Glory and then our Profit for the End is the first thing intended by any rational Agent 2. As we are the Children of God by Adoption The great Duty of Children is to honour their Parents God pleads for Honour upon this account Mal. 1. 6. If I be a Father where is my Honour So that if you consent to the Preface and say Our Father then the next request will be Hallowed be thy Name If we would own our selves in such a Pâ—lation then we must make it our chief desire and care that God might be glorified by our selves and others Every kind of Honour will not serve the turn of our Heavenly Father He must not be honoured as an ordinary Father in a common Notion but as an Inâ—inite and Eternal Majesty and to prefer any thing to his Interest or Glory or to equal any thing to him it is to make an Idol of him and to renounce him to be our Father The case of earthly Parents is not always so But now you renounce God when an Idol is set in the Throne when any Interest or Concernment of yours is preferred before God and before his Interest and Concernment 3. That which is of most value and consideration should be sought first Now God's Glory it hath an inâ—inite Excellency above all other things The Glory of God is of more worth than all Creatures than their Being and Happiness The End is more worthy than that which serveth and conduceth to the End Meats and Drinks they were made for the Body therefore are not so good as the Body Who would dig for Iron with Mattocks of Gold The Means or Instrument is better worth than the Purchase Now no matter what becomes of us so God may be glorifyed As it is said of David Thou art better than ten thousand of us therefore tho they exposed their Bodies to hazard they thought it not safe for him So is God better than the whole World of Men or Angels Our first care must be that he may be glorifyed then let other Things succeed in their place 4. The Example of Christ shews how much the Glory of God should be cared for and preferred before the Creatures Good Joh. 12. 27 28. Father save me from this hour There was the Innocent and sinless Inclination of his Human Nature But For this Cause came I unto this Hour Father glorify thy Name He doth not so earnestly insist upon that but submits all his Human Concernments tho exceeding precious that they might give way to the Glory of God and he had no respect to his own Ease or to the innocent inclination of his Human Nature or to the felt Comforts of the God-head Now Christ's Example it is the best Instruction he taught us how we should behave our selves to our Heavenly Father and therefore we should learn to prefer the Honour of God before our own ease And if God but get up tho we be kept low and poor yet we should be contented Look as all natural Things will act against their particular Inclination on for a general Good as to avoid a Vacuity the Air will descend and the Water ascend that there may not be a Confusion or Dissolution of the Frame of Nature So hath Christ taught us still to prefer a general Good Father glorify thy self that is it we must insist upon tho it be with our Loss Suffering Trouble yea sometimes with our trouble of Conscience we must be content 5. From the Nature of Prayer The whole Spiritual Life it is a living to God Gal. 2. 19. I am dead to the Law that I might live unto God The whole Tendency and Ordination of all acts of the Spiritual Life they are to God Even the Natural Life is over-ruled and directed to this End there is an Eating and Drinking to God the Meat and Drink we take if God be not the last End of it it is but a Meat-Offering and a Drink-Offering to our own Appetite and a Sacrifice to Moloch Now much more in acts of immediate Worship there God will be principally regarded for their respect and tendency is mainly to God In our whole Life we are God's dedicated to him Every Godly Man is set apart for God A Man that is a Christian must Be holy in all manner of Conversation 1 Pet. 1. 15. A Christian must look upon himself as one that is dedicated to God when he is at his Meals in his Trade and Calling and Grace is to run out in every Act. But much more is this tendency of Grace to bewray it self in our solemn Sequestration of our selves when we make our nearer approaches to him Lev. 10. 3. I will be sanctified in them that come nigh me and before all the People will I be glorified What is it to sanctify God A thing is sanctified when it is set apart And God is sanctified when we set apart our selves wholly for him when he hath more than common Affections and common Respects And therefore in Prayer in the firstâ— place we should go to God for God and surely in such a Request we are likely to speed 6. Love to God if it be unfeigned and hath any Strength in the Soul will necessarily put us upon this Love seeks the good of the Party beloved as much or more than its own Those which love have all things in common between them and one counts it done to himself what is done to the other So it is in the Love between us and God Look as Christ loves the Saints and counteth what ever you do to them it is done to him because done to those whom he loved Mat. 25. So reciprocally the Saint which loves God what is done to God is done to us when God is honoured we are comforted as much or more than with our own Benefit And when God is dishonoured we have the Grief and Sorrow Psal. 69. 9. The Reproaches of them that reproached thee are fallen upon me Or if they hear God's Name rent in pieces and Men dishonour him by their filthy Lives it goeth to their Hearts for God and they have but one common Interest Nay they prefer God's Interest before their own or any others Ioh. 21. 15. Simon Son of Jonas lovest thou me more than these By the Worlds Maxim Love should begin at home but by Christ's Direction it beginneth with God They are more tender of God's Glory than their own Lives and outward Comfort I count not my Life dear to me saith Paul Thus you see what reason there is why our main Care and Thoughts should be taken up about the Concernments of God and about the Glory of his Holy Name Vse 1. To reprove us that we are no more affected with God's Glory O how little do we aim at and regard it in our Prayers We should seek it not only above the Profits and Pleasures of this Life but even above Life it self yea above Life present and to come But alas since the Fall we are
there 2. He seeth how you pray Rom. 8. 27. It is propounded as the Comfort of the Saints And he that searcheth the Heart knoweth what is the Mind of the Spirit God knoweth you throughly and can distinguish of your Prayers whether they be customary and formal or serious Acts of Love to God and Communion with him 2. The other thing which is propounded here is God's Reward And he will reward thee openly How doth God reward our Prayers Not for any Worth or Dignity which is in them What Merit can there be in begging what doth a Beggar deserve in asking Alms But it is out of his own Grace and Mercy having by Promise made himself as it were a Debtor to a poor faithful and believing Supplicant But He will reward thee openly how is that Either by a sensible Answer to thy Prayers as he doth often to his Children by granting what they pray for as when Daniel was praying in secret God sent an Angel to him Dan. 9. 20. Or by an evident Blessing upon their Prayers in this World for the conscionable Performance of this Duty Abraham Isaac and Iacob that were Men of much Communion with God were eminently and sensibly blessed they were rewarded openly for their secret Converse with him Or it may be by giving them Respect externally in the Eyes of others A praying People dart Conviction into the Consciences of Men. It is notable that Pharaoh in his Distress sent for Moses and Aaron and not for the Magicians The Consciences of wicked Men are open at such a time and they know God's Children have special Favour and great Audience with him and he having the Hearts of all Men in his hands can manage and dispose Respect according as he pleaseth And when they are in Distress this Honour God hath put upon you they shall send for you to pray with them and those which honour him tho but in secret God will openly put Honour upon them 1 Sam. 2. 30. But chiefly this is meant at the Day of Iudgment then those which pray in secret their heavenly Father will reward them openly When thou relievest the Poor and shewest Comfort to the Needy they cannot recompence thee but then thou shalt be recompensed at the Resurrection of the Just Luke 14. 14. There 's the great and most publick Reward of Christians 1 Cor. 4. 5. Then he will bring to Light the hidden Things of Darkness and will make manifest the Counsels of the Heart and then shall every Man have Praise with God That is every Man that is praise-worthy however he be mistaken and judged of the World for the Apostle speaks it to comfort them against the Censures of Men. And mark this is opposed to the reward which the Pharisees pleased themselves with It was much with them to be well thought of in such a Synagogue or before such a Company of Men but your Father which seeth in secret will reward you openly that is not only in the Eyes of such a City or Town but before all the World The Point is this Doct. That private solitary and Closet-Prayer is a Duty very necessary and profitable It is a necessary Duty for Christ supposeth it of his Disciples to whom he speaks But thou when thou prayest c. And it is profitable for unto it God makes Promises you have a Father which seeth in secret and one day shall be owned before all the World First It 's a Duty Necessary and that will appear 1. From God's Precept That Precept which requireth Prayer requireth secret and Closet-Prayer For God's Command to pray first falls upon single Persons before it falls upon Families and Churches which are made up of single Persons therefore where God hath bidden thee to pray you must take that Precept as belonging to you in particular I shall give some of the Precepts Col. 4. 2. Continue in Prayer and watch in the same with Thanksgiving And 1 Thes. 5. 17. Pray without ceasing These are principally meant of our personal Addresses to God every Man for himself for in joyning with others the Work is rather imposed upon us than taken up upon choice and that can only be at stated Times when they can conveniently meet together but we our selves are called upon to continue to pray and that without ceasing that is to be often with God and to keep up not only a praying Frame but a constant Correspondence with him Surely every Man which acknowledgeth a God a Providence and that depends upon him for Blessings much more every one that pretends he hath a Father in Heaven in whose Hands are the Guidance of all the things of the World is bound to pray personally and alone by himself to converse with God 2. I shall argue it from the Example of Christ which bindeth us and hath the force of a Law in things moral as Christ's Word is our Rule so his Practice is our Copy This is true Religion to imitate him whom we worship In this you must do as Christ did Now we often read that Christ pray'd alone he went aside to pray to God therefore if we be Christians so it should be with us Mark 1. 35. And in the Morning rising up a great while before Day he went out and departed into a solitary Place and there prayed He left the Company of his Disciples with whom he often joyned that he might be alone with God betimes in the Morning And again you have it Mat. 14. 23. And when he had sent the Multitude away he went up into a Mountain apart to pray and when the Evening was come he was there alone And Luk. 6. 12. It is said He went out into a Mountain to pray and continued all Night in Prayer to God You see Christ takes all Occasions in retiring and going apart to God Now the Pattern of Christ is both engaging and encouraging It is very engaging Shall we think our selves not to need that Help which Christ would submit unto There are many proud Persons which think themselves above Prayer Christ had no need to pray as we have he had the Fulness of the God-head dwelling in him bodily yet he was not above Prayer And if he had need of Prayer he had no need of Retirement to go and pray alone his Affections always served and he was not pestered with any Distraction and all Places and Companies were alike to him and yet he would depart into a solitary Place that he might be private with God Then the Pattern of Christ is very encouraging For whatever Christ did he sanctified in that respect his Steps in every Duty leave a Blessing Look as Christ sanctified Baptism by being baptized himself and made the Water of Baptism to be saving and comfortable for us and the Lord's-Supper by being a Guest himself and eating himself at his own Table So he sanctified private Prayer when he prayed a Virtue went out from him he left a Strength to enable us to pray
Children of God or no 1. In Prayer by a kind of Naturalness or Delight in this Duty of holy Commerce with God Rom. 8. 15. We have received the Spirit of Adoption whereby we cry Abba Father Gal. 4. 6. Because ye are Sons God hath sent forth the Spirit of his Son into your Hearts crying Abba Father And Zech. 12. 10. I will pour upon the House of David and upon the Inhabitants of Jerusalem the Spirit of Grace and of Supplication Where-ever the Spirit of God is dispensed and dwelleth in the Hearts of any the Heart of that Man will be often with God The Spirit of Grace will put him upon Supplication he will be often acquainting God with his Desires Wants Fears 2. You will be mainly carried out to your Inheritance in Heaven Those which are the Children of God do look after a Child's Portion and will look for an Estate in Heaven and cannot be satisfied with present Things Worldly Men they have their Reward Mat. 6. 2 They discharge God for other Things If they may have Plenty Honour worldly Ease and Delights here they never look after Heaven As a Servant hath his Reward from Quarter to Quarter but a Child waits until the Inheritance comes So when we are begotten for this lively Hope when there is an Heavenly-mindedness in you this is a Fruit of the Holy-Ghost wrought in the Heart by which you might know you are the Sons of God Rom. 8. 23. Having the First-Fruits of the Spirit we groan within our selves waiting for the Adoption to wit the Redemption of our Body 3. By a Child-like Reverence and Dread of God when we are afraid to offend God Ier. 35. 5 6. The Sons of Rechab their Father had commanded them that they should drink no Wine now saith God by the Prophet Set Pots full of Wine and Cups and say unto them Drink ye Wine That is present the Temptation No they would not Our Fathers have forbidden us So when a Child of God is put upon Temptation his Heart recoils and reasons thus How can I do this Wickedness and sin against God I dare not my Father hath forbidden me There is an Awe of his Heavenly Father upon him 1 Pet. 1. 17. If you call on the Father who without respect of Persons judgeth according to every Man's Work pass the Time of your sojourning here in Fear We now come to speak of the Possessive Particle Our Father The Word is used for a double Reason 1. To comfort us in the Sense of our Interest in God 2. To mind us of the common Interest of all the Saints in the same God It is not my or thy Father only but our Father First Observe the great Condescension of Christ that poor Creatures are allowed to claim an Interest in God If Christ had not put these Words in our Mouths we never had had Boldness to have gone to God and said Doubtless thou art our Father But he which was in the Bosom of God and knew his Secrets hath told us it is very pleasing to God we should use this Compellation to him This is a Privilege which cannot be sufficiently valued if we consider 1. The Unworthiness of the Persons which enjoy it poor Dust and Ashes sinful Creatures that were Children of the Devil that we should lay Claim and Title to God for our Father And 2. If we consider the Greatness of the Privilege it self O behold what manner of Love the Father hath bestowed upon us that we should be called his Children 1 John 3. 1. We think it much when we can say This Field this House is mine but surely this is more to say this God is mine Again Observe here That Interest is a ground of Audience So Christ would have us begin our Prayers Our Father God's Interest in us and our Interest in God God's Interest in us When Christ mediates for his Disciples he saith Ioh. 17. 6. Thine they were and thou gavest them me And David Psal. 119. 94. I am thine save me That 's his Argument the Reason is Because God by taking them for his own binds himself to preserve and keep them Every Body is bound to look to his own He that provides not for his own is worse than an Infidel Now what a sweet thing is it when we can go to God and say we are thine So it is the same as to our Interest in God it is an excellent Encouragement Psal. 42. 11. Hope thou in God saith David to his Soul why for he is my God And elsewhere reasoning with himself Psal. 23. 1. The Lord is my Shepherd I shall not want First his Covenant-Interest is built and then Conclusions of Hope So 2 Sam. 30. 6. David encouraged himself in the Lord his God It is sweet when we can go to God as our God Luther was wont to say God was known better by the Predicament of Relation than by his natural Properties Why is Interest such a sweet thing Because by this Relation to God we have a Claim to God and to all that he can and will do God hath made over himself quantus quantus est as great as great he is for his Use and Comfort Therefore the Psalmist saith Psal. 16. 5. The Lord is the Portion of mine Inheritance and of my Cup. A Believer hath as sure a Right and Title to God as a Man hath to his Patrimony to which he is born Look as the Right was any Israelite had to that Share which came to him by Lot so we may lay claim to God and live upon his Power and Goodness as a Man doth upon his Estate Well then labour to see God is yours if you would find acceptance with him It is not enough to know the Goodness and Power of God in general but we must discern our Interest in him that we may not only say Father but Our Father It is the Nature of Faith thus to appropriate and apply Iohn 20. 28. My Lord and my God How is God made ours How shall we know it that we may come and lay our Claim to him Behold Christ teacheth us here to say Our Father by taking hold of his Covenant and this is God's Covenant-Notion I will be your God and you shall be my People When we give up our selves to be God's then he is ours Resignation and Appropriation go together I am my Beloved's there 's the Resignation of Obedience And he is mine there 's the Appropriation of Faith A Believer cannot always say God is his but I am thine however it be with him he would be no others but the Lord's If he cannot say he is God's by an especial interest yet he will be God's by the resignation of his own Vows He knows God hath a better Right and Title to him than he hath to himself Quest. But how shall we know that we do indeed resign up our selves to God I answer When we make him our chief Good and our utmost End that is
1. Though we cannot do it in the same measure yet we should do it in the same manner though there be not an exact Equality yet there should be some answerable Resemblance Our Obedience should not be wholly different in the kind and manner of it from theirs which serve God in Heaven though for the degree and rate we cannot come up to their Patern 2. Though we do not attain to this Perfection in this Life yet we must aim after it long for it and pray for it Aim after it not sluggishly content our selves with any low degrees of Obedience but aim at the highest And to long for it there is a time coming when we shall be perfect when we shall be not only as the Angels are but as Christ is We shall be like him 1 John 3. 2. And we pray for that on Earth what is expected in Heaven we pray for what we do expect from the final and consummate Estate when we shall be as the Angels of God and perfectly do his Will I come to the Points they are three 1. It concerns them very much that would in Prayer own God as a Father and pretend a respect to his Glory and Kingdom to see that his Will be done here upon Earth 2. It is the Lord that giveth to will and to do those things which are pleasing in his sight 3. God doth not only look to this that his Will be done but to the manner how it is done 1. It concerneth them very much that would in Prayer own God as a Father and pretend a respect to his Glory and Kingdom to see that his Will be done here upon Earth I shall prove it First By the Arguments intimated in the Point 1. As we pray to God we should see his Will be done upon a double account as real and successful 1. As we would express a Reality and Sincerity in Prayer They mock God that pray they might do his Will yet have no care to do it that declaim against their Lusts yet hug them and keep them warm in their Bosoms We oftner pray from our Memories than our Consciences and oftner from our Consciences than our Affections from our Memory as we repeat Words by rote without sence or feeling or Consideration of the Importance of them From our Consciences rather than Affections Austin observes of himself while he was under the Power of his Lusts he would pray against Concupiscence but his Heart would say at noli modo timebam enim ne me exaudiret Deus but Lord not yet for I am afraid lest God should hear me Conscience tells us that such things must be done and asked thus we put a little of our Conscience in Prayer but nothing of Affection and serious Desire Many would be loth God should take them at their words when they seem to resign up themselves to his Will and think of parting with their Lusts it is bitter and irksome to them as Phaltiel Michal's Husband went after her going and weeping 2 Sam. 3. 16. Now if we would manifest our Prayers to be real we should labour to perform the same otherwise we are but like those Souldiers which spate upon Christ and buffeted him yet cry'd Hail King of the Iews so it is but a mockage to say Thy Will be done yet have no care to do it Matth. 15. 8. This People draweth nigh unto me with their Mouth and honoureth me with their Lips but their Heart is far from me There is no Reality in the Prayer whatever be in it if the Heart be not in it Some Men's Prayers are but the Fruit of Wit and Memory others but the result of their Iudgments what is fit to be done rather than of their Hearts what they desire to be done and they are only good so far as they do more solemnly express God's Right not their inward Desires 2. If we would have our Prayers successful Psal. 66. 18. If I regard Iniquity in my Heart the Lord will not hear me Clearly if we will not do Godâ—s Will there is no reason he should regard our Will If I regard Iniquity in my Heart there may be Sin in the Heart but if I regard it there God will not hear me if I entertain an Affection to it When the Wind blows some cold Air will get into the Chamber though the Door be shut never so close but to leave the Door open for it doth not argue such a care of Health as is requisite There will be Sin in the Children of God but it is not allowed Love to any known Sin makes our Prayers to God to be without success So Prov. 28. 9. He that turneth away his Ear from hearing the Law even his Prayer shall be Abomination God useth often the Law of Retaliation will pay home Sinners in their own Coin we will not hear him therefore he will not hear us The same Argument we have to urge to God in Prayer that God hath to urge to us for Duty and Obedience What Argument will you use to awaken your Confidence and Affection By the Blood of Christ we have boldness to come to him Heb. 10. 19. and Eph. 3. 12. This is not only an Argument to be urged in Expectation of Mercy but also in the enforcement of Duty when God beseecheth you by the Bowels of Christ to do his Will and to mind his Work If the Blood of Christ cannot prevail with us to bring us up to the Will of God how can we expect it should prevail with God to bring us in Returns of Blessing When God speaks we slight him therefore when we speak God may cast off our Prayers God speaks more wisely to us than we can to him we stammer and lisp and speak foolishly in our Prayers to God There is far more reason why we should hear God than God hear us For there is more Equity in his Precepts than there is Reason in our Prayers and we are bound to obey God's Will more than he is to grant our Request and therefore if we would not have God turn away his Ear from our Prayers we should not turn away our Ears from hearing his Law and Counsel John 9. 31. Now we know that God heareth not Sinners but if any Man be a Worshipper of God and doth his Will him he heareth It is a general Maxime Those which were ready to deprave Christ's Actions were possest of the Truth of this If any worship him and do his Will him he heareth Joh. 9. 32. It is not enough to keep up a form of worshipping but we must be tender of his Will that 's the way to get a gracious Answer Thus as we pray we are bound 2. As God's Children so we must do his Will Mal. â— 6. If I be a Father where is mine Honour and if I be a Master where is my Fear Relations to God are not bare Titles and grounds whereby we may expect favour from God but they carry in their Bosom
the Love of God upon Praise Now because we are so full of Self-Love therefore are we so backward to this Duty 2. A second Cause is our stupid Negligence we do not gather up Matter of Thanksgiving and observe God's gracious dealing with us that we may have wherewith to inlarge our selves in giving Glory to his Name Col. 4. 2. Continue in Prayer and watch in the same with Thanksgiving We should continually observe God's Answers and Visits of Love and what Attributes he makes good to us in the course of his Providence But out of Spiritual Laziness we do not take notice of these things therefore no wonder if we are backward to speak good of his Name but are always whining murmuring and complaining Secondly it is not only a Doxology but a full one and very expressive of the Excellency of God From whence note Doct. The Saints are not niggardly and sparing in praising of God Kingdom Power and Glory and all that is excellent they ascribe to him A gracious Heart hath such a sense of God's Worth and Excellency that he thinks he can never speak honourably enough of it See how David inlargeth himself very sutably to what is spoken here 1 Chron. 29. 10 11 12 13. And David said Blessed be thou Lord God for ever and ever Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty thine is the Kingdom O Lord and thou art exalted as Head above all Now therefore our God We thank thee and praise thy gloriouâ— Name O when once a Child of God falls upon speaking of God he cannot tell how to come out of the Meditation he seeth so much is due to God that he heaps words upon words So 1 Tim. 1. 17. Now unto the King Eternal Immortal Invisible the only Wise God be Honour and Glory for ever and ever Amen And in many other places of Scripture Now this copiousness in praising of God is partly because of the excellency of the Object Nehem. 9. 5. Blessed be thy glorious Name which is exalted above all Blessing and Praise When they have done what they can to bless God remember his Benefits or praise God and recount his Excellencies still they come too far short Therefore when we cannot do all we should do much And partly it is from the greatness and largeness of their Affection they think never to have done enough for God whom they love so much David saith I will praise him yet more and more They cannot satisfy themselves by taking up the Excellency of God in one Notion only therefore Majesty Greatness Glory Wisdom and Power they mention all things which are honourable and glorious Vse The Use is again to reprove us for being so cold and sparing this way It argueth a want of a due sense of God's Excellency and straitness of Spiritual Affection Therefore we should study God more and observe his manifold Excellencies Get a greater esteem of him in your Hearts for out of the abundance of the Heart the Mouth will speak We should be calling upon our selves as David Psal. 103. 1. Bless the Lord O my Soul and all that is within me bless his Holy Name Thirdly I observe again It is brought in with a For as relating to the foregoing Petitions Lead us not into Temptation but deliver us from Evil For thine is the Kingdom c. What respect hath this Doxology to the foregoing Requests First It serves to increase our Confidence in Prayer Secondly Our Reverence and Affection Thirdly To regulate and direct our Prayers 1. As to the Person to whom we pray 2. As to the manner of asking 3. As to the Persons praying Let us see all these Requests First The Great End is to increase our Confidence Observe Doct. It is a great relief to a Soul in praying to God to consider that his is the Kingdom Power and Glory and all these for ever His is the Kingdom God hath the Soveraign Government of all Things And then his Right to govern is backed with all-sufficient Power and Strength and so he can dispose of his Soveraignty for the bringing to pass what we expect from him â— Authority is one thing and Power another but they both meet in God He hath all Power and Authority And then His is the Glory He is concerned as well as we yea more His Interest is greater than ours for the Glory of all belongs to him And all this not for a Time but for ever These are the Encouragements to raise our Confidence that our Prayers shall be heard and granted when we ask any thing according to his Will â—here are two things that give us Confidence in any that we sue to if he be Able and Willing Now God is able to grant our Requests and very prone and willing also We are taught it sufficiently in this Prayer for we begin with him as Father and we end with him as a glorious and powerful King His fatherly Affection on the one hand shews That he is willing and his Royal Power on the other that he is able So that if we ask any thing according to his Will we need not doubt We may gather his Power and Will out of this very Clause His Power for His is the Kingdom and Power or a Right and Authority backed with absolute All-sufficiency Then his Will Thine is the Glory It is his Glory to grant our Petitions not only matter of Happiness to us but of Glory to God therefore we need not doubt But more particularly 1. There is Confidence established by that that his is the Kingdom God's Kingdom is either Vniversal over all Men or Things or particular and special which notes his Relation to the Saints to those which have given up themselves to his Government to be guided by him to everlasting Glory and both these are grounds of Confidence 1. His Vniversal Kingdom over all Persons and Things in the World This Kingdom is an absolute Monarchy with a plenary Dominion and Propriety grounded upon his Creation of them There is a two-fold Dominion Dominium Iurisdictionis and Dominium Proprietatis The one is such as a King hath over his Subjects the other such as a King hath in his Goods and Lands The latter is greater than the former A King hath a Dominion of Jurisdiction over his Subjects to command and govern them but he hath not such an absolute propriety in their Persons as he hath in his own Goods and Lands He may dispose of them absolutely at his own Pleasure but his Jurisdiction is limited In short We must distinguish of his Dominion as a Ruler and as an Owner But both these they concur in God and that in the highest degree for God is Owner as well as Ruler he made all Things out of Nothing therefore hath a more absolute dominion over us than any Potentate or King can have not only over his Subjects but his Goods And can govern all Things