or ever should they should then cease any longer to be tormented for then the torments of hell should not be eternal Now our Saviour did and actually hath satisfied the justice of God and hath paid the uttermost farthing for the dignity of his person made those sufferings which were finite both in time and degree of torment of infinite merit for the Ceremonial Law and the Prophets he hath so absolutely fulfilled them more then any other way they could be fulfilled that except he had fulfilled them they could never have been fulfilled not any one thing or circumstance is there that was foretold by the Prophets or typified by the Law which he hath not exactly performed Christ hath also fulfilled the Moral Law by making it more full not by adding more strict precepts of holinesse then the Law hath but by giving the full meaning Vers 18. But verily I say unto you Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law till all be fulfilled Verily I say unto 1. Here he goes further for before he said that he did not come to destroy and here he assures them that it shall never be destroyed nor cease till it be in every point fulfilled 2. See how Christ preacheth with authority I say 3. By one jot or tittle is meant not the lest part or point 4. By consequence that not one jot or tittle nothing not a word not a letter not a title of the Law is in vain put there and as jod and iota are not only the least letters but divers times though they were written are not pronounced and so seem needlesse letters So though some things in the Law seem not only small but needlesse yet they are not in vain for till heaven and earth c. 5. Till doth not alwayes argue Psal 110.1 that when such a time shall come such a thing was or shall be done for when it is said That Joseph knew not Mary till she had brought forth her first-born proves not that afterwards he did for the sense of these words is not as if any part of the Law should passe unfulfilled when heaven and earth should passe Vers 19. Whosoever therefore simll break one of these least Commandments and shall teach men so he shall be called the least in the kingdom of heaven but whosoever shall do and teach them the same shall be called great in the kingdom of heaven Whosoever therefore The sense may be thus The Law is so strict that though one breaks the least Commandment and though one doth not break it wilfully knowing it to be a breach of the Law but out of errour thinking that one doth well in what one doth one being of that opinion that one ought so to do for one teacheth others so yet not only the ignorance of the Law but the ignorance of the action doth not take away the guilt of sin 2. It may be taken as an aggravation of the fault as if he shall say If he shall 1. Only sin of infirmity not of errour for He that breaks the least or doth teach men otherwise and knows he doth it and strives against it or if a man doth ill and divulgeth his errour he is worse then he that infects none nor hurts any but himself The least that is as generally Commentators expound it shall not at all be in the kingdom of God He shall be the least that is shall not be there at all Matth. 20.16 Calling often times signifies being he shall be called wonderfull that is be wonderfull Isa 9.6 Matth. 1.23 called Emanuel that is he shall be God and man for his name was called Jesus Two errours the Papists would establish from these words 1. That there are divers counsels in the Gospel which if we do we shall be so much the greater and if we do not we shall be so much the lesse but not shut out of the kingdome of God 2. And by consequence some sins are venial which deserve no punishment but only they that are guilty of them shall be lesse glorious and have a lower place in the kingdom of God For the first it is not counsels but commandments the least of these commandments For the second if the least in the kingdom of heaven signifie not at all then it is nothing and they generally interpret it so and the following verses shew it Vers 20. For I say unto you That except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven For I say unto you Thus the coherence stands these words are brought as a proof of what went before now they cannot be brought as a proof of any thing save of that clause He that breaks the least of these Commandments for the other clause That he that kept and taught them should be great could not belong to them Now that the Scribes and Pharisees did break some of the Commandments and teach men so to do is apparent by Matthew 15.3 The Scribes and Pharisees breaking the Commandments and teaching men so to do and since they should not enter that break and teach men so to do it shews and proves by instance that he that breaks one of the Commandments and teacheth men so to do shall not come into the Kingdome of heaven 2. Observe that the learnedest men in the world may and shall if they do not live holily perish for the Scribes were the expounders of the Law 2. Though men be never so strict in their lives for outward mortifications except they are inwardly and sincerely holy it will not profit them 3. Though all men applaud one yet one may be an extream wicked man for all the Jews applauded the Pharisees 4. Though one hold the right for matter of opinion as the Pharisees did in matters of the resurrection yet one may go to hell It is a strange thing that the Sadduces who held an opinion utterly destructive of holinesse should not withstanding not be so much condemned of wickednesse as the Pharisees were 5. It is not said Your righteousnesse must exceed the righteousnesse of the Law and Prophets as the Socinians and others would have but of the Scribes and Pharisees 6. The Scribes being the great men for expounding the Law and the Pharisees so much applauded for holinesse and so for keeping the Law our Saviour shews that the one were out for matter of doctrine and the other for matter of practice Our righteousnesse must exceed the righteousnesse of Scribes and Pharisees 1. In respect of kinde they preached up onely inherent righteousnesse which is by the works of the Law but by the works of the Law no man living shall be judged but we must have the righteousnesse of Christ imputed unto us The holinesse also which they preached and practised was defective many wayes 1. It was not extensive and universal in each 1. In respect of the Commandments they
partly to abate our desires of these earthly things there is no promise made of rich cloathing only of cloathing Secondly Our Saviour doth not say that you have but little faith O ye of little faith but doth say that it is so little that it would make man stand admired Vers 32. For after all these things do the Gentiles seek for your heavenly Father knoweth that ye have need of all these things For after all these things do the Gentiles seck Learn First That the ends and objects of a Christians thoughts ought to be higher and more sublime then that of Heathens Nay even in those things that we do common with the Heathen though our actions be the same yet our ends should be higher Secondly The Heathen do not sinne in seeking for these things but first in seeking them so earnestly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to the verb denotes Thirdly In considering the providence of God over these earthly things Fourthly It is to be noted that after our Saviour has again repeated the thing from which he dehorted them against yet he proceeds to further motives and reasons it shews thus much how hardly we are drawn from these distrustful cares we need to have line upon line and motive This is another reason why we should not take care for these things and it stands thus If so be that God knows all your wants and is able to relieve them and willing to supply them you need not take such care but he knows that we stand in need of these things and is willing to relieve us because he is our Father and is able because he is in heaven 2. It is enough for a Father that is able to know the wants of his children and certainly God knows our wants more then we our selves do 5. And Gods being our Father differs from our earthly being our father for we were the children of the devil he adopted us to be his sons and he that will give us so great a blessing as sonship when we were enemies much more will he give us so small a blessing as food when we are sons Vers 33. But seek ye first the kingdom of God and his righteousnesse and all these things shall be added unto you But seek ye first 1. That the word But shews that we cannot do both and indeed our cares for worldly things doth both much hinder us from and distracts us in holy duties 2. The word changed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews that that we should not seek heaven anxiously and distractedly but our very endeavours after grace should be like the running of a swift deep river not like tumultuous waters of a raging sea our endeavours should be as fervent as may be but without distraction like as they say of the heavens though their motions be exceeding swift non strepitum edunt sed harmoniam 3. Not only in this sense our endeavours should be first of heaven viz. That our first thoughts when we awake should be heavenly as also the first part of our lives should be dedicated to God Eccles 12.5 but especially by first is meant we should chiefly and most earnestly seek after those things 4. The word in the original added that they shall be cast into the bargain as when one buyes wares of any great value they cast in things of small price into the bargain Hence we learn 1. How inconsiderable these things are in comparison of grace and glory as giving grace and heaven are not to be compared with Gods giving us Christ Rom. 8.32 2. We may learn that whosoever that seeks for the kingdom of God and his righteousnesse shall surely have it for how can these be added to them if they be not given at all 5. We must as well seek for grace as glory he that seeks for the kingdom of heaven without righteousnesse hath no promise that he shall have either 6. We must not expect superfluities and abundance it is not all things but all these things Vers 34. Take therfore no thought for the morrow for the morrow shall take thought for the things of it self sufficient unto the day is the evil thereof Take no thought then 1. That as long as we live in this life there is not a day but we shall meet with evil enough temporal or spiritual 2. It is great imprudence to multiply our own evils which we do by grieving for affliction past and by projecting evils to come and haply those evils that will never come when to morrow comes let it care for it self haply thou mayest not live while to morrow 3. Voluntary outward mortifications as those of Capuchins Hermites c. are abundantly it is like one that should put more Aloes or Wormwood or such bitter ingredients into a potion then the Physitian required and then boast of or complain that he has drunk a very bitter potion 4. God does not delight to afflict his people for he puts no more evil in any day then what is sufficient he gives afflictions by measure Isa 27.8 but mercies without measure but heaped up and running over but how much it runs over is not known MATTHEW VII Vers 1. Judge not that ye be not judged Vers 2. For with what judgement ye judge ye shall be judged and with what measure ye mete it shall be measured to you again JUdge not c. Now our Saviour comes to the third fault whereof the Pharisees were exceeding guilty in their practice viz. their censoriousnesse in judging all besides themselves which is abundantly set down by those that write of them that when they came from market or any publick meeting they would wash themselves c. because they supposed they touched wicked men which the Prophet toucheth when he sayes Stand off I am more holy then thou Publick judicature is not here condemned but private censuring and that in two things 1. In the judging others to be guilty for doing those things which the Law forbad not when they judge men to be guilty for omitting their traditions and ceremonies which were but inventions of men which Paul hints Rom. 14.3 So also Jam. 4.11 the meaning is this He that judgeth and condemneth his brother for doing that which the Law forbids not condemneth the Law of imperfection as if the Law had not forbidden all that was to be forbidden or commanded To break the Law may be an act of impotency but to judge an act of arrogance so that judging here and condemning may thus differ he may be said sinfully to judge another who condemneth him for doing that which though he did he sinneth not in doing and he may be said to condemn another sinfully whom the Law condemneth for doing but he hath no just grounds to conclude that he did especially rash and uncharitable judging of persons is here condemned 2. All censuring is forbid 1. In respect of the matter when we judge things that are doubtfull to
the next following verses and then in the sixth verse he sets down how all these blessings and who should accomplish them or if you will the reason why all these things should come to passe in those words viz. For to us a childe is born to us a Son is given Galilee of the Gentiles The reason why it is called Galilee of the Gentiles is 1. Either because divers Gentiles lived there it being upon the border of the Land of the Jews 2. Or because Solomon gave twenty Cities there to Hiram 1 King 9.11 12. Galilee was divided into two parts the upper and the nether the upper was that which here was called Galilee of the Gentiles Vers 16. The people which sat in darknesse saw great light and to them which sate in the region and shadow of death light is sprung up The people that sate in darkness These people that lived in Galilce were very ignorant and very wicked though in the Prophet Isaiah it is said They walked in darkness not that they walked towards the light hence is that saying John 7.52 hence the reason of their ignorance and wickednesse 1. Their remotenesse from Jerusalem the place of Gods worship 2. The vicinity and mixing with the Gentiles 3. Capernaum being a Garison town and full of souldiers by darknesse is meant in the Scripture ignorance it is said they sate in darknesse the light came to them they did not come to the light Saw a great light 1. It is not said they imbraced the truths of the Gospel but that they saw them 2. Christ called a great light to distinguish him from the Prophets or else it is meant of the Gospel which revealed diver truths either utterly unknown or very obscurely known in the time of the Law And to them that sate in the region and shadow of death 1. Those that sit in ignorance of divine truths sit also in the region of death that is in that place where death hath dominion over them 2. In that it is said they sate in the region and shadow of death it shews that they did not strive to be delivered but were content and secure in the state wherein they were Light is risen up to them The word properly signifies the Sun rising not as it is in our Translation is sprung up which is proper to flowers and things that grow out of the earth and it shews that by no endeavour of theirs did this blessing rise up to them but as we have no hand in making the Sunne rise for it rises though we sleep and are so far from causing it to rise that we do not so much as expect it Vers 17. From that time Jesus began to preach and to say Repent for the Kingdome of Heaven is at hand From thence Jesus began to preach and to say Repent It is not meant exclusively that Christ did not preach before for it is apparent John 3.24 that our Saviour did baptize and very probable it is that he did not baptize without preaching before John was cast into prison the reasons why our Saviour began with the same doctrine that John Baptist did 1. Because it was the most convenientest doctrine for him to preach at first and there was no reason why he should avoid it because John preached it before him and therefore when he sends his own Disciples to preach he bids them begin the publishing of the Gospel with the self same words which appears by comparing those two places together Mark 6.12 Matth. 10.7 2. It might be to confirm their high esteem of St John for it much concerned them to have an high esteem of St John who testified of our Saviour 3. That he and his doctrine might be better received at first for St John being accounted so great a Prophet and so much honoured by the people they must also receive any one that went his way and for the great inconvenience that might have come upon this that the people might have thought our Saviour St Johns Disciple it was taken off by the frequent testimonies of St John before given of him as also by Johns Disciples following of him and by his doing so many miracles whereas St John did none Repent c. 1. You may see the nature of repentance from the word for it signifies the changing of our mindes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the understanding judgement will thoughts and so by consequence whosoever doth truly repent his thoughts judgement will and all are changed they are set upon other objects 2. By consequence it is not an outward change but argues some repentance one may have restraining grace without repentance 3. It argues that all are gone astray or else there need be no returning 4. It shews that the Gospel is the right way to bring one to repentance And the kingdom of heaven is at hand is brought as the reason and motive of repentance the hammer of the Law may break us in pieces but 't is the fire of the Gospel that purges us from our drosse 4. The Gospel is a kingdome to rule us as well as promises a kingdome to be bestowed upon us Divers look upon the Gospel as promising a Kingdome of Glory but not as it sets in us a Kingdom of grace but except the Kingdom of God first come into us we shall never come into it 5. It shews that Christ and John preached for the substance the very same Gospel for both begin their preaching with the same words 6. The Gospel is now seen clearer because it is neerer Vers 18. And Jesus walking by the sea of Galilee saw two brethren Simon called Peter and Andrew his brother casting a net into the sea for they were fishers And Jesus walking by the sea of Galilee It is the same which St John cals the sea of Tiberias which City was built by Herod after he was reconciled to Tiberias which in honour of him he named Tiberias and from thence the sea also took his name it was about sixteen miles long and six miles over It was called the sea of Galilee though it was but a lake for the Jews used to call any abundance of waters a sea as the brazen sea in the Temple of Solomon so called because it held a great deal of water it was called the sea of Galilee to shew that it was not the main Ocean Saw two brethren Simon who is called Peter and Andrew his brother These were not the first that our Saviour called to be his Disciples for Philip was called John 1.43 before John Baptist was cast into prison neither was this the first time that our Saviour saw them John 1.37 Casting a net into thesea for they were fishers 1. We do generally reade in Scripture that those men to whom God shewed any great revelation or bestowed any great blessing he did it in the time when they were well imployed in the works of their callings so to Moses so to the shepherds Luke 2. and
there is something and very much in it yet poverty is not in it self a blessing nor riches a curse for Prov. 30.8 Agur deprecates poverty as well as riches but neither as in themselves bad or curses but as temptations to sinne and therefore Luke 6. it is not Blessed is poverty nor woe to riches but Blessed are the poor and wo to you rich men for the good or bad is not in the things but in the persons Rich men are worse then riches and poor men better then poverty and when it is said by Luke 6. Blessed are the poor it is meant that generally more poor men are blessed then rich men for the poor receive the Gospel more poor are converted then rich for so St Paul saith Not many noble nor mighty 1 Cor. 1.27 for these temporal blessings do steal away our hearts from God and make us look no farther for happinesse and those rich men that have been good have generally been good before they were rich not rich before their conversion In Spirit 1. Those may be called poor in spirit who do not desire nor love riches and so he that is rich may be poor in spirit if his heart be not set on riches and he that is poor in estate may not be poor in spirit if he is not content with his poverty 2. Poor in spirit may be interpreted Blessed are the humble poor-spirited men not your high spirits those that think poorly and meanly of themselves where the chief grace of a Christian is humility which is a foundation the more profound it is the stronger and firmer are all the graces that are built on it 3. It is not to be understood that those are blessed that are poor spiritually who have a poor and small measure of the spirit nay those who are most empty of themselves are fullest of God and of his spirit 4. The blessing is not to the outward humility or poverty but to the inward for though inward humility stand with outward pride yet outward humility may stand with inward pride 5. Or he may be thought to be meant who by choice and voluntarily carries himself as one who is a poor-spirited man doth by nature onely he who is a poor spirited man is so in all things but this man of whom Christ speaks is so in all things but the things that belong to God For theirs is the Kingdome of God 1. This being brought as a reason to prove them blessed it infallibly argues that those who are the heirs of the Kingdom of God how great afflictions soever the world layes on them or how low esteem the world hath of them are the onely blessed men 2. Whereas it is said Theirs is the Kingdom of God it shews the difference betwixt the Kingdom of God and of men for in earthly Kingdoms there is but one King all the rest are subject but in Heaven all are Kings as the Sunne would not shine more on thee though there were no more men in the world so in heaven the multitude of possessors neither hinders nor diminisheth one anothers abundance 3. Whereas there is but one Kingdome and many to enjoy it it shows that all shall have the same happinesse though haply not the same degree as every one hath the same Sunne to look upon though every one sees it not equally because their sights are not equally strong to behold it 4. Theirs is it may be said to be theirs already for the same reasons that are mentioned for Blessed are 5. Though the Kingdome of God hath many several significations yet here it may be taken especially two wayes 1. For the Gospel which may be said to be the poors in spirit 1. Because it was intended on purpose for them Christ was anointed that is Christ was Christ on purpose to preach the Gospel to the poor Luke 4.18 2. Because none but they receive it Matth. 11.5 2. For the heaven of heavens which is the place of the blessed which is called the Kingdome of God either because God is immediately King there or because of his special manifestation of his glory Vers 4. Blessed are they that mourn for they shall be comforted Blessed are they that mourn 1. It may be understood thus that for a man to be in misery to mourn is no certain argument that a man is not blessed as the world generally esteems it 2. Not onely those that mourn and lie under temporal afflictions may be blessed but they generally are the blessed men for they that are afflicted and oppressed are good and holy men wicked men generally live in all prosperity as Psal 73. and divers other places of Scripture and continual experience do manifest 3. But it holds in every particular true if you adde that word in this Verse which is in the former viz. in spirit so whosoever mourns spiritually that is for spiritual evils and for their own and others sins imperfections of their graces is a blessed man 4. Here are set down some marks of true repentance viz. That it must be an inward serious and constant grief and whereas we are commanded alwaies to rejoyce and here notwithstanding those that mourn are called blessed they do not contradict one the other since mourning for sin and rejoycing in the Lord may very well stand together nay those who most mourn for sins do most rejoyce in the Lord for he that is most grieved that he ows much does most rejoyce in him that payes it for him but he that rejoyces in his sins cannot rejoyce in the Lord as of charity it is said It rejoyceth not in iniquity but in the Lord who is Truth 5. This is the coherence of this Beatitude with the former they that are sensible of their own poverty of graces and goodnesse are alwaies great spiritual mourners or thus it is not sufficient to see ones want of graces except one mourns for it For they shall be comforted 1. Thus shews that the cause of their mourning should be spiritual and not temporal it must be such that the removal of it must make one blessed and the removal of a temporal affliction though it be a blessing does not make him blessed from whom it is removed 2. It is not said who shall comfort him but it is implied that God shall comfort him because he must comfort him that is able to make him blessed and none can make him blessed but God 1. In divers causes of mourning as sin and the want of Gods presence and the breathings after Heaven none can comfort save onely God 3. The time when they shall be comforted is not set down to teach one alwaies to wait for it yet the time is implied which is death for before that those that mourn never rest from their labours so they are never fully comforted while then some causes of their mourning may cease but not all Vers 5. Blessed are the meek for they shall inherit the Earth Blesed are the meek 1. As they
viz. for all for it is not said Give me but us c. The Prayer it self is divided into three parts 1. Introduction Our Father c. 2. Petitions which are divided into supplications Hallowed be thy Name c. and deprecations Forgive us c. 3. The Conclusion or Doxology For thine is the Kingdom c. In the Introduction 1. There is the Person prayed to viz. God 2. The relation he hath to us Our Father 3. The place where he in a more especial manner is present viz. Heaven That we are to pray to none but God is apparent 1. Because none else knows our wants Isa 63.16 2. None can know our prayers 1. Because at the same time there are an hundred thousand praying 2. Because he that knows our prayers must know our hearts because it is the heart that prayes and not the tongue otherwise though the desires were never so fervent if the words were not so significant the prayers would be lesse regarded 3. Because none else can grant our prayers 4. Because there are none so willing for he is our Father the Saints but our brethren 2. The Parent loves his children better then they one the other The LORDS PRAYER Our Father which art in heaven Hallowed be thy Name Thy kingdom come Thy will be done in earth as it is in heaven Give vs this day our dasly bread And forgive us our debts as we forgive our debters And lead us not into temptation but deliver us from evil For thine is the kingdom and the power and the glory for ever Amen THe prayer is divided into four parts 1. The Preparatory part or Introduction Our Father which art in heaven 2. The body of the Prayer which is divided into two parts Supplications which are four and Deprecations 3. The Doxology For thine is the kingdom c. Or it may be brought as hereafter shall be shewed as a reason why we beg these things of God 4. The Conclusion of all viz. Amen or if you will the praying over the whole prayer again in one word There are some small differences between our Translation and the Original The first is this Oh Our Father not Our Father The second the word art is not in the Original The third that which we translate Heaven is Heavens in the plural number For the expository part there is little difficulty I am only in this that it is said that God is in heaven 1. We must take heed that we do not understand it exclusively as if God were no where else as in Job 22.15 that God walked in the circuits of the heaven For God is as truly and as essentially in earth as in heaven and Solomon saith That the heaven of heavens is not able to contain him 2. We must take heed of thinking that God is so in heaven as a place which makes him happy for if so he should neither be infinitely nor eternally happy for heaven is not the happinesse of God but God the happinesse of heaven the heaven of heavens God is said to be in heaven 1. In respect of manifestation here we see him but darkly there face to face 2. In respect of union 3. In respect of fruition all these shall be abundantly greater for their own faith shall be turned into vision our hope into fruition our love into union Or else this may be added not onely not as a limitation of Gods presence but to distinguish him from our earthly fathers there are two words that distinguish God from our natural fathers 1. That he is in heaven 2. The word Our since there is none that is the Father of all the elect save one God We may consider these words either in themselves or as a preface or introduction to the prayer 1. In themselves the first truth therefore in the words is this that God is the Father of all his people Now God does not take empty titles upon himself but fils up whatsoever relation he takes upon himself to the utmost therefore whatsoever the tenderest lovingest parents in the world are to their children God is much more First We have our beings under God from our parents but we have our beings more from God then from them 1. Because we have it originally from God but from them instrumentally 2. We have our bodies from our parents but our souls from God Eccles 12.7 Heb. 12.10 3. We have our being but our depraved being from our parents but our well-being from God By generation we have it from our parenrt by regeneration from God 4. Though we have our bodies in some sense from our parents yet we have them much more from God for a mother knows not her childe before it be born whether it be beautifull or deformed knows not what parts it hath and what it wants but Psal 139. in his book are all our members written Secondly Parents know their children there are many Kings and Monarchs that know not their servants but none but knows their children Can you go to any mother that cannot tell you how many children she has and their names but God knows his children farre better then any parent and to help our faith God does use many rare expressions and to signifie what special notice he takes of his children Exod. 28. to write down their names is not so much as to engrave them and God thinks no matter good enough to engrave his peoples name in the preciousest stones in the world he must have for them to be engraven in nay he will have their names engraven twice as you may see Exod. 28. and Aaron is not to appear before him but with the names of his people upon his heart nay to shew that there is no precious stone or any thing under heaven that is good enough to engrave his peoples names on he engraves them in the palms of his own hands Isa 49.16 that is the first thing God knows his people by name and that is a wonderfull honour 2. A wonderfull comfort Isa 43.1 Exod. 33.12 2. God knows the dispositions of his children Psalm 103.13 3. He does more then any father for he numbers the very hairs of their heads Mat. 10.30 Nay as God knows his people so he never forgets them a father may nay a mother which is fullest of affections nay a mother may forget her sucking childe who as yet has not by any disobedience provoked her to forsake him for she is not only the nurse of it but the mother of it the son of her womb Nay a mother may forget though she has but one the sonne of her womb Isa 49.15 Nay all women may forget for it is said though they should for a woman to forget one childe if she has many but for all the women in the world to forget their childe whiles it sucks though they have no more is a kinde of an impossibility yet it is more impossible for God to forget his people Nay but God sets down the
and the words in the original are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is see not in worshipping Angels we make God angry and Angels angry and prayer is such an act of worship that adoratie which signifies worship is properly praying too nor may we pray to Saints for Elias wishes Elisha that if he had any thing that he would have him to prevail in with God for him he bid him ask him before he went to heaven for afterwards it was in vain to desire any thing from him 2 Kings 2.9 by the zeal of the Saints on earth we may guesse at the zeal of the Saints in heaven If the Apostles were enraged as to their outward carriage seemingly as most to madnesse when the Lystrians would have worshipped them surely if the Saints did but know of the abominable Idolatry that is committed towards them it would certainly if it were possible interrupt their very happinesse 4. From the word Our we learn That we must pray for others as well as for our selves 5. It is of great comfort that wheresoever God has a people to call upon his name Every one of Gods children has a stock of prayers going for him and though thou canst not pray for thy self yet others pray for thee 6. That God is in Heaven it shews That our thoughts should be heavenly in the duty of prayer though it is not necessary to lift up our eyes to heaven as our Saviour did John 17. for the Publican durst not lift up his eyes thither and yet was accepted Two things there are in this and all prayers 1. What are the things we desire And 2. What are the things we are engaged to do for every prayer is an engagement to do what in us lies to obtain the things we prayed for 1. We must take the words of this prayer in the largest sense in respect of the acception of the word except some words of the prayer or some other parts of Scripture puts a limitation to them and therefore Kingdom being differenced from other Kingdoms by the word thy is not to be taken for the powers and Kingdoms of this world and therefore the word Our cannot be taken as if we prayed for every particular man in the world since we only pray for those whose Father God is or may be hereafter for ought we know hence will it follow that we must extend the Kingdom of heaven to the Kingdome of grace and glory 2. They must be extended to the utmost sense of words in respect of the persons or things prayed for so when we pray for the forgivenesse of our trespasses we do intend both all kindes and all numbers of sins as sins of ignorance infirmity c. and every particular sin of those kindes 3. It is to be extended universally in respect of places so when we desire that Gods name should be hallowed we do not desire that it should be hallowed in this or that place but in the whole world 4. In respect of time it is to be extended to all time but that time which is not compatible with the nature of prayer viz. the time past or that which is not compatible with the nature of the thing we prayed for as if we take thy Kingdom come for the day of judgement it is not proper to say that we should pray that should come now and again a thousand years hence 5. In respect of degrees in all those Petitions to which there is no limitation given When we desire that Gods name should be hallowed we desire that it should be hallowed to the utmost and so that his will should be done and that our trespasses should be fully forgiven 6. If there be several wayes that the Petition may be accomplished we include them all as the name of God may be hallowed in our thoughts words lives 7. In every Petition we pray for all the means that are conducible for the obtaining of that thing included in that Petition 8. We do pray for the preventing if absent or removing if present all that may hinder the mercy we pray for in whole or in part 9. In the four first Petitions are included Deprecations and in the Deprecations are included the contrary Petitions When we pray for holinesse vertually we pray against sin as in the affirmative Commandments the negative are included in the negative the affirmative 10. Though all things that we are to pray for may be reduced to some of these Petitions yet many things may be reduced to more then one but more immediately to one and more remotely in other respects to other Petitions 11. That in every Petition is vertually included 1. Our want of the thing we pray for 2. Our necessity of having of it 3. Our acknowledgement of our inability to obtain the thing we pray for or to avoid the evil we pray against without Gods special assistance and mercy 2. Every Petition includes an engagement to use the means and to avoid and remove all impediments that might hinder us from obtaining the thing we prayed for Hallowed be thy Name 1. By the name of God is meant his Titles Attributes Ordinances 2. To hallow or sanctifie is a very high expression it is more then praise or honour for these we may give to men we must honour our Parents It is more then wonder and admiration for we may wonder at things that are evil as Christ did at the unbelief and hardnesse of heart of the Jews To sanctifie or hallow the name of God is the highest expression that can be what we account sacred we may not put to any common use but for things that we account never so excellent if not sacred we may use in the meanest offices as we may cut glasse with a diamond 2. Though we sell a diamond of never so great value for a farthing it may be folly it is not prophanenesse for Esau to have sold his birth-right if it had consisted onely in temporals and had had no spiritual priviledges annexed to it We are to sanctifie God in our thoughts words and deeds In our thoughts we sanctifie God two wayes 1. Deus est super omne verbum super omne filentium omnem scientiam omnem admiratione omnem amorem omnem extasin super omne quod est super omne quod non est super omne quod potest esse super omne quod non potest esse Thus raise thy thoughts as high as possibly as thou canst and when thy thoughts are highest purest holiest that thou canst possibly frame then know that God is infinitely more above them then the heavens are above the earth and know that thou dost not considerably honour God in thy thoughts till all the actings of thy understanding be lost in admirings nor dost thou considerably honour God by the actings of thy love till they be lost in extacies and ravishments of spirit and both understanding and will yield themselves up as overwhelmed and
conquered by the glorious excellencies of God for God is not only above our words but above our silence not only above our understanding but admiration But take heed that in the actings of your understanding you do not offer to make a thought of the essence of God for we cannot know him as he is 1 Joh. 3.2 Joh. 2.18 Exod. 33.20 2. You must take heed of under pretence of honouring God in one Attribute to dishonour him in another the high thoughts that you have of his excellencies must not lessen the thoughts that you have of his goodnesse knowing that the Majesty of God doth not put bounds to his goodnesse be sure that his goodnesse is as incomprehensible as any of the rest of his Attributes Secondly Thou honourest God in thy thoughts when there is such an holy dread of the Majesty presence and holinesse of God that thy thoughts are kept in one so that thou darest no more think an impure thought then do an impure action in the open street 2. In respect of words thou dost hallow the name of God 1. In respect of thy words themselves 2. In respect of thy pronunciation also when both thy words and pronunciation are such as are sutable to those high good and holy thoughts thou hast or oughtest to have of God and fit to raise the same thoughts in others when thou speakest of God speak with as much reverence and feeling as if thou spokest to God and when thou speakest to God let the awe and dread of his Majesty be as much upon thy spirit as thou verily believest would be if God immediately spoke to thee from heaven 3. By thy life and conversation thou dost hallow the name of God when thou dost live sutably to the truths promises mercies and the rest of the attributes of God so that it may be said of thee that thou art a living Bible as Paul said of the Corinthians You are the epistle of Christ not writ with ink but with the Spirit 2 Cor. 3.3 2. From the order of the Petition observe The glory of God being the first and chiefest thing that we are to desire it follows 1. That the glory of God is to be preferred before all things even our own and the salvation of all men c. For certainly if any thing were to be preferred above it it ought to be desired before it 2. Because God hath made all things for his own glory Pro. 6.16 Now the means are servants to the end and the Servant is not above his master 3. God hath taken away all that glory happinesse and excellencies which he had bestowed upon the fallen angels because they dishonoured him Now if their excellencies were better then the glory of God God should take more for his glory then 't is worth 2. From the order observe That we ought to desire all other things not only lesser but in reference to the glory of God 3. That since the glory of God is better then all the world it is a greater sinne to rob God of his glory then if it were possible to rob the whole world so much for the order for the Petition it self 1. We do tacitly acknowledge that we are not able sufficiently to glorifie God for first by reason of our ignorance we cannot tell what are the best means and by reason of our impotence we cannot put in execution those means we do know we know that the way to glorifie God is to have the Gospel of Christ preached in power and purity thorowout the whole world 3. By reason of our wickednesse we will not use the means that we can but are very prone to dishonour God 2. Not only not we but not all the creatures in heaven and earth are able sufficiently to glorifie God So that not only David Psal 148. 150 c. but even the Angels Revel 5. call for help Nay even Christ himself as man findes it too hard a task sufficiently to glorifie his Father John 12.28 2. We desire in this Petition that God would bestow upon us all means whatsoever whether outward or inward temporal or spiritual whereby we and others are made able and willing to glorifie him as that he would enlighten our understanding affect our hearts by manifesting himself and his truths in his works Word Ordinances c. and that he would do this at all times and in all places and that he would prevent or remove all things that might either in whole or in part hinder his glory whether it be ignorance atheism idolatry superstition c. and that he would enable and encline us and others to the utmost to glorifie his name in our thoughts affections words and deeds Vers 10. Thy kingdom come Thy will be done in earth as it is in heaven Thy kingdom come 1. Three things are presupposed 1. That every man by nature is under the dominion of sinne and Satan 2. That it is not in the power of any creature or of all to govern the world or to cause the kingdom of grace to come where it is not or increase where it is or to be the cause of the coming of the kingdom of gloryâ— Secondly The kingdome of God is three-fold The kingdom 1. Of power and providence whereby he rules over all creatures even reprobates senslesse and irrational creatures yea even devils themselves 2. The kingdom of grace whereby he rules in the hearts of his people here in this world 3. The kingdom of glory is the reigning of his people with him after the dissolution of soul from body and at the reunition Thirdly In the Petition the things we pray for are 1. That the Gospel might be propagated through the world and by consequence that the Jews may be called and the fulness of the Gentiles may be brought in and that the kingdom of grace may be set up in the hearts of men uncoverted and that it may be established and increased where it is 2. That he would hasten the coming of his kingdom of glory and our reigning with him for ever Now the means for this end First The removing of those things that hinder and therefore we desire 1. The destroying of the kingdom of sin and Satan 2. The downfall of Antichrist and the frustrating of the power and plots of all other enemies of the Church of God Secondly The positive means are 1. Outward as 1. That the Church may be furnished with all Gospel-officers and Ordinances and they furnished with gifts and both purged from corruption and countenanced and maintained by the civil Magistrate 2. That the Ordinances may be purely dispensed 2. The positive inward means is The powerful and effectual cooperation of his Spirit with the outward means Lastly That God would be pleased so to exercise his kingdom of power in the world as may best conduce to these ends Thy will be done on earth as it is in heaven Three things are presupposed 1. We are unable of our selves to