praises to our KING sing praises for God is the King of all the earth c. This reason is giuen of the heauenly Halelu-iah Reu. 19. 6. For the Lord God omnipotent reigneth As God by his Soueraigntie is the highest of all so by vertue of his prudent gouernment all good things which are any way praise-worthy are indeed done They that haue knowledge hereof and can in truth of heart acknowledge as much will assuredly bee ready on all occasions to praise God 3. Kindnesse goodnesse and mercie are the things which do most of all enflame the heart to giue praise They are the most principall obiect of praise for which thankes vseth to be giuen I will praise thy Name Psal 138. 2. saith the Psalmist to God for thy louing kindnesse Psal 117. 1 2. And he exhorteth all nations to praise the Lord on this ground His mercifull kindnesse is great towards vs. After hee had thus set out the goodnesse of God Psal 145. 8 9 10 The Lord is gracious and full of compassion slow to anger and of great mercie the Lord is good to all and his tender mercies are ouer all his workes he maketh this inference All thy workes shall praise thee ô Lord and thy Saints shall blesse thee Gods mercies therefore the maine matter of praise are to be called to mind and to be set in order when we go about to praise God These are they that are of greatest power to rouse vp our dull spirits to put a spirituall life into vs and to prouoke vs to praise the Lord. I haue distinctly laid downe these in The whole Armour of God Treat 3. Part. 2. § 63. Now in that the forenamed grounds of praise are onely in God Praise due onely to God praise is due to him alone For 1. a Psal 148. 13. His onely is true excellencie as was before prooued § 218. 2. b Dan. 4 25. His Soueraigntie onely is absolute As before § 207. 208. 3. c Math. 19. 17. He onely is good And d Iam. 1. 17. euery good thing commeth from him Idolaters who giue praise to false gods as e Dan. 5 23. Belshazzer did and flatterers who vnduly praise men as f Act. 12. 22. Herods people did depriue God of that glorie which is due to him Let such duely weigh the fearefull issue that befell both Belshazzer and Herod How farre praise may be giuen to men is declared in The whole Armour of God Treat 3. Part. 2. § 61. Hitherto of the Substance of the Lords Prayer The Circumstance following it remaineth to be handled §. 241. Of the meaning and vse of AMEN being prefixed before a Speech Q. Meaning of AMEN VVHat is the circumstance following Prayer A. Amen in his Petitionibus significat indubitanter à Domiao conferri quod petitur Aug. de Temp. Ser. 58. The ratification of all This is expressed in this one word AMEN That Amen importeth a confirmation of that which is said is euident by Benaiahs answere to Dauids direction concerning Salomons crowning For Benaiah desiring from his heart that Dauids said direction might bee accomplished and ratified hee answereth thereto Amen 1. King 1. 36. and to explaine his minde and meaning more fully Amen 1. firmum statum esto à Deo Tremel Iun. in annâ—l in hunc loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiat he addeth The Lord God of my Lord the King say so too that is as other Translators turne it ratifie it The Greeke Translators thus turne it Be it done The root from whence the word commeth signifyeth as much as is euident by this phrase in Salomons Prayer O God of Israel let thy word I pray thee 1. King 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ratified which thou spakest vnto Dauid This Particle in Scripture is diuersly vsed Sometimes it is prefixed before that which is vttered and sometimes it is inferred after it It is prefixed before Speeches The vse of Amen being set before a speech to shew both the certaintie and the necessiitie of that which is deliuered When Christ instructed Nicodemus in the mysterie of regeneration to declare vnto him the necessitie thereof hee thus expresseth it Amen Amen Ioh. 3. 3. I say to thee except a man bee borne againe hee can not see the Kingdome of God And because Nicodemus made question thereof in the same manner hee doth againe repeat it saying Ioh. 3 5. Amen Amen I say to thee Except a man bee borne of water and of the Spirit hee can not enter into the Kingdome of God to shew that it was a true certaine sure infallible point which fell not from his mouth vnawares but such an one as hee durst stand to yea and pawne his credit thereupon Q. What duties doth Amen import when it is prefixed before a Speech A. Two especially 1. Attention 2. Beliefe 1. Where the holy Ghost by any note or signe setteth out the Excellencie Necessitie Vtilitie or any other like commendation of a point hee requireth vs to giue more then ordinarie attention thereunto Math. 24. 1 2. When the Disciples shewed Christ the glorious building of the Temple that they might the better marke what hee foretold of the destruction thereof thus hee expresseth it AMEN I say vnto you there shall not bee left here one stone vpon another that shall not be throwne downe 2. Where the Holy Ghost knoweth vs to bee backward and hard to beleeue such Principles as be of an infallible veritie he vseth asseuerations obtestations to draw vs on to giue the more credence thereunto Answerably therefore we must mixe faith with our hearing of such points To this purpose when Christ obserued vnbeliefe Mat. 7. 20. and doubting in his Disciples Mar. 11. 2â— 23. hee vsed this his note of asseueration Amen to moue them the more stedfastly to beleeue what he said §. 242. Of the vse of AMEN being added to a Speech Q. HOw is AMEN added to a speech A. 1. By him that vttereth a speech 2. By him or them that heare it a Ro 16 24 27 It was vsuall with the Apostles when they made a prayer 1. Cor. 16. 24. or gaue thankes 2. Cor. 13. 13. or pronounced a blessing 1. Pet 5. 14. themselues to adde thereunto Amen 1. Ioh. 5. 21. And as vsuall it was with the people of God that heard like speeches vttered by others Iude verse 25. to say Amen whether it were b 1. Kin. 1. 36. onely one or c Neh. 5. 13. many together To what kindes of speeches AMEN is added Many are the kindes and formes of speeches whereunto AMEN is in Scripture noted to be added as 1. d Rom. 15. 33. Petitions 2. e Neh. 8. 6. Benedictions and Praises 3. f Neh. 5. 13. Imprecations and Curses 4. g 1. Ioh. 5 21. Exhortations to Duties 5. h Reu. 22. 20. Declarations of
to shew that though they be many Ephes 5. 1. yet so impartiall is Gods affection to them all and to euery of them as if they were all but one onely child of God Heb. 12 23. On which ground they are all called First-borne Rom. 8. 17. Heirs Reue. 1. 6. Kings and such other names as do set forth an equall respect of God vnto them all 1. Cor. 12. 12. Yea they are all one Bodie and one Spouse of Christ the Sonne of God Ephes 5. 3â— If the ground of this impartiall respect be well weighed the truth of it will more clearely appeare For it wholly resteth in God himselfe and proceedeth from his free grace and meere mercie and not from any gifts or parts that are in the Saints If it did depend on any thing in the sonnes of men then might it be partiall as the loue of earthly parents is 2. God hath abundance of blessing for all Concerning the abundance of blessing which this our coÌ„mon Father hath it appeareth to be sufficient for all in that Christ directeth all to go to him and that for others as well as for themselues and not feare to put him in mind that he is the Father of others as well as of our selues and that he hath others to blesse as well as vs. So as God is not like Isaack Gen. 27. 33. c. who had but one blessing and hauing therewith blessed one sonne could not blesse the other Psal 36. 9. He is as a springing fountaine which euer remaineth full and continueth to ouer-flow though neuer so much be taken out of it Men that are very charie in keeping standing ponds priuate to themselues suffer springs to flow out in common for others Thus doth Gods Fatherly bountie flow out to all that in faith come to partake thereof Did not Saints know and beleeue as much they would vrge and presse all the euidences they could of Gods Fatherly respect to them in speciall as Esau did to Isaack Gen. 27. 32. saying I am thy sonne thy first borne blesse me my father rather then make mention of his common fatherhood §. 14. Of their mutuall duties which say OVR FATHER Q. VVHat are the duties on our part to be performed by reason of Gods common Fatherhood A. All make themselues equall 1. Great ones must make themselues equall to them of the lower sort Though in outward priuiledges they be greater then other Saints Rom. 12. 16. yet ought they as brethren to respect the meanest because God is their Father also Who greater in the Church then Apostles yet they accounted and called the meanest their brethren which they learned of Christ their master Math. 23. 8. who expresly told them that they were all brethren Yea Christ himselfe though he were head and Lord of all was not ashamed to call them brethren Heb. 2. 11. Is it not intollerable arrogancie to scorne to account him thy brother whose Father God is as well as thine Such insolent persons cannot in truth say Our Father 2. Meane ones must be content in their estate All content in their estate and that because God is their Father as well as the Father of the greatest Though in some outward respects they be meaner then others yet in the greatest prerogatiue which is to be a child of God they are equall to the greatest Galat. 3. 28. There is neither bond nor free but all are one in Christ Iesus A ground of great contentment 3. Saints must take occasion of praying together Pray together So shall they most fitly say to God Our Father This is the rather to be noted because Christ hath promised his presence after au especiall manner Math. 18. 19. Where two or three agree together 4. Saints must pray one for another Pray for one another For Christ hath so ordered this Prayer as thereby in vsing it wee are put in mind one of another Pacis doctor atque vnitatis magister singillatim noluit precem fieri vt quis cum precatur prose tantuÌ„ precetur Cypr. de Orat dom §. 5. The teacher of peace and maister of vnitie would not haue Prayer so singly made as when one prayeth he should pray onely for himselfe By this mutuall intercession of one for another as we acknowledge God a common Father according to the scope of this phrase Our Father so we professe him to be the fountaine of all blessing able to helpe all euen others as well as our selues which is a great honour done to God And we do also hereby professe that we are willing and desirous that others should partake of the same blessings that we craue for our selues of which mind was that Prophet that said Would God that all the Lords people were Prophets Num. 11. 29. and that Apostle that said Acts 26. 29. I would to God that all that heare me were such as I am Note euery of the Petitions which we are taught to make for our selues and ye shall obserue euery blessing craued for our selues to be craued also for others as these two words vs OVR expressed in euery of them doth plainly shew There is a double bond to binde vs hereunto one of loue the other of iustice Christ noteth it to be the dutie of loue to pray for others Math. 5. 44. and the Apostle noteth duties of loue to be a due debt Rom. 13. 8. Herein lyeth a maine difference betweene Faith and Loue. Faith is as an hand closed grasping all for it selfe Loue is as an hand opened readie to communicate what it hath to others Whereas therefore in our Beliefe in the singular number each one saith I belieue in Prayer each one saith in the plurall Our Father giue vs forgiue vs deliuer vs. 5. Pray in loue Saints must pray in brotherly loue and with hearts and minds vnited This phrase Our Father putteth them in mind of a brotherly affection one towards another To this purpose may be applied that consequence which on such a ground the Prophet inferreth Mal. 2. 10. in these words Haue we not all one Father Why do we deale treacherously euery man against his brother §. 15. Of the Saints participation of one anothers Prayers Q. VVHat is that priuiledge of the Saints that is gathered out of this phrase Our Father A. They mutually partake of the benefâ—is of one anothers Prayers For it may well be taken for grant that this forme being prescribed by Christ Publica est nobis communis oratio quando oramus non pro vno sed pro toto populo oramus quia totus populus unum sumus Cypr. de Orat. Dom. §. 5. they in whom the Spirit of Christ is do accordingly vse it and so pray for all whose Father God is For this is a publicke and common Prayer and when we pray we pray not for one but for the whole Church because we are
him Ephes 1. 17. This wee may the more confidently pray for Ier. 31. 34. because it is absolutely promised and we ought the more earnestly to desire it because it is the groundworke of all other graces Before the vnderstanding be well enlightned neither can the will be made subiect to God nor the heart set vpon God nor any other power of soule or part of body be seruiceable to him Mat. 6. 22 23. expounded The light of the bodie is the eye that is the vnderstanding in man the little world is as that great light the Sunne in the great world If therefore thine eye be single thy whole bodie shall be full of light If the vnderstanding be well illuminated and do clearely discerne the truth the whole man throughout will be well ordered But if thine eye be euill thy wholebody shall be full of darknesse If the vnderstanding be blind the whole man must needs be out of order The knowledge here desired How God is to be knowne ought to be a particular and distinct vnderstanding of all the things whereby God is made knowne vnto vs as of his Nature Persons Titles and Attributes yea also of his Word whereby all these together with his whole will are plainly reuealed and of his ordinances wherein and whereby he is worshipped and finally of his workes whereby his wisedome power iustice and mercie are euidently made knowne 2. Acknowledgment of God Reu. 4. 11. Yea further we ought to desire that knowing God to be the onely true Iehouah we may acknowledge him to bee worthie of all honour as the celestiall spirits do 2. For our Will 3. Subiection of our will to Gods we desire a thorow and full submission of it to God as to our soueraigne Lord. Hereof we haue a worthy patterne in Eli 1. Sam 3. 18. Dauid and Christ himselfe Hence will follow Patience vnder all crosses 2. Sam. 15. 26. as laid vpon vs by God Math. 26. 39. Contentment in our estate 4. Patience as appointed to vs by God Thankfulnesse for euerie blessing 5. ContentmeÌ„t as bestowed vpon vs by God and other like vertues 6. Thanfulnes which as they haue respect to God do make much to the hallowing of his name 3. For our Mind and Will ioyntly together 7. Faith we desire Faith whereby we giue all due credence to the truth of Gods word and beleeue in him Ioh. 3. 33. This is a great honour done to God for he that receiueth his testimonie hath set to his seale that God is true Vnder this head is comprised affiance in Gods mercie 8. Affiance wherein the glorie of God doth most brightly shine forth Psal 108. 4. for his mercy is great aboue the heauen 9. Confidence Confidence in Gods power Rom. 4. 20. whereby Abraham gaue great glorie to God 10. Trust Trust in Gods prouidence a point much pressed by Christ Math. 6. 25. c. Perswasion of Gods diuine wisedome wherby all things are turned to the glorie of Gods name 11. Perswasion of Gods wisedome and other vertues of the like kind whereby Gods name is also much hallowed 4. For our Heart we desire that it may be wholly set vpon God 12. Loue. and that he may be made the obiect of all our liking affections 13. Ioy. to loue him with all our heart 14. Delight with all our soule 15. Care with all our mind 16. Zeale to ioy in the holy Ghost to delight in his word to care how to please him Math. â—2 37. and to be eaten vp with a zeale of his glorie And on the other side we desire that our disliking affections be set on that which disliketh him Rom. 14. 17. as to hate sinne and obstinate sinners which are hatefull to him Psal 119. 77. to feare his displeasure 1. Cor. 7. 32. to grieue at his offence Joh 2 17. and to tremble at his iudgements Psal 139. 21. 5. For our Speech Psal 119. 120. we desire to mention the name of God as we haue occasion Psal 102. 9 10. with all reuerence yea and to take all occasions of speaking of the glorie of his name 2 Chro. 34. 27. for in this respect especially is our tongue 17. Sanctified speech by an excellencie called glorie We desire therefore when in truth Deut. 28. 58. righteousnesse and iudgement it may be done to sweare by his name Psal 45. 1. to call vpon his name to praise his name Psal 57. 8. to declare his name to others and to instruct them therein Ier. 4 2. that so the name of God may be the more hallowed Psal 50. 15 23. yea aboue all to vse our glorie Psal 22. 22. our tongue in maintaining the truth of God 1. Pet. 3. 15. and in making a iust Apologie when question is made thereof 6. For our life and outward actions 18. Holy life we desire that they be holy just Math 5. 16. and blamelesse that men may see our good workes and glorifie our Father which is in heauen Ioh. 15. 8. Herein saith Christ is my Father glorified 2. Cor. 8. 19. that ye beare much fruite and S. Paul noteth workes of mercie to tend to the glorie of the Lord. Q. What graces do we desire for others to the hallowing of Gods Name Like graces desired for others A. All those which we are to desire for our selues that Gods name may be hallowed by others as well as our selues which we are to desire not onely for our children families kindred neighbours country-men or such as we are by outward bands bound vnto but indefinitly for all of all sorts whereof we haue a worthy patterne in the 67. Psalme Thus shall we shew that in this our desire we aime more at Gods glorie which is the maine scope of this Petition then at the good of such as are any way deare vnto vs. Q. What things do we desire that God by his ouer-ruling prouidence would turne to the hallowing of his Name Pray that all things may make to Gods glorie A. Euery thing whatsoeuer as 1. The vertues of his Saints 1. Cor. 8. 1. whereby else they may bee puffed vp 2. The peace and prosperitie of his Saints 2. Chro. 26. 16. whereby else they may be drawne away from God 3. The failings and folly of his Saints Gen. 50. 20. as he did turne the enuie of Iosephs brethren to the accomplishment of his word 4. The troubles and crosses of his Saints Phil. 1. 20. that they sinke not vnder the burthen of them 5. The wicked plots and practises of his enemies Acts 4. 24. c. and of the enemies of his Church 6. All that all creatures do Psal 148. 150. that thus in all places at all times in and by all things the Name of God
satisfaction for wrongs done to man Q. VVHat doctrine doth this title DEBTERS applyed to wrongs doâ—e to men imply A. Wrong doers must make satisfaction for the wrong which they do Euery wrong is a debt But a debt must be satisfied according to this charge a Rom. 13. 8. Owe nothing to any man b Leu. 6. 2 c. Numb 5. 7. God gaue to the Israelites an expresse law for restitution or satisfaction of that wherein one had wronged another By satisfaction as by a plaister the wound which is made is healed and so wrong becometh to be as no wrong The truth of repentance for the wrong which is done is also manifested by satisfaction c Luke 19. 8. Zaccheus hereby gaue euideÌ„ce of his vnfeigned repentance Were it possible to make satisfaction for the debts wherein we stand bound to God we ought to do it But because by reason of the infinitenesse of that debt wee are not in any sort able to satisfie it Christ who is able hath vndertaken it He is become our Suretie He hath discharged our debt So as in regard of our debts to God all that is expected of vs for satisfaction thereof is by a true faith to apply the satisfaction of Christ But because wee may be profitable to man may make some recompence for that wrong we haue done to him we ought in this case to do to the vttermost of our power what we can Pollicetur sibi magnae â—wrae fore vt omnia ciuitatibus quae cuiusque fuissent restituerentur Cic. in Ver. Aut vim fieri vetat aut restitui factam iubet Idem pro Cecin He that is carefull to make satisfaction sheweth that he is sensible of the wrong he hath done and would if it were possible that it had not bene done which implyeth a penitent heart Besides common iustice and equitie requireth satisfaction in what we are able The heathen by the light of nature well discerned as much and haue giuen many good directions thereabout What a shame would it be for them that haue the light of the Gospell added to that light of nature more to liue in darknesse and more to loue the workes of darknesse then they did Obiect They to whom men are indebted must forgiue their debters Why then should debters thinke of restitution or satisfaction Answ 1. That dutie of forgiuenesse is required in case that a debter cannot through disabilitie or will not through obstinacy make satisfaction But it giueth no libertie to him that is able to bee willfull in refusing to do what hee is bound to do 2. Gods requiring mercie of one doth not iustifie iniustice and iniurie in another Wherefore let euery one looke to that especially which belongeth to him Redresse wrong and obserue wherein he hath wronged another to do him the best right that he can and that according to the wrong which hee hath done If it be a wrong knowne humbly to acknowledge the same to the partie wronged If an inferiour haue wronged his superiour by any disloyaltie let him bee the more loyall for the time to come If one vnder subiection haue bene rebellious let him be the more submissiue and obedient If one who owed seruice to another haue bene negligent or carelesse in his businesse let him be the more industrious and diligent Let him that hath any way dealt vnmercifully with another take all occasions to shew the more mercie to him He that hath any way defrauded another let him to his vttermost power make full restitution He that hath impeached the good name or credit of another let him endeauour to right him whom he hath discredited in his reputation And so in other wrongs Thus will there be an healing of the wounds that haue bene made And this is fruite worthie of repentance Math. 3. 8. which we are commanded to bring forth Note this all ye that by word or deed haue offended any Adde not obstinacie to iniurie Persist not in wrong That is to make the sinne out of measure sinfull To your sinne your iudgement shall be answerable As for such as hauing done wrong refuse reconciliation when it is offered surely they haue a diuellish spirit Such were they of whom the Psalmist thus complaineth Psal 120. 6 7. My soule hath long dwelt with him that hateth peace I am for peace but when I speake they are for warre These are fire-brands in the societies where they are More fit to liue in hell among diuels then on earth among men §. 142. Of departing from our right Q. WHat other doctrine may bee gathered from this metaphor DEBTERS in relation to the dutie of forgiuing A. To forgiue we must part with our right For a debter to pay what he oweth is a right due to the creditor But a debter must be forgiuen This cannot be except the Creditor let go his right and forbeare to exact that which were it not for this dutie of forgiuing he might exact Saul hauing shewed himselfe a profest mortall enemie against Dauid acknowledged that Dauid when he had him in his power might haue killed him so as in sparing him Saul acknowledged that Dauid departed from his right a 1. Sam. 24. 18 19. Thou hast shewed this day saith Saul to Dauid how thou hast dealt well with me forasmuch as when the Lord had deliuered me into thine hand thou killedst me not For if a man find his enemie will he let him go well away The truth is that Dauid was by all law bound to spare Sauls life and to forbeare all reuenge against his person because he was with his Soueraigne which b 1. Sam. 24. 5 6. Dauid well knew and accordingly hee professed as much but c 18 19. in Sauls opinion he departed from his right which he did in truth in d 2. Sam. 19. 22 23. Shemeis case We haue a worthy patterne for departing from ones right for peace sake in the c Mat. 17. 26. 27 example of Christ who though hee were able to proue that hee was not bound to pay tribute yet payd it So f 1. Cor. 9. 15. S. Paul did forbeare to exact that of the Churches which he might haue done If a man haue no right to exact that which he seemeth to forgiue his forgiuenesse is no forgiuenesse It is no worke of mercie The common practise of men Vttermost of right not alwaies to bee stood vpon in standing to the vttermost for their right cannot stand with the equitie of that which is here professed We forgiue our debters In all manner of wrongs to a mans place person chastetie goods or good name there is a kind of right for a man to take reuenge and such a right as it may be is not condemned but rather iustified by mans law What kind of debt then can be forgiuen if that which may bee thought mans right be exacted to the vttermost Quarrels contentions needlesse but harmefull suites in