yet if it be said that the word Father may be either proper to the father or common to all the three persons or both there will no absurditie follow and the obiection is answered Againe if it be obiected further that Christ should pray for the pardon of sinnes he hauing committed no sinne thereby giuing occasion to thinke that he had sinne the answere will be very indifferent that Christ might vse that petition as an instrument of intercession for vs and not as a petition for pardon of his sinne prescribing it neuerthelesse vnto vs for a prayer of remission who had sinned or else it might be answered that Christ being the suretie might intreate God to pardon his sinnes not the sinnes which he had committed but the sinnes which were to him imputed or the petition being deliuered plurally forgiue vs it may bee Christ prayed for both and there was no doubt of misconceit in his Disciples to whom hee priuately expounded doubtfull matters and if the matter bred any misconceit in the other auditors it was through their own corruption and ignorance and therein the Lords iustice might appeare in blinding their mindes and hardening their hearts as himself teacheth who oft times spake obscurely and ambiguously 2 How oft Christ vsed the Lords prayer and how How oft Christ vsed the Lords prayer and how The answere of this question is partly certaine partly probable It is certaine that Christ vsed the Lords prayer twice first he vsed it when he taught the doctrine of prayer and so Matthew hath propounded it as a part of the sermon in the mount Secondly he vsed it when he taught his Disciples a forme of prayer according to the example of Iohn who taught his Disciples a paterne of prayer and this was presently after Christ had ended his prayers in a certaine place as Luke reporteth whence in all probabilitie it may be collected that Matthew prescribeth this prayer one way and Luke another for in Matthew Christ taught the doctrine of prayer and so it is dogmaticall in Matthew Luke saith Christ taught a prayer for his words are When ye pray say and so it is practical so that Christ taught it both for a prayer which his Disciples might vse and for the doctrine of prayer which his Disciples might teach Againe it is probable that Christ neuer vsed this prayer but twice although it cannot be demonstratiuely proued onely this coniecture we haue that whereas Christ maketh diuers prayers to his Father in the Euangelists this is not mentioned nor any petition of it in so many words and the Euangelists neuer name it elsewhere by any speciall name and the Apostles in their writings neuer make mention of it but when they pray in their writings vse other formes though still they keep themselues within the compasse of the matter and affections of this prayer which we call the Lords prayer both for that it was composed by Christ and vsed by him hence therefore it followeth probablie that the Apostles neuer tied themselues to the words of this prayer but varied vpon occasion Briefly then Christ vsed this prayer twice but it cannot certainly be determined whether he vsed it oftner neither can it be proued that the Apostles vsed it often VVhether Christ spake all and onely the words of the Lords prayer 3 Whether Christ spake all and onely the words of the Lords prayer The answere is onely coniecturall for it cannot be proued that he vsed the very words set downe by the Euangelists the reason is for that the Euangelists vse to set down not all and onely the words which Christ spake but the summe and substance of them and if it be graunted that the Euangelists haue done it in other places why may they not doe it in this place especially seeing the Euangelists doe differ in words in reciting many of Christs speeches as namely of the Beatitudes Mat. 5.3 Luk. 6.20 Matthew maketh eight Luke reciteth but foure and Luke expresseth the contrary woes and Matthew doth omit them whence this may in al likelihood be collected that Christ vsed diuers other words by way of exposition to the Beatitudes and so by consequent to the petitions of the Lords prayer and wee see directly that Christ expoundeth one petition viz. the fifth and why might he not also expound others seeing that other petitions are as hard to bee vnderstood as that and this doth not any whit call into question the truth of Canonicall Scripture but doth rather commend vnto vs the spirit of wisedome and truth wherewith they spake in that diuers writers differing in words still agree in matter and substance of doctrine Vpon this question and answere dependeth another like vnto it viz. 4 How the Euangelists Matthew and Luke differ in rehearsing the Lords prayer Matth. 6. Luk. 11. 〈◊〉 â—nce beâ— Matthew â—nd Luke 〈◊〉 â—atâ—ng the Lords prayer For answere whereof wee are to consider what the Papists say They make a very great difference for in the vulgar Latin translation there are these three clauses in Matthew which are wanting in Luke First in the preface which art in heauen is wanting Secondly the third petition is wholie wanting Thirdly the last petition wanteth one halfe Deliuer vs from euill Yet they say all these things are included in the other petitions or else may necessarily bee deduced from them but let the Popish dreames goe and let vs see the true differences which are three in words but the substance is all one The first difference in words is of the fourth petition for Matthew saith sémeron Luke cath ' eméran The second difference in words is in the fifth petition for all the words in the originall differ except two or three The third difference is in the conclusion which Matthew hath and Luke wanteth Now by this difference betwixt Matthew and Luke which is verbal not material this coÌ„sequence ariseth either that the Euangelists did not precisely bind themselues to the words that Christ vttered or else that Christ vttered the Lords prayer in diuers words at the two seuerall times when he vttered it 5 Who prayeth best he that saieth the Lords prayer VVho maketh the best prayer or he that saieth not the Lords prayer For answere of this question thus much The Lords prayer is the best forme of prayer that euer was deuised The Lords prayer is the best prayer that euer was deuised He that prayeth the Lords prayer in words and matter prayeth well Hee that prayeth the Lords prayer in matter onely prayeth well though he vse other words as Christ vsed other words Iohn 17. It is one thing to say the Lords prayer another thing to pray it It is one thing to vse the Lords prayer aright another thing to abuse it for a good thing may be absurdly abused He that vseth a deuised forme of prayer aright prayeth more acceptably to God than he that abuseth the Lords prayer It is likely that he which can say nothing but the Lords prayer when he prayeth cannot pray but abuseth the Lords prayer It seemeth that that man doth not sinne which neuer vseth the words of the Lords prayer for a prayer for that Christ did neuer intend to bind vs to the forme of words but of matter He that in particular hath conceiued his wants and accordingly made his petitions to the Lord in a conceiued prayer may neuer the lesse end and conclude his prayer with the Lords prayer Diuers other doubtes concerning the vse of the Lords prayer may bee propounded but it is not profitable to make doubts except that they could well be dissolued only thus much for a conclusion of this treatise of prayer I had rather speake fiue words to God in prayer from vnderstanding faith and feeling than say the Lords prayer ouer a thousand times ignorantly negligently or superstitiously FINIS
A PATERNE OF TRVE PRAYER A LEARNED AND COMFORtable Exposition or Commentarie vpon the Lords Prayer wherein the Doctrine of the substance and circumstances of true inuocation is euidently and fully declared out of the holie Scriptures By IOHN SMITH Minister and Preacher of the Word of God AT LONDON Imprinted by Felix Kyngston for Thomas Man and are to be sold at his shop in Pater-noster row at the signe of the Talbot 1605. TO THE RIGHT HONOVRABLE EDMVND LORD SHEFFIELD LORD LIEVTENANT AND President of his Maiesties Councell established in the North Knight of the most noble Order of the Garter c. IT is neither ambition nor couetousnes Right Honourable that moueth me to publish this Treatise to the view of all which not long since I deliuered to the eares of a few being then Lecturer in the Citie of Lincolne but partly the motion of some friends partly and chiefly the satisfying of some sinister spirits haue in a manner wrested from me that whereto otherwise I had little affection Credit through writing bookes is a thing of such dangerous hazard by reason of the varietie of censurers that it is doubtfull whether a man shall winne or lose thereby Gaine also is so slender as that for a booke of a yeeres paines and studie it will be a verie hard matter to attaine if it were set to sale in Pauls Church-yard so much money as inck paper and light cost him that penned it so as except a man should doate hee must haue better grounds of publishing his writings than either credit or gaine especiallie considering the plentifull haruest of bookes of all sorts amongst which there appeareth variable contention In some it is questionable whether wit or learning getteth the victorie in others the strife is betwixt wit and the truth some bewray dissentions betwixt conscience and policie others contend after other fashions All declare thus much that except a man can adde something new of his owne it is vanitie to write bookes for otherwise a man shal sooner get mocks than thanks for his paines Wherefore I doe professedlie renounce all ambitious affection of credit and couetous desire of gaine and betake my self to a better refuge which is the cleering of my selfe from vniust imputations and accusations I haue beene strangely traduced for the doctrine I taught out of the Lords Prayer I haue been vrged to answere in defence of the doctrine I deliuered touching that subiect before the Magistrate ecclesiastical as if so be I called in question the truth thereof For the cleering of the truth I am bold to publish this present Treatise wherein I protest before the God of heauen and before your Lordship I haue truly set downe the substance of all that which I deliuered in handling the Lords Prayer I must needes confesse that it is not word for word the same for that were impossible to me yet to my knowledge it differeth not in any materiall circumstance nay I doe verily thinke that if I misse the truth it is rather in the writing than in the preaching Howsoeuer it be I most humbly beseech your Honour to vouchsafe the patronage of this traduced Pamphlet I must acknowledge it is presumption in me to impose vpon your Honour the scandall of countenancing so suspitious a writing for who knoweth whether it shal gaine the approbation of the godly learned when it commeth to their censure but for that your Lordship had the managing of the cause of difference betwixt my accusers and me concerning this occasion and for that your Honour so wisely and charitably compounded the controuersie on both parts to the contentment of either of vs your Lordship might iustly challenge a greater title herein than any other whatsoeuer wherefore although it proue a troublesome burthen I beseech your Honour not to refuse it the rather for that the honourable interest which your Lordship hath in the affections and iudgements of men honestly disposed will so farre preuaile as to cleere your Honour from the least spot of dishonour which perhaps might accrew through the patronage of so dangerous a tractate yet thus much I may be bold to assure your Lordship that this Treatise passeth with approbation to the presse and doth not shroud it selfe in tenebris as if it either shamed or feared the light which may be some reason to induce your Honour the rather to receiue it into your Honourable protection for my selfe I freelie confesse there is in me no abilitie to declare my thankfulnes to your Lordship otherwise than by betaking my selfe by some such pamphlet to your Honours safe conduct which if it shall please your Honour to affoord I shall at all times acknowledge my thankfulnes and instantly pray for your Lordships continuance and increase in al true honor and happinesse Your Honours humblie at commandement IOHN SMITH TO THE CHRISTIAN READER BEloued marueile not that after so many expositions vpon the Lords Prayer this Pamphlet steppeth vp as if so be it had some thing to say besides that which hath been alreadie spoken to confesse the truth I gesse it may occasion the iudicious reader to enter into a more inward view of Christs purpose in propounding that prayer perhaps also the manner of handling the seuerall petitions may giue some light but my intent was none of these when I intended to publish the treatise onely the cleering of my selfe from vniust accusations and the satisfying of a few friends moued me therto but whatsoeuer it be and howsoeuer vttered I pray thee of charitie to construe a thing indifferently done to the better part especially those few questions resolued in the latter end of the treatise I doe here ingenuously confesse that I am far from the opinion of them which separate from our Church concerning the set forme of prayer although from some of them I receiued part of my education in Cambridge for I doe verily assure my selfe vpon such grounds as I haue deliuered in the treatise that a set forme of prayer is not vnlawfull yet as Moses wished that all the people of God could prophecie so doe I wish that all the people of God could conceiue prayer the rather for that personall wants blessings and iudgements are not comprised particularly according to their seuerall circumstances in any forme of prayer possibly to be deuised wherefore I desire that no man mistake me in this treatise I doe iudge that there is no one doctrine or opinion contrarie to the doctrine of this Church in all this tractate in respect whereof I hope it shall finde more indifferent censure at thy hands And for that misconceit which some perhaps haue intertained at the hearing of the doctrine when I taught in Lincolne I doe also as freely and truly protest that I neuer durst admit I blesse God for his mercie so blasphemous a thought into my minde as to surmise whether the prayer commonly called the Lords prayer be the prayer which Christ taught his Disciples or no for I doe with
principall part of Gods worship and the propertie of a true child of God wheras it is the propertie of a wicked man not to pray Therefore it is not a thing indifferent or arbitrarie left in our choyse to pray or not to pray but it is a matter of meere necessitie absolutely enioyned euery Christian vpon paine of damnation and yet it is a wonder to see how this dutie is neglected by many who passe ouer daies and yeres prophanely and Atheistlike neuer calling vpon God in prayer as if either there were no God or no necessitie of worshipping this God by prayer Thus much of the necessitie of prayer or that we must pray Seeing then this dutie of prayer must bee performed for the practising thereof these two circumstances must be considered The time and the place of prayer for euery action must be done in time and place First of the time The time is threefold 1 When we must pray Time of prayer 2 How oft we must pray 3 How long we must pray First circumstance of the time is When. VVhen we must pray The Apostle saith Pray continually 1. Thes 5.17 Which must not be vnderstoode as some heretikes haue deemed called Euchitae that a man must doe nothing but pray but the meaning of it is that there must neuer a day ouerpasse vs but therein certaine times we must pray more plainely and distinctly thus 1. Pray at the enterprising and ending of all thy affaires pray vpon all occasions 2. Pray vnto thy liues end neuer cease praying till thy soule part from thy body Now although this bee generally true that a man must pray vpon all occasions yet it is not needefull that a man should vpon euery seuerall occasion fall downe vpon his knees and vtter a long prayer to the spending of time and hindering his affaires but a man must from his heart send vp prayers to heauen if it be but a wish or sigh or groane of the spirit or such a short prayer as the publicane vsed or the theefe vpon the crosse vpon all our occasions This we see warranted by the practise of Nehemia who before he made his petition to the King for the repayring of Ierusalem prayed vnto the God of heauen Nehem. 2.4 no doubt this was inwardly with a sigh of the spirit vnto the Lord who knoweth the heart as may be seene in the text Furthermore and specially we are to vnderstand that the principall occasions and times of prayer are these following 1. The time of religious exercises 2. The time of affliction 3. The time of eating and drinking and vsing physicke 4. The time of sleeping and waking 5. The time of working and labour 6. The time of recreation and sporting The truth of all these appeareth by that which the Apostle writeth 1. Tim. 4.4 5. that euery creature or appointment of God is sanctified by the word of God and prayer and thankesgiuing Gods word warranteth vs the lawfull vse thereof prayer obtaineth the blessing from God in the vse of it thanksgiuing returneth the praise to God who gaue the blessing The second circumstance of time is How oft we must pray how oft we must pray Daniel prayed three times a day Dan. 6.10 Dauid prayed seauen times a day Psal 119.164 euen so oft as we alter our affaires and enterprise new busines as hearing or reading the word working and laboring in thy speciall calling eating and drinking sleeping c. also vpon all extraordinarie occasions as iudgements and blessings all which are things of seuerall condition and the condition of our affaires being changed our prayers are to be repeated and renewed The false Church of Antichrist hath deuised certaine houres which they call Canonicall which are in number eight as Father Robert rehearseth them which must be obserued euery day and cannot be omitted without deadly sinne as he teacheth but we are to know that Christians must stand fast in that libertie wherewith Christ hath made vs free Galath 5. and seeing that we are redeemed with a price we must not be the seruants of men 1. Cor. 7. much lesse of times only thus much the Lords day of conscience being Gods commandement must be kept as oft as it commeth and seeing the Church for order and conueniencie hath appointed certaine houres when all the Church publikely may come together to worship God therefore we cannot breake that holy custome and constitution without confusion and scandall and breach of charitie for priuate prayer or priuate necessities occasions and opportunities may afford a godly heart sufficient instruction alwayes remembring that there is no time vnfit to worship God in How long we must pray The third circumstance of time to be considered is how long we must pray Our Sauiour Christ giueth vs this instruction generally by way of parable that we ought not to waxe faint in prayer the Apostle willeth vs to pray with all perseuerance and to watch thereunto Luk. 18.1 Ephes 6.18 as Christ said to his disciples Watch and pray This then is the ftrst rule for the length of our prayers that we be not wearie The second rule is that we are to pray so long as the spirit of God feedeth vs with matter of prayer for otherwise we should stint the spirit of prayer Christ prayed till midnight our infirmitie will not beare that wherefore it is better to cease praying when the spirit ceaseth to minister matter than to continue still and babble yet notwithstanding here we must know First it is our dutie to striue against our corruption Secondly it is our dutie to strengthen our soule before prayer with premeditate matter that so comming to pray and hauing our hearts filled with matter we may better continue in prayer for as a man that hath filled his belly with meate is better able to holde out at his labour than being fasting euen so he that first replenisheth his soule with meditations of his owne sinnes and wants of Gods iudgements and blessings vpon himselfe and others shall be better furnished to continue longer in hartie and feruent prayer than comming sodainly to pray without strengthening himselfe aforehand thereunto To conclude this point all prayers are either long or short a long feruent prayer is best a short feruent prayer is better than long babling a short prayer containing all thy grace and matter in thy soule is acceptable to God The second circumstance to be considered needefull for practise of prayer is the place where we must pray Thâ— place whâ—re we must pray As was said before there is no time vnfit to pray so there is no place vnfit for prayer The world and euery place in the world is fit for a Christian to call vpoÌ„ the name of the Lord. Ioh. 4.20 Paul wisheth men in all places to lift vp pure hands 1. Tim. 2.8 that is to pray Christ prayed vpon the mountaine in the garden in the wildernes Peter vpon the house top
if we loue any thing more than him wherefore this order insinuateth this selfe-deniall which is opposed to selfe-loue Secondly this order teacheth zeale to Gods glory for procuring whereof we are to spend our selues and all we haue The light account wherof deserueth a very sharpe reproofe Apoc. 16.21 Matth. 24.12 Iohn the Diuine prophesieth of a great haile which like talents shall fall from heauen vpon men and Christ he prophesieth that because iniquitie shall abound the loue of men shall waxe colde this colde haile and colde loue is now apparant in the world it is marueilous to see how furiously the world flameth with contention about worldly profits and preferments and yet how frozen their affections are to the obedience of Gods will the enlarging of his kingdome and the aduancement of his glorie whereas indeede the zeale of Gods glory should so possesse vs as that in comparison thereof our care for daily bread should occupie a very meane place Lastly this order teacheth vs the end of our daily bread remission of sinne and strength in temptation namely the obedience kingdome and glory of God for to this purpose doth God bestow vpon vs riches honor gifts and graces that we might imploy them to the best aduantage of God who gaue them The rich man must so vse his wealth as that thereby God may gaine glory the honorable personage must account it his chiefe honor to honor God the man of learning and speech and counsell in like manner and so forth of the rest Exod. 22.29 Leuit. 27.30 32. Hence it is that in the olde Testament the Lord requireth the tenth of all the encrease whether of the earth or of cattell for the maintenance of his worship which by proportion must also be enlarged to whatsoeuer God bestoweth vpon vs as the tenth of our learning honor wit children and the rest if they were increaseable and communicable but beeing otherwise the Lord requireth and accepteth that which may bee had a carefull imployment of them all to the further enlarging of his praise in the world This may suffice in generall for the order of the petitions Now more specially the petitions which concerne God simply and meerely admit this distribution for they respect either the end or the meanes procuring the end Gods glory mentioned in the first petition is the end the kingdome and will of God mentioned in the second and third petitions are the meanes procuring the end for God is glorified when his kingdome is aduanced and his will fulfilled The first prayer Hallowed be thy name 1 The order of this petition The first thing to be obserued in this prayer is the order why the end is before the meanes why Gods glory is first prayed for seeing that the meanes are in nature before the end for it is impossible that God should be glorified except his kingdome come and his will be done and vpon the aduancing of his kingdome and the obedience of his wil his glory is purchased The reason of this order is to be fetcht from the Lords predestination and the Churches intention for the Lord in his eternall counsell first propounded his glory vttering as it were this euerlasting decree in the first place viz. I wil be glorified by the creature this being set downe the Lord in the next place predestinateth the meanes whereby this end must be atchieued thereupō he vttereth this second decree viz. I will aduance my kingdome and cause my subiects to obey my will that by this meanes I may be glorified by them And as this is the order of Gods predestination so Gods glory is first in the Churches intention who in all their actions and endeuors propound Gods glory whether it bee eating or drinking c. they doe all to the praise of God 1. Cor. 10.31 Which is the instruction that ariseth from this order whence this exhortation is to be deduced to all sorts of persons whether the publike officer of the common-wealth or Minister of the Church or the priuate man the Magistrate so ought to gouerne as Gods glory may best be procured and not to administer iustice for rewards Esa 5.23 or of affection whereby it sometime falleth out that the iust and righteous man hath his righteousnes taken from him and the wicked and vngodly are iustified and so Gods honor is obscured 1. Cor. 8.1 The Minister ought so to vse his gifts that God thereby may gaine glory and not to seeke himselfe by ostentation of knowledge which puffeth vp and edifieth little without loue Euery man in his place and calling must so demeane himselfe as that he may credit the Gospell and adorne his profession and that no aduantage be giuen to the aduersarie to blaspheme the name of God but we must so shine by our good workes Matth. 5.16 that God may be glorified in all things yea the man of trade and occupation in the exercising thereof must seeke to honor the Lord when as his worke and wares are such as may carry the commendation of honestie and truth yea euen in the iudgement of malice and testimony of enuie it selfe Thus much for the order of this petition 2 Sense of the first petition The next is the sense and meaning of the words they containe two things first the action secondly the obiect where about the action is conuersant or occupied the action appertaineth to vs the obiect of which action is the Lords for we must sanctifie and his name must be sanctified Gods name is any thing whereby he is knowne vnto man VVhat Gods name sinifieth as one man is knowne vnto another by his name for in the first institution of names whereof mention is made in the historie of the creation euery creature had his name out of his essence or essentiall properties Genes 2.19.20.23 as is very probable by the imposition of the name to the woman who is so called in the Hebrue of her matter as Adam also had his name by God of his matter the earth being the matter of the man the man of the woman So then although God is not nor cannot be knowne of vs by his essence yet he may be knowne of vs by his properties and actions which may be conceiued and seene of vs in some measure Now the things whereby God is knowne are his workes Gods vvorkes are his name and his word his workes manifest vnto vs diuers things of God as the Apostle teacheth namely Rom. 1.20 Gods vvord is his name Ioh. 5.39 his eternall power and God-head but his word doth fully and sufficiently discouer whatsoeuer is needful for vs to know of God and that which is darkely and imperfectly shrouded as it were vnder a curtaine in the creature the same cleerely and throughly is exposed to the view of all those that will search the Scripture Gods titles are his name now Gods word doth describe God generally by titles and attributes
others and the instruments thereof are our speeches and actions In the fourth place therefore we are by our speeches also to hallow Gods name 4. Religious speeches which is performed partly in such speeches wherein Gods name is not mentioned partly in such wherein God is named of the first sort are Assertions and Asseuerations of the second sort are Confessions Vowes Oathes Adiurations In each of which it shal not be impertinent to insist a little for better declaration of this point Although there bee no better words than the names of God yet all our speeches are not fit to entertaine all good words if wee speake of ordinarie and common matters ordinary and common words will sort them well enough Religious silence and then it is good with a reuerent silence to honor Gods name Wherefore the Iewes superstition may iustly challenge our prophanenes they did forbeare to reade the name of God in the Scriptures and we in our trifling talke doe not forbeare to vsurpe the weightie names and titles of the most glorious God Yea yea or nay nay Assertion Mat. 5.37 Iam. 5.12 Asseueration Matth. 25.12 were enough for our trifling speeches and if wee debated matters of better importance verily or certainly or assuredly might fit our purpose well enough but we offer that dishonour to God which a Prince would not endure that in euery toyish and vaine sentence wee should foyst in his name for when we speake to a Prince or of a Prince wee commonly giue titles of reuerence and honour to so excellent a personage but the prophane multitude doe varnish their ribald and scurrilous talke with the fearefull names of a most iealous God who will not beare that indignitie at their hands another day Wherefore we in reuerence of the holy names and titles of God which are most honourable and fearefull memorials of his excellencie in our ordinarie speech must with sanctified silence forbeare the mentioning thereof Indeede sometimes it falleth out that wee either by calling from others or from our selues vse Gods names and titles in our speeches lawfully as when we are called foorth by the enemies of Gods truth to giue testimonie thereto Confession 1. Pâ— 15. Matth. 10.32 Psal 40.9.10 Oathes Ieâ—em 4.2 which is a confession to the glorie of God before his and our enemies or when the Church requireth it or Gods blessings bestowed vpon vs deserue it or els when the Magistrate imposeth an oath of God vpon vs to speake the truth in matters otherwise vndeterminable yet of necessarie importance wherein we glorifie God with the witnesse of truth and knowledge of secrets Aâ—iuâ—ation 1. Thess 5.27 or otherwise when wee impose a charge vpon another with an imprecation from God for neglect thereof adiuring men to their duties with the consideration of Gods iustice which thereby is glorified or finally when we either vpon conscience of our owne infirmities whereof we desire mortification Vowes Eccles 5.3.4 impose vpon our selues voluntarie penance in abstinence from certaine matters which pamper the flesh being in our owne power to performe For strict obseruation whereof wee binde our selues to the Lord thereby honouring his holinesse or else in way of thankfulnes to the Lord for blessings desired or receiued Promise vnto God Iudg. 11.30 to the praise of his mercie matters acceptable vnto him called in the old Testament freewill offrings Psal 119. Preaching and praying also are excellent instruments whereby God is honoured in our speech but they may generally bee comprehended vnder confession and therefore I forbeare to speake of them particularly Thus is God glorified with the tongue which the Prophet calleth his glorie Psal 108.1 as that principall instrument wherewith God is glorified the effect being put for the cause by a Metonymia 5. Religious actions In the fifth and last place wee are by our actions also to glorifie Gods name which are of three sorts naturall ciuill and religious Naturall actions Naturall actions are such as wherein we communicate with the beasts and plants of the field as eating and drinking sleeping procreation and recreation which actions are not so to bee vsed of vs as bruite creatures practise them to whom the Lord hath giuen no limitation nor law and therefore cannot sinne in excesse or the manner of vsing they being no causes â—or subiectâ— of sinne properly for themselues but we to whom the Lord hath giuen reason and religion as moderators of nature and naturall actions are so to demeane our selues in the exercising thereof as that wee saile not in the proportion either by excesse or defect nor swarue in the manner of their lawfull vse but that we alwaies hedge our selues within the compasse of those bounds which the Lord hath limited to vs 1. Cor. 10.31 and here expressely the Apostle mentioneth eating and drinking being naturall actions to bee done to the glorie and praise of God Now ciuill actions are of another condition viz. Ciuill actions Etâ—â—call â—conomiâ—aâ—l Politâ—que such as wherein the bruite beast partaketh not with vs such as are buying and selling borrowing and lending giuing and taking letting and hiring and other affaires of like qualitie whether Ethicall appertaining to ciuill and mannerly behauiour or oeconomicall respecting the familie or politique in the Common-wealth in all which Gods name must bee glorified through vs. Hence it is that the Apostle prescribeth rules to Masters and seruants Colos 3.18.19 20.21.22 c. 1. Tim. 3. husband and wife Magistrate and subiect Ministers and all sorts of persons how to demeane themselues as that the Gospell of Christ and the name of God bee not blasphemed but that euen they which are without may bee wonne by our godly conuersation euen in these our ciuill affaires for falsehood rebellion and tyrannie giue aduantage to the vnbeleeuer and mock-god to contemne true religion and to dishonour God when those that professe the feare of God deny the power of godlinesse in their liues causing their profession and practise to contradict each other Wherefore as the Apostle counselleth Ephes 4.1 we must walke worthie of the vocation whereunto we are called that we may be a credit to our Master Now religious actions directly aime at Gods glorie Actions meerly religiouâ— as being appointed by God to that purpose and to no other of which sort are the exercises of Gods word and administration of the Sacraments and all the parts of Gods worship publike or priuate of which point because it needeth no proofe nor illustration I forbeare of purpose to speake Thus it is manifest that both our thoughts and affections which are inward as also our words and actions which are outward are to bee instruments of Gods glorie to our selues or others according as their seuerall conditions may affoord and so it appeareth also what things we aske in this first petition or prayer 4 The deprecation of this petition or praier Those things which we pray against are in
the next place to be considered and they are opposite to the things wee pray for and they may be referred to fiue heads also which are these following First ignorance and errors Secondly vanitie of minde Thirdly a prophane heart Fourthly prophane speeches Lastly prophane actions all which are so many meanes to obscure or deface or abolish the glorious name of God out of the world Of these in order Ignorance dishonoreth God First ignorance either of Gods workes or word is the cause of prophaning Gods name for as pearles cast before swine or dogs so are the works and word of God amoÌ„g ignorant persons swine or dogs will trample pearles vnder their feete in the durt but skilfull Lapidaries will vse them carefully and set them in gold and costly garments so the ignorant people that know not the works or word of God wil contemne reiect or at least neglect the excellent instructions and documents of Gods glorie therein exhibited and so prophane the name of God but they that know them may vse them aright and glorifie God in them The dunghill Cocke as the fable moralizeth regardeth a barly corne more than a pretious pearle knowing the profit of the one but not the price of the other so the blind dunghill people of the world Atheistlike through light estimation because of their ignorance preferre the dirtie commodities of this life before the glorious footsteps of Gods Maiestie imprinted in his workes and word thereby marueilously disparaging the Lord himselfe and dishonouring his name Againe Error dishonoreth God Matth. 22. Ioh. 4. ignorance being the cause of superstition and errors as Christ teacheth saying Ye erre not knowing the Scriptures and ye worship ye know not what therefore it must needes bee a maine cause of blemishing Gods glorious names and memorials for errors and heresies are so many lies against the truth of God charging false and slanderous imputations vpon God making him the author of that which he abhorreth and condemneth and as it is blasphemous to make God the cause of sinne so is it of error for it is to call God by a false name and to belie God which is a great dishonour to God For as it is a disgrace to a Prince to bee belied or blasphemed or backbited so is it much more inglorious and dishonourable to God to make him the master and teacher of lies for it is customable with false teachers and their followers to father their doctrines vpon Gods word which God himselfe inspired to his Church and so by necessarie consequent in that they are found liers against the truth of God they shamefully dishonour God In the second place also we are to marke how vanitie of minde prophaneth the name of God Vanitie of minde prophaneth Gods name Rom. 1. The Apostle defineth this sinne to be the withholding of the truth of God in a lie that is to make a false consequent or vse from a true doctrine to know God and not to glorifie him as God for example to know God to bee inuisible and yet to make an image of him to know God to bee incorruptible and yet to resemble him to corruptible creatures as beasts birds creeping things c. and thus the Gentiles thinking themselues to bee wise hauing some truths of God became starke fooles in deducing foolish consequents from that truth so through their vanity of mind defaced that truth with a lie and this is a great indignitie offered to Gods truth For as a subiect knowing his Prince yet making as though he knew him not and so vsing himselfe vnreuerently before him doth disgrace the prince so they that know God and his workes and word yet notwithstanding doe not glorifie God but become vaine in their imaginations and discourses and conclusions from Gods word and workes thereby occasioning and encouraging themselues in licentious liuing and by their liues denying the power of their knowledge which otherwise might haue been auailable to their saluation do shamefully abuse their knowledge iniuriously dishonor the truth reuealed vnto them which they should haue glorified A prophane heart d shonoreth God As blindnes and vanitie of minde so prophanenes of heart also which in the third place commeth to be considered doth greatly dishonor God which is when mens affections are not stirred according to the qualitie of Gods workes or word his titles or attributes and that is especially of three sorts Atheisme dishonoreth God The first is an Atheists heart which is the extinguishing of al affections in respect of God for as an Atheist laboreth for a perswasion that there is no God so also he desireth that the feare of God may be cleane taken away also that the loue of God the hatred of sinne the loue of vertue and of the word of God may be put out and that he may liue as he list without any conscience or difference of good and euill which is to bury the memorie of God and to banish his name out of the world which is the greatest indignitie that may be VVorldlines dishonoreth God The second is a worldly heart when a man is so estranged from heauenly matters and so wholy possessed with the loue and liking of worldly things as that he careth not for God nor any goodnes further than he may gaine thereby which men doe greatly dishonor God and his truth making it a meanes of compassing the world whereas indeede we should make the world a meanes of religion for to this purpose hath God created and bestowed the world vpon man that thereby they might be the better prouoked and furthered to the worship and glory of God hither are to be referred all couetous persons that minde nothing but their goods all proud persons that minde nothing but the trimming of themselues gay apparrell and the credit of the world all wanton persons that minde nothing but the pleasures of the flesh generally all such as dishonor God by presuming any thing in their estimation and affection before God for seeing God is the chiefest good and the most high he therefore ought to bee the chiefest and mosâ— highly esteemed of vs otherwise we honor the creature more than the Creator Rom. 1.25 and dishonor God by communicating his glory to another The third is a secure heart Securitie dishonoreth God when men that haue the grace of God in them notwithstanding doe not so carefully and diligently â—â—irre vp the grace of God in the meditation and application of Go is workes and word as the condition thereof doth require for sometime it falleth out that euen Gods children slumber and sleepe Cant. 5.23 2. Sam. 12. so we reade that the Church in the Canticles complaineth or excuseth her sluggish disposition so we reade that Dauid slept in securitie almost a whole yeere in which time no doubt hee vsed the word of God and the rest of Gods worship though with dulnes and great flatnes of spirit whereby it came to
as the world endureth in that outward polity and forme of gouernment established by the word 1. Corinth 15. It lasteth for euer euen so long as God is God in the most gracious and glorious regiment thereof in heauen these outward meanes ceasing What is the place of this Kingdome There are two places the one is this world where the Church is militant fighting against her enemies the other is heauen where the Church is triumphant raigning for euer What are the offices and officers of this Kingdome The offices and officers besides these that were temporarie and extraordinarie as Prophets Apostles Euangelists are these following The first office is teaching and that officer is called a Doctor The second is exhorting and that officer is called a Pastor The third office is ruling and that officer is called an Elder in the Church of England he is called a Bishop The fourth office is distributing and that officer is called a Deacon The fifth office is shewing mercie which officer is called a widow These are all set downe Rom. 12.7.8 The questions that are betweene the reformed Churches concerning these offices and officers I of purpose spare to handle being both vnfit to debate them and loth to offend onely I wish that such controuersies might be ended by Councels and that the peace of the Church might be kept Who is the Deputie or Vicar of this King There is no one person Christs Lieutenant for wee renounce the Pope who is Antichrist but we acknowledge euery King in his Kingdome the supreme Gouernor in all causes and ouer all persons aswell ecclesiasticall as ciuill next and immediatly vnder Christ which Prince hath authoritie to substitute ecclesiastical Magistrates according to the word for the polity of the Church in the exercising of iurisdiction visitation of Churches and ordination of Ministers which persons in England are called Bishops What are the properties or qualities of this Kingdome It is spirituall not worldly and exercised vpon the conscience wherein it differeth from the ciuill state Thus we see what Gods kingdome is How Gods Kingdome commeth now we are further to enquire how Gods Kingdome is said to come namely 1. When it is erected or established where before it was not 2. When it is enlarged and increased where before it was 3. When it is repaired or restored from some former decayes 4. When it is perfected and accomplished fully of each something First How Gods Kingdome is erected Gods Kingdome is erected and set vp generally and specially generally when it is entertained by publike consent in a countrie or Kingdome and that is when the Magistrate by law doth establish the worship of God according to the word and execution is done accordingly and when the Ministers in their ministerie teach and minister the word and worship of God established Specially the Kingdome of God is established or erected when men by the word of God are conuerted to the faith and outwardly make profession thereof Thus Gods Kingdome is set vp Hovv Gods Kingdome is enlarged Secondly Gods Kingdome is enlarged both when there are new subiects made when as before they were enemies that is to say when there are added to the Church such as shall be saued or when they that are ordained to life euerlasting beleeue as also when the former subiects are confirmed and bettered that is when such as are within the Church and doe beleeue grow in grace and in the knowledge of our Lord Iesus Christ Hovv Gods Kingdome is repaired Thirdly Gods Kingdome is repaired from two great ruines and downefals especially the one of doctrine the other of manners and they are both of them vniuersall and particular for there are some which depart totally from the whole doctrine of the saith of Christ as when a Christian becommeth a Turke and some depart onely from some particular doctrines as they in the kingdome of Antichrist Againe there are some which being baptized and professing Christ powre out themselues afterward to all manner of licentious wickednes others fall into some particular sinnes as adultery with Dauid Now if a man recouer againe from false doctrine as from Turcisme or Papisme that repayre is dogmaticall but if a man recouer by repentance from lapse into sinne that repaire may be called morall all which kindes both of Apostacie and backsliding and of repairing and restauration may sometime befall a whole kingdome or common-wealth aswell as particular families or persons Hovv Gods Lastly Gods Kingdome is perfected and fully accomplished at two times Kingdome is perfected The first time is the day of a mans death the second time is the last and general day of iudgment The day of death is the speciall perfection of this kingdome in the subiect that dieth for then grace is perfected and consummated The day of iudgement is the generall perfection of this kingdome in all the subiects thereof which shall either die or be changed suruiuing at that day The speciall perfection of this kingdome is the glorie of the soule only in sanctification and saluation the generall perfection of this kingdom is the glorie both of bodie and soule of the whole man which then shall perfectly according to the measure be sanctified and glorified Thus we see how the kingdome of God commeth Hauing now deliuered the meaning of this second petition it followeth according to the order propounded to speake of the contents thereof in the supplication deprecation and thanksgiuing and first of the supplication which is the third generall The things which wee aske at Gods hands in this petition 3 The supplication of the second petition 1 Tim. 2.3 1. Godly Magiâ—tâ—ates further Gods kingdom are these following the first concerneth the Common-wealth viz. 1. Godly Magistrates for whom the Apostle willeth to pray teaching that it is a thing good and acceptable in the sight of God our Sauiour so to doe and the Wiseman forbidding to curse the King and the rich on the contrary signifieth that wee should pray for them and blesse them for the negatiue includeth the affirmatiue and contrarily for Magistracie is an excellent meanes to further the kingdome of Christ Esay 49.23 and therefore they are compared to nursing fathers and nursing mothers by the Prophet for as parents doe both beget and bring vp their children so godly Magistrates doe erect and maintaine the faith and true religion by the sword hence it is that the Kings and Queenes of England are intituled Defenders of the Faith which is the most royall part of the title royall 2 Godly lawes 〈…〉 fâ—ther Gods kingdome 2 Wee pray in this petition that the godly Magistrates may makâ— godly lawes and establish the whole truth of the word and see that both the tables of the Commadements be obs rued for the Apostle in the former place to Timothie expressâ—th the substance of the Magistrates dutie which is to procure that the subiects may leade a peaceable and quiet life in
forth as that they shall not hurt vs but become seruiceable to vs. After peace followeth ioy in the holie Ghost 3 Ioy spirituall a part of Gods kingdome arising from righteousnes and peace for being once through faith made partakers of the righteousnes of Christ and qualified with the manifolde graces of Gods spirit and being at peace with the Creator and the creatures 1. Pet. 1. Rom. 5. then we reioyce with ioy vnspeakable and glorious receiuing the end of our faith which is the saluation of our soules whereby also wee reioyce in the afflictions which befall vs for Christs sake These are the principall things we pray for in this petition appertaining to this life The last iudgemâ—nt â—thereâ— Gods kingdome some thing also appertaining to the life to come is here desired namely the speedy comming of Iesus Christ to iudgement and so the perfecting of the number of the elect the resurrection of the bodie and the euerlasting ioyes of heauen so in the Apocalyâ—s the Spirit and the Bride say Come come Lord Iesus Apoc. 21. come quickly And this may suffice for the supplication The thâ—ngs which wee pray against follow in the next place to bee handled 4 The deprâ—cation the 〈◊〉 of this petition which may bee gathered out of the supplication and are to be handled according to the order there vsed and in the first place things concerning Magistracie Anarchie hindereth Gods kingdâ—me Iudg. 19. 1. Anarchie which is want of Mâ—gistrates whence issueth disorder and confusion that euery man may do what him listeth a fault taxed in the Common-wealth of Israel whereby it commeth to passe not onely that the second table of the Commandements concerning iustice and equitie is transgressed example whereof is brought of the Leuite whose wife was abused vnto death but that the first table also is violated which respecteth the kingdome of God Iudg. 18. as the example of Micah and his idolatrie teacheth For it is a thing that the diuell would wish principally that Magistracie were abolished and therefore hee hath inspired that diuellish doctrine into the confused heads of the Anabaptists who take away all rule and authoritie and all superioritie among men for if hee could compasse that then the feare of punishment being abandoned and the hope of rewards taken away which are the two sinewes of the Common-wealth he might easily prostitute men women and children to all impious and dishonest behauiour whereby the kingdome of God should be banished out of the world Hence it is that the light of nature teacheth that it is better to haue a Tyrant than no King for nature is not so extinct in any man no though he were an Atheist but he would if not of loue to order and ciuilitie yet in policy prescribe lawes to his subiects wherby peace may be maintained and some forme of moderation least the bruite beast should controll man to whom nature hath prescribed and limited a compasse as wee see labour in the Pismire chastitie in the Turtle curtesie in the Elephant and the like in other creatures and although a Tyrant might doe and suffer much impietie and iniquitie yet some good must needes proceed from him though he were neuer so great a monstâ—â— of men in regard whereof Tyrannie is better than Anarchie there being some order in the one and none in the other 2. Next vnto Anarchie is Tyrannie Euill Magistrates hinder Gods kingdome when euill Magistrates are in place which seeke by all meanes to erect and set vp the kingdom of Satan in Gentilisme Mahometisme Papisme or Atheisme or any other superstition and heresie whereby persecution is â—aised against the true worshippers of God and true religion Toleration of strange religion and worship hindreth Gods kingdome or else when there is a Toleration of many Religions whereby the kingdom of God is shouldered out a doores by the diuels kingdome for without question the diuell is so subtill that hee will procure through the aduantage of mans naturall inclination to false doctrine and worship more by thousands to follow strange Religions than the truth of Gods word wherfore the Magistrates should cause all men to worship the true God or else punish them with imprisonment confiscation of goods or death as the qualitie of the cause requireth Here notwithstanding a doubt ariseth how it is lawfull to pray against the euill Magistrates 1. Tim. 2.2 when as the Apostle doth wish prayers to bee made for Heathen Princes and Magistrates which then were persecutors The answere is very easie that we may pray for their saluation and conuersion but against their tyrannie and persecution for it is not vnlawfull to pray for the Turke Pope and Spaniard that they may be conuerted and saued but it is lawfull also to pray against their proceedings against the truth that God would discomfit them in battel bridle their corruption abate their pride asswage their malice Psal 68.1.2 and confound their deuices Thus wee see the Prophet prayeth against the enemies of the Church Iudg. 5.31 Psal 83.9.10 Thus also did Deborah and Barak pray that all the enemies of God might perish as Sisera perished and so in another Psalme prayeth the Prophet 3. Lastly Euill lavves hinder Gods kingdome Dan. 6. wee pray against all wicked and irreligious lawes and statutes that God would hinder the making of them or at the least the execution of them such as was the law made against Daniel that contained a mouths Atheisme that no man for thirtie daies should worship any God but the proud King such as was that which Haman procured to be made and ratified against the Iewes Hester 3. that all the true worshippers of God should be destroyed slaine such as were enacted in the time of the bloodie persecutions by Heathen Emperours that whosoeuer said he was a Christian should bee put to death for by such lawes the very foundation of Gods kingdome is shaken and greatly endangered Againe in the second place wee pray against certaine sinnes and enormities incident to the Ministerie which are these Ignorant Ministers hinder Christs kingdome Malach. 3.7 Hosea 4.6 1. Ignorance for ignorant and vnlearned Ministers pine the soules of men being not able to teach and instruct the people committed to their charge the Priests lips should preserue knowledge and the law should bee required at their mouthes and the Lord he refuseth such Priests as refuse knowledge for they are the lights of the world and therefore they must haue light in them whereby they may giue light they are the salt of the earth and therfore must haue fauour in them to season withall wherefore by law established in this land none ought to bee admitted into the Ministerie but such as can render a reason of their faith in Latine and can teach the Catechisme allowed by law containing the summe of Christian religion so as the people may vnderstand and at their ordination haue authoritie