to a tast of our spirituall food so that by the helpe of both wee may grow vp in thy seruice both in body and soule till at the last we attaine thy heauenly Kingdome and be for euer glorified both in soule and body through Christ our Lord. Amen Or this MErcifull Father who neuer ceasest to do good vnto vs though wee neuer cease offending thee and now more especially hast renewed thy bounty in feeding vs with thy blessings Let not the common fruition of thy benefits make vs commonly or lightly to esteeme of them neither when wee are fed let vs wax wanton against thee abusing our strength to the seruice of sinne But let thy perseuerance in goodnesse worke in vs perseuerance in all dutiful obedience to our liues end through Iesus Christ our Lord Amen FINIS
other villanies that they might not escape vnpunished Thirdly in the booke of Prophesies in which are things certainly and particularly foretold long before they come to passe farre passing the reach of any creature And these two the Prophet Esay produceth as maine arguments against heathen Gods for that they are both wanting in them and are onely to bee found in the great God of all Esay 41.23 Shew the things that are to come hereafter that we may know that ye are Gods doe good or doe euill that we may declare it Fourthly in the booke of Gods creatures wonderfully made and set in order and euer since their creation preserued when as the nature of the earth is to be heauy and there is no solid thing to vphold it for it is founded vpon the waters being sustained in the place onely by the hand of God the nature of the water is to ouerflow all the earth and the nature of the visible heauens to bee confounded with the waters 2. Pet. 3.5 from which they were raised Fiftly the consent of all Nations among which there is none so barbarous and brutish but acknowledgeth a diuine power gouerning the world beneficiall to mankinde and auenging sinne Nay the very nature of man doth so farre abhor direct Atheisme that rather then haue no God hee will make him a God of stone or wood Lastly in the booke of holy Scriptures being maintained without any fleshly arme against the rage of all tyrants especially since the incarnation of the Lord Iesus where euery page giueth some testimony of the god-head Quest 6. How many Gods be there Answ But one onely true God the rest are but Idols set vp by men Explan Strangely did men dote of old that followed a number of Gods our light is such thankes bee to God that in the darkest corner of this land men doe know that there is but one God And this is most cleare by the light of reason thus God is infinite but there cannot bee two infinites for then there should bee somewhat beyond the infinite and vncomprized in it whicâ— is a contradiction to it selfe Therefore there can bee but one God The like reduction vnto impossibility of plurality may bee made out of the attributes of omnipotency independencie supreme goodnesse and the like which are capable onely of vnity But heerein I rather referre to the sound Principles of true Philosophy vrged by some of the Platonicks and Schoolemen or rather to the tractates of the Fathers who haue spent much time heereabout in their writings and soundly proued the vanity of all other Gods Quest 7. What is God Answ Hee is a spirituall essence most simple infinitely present holy wise iust and mighty the Creator preseruer and onely gouernour of the whole world Explan Here I call God Essence Exod. 3.14 Joh. 4.20 because he alone hath being himselfe and can say I am other things are all of him spirituall because hee hath no body nor members of a body as we haue most simple that is most pure without mixture of any corporall thing Psal 139. Esay 6.3 infinitely present that is filling all places with his presence for he is euery where infinitely holy for the holiest Angels are not to be compared vnto him infinitely wise for he knowes all things Prou. 3.19 past present and to come and all secrets of all hearts hee knowes how to turne all things to the best for his owne glory and the good of his people infinitely iust Exod 34.7 Gen. 17.1 hee cannot bee corrupted he will not suffer sinners to escape vnpunished but will plague them to the third and fourth generation and infinitely mighty all power is of him the mightiest in the world are limited and goe no further then they are permitted hee alone can do whatsoeuer it pleaseth himselfe Gen. 1. the Creator of the whole world for hee made all of nothing both heauen and earth and the great waters with all creatures Psal 65. the preseruer it is hee that preserues and vpholds all things euer since they were made by him the earth is established that it moueth not the waters are maintained for nauigation and the Heauens with the Sunne Moone and Stars sustained aboue Act 17. for the comfort of this nether world by him the fruits of the earth are brought forth for the nourishment of man and beast and by him wee feede and liue and one generation is prouided to succeed another Lastly the gouernour for hee rules in all things by his prouidence both small and great Math. 10.29 a Sparrow falls not to the ground without him nor one hayre of our head Quest 8. Into how many persons is the God-head distinguished Answ Into three the Father Sonne and holy Ghost Explan It is not sufficient for the true knowledge of God to be seene into the nature of the Godhead which hath been already in some measure handled but wee must also know God as he is distinguished into three persons of which euery one is very God Therefore in this confession is distinct mention made of them all if wee vnderstand it thus I beleeue in God the Father c. that is I beleeue in God who is the Father and in God who is Iesus Christ his only Sonne and in God who is the holy Ghost Proofe Moreouer the holy Scriptures doe giue large testimony heereof First that God is the Father Sonne and holy Ghost Math. 3.16 The holy Ghost descended vpon him like a Doue and a voyce came downe from heauen saying this is my beloued Sonne in whom I am well pleased Heere is the Father speaking from heauen the Sonne baptized vpon earth and the holy Ghost descending from heauen to earth againe it is commanded to the disciples Math. 28.19 Goe teach all nations baptizing them in the name of the Father Sonne and holy Ghost and plainely 1 Joh. 5.7 There bee three that beare witnesse in heauen the Father the Word and the Spirit Secondly that euery one is very God not onely the title ascribed vnto them but their very works do declare For what is the Creator of the world is it not God but such is the Father Gen. 1. In the beginning God created the heauens and the earth c. Such also is the Sonne Joh. 1.10 By him were all things made and without him was made nothing that was made and such is the holy Ghost Psal 33.6 By the word of the Lord were the heauens made and all the host of them by the breath or Spirit of his mouth Againe is the gouernour and preseruer of all things any other then God But as the Father is such without whom a little Sparrow falls not to the ground Mat. 10.29 Heb. 1.3 Psal 104.30 so is the Sonne for the word sustaineth all things and so is the holy Ghost Which is sent forth and reneweth the face of the earth Quest 9. If in the Godhead
merits as it were with incense out of a censor what neede haue we of Saint or Angell to helpe vs to accesse and acceptance before the Father Yea I neede not say what neede but what Faith can we haue in so doing seeing that both himselfe hath bidden vs aske in his owne name and in the case of sinne-guiltinesse wee are directed onely to him as our onely Mediator and Aduocate Wherefore the profession of the Church of Rome is in this point by all meanes to bee reiected as a profession and practice of infidelity in Christs sitting at the right hand of the Father Their comparison from earthly Princes are chaffie and of no moment if they be brought to the ballance of the Sanctuary and are meerely colours whereby they seeke to dawbe ouer their blinde deuotion and to gull the doting people Quest 31 Which is the third degree of his exaltation and in which words Answ Thirdly he shall come from Heauen at the ende of the World to iudge all that shall then be found liuing and all that haue dyed since the world began in these words From thence hee shall come to iudge both the quicke and the dead Explan For the meaning of this Article it is opposite to that which setteth downe the first degree of his humiliation for as there of God he was made Man yea a poore man vnder the gouernment of Ioseph and Mary so heere hee is of a poore man set ouer all both rich and poore great and small that they might be disposed of according to his pleasure And as there he was vnder earthly Iudges and Rulers who did often decree hard things against him so here hee comes as Iudge and Ruler of all to decree vnalterably extreame things against all the stoutest of his enemies and comfortable things for all his louers and friends He shall come from Heauen that is as man for thus onely hee can remooue from place to place his God-head euer fils all places as man then hee shall come downe visibly and openly with great glory and troopes of Angels about him as Iudges are wont in pompe and with great attendance to ride their circuits and he shall come downe towards this nether part of the world where they haue liued whose causes shall be heard and proceeded in as Iudges are wont to go to sit in Iudgement in such places as wherin they dwel which are to be brought before them To iudge those that shal be then liuing for the World shall be full of people euen to the houre of his comming and then the dead being raised out of their Graues euen all from the first Adam shall be ioyned with the liuing who shall onely instead of dying be changed and thus all people together of all Countries and Nations shall bee presented before his Tribunall to receiue sentence according to the equity yea and iustice of his Gospell whether of Absolution to passe into the Kingdome of the Father or of condemnation into the Kingdome of Hell with the Diuell and his Angels for euer Proofe Secondly for the grounds of holy Scriptures whereupon all this is founded the comming of Christ to iudgement according to all these circumstances is plainely heere set downe in many Places First that he shall come againe the Angels sent of God for the same end told his Disciples thus much immediatly after his ascension saying Acts 1.12 This Iesus shall euen so come downe from heauen as ye haue seene him goe vp to heauen Heb. 9.28 And in another place it is said that Christ vnto them that looke for him shall appeare the second time without sin vnto saluation and of himselfe he saith I goe away but will come againe Secondly that he shall come to iudge Iohn 14. not in pouerty but in Maiestie not basely accompanied but gloriously with Angels not like a Lamb to be slaine againe but like a Lyon to teare in pieces his enemies all this doth he himselfe promise saying Then shall they see the Son of Man come in the clowds of Heauen with power and great glory Mat 24.30.31 and he shal send his Angels with the sound of a Trumpet c. And what is here wanting is further supplied in the next Chapter Chap. 25.31.32 When the Son of man commeth in his glory and all the holy Angels with him then shal he sit vpon the Throne of his glory and before him shall be gathered all nations c. Thirdly that the world shall bee then full of people liuing as at other times and that all shal not die before the Apostle sheweth both where purposely he entreateth at large of the resurrection saying We shall not all sleepe but we shall be changed in a moment 1 Cor. 15.51 in the twinkling of an eye at the last trumpet 1 The. 4 and where he comforts the Church of God in this that their dead friends and they aliue shall meete againe at the last day And the Lord himselfe plainely saith that as it was in the dayes of Noah and in the daies of Lot so shall it be at the comming of the Son of man then the world was full of people which were eating and drinking marrying and giuing in mariage c til the floud came Luc. 17.27 swept them all away till fire came from Heauen and consumed them all so shall it be at Christs cōming to iudgment Fourthly that quick dead shal all come to iudgement before him was long since confirmed vnto Iohn by vision He saw a Throne set and the Son of of Man sitting theron the books opened and al euen the dead as wel as the liuing brought before him to be iudged according to the things written in the bookes Reuel 20.12 then the earth gaue vp the dead buried there the sea gaue vp the dead that were therin Rom. 14.10 And S Paul hence giues warning that wee iudge not one another For wee must al appeare before the Iudgemēt seat of Christ Fiftly that the maner of his comming shall be most terrible to all his enemies but comfortable to his friends and faithfull people for the terrour it is set forth by comparisons taken from the flood Luk. 17.27 fearefully drowning the old world without mercy or compassion from the fire and brimstone descending vpon Sodome Prou. 1. from the sorrowes comming vpon a woman in trauell Math 24. from a seuere master returning from a farre countrey and adiudging his vnprofitable seruants to be cut off and to haue their portion in the place of weeping and gnashing of teeth and from a thiefe breaking into an house to rob and slay in the dead time of the night c. For euen such and more terrible by farre shall Christs comming to iudgement be 2. Pet 3.10 Againe this terrour is set forth by particular accidents that shall accompany this time viz flaming fire in which the Lord shall come to render vengeance to the wicked
vpon euery newes or light accident For the name of the great God of all is reuerend and terrible as the Lord said to Manoah asking his name Iudg. 13. Esay 66.2 Why enquirest thou after my name which is wonderfull And his word is such as that it is to be trembled at Wherefore let all such as feare this great God learne better to temper their tongues that they not onely sweare not in their common talke but that they doe not triflingly vse his holy name or any parcell of the holy Scriptures 6. The sixt and last abuse is by vaine protestations and asseuerations that is by the needlesse vse of them when some earnest occasion doth not vrge heereunto Against these as against swearing that speach of Christ is direct Matth. 5.37 Let your communication be yea yea nay nay for whatsoeuer is more then these commeth of the euill one of the diuell Quest. 64. What are we here commanded Answ To glorifie the name of God in all that wee doe thinke speake or desire and to labour that others may be won by our meanes to doe the same Duties of this Commandement Explan This is the duty of this Commandement and is thus abreuiated by the Apostle Whether yee eate or drinkâ— or whatsoeuer yee doe doe all to the glory of God For if it be a thing so much displeasing vnto the Lord to abuse and dishonour his holy name then to honour it by all meanes must needs be highly pleasing vnto his Maiestie Deedes First by our doings Gods name is honoured if they be either deeds of piety praying reading hearing preaching of his holy word Psal 50.14.15 c. For thus saith he by the Psalmist Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie mee Which is as if he should say By calling vpon my name vowing vnto me and performing thy vowes by giuing thankes and praysing my name thou shalt glorifie me Phil. 1.20 And for preaching the Apostle professeth that he reioyced that he was an occasion to many to preach the Gospell for his hope was that Christ should be magnified thereby 2. Cor 8 19. Againe God is glorified by deedes of charitie For Paul exhorting the Corinthians to liberalitie towards the poore Saints at Ierusalem signifieth that a faithfull brother was chosen to accompany him in his iourney to carry and distribute their beneuolence and hee calleth it the grace that was ministred by them to the glory of God and the declaration of their prompt mind Because that when the poore are relieued homage is done vnto God who is in their persons ready to receiue our liberality and his name is also praised by the poore thus relieued and so is he further glorified Now because it is not the doing but the right doing of these things which is accepted Esay 1. Matth. 6. for we reade of some that haue sacrificed kept Sabbaths and solemne assemblies and of some that haue fasted prayed and giuen almes much and yet haue beene reiected I wil heere set downe the right way of performing these these duties that Gods name may haue glory First Rule 1 therefore they must be frequent and often How good workes must be done Iohn 15.8 Herein is my Father glorified saith our Sauiour Christ that yee bring forth much fruite Good Christians are good trees good ground profitable sheepe that are euer yeelding some profit It is not then sufficient to giue almes sometime to preach and heare and pray sometime but very often Wherefore wee are expressely commanded to giue liberally so many as haue 2. Cor. 9.6 euen as he soweth his ground liberally that expecteth a good crop at haruest to cast our bread vpon the waters Eccles 11.1 to giue a portion to sixe and to seauen that is though they to whom we giue can no more yeeld vs our owne againe then the waters if seed be sowne in them or giue liberally to the poore for this is to sow vpon watery ground which in those parts is most fruitefull We are commanded to be instant in preaching 1 Pet. 2.2 1 Thes 5.17 and as new borne babes to desire the sincere milke of the word To pray continually and in all things to giue thankes 2. Secondly these duties must be done in sinceritie and Rule 2 truth that is from the very heart with an aiming at this only end that God may haue glory For God is a Spirit Iohn 4 24. and the worshippers of God doe worship him in Spirit and in truth If any other thing bee aymed at as the praise of men estimation amongst the people to merit heereby at Gods hands or to gaine any thing in the world it is but Pharisaicall deuotion Math. 6. and hath all the reward heere Rule 3 Iam. 2.6 Thirdly these duties must bee done in faith that is both by persons beleeuing and in assurance of being accepted in all our deuotion For in prayer he that commeth vnto God must beleeue that God is and that he is a rewarder of such as seeke vnto him hee must not wauer least hee bee like vnto the waues of the sea and in euery other duty Hearing must be mingled with faith The Iewes are noted Heb. 4 2. not to haue profited by hearing the word because it was not mixed with faith Heb. 11 6. And it is written Without faith it is impossible to please God Wherefore all the vertues and good works of Heathen men haue beene censured for splendida peccata glorious sinnes And the many prayers whippings and pilgrimages performed by the Papists cannot but be in the like sort being partly done in a false faith viz. to merit heereby and partly their owne inuentions and not Gods word being the grownd of these superstitions Rule 4 Esa 1. Esa 66.3 Fourthly that these duties may be to the glory of God a man must be seperate from sin that is not liue impenitently in or make a trade of any sinne For the people of Israel in stead of glorifying God were censured for such as did offer abomination when they brought incense as did weary the Lord when they kept their solemne assemblies He that sacrificed a bullocke was as if hee had slaine a man hee that offered a sheepe as if hee had cut off a dogges head And all this was because their hands were full of blood that is Esa 1.16 they liued in oppression and other grieuous sinnes And the very prayer of the wicked is abhominaaion to the Lord. 2. Speaches glorifie God Secondly we must glorifie God by our speeches as heerein we are priuiledged beyond all other earthly creatures this is by the right vse of the tongue Right vse 1 Ephes 4.29 Iam. 3. Phil. 2.10 First when our talke is not corrupt but tending to the edification of hearers if it bee rayling cursing slandering or filthy the tongue is made a corrupt
fountaine but if it be holy gracious sober peaceable exhorting and admonishing one another blessing of God and wishing good vnto our neighbour it is a fountaine of sweet water to the praise of the Lord. Right vse 2 Phil 2.10 Secondly when we speake reuerently of the name of God for many things doe vrge vs heerevnto First Gods commanmandement Thou shalt reuerence the fearefull name Iehouah and at the name of Iesus one of the titles of God euery knee shall bow both of things in heauen in earth and vnder the earth 2. The same reuerend phrase alwayes vsed in the Commandements when the Lord is named in the first I am the Lord thy God in the second I the Lord thy God in the third the name of the Lord thy God in the fourth the Sabbath of the Lord thy God and in the fifth which the Lord thy God giueth thee 3. The signification of euery name of the Lord vsed in the Scriptures being such as that it putteth vs in minde of great reuerence He is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strong and mightie and sometime in the plurall number strengths sometime Iehouah Essence or being as in whom all thing◠haue their being sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almightie sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest and the Lord of hostes the beginning and the end which was which is and which is to come c. 4. The reuerence which was wont to be vsed by the Israelites the Lords ancient people in naming Iehouah they would not pronounce it out of the Temple nor put the letters of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their numerals least it should bee prophaned 3. When in all things wee make conscience of speaking Right vse 3 the truth for of this Ioshua specially saith vnto Achan Ios 7.19 My sonne giue glorie vnto God and speake the truth The tongue is Index mentis The bewreyer of the mind and heart if then a man shall lie and dissemble herewith he doth peruert the nature of it 4. When an oath is rightly taken or a vow rightly made Right vse 4 for this is a speciall part of Gods seruice Deut. 6.13 Iere. 4.1 Thou shalt feare the Lord and serue him and sweare by his name And in Ieremie it is said If thou returne O Jsrael returne vnto mee and thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes For as by periury and vaine swearing the name of God is highly dishonoured so by swearing reuerently and rightly it is honoured and glorified Thirdly we must glorifie God in the thoughts 3 To glorifie God in thoughts and desires of our hearts which is when euen here we are conteined with a reuerence of his holy name and doe burne with a desire of his glory aboue all things For the outward reuerence is nothing without this as may appeare by the people of Israel trembling and falling downe before the Lord with offering their obedience if Moses onely should speake vnto them Deut. 5.29 vnto whom the Lord answereth saying Oh that there were such an heart in them to feare me as who did not set by this outward reuerence vnles together with it there were the inward of the heart And for the earnest desiring of Gods glory aboue all we are put in mind of it so often as we rehearse the Lords prayer wherein we first and chiefly pray Hallowed bee thy name And where true zeale is this desire so exceedeth as that like a fire consuming all things it euen eateth vp such as are inflamed herewith it maketh them to neglect themselues so that God may haue glory Exod. 32. Rom 9. as Moses and Paul who rather than God should haue dishonour by the destruction of his people wished their owne names to be blotted out of the booke of life 4. To win men to glorifie God Math. 5.16 Fourthly we must labour to win others to the glorifying of Gods name according to that of Christ Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen There is no good child that doth entirely loue his father and reuerence him but hee seeketh by all meanes to bring others also to speak reuerently and well of him Wherefore if it may further Gods glory amongst others to endeauour after their conuersion and reformation he is attentiue about exhorting instructing and admonishing them if it may further Gods glory to auoid all scandal giuing euen to those that are without he wil liue purely and blamelesse among all men He is not a Cain that saith Am I my brothers keeper neither is hee a spot and blot by his scandalous life amongst Christians as the false brethren of whom Iude speaketh and the carelesse people of these times But if his endeuours may glorifie God any way he acknowledgeth that all which hee can doe is too little and therefore his care extendeth euen to others as many as he can possibly winne to the praise and glorie of God Quest. 65. Whence is the reason of this Commandement taken Answ From the fearefull estate of such as any way abuse the name of God the Lord holdeth them as guiltie of dishonour done vnto his blessed maiestie Reasons implicitie of this command against prophaning the Lords holy name Expl. The reason of this commandement howsoeuer it may seeme to be but single yet indeed it is twofold The first implicite It is the abusing of his name who is the Lord our God so the very words of the commandement doe yeeld a weightie reason First because he is Iehouah the great God of heauen and earth whose name is abused 1. Sam. 2.25 it is great presumption man is not abused who might be dealt withall for a pacification but God for the pacifying of whom who can or dare plead as the Prophet saith 2. His name is abused who is the Lord thy God who is thy king thy soueraigne thy father and Sauiour from whom commeth euery good gift Iam. 1.17 which is grosse ingratitude The very heathen did not thus requite their kings and benefactors but did rather honour them too much euen when they were dead and their greatnesse ceased and yet thou vile swearer wretched curser and abominable blasphemer doest dayly abuse that great name which not men but Angels and the very deuils doe reuerence yea thou abusest him with thy tongue who bestoweth vpon thee the great benefit of the vse of the tongue without whom thou canst not stirre either tongue hand or foot or thy least finger 3. His name is abused whose dishonour the Deuill in hell himselfe endeuoureth in vaine for hee both can and will turne all things to his glorie How vaine was Pharaohs light reiecting of the Lords messengers Moses and Aaron Exod. 3. with the blasphemie which he added Who is God that I should let Israel goe For this was
turned to Gods great glory when he drowned him with his armie in the bottome of the deepe How vaine also were the blasphemous brags of Senacherib insulting ouer this great God 2. King 19. for without any armie he was confounded and like a silly fish as with a hooke taken and brought backe into his owne country and perished there to the great honour of the almightie God of Israel And in like manner if any be so hellishly disposed that they will still go on to blaspheme his holy name as Sathans sworne champions to anger God they shall not preuaile but in spight of them the mightie God will haue glorie by their confusion Rom. 1.24 The reason expressed He holdeth them as guiltie of dishonour done vnto his Maiestie They are alreadie set downe in his booke as damned persons and in themselues they beare the palpable marke of prophanenesse Euen as the Gentiles because of the dishonour that they did vnto God were giuen ouer to reprobate minds For in like manner is it with common swearers and cursers they haue this brand of reprobation vpon them to be generally insensible of sinne especially they are giuen ouer withall to lying drinking filthy talking gaming and vanity neglect of prayer and the exercises of Gods word quarrelling prophaning of the holy Sabbaths scorning mocking at all reproofs though most iust So that he which hath an eye to see may easily see them stand guiltie the sentence already denounced written in their forheads What blasphemer would not this make to tremble if hee would but set his heart to consider of it and whilst hee hath time seek for a pardon by vnfained turning from this cursed wickednes of the vnruly tongue Helps thus to doe are 1. To pray often and specially against this vice for he is noted by the Preacher to feare an oath Eccl. 9.2 that vseth to sacrifice that is to pray 2. To heare and meditate much vpon Gods holy word for thus Dauid saith haue hid thy word in my heart that I might not sinne against thee Psal 119.11 3. If oaths or cursed speaking haue at any time proceeded from our mouths 2 Cor. 7. â—â— to be reuenged vpon our selues by refraining euen from speech in such company and in such cases as wherein we haue been so much ouer seene 4. To admonish one another heereof according to that streight charge giuen by the Lord Leuit 19 17. Thou shalâ— not hate thy brother in thy heart suffer him to sin but shalt plainly tell him of his faults Quest. 66. If there be such danger in swearing may a man lawfully sweare in any case whatsoeuer Answ Without doubt a man may sometime lawfully sweare either for the confirmation of a truth which cannot otherwise be known yet necessary or for the strengthening of honest leagues and couenants made betwene meâ—â— or lastly we being called hereunto before a lawfull Magistrate Swearing lawfull Math. 5.33 Explan Here are two things further to be explaned First that it is not altogether vnlawfull to sweare Secondly that a man may lawfully sweare in these cases Concerning the first diuers haue beene contrariwise minded because of those words of Christ I say vnto you sweare not at all neither by Heauen c. Not onely the Anabaptists haue vpon this withstood all swearing and the Heretiques called Manichees who did vtterly reiect the old Testament because it commaundeth to sweare by the name of God but Ierom also a learned Father held that the liberty of swearing by the name of God Math. 5.33 Chrysost â—â—om 7. in Math. was only granted vnto the Iewes as vnto little children lest they should sweare by deuils euen as he saith he would haue sacrifices done vnto him rather then vnto Idols And certaine Martyrs aboue two hundred yeeres agone are recorded to haue refused the taking of an oath being offered by the Magistrate vpon the same reason But alas good men they were in an errour as will plainely appeare if wee consider first that the Lord hath commaunded his people to sweare by his name not once but oftner as was shewed a little before out Deut. 6.13 Iere 41. where it is put for a maine part of his worship and of him that shall dwell in the Tabernacle of the most High it is said that he sweareth to his owne hinderance and changeth not Wherefore Psal 15.4 not onely the more hard-hearted of the people but the holiest of all Abraham Iaacob Ioseph c haue sworne vpon some occasions which they would not haue done if it had onely beene tolerated vnto the people because of the hardnesse of their heart 2. If we consider that as it was commanded in the old Testament so is it pronounced in the new to be an end of controuersies amongst men Heb 6.16 Phil 1.8 therefore Paul sometime sweareth to the Philippians God is my record how I long after you And to the Corinthians J call God for a record vnto my soule 2 Cor. 1.23 Heb. 6.14 And the Lord is said to haue sworne by himselfe vnto Abraham to confirme his promise of blessing And the Angel in the Reuelation Reuel 10.6 sware by him that liueth for euermore all which would not haue been so had it not been lawfull in any case to sweare Concerning the second thing in the answere 1. That it is lawfull to sweare to confirme a necessarie truth which otherwise cannot be knowne is plaine from the examples going before The Apostle sware to confirme the Philippians and Corinthians of his vnfained loue towards them and the Angel that Time should be no more which were weightie things and necessary to be knowne certainely for the furtherance of the Gospell and yet so hidden that they could not be certainely knowne but by calling God for a witnesse who is the knower of all secrets 2. For the making of leagues and couenants sure it was the common practise of Abraham Isaac Iaacob and all holy men to sweare by the true God that he being called to be witnes of what they had promised they might not dare to deale falsly 3. The lawfull Magistrate is Gods Vicegerent heere vpon earth and therefore if hee call thee to sweare thou must not refuse but obey herein Rom. 13.1 for to obey the lawfull Magistrat is to obey God seeing the powers that bee are ordeined of God And to these may be referred all other lawfull cases of swearing otherwise they are abuses of Gods holy name Quest 67. What else is required that our swearing may be lawfull Answ These foure things 1. Wee must sweare onely to such a truth as we know to be so 2 We must sweare according to the knowne intent of him vnto whom or before whom we sweare 3 We must sweare onely things possible and lawfull 4. This being a part of Gods worship we must doe it with great reuerence Explan These things must also bee knowne and considered by him that
them that hurt you and persecute yau and loue your enemies saith the Lord not that they may be blessed and heartned to proceed in their enmity and malice but be ouercome with our innocency and requiting good for euill and so haue their heart turned vnto God Whom we must not pray for Now as there is some for whom we must pray so there be others for whom we may not pray but pray against 1. The Deuill ours and Gods common enemy wee must pray against him Rom. 16.20 that he may be confounded and troden vnder our feet 2. All knowne enemies of God Dauid hath many Psalmes of imprecations and praying against such of this sort is Antichrist which is an Aduersary 2. Thes 2.4 and exalteth himselfe against all that is called God Such was Iulian the Apostata against whom the Church prayed 1. Sam. 16.1 and Saul was declared to bee such vnto Samuel for which cause he is rebuked for mourning and praying for him 3. We ought not to pray for the dead whose estate is vnchangeable as Abraham told the rich Glutton being in hell that they which were there could not come hither Quest 120. Why is there added in the preface Which art in heauen Answ Not for that I belieue God to be in heauen only for he is euery where but because to bee in heauen is an argumeni of great glorie wherefore I learne with all reuerence and humility to pray vnto him being our father most glorious 1. Eing 8 27. Expl. Here followeth the third thing in the Preface for our direction Which art in heauen This is not spoken circumscriptiue as though God were contained in the heauens for the heauen of heauens are not able to containe him or as though if the heauens were not God cannot bee as the inhabitants of the earth cannot be when the earth ceaseth for God was before all heauens and earth and creatures But God is said to be in heauen 1. First for his glory which doth most shine in the third heauen it being most manifested there to the holy Angels and blessed Saints by an immediate vision and fruition as also his glory that is the manifestation of his Wisdome power c. is by way rationall deduction argued from the lower heauens and the hoast of them the â—unne Moone and starres according to the Song of the holy King The heauens declare the glory of the Lord and the firmament sheweth his handy worke 2. There is not only a naturall but also supernaturall and extraordinary demonstration of his glorious attributes of Iustice Mercy Power and Wisdome which are manifested from heauen as by the Prophets who were immediately inspired from heauen to declare them and by Christ who came from heauen and sometimes by the signes which the heauens beare portending great alterations as before the destruction of Ierusalem and the like and lastly by influences comming from the heauens most notably to destroy most notorious sinners as the old World against which the windowes of Heauen were opened to drowne them and Sodome against which fire and brimstone came thence to burne them vp Thirdly for his puritie and holinesse euen as the heauens are pure and not obnoxious to corruption in such manner as the inferiour bodies are yea when they shal at the last perish and haue an end the yeares of the Lord the same pure and holy God shall last alwaies according to the Psalmist Thou art the same and thy yeares shall not faile 4. For his excellent maiesticall Psal 101 2â— and inaccessible brightnesse euen as the most shining heauenly creatures the Sunne and Starres And all this serueth to breed in vs humility and reuerence in coÌ„ming before the Lord euen as the sinful Publican durst not looke vp to heauen but cryed Luke 18. Lord bee mercifull to me a sinner and as the poore Prodigall Father I am not worthy to be called thy child Luke 1.53 for the proud the Lord dispiseth the rich he sendeth empty away that is such as acknowledge not themselues vnworthy wretched sinners Esay 66.2 and presume vpon any thing in themselues but the humble ones that tremble at his word that doe reuerence before him hee wil looke and haue respect vnto Which should make vs so to temper our boldnes with humility and reuerence in praying to this our most glorious Father that when we would be bold with him like sonnes we incurre not the blame of saucinesse and irreuerence with the Iewes and be challenged with that sharpe saying If J be a Father where is mine honour Mal. 1. â— if I be a Master where is my feare saith the Lord of Hostes Quest 121. How many bee the Petitions of this prayer Answ Six whereof the three former concerne the glory of God the three latter concerne nur selues Explan In handling the petitions of this prayer 1. Wee are to consider of them in generall and then in particular Generally they bee sixe as many concerning Gods glory as our owne necessities and the first in order concerning Gods glory the last our selues The equall number teaching vs how gratious the Lord is towards vs sinfull men allowing vs if we come with one request for the aduancement of his glory to come with another for our owne benefit if with three for him with three for our selues also This is no small fauour when a mortall King will 〈…〉 when do the like happy would his subiects think themselues and pray often and heartily for his health and honour if premising prayers for his welfare hee would allow them to petion freely also for themselues being ready to grant their desires Happy then are we that serue so good a King but vnworthy of this happines sith that vngratefully wee seeke not his honour but the satisfying of our owne worldly lusts hee alloweth vs to pray as much for our selues as for himself three for our selues and three for him but wee pray three for him and threescore for our selues or nothing for him and altogether for our selues thus requiting the Lord euill for good Let euery man bee ashamed of this and desire as heartily the glorifying of Gods name as his owne necessary foode and raiment as the welfare of his owne soule The order of the petition The order of placing the petitions concerning Gods glory first and then those concerning our selues teacheth 1. that God is absolutely to be respected and for himselfe but man for Gods cause He is the Soueraigne Lord of all and the reuerence of him ought to sway all the greatest men are not so to be reuerenced simply for their power and greatnes but for him Matth. 10.28 and in him I will tell you saith Christ whom yee shall feare not him that can kill the body but him that can destroy body and soule in hell fire And this is the argument vsed by the Apostle to perswade obedience to the higher powers Rom. 13.1 because there are no
acknowledge it and to ascribe all honour and glory vnto it whether we speake of thy titles behold thy creatures and works of prouidence or receiue any of thy blessings or whether we be conuersant in the exercises of thy Word and Sacraments or of any other diuine ordinances And againe whereas thy name is vsed as vnholy by prophane worldlings vindicate and deliuer it from such abuses and make vs to stand for the maintenance of thy honour against such And lastly prouide for the preseruation of the same from being vsed as a common thing working in all thy people an holy consent to hallow it together abstaining from all common and base vsage thereof 1. The supplication 3. For the scope of this petition as euery one of the other it containeth a supplication a deprecation and a thanksgiuing The supplication is that we and all the people of God may glorifie the holy name of God in our affections louing him with all our hearts with all our soules and with all our might fearing him aboue all putting our trust only in him in our deuotion with pure minds lifted vp to him only to pray and in our speeches swearing rightly and reuerently by his name and neuer making mention of him but wirh high reueuerence lastly in all naturall and ciuill actions seeing hearing eating drinking labouring recreating buying selling and conuersing and dealing one with another doing these not as men led by sense only but by religion eating and drinking moderately and with thanksgiuing seeing and hearing of Gods works with vnderstanding and praising his power his wisdome and his iustice and mercy labouring and working the thing that is good as in Gods presence recreating with moderation and not according to the sway of voluptuous and vaine minds and in all our contracts and dealings following the rule of iustice and equity in the feare of this great God And this in briefe is commanded by the Apostle Whether yee eate or drinke or whatsoeuer yee doe 1. Cor. 10.31 doe all to the glory of God And if in some of these things onely wee giue glory to God and not in them all we come short of that which wee are here directed to striue after We honour God with our lippes but our hearts are farre remooued from him whilst we performe workes of deuotion outwardly but haue hearts void of this loue feare and trust and liues irregular swaruing from iustice temperance and the feare of God and tongues let loose to curse and blaspheme God or else wee honour men more then God whilst wee follow iustice temperance and sobernesse and speake reuerently of Gods name amongst men but are cold and seldome or corrupt in our deuotion So that this one short petition comprehendeth the three former Commandements of the Law and herein we craue that we may be able to doe whatsoeuer we are therein directed vnto 2. The deprecation The deprecation is against the sinnes in these Commandements forbidden contrary to the duties before spoken of with an acknowledgement of our transgressions and weakenesse through which wee daily offend herein sighing after more perfection and strength of grace Wee acknowledge therefore here our selfe-love and loue of the world feare of men and trust in armes of flesh our corrupt worshipping of God our neglect of his worship our errours in speech to the dishonour of his name cursings swearings periuries neglect of vowes and giuing Gods honour to creatures swearing by them and our errours in action not being moued with diuine meditations beholding Gods works being intemperate in meates and drinkes and not following that iustice and feare of God in our dealings that wee ought to doe and for strength to ouercome all these our corruptions we pray 3. The thanksgiuing The thanksgiuing is for these corruptions mortified and purged and for contrarie graces reuiued and setled to the praise of Gods name when wee find to our comfort that the Lord hath set vp in our hearts some measure of this loue feare trust made vs deuout worshippers of God and reformed in some measure the errours of our speeches and actions in which notwithstanding wee must take heed that wee doe not glory and boast our selues least wee fauour of the proud Pharisie but to giue God onely all the glory 1. Tim. 2.1 Likewise wee praise God here for his grace in other men by whom his name hath also glorie whilest they consent in things together with vs to the honouring of God For this is also commanded as to pray for others so to praise God for others I exhort that first of all prayers and supplications and giuing of thankes be made for all men For this cause of old they that were led by the Spirit of God did praise his name ouer the graues of Martyrs for his grace giuen vnto them shining so much to his glory though since it hath been turned into praiers for them being dead and to them and it is an euident want of the Spirit of God and of the presence of the lying Spirit to maligne such as seeke thus to liue to Gods glory and to discourage them and to speake all manner of euill against them as is the manner of many now adaies seeking by their checkes and taunts to quench the sparkes of zeale which are kindling in the hearts of others especially of vnderlings Out of your owne mouthes shall yee bee iudged yee euill and wicked seruants to the highest seeing with your mouthes ye speak the words of Gods praise for grace in others and with the same mouthes ye pricke their sides as with swords to spill if it were possible all warmth of grace out of them Now all this is in the first petition the supplication wee pray thee let thy name be hallowed the deprecation wee pray thee let not thy name be vnhallowed or haue dishonour done vnto it the thanks-giuing wee thanke thee for disposing vs to the magnifying and giuing glory to thy name for thy grace and goodnesse and so let thy name be hallowed Quest 124 In the second petition what doe you desire Answ That the number of true belieuers may be daily increased that Gods Kingdome of grace may bee enlarged and his Kingdome of glory hastened Acts 2.23 Explan According to the method propounded I consider first the order of this petition it goeth before this Thy will be done to teach vs that no man can rightly doe the will of God and please him vnlesse he be of his Kingdome and deliuered out of the Kingdome of darknesse by faith and the Spirit of Sanctification He shall doe his will indeed as a vessell of wrath being ouer-ruled by his Almighty power as the Deuill doth Gods secret will but not as a vessell of mercy out of a good heart to be accepted as the Angels and Saints in heauen For when the wicked Iewes had crucified the Lord Iesus it is said that they had taken him being deliuered by the determinate counsell and
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
wickedesse vnder the cloak of religion doe stumble and fall Wherefore amongst all others Christ giueth warning vnto his Disciples that they be not like vnto the Pharisies Deprecat 4. Rom. 7. Iam. 1.14 4 We pray against naturall corruption which hindreth that wee cannot doe the good we should and pricketh forward to the euils which wee should not which draweth away to disobedience and enticeth we pray that it may bee mortified and not beare this sway in vs. Deprecat 5. 5. Wee pray against wearinesse in well-doing which is when hauing for a time heartily obeyed a man faynteth as in a long and tedious iourney eyther going on more slackly siting still and refusing to goe further or turning backe againe Against this it is commanded Be not weary of well-doing for wee shall reape in due time if we faint not Deprecat 6. 6. Wee pray against delight and pleasure taking in other mens sinnes whereby they are heartned this is condemned in the Gentiles who were giuen ouer of God and holy Lot vpright-hearted Dauid and all the righteous haue beene vexed at the heart to see the disobedience and sinnes of other men Deprecat 7. Heb. 12.9 7. We pray against impatience that maketh a man murmur at crosses and discontent that we may not so vngraciously offer that vnto God which we will not doe to our naturall parents whose corrections we suffer patiently Thirdly the thanksgiuing is for disobedience and sinne in any measure mortified for the knowledge of Gods will for faith and desires in truth to obey the will of the Lord in all things all the daies of our liues and we praise God for the readinesse of other men herein as Paul prayseth God for the faith and obedience of the Romans and of other Churches Rom. 1.8 and the other Disciples glorified God when of Peter they heard of Cornelius and his friends that God had giuen them repentance Acts 11.18 and to obey the Gospell So that in this petition is properly comprehended the tenth Commandement forbidding all first motions to sinne against the will of God and prescribing perfect conformity hereunto as it is in the Angels and Saints in Heauen and the fourth Commandement appointing vnto vs a Sabbath as it is in Heauen Or rather this Petition may be said to comprehend all the Commandements the second the meanes of keeping them and the first the last end of all our obedience to Gods will viz. his glory The supplication of this petition is Let thy will be done making vs able by thy grace the deprecation let nothing hinder the doing of thy will neyther rebellion prophanenesse nor hypocrisie the thanksgiuing thy will is done by thy faithfull people we prayse thy name for it for the Faith Repentance Patience and other grace bestowed vpon thine and implicitely we bewaile our vntowardnesse and backwardnesse to doe Gods wil and humbly to acknowledge the same Quest 126. Which be the three Petitions concerning our selues Answ First Giue vs this day our daily bread the second forgiue vs our trespasses as we forgiue them that trespasse against vs the third And leade vs not into temptation but deliuer vs from euill Explan After the petitions for Gods glorie here follow such as more immediately concerne our owne necessities in handling of which first consider the order in generall they follow those which concerne Gods kingdome and glorie to teach vs that if our care be first for Gods kingdome and to honour him in doing his will we shall easily obtaine all things needefull for our owne comfort otherwise if wee seeke our selues first and chiefly wee may endeauour after comforts for our selues but all shall be in vaine According to this is the promise made by Christ Matth. 5.33 Seeke first the kingdome of God and the Righteousnesse thereof and all other things shall be cast vpon you and that saying of the Apostle Godlinesse is profitable to all things 1 Tim. 4.8 which hath the promise of this life and of that which is to come There is nothing more vsuall than this to incourage vnto godlinesse or to discourage from disobedience and wickednesse Deut. 28. Leuit. 26. If thou shalt diligently doe that I command thee saith the Lord thou shalt be blessed in all things contrariwise cursed shalt thou be Thus it is promised by the Prophet if the Sabaoth bee consecrated Esay 58.14 as glorious vnto the Lord c. I will cause thee to mount vpon the high places of the earth and feede thee with the heritage of Iacob thy Father Hag. 16. And on the contrary side Yee haue sowne much and bring in little saith Haggay ye eate and haue not enough ye drinke and are not filled yee cloath you but are not warme hee that earneth wages putteth them into a broken bag because the house of the Lord lyeth waste The want of this consideration maketh men so eager in seeking worldly profit and so slack about the aduancing of Gods Kingdome and building of his house to the ineuitable losse not onely of the things sought after by worldly mindes but of the soule perishing in hell fire for euer Quest 127. What pray you for in the first of these which is the fourth Petition of the Lords prayer Answ We pray for all things necessary for this present life and therefore we aske but for bread and for this day Ioh. 6.27 Explan To follow the method before vsed in the three first petitions The speciall order of this petition before that which is for the remission of sins is first to be considered and because it is immediately after this Petition Thy will bee done It is placed before this Forgiue vs our Trespasses c. Not for that the things of this life are to be sought before those that concerne the life to come for against such surmises the Lord hath plainely commanded Seeke not the foode that perisheth but that which endureth vnto eternall life that is in regard of your earnest care and study for spirituall food and saluation euen neglect seeking daily bread The reason of this order then is to prouide against our infirmity whereby wee distrust God for bread food rayment and worldly deliuerances when we professe that we belieue in him for the remission of sin and deliuerance from damnation For the Lord Iesus being priuy to this our weaknesse to make vs to see and to be ashamed of it followeth our own order both secretly taxing this our corruption and discouering our little faith euen for maine matters concerning saluation and also helping it by beginning with things temporall wherein we haue a sensible taste of Gods goodnesse and ascending to things spirituall and out of all bodily sense 1. It sheweth how much we prefer the food that perisheth We aske bread before remission of sins why that finding it to be true in our own hearts we may be emptyed of these immoderate worldly cares much more than other naturall creatures
thee but louing and ready to accept of them and to grant their suites thou shalt make thy glory to shine more and more by being beneficiall vnto vs thy faith and religion shall bee more esteemed and reuerenced and this will bee the end of all that thou doest for vs thine eternall praise yea we giue thee glory in confidence of thy goodnes promise due thankfulnesse and intend this in our desires aboue all things Amen wee verily belieue that it shall bee so and againe with all feruency begge O Lord let it bee so wherefore let vs not bee deceiued of our hope but do thou subscribe to our desires and say So be it 3. For the scope The reasons câ—ntained in the conclusion it containeth sundry most strong reasons for the propping of our faith and assurance in our prayers 2 Sam. 24. First from the Kingdome of God A good King louing and kind to his subiects is easie to be intreated of them and is delighted with their life and welfare but thou art the best King of all we thy subiects who do craue nothing but things needfull for vs and tending to our welfare therefore thou wilt be intreated And the strength of the reason lyeth in the first part that a good King tendreth the good of his people which wee shall find to bee true in all good Kings and Rulers in Dauid who desired when the plague raged amongst his people Let thy hand Lord bee against mee and against my fathers house these sheepe what haue they done And in Samuel being vnkindly reiected by the people yet being in their danger desired to pray for them God forbid saith hee 1. Sam. 12. that I should sinne against the Lord and cease praying for you Yea some Heathen Kings haue excelled herein as Vespasian who was so delighted in doing good vnto his people as that if hee had let slippe any day without doing some speciall good for some man he would say O socii per didimus diem O fellowes wee haue lost a day This disposition therefore to doe good must needes bee much more in the best King of Kings at all times Secondly from the power of God wee haue this reason A King that wanteth no power to doe good vnto his subiects if he be good will assuredly doe for them in all their necessities but thou O Lord art such a powerfull King nothing can hinder or resist thy good pleasure Therefore thou wilt doe these things for vs. Euery part of this reason is euident for nothing but ability can hinder a mercifull Lord from doing for his humble seruants hee being Parens patriae the father of the country Matth. 6. and a father being so ready as the Lord sheweth to doe good vnto his children when they aske of him and as for this King his power is infinite he doth whatsoeuer it pleaseth him in heauen and earth hee is all-sufficient to defend Abraham in strange countries Iacob in Padam Aram Dauid in the wildernesse and Ionah in the whales belly wherefore we may build assured confidence of his mercy Psalm 19. Thirdly from the glory of God we haue this reason Hee that being a great King regarding his glory aboue al things will readily doe whatsoeuer may redound to his honour and glory but thou O God art thus regardfull of thy glory it being aboue all things tendred by thee therefore wee doubt not but thou wilt grant these things of which thou shalt haue so much glory The strength of this reason lieth in the second part that God doth principally regard his glory and that by granting our requests hee shall haue glory The first is plaine both by the most excellent workes of creation redemption c. which serue to manifest his glory according to that of the Psalmist The heauens declare the glory of God c. and according to that of the Apostle who speaking of Predestination and redemption Ephes 1.6 saith that it was to the praise of the glory of his grace And it is plaine also by his dealings honoring such as honour him and bringing downe such as take honour to themselues that hee onely may bee exalted in that day Againe that God hath glory by granting our requests appeareth for that our first and chiefe request is that God may bee glorified and our desire is by being heard in all our requests to haue matter of praysing and magnifying his holy name Fourthly from the eternity of these things for euer and euer wee may reason thus A most glorious and excellent King out of whose power nothing is who remaineth such for euer is euer alike graciously disposed to his subiects but God is a most glorious King and powerfull for euer in all times and ages alike and hath heretofore heard the requests of such as faithfully haue called vpon his name therefore he is still likewise ready to do for vs granting all our petitions The first part of this reason is plaine because that he to whom no change is incident the case being alwaies alike cannot be changeable in his grace and fauour The second part is also euident for God is hee Reuel 1.8 Heb. 13.8 which is which was and which is to come yea Iesus Christ is the same yesterday and to day and for euer Now for his grace in times past and readines to heare the prayers of such as haue faithfully called vpon him no age hath been without large testimony Iacob prayed in his distresse and was heard so that of a man naked and destitute hee was made rich and had great droues of cattell Iehosaphat prayed and had victory ouer his enemies when he knew not what to doe sundry diseased possessed and blind persons both in body and soule prayed and were healed and had their sinnes pardoned wherefore wee need not to doubt but that we also are heard in our desires Fifthly from our confidence expressed in the last word Amen we may reason thus The Lord will grant vnto vs whatsoeuer we belieue shall be granted when we aske but we belieue when we aske these Petitions for we say Amen in hart verily wee are perswaded that it shall bee so therfore they are granted Marke 9.23 The first part of this reason it is the saying of our Lord Whatsoeuer yee aske if yee belieue it shall bee done vnto you for the second if wee dissemble not but haue our heart going with our tongue wee doe belieue and therefore are the more confident to speed of our desires But more especially of these reasons The first hath reference to the second Petition the second to the third the third to the first the fourth to the fourth and fift the fift to the last Petition From hence arise these two conclusions First that they which learne aright to pray are most happy and blessed they build good speed and successe in all their designes vpon the surest foundation in the world the Kingdome power glory eternity and fidelity of
still in sinne and blindnesse Quest 148. What is the preaching of the Word of God Ans It is properly the expounding of some part thereof the teaching hence the duties to be followed and the sinnes to be auoided and exhorting to doe accordingly Nehem. 8.9 Explan Some there be that moue as much trouble about preaching as others that deny the necessity hereof and content themselues onely with reading some affirming the bare reading of the Scriptures to be preaching some talking hereof one neighbour to another and some the reading of Homilies or Sermons But the preaching of the word to speak properly is more then all these as may appeare both by the practise in the dayes of Nehemiah when it is said that the Priest stood vpon a place higher then the people and read the Law of God plainely and expounding the sence gaue the vnderstanding of the Scriptures And also in the new Testament where after the Lecture of the Law and the Prophets it is said that the Rulers of the Synagogue sent to Paul and those with him saying Act. 13 15. Men and brethren if there be in you any word of exhortation vnto the people speake From hence ariseth plainelie this description of Preaching to be an expounding c. as in the Answere Now for reading the Scriptures though in a large sense it be a kind of preaching because that the truth is hereby set forth and the Gospell and meanes of saluation made known to him that readeth or heareth it read yet it is properly no more preaching then reading is an Oration neither is hee that doth thus any more a Preacher then such an one an Oratour For when the question is made whether reading be preaching it is not meant whether by reading is not the truth set forth and may not sauing grace be wrought in the hearers but whether reading bee the preaching practised by the Ministers of Gods word vnder the old and new Testament which is so much commended for the liuely operation being Gods special and greatest ordinary power to saluation and whether the reading bee that which wee haue charge to intend when we are bidden go preach the Gospel For vnlesse they striue to make their reading such a preaching they question about nothing if to make it such a preaching they striue against the streame the whole current of examples recorded in the Word being against them yea that speciall place which they think a most sure ground for them Moses hath of old such as preach him when he is read in their Synagogues euery Sabbath day Acts 15.26 doth plainely rebuke their negligence seeing that it may well be hence gathered that at all times vpon the Sabbath when the Priests read Moses they expounded and gaue light vnto the people by teaching as in Nehemiahs daies Much more might bee said for the confute of such grosse opinions but because I propounded to bee briefe in all things thus much shall suffice briefly for this Let vs all lay aside partiality whereby wee are carried to fauour our selues and seeke our owne ease and this corrupt fountaine of such troubled opinions being dammed vp I doubt not but wee shall with one consent endeauour to preach in another manner then by reading and familiar talking applying our selues to the right vnderstanding of the Scriptures that we may giue the right sense after the sense find out sound and profitable doctrines strengthened with good reason conuincing the iudgement and after the doctrines frame some forcible exhortations to bring and bow the affections to the light set vp in the vnderstanding that Gods people may haue more grace and his holy name more glorie Quest 149. Who may preach the Word of God Answ Onely such as are outwardly sent of God ordinarily and when extraordinary necessity doth require all such men as are inwardly stirred vp and inabled by the spirit of God Who may preach Explan Hauing shewed what the preaching is it followeth what Preachers are viz. either in times ordinary or extraordinarie ordinarily we are to account him as a fit Preacher who is outwardly sent of God and none other that is in a Country where the Gospell is maintained by the higher powers and an order for the sending forth of preachers is established he is a lawfull preacher of the word that is sent forth according to this order and if any preach being not thus sent they are intruders and not labourers sent into the Lords haruest And this I say for the satisfaction of the people that they may haue a sure ground to rest vpon against al cauils of those that would make theÌ„ belieue that the licensed Preachers of the Church of England are no lawful Preachers either because they which make them had not ordination at the first from such as could lawfully giue it which is the cauill of the Papists or because some forsooth misliked ceremonies are vsed in their ordination which is the dotage of the Brownists For admit that Bishops and other Ministers of the Gospell should faile so that there were none to giue orders or that all were so corrupt as that they would not to any that embraced the truth what should there neuer then be any more lawfull Ministers of the Gospell God forbid for so the Lord should be tyed necessarily to outward meanes of sending forth Preachers and if he wanted vnder-meanes his Haruest should be vnprouided of Labourers But the Church of England God be thanked needeth not to flie to this refuge We can and doe proue our Ordination and succession of Bishops Canonically inuested and continuing the ofspring of our inferior Ministery without interruption mauger the barking of lewd Romanists against our Church whose very Popes haue been many of them meere open intruders Secondly for the reformed Sectaries what other then decent and commendable ceremony can their pure wisdoms carp at in our Ordination Againe admit that some errors should creepe into the ordination of Ministers what shall the Ministers bee disabled hereby and become no lawfull Ministers God forbid for thus the maine vertue of such as take orders should depend vpon some outward circumstance making them if it bee right marring them if otherwise and the people that know not the circumstances of euery mans ordination should bee held in doubt whether they be Gods lawfull Ministers and to be heard or not Rom. 10. Wherefore I say that he is a lawfull Preacher that is outwardly called and sent prouided alwaies that hee preach the truth and no heresies which are errors stiffely defended contrary to the plaine euidence of the Scriptures and if he doth preach heresie which thou thinkest may bee so proued by some faâ—re fetcht Argument yet this maketh not him to cease from being a lawfull Preacher yea though he maintaineth heresie plainely against the word in a Church where the truth is by the higher powers maintained he is stil a lawfull Preacher vntill that by publike authority he be inhibited And the
necessity and spirituall pouerty by reason of the darknesse of our vnderstandeng weakenesse to resist our enemie want of all good things pouerty and nakednesse and then shall wee haue a long ng affection vnto it indeed gaping after it as the thirstie ground doeth after the raine 2. For diligence in hearing where this preparation is made that will certainely follow for a man shall not neede to bid him that is hungry and in want to hasten to a feast or to come so often as hee may or to apply himselfe to feeding when hee commeth there for hee commeth with such a stomacke as that hee will surely doe so In like manner hee that commeth rightly prepared to heare the Word of GOD will neglect no time when hee may come nor lose his part of that spirituall food when he is there Esay 6.9 He will therefore first apply his heart to vnderstand for to heare and not to vnderstand is to neglect he will not suffer either the bewitching pleasures or inchanting profits of the world to steale away his heart but labour so to see as that he may perceiue so to heare as that he may vnderstand seeing the contrary is a greeuous iudgement of men giuen ouer of the Lord for sinne 2. Hee doth reuerence the Ordinance of GOD being rightly composed in gesture but aboue all inwardly affected in heart for he trembleth at the word he is pricked inwardly at the preaching Esay 66.2 Acts 2. hee expresseth sorrow at the hearing of the grieuousnesse of his sinnes and ioy at the hearing of comforts laughing wanton looks vaine prating and an impudent countenance Ezra 10.1 as most abominable things are farre from him 3. Hee doth perseuere in his attention vnto the end not when hee heareth this new Preacher or that but whosoeuer he be that preacheth the truth not sometime hearkening sometime sleeping not lightly departing when hee thinketh that hee hath heard enough but with due regard continuing to the end alwayes remembring that exhortation Gal. 6.9 Let vs not bee weary of well-doing for in due time wee shall reape if wee faint not Colos 3.16 Lastly for care after the hearing of the Word the good and profitable hearer hath the word dwelling in him plenteously like a good Apprentice to the trade of Christianitie he letteth not passe the precepts of the word so soone as hee hath heard them but doth carefully apply them afterwards Colos 3 1â— This care after hearing is first by recounting in the mind from point to point the things which haue bin taught which is like vnto the husbandmans couering of his corne when he hath cast it into the ground or the chewing of the cud after that the beast hath fed J haue hid thy word in my heart Psal 119.11 that I might not sinne against thee saith Dauid and hee that doth not so like an idle husbandman leaueth his seed to the deuouring of the fowles and to the parching sunne as the beast that châ—weth not the cud is vncleane wherefore he that will get most profit by hearing must againe consider the text the sense of the words the notes reasons grounds and illustrations hereof and how for vse euery thing is to bee applied to himselfe Deut. 6. Secondly the good hearer will conferre and talke of that which he hath heard to helpe others children and seruants and neighbours of lesse vnderstanding and to helpe himselfe if his memory be imperfect by conferring with men more able if there be any doubt by repairing to the Preacher and of him seeking resolution For thou shalt talke of this Law saith the Lord to thy children when thou sittest downe and when thou risest vp and when the men of Boerea were doubtfull they are commended for examining the doctrines preached by the Scriptures Acts 17 1â— Euen as the wayfaring man hauing receiued directions for the way but in going forward groweth doubtfull hee will aske and inquire againe that he may be the more sure and the more comfortably goe forward so hee that hath heard the word and thereby directions for his pilgrimage shall meet with doubts and for his more assurance must therefore enquire againe Psal 119.36 Thirdly the good hearer prayeth after that he hath heard that the word which hee hath heard may bee effectuall vnto him for his saluation that now he hath learned what is good and acceptable in the sight of God he may haue an hart yeelding vnto it in all things according to that of the Prophet Incline my heart vnto thy Law and not vnto couetousnesse Lastly the good hearer in all things laboureth to doe according to that which hee hath learned according to that of Iames Bee yee doers of the Word and not hearers onely deceiuing your owne selues He doth the Word by belieuing and imbracing by faith the most comfortable promises of the Gospell he doth it by loue and hearty affection towards God and towards man for Gods cause he doth it by obedience framing himselfe according to the rule of this loue he doth it by fighting and striuing against all rebellion he doth it by growing daily more and more like vnto it vntill that hee bee cast anew as it were in the mould of this Word This and all other spiritual graces he grant vnto vs and multiply in vs who is the Author of that holy Word and the end of the same To him bee all glory world without ende Amen FINIS A Prayer to bee vsed before the reading of Bookes of piety or Instruction O God that art the Father of lights enlighten my darkned vnderstanding that I may see into the wonders contained in the Law Dispell in me the darke and misty clouds of ignorance expell the loue of darkenesse and repell the rebellious law of sin Sanctifie my wit that I may be apt to conceiue strengthen my memory that I may be able to retaine and rectifie my will that I may obediently submit my self to thy good will in all things Thou which art the great Master-builder of thine owne house settle me as one of thy liuing stones vpon the right foundation Jesus Christ in whom I may daily grow vp till that all the building coupled together groweth to an holy temple in the Lord. And this I craue in the name of thy deare Sonne my most blessed Sauiour and redeemer Amen A Prayer to bee vsed euery Morning in a priuate Family MOst gracious God and mercifull Father it is by thy good prouidence that wee are brought so safelie through the deadly dangers of another night to see the light of this day to our comfort and much more hath thy goodnesse extended it selfe towards vs in that together with the light naturall the bright beames of thy grace haue shone vpon vs in Iesus Christ in our Election Creation Redemption Sanctification and Glorification We haue nothing to present thy Maiesty withall for this vnspeakable mercy only as is our bounden duty and thy commandement
we sacrifice the calues of lipps by humble and hearty thanksgiuing We cannot sufficiently prize nor worthily praise thy goodnesse being herein vnmeasurable that when wee are sinfull and rebellious against thee and prouoke thee night and day yet passing by all our sinnes as if thou sawest them not thou still wagest vs with new fauours and bindest vs with cords of loue when thou might straine vpon vs snares fire and brimstone storme and tempest the deserued portion of such wicked ones as we are O stirre vp our dull hearts by this vndeserued loue that we may inwardly relent for offending so good a God and bee more affected with hearty loue towards so louing a father and wee humbly intreate thee for thy Christs sake to pardon our former grosse ingratitude and all other our sinnes Wash vs O Lord with his bloud and wee shall bee cleane purge vs and wee shall bee whiter then Snow Remoue our sinnes from vs as farre as the East is from the West cast them behind thy backe into the bottome of the sea that they may neuer rise vp in iudgement against vs to shame vs here or to condemne vs hereafter Worke in vs true humiliation for all our sinnes let vs cast downe our selues vnder thy mighty hand that thou maist lift vs vp A contrite heart is a sacrifice vnto thee which thou wilt not despise giue vs this that wee may offer it vnto thee open our eyes to see the precious body of our deare Sauiour wounded and bleeding his heart heauy and sorrowing and his soule in bitter agony departing for our sinnes that wee may waile and weepe euery family apart seeing him whom wee haue pierced And let vs abhorre all sinne for the time to come as a new crucifying of the Lord of life yea our most priuat and deare sinnes that we haue loued as our liues Let not the deceitfulnesse of our hearts so farre misleade vs as that wee should willingly bee intangled with any one sinne seeing that he which keepeth the Law and yet is faulty in one point is guiltie of all And because we haue many enemies that labour to keepe vs the bondslaues of sinne put away security and carelesnesse from vs let vs alwayes watch and prepare to fight against them Arme vs with the whole armor of thy Spirit the shield of Faith the Brest-plate of Righteousnes the Girdle of Verity with thy Word the Sword of the Spirit that howsoeuer we be assaulted we may not be ouercome but resisting the Deuill put him to flight and obtaine the Crowne that eternall glory which is set before vs. Blesse and sanctifie vs this day that we may serue thee better then heretofore we haue done Inable vs to the works of our Callings both with bodily strength and inward grace and direct vs so as that we may vndertake nothing but in thy feare Let the cōtinuall remembrance of thy presence be as a bit and a bridle to curbe vs in from following our inordinate affections that we being in all things ordered by thee may enioy thy blessing to the prospering of our indeauours to the glory of thy name and to our perpetuall incouragement in this holy seruice of praising and praying vnto thee Let all our bodily labours be seasoned with spirituall meditations though our works be earthly let our hearts be heauenly set vpon things aboue where Christ Iesus sitteth at the right hand of God If through thy blessing riches increase let vs not set our hearts thereon if for our punishment they decrease let vs not be discouraged hereby The more we haue make vs the more thankfull and watchfull that we be not deceiued the lesse we haue make vs the poorer in spirit that we may inherite the kingdom of heauen Grant these things vnto vs O mercifull Father and vnto thy whole Church and to euery part and member therof as all our and their cases are particularly known vnto thy heauenly wisdome farre beyond that which we are able to describe and that for the alone merits and worthinesse of Iesus Christ our most blessed Mediatour and Aduocate in whose maine we further praise thee and pray as himselfe hath taught vs. Our Father which art c. A Prayer to bee vsed euery Euening in a priuate familie O Lord in whom wee liue mooue and haue our being wee desire to offer vp our euening sacrifice of praise vnto thee for this day But how should wee come vnto thee to bee heard and accepted being of vncircumcised lippes So great wee confesse are our sinnes and such is our vnworthinesse by reason of them as that if we should excuse our selues our consciences would accuse our owne hearts condemne vs. Our nature is vile and rebellious hindring vs from the good which we ought to do and inclining vs to the euill which we ought to leaue vndone Our vnderstandings are darkened our wils are crooked our thoughts vncleane and our affections peruerse louing darknesse more then the light because our deeds are euill In our whole man we haue serued sinne our eares and eyes haue been as windowes to let in sin our mouthes haue bin fountaines of the salt water of sin our hands haue been hookes to pull vnto vs sin our feet haue been as wheeles running down along in the wayes of sinne and our breasts haue been as chests fast locking vp sinne Neither haue we sought to be deliuered out of this bondage but daily haue we thrust our selues further into it for so much as we haue not shunned but rather sought occasions and prouocations vnto sinne And through a daily custom of sinning it is so come to passe as that we are insensible and without feeling of the heauy weight burthen of sinne it presseth not our hearts it doth not inwardly grieue vs we cannot sacrifice broken hearts and contrite spirits vnto thee therefore miserable creatures that we are who shall deliuer vs from the body of this death Wee haue none in heauen O Lord but thee neither haue wee any in earth but thee alone and thou art our Father from euerlasting Good Father do thou therefore deliuer vs through thy al-sufficient grace sanctifie vs and through thy infinite mercy in Iesus Christ saue vs from all our sinnes Turne vs vnto thee so shal we be turned turne the light of thy countenance towards vs so shall we be filled with ioy and gladnesse more then when corne and wine and oyle are increased Inlighten our vnderstandings to see more cleerly into thy will rectifie our wils that they may be in all things conformable to thy most holy will sanctifie our affections that wee may loue that which thou commandest hate that which thou forbiddest strengthen our memories that we may reteine all good things settle our iudgements that we may not be wauering but firme in the truth and dispose vs so altogether both in soule body as that in all our parts powers and faculties wee may serue thee in new obedience as those
that are borne anew of the holy Ghost Strengthen our weak faith that we may certainely beleeue thy gracious promises of life and saluation that being assured of these best things and that thou hast giuen thy deare Sonne Christ vnto vs we may trust in thee for all other things also Inflame vs with loue of thy Maiestie who hast done so great things for vs And because wee cannot better expresse our loue towards thee then by the loue of our neighbour who is after thy image worke in vs the loue of our neighbour yea euen of those that be our enemies and hate vs. Send downe from heauen the fire of zeale for thy glory into vs so that with all earnestnesse we may seeke to aduance it let vs not esteeme of our owne liues in regard of thy glory knowing that such as honour and glorifie thee thou wilt honour them Giue vs sinceritie that in all things we may stand before thee and be vpright Cast vs down with true humility that in Iesus Christ thou maist lift vs vp make vs poore in spirit that thou maist inrich vs with the heauenly inheritance Temper vs with patience in aduersity whatsoeuer thy holy hand shall at any time lay vpon vs. Teach vs to be meek and gentle according to the example of our Sauiour that we may find rest vnto our soules Make vs temperate sober in the vse of thy good creatures holy as thou art holy heauenly as our hope is in heauen innocent and harmelesse in the midst of this crooked generation and fruitfull in all good works to the glory of thy Name Expell and driue out of vs whatsoeuer is an enemy to thy sauing graces blindnesse and ignorance infidelity and hardnesse of heart hatred and enuy coole and luke-warme affections hypocrisie and dissimulation pride and ambition impatience and discontent harshnes and intemperance prophanenesse and worldlinesse deceit and oppression with all other cursed fruits of the wicked flesh which hinder vs that we cannot do those things which we would and as a violent streame carry vs captiue to the Law of sinne Vnto this we are altogether vnable of our selues we know not what to doe but our eyes are towards thee Let the eyes of thy compassion be therefore opened vnto vs behold our weaknesse and put to thy helping hand to support vs draw vs and so shall we come vnto thee Sanctifie all meanes for our helpe furtherance thy Word Sacraments Prayer Meditations Conference and the like especially let thy loue renewed vpon vs this day stirre vs vp to such an answerable measure of true thankfulnesse as that hereby we may be whetted and haue such a new edge set vpon our desires as that we may goe through all hinderances and with all readinesse performe our dutie vnto thee And forasmuch as the night now approcheth wherein we are to enter into our beds as into our graues and there is no power in vs to rise any more or to saue vs from death and destruction O blessed God be thou our protector and Sauiour Bestow such a competent measure of refreshing by quiet sleepe vpon vs and so safegard and defend vs as that being preserued safe by thy prouidence and comforted by thy blessing wee may rise to morrow more able and willing to serue thee in our vocations And these graces we craue as for our selues so for thy whole Church and for euery part and member thereof especially for these Churches vnder the gouernment of our Kings Maiestie for his royall person and for all estates and degrees vnder him Lord look not vpon the crying sinnes of these miserable times bring vs speedily home vnto thee by true repentance and amendment of life and for thine owne glories sake still let the true religion flourish amongst vs confound all plots and deuices to the contrary Be pitifull to all our afflicted brethren be mercifull to all our kindred and more speciall acquaintance knitting vs all together by the firmest band of the Christian faith til being thus coupled together we grow vp to a perfect temple in the Lord and that onely for the merits of Iesus thy dearely beloued Sonne and our infinitely louing Sauiour and Redeemer Amen A Prayer for the Sabbath before publike meeting O Eternall God who hast commanded a double Sacrifice to bee offered euerie morning and euening vpon the Sabbath day we thy vnworthy seruants here humbled in thy presence in obedience to thy commandement according to our boundē duty desire to offer this double Sacrifice of praier in thy house the house of Prayer And we account it no small part of our happines that we may thus freely thus often come into thy holy presence for in thy presence is fulnes of ioy and pleasures for euermore Blessed be thy name O Lord that wee are yet continued in the Land of the Liuing and that with our life wee haue spirituall light without which our life were more terrible then death and that when we haue abused and walked vnworthy of the light louing darkenesse and liuing therein this glorious light is stil continued to enlighten our darkenesse and to guide our feete in the way of peace Good Lord sanctifie vs and dispose vs now aright seeing by thy prouidence we are this day to assemble and meet together in thy house that the beames of this light may shine amongst vs. Forgiue vs all our sinnes purge and wash vs with the blood of Iesus Christ that euen as the Israelites being washed and sanctified saw thy glorie vpon the mount so we may be fit to come into the same presence of glory Dispell in vs the thicke clouds of natural dulnesse that ouer-spread the eye of our mind so that the light though most cleare cannot breake forth vnto vs remoue that hardnesse of heart which maketh vs insensible and without feeling either of thy most grieuous threatnings or of thy gracious promises suppresse in vs all inordinate affections of anger malice hatred and enuy emptie vs of pride worldlinesse vanity and prophanenesse that as new borne babes we may desire the sincere milke of thy word to grow thereby Put into vs due consideration that we may take heed to our feete when we enter into thy house and not offer the Sacrifice of fooles Thus dispose vs O Lord to thy publike seruice and because a little leauen leaueneth the whole lumpe thy Sabbaths are defiled by vanity and worldly imployment euen when wee are gone from thy house mercifull Father restraine vs here-from helpe vs to consecrate this day as glorious vnto thee and to be sober in eating and drinking holy in conference and talking heauenly in meditation seeking in all things the best edification of our selues and others Open our hands to the necessities of our poore brethren and our hearts to haue compassion vpon such as suffer and be in misery That in all we may be to the praise of thy name keeping a most holy rest and in thy good time come to rest with
powers but of God and the powers that are are of God Euen as the riuers come from the sea and runne into the sea so all mens greatnesse and that they are men commeth from God and ends in God If God commandeth any thing he is to be heard for his commands sake if man commandeth any thing he is to be heard for Gods sake which if it were so sinne should not so much haue the vpper hand but this is turned amongst the men of this age into the contrary man is heard and obserued for himselfe God for man a plaine euidence whereof is the obedience of the most vnto great persons and gouernours and neglect of Gods poore Ministers armed only with the Word the Sword of the Spirit 2. That the first and maine thing by the Lord intended in creating all is his owne glory and whatsoeuer is good for man is subordinate vnto this and onely so farre forth to bee sought after as it maketh for Gods glory The heauens are made to shew his glory the earth and seas are for his glory al men are made for his glory yea the vessels of wrath for of him for him and vnto him are all things to him be glory for euer Rom. 11 36. Amen This made Moses to neglect his owne soule rather then God should be dishonoured and Paul to lay open himselfe to the curse that God might haue glory by the conuersion of the Iewes And this will make euery one that is an obedient subiect to the King of heauen with ioy to beare any crosse so that God may haue glory to account all losse which is gotten with his dishonour For if the maine estate of any man bee safe he is the lesse troubled at small losses but much lesse if hundreths of pounds bee daily added hereunto and his losses be but some few pence no more ought wee to be much troubled at our owne losses or crosses seeing the maine Gods glory is hereby greatly increased 3. That the glory of the Lords name is so deare as that hee did not only make it his marke in the creation but in euery particular dutie done by man hee setteth it still as his marke as here in prayer in giuing the law he beginneth with his owne maiesty in the Gospell at the very natiuity of that blessed one the Angels are heard lauding and glorifying God And in like manner ought wee to bee affected to Gods glory in euery duty seeking this first and chiefely and not to be seene of men as the Pharisees For if a man doth fast pray heare the word giue almes deale iustly in some other respect chiefely he breakes this rule of Christ he pleaseth not whatsoeuer or how oft soeuer his deuotion bee hee can haue no thankes at Gods hands Quest 122. Which bee the three petitions concerning Gods glory Answ The first is Hallowed be thy name the second Thy Kingdome come the Third Thy will be done in earth as it is in heauen Quest 123. In the first of these petitions what do you desire Answ That the holy name of God may bee glorified in the vse of his titles word and workes Explan In handling these petitions more particularly I will obserue first the order secondly the sense thirdly the scope of euery petition For the first Hallowed be thy name this is placed before thy Kingdome come to teach vs that no man can bee a true subiect of Gods kingdome vnlesse that in his heart hee maketh principall account of Gods glory For then onely maist thou hope to be accepted as a good subiect vnder Gods kingdome when thou first desirest Hallowed bee not mine but thy name The name of God When thou settest vp not thy selfe thy pleasure profit or glory to be chiefly sought after in professing the Christian religion but the honouring of Gods name so that such as seeke for aduantage by their profession 1. Tim. 6.6 thinking that gaine is godliness as was the manner of some whom the Apostle challengeth that vnder the colour of religion deceiue and inueagle others to their owne commoditie are not of Gods Kingdome but are puffed vp knowing nothing doting in stead of going the right way Verse 5. or hauing any true wisdome 2. For the sense of the words By the name of the Lord here we are to vnderstand that whatsoeuer it is whereby the Lord is made knowne vnto vs according to his most glorious attributes wisdome power mercy c. 1. God is knowne by his name And this is first by his titles God Lord Iehouah Lord of hosts the Almighty c. for by these God hath made himselfe knowne vnto vs and thâ—se do serue most properly to set forth God for which cause though for their office sake being Gods Vicegerents some haue been called Gods and Lords yet neuer any man presumed thus to bee called as by his proper name that we can reade of amongst all Gods people â—n the booke of God but Iesus Christ who was truly Emmanuel God with vs. Let no man therefore aspire after such names but leaue them off rather as too high for mortall man 2. By his word Iohn 1. 2. Cor. 3.18 Secondly God is made knowne by his word and therefore Christ hath the title of the word of God being the fountaine from whence the word of wisedome sloweth and hee that knoweth the word written knoweth God his face being visibly and gloriously reflected to our open faces there as by a glasse Thirdly by his works the heauens the earth the seas 3. By his workâ— infinite number of creatures herein contained which doe also set forth God vnto vs For the inuisible things of him that is Rom. 1.20 his eternal power and God-head are seene by the creation of the world considered in his workes And as these lasting workes of God do set him forth vnto vs so doe his transient workes acts of iudgement mercy prouidence and goodnesse Let thy name be hallowed or sanctified 1. This doth first signifie To Sanctifie what the purifying of a thing which before was corrupt and vnholy thus mystically it was shewed to Peter that God had sanctified the Gentiles when hee being inuited to eate of the creatures appearing in the sheet and refusing them as vncleane was the second time commanded The things which God hath sanctified Acts 10.15 pollute thou not 2. The separating of any thing common to an holy vse thus Aaron and his sonnes are said to be sanctified and their vestments and vessels of the Temple and all things dedicate and thus are the houses of God now a dayes to bee counted holy and glebes and tithes of the Church 3. The acknowledging of a thing to be holy and declaring it by giuing all due obseruance and respect hereunto so that the holines thereof may be made more famous and notable amongst all men and thus principally doe wee pray hollowed bee thy name as it is holy and glorious make vs to