had paid the third yeeres tithes they might pray saying I have hearkened unto the voyce of the Lord my God Deut. 26.15.16 and have done according to all that thou hast commanded mee Looke downe from thy holy habitation from heaven and blesse thy people Israel and the land which thou hast given us Hezekiah saith O Lord remember now 2 King 20 3. how I have walked before thee in truth and with a perfect heart When zealous Nehemiah had reformed abuses among the Iewes by cleansing the house of God restoring maintenance to the Leuites and standing for the sanctifying of the Sabbath day hee is bold to pray Neh. 13.14.22 Remember me O my God concerning this and wipe not out my good deeds that I have done for the house of my God And againe he saith Neh 13 31 Remember me O God concerning this also and spare me according to the greatnesse of thy mercy And Remember me for good Our Lord and Saviour saith I have glorified thee on earth and now O Father glorifie thou me with thine owne selfe Ioh. 17.4.5 Reason 1 God hath promised to give all good things unto all such men Psal 91.14 15. Because hee hath set his love upon me therefore will I deliver him saith God Hee shall call upon me and I will answer him Reason 2 The injoying of a good estate for body and soule is a good meanes to incourage and enable a man still to glorifie God This argueth all such men of Vse 1 high presumption which will expect that God should blesse them with all things needfull both for this life that which is to come when the time is yet to come that ever they did glorifie his Name in doing his will As if God were bound to preserve and save them and they were not tyed to serve him It shall be therefore a just thing with God to disappoint the expectations of all such men Whereas many unfained Vse 2 Christians being cast downe with a sense of their owne unworthinesse do doubt whether they should ask God any thing for themselves this doctrine may comfort them and may remove this scruple For their conscience can tell them that they desire in their very soules that Gods kingdome should be advanced and his name glorified whatsoever should become of themselves Let such be admonished of their fault and let them not wrong the Lords truth and goodnesse to thinke that he will not be gracious to them in things concerning theÌ„selves now that he hath beene already so good as to give them hearts to desire to glorifie him Vse 3 Would any man with confidence aske of God all things that may do himselfe and his neighbour good let him observe this order set downe by Christ Iesus First seeke the things that concerne God and his kingdome then they may with Gods good leave speake to him for themselves and others Nay if they do not they offend God because they do not improve that gracious leave which hee hath given them for their best advantage Be zealous for God therefore and thence take encouragemeÌ„t to pray to him for thy selfe This may be done yet no allowance is given to expect any thing of merit for here the petitioner doth onely present himselfe unto God as one capable of his further favours looking for nothing but of mercie and doth therefore begge what he would have So Nehemiah though hee remembred unto God what he had done for the honour of God yet he saith Spare me Neh 13.22 according to the greatnesse of thy mercies Give us this day our daily bread The subject of this petition or the things desired are all things needfull for this present life Whence observe It is the will of God that his children should aske of him and use all good meanes for the welfare of this naturall life David saith O my God take me not away in the midst of my dayes Psal 102.24 If any man be afflicted Iam 5.13.14 let him pray Prayer is used as a meanes of victorie in warre and to remove famine pestilence and all annoyances of the bodie 2. Chron. 6. Aske ye of the Lord raine in the time of the latter raine Zach. 10.1 Reas 1 God hath promised to give to his children temporall good things as well as spiritual Godlinesse hath the promise of the life that now is 1. Tim. 4.6 Reas 2 The necessitie of man requireth that he should have supplies for this life that he may have a right minde in a sound bodie else he can neither enjoy himselfe nor do good to his neighbour nor do the service and works which the Lord appointeth he cannot profit man nor serve his God Witnesse the condition of distracted and melancholicke of naturals of dumbe and deafe persons Also what can men diseased and in paine do in comparison of what they may do when their minds are free bodies strong and healthie Christ Iesus hath redeemed Reas 3 the bodie as well as the soule and requireth that therewith men do glorifie God 1. Cor. 6.20 therefore the good thereof in its place is to be desired That use may be made of this point take a view of the particulars They respect the principall thing here desired scil life and health also all means thereof The bodie is then in health when it is in such good plight and temper that the soule can in and by it exercise the faculties of reason sense and motion to the comfort of it selfe the benefit of man and service of God The meanes of this good estate are wholsome aire meats drinkes apparell houses and whatsoever will keepe from bodily infections and inconveniences whether they serve to quench thirst or satisfie hunger or preserve from extremities of heat and cold or to restore defects in nature Now because these things cannot be except the Lord give fruitful seasons by causing the heavens to be wel disposed and the earth to be fruitfull request must be made that God would heare the heavens that they would heare the earth Hos 2.21.22 and the earth the corne and the winâ— and the oyle and that they all would heare and satisfie the necessities of man And when all these things are granted yet such is mans frailtie that if he have not a â—ill to make use of corne woâ—â—l physicke and so in other things he shall yet remaine destinâ—â— of their use Therefore requeâ—â— is to be made that God would give gifts and skill to men to that end Lastly if a man be furnished with all things before named yet if he lie open to the furie of enemies his life and welfare cannot consist Wherefore a good Commonwealth consisting of wise just and valiant governours and of numerous peaceable loyall and valorous subjects is to bee desired and the contrarie to all these is to be deprecated All therefore that shall debarre Vse 1 themselves of the temporall use of the comforts of this life except for a time when
distresses Or if the affliction abide prayer doth ease the heart and procure patience and strength to beare it and it doth sanctifie the crosse causing it like good physicke to work for the good of the inward man As for eternall punishment prayer is the means of forgivenesse Psal 32.5 I said I will confesse my sinne saith David and thou forgavest the iniquity of my sinne As for evils of sin and temptation Christ Iesus hath prescribed prayer for a remedie against it Mat. 26.41 saying Watch and pray that ye enter not into temptation An hearty prayer hath alwayes strength either to remove the temptation or to draw from God sufficiencie of grace to resist it as it did for the Apostle who had this answer of his prayer My grace is sufficient for thee 2. Cor. 12 9 Prayer is a meane to obtaine all good things temporall therfore we are bid to say Give us this day our daily bread 1. Tim. 4.5 it sanctifieth maketh good things to be good to them that have them As for spiritual good things the Lord saith Iam. 1.5 If any man lacke wisedome let him aske of God that giveth to all men liberally and upbraideth not The Spirit of grace is obtained by prayer Your heavenly Father saith Christ shall give the holy Spirit to them that aske him Luk. 11.13 There is a necessity of praier Reason 3 both because God hath commanded it and his promises unto man are with this condition of prayer Aske Mat. 7. and ye shall have Though God can helpe if we never aske him yet usually he will not if men ask not You have not saith Iames Iam. 4.2 because ye aske not And though a man have never so much meanes these without prayer can do him no good For to the making of a thing good the word and prayer is required it being Gods ordinance 1. Tim. 4.5 that what meanes soever bee used prayer must be one and that of the quorum as we speake for in all things prayer must bee made Philip. 4.6 Ob. The Lord knoweth what every one nâ—edeth and he saith that * Isa 65.24 before they call I will answer therefore prayer may seeme to be needlesse Sol. The end of prayer is not to informe God of any thing which he knoweth not The use of prayer though God need not thereby to be informed or to perswade God to do any thing whereto he is not of himselfe most willing neither is it a meanes onely to procure good things for a mans selfe but a chiefe end of prayer is that man might expresse his obedience in performance of his dutie it being a part of his holy worship wherein a man professeth his owne frailty and nothingnesse without God and that he holdeth God to be the fountaine of all goodnesse even the giver of every good perfect gift and that hee is perswaded of his goodnesse power and truth towards him also he professeth that he is sensible of his wants and that hee doth depend on him and will be thankfull to him when hee shall please to supplie them For prayer maketh way for praise and thanks Besides prayer to God doth fit men to use those things which they obtained by prayer for God and according to his will considering that upon their suit to him they do enjoy them What though God know what we need our Saviour doth not from thence conclude we must not pray at all Mat. 6.8.9 but therefore take heed how you pray And Gods readinesse to answer before they call is an argument why they should pray For if God bee so gracious that so soone as a man doth in heart desire his helpe he beginneth to answer before he call and as he saith Whiles they are speaking I wil heare then we should not say therefore we need not pray but therefore we wil pray and speake to him because such is his readinesse to heare that we shall be sure to speed Ob. God hath long since decreed what men shall have whether much or little therefore prayer is needles for God cannot alter his purpose Mal. 3.6 I am God saith he and change not Sol. I grant God hath decreed before all worlds what to give and what not but at that time also he decreed the meanes that should come betweene his decree and the execution thereof one of which meanes is prayer without which he never intended ordinarily after hee hath given the first grace to give any thing with a blessing in mercie to any man For to whom he giveth saving grace he alwayes giveth the spirit of supplication Zach. 12.10 and looketh that they should upon all occasions stirre it up in them and improve it for the obtaining of those good things which God hath intended and promised to them God had decreed to give the Gentiles to Christ yet God said to him Aske of me Psal 2.8 and I will give the heathen for thine inheritance Daniel knew certainly the time that God had decreed to deliver his people out of captivitie Dan. 9.2.3 but this did not cause him to forbeare prayer but it quickened him to fast and pray that they might bee delivered For God who had made knowne his decree by the Prophet that after seventie yeares he would cause the Iews to returne out of Babylon and that he had thoughts of peace towards them to give them an expected end hee said also to them Ier. 29.10.11.12.13 then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and finde me when ye shall search for me with all your heart And I will turne away your captivity c. The Prophet David though it was revealed to him that God would establish his house and kingdome upon his seed yet the rather prayeth saying Thou O Lord of hoasts 2 Sa. 7.27 God of Israel hast revealed unto thy servant saying I wil build thee an house therfore hath thy servant found in his heart to make this prayer unto thee God had not onely decreed but had promised to his people that he would give them a new heart and a new spirit c. and that he would cause them to walke in his statutes and outwardly also to blesse them so that their land should bee to them as the Garden of Eden yet saith he for this will I bee inquired of by the house of Israell Ezek. 36.37 It is granted that prayer cannot neither doth it change Gods purpose when yet without prayer he will not give for his purpose was to give when they should pray but not before prayer maketh the change not in God but in him that prayeth fitting him and making him capable of the gift who till then was not sufficiently qualified for it Many have more then heart can wish yet pray not at all Object They are onely outward things and common gifts
warrant from Moses teaching the Priests to blesse the people in a set forme saying Num. 6.24 The Lord blesse thee and keepe thee c. Also when the Ark set forward they had a set forme Numb 10.35 Rise up Lord c. David penned his Psalmes to bee used in the Church and Psal 92. for every Sabbath And Hezekiah commanded the Levites to sing praises unto the Lord with the words of David 2 Chron. 29.30 and of Asaph It is said of our Saviour Christ whose example we may bee bold to follow That he prayed the third time saying the same words Mat. 26.44 Ob. Set formes of prayer doth stint the spirit Sol. It doth not no more then a premeditated Sermon doth stint the spirit of Prophesie or then a conceived prayer by the Minister doth stint the spirit of prayer in the people who must restraine themselves to his words yet the spirit in truth is not stinted in them Order and edification in the Church requireth set formes of prayers and praises to be used in publicke as it hath beene the custome of all established true Churches there being common sinnes to be deprecated common graces to bee prayed for and common mercies to thank God for And in more private praier the ignorance forgetfulnesse and bashfulnesse of some persons before their family or others causeth that for a time it is needfull to use the helpe of a set form which he may reade or repeate so that he joyne understanding and assent of heart thereto Yet it must be remembred that Christians must not alwayes be such novices and weaklings in religion to use set formes of prayer in private which like crutches and bladders serve to initiate and minister to them helpe untill they have gotten strength as if they never intended to pray without them But let this here be observed It must not on the other side be held that onely premeditated studied and set praiers are lawfull He is not meete for the place of a Minister nor worthy the name of a strong Christian that hath so tyed his devotion to a set forme that he will not or cannot vary his petitions for his people or himselfe as particular occasions varie and new necessities require It is impossible that any prayer booke should meet with all occasions either of prayer or thanksgiving which fall out daily And conceived prayer is not so defective and imperfect but if it be pertinent and in truth God liketh it Exo 14.15 though it had no set forme to bring it forth Such were the prayers of Moses at the Red-sea 1. Sam. 1.13 and of Hannah at the Tabernacle their prayers were conceived and brought forth without set forme or voice I conclude this point therefore affirming that it is an error to hold set prayer to be unlawfull and it is no lesse error to hold that no prayer but a set forme of prayer is lawfull In this manner If our Saviour would have us use onely this forme S. Luke would not have varied from this of Saint Matthew saying Sinnes for debts and far for as in the fifth petition neither would he have left out the forme of thanksgiving nor yet would the Apostles have prayed in any other forme All which shew that In this manner signifieth according to it and not onely to use those words whence learne that All prayers must be made according Doct. 5 to the patterne of the Lords Prayer If made according to this they are acceptable if not they are faultie The best confirmation of this point besides Christs expresse exhortation which is authenticke is to compare this praier with the prayers of the Saints recorded in holy writ both before and after this prayer and it will be found that they all may without wresting be referred unto some branches of this prayer even as all the precepts scattered in the Bible may be referred unto the ten commandements Reason The perfection that this prayer hath above all other prayers doth challenge the rule of all the rest for whatsoever is necessarily requisite in praier is to be learned by this if it be truly understood For it plainly teacheth how he must be qualified that doth pray also to whom we must pray what we must aske and with what heart and affection as will appeare in the handling of it Vse 1 Every disciple and member of Christ Iesus should therefore have this prayer in great esteeme because it is of Christs owne composing they are his own words and he did of purpose leave it to be a patterne of prayer to all Christians Onely take heed that you do not with the Papists turne the use of it into abuse through superstition Let all men use this prayer Vse 2 for the guide of all their prayers and as skilfull workemen by the helpe of some small but true modell or draught can erect a large and stately building so we by this compendious but most exact briefe of prayer must learne to enlarge our selves in prayer That use of this patterne for the making of prayers according to it How to frame all prayers by the patterne of the Lords prayer may be made two things must be learned First learne the plaine meaning of the words and the sense and meaning of Christ in them Secondly learne how this patterne may be applied As for the first because such exceeding brevity doth cause some obscurity the more paines must be taken that by the light of other Scripture and helpe of those men which have faithfully travelled in the interpretation of this prayer the true meaning may be found out And untill you meete with better directions use these following First two things in generall one contrary to the other are to be understood in every petition namely petition and deprecation praying for some thing that is good and praying against the contrary evill And it is a sure rule that in the same petition where the good thing is desired the contrary evill is prayed against as in the foure former petitions Also where the evill prayed against is expressed in the petition the contrary good thing to be desired is to be understood in the same petition as in the two last petitions As it is in the commandements in the same commandement that any vice is forbidden the contrary duty is commanded A second rule is If one kind or part of any thing be expressed in any petition all kindes and parts of the same thing are to be understood A third rule is where any one thing is prayed for in any petition the causes effects thereof and whatsoever properly belongeth unto the said thing is understood to be prayed for in the same petition except they fall out to bee the expresse subject of some other petition The second thing to be learned is how application of this prayer may be made to the framing of all other prayers by it which that ye may do take notice that this prayer directeth us unto
most apt to enkindle the desires and helpe the faith of them that do pray If many and generall requests be to be put up then such titles and names must bee used that may perswade them they shall be heard in all If some particular petition be to be pressed then such names and descriptions of God are to be used as may helpe the heart in that particular Abrahams servant being to pray for successe in his masters businesse saith Geâ— 24 12. O Iehovah God of my master Abraham I pray thee send me good speed this day and shew kindnesse unto my mâ—â—tâ—er Abraham When Peter did intricate God to make choice of an Apostle to supply the place of Iudas hee saith Thou Lord Act. 1.24 which knowest the hearts of all men shew whether of these two thou hast chosen When David prayeth against the enemies of God and his children hee saith O Lord God to whom vengeance belongeth Psal 94.1 O God to whom vengeance belongeth shew thy selfe And when hee doth magnifie Gods name and would incire all people to pray unto him and praise him he speaketh to him in this description of God O thou that hearest prayer Psal 65.2 unto thee shall all flesh come For a wise choice of apt names Reason 1 titles to represent God with doth argue knowledge of God and wisedome to make use of his different attributes both which knowledge wisdome being mixed with faith doth much please and delight God to behold in his children The representing of God to Reason 2 the minde in convenient and meet names and notions is verie needfull for it will set the heart and keepe it in good plight working aw and reverence fervencie uprightnesse and confidence all which are requisite in prayer Vse It behoveth therefore every one that would make a good entrance into prayer without which he is not like to make a good proceeding to acquaint himselfe with the true understanding of the manifold names and descriptions of God recorded in Scripture and then let them make choice of the fittest titles of God to name him by according as there shal be especiall cause or use of his power wisedome mercie truth or justice c. Then to use such names as may best expresse those attributes which are especially to bee exercised in the granting of their requests Thus much of the whole description of God being coÌ„sidered joyntly now followeth the consideration of each part of the description Father hath relation first to Christ the second person in Trinity whereby our Saviour directeth us unto a consideration of the three persons in Trinity and to the order of directing of prayers ordinarily viz. to the Father whence the doctrine is In prayer God is to be known Doct. 5 and conceived of in the distinction of persons Father Sonne and holy Ghost to whom prayer must be directed ordinarily in this sort scil to the Father by the Sonne through the helpe of the holy Ghost Christ saith Ioh. 16.23 Whatsoever ye shall aske my Father in my Name he will give it you The Apostle giveth thanks to God and the Father in the name of our Lord Iesus Christ Ephe. 5.20 We call God Abba Father by the Spirit which maketh our intercessions for us Rom. 8.15.27 For such is the divine dispensation of God the Father Reason Son and holy Ghost that though they are but one indivisible essence and whatsoever any one doth out of himselfe the very same doth the other also Ad extra yet they sustaine different persons and offices that I may so speake and do the same things in a different and distinct order yet so as the naming of one doth not exclude but necessarily include the other In prayer the Father sustaineth the person and place of him that is offended by sinne that must be appeased and doth heare and grant requests If we sinne we have an Advocate with the Father Which sheweth plainly that the Father in especiall sort must be appeased and sought unto The Sonne supplieth the place of a Mediator and intercessour by whom requests ascend and become acceptable to the Father He is that golden altar Ioh. 16.23 upon which the prayers of all Saints are offered and caused to ascend as incense Revel 8.3 No man can come to the Father but by him Ioh. 1â— 6 He is appointed of God to be a Mediatour and being God and man is both a fit and all-sufficient Mediator between God and man Without him no mans person or best actions can be acceptable because of the many imperfections Wherefore all prayers must be offered up by Christ Iesus The holy Ghost doth supply the office of a teacher and of one that helpeth our infirmities and in us Rom. 8.26 to make our intercessions and requests for us that they may be offered to the Father by the intercession of the Sonne For we know not what we should pray for as we ought and if the Spirit do not worke together in our prayers there would be no goodnesse at all in them no not so much as truth and uprightnesse without which Christ Iesus will not offer them to his Father for us Therefore prayers must bee made in the Spirit through the helpe of the Spirit Now because of this order of persons in the Deitie the Father being first and because of the different places they sustaine in the worke of our salvation the counsell and will of all three is that the Father should be prayed unto and worshipped in the onely mediation of the Sonne through the Spirit and therefore it is that the Father is here named not the Sonne or holy Ghost But because of the indivisible essence of the Godhead the naming of the Father doth necessarily imply the calling upon both Sonne and holy Ghost also If God must be known and Vse 1 worshipped in the distinction of the persons in Trinitie then it is impossible to represent God by any image as the Papists do For by what visible likenesse can an invisible Spirit which is truly not imaginarily distinguished into three persons and different manner of subsisting be likened or resembled The Papists that come to Vse 2 God by the mediatioÌ„ of Christ but in part joyning to Christ the mediation of Saints are hereby confuted For there is no Mediatour but that one person by whom God is our Father They come a distinction saying Christ is onely Mediatour of redemption but not the onely Mediatour of intercession that so they might leave a roome in which they might place the mediation of Saints but this is to sever what God hath joyned For the Scripture knoweth no Advocate or Intercessour but him who is the Redeemer 1. Ioh. 2.12 scil Christ Iesus the righteous who is the propitiation for our sinnes And it is as proper to the Mediatourship that Christ onely should make intercession at the right hand of God as to die and rise againe for the elect Rom. 8.34
thus divided Summum bonum the first expresseth the desire of the chiefe good scil the glory of Gods name in the first petition Hallowed be thy Name the means whereby his Name is hallowed and glorified are the matter of all the rest delivered in a most heavenly order Gods Name cannot bee hallowed if hee doe not make his holy Name known by erecting his kingdome therefore the comming of his kingdome is the matter of the second petition And because his kingdome is not made manifest and his Name is not acknowledged to be holy and glory is not given unto him untill his will bee unfainedly obeyed therefore thy will be done is the matter of the third petition Now because no man can do the will of God upon earth except God sustain him on earth therefore daily support from God is prayed for and is the matter of the fourth petition And when a man hath all comfortable supplies for this naturall life yet if he bee not in Gods favour and be reconciled unto God he neither hath will nor power to glorifie God nor can bee accepted in any thing he doth therefore forgivenesse of sinnes and justification before God is the matter of the fift petition Lastly though a man have his sinnes past pardoned and he be justified he cannot do Gods will nor declare that the kingdome of God is come to him nor any way hallow his Name if he have not grace and power against sinne therefore the sanctification of the whole man is prayed for which is the matter of the last petition This is the holy order and subordination of the petitions Fourthly the different manner of propounding the petitions cause a different acception of them some are petitions properly so called when the good things asked are expressed and the evill prayed against is understood as in the foure first petitions some are deprecations when the evill prayed against is expressed and the good prayed for is understood as in the two last petitions The first petition is Hallowed be thy Name here it must bee considered what is meant by Name the object of hallowing then what hallow signifieth Name hath reference to God and it signifieth God himselfe scil the person named Also all such names and titles of God his attibutes actions ordinances and all things which have any speciall print of Gods holinesse stamped upon them are Gods name because by them he is knowne as men are by their names The word thy appropriateth the hallowing of the name unto him who is before named and described in the invocation opposing and preferring Gods name to the name of man or Angell or of any other creature To hallow is either to make a thing holy which was common or prophane or to declare and acknowledge and use holily some thing which is holy already Hallow must not bee taken in the first sense scil to make a thing holy for God and his Name alwayes was is and for ever shall be of it selfe most holy But to hallow Isa 29.23 here signifieth thus much to conceive and acknowledge with the heart and to declare with the tongue and life that God and his Name is holy and to bee respected and used as most holy in like sense as Wisdome is said to bee justified of her children Mat. 11.19 that is declared and respected as wisdome ought to bee respected For to hallow a thing is to respect and use it according to the holinesse thereof Prophaning Gods name is contrary to the hallowing of it The aime of our Saviour is that God may bee set up in mens hearts and may bee glorified and acknowledged in the world For this cause hee maketh choice of the most apt word that could be invented for hallowing leadeth vs to a consideration of Gods holinesse which is the glory of all other his attributes and includeth the cause why he should be glorified and therefore is a word of larger extent than magnified or glorified for the one doth but point out the glory of his greatnesse the other doth not expresse the cause why hee should bee glorified both which hallowed doth For holinesse is that rectitude in God and freedome from all impurenesse and from all shadow of imperfection or sinne which is the excellency and perfection of all other things that are in God and to speake with holy reverence of his Majesty the other attributes of God could not be commendable in God if they were not all infinitely holy His soveraignty would be tyranny his justice would bee cruelty his mercy would be foolish pity his wisdome would bee craft and subtilty if his greatnesse justice mercy and wisdome were not infinitely holy The like may be said of his other attributes For we see in creatures as in the Deuill and sinfull men the more strength and wisdome and skill they have the more mischievous they be because they want holinesse to use these gifts aright Wherefore in saying Hallowed be thy Name we desire that the excellency of his Godhead may be acknowledged as there is due cause according as they sing in the Song of the Lambe Rev. 15.4 Who shall not feare hee O Lord and glorifie thy Name for thou onely art holy Isa 64.2 This word Hallowed is set downe impersonally in such a forme of signification as includeth all persons or things which are capable of setting forth and acknowledging his holinesse As Let thy Name be hallowed by Thee so saith Christ Father glorifie thy Name Ioh. 12.28 and make Me to hallow thy Name in acknowledging thy holinesse and let all others acknowledge thee to be holy and to be the onely true God 1 King 18 36. Thus Elias prayed Let it be knowne this day that thou art God in Israel And God saith when hee will magnifie and sanctifie himselfe Ezech 38.23 I will be knowne in the eyes of many nations and they shall know that I am the Lord. The petition being thus opened we may expresse it in these or the like words Holy Father whose Name is holy to thee therefore all glory doth belong Lord glorifie thy selfe make it knowne that thou onely art God deserving all praises make me and all men to acknowledge thee onely to be God and our God and that of perfect excellencie according as thy Name in thy titles word and workes doe set thee forth And let thy Name Psal 111.9 which is holy and reverend be so honoured that so farre as any person or thing hath upon it any print of thy holinesse it be honoured and respected accordingly And farre be it from me or any man to deny thee in whole or in part or give any of that glory which is due to thee to any person or thing whatsoever or to prophane any thing whereupon any footsteps of thy holinesse is imprinted Hallowed be thy Name If it be observed that to desire that Gods Name should be glorified is the subject of this petition and that Christ hath set
by that first promise made to Adam that the seede of the woman should breake the head of the Serpent Gen 3.15 from that time it hath beene by Christ administred For though he were not actually incarnate and made man much lesse did he dye and rise againe Gal. 4 4. untill the fulnesse of time in the latter end of the world in the severall times appointed thereunto yet in Gods purpose and appointment as also in Gods promises and to the faith of Adam Abel Enock Noah Abraham and of the rest of the Patriarkes and beleevers the incarnation death resurrection and dominion of Christ had a being and was as effectuall to them that then beleeved in the Messias to be incarnate c. as they now are to any that beleeve in him now after that he is indeed incarnate c. For as the holy Ghost saith Rev 13.8 Christ was a Lambe slaine from the foundation of the world so he may be said to have taken flesh and to have risen againe c. from the foundation of the world Therefore hee saith Ioh. 8.58 Ioh. 8.56 Before Abraham was I am and Abraham was glad to see my day and hee saw it that is he saw him in the promise by the eye of his faith made man Heb. 11.13 dead and risen againe and sitting upon his throne as King governing all things So did David when he said Psal 110.1 The Lord that is God the Father said unto my Lord that is to God the Sonne who was to bee made man Sit thou at my right hand untill I make thine enemies thy footstoole Heb. 13 8. For Christ Iesus is the same yesterday and to day and for ever Thus our Saviour Christ was then Act. 10.36 and is now King Lord of all raigning by his power and working effectually by his spirit in the first times in the ministery of the Patriarches Prophets and Priests as he now in the latter times hath done doth in the ministery of the Apostles and ordinary Ministers both for the gathering and saving of his Church as also for the restraint and destruction of his enemies That the manhood of Christ should in the fulnesse of time Psal 2.6.7 Isa 9 6.7 Psal 110.1 be taken into the partnership of this government designed to the second Person as Mediatour the Prophets before Christ came in the flesh did clearely foretell our Saviour himselfe before his death told the Iewes that the Father judgeth no man but hath committed all judgement to the Sonne Ioh. 5.22 and hath given him authority to execute judgement because hee is the sonne of man that is by an excellency that sonne of man Ioh 5.27 who was ordained to be Immanuell God with us This sonne of man our Saviour who is God blessed for ever had his more solemne investitute and inauguration into this his absolute governement given him of God preseÌ„tly after that he had for the glory of his Father in the redemption of mankinde humbled himselfe unto the cursed death of the Crosse bearing his Fathers indignation to the full satisfying of his justice for the sinnes of all in whose stead he stood who should beleeve in him which was after that by his death he rising from the dead had destroyed him that had the power of death Hâ—b 2.14.15 that is the divell Of this more evident manifestation of Christs Kingship it is that hee himselfe spake to his Disciples when he said All power is given me in heaven and in earth Mat. 28.18 And of this exaltation it is of which the Apostle speaketh saying Phil. 2.9.10.11 Wherefore God also hath highly exalted him and given him a name above every name that in the name of Iesus that is that to the power and soveraignty of Iesus Christ Isa 45.23 now manifested to be Lord all should bee subject for to him every knee should bow Rom 14.11 of things in heaven in earth and under the earth and every tongue should confesse that Iesus Christ is Lord to the glory of God the Father He is therefore said to have on his vesture and on his thigh a name written Rev. 19.16 KING OF KINGS AND LORD OF LORDS By vertue of this exaltation and dominion it is that triumphing over his enemies he ascended up on high Col 2.15 Eph. 4.8.11 12 13. and led captivity captive and gave gifts to men that is to those his officers which under him should erect and perfect his kingdome of grace here upon earth namely He gave some Apostles and some Evangelists and some pastors and teachers for the perfecting of the Saints for the worke of the Ministrie for the edifying of the bodie of Christ till we all come into the unity of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Christ Iesus being thus advanced it belongeth unto him to reigne as king untill he have perfected the salvation of all the elect and untill he have put all his enemies under his feet and have delivered up this kingdome to God even the Father This kingdome of Christ differs from all other kingdomes for though it be in the world and above all the kingdomes of the world yet it is not of the world Ioh. 18.36 it is a spirituall and heavenly kingdome bearing rule in and over the soules and consciences of men It is directly opposite to the kingdome of darknesse and of the devill the prince of this world for by his agents through his ordinances by the power of his Spirit 2. Cor 10.4.5.6 he pulleth downe strong holds casting downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into captivitie everie thought to the obedience of Christ having in a readinesse to avenge all disobedience when the obedience of his own subjects shall be fulfilled This kingdome of Christ is an everlasting kingdome Isa 9.7 Dan. 7.27 never to have end whether wee respect the subjects or king for at the last day all that were subject unto him in this world in the kingdome of grace shall in an holy and glorious subjection unto God reigne with him in the world to come in the kingdome of glory for evermore But this present administration and government of this kingdome by Christ as Mediatour is not everlasting for in the end of the world 1. Cor. 25.24 25. Christ shall deliver up the kingdome to God even the Father then the Sonne himselfe shall be subject to him that put all things under him 1. Cor. 15.28 that God may be all in all This giving up the kingdome is not a cessation of it but a delivering of it up to God to his immediate governing of it in a state more glorious than ever It causeth onely a cessation of that forme of government by Christ which was to
and glory of that former government is due unto him for ever Moreover it must be considered that as he is head of his Church hee must needs have more glory and joy when that all the members of his body shall be perfectly glorified 1 Cor. 12.26.27 than he could have when in state of his Mediatour-ship onely some of his members were glorified and they also then glorified but in part A King 's onely sonne being imployed by vertue of a commission as his Viceroy to subdue and regaine to 〈…〉 a rebellious kingdome when he hath fully effected it he is to deliver up that kingdome with his commission which when he hath done it pleaseth his father to ease him of further care and to cause him all his life time to live in triumph seating him next to himselfe in his kingdome This latter condition is no lesse honourable and glorious but is much more happy and joyous than the former Like to this is the state of Christ as man after the delivering up of his kingdome in the state of glorious subjection That which is desired concerning Gods kingdome is that it may come To come properly is an action of such creatures which have power of moving whereby they being absent or farre off doe approach and become present Here it is taken metaphorically importing first a desire of continuance and establishment of so much of the kingdome as is come already Secondly the comming and being of his kingdome where it is not yet erected Thirdly the growth towards perfection of those things which are come in truth but not in perfection of degrees Fourthly the consummation and perfect comming of all things that belong to the glory of Gods kingdome The last is when as things concerning this kingdome are come in their being they may so farre as may bee profitable to us come to our knowledge Iob 26.14 for without this comming also wee cannot so well glorifie God in hallowing his Name Therefore it is that every speciall manifestation of Christs glory when it appeareth to men may bee called a comming of his kingdome Thus Christ's revealing some glimpse of his glory is called the comming of the kingdome of God with power Mat. 9.12 These senses of this word come are so subordinate and agreeing one to another that it comprehendeth them all So that when we say Thy kingdome come it is as if we said O Lord who art the onely Potentate and King of kings declare make thy Name knowne to be holy by shewing thy selfe to bee the absolute Soveraigne over all by sustaining preseruing and disposing of all things in the world so as both thy glory may appeare and as it may make for the kingdome of grace And grant that all thine ordinances and meanes of gathering establishing thine Elect may be set up in their puritie and power to the effectuall calling ordering and perfecting of thy people untill thou have glorified thy selfe in bringing them all to eternall glory Be pleased likewise to remove and beate downe whatsoever power doth let and doth exalt it selfe against thee and thy kingdome untill thou hast glorified thy selfe in the eternall shame and destruction of thine enemies Thy kingdome come The petition being thus interpreted we may from the whole scope of it conclude Doct. All Christians should unfainedly desire that God would shew himselfe to be the absolute soveraigne Lord God both in the administration of his kingdome of power over all creatures and in setting up and establishing his kingdome of grace to the utter overthrow of his enemies and bringing of his Elect in Christ to the kingdome of glory What David doth praise God for that all must pray for that as hee saith Psal 145.11 They may speake of the glory of his kingdome and talke of his power He saith elsewhere O God shew thy selfe Psal 94.1 1 King 18.36.37.38.39 Elijah prayeth Let it be knowne this day that thou art God in Israel and that thou art the Lord God and hast turned their heart back againe Which request he granted by sending fire which consumed the offering whereat the people cryed saying The Lord he is God the Lord hee is God Expresse charge is given by the Prophet saying Ye that are the Lords remembrancers keepe not silence and give him no rest till hee establish â—sa 6â— 6.7 and till he make Ierusalem a praise in the earth Doe good in thy good pleasure unto Sion build thou the walls of Ierusalem Psal 51.18 saith David The Apostle exhorteth the Thessalonians to pray for the Ministers that the word of the Lord might have free course and be glorified and that they might be delivered from unreasonable men 2 Thes 3.1.2 The soules staine for the word of God say How long Rev. 6.9.10 O Lord holy and true c. Lastly as Christ saith I come quickly so Iohn and all which love his appearing say Amen Come Lord Iesus Rev. 22.20 The generall reason why the comming of the kingdome of power grace and glory is desired is because they are involved one in another and neither of them is fully come and the comming of them doe admirably set forth the glory of God The reasons why each is particularly to be desired follow Reason 1 The continuance of Gods governement and wise disposing of all things is to be desired because first thereby hee doth shew forth his eternall power and Godhead in such great letters Rom 1.19.20 that men may learne to glorifie him for his infinite wisedome power and goodnesse Psal 19 1â— For the heavens declare the glory of God The varietie order and use of the creatures doe shew that in wisedome hee hath made them all Psal 104.24.25 These workes of God in giving all things meate in due season and preserving of the creation doe shew to the sonnes of men the glorious majestie of his kingdome and doe witnesse that the Lord onely is the living and true God Act. 14.15.17 Secondly the powerfull and Reason 2 wise providence of God in sustaining and governing the world doth afford both matter and meanes for the kingdome of grace For the propagation increase of mankind is Gods nurserie in which grow many stockes though crab-stockes whereof hee will ingraft whom he pleaseth into his Sonne Christ Iesus make them trees of righteousnesse This generall government also is as it were God's schoole wherein he doth educate and traine up men to civilitie to trades and arts which are excellent mediate helps to sustain the materials and to build up the frame of the Church of God For these causes Gods generall and common providence is to be prayed for Reason 3 Thirdly if the Lord doe not beare up the pillars of the earth Psal 75.3 the whole frame thereof will be dissolved if hee doe not order and dispose of all things in the world and if he doe not renew the face of the earth there will be nothing
a master where is my feare It is the Lord let him do what seemeth him good saith good Eli 1 Sam. 3.18 Reason 2 Gods will take it of things to be done or suffered besides that it is soveraigne and absolute Rom. 7.12 it is holy equall and good And good is the word which thou hast spoken saith Hezekiah Isa 39.8 Whereas on the contrarie the will of Satan and of the flesh is starke naught Great cause therefore why Gods will should be done and be preferred before all other wills Reason 3 The end why God doth make knowne his will unto the sonnes of men Deut 6.1 is that that they should do it and submit unto it Christ did therfore redeeme Reason 4 man that as Peter saith they should no longer live the rest of their time in the flesh according to the lusts or wil of men but according to the will of God 1. Pet. 4 2. The chiefe heads to which the will of God may bee reduced are these First that men should perfectly know his will Secondly that they should perfectly obey it thus much the Law of pure nature taught before the fall Thirdly sith all have sinned and even after conversion do in many things sinne it is the will of God that men should be convinced of their sinne Act. 2.38 be penitent for it confesse it and aske him forgivenesse through Christ Iesus Fourthly when men have done this his will is 1. Ioh. 3.23 that they should beleeve what Christ hath done and suffered for them beleeving in him and relying upon him for pardon for obtaining of grace and for everlasting salvation Fiftly his will is that all that beleeve in him and that endeavour to live holily and righteously should hope stedfastly and be assured that they through Christ shall be for ever glorified Sixthly that in the meane time they bee thankfull for Gods goodnesse towards them in everie condition and that they patiently fruitfully and comfortably beare whatsoever afflictions they shall meete with in the way waiting when God shall accomplish all his promises to them in Christ unto their everlasting glory Vse 1 The greater number of Christians in name come here to be reproved because they are willingly ignorant of Gods will and wilfully disobedient nay as if that were not bad enough they cannot abide any that strive to walke according unto the strict rule of Gods holy commandments but are all for following the course of this world the wil of Satan Eph. 2.2.3 and lusts of the flesh in all manner of disobedience of Law and Gospell These may see how contrarie they are to their profession which in word can say Disswasives from disobedience to Gods will Thy wil be done but indeed do the contrarie God cannot brooke this abhominable dissembling howsoever they thinke of themselves these remaine yet children of wrath Ephe. 2.3 Ephe. 5. â— because they remaine children of disobedience They are yet in the power of sinne Rom. 6.16 for his servants they are whom they obey These men cannot scape without punishment He that knoweth not his masters will is worthy of stripes saith our Saviour But he that knoweth his masters will Luk. 12.47.48 and yet prepareth not neither doth according to his will shall be beaten with many stripes Disobedience is a dishonour to God so saith the Apostle to the hypocriticall boasters of the Law Rom 2.23.24 Through breaking the Law dishonourest thou God For the Name of God is blasphemed among the Gentiles through you And it doth exasperate God exceedingly he could not else have beene so much provoked by Adams and Eve's transgressing his will by eating the forbidden fruit a thing for matter small as to curse the whole world in such sort that it groaneth under the burthen of it unto this day and also to damne all men in eternall flames had not the very Sonne of God by taking the curse upon himselfe saved a chosen number of them How did Sauls disobedience provoke the Lord against him who because he rejected the word of the Lord 1. Sam. 15.23 the Lord rejected him Yet his fact was such as carnall reason could and did say much in excuse of it but it was disobedience Yet who more readie to presume that the wrath of God shall be farre from them in the evill day than such as will not do the will of God but take pleasure in iniquitie and are workers thereof They will crie Lord Lord Luk. 13.26.27 hast thou not taught in our streets and Lord Lord open unto us The Lord abhorreth this scraping of acquaintance with him saying Mat. 25.11.12 Depart from me I know yea not ye workers of iniquitie there shall be weeping and gnashing of teeth Wherfore let no willing transgressour of Gods will deceive himselfe nor suffer any man to deceive him for Ephe. 5.6 for such things sake commeth the wrath of God upon the children of disobedience For this is most certaine that Christ commeth in flaming fire to render vengeance on them that know not God and that obey not the Gospell of our Lord Iesus Christ 2. Thess 1.8 Vse 2 Let all that professe the Name of God study to know and endeavour to submit their will to Gods will in al things let them bewaile the ignorance and rebelliousnesse of their owne and other mens evill hearts that with David they may say Psal 119.136 Rivers of waters runne down their eyes because they keepe not Gods Law Motives unto obedience to Gods will 1 Nothing pleaseth God more than to see his children to order their conversation aright and to finish the works he giveth them to do he hath not so much delight in burnt-offerings as in obeying the voyce of the Lord Behold saith Samuel 1. Sam. 15.22 to obey is better than sacrifice and to hearken is better than the fat of rammes Secondly the Lord is much glorified when his servants and children submit themselves to his will both in doing and suffering Ioh. 17.4 I have glorified thee on earth saith Christ to his Father this he maketh to appeare thus I have finished the worke which thou hast given me to doe The Apostle having resolved to keepe a good conscience saith be knoweth Christ shall bee magnified in his body Phil. 1.20 whether by life or death Thirdly this is the way to gaine the reputation and honour of wise men Eph. 4 17. Be not unwise saith the Apostle but understand what the will of the Lord is Deut. 4.6 And this is your wisedome and understanding in the sight of the nations Fourthly by doing Gods will wee shall come to more knowledge of his will Ioh. 7.17 If any man will doe his will hee shall know of the doctrine saith Christ whether it be of God or no. Act. 13.22 To fulfill Gods will is to be a man according to Gods owne heart Fiftly it is to approve a mans selfe to bee
feet Is not the stomack benefited by cooking of meat for the rest of the members of the body We are members one of another This doing of good to our brethren is but lending to the Lord Pro. 19.17 and he will repay with advantage It is sowing in Gods ground 2. Cor. 9.6 which will recompence him that soweth with increase of an hundred fold at the harvest This is to make bagges which will hold Luk. 12.33 and to lay up treasure in heaven and to lay up in store for themselves a good foundation And we shall heare well of this another day 1. Tim. 6.19 when Christ Iesus at the day of judgement shall say Mat. 25.34.35.36 Come ye blessed of my Father inherite the kingdome prepared for you for I was an hungred and ye gave mee meat I was thirstie and ye gave me drinke I was a stranger and ye tooke me in naked and yee clothed me I was sicke and ye visited me I was in prison and ye came unto me Wherefore let us all do what in us lyeth to procure the welfare of our brethren Vse 4 The afflicted servants of God may reape much comfort from hence in all their bodily distresses for the whole familie of God on earth doth pray for them Wherefore God is well acquainted with their case and will assuredly help them in the best time If the prayers of one Isaac could take away barrennesse from Rebecca Gen 25.21 and the supplications of one Eliah who was also a man of infirmities aâ— Iam. 5.17.18 well as other holy men could remove a dearth and famine what cannot the fervent prayers of so many faithfull do which cry to their common Father day and night for them I know a discouraged heart by the sleights of Satan will sometimes turne this hony into gall saying If God did love me and if I were his childe sith I my selfe have prayed and as you say the Saints on earth do daily pray my crosse would have beene removed but my affliction abideth therefore sure I am not Gods childe I answer thou mayest be the childe of God he may love thee and may heare both thy owne and others prayers for thee and yet the affliction may still remaine For God never promised removall of crosses from his children but conditionally namely if it be good for him that is under the crosse to be delivered then he never faileth to deliver him but if it be good for him to be afflicted it shall remaine still Againe God hath no where told us the time when he will deliver his he knoweth the best times which he will never over-passe But let it be granted that thou never while thou livest have this or that particular crosse removed yet God heareth thee and them and your and their prayers are heard and returne not emptie For they do procure some measure of patience iâ— thee and contentment to sabmit thy self to thy Fathers correction They do also cause that the paines and crosses of the bodie and outward man shall turne to the good of the soalâ— 2. Cor. 4.16 and of the inward man to the renewing of it daily All things shall worke together for good Rom. 8.28 and God will assuredly give a good issue out of it in life or at death This day that is for this present day here therefore wee must observe The desires of temporall things are to be confined to the present day Our Saviour saith Take no Doct. 5 thought for the morrow Matth. 6.34 Who is sure to live untill to Reason 1 morrow may not the soule be taken away this night Luk. 12.20 God will have his children Reason 2 live by faith as well for the preservation of their bodies as for the salvation of their soules He will trie hereby whether they that say they depend upon him for the greater will trust him in the lesse God liketh to see and heare Reason 3 his children oft in his presence he hath therefore so ordered it that their necessarie occasions shall bring them before him day by day God looketh for new acknowledgement Reason 4 of his gifts everie day therefore will have that they shall have cause thereof by new gifts from him every day Reason 5 Because it is best for man that his maintenance should be in Gods custodie to be called for every day For if a man had his provision for many dayes in his own power God should cast off his care of him either he would lavish it out too fast or theeves might steale it or vermine devoure it or it might fennew and grow unfit for use and then he might starve But now that the Lord hath undertaken to maintaine us if any thing happen to that which man thought should have been his maintenance God will make it good he holdeth it best that his servants should have their food and other things needfull sweet and wholsome daily as they have need This reproveth all carking Vse 1 and caring for what shal I have hereafter and how shal I live and what shall become of mine another day when yet they cannot say but they have enough for this day Some are so fearefull and so full of vexing care that their hearts never have rest untill they can say they have much goods layd up for many yeares Luk. 12. â—0 and then are never a whit the better for it The true disciples of Christ are subject through weaknesse of faith to fall into this fault but they must be chidden out of it and must be warned of the mischiefes that attend this fearfulnesse and distrust in God for what they shall have hereafter It taketh away all sense and comfort of what they have in present it provoketh God to give over providing for them and to leave them to themselves to learne to know how little all their carking without God can availe them And if he suffer them to thrive in their course that they reserve much for time to come this overplus of estate thus gotten wil breed nothing but pride and trust in riches and many noysome lusts Even as the Manna Exod. 16.20 which contrary to the commandment of God was reserved to the morrow did breed wormes Provision thus gotten will stinke and putrifie and do the owner more harme than good when the rust thereof shall witnesse against them Iam. 5. that they have heaped up treasures together against the last dayes Vse 2 Hath any man convenient provision for the present then let him learne to be content 1. Tim. 6.8 and let him depend on God for the morrow Let us care onely for one thing which is everie day to do our Fathers works which he hath given us to do in our generall and particular calling and wee may assure our selves that such a Father will make provision for such children who if they need any thing they may make their requests knowne to him with thankes for what they have had
and with assurance of what they hope to have Phil. 4.6 and need be carefull in nothing For God according to the graciousnesse of his nature and truth of his promise doth care for them Doth not this open a gap to idlenesse improvidence Quest and unthriftinesse which are condemned in the Scripture the contraries whereof are commanded expresly and commended in the examples of good men and women yea of the very Ant or Pismire Pro 6.6.8 which provideth her meat in Summer and gathereth her food in harvest to which silly creature the Lord sendeth the sluggard to learne thrift and providence Doth not this likewise disallow all laying up of money or money-worth against old age or for posterity Answ To seeke to God for provision for the present day onely and then to leave the care of what wee shall have hereafter to God is not contrary to diligence in a calling providence to gather and thrift to save and lay up what God by his blessing hath bestowed upon any man It should be in Gods great familie as it is in some well ordered families among men the master of the familie beareth the burthen of care and providing meate and drinke and other necessaries the servants and children need care for nothing but to doe their worke If the master provide them their dinner and supper and lodging c. this is all they care for yet these servants if they be faithfull will bee painefull and provident for their master that there may be plenty brought in out of which they might have their daily allowance Therefore in harvest these servants reap and carry into the barn more in one day than need bee spent in many daies Yet their care is but for the present though their providence be for time to come So it is between the great Lord of all the earth and his servants he appointeth every man his worke in a lawfull calling a great part of his worke is to earne and gather in such things as may maintain him and his that there may be meate in Gods familie for a mans selfe and for his fellow servants as God shall please to distribute Here is labour providence and laying up by the servant but all is for the Lord his master When much is thus gathered into Gods barnes and storehouses say they be mens owne houses yet this servant should onely expect his dinner and supper and other maintenance from his master for the present day leaving the care of provision upon God it is not meet he should be his own carver This doctrine opposeth onely care of distrust and carking about what shall bee had hereafter doubting of Gods providence and successe of their labours but not the care of a wise providence to gather by lawfull meanes things meete for this life nor yet the care for laying up for them and theirs for God alloweth that when a man hath payed his debts Rom. 13.8 Eccles 3.12 and that he and his have comfortably injoyed a part according to the condition of their place and occasions and after that pious and charitable uses have taken up another part then the overplus may nay must be saved and reserved for afterwards Our Saviour would have the remainder of the loaves and fishes gathered up Ioh. 6.12 that nothing be lost And it doth belong to Parents to lay up for their children 2 Cor. 12.14 It is comfortable to Gods Vse 3 children to consider that God will have them be at his finding every day they may bee sure therefore if they will trust to this they shall be well provided for And seeing it is his will they shall aske their maintenance every day of him they have good leave and good occasion to increase an holy acquaintance with God by comming oft into his presence and speaking oft unto him Besides if the thiefe or vermine or any casualtie deprive us of what we thought should have maintained us we may go to him boldly for more for if wee depend on him according as hee hath commanded us it concerneth him to provide for us He hath store and great plenty he will provide for his children that which shal be sweet and good and enough It will not stand with his honour that his children should want No man under the Sunne can live more merrily more securely than Gods children may do for they need care for nothing but to please God Though there are many things for which they must labour in their calling yet there is nothing for which they need to care The children of Israel might lye downe and sleepe securely in the wildernesse when they had not one morsell of bread against to morrow for the morrow-morrow-day brought with it Manna provision for to morrow this was because God sustained them Psal 3 5. Psal 4.8 This holy security wee should alwaies have for it is the Lord which sustaineth us also This day Therefore bread must be asked every day If this petition for bread then the other petitions also whence we are taught Prayers must be made to God Doct. 6 every day It was Davids use At evening morning and at noone to pray and cry aloud unto God Psal 55.17 Daniel prayed three times a day and gave thankes before his God as he did aforetime it was his custome Dan. 6.10 The daily morning and evening sacrifice appointed in the Law doth teach as much Prayer and thanks are testifications Reas 1 of dependance upon God every day which worship and homage is therefore due unto him every day Gods glory kingdome and Reas 2 will are opposed every day And man hath need of bread forgivenesse of sinnes and new supply of grace every day Reas 3 Omission of prayer but one day giveth Satan great advantage Besides disuse of prayer doth so estrange the heart from God that there followeth unwillingnesse and difficultie to set about the worke of prayer againe any day Vse 1 It is therefore a fault to bee seldome in prayer If a man let a day passe and doe not make a solemne prayer to his God hee must charge himselfe with a great fault Into this fault many do fall daily for they let not dayes but weeks and moneths passe and never make an hearty prayer unto God in faith It may bee in their extremities they will howle and cry and sometime when their leisure serves God shall be beholding to them for a few words of prayer But know that not to pray daily is the very guise of hypocrites Iob. 27.10 Will he alwaies call upon God saith Iob He that will pray but seldome but now and then may justly expect that God will heare him never for of such he saith Pro. 1.28 They shall call upon me and I will not answer What shall I say then to those that doe not onely utterly neglect this duty themselves but despise all other that doe make it their practise daily to call upon God The Prophet doth set this as a brand
upon Atheists which in their hearts say there is no God Psal 14.4.6 They call not upon the Lord saith he You shame the counsell of the poore because God is their refuge But know ye the Lord looketh from heaven and doth behold and punish such impiety and prophanenesse In concerneth all Christians Vse 2 therefore to make all the petitions in this Lords Prayer either in this same forme or in other words to the same effect every day It was Christs practise and hath beene the manner of the faithfull in all ages Then shall we hold a gracious familiaritie with God our Father Then will he heare us alwaies and we shall ever have our requests granted when it shall be best for us The case touching how oft in a day wee must pray If it be asked how often in one day prayers are to be made I answer ejaculations and short liftings up of the heart should be very often according as sudden occasions shall minister cause more set and solemne prayers should be made ordinarily at morning at meales and at evening These times doe alwaies minister due cause of solemne prayer and may ordinarily without necessary lets be performed Also at other times prayer must bee made as there shall fall out speciall cause 1 Thes 5.17 For wee must pray continually that is in every state and condition and upon every good occasion when there is opportunity then pray and also praise God No certain rules can be given for any set number how oft this is left unto a mans Christian discretion as his necessities and as his opportunities doe vary But to keepe canonicall houres and to pray by stinted numbers upon beades or otherwise as Papists doe is ridiculous and too too superstitious It will rejoyce a Christian Vse 3 heart to consider that hee hath leave to come to God to preferre his suits unto him every day We are loth to put up petitions unto men too oft lest they should grow weary of us but it should not be so between Christians and the Lord for he is best pleased with those that come oftenest to him In Courts of Requests amongst men there are certaine dayes in which one mans suit is heard at which time other mens suits must be put off to other dayes of hearing Every man cannot have his suit sped every day no not every Terme But all Gods people may come to him by Christ Iesus and have their requests heard and granted in the Court of heaven every day yea seven times and if need be seventie times seuen times in one day Our that is such bread wherto we have true right and proprietie Hence we are taught Doct. 7 The maintenance wherupon a Christian may desire to live must be his owne He must have right both before GOD and man Drinke waters out of thine own cisterne Pro. 5.15 The Apostle commandeth that men should eate their owne bread 2 Thes 3.12 If they have not a spirituall Reas 1 right to their maintenance by their marriage with Christ it will be impure unto them for to the unbeleeving and defiled is nothing pure Tit. 1.15 To desire to live upon that Reas 2 which is another mans were to go about to draw the just God into copartnership of their injustice towards man With what face then can Vse 1 idle persons which have no calling or will not with quietnesse worke that they might have bread of their owne to eate say Give us our bread 2. Thes 3.10.12 the Apostle saith such should not eat untill they have laboured and gotten wherewithall by honest meanes But more especially how dare those that get their living and raise their estates by indirect and unlawful courses such as lying stealing defrauding gaming oppression usurie and such like meanes how dare I say these pray to God that hee would give and blesse to them their own bread when what they have to eate is the meat of wickednesse and what they have to drinke is as the wine of violence But wee unto him that increaseth that which is not his Pro. 4.17 Hab. 2.6 Vse 2 Would any man make this prayer in sinceritie so that he may expect a blessing from God let him be sure that hee have a good title unto that which he would have God to blesse unto him so that he can truly call it his owne There is a twofold right to the things of this life one common to all the other speciall and peculiar to the children of God The common right is founded in Gods goodnesse and bounty to man as he is his creature and is conveighed to man by such acts of Gods providence as do give unto a man a true proprietie amongst men in the things which they possesse this is called a civill right The speciall right is founded in Gods speciall love to his children in and through Christ which is added to their common right namely a right of inheritance which giveth not onely a right to the things themselves but to the blessing and comfortable use of the same this is a spirituall right derived to a beleever through Christ The want of this right is the cause why to the wicked even the things which they lawfully possesse are in their use impure Tit. 1.15 Hence it is that wicked men have not so good and so full a right to the good creatures of God as true beleevers have nor yet can have so comfortable and so sanctified a use of them as the godly may have they never partake of the good creatures of God but hee hath to except against them though not alwayes for the having yet for the abusing and for the unsanctified use of them For God giveth meat and so I may say of other things to them that beleeve 1. Tim. 4.3 and know the truth to be received with thanksgiving Though men may have a common right to the creatures of God without Christ yet they cannot have the speciall right or blessing in the use of them but by Christ For this cause it concerneth us to do two things First make we sure to bee ingrafted into Christ the heire of all things that through him it may bee said 1. Cor. 3 22. All things are ours Secondly we must live in an honest calling Eph. 4.28 and therein labour with our hand or head the thing that is good we must worke that wee may eate our owne bread having a civill right to what we possesse as well as a spirituall We must not thinke to be maintained being in a fruitfull land with Manna and Quailes from heaven for God will not allow his servants to eat either the bread of idlenesse or wickednesse Our bread Here God giveth his children leave to call bread their bread whence observe Everie childe of God hath a Doct. 8 true right to those temporall goods which hee doth lawfully possesse The meeke have right of inheritance unto the earth Matth. 5.5 They have right in the right
the person God is understood The third circumstance concerneth the persons prayed for us that is the same persons mentioned in the fourth Petition namely our selves and all our neighbours living upon the earth that belong to Gods election be they alreadie justified or not justified As we forgive These words containe an argument to encourage him that prayeth to aske forgivenesse The Evangelist Luke saith for we forgive which place in Luke doth interpret this in Matthew The particle as doth import a resemblance from an act of ours towards man of that which we would have God do for us but it doth not denote either the measure or manner how we would have God forgive us but onely a certaintie of the truth of their owne forgiving of others And although this as and for in Luke shew that these words are a reason and argument to move us to aske and expect forgivenesse from God yet it doth not imply that our forgiving of others is the cause why God should forgive us but arguing from the lesse to the greater argueth thus We do and can forgive therefore God can much more forgive us also This is but a proposing of their estate and condition unto God reasoning from a signe of Gods love and grace towards them that they have cause to expect forgivenesse In like manner for is used Luk. 7.48 Her sinnes which are many are forgiven for she loved much where the womans love was not a cause of great forgivenesse but a fruit and signe of Gods forgivenesse So that in these words he that prayeth doth represent to his owne thoughts and doth utter unto God thus much That sith he himself that hath but a drop of mercie yet could and did forgive and sith this power in them to forgive others proceeded from a reflexe of his mercy towards them and so was an argument that he already loved them therefore they are bold to aske and expect forgivenesse of him who is infinite in mercie and hath begun to shew mercie to them alreadie The sense of this whole Petition may be rendred thus O Lord God who art the onely forgiver of sinnes sith we cannot glorifie thy Name neither can our lives be pleasing to thee or comfortable to our selves so long as thou art unreconciled to us and so long as thou hidest thy loving countenance from us bee pleased therfore through Christ whom thou hast made to be our redemption to be reconciled to me and to all thine elect upon the earth impute not our sinnes to us but free and acquit us from the whole guilt and punishment of all sinnes small and great For this cause we confesse our sinnes and do beleeve thy promise of forgivenesse Lord helpe our unbeliefe Impute likewise the righteousnesse of Christ unto us and grant that thy Spirit of Adoption may daily make more and more application of forgivenesse to our hearts untto he fâ—â— assurance of hope that we may have peace of conscience joy in the holy Ghost and in the end everlasting life Lord this thou canst easily and will readily do for even we that have but a small measure of compassion forgive those that wrong us And sith by this our forgiving of others we know thou hast begun to forgive us continue therefore thy grace and certifie daily to our hearts that thou art our salvation And forgive us our sinnes If it be observed how this Petition is joyned to the former intimating that natural life without forgivenesse of sinne will little availe a man and if it be considered that forgivenesse of sinnes in that sense as hath beene delivered is the subject of this Petition we may note It concerneth all men to desire Doct. 1 and endeavour after forgivenes of their sinnes through Christ with the application and assurance thereof to their hearts and consciences by the holy Ghost They must desire that God would not impute their sinnes but impute Christs righteousnesse unto them that they may be delivered from all guilt and punishment of sinne and may be heires of glorie and that he would daily passe the sentence hereof to their conscience Hoseah saith Hos 14.2 Take with you words and turne to the Lord say unto him Take away all iniquitie and receive us graciously The Prophet David to whom the Prophet Nathan had pronounced forgivenesse of his murder to his eares 2 Sam. 12.13 yet because God had not pronounced it to his heart but withdrew his countenance from him he is therefore earnest with the Lord saying Purge me with hysop Psal 51.7 to 13. make me heare joy and gladnesse Hide thy face from my sinnes and blot out all mine iniquities Renew a right spirit within me Restore to me the joy of thy salvation Vntill sinnes be forgiven Reason 1 they separate betweene God and man whether hee be converted or unconverted Isa 59.2 Your iniquities have separated betweene you and your God and your sinnes have made him hide his face from you that hee will not heare And We have transgressed and have rebelled saith Ieremie thou hast not pardoned Thou hast covered thy selfe with a cloud Lam. 3.42.44 that our prayer should not passe through If a man be not in state of grace his prosperity in this life doth but fat him against his day of slaughter and increase of his dayes are but a multiplication of his sinnes against the day of account And he may looke for death to arrest him every day which if it doe before his sinnes be remitted hee shall be found in his sinnes at the day of judgement to his everlasting perdition If a man be in state of grace yet if by new sinnes the Lord be provoked to withdraw his loving countenance and to shew tokens of his displeasure against him his life becommeth unprofitable and uncomfortable untill God speake peace to his soule againe He cannot come boldly into Gods presence to pray heare or receive the Sacrament or if he doe come he is very heartlesse in the performance of them and all that a man hath though it be a kingdome can give him no comfort Psal 32. Psal 51. as it was in Davids case But when God forgiveth sins God of an enemy becommeth a friend and of a displeased Father beginneth to looke graciously upon his childe from this pardon it is that a man is freed from all miserie and by the assurance and sealing of pardon to the conscience doe follow peace of conscience freedome and libertie of heart to come before GOD at all times and in the end everlasting life Vntill sinnes past be pardoned Reason 2 and the sinner is justified he cannot doe Gods will nor glorifie his name For Luke 7.47 â—7 untill much be forgiven no man can love much for to whom little is forgiven the same loveth little saith Christ A man is not sanctified untill he be first justified he can never repent and live holily in time to come untill hee have hope that all his sinnes past are
all the guilt and punishment be satisfied in Christ it must not bee thought that God will at a punish any that are saved by Christ Reason 2 Forgivenesse is no forgivenesse if there be not remisseâ— of punishment Ob. God pardoned Davids adulterie and murther yet reserved for him temporal punishment and the like may be observed in Gods dealing with many others wherefore sinne may be pardoned yet as punishment not remitted Sol. It must be granted that temporall evils did befall David after his sinne was pardoned and the like doth befall other of Gods children but it must be knowne that those afflictions were not satisfactorie punishments or had any respect unto the justification of those that were therewith exercised but they onely had respect unto their further sanctification The same evils in different persons namely the godly and the reprobate are of different natures and are sent of God for different purposes in the wicked they are signes of his wrath but to his children they are signes of his love Heb. 12. they are to the wicked plagues and fore-runners of destruction but they are unto the godly corrections unto instructions they are onely Gods physicke to purge out the corruption and to abate the power of sinne and are meanes leading to sanctification as I said but have no respect of satisfaction in any degree unto justification Vse 1 This confuteth Popish doctrine of satisfactions of Gods justice by temporall punishments either in this life or in Purgatorie They will acknowledge that Christ satisfied for all eternall punishment but not for temporall Which distinction was not knowne in Christs time it was onely invented to lay a foundation for Purgatory and the appurtenances thereof which being razed by this and like truths of Scripture will when Antichrist shall bee revealed by the spirit of Gods mouth be discovered to be but a fable It were little for the honour of Christ that he should pay so great a price for the redemption of man from eternall punishment and yet should leave him to himselfe to satisfie for temporall The hearts of all that beleeve Vse 2 in Christ should rejoyce at this to consider that they are not onely freely redeemed but that they are also fully redeemed from all punishment temporall and eternall If temporall chastisements be inflicted God doth send them in love either as trials of his graces wherewith he hath endued them or as physicke to prevent or remove the corruption of sinne which yet remaineth in them they do onely serve to shew what grace they have or prepare and make way for that grace they shall have Crosses are not curses to them but blessings for Blessed is the man whom the Lord correcteth and teacheth him out of his Law Psal 94.12 Vs that is the Disciples as well as others The Disciples were alreadie justified yet by Christs direction even they must every day make this petition even as oft as for daily bread whence learne Doct. 5 The best of Gods children notwithstanding they be alreadie justified must everie day aske forgivenesse of their sinnes Daniel prayed every day Dan. 6.10 and in his prayer he confessed and asked forgivenesse for his owne sinnes and the sins of the people Dan. 9.19 Reas 1 The best men are clothed with infirmities Iam. 3.2 and in something or other do sinne daily therefore had need to aske forgivenesse daily Reas 2 If pardon of a sinne bee not asked that day in which it is committed the guilt lying upon the conscience it doth benumme the conscience and so it is forgotten altogether or else when it is put off till many sinnes be committed either the heart is discouraged with multitude of offences that it is afraid to present it selfe before God or if it doe come into Gods sight those many sinnes are confessed and prayed against but confusedly and in grosse for the most part In asking forgivenesse a man Reas 3 doth not aske onely that universall and absolute justification of his person before God but also continuance of that his gracious acceptance of him into favour also he asketh under that word forgive new applications to the conscience of pardon of the sinnes which daily he doth commit with a further ratification of assurance of salvation unto his heart It is not enough that the pardon of mans sinne be actually passed with God but this pardon must be sued out that the same may also be passed in a mans conscience and this must be renewed daily even as the conscience is blurred and stained with sins daily else a man shall have little fruit or comfort of that generall and originall pardon which standeth upon record for him in the heavens The Lord hath in most excellent wisedome ordered that the justification of a sinner should be in this manner namely though it be a perfect and absolute act of God whereby the person of every membere Christ in the very instant of actuall ingrafting into Christ standeth acquitted of all sinnes yet in respect of the application of it by the worke of the holy Ghost and in respect of the full execution of it hee will that it shall be made knowne to man by parts and degrees and that he shall waite for the full execution of it untill the day of the Lord. For this maketh a man conceive more hainously of sinne and to be more circumspect that hee doe not commit it it maketh him more earnest to pray that it may be forgiven and it maketh him more heartily thankefull when it is forgiven If any dreame of perfection Vse 1 in this life this doctrine may serve to awake them out of it for if the best men need forgivenesse daily then without question the best doe sinne daily By this it appeareth that sins Vse 2 committed after Baptisme and relapses and backesliding after conversion are pardonable else our Saviour would not have framed this petition of asking forgivenesse for the use of Peter and the rest of the Church in case of their failings And if God require that one man forgive another not onely every day but seven times in one day then God will much more forgive his children if they sinne oft in one day if they doe but confesse their sinnes and aske him forgivenesse Vse 3 This reproveth those that put off the seeking of forgivenesse of sinne either untill the hand of God be upon them Danger of deferring to obtaine forgivenesse of sinnes or untill some especiall cause of humiliation be offered then through disuse they are much to seeke for time hath caused many sinnes to be forgotten and custome of lying long in sinne doth harden the heart that it doth not distaste sinne as it might have done when it was first committed Hence for the most part commeth slight generall and confused confessions and prayers or if they set themselves more carefully to search out their sinnes it having beene long since they made their peace with God the multitude of their sinnes come so thicke
purpose of revenge must absolutely and utterly be laid downe by us and of this forgivenesse the petition speaketh of requiring of debts and of satisfaction for the second evill in the wrong done to us that is for the hurt and damage wee sustained by the wrong is that which the Scripture alloweth us to require Yet because requiring of debts and satisfactions may proceed from malice and revenge difference must bee put betweene one wrong and another some are small and they do us little damage and the consequence of them cannot bee to any great harme some other wrongs are great which do much hurt our names goods or lives and the consequent of them is great Againe satisfactions must be distinguished some are to be made to the Magistrate others unto the partie wronged Now all those smaller wrongs which are no great blemish to our name or any great empairing of our goods or quiet must be remitted even in respect of satisfaction 1. Pet. 4.8 because love should cover all such offences And if we seeke satisfactions in these cases it must needs proceed from want of love and from some degree of revenge except the Magistrate and common-wealth be interessed in the cause and do require us to prosecute such offenders for to make them examples to like offenders but then it must bee done in love and mercy to their persons But if the damage be greater than love is bound to passe by In what case a maÌ„ may go to Law and how because in our name life and goods we are much wronged or the consequent of not seeking satisfaction would be much to our damage or to the dishonour of God and religion as in some cases it falleth out where the matter of the wrong is not alwayes great in such cases the Scripture alloweth us to seeke satisfactions but with these and the like cautions and rules First be sure the cause of the complaint be good and just Secondly that as I said it be a matter of weight 1. Cor. 6.5.6 Thirdly that it be necessary for what may be well composed otherwise must not beâ— brought to the Magistrate Fourthly the prosecution oâ— a suit or complaint must not be in an ill manner as in splâ— and malice or by any indirect and unlawfull courses but 〈◊〉 love and in a legall way Fifthly the end of the proâ—â—cution must be good as to reâ—ver his right without whiâ— he cannot well live withâ— his owne or others great prejudice or it must ayme at the suppression of the wicked Psal 10.17.18 1 Cor. 5.5 Deut. 19.19.20 1. Tim. 2.2 or chiefly at their reformation or for the terrour of others or last of all that we may live in peace The objections being answered and the doctrine thereby explained the uses follow All malicious and revengefull Vse 1 persons who will yet say this petition are hereby condemned of grosse hypocrisie and lying to Gods face when in words they say they do forgive but in truth they do not And withall in saying these words they must know that they make an imprecation against themselves so that God may in justice according to their owne words not forgive them because they do not forgive others And if any leave out this clause out of the Lords Prayer because they hate their brethren they are guilty of no lesse sinne than he that uttereth it in hypocrisie They that revenge themselves upon their neighbours wrong God more than their neighbour could wrong them for they usurpe upon his divine prerogative Ro. 12.19 for vengeance is mine saith God I will repay Therefore they should not give place to wrath for if they would be patient God would right them Let all these unmercifull and revengefull spirits consider what is said in the parable of him that would not forgive his fellow-servant Mat 18.34 He was deliuered to the tormentors and let them also consider that thâ—â— shall be judgement mercilesse 〈◊〉 him that hath shewed no mercie Iam. 2.13 Let everie one that would have God forgive him his sins freely from his heart forgive all those that trespasse and wrong him Let us for this cause put 〈◊〉 bowels of mercie Colos 3.12.13 kindnesse humblenesse of minde meeknesse long suffering forbearing one another and then this will follow forgiving one another No man can wrong us so much as we daily trespasse against God therefore if he forgive us the greater we must forgive the lesse No man can wrong us so much as our Saviour was wronged for us Luk. 23.34 yet he forgave his persecutours and hath left us his example that we should follow his steps And because no man shall have the like provocations that Gods children shall have they have need of much faith wherefore that wee may forgive our brethren untill seven times a day let us with the Disciples pray Lord increase our faith Luk. 17.4 5. If any man have a mercifull heart though sometimes his Vse 3 heart wil begin to rise and boile against his brother yet if he can and do keep it downe and doth put away al purpose of revenge freely forgiving his brother this man should herein take comfort because he may with boldnesse aske and expect of God that he will forgive him For mercy rejoyceth against judgement Iam. 2.13 The sixt Petition And leade us not into temptation but deliver us from evill When a man having beene wearied with the burden of the guilt of sinne and with the feare of Gods wrath hath at the length by earnest sute obtained forgivenesse of all his sinnes and also peace with God his next desire and care is how he may keepe this peace by endeavouring to spend the rest of his time in holinesse willing in all things to please God The thing contrary to this holinesse is the act of sinne which is here called evill The cause of this evill is temptation both which are deprecated in this petition and the contrary namely good motions unto holinesse with perseverance therein are prayed for The subject therefore of this petition is sanctification consisting of abstinence from evill and perseverance in doing that which is good The place and order of this petition is excellent for by obtaining what is here asked a man keepeth his peace with God and holdeth the assurance of pardon of his sinnes Secondly holines bringeth with it convenient meanes for this present life for it hath the promise thereof 1. Tim. 4.8 or contentment with want 1. Tim. 6.6 Thirdly it enableth a man to do the will of God on earth Fourthly it is a proofe that the kingdome of God is come unto him Lastly when grace is obtained and sinne beaten downe in the same measure Gods name shall be glorified Thus it appeareth how all the petitions in a perfect order are linked one to another all the five latter serving the first and principall namely the glory of God in hallowing his name This petition is propounded in two sentences joyned together
fourth thing to bee considered is the end which God proposeth and attaineth by permitting and ordering of the sinnes of men far different from those which men propose in committing of them which ends are holy good namely to set forth his owne glory and that many wayes as by discovering the impotency of the creature what need it hath to depend upon the creator for that man though perfect yet could not stand for want of a speciall grace to support him also to manifest his owne freedome and absolutenesse over his creature besides that his wisdome saw that permitting sinne in such a way as could no way impeach his holinesse it would make way for the manifestation of his power in his infinite grace and mercy mixed with justice towards some and in his infinite justice towards others This hee did not that he could not glorify himselfe otherwise but for that in his holy wisdome he held it fitteâ—â—â—o glorify himselfe thus But the end of the proper causes of sin is alwayes naught namely envy against man and malice against God was the cause why Satan tempted man to sinne the satisfying of some vile lust is the cause why man enticeth and is enticed unto sinne Why might not God first permit sinne to be in the world that so a cleere way might bee made to the manifestation of his holinesse in hatred of sinne and in his just revenge upon sinners in which respect though sinne was no way good in acting yet it was good that it should be acted And since the fall his end of giving up the wicked unto abhominable sins is to shew his displeasure in his righteous punishing of one sinne with another for this hee holdeth to bee a meet and equall punishment as he saith of the Romans Rom. 1.17 They received in themselves that recompence of their errour aâ— waâ— meete He doth thus dispose of their sinnes that it may also appeare that he hath just cause to damne them at the day of judgement Wherfore though sinne be evill yeâ— the punishment of sinne is 〈◊〉 evill but exceeding good The ends of the Lords permitting and disposing of the temptations and sinnes of the elect are manifold First at the first his permission of sinne to bee through mans fault made way for an object of his mercy since the fall he permitteth hiâ— owne people to be tempted unto sinne to shew his wisedome and power in sustaining theâ— that they do not fall into evill notwithstanding the subtilty of Satan and the dâ—ceitfulnesse of their owne heart or if they 〈◊〉 into sinne he suffereth it that he might shew his grace and mercie in forgiving and his almightie power in rescuing and delivering them out of the power of sinne Also God oftentimes suffereth his owne children to commit some great sinne that hee might discover unto them which do commit it that wickednes of heart which they would never else have acknowledged to be in them And this God doth that he might cure them of their diseases of sinne doing like a skilfull Physitian let them fall into one disease to cure them of a greater as they say they will cast a man into a burning ague to cure him of his Lethargie or like as a cunning Surgeon can gather dispersed humors unto an head and there make an issue whereas he may let out that corruption which otherwise could not be drawne forth even so God by suffering his children to fall into some great sinne letteth out that securitie and pride which else would not be cured and worketh that humiliation repentance and care to shunne sinne afterwards which would not else have beene wrought in them Seeing therefore God hath such good ends moving him to permit sinne and to dispose of it in manner as hath been said he is to be cleared from all imputation of faultinesse in all that he hath to do in the sinnes of men The last thing to be considered is how God standeth affected unto sinne Touching which be it knowne that he hateth it perfectly as it is sinne for he forbiddeth it before it be done he never approveth of it by his approving will when it is done yea he is so displeased with it that he never letteth it go unpunished after it is committed for he hath punished it in Christ for the elect and is daily in punishing of it and reserveth it to bee eternally punished by hell-fire upon the reprobate Thus Gods holinesse is every way cleared though he permitteth sinne and hath an over-ruling hand in mens sinnes God is the cause of the action which is the matter of sinne Ob. therefore of the sinne Here is no sound consequence Sol. for as sinne is an action and is an effect of God it is good and is no sinne Peccatum est defectus nou effectus but sinne is sinne as it is a defect and failing in the action swarving from the rule of righteousnesse which is not caused by God nor by any cause which hath any direct subordination from God the chiefe cause of all things God disposeth of sinne Ob. and worketh in sinne therefore in some respect an author of it Sinne hath reference unto God as it is an object Sol. or subject wherein or whereupon hee worketh disposing it to his own holy ends but it never hath reference unto God as the effect hath to the efficient cause Peccatum quà peccatum est objectum operis nbâ— opus Dei to be wrought by him therefore it doth not follow because he hath a worke concerning it or in it therefore he is a cause of it so long as it cannot be said he doth worke it Ob. God is a cause without which sinne could not be therefore a cause of sinne after a sort Sol. Grant that wirhout God sin could not be yet he is in no sort a cause for this kinde of cause which is called sine qua non is 〈◊〉 truth no cause And all that caâ— be yeelded is that God is onely a cause by accident now causâ—â— by accident are properly no causes No wise man will say the warmth of the Sunne is a true cause of the stinke of carrion which doth not stinke untill the Sunne did shine upon it the cause of the stinke is in the 〈◊〉 thy corrupt matter of the carrion not in the warmth of the Sunne for the same Sunne shining at the same time upon violets occasioneth a sweet smell The Scripture doth seeme to say plainly Ob. that the cause of some mens sinnes have beene of God 1. King 12.15 The King hearkened not to the people for the cause was of God Now in not hearkening to them the King sinned Cause Sol. in that place doth not signifie the proper effecting of a thing causally but a disposing of the proper causes so as they did produce this effect God left Rehoboam to his evill heart and suffered the young counsellours to give counsell according to the pride of their owne hearts by which meanes it
came to passe that Rehoboam sinned the infatuating of Rehoboam who was of himselfe partially and corruptly affected towards his young Councellours and the not putting of wisedome into Rehoboams greene head was of God but that Rehoboam made choice of the worst counsel that was a most free act of his owne Now Gods hand was in the disposing of these things that the thing before prophesied might come to passe Thus much the word translated cause doth signifie scil the thing brought about or brought to passe was from God This act of not hearkening must be considered in divers respects First as an evill act of Rehoboam and his evill Councellours in this respect God did not cause it Secondly it must be considered as a meet punishment of that kingdome and as a means to bring to passe the prophesie of Ahijah in which respect that God in justice should leave Rehoboam and his young Councellours to their folly and to the pride of their owne hearts it was good and was caused of God Thus it may appeare as I hope that God hath an over-ruling and disposing hand in mens sinnes without being author of sinne and without any impeachment of his-holinesse The uses follow They are therefore to blame Vse 1 that alter the forme of this petition saying Suffer us not to be led in stead of Leade us not Their end may bee good but their alteration is naught and to no purpose for in truth this change of words doth not cleare Gods justice any more then Christs owne words Let the petition therefore remaine and stand holy as it is set down by Christ for it is presumption to teach Christ how to speake This our tenent is an apology Vse 2 against Papists or any other that shall slanderously affirme that we hold either directly or by consequent that God is the author of sinne although wee say as this petition teacheth us that God leadeth into temptation and hath more to do in the sinnes of men then a bare permission Vse 3 This should cause all men to admire and magnifie the infinit wisedome and perfection of Gods holinesse that can have so much to do with sinners and with their sinnes and yet there doth not so much as one dust or spot of defilement cleave unto him Vse 4 Hereby are condemned the blasphemies of very many who to excuse or lessen their sin will lay the fault on God because Gods determinate counsell hiâ— providence power permission and his giving men over is in their sin and because he might have hindered it if he would therefore they thinke they cannot chuse but sinne and why should fault bee found with them if God would it shouâ—â— be otherwise Such are brought in objecting Rom. 9. Who hath resisted his will Why doth he yet finde fault This they take from Adam who before his conversion would have laid the fault on God rather then take it on himselfe for he saith Gen. 3.12 The woman whom thou gavest to be wiih me she gave me of the tree and I did eate But take notice that although he thus extenuated his sinne by laying it on God yet God could Gen. 3.17 and did curse Adam and the earth the bitter fruits whereof we feele unto this day Know therefore thou that any way darest put off thy sin upon God if thou do not beleeve in Christ and forsake thy sinne the Lord will one day shew to thy cost that he can bring it about that thou through thine owne evill heart shalt sinne he giving thee over unto it and yet can in holy justice cast thee into hell for thy sinne For he can say he deceived the false Prophet and yet justly punish the said Prophet and all that are deceived by him Ezek. 14.9 10. Vse 5 May God if he please leade into temptation and can we not be overcome by temptation except the Lord permit This should teach all men to live so that God may be their friend and may not be provoked in his justice to give them over to the power of the devill and unto their owne lusts For which cause observe and keepe these directions following 1 First make your peace with God by faith in Christ repent of all sinnes past and having hereby obtained friendship with God then keepe it by being good before him which is then approved when you shall endevour to please him by doing his will in time to come which if ye do for this is to be good before God or to please God then you shall escape the snares and nets the hands and bands of the most enticing harlot in the world the like may be said of all other temptations but the sinner saith Solomon shall be taken by her Eccles 7. 2 As much as in you is abstaine from all sinne for since mans fall Gods giving over unto sinne is a punishment for some former sinne but especially shunne those particular sins for which God doth in speciall sort give men over the chiefe whereof are these following 1 First all refusing 2 Thess 2.10.11 or a slight and formall receiving of the truth For this causeth God to send men strong delusion to beleeve a lye 2 Abusing or not making right use of that knowledge a man hath Rom. 1 21.22 23 24 26 28. doth cause God to infatuate and give him over to vile affections 3 A willingnesse of heart to be ignorant of the truth and a wilfulnesse to practise evill for of such saith the Lord Ezek. 14.4 He that setteth up his idols in his heaâ—â— and cometh to the Prophet I the Lord will answer him that commeth according to the multitude of his idols 4 Presumption of a mans owne power of himselfe to resist temptations Matth. 26.33 34. for this cause the Apostle Peter was given over to fall so fearfully 5 All willing casting of ones selfe into the occasions of sinne for this cause Jehoshaphat's familiaritie with Ahab 1. Kin. 22. caused him to be given over to beleeve Ahabs false Prophets rather then good Micaiah 6 Idlenesse to live without a calling or negligently in a calling Ezek. 16.49 doth expose a man unto the Lords giving him over unto many abhominations for this he gave over Sodom to uncleannes 7 Allowance of secret sinnes this provoketh God many times to give men over unto some grosse open sinne that it may worke sense of sinne shame for sinne and true repentance in the elect may worke unto shame and eternall perdition of the reprobate Shun all sinnes therefore as much as in you lyeth if you would not have God leade you into temptation but especially take heed of those before mentioned Let all that beleeve in Christ and have thereby true interest Vse 5 in God draw comfort from this doctrine for God you see hath an overruling hand in the temptations and the sins of all men Satan therefore cannot winnow us nor buffet us no Luk. 2â— 31 he cannot touch us but as
Whence we learne Whosoever would be preserved Doct. 6 from sinne must pray against and withstand the temptations thereof Hee that is not warie and carefull to resist temptations cannot live godly The divell did deceive Eve through his temptations Gen. 3. and Adam was likewise drawne into the transgression by the temptation of Eve Math. 4. whereas Christ Jesus the second Adam by resisting the divels temptations preserved himselfe from sinne The youth spoken of in the Proverbs was caught and insnared by the subtill temptations of the harlot Pro. 7.10.21 But Ioseph by resisting the temptations of his Mistrisse Gen. 39.9 kept himselfe chaste although her temptations were cunning and most importunate Christ saith again and againe Pray that ye enter not into temptation Luk. 22.40.46 Reas 1 For temptations and motions to sinne are the very seede and kernels of sinne which if they may be entertained so as they may but receive any warmth in a mans heart there is presently a conception of sin which will cause him to bee in labour and travaile of it untill he have brought it forth into act Iam. 1.14.15 There are no creatures so apt to beare issue nor ground so ranke to beare weeds no tinder or gunpowder so readie to take fire as the heart of man is to conceive sinne and be inflamed with lust by evill motions and temptations wherefore all that would avoid sinne have cause to resist it in the temptation To resist beginnings of the evill of sinne Obsta principijs is as needefull to be observed for a rule against diseases of the soule as to withstand evils of paine in their beginning is needefull in diseases of the body Hereby wee may judge what is the cause that sinnes doe abound Vse 1 and spread infinitely It is because temptations are not resisted which fault deserveth sharpe rebuke Yea many are so farre from praying against temptations that they willingly foster and nourish any that shall be offered and like him in the parable doe sweepe and garnish their hearts Mat. 22.44 opening the dores and making it ready prepared to entertaine any temptation They contrary to the Apostles command make provision for the flesh to fulfill the lusts thereof Rom. 13.14 still thinking and plodding on wealth or feeding themselves with high thoughts or are alwaies hunting after unlawfull pleasure running alwaies into those actions places and companies which minister most occasions of temptations Insomuch that the divell and lust are not more ready to present evill motions then the minde is to plot and contrive how to compasse them Micah 2.1.2 or then the hand is to act them yet these men will mocke God and say Leade us not into temptation And if they be exhorted to avoid the occasions of temptations they set light by it and would make us beleeve they are not so simple as to be taken with idolatrie covetousnesse whoredome drunkennes pride revenge or any such like crime although they keepe company with idolatrous or covetous or voluptuous or vaineglorious persons Yea if we would beleeve them they can wallow in the midst of occasions of sinne and yet come forth undefiled Let a man husband his heart as well as he can and let him sow into it the best seed he can get yet he shall finde that too many lusts will of their owne accord spring up hinder the growth of godlinesse in him We count them ill husbands that will not weede their land but if wee should see men plowing and sowing nothing but all manner of weedes would wee not say they were out of their wits Such mad men are all those that nourish in them temptations unto evill But what men sow or suffer to be sowne that they shall reape Prov. 22.8 If they sow wickednesse they shall reape vanitie At harvest when others shall have corne they shall bee sent empty away When in the day of the Lord the good Wheate shall be saved the wicked with their lusts shall bee cast into a fornace of fire Mat. 13.41.42 Vse 2 Would any therefore not be the breeders and nurses to those evils which will like vipers kill all that doe bring them forth Let them take heed of temptations which beget them Wee must be carefull to shun all occasions of sinne for it is much easier to avoid the occasion then running into the occasion to avoid the sinne Occasions and tentations are snares it is much easier to avoid a snare then being intangled to get out of it Let us al therfore watch pray that we fall not into them But it is doubted by some that it is not lawfull to pray against being tempted thinking it lawfull onely to pray that they may not be overcome of the temptation I answer I doubt not but the very temptation it selfe as it is a motion and enticement unto sinne is to be prayed against also For the Apostle Paul did not onely pray to overcome the pricke of the flesh and buffettings of Satan 2 Cor. 22.7.8 but that it might depart from him And why may not a man desire not to meet at al with those his enemies which seeke his life as well as when they assault him desire to quit himselfe of them I confesse request must be made for the one and the other with some difference When we pray that wee may not be tempted it is always under correction not absolute but if it might stand with Gods will and pleasure wee desire to runne the race of Christianitie without meeting with stumbling blockes or any occasions of our stay or turning out of the way but if God will have us meete with these impediments we pray absolutely that we may passe over them and not be let or turned out of the way by them And if he will that wee must enter into the conflict we pray that we may overcome Now because resisting of temptations is of great consequent it wil be worth the pains to consider these foure things First what is a temptation Secondly who are the tempters Thirdly how they tempt Fourthly how a temptation may be resisted 1 Temptation is any and every motion unto the doing of any thing which God hath forbidden in his word or to the leaving undone any thing that God hath commanded or to do any thing otherwise then God hath commanded When a thought of any evill is presented to the minde to be done this is a temptation 2 The tempters are Satan called the tempter Matth. 4.3 Iam. 2 14. and men with whom we converse when they move others to sinne and also the lusts of our owne evill hearts 3 These tempters doe move a man to sinne by presenting unto the minde thoughts of sinne to be committed by him The divell by his suggestions as hee did to David putting him in minde to number the people 1 Chro 2.21.1 Man tempteth by speech or some outward signe whereby he giveth a man to thinke what evill
so well conceited of his Poperie as he looketh to winne heaven by it Ioh 16.2 The persecutour thinketh he doth God good service in molesting such as feare him The swearer thinketh his speech doth not sound well and is without all grace if it be not filled up with oathes The covetous the voluptuous the vaine-glorious all of them applaude themselves in their wayes as if they were good though as Solomon saith the issue there of is the way of death Pro. 14.12 It standeth sin upon that the devill and wicked men should transforme themselves and transforme sin and put some goodly painting upon it to make it seeme good else no reasonable man could be brought to commit it for the will of man doth by vertue of its meere nature so perfectly abhorre evill it being the proper object of detestation that it would alwayes shunne it therefore there is put an appearance of good upon it wherby it may deceive But woe be unto them that call evill good and good evill that put darknesse for light and light for darknesse Isa 5 2â— Vse 2 Doth Christ call sinne evill then let us beleeve him and not our owne lying hearts nor yet the father of lyes who would beare us in hand that sinne is not evil But let us alwayes conceive of every sinfull act as 〈◊〉 evil naughtie hurtfull act and let it be our greatest care to avoid sinne Oh if we could represent the acts of sinne under the name of an evill act unto our apprehensions our will would at the first motion loathe and detest it more then it doth a toad and a serpent and would either kill it or runne from it Whensoever therefore wee are tempted unto sinne let us see it as it is a most evill thing let us account of it as it is a most evill thing And whatsoever colours be set upon it or whatsoever good meanes it is called by if the thing so called be a transgression of Gods law let us call it a most evill and most abhominable thing Yea we must conceive of every sinfull action and must account it a greater evill then the eternall torments of hell For the least evill of sinne is greater then the greatest evill of punishment for the greatest punishment is an effect of Gods righteous hand but the least sin is contrary to God it is very enmitie unto his holinesse If sinne might appeare to everie reasonable soule to be as it is such an evill as hath beene said it would worke griefe and repentance of sinnes past and hatred and departing from sinne for ever afterward Vse 3 Lastly how thankfull should all Gods children be to him because he doth preserve and deliver us out of sinne out of the great evill every day and wee have his word that he will continue this grace untill we shall be presented to himselfe without any spot of this evill in the day of the Lord He doth not only pardon us and free us from the guilt and punishment of our sinnes but which is no lesse mercy he doth deliver us from the power of sin he delivereth us from evil We must therefore magnifie the Lord and say Who is a God like thee Mica 7.19 who doest not onely pardon but wilt subdue our iniquitie And with David let us call upon our soules to praise God because as he forgiveth all our iniquities so also he healeth all our diseases that is Psal 103.3 he doth sanctifie us delivering us from all evill For thine is the kingdome and the power and the glorie for ever These words containe the reason of all the petitions it is delivered in an exact forme of thanksgiving so that it doth excellently serve both to confirme the faith of him that prayeth and to give glory unto him that is prayed unto The Evangelist Saint Luke doth not mention this clause It is probable that when our Saviour did teach his disciples in private at the request of one of his disciples he did onely teach them how to make petitions but when hee taught them in publicke he did adde this clause to teach them as well how to praise him and give him thanks as to pray unto him and make requests It is sufficient for our learning that any one Evangelist hath recorded it In this clause wee have the note that sheweth that these words are a reason of the former requests in the word for Then wee have the arguments or grounds of the reason which are taken from certaine respeâ—â— in God which do minister matter of faith assuring them that they had cause to aske and expect of God all the former petitions and do also minister matter of praise shewing what cause there is why all glorie should be given unto him These respects of God are three Soveraigntie Power Glory which are set forth by the appropriating particle thine whereby these three Kingdome Power and Glory are ascribed as proper to God Thine is kingdome c. and also with the copulative and conjoyning the two latter respects or priviledges in God with the former and the power and the glory All which three are illustrated by their continuance for ever Kingdome signifieth Gods absolute soveraigntie over all things to whom onely it appertaineth of right to forgive and to give at his pleasure therefore they make their suite unto him Power signifieth that all-sufficiencie in God whereby he is able to do all things according to the good pleasure of his will Many have kingdome so that it pertaineth to them to help their subjects but want power as it was with the King of Israel who said in the famine 2 Kin. 2.27 If the Lord do not helpe whence shall I helpe But as it belongeth unto God to heare the petitions of his subjects so he hath power to grant whatsoever they shall have need of hence the petitioner gathereth assurance that he shall have his petitions granted Glory is that high estimation honour and praise which is due to any person for their worth and goodnesse this is originally in God as well as soveraigntie and power and in that respect is appropriated to him Wherefore when it is said Thine is the glory thus much is implied that as all glorie and praise is due to him so they do now give it to him And if he shall grant their requests it will be for his glory therefore they are bold to make these petitions and hope to speed in their suites whereas though it appertaineth unto God and he were able yet if the things asked were not for his honour and glory he would never grant them For ever is to be applied unto kingdome power and glorie namely it doth now and shall alwayes belong to his prerogative royall because kingdome is his to heare the petitions of his people He is now and shall for ever be able to helpe them he now hath and shall for evermore have glorie and praise ascribed unto him for granting their requests
that he was a God of Gods and a Lord of kings and that his kingdome was an everlasting kingdome Dan. 2.47 and 4.3 The Lord made and doth Reas 1 preserve all things therefore must needs be above and have soveraigntie over all things The acts of God do prove it Reas 2 for he changeth times he removeth kings and setteth up kings Dan. 2.21 By him kings reigne Pro. 8.15 All powers are of him Rom. 13.1 Vse 1 This should take downe the pride and insolencie of all that thinke in their heart or speake with their tongue saying as they in the Psalme Psal 12 4◠Who is Lord over us This should likewise make all wicked men to tremble for he who is an absolute king whom no policie nor power can withstand hee to whom vengeance belongeth even he is Lord over them Vse 2 If absolute soveraigntie bee proper unto God then we must acknowledge no soveraigne Lord and master to have right to give such lawes that properly of themselves binde the conscience but onely God For is this respect our Saviour 〈◊〉 One is your Father which is in heaven and one is your Master even Christ Matth. 23.9.10 Wherefore the Pope must bee held to be an usurper of Gods prerogative because he doth presumptuously take upon him to give lawes such as shall properly binde the conscience whereby he doth domineere over mens faith and conscience 2. Thes 2.4 and doth take upon him as God Hereby we must be exhorted Vse 3 to yeeld absolute subjection in all things at all times unto the commandements of God 1. Cor. 6. And as for inferiour and subordinate authorities of men under him we must for his sake submit our selves unto them but in the Lord only 1. Pet. 2.13 for if they command any thing that God hath forbidden or forbid any thing which God hath commanded we must answer them with the words of the Apostle Whether it be right in the sight of God to hearken unto you more then unto God judge ye Act. 4.19 To refuse to obey them in this case is not to resist authority but to resist the corrupt wils and lusts of those that abuse and exceed their authority Vse 4 This should teach kings and all inferiour governours in the Church common-wealth and familie to acknowledge that they derive their authoritie from God Ezra 1.2 whose is kingdome Wherefore they must beware that they do not tyrannize over their subjects and domineere over their wives children or servants abusing the authoritie which God hath given them as if they had no master to whom they should give account of their government For the Apostle saith unto all such Your master also is in heaven neither is there respect of persons with him Ephes 6.9 Vse 5 Lastly it will much refresh and rejoyce the hearts of every servant and childe of God to consider that their God and father is King and Lord of all for the majestie and soveraigntie of the father is for the honour and advantage of the children They cannot be base and ignoble which have such a Lord and Father for as Christ our head is hereby honorable because hee hath such a Father so wee the members are honored and may rejoyce 1. Cor. 12.26 because we have such an head whereby we become one with his father and our father to whom absolute soveraigntie doth belong If we lack any thing we do hereby learne to whom to repaire even to God who will not faile his subjects that depend upon him Rev. 1.6 Rev. 5 10 but will make them all Kings unto him for his is kingdome And if we be oppressed by the authoritie of men we need not be troubled but may commend our selves unto God in well-doing 1. Pet. 4 19 comforting our selves in this that he that is higher then the highest regardeth us Eccles 5.8 And the power Sith power is ascribed unto God we may observe Doct. 4 Power originally belongeth unto God All power is in him and from him David saith Power belongeth unto God Psal 62.11 Daniel saith Wisedome and might are Gods Dan. 2.20 Reas 1 He is God therefore omnipotent Reas 2 The works of creation preservation and redemption do shew his eternall power and Godhead Vse 1 All the wicked which provoke God against them because they will not obey his will should tremble quake at the thoughts hereof for the Lord of whom Nahum saith that he revengeth he revengeth is great in power and will not at all acquit the wicked who can stand before his indignation Nah. 1.2.2.6 He is able to destroy both body and soule in hell Matth. 10.28 This reproveth all that call Vse 2 Gods power into question like those Israelites which said Psal 78.9 Can God prepare a table in the wildernes Or like those that thinke their sins to be so many their hearts to be so hard that they cannot be pardoned or cured This doctrine of Gods power Vse 3 may give hope unto most grievous sinners that if they will repent of their sinne and beleeve in Christ they shal be saved For the Apostle speaking of hard hearted Iewes saith God is able to ingraft them also if they abide not in unbeliefe Rom. 11.23 If Gods hand bee upon any Vse 4 man let him not thinke that by any violent meanes he can deliver himselfe frō under his hand but let him humble himselfe under the mighty hand of God 1. Pet. 5.6 There is no contending with God that can prevaile with him but Jacobs wrastling which is humble and heartie prayer by this a man may have power over God and prevaile if he can weepe and make supplication to him Hos 12.4 Vse 5 Would any man have power to do good and to eschue evill and to resist and overcome all his enemies both bodily and ghostly he is here taught from what fountaine to derive and draw it even from God onely whose Name is the strong God Exod. 34.6 Vse 6 If any man have any power to do himselfe and others good let him not bee proud thereof nor yet abuse his strength but let him thanke God for it and use it for God who gave it Vse 7 Lastly Gods owne people may gather much comfort to themselves when they consider that they are sonnes and daughters of God almightie I even I 2. Cor. 6.18 am he saith God that comforteth you who art thou that thou shouldest bee afraid of a man that shall dye and of the sonne of man which shall bee made as grasse Isa 51.12 Nahum saith The Lord is good Nahu 1.7 a strong hold in the day of trouble he knoweth all that trust in him Hast thou not knowne saith God that the everlasting God Isa 40.28.29.30.31 the Lord the Creator of the ends of the earth fainteth not neither is wearie he giveth power to the faint and to them that have no might hee increaseth strength Even the youths that is the strong
adversaries that presume upon their owne strength shall faint but they that waite upon the Lord shall renew their strength Asa did confirme himselfe against an hoast of more than a thousand thousand enemies by this point in hand saying to the Lord 2. Chron. 14.11 It is nothing with thee to helpe whether with many or with them that have no power And whereas Gods children are many of them little and weak and their adversaries mightie and strong yet if they lay hold on the power of Gods might they shall stand in the evill day and bee sure to overcome Thus John encourageth all Gods children saying Ye are of God 1. Ioh. 4.4 little children and have overcome them because greater is he that is in you than he that is in the world Paul comforteth himselfe in this when persecutours went about to take away his life 2. Tim. 2.12 saying I know whom I have beleeved and I am perswaded that he is able to keepe that which I have committed unto him And hereby we know that our vile body shall be made like Christs glorious body Philip. 3.21 because of that mighty working whereby Christ is able to subdue all things to himselfe And we are assured of that inheritance incorruptible in the heavens because both it is reserved for us and we are kept for it by the power of God through faith unto salvation 1. Pet. 1.4.5 And thine is glory In that glory is appropriated unto God we learne All glory and praise primarily Doct. 5 and properly belongeth unto God Therefore the foure and twenty Elders ascribe glory and honour unto him Revel 4.11 Likewise all creatures in heaven and in earth and under the earth and such as are in the sea and all that are in them are brought in giving glorie and honour to him that sitteth upon the Throne and unto the Lambe for ever and ever Revel 5.13 This is Reason because God onely is of himselfe excellent and glorious If any other persons or things have any excellencie or goodnesse they have it of God for of him Rom. 11.36 through him and to him are all things saith the Apostle to whom bee glory for ever Amen Who so would be further confirmed and would see what use he should make of this Doctrine let him look back into the first Doctrine of the first Petition For ever Here it must be observed that Doct. 5 All divine prerogatives and properties that are in God are everlasting His soveraigntie power and glorie and all his attributes had no beginning and shall have no ending Moses in the Psalme saith From everlasting to everlasting thou art God Psalm 90.2 The Apostle saith To the King eternall immortall c. be honour and glory for ever 1. Tim. 1.17 who also speaking of God in another place saith Who onely hath immortality c. to whom bee honour and power everlasting 1. Tim. 6.16 The nature of God is perfect and absolute without mixture Reason or composition of things contrary or divers so that there cannot be in him any internall cause of corruption and ending Also God is independant and above all other things that there can be no externall cause and therefore no cause that can cause any alteration in him or can put an end to his being therefore God must needs be the same yesterday to day and for ever Is God everlasting in everie Vse 1 one of his properties then let the wicked feare and tremble for the truth of all Gods threatnings in his word is everlasting heaven and earth shall passe but no jot of the truth of his Word shall be unfulfilled Hereby they must assure themselves that the intolerable torments of hell that are appointed for them are everlasting If there might be an end of Gods justice power and glorie there might be an end of torment but so long as God whose breath as a streame of brimstone Isa 30.33 doth kindle hell-fire is everlasting Mark 9. the gnawing worme and scorching fire made to torment every sinner must needs be everlasting Ah how can they endure this everlasting burning Isa 33.14 The thoughts of the eternitie Vse 2 of Gods properties are exceeding joyous and comfortable unto all that have made their peace with God through faith in Christ for his truth his grace and love and his power to save them 1. Thes 4.17 Psal 16.11 is everlasting By this we may assure our selves that after the day of judgement we shall both in body and soule ever be with the Lord in whose presence is fulnesse of joy and pleasures for evermore because he that hath promised and purchased and which hath prepared and reserved an eternall inheritance in the heavens for us 1. Pet. 1.4 ever liveth to fulfill and continue it to us Sith all Gods excellencies are Vse 3 everlasting we must daily and constantly for ever ascribe unto him glory everlasting Amen This is the second part of the Lords Prayer whereby is expressed the right disposition of the minde and heart of a man when he prayeth which is indeed the very life of prayer This Hebrew word Amen remaineth for the most part untranslated in Greeke Latin English and in all other languages It is used either in the beginning or ending of a speech In the beginning of a speech it importeth an earnest asseveration whereunto our saying verily or indeed or in very truth doth answer in this sense it is often used by Christ in the Gospell When it is in the latter end of a speech as here and in divers other places it signifieth two things either a wish of the heart to obtaine what is proposed or else a perswasion of the heart that it shall obtaine that which was proposed Oft times it signifieth both That Amen is a wish and desire of what was before spoken of it appeareth by Benaiah's answer to David when he had appointed Solomon to be ruler over Israel and over Iudah saying Amen which he doth explane by these words The Lord God of my Lord the king say so too 1. King 1.36 That Amen sheweth a perswasion of faith touching the thing before spoken of see Rom. 9.5 where when Paul had said of Christ that he was over all God blessed for ever he addeth Amen that is he was assuredly perswaded that it was so Amen in this place signifieth both the assent and wish of the heart as also assurance of faith and expectation of the petitions before mentioned These different acts of the soule scil a heartie wish and expectation of what is wished are not so different but that they may in one instant be acted at once in the heart and therefore may fitly be expressed in one word so long as the word Amen doth signifie both those acts of the soule As it expresseth the assent and desire of the heart it implieth knowledge truth of heart and fervor in asking As it expresseth faith of the heart it implieth an assured expectation to obtaine