rather allowed to young Christians that want the gift of conceiuing and vttering an orderly prayer or to those that want audacitie and boldnes to speake before others than to strong and exercised Christians vnto whom God hath vouchsafed the gift of knowledge and vtterance and boldnes 3. It is safer to conceiue a prayer than to reade a prayer for a man may reade a prayer and neither vnderstand it nor consider the matter thereof nor affect or desire the petitions therein contained hauing his minde pestred with wandring thoughts but hee that conceiueth a prayer though perhaps hee doe not desire the things he conceiueth yet at the least he must haue attention and so be free from many wandring thoughts he must haue also memorie and knowledge and consideration needfull all for the inuenting of matter and so there is lesse feare of babling in conceiuing a prayer than reading one 4. An vniforme order of publike prayer in the seruice of God is necessarie 2. Chro. 29.30 Thus the Priests and Leuites in the old Testament praised God with the Psalmes of Dauid and Asaph which Psalmes were framed of those holie men and sent to the Musitions to bee sung vpon Instruments Thus all the reformed Churches vse thus the Church immediatly after the Apostles time vsed yea thus in the time of the Apostles vsed the Church of Corinth 1. Cor. 14.26 as may probably bee gathered by that which Paul speaketh concerning the bringing of a Psalme into the publike assemblie of the Church 5. Lastly notwithstanding in priuate prayer when a Christian being alone calleth vpon the name of God it seemeth most expedient and profitable that he powre out his soule vnto God with such a forme of words as hee can for there and then the edification of other is no end of his prayer as it is of publike prayer 1. Cor. 14.26 and the Lord hee regardeth the heart and hee knoweth the meaning of the spirit though thy speeches bee neuer so ragged and broken though thy sentences bee neuer so short and imperfect though thy words be rude and barbarous and yet a man ought to labour to glorifie God with the best of his lippes also But here certaine obiections must be answered which are alleaged against the vsing of read prayers Obiection For they say it is to quench the spirit to limit the spirit of God that teacheth vs to pray For answere whereof we are to know that as he cannot be said to quench the spirit that readeth a chapter of holy Scripture and no more or that preacheth a sermon which he hath premeditate so also he cannot bee said to quench the spirit that pray th a portion of holie Scripture as the Lords Prayer or the salutation of Paul or a Psalme of Dauid or any other prayer agreeable to the word which hee hath premeditate before and committed to memorie for the spirit is not limited though kept within the bounds of holy Scripture as it ought to be Againe in a prayer which a man readeth though a man doe not speake euerie thing that the spirit of God putteth into his heart yet hee quencheth not the spirit for to quench the spirit is to oppose â—gainst the voyce of the spirit Neither is it to limit or stint the spirit if a man pray it with his soule though hee speake not the words For example sake I say the Lords Prayer yea when I speake these words Giue vs this day our daily bread there commeth into my soule by the motion of Gods spirit this petition Grant me grace to be content with the mediocritie thou hast giuen me If I pray this in my heart though I doe not vtter these very words yet I cannot bee said to stint the spirit for the substance of that petition is comprehended in that fourth petition of the Lords Prayer So likewise reading any prayer agreeable to holy scripture and hauing attention to the matter read though many motions come into my minde vpon consideration of the words of that prayer which I vtter not in particular speeches yet I vtter them in gâ—nerall for they are all comprehended in the matter of that otherwise they may iustly bee termed wandring thoughts though good prayers at other times Lastly publike wants are alwaies knowne and may bee expressed in the publike Liturgie also priuate wants and blessings are for the most part knowne as at meate labour rest recreation Physicke c. Secret wants and blessingâ— may be acknowledged in secret prayers if any extraordinarie occasions occurre extraordinarie prayers accordingly may bee had They alleage also against set prayers the speech of the Apostle Obiection Rom. 8. We know not what to pray but in a set prayer a man knoweth what to pray therfore set prayers are not prayers warrantable For answere wherof the speech of the Apostle in another place must be remeÌ„bred 1. Cor. 2.14.15 the naturall man cannot discerne spirituall things but the spirituall man can discerne them so may we say the naturall man cannot tell what to pray but the spirituall man can tell what to pray Flesh and blood reuealed not the knowledge of Christ vnto Peter but God the Father Matth. 16. so flesh and blood cannot reueale vnto vs what wee ought to pray but the spirit of God helpeth our infirmities which spirit was in our Sauiour Christ that taught the Lords prayer and in the rest of Gods seruants that wrote prayers wee are not able of our selues to thinke any good but God giueth vs abilitie 2. Cor. 3. so of our selues we are not able to pray but God giueth vs the spirit of prayer which teacheth vs to pray with sighs and groanes which cannot be vttered when we haue this spirit of God then wee know what to pray and can teach others also This may suffice for the answere of their maine obiections against set prayers To conclude then Christ hath not commanded vs to vse these words and no other neither hath hee forbidden vs to vse these words or any other holy forme of prayer but hee hath left it indifferent and arbitrarie to vse them or not to vse them as was said Hitherto of the precept of prayer in the two general points thereof first that we must pray secondly how wee must pray Now followeth the prayer it selfe In handling whereof we will first propound some generall considerations after descend to the particular exposition of the words thereof In the generall consideration of the Lords prayer wee may obserue three things Generallâ— of the Lords prayer 1. The abuse of the prayer 2. The true and holy vse thereof 3. The qualities and conditions of it And first to entreate of the abuse of this prayer How the Lords prayer is abused and so of any other godly prayer for this prayer is all prayers in vertue and largenes seeing that all prayers must be framed of the matter and affections herein expressed it is abused especially by foure sorts of
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
persons 1. By the ignorant persons that vnderstand it not 2. By impenitent persons that practise it not 3. By Papists that attend not the matter of it 4. By witches wise women or charmers How ignorant persons abuse prayer The ignorant person abuseth it for that he thinketh the very saying of the words though hee vnderstand not the matter signified in the words to be a good and acceptable seruice of God which is very absurd For first hee that prayeth must pray in faith if hee will haue his prayer granted Iam. 1.6.7 Iam. 1. for that man that wanteth faith shall not receiue any thing of the Lord but where there is no knowledge of the maine articles of faith there can be no faith Rom. 10.14.15 for faith commeth by hearing learning and knowing of the word of God expounded in the ministerie thereof Seeing then hee wanteth knowledge hee wanteth faith and wanting faith hee shall not obtaine that he asketh and obtaining not he prayeth not aright and so abuseth this prayer for that hee vseth it not in faith and knowledge as is required 1. Cor. 14.26 2. It is expressely set downe by the Apostle that a man must pray with the spirit and with the vnderstanding that is so that another may vnderstand him when he prayeth if so as other may vnderstand then much more must he vnderstand himselfe if a man therefore pray not vnderstanding the prayer hee saith hee abuseth it but ignorant persons pray without vnderstanding wherefore they abuse both this and all the rest of their prayers Therefore it were better for them to say fiue words with knowledge than to say their Pater noster or any other prayer tenne times as long without vnderstanding Matth. 15.8 Esay 29. 3. Finally our Sauiour Christ out of the Prophet Esay reprooueth the hypocriticall Iewes for that they did draw neere with their lips but their hearts were a farre off and requireth that they draw neere both with heart and lippes when they come to worship God but a man cannot draw neere with his hart except the vnderstanding and the mind goe before as the leader of the heart wherefore the vnderstanding is compared to the wagoner or coachman that directeth and guideth the horse with whip and bridle that is restraineth the headstrong and vntamed affections and ordreth then aright by reason rightly ruled they therfore that want vnderstanding of their prayers although they may say they haue a good heart and affections yet it cannot be that the hart should be right except the vnderstanding bee right which is by knowledge wherefore all is wrong and amisse and therefore thou abusest thy prayer except thou vnderstand what thou prayest To end this first point prayer is the labour of the minde and heart not of the lips and all they that make it a lip-labour onely as all ignorant persons doe abuse this and all other prayers For foure things are necessarie to pray this prayer or any other prayer in speech 1. Thou must vnderstand it as alreadie hath bin said 2. Thou must affect and desire the prayers 3. Thou must vtter the words 4. Heart tongue and minde must accord in euery prayer and euery seuerall matter wherefore the tongue must not runne before our wits as wee say in our common prouerbe but first our hearts must indite good matter Psal 45. 2. Cor. 4.13 and then our tongues must be as the pen of a readie writer we must first beleeue and then wee must speake Thus then is this prayer abused by ignorant persons Secondly How impenitent persons abuse prayer the impenitent person though he haue knowledge and so be freed from that kind of abuse of this prayer yet abuseth it as bad if not worse in another kinde for 1. God heareth not them that liue in sinne vnrepented of for their prayers and sacrifices Psal 66.18 Ioh. 9 3â— Prou. 15.8 Esay 1. and all their seruice of God is abominable and is no better than iniquitie it selfe in Gods sight for though God hath commanded prayer and sacrifice and incense as was accustomed in the old Testament yet he required that they should be offered by persons that were meete and fit for that purpose and so though God now require that wee should pray and heare the word and communicate in the Sacraments actions answerable to the former of the old Testament yet God will not accept these actions performed by any man but first a man must leaue his sins and then pray repent and then heare the word examine himselfe and finde himselfe worthie before he eate otherwise his praying hearing and eating are turned into sinne If then the prayer of an vnrepentant person be abominable if God heareth it not if it bee iniquitie surely the wicked man doth abuse it and make it so for God would accept that of vs which hee commaundeth vs if we would performe it as he requireth 2. Againe impenitent persons abuse prayer because they doe not practise that which they pray for euery prayer must be practised otherwise there is hypocrisie and dissimulation For if a man pray that Gods name may be hallowed if hee by swearing vainly or falsely prophane the name of God it is double dealing for his heart and tongue accord not in one nay his tongue contradicteth it selfe for he asketh with the tongue that he may not dishonor Gods name and yet with a vaine or false oath his tongue doth dishonour Gods name this his tongue speaketh contradictions or else hee neuer meaneth to practise that which hee prayeth and so his heart and tongue are at variance which is hypocrisie an impenitent person then doth abuse prayer for that he neuer prayeth with his hart though with his tongue he speake it 3. Furthermore the man that liueth in his sinnes which he repenteth not of doth curtoll and as I may so speake libbe this prayer and so abuse it for if we pray this prayer aright we must pray euery petition thereof but an impenitent person cannot pray euery prayer therein contained for a swearer cannot pray hallowed be thy name a persecutor cannot pray thy kingdome come the impatient person cannot pray thy will be done the couetous person cannot pray for his daily bread and so foorth of the rest for how can they pray against those sinnes wherein they haue resolued with themselues as it were to liue and die And therefore if the minister or any other Christian shall reproue them of those seuerall sinnes which they practise they will hate him and persecute him for it which argueth plainely that they neuer pray against them for they cannot abide to heare of them 4 To end this point they abuse this prayer for that liuing in sinne notwithstanding they take this prayer a part of holy scripture and so Gods name in vaine for they haue nothing to doe to meddle with Gods word Psal 50.16 seeing they hate to be reformed and cast Gods word behinde them For whereas
pardon of sinne and for all manner of good things for bodie and soule so that whatsoeuer good thing wee aske Hâ—b 11.30 wee may certainly resolue our selues wee shall obtâ—ine for if God the Father hath giuen vnto vs Iesus Christ Rom. 8. Pâ—al 34.10 how shall he not with him giue vs all things els that are good If he giue vs the greater hee will giue vâ— the lesser also for temporall blessings are additions and dependants of heauenly blessings Matth 6. More shall be said of this point afterward in the conclusion of the prayer whither the reader is to be referred The third thing requisite for the true and holie vse of prayer is Repentance Repentance necessarie for the holy vse of prayer Ioh. 9. Psal 66. Prouerb for God heareth not sinners that liue in sinne vnrepented of that regard wickednes in their hearts that purpose to liue in knowne sinnes al their prayers are abominable for that they turne their eares from hearing of the law as the Wiseman testifieth Wherefore he that will haue his prayer heard must in his hart bewaile his sinnes hate them renounce them studie and striue to forsake them pray against them and then the Lord will gratiously graunt his petitions Indeede sometime God graunteth wicked men that which they aske or wish to haue from God but that is in wrath and vengeance for that which hee giueth them shall turne to their woe and miserie another day And as it may be said of a godly man that God heareth him by denying that he asketh so also may it be said of a wicked man that God heareth him not by granting that he asketh the godly man is heard by denying the euill he asketh and granting the good he asketh not the wicked man is not heard by granting the euill he asked and withholding the good he asked not for though none of Gods creatures are euil in themselues yet through the abuse of the wicked and Gods curse 1. Tim. 4. they may be euill vnto the euill man Againe though God heare what the wicked man saith when hee pray and grant him that very selfe same thing hee asketh yet God cannot properly bee said to heare his prayer and grant his request for the wicked mans prayer is not a means of obtaining neither doth God graunt him any thing by meanes or through instancie of his prayer but God is truly said to heare the prayer and graunt the request of the godly seeing that he graunteth that which they aske through the instancie of their prayers they being the onely meanes of obtaining Deuotion necessarie for the true vse of prayer The fourth thing necessarie for the holy vse of prayer is Deuotion which is the due regard and religious estimation a man ought to haue of Gods Maiestie and his owne miserie in time of prayer which deuotion hath a speciall signification in this place and containeth these foure things in it principally 1. Attention in time of prayer 2. Reuerence in regard of Gods presence 3. Feeling of our sinnes and wants 4. Desire to obtaine that we aske Attention a part of deuotion Attention is opposed against wandring thoughts which vsually in the time of prayer creep into the minds of men for expelling and auoiding whereof it behoueth euerie carefull Christian to watch ouer his vnderstanding and affections that by-thoughts either rush not into the minde or if they do that then presently they be thrust out againe This attention is threefold 1. Attention to the words of prayer 2. Attention to the matter contained in the words 3. Attention to God to whom prayer is directed Attention to the words is when a man doth so watch ouer his tongue that no words vnsanctified or vnfit for the holy matter of prayer doe vnawares breake out of his mouth Attention to the matter is when a man doth so busie his vnderstanding in conceiuing and affections in pursuing the substance of his petitions as that by-matters take not place to disturbe the course of his prayers 1. Cor. 7. Attention to God is when a man doth so conceiue of God as the words of prayer affoord according to the seuerall names titles attributes properties and workes wherewithall in time of prayer wee intitle God according to his holy word as Father mercifull iust c. Reuerence is opposed against either a common or base estimation of Gods excellencie and glorious maiestie Reuerence a part of deuotion before whom wee appeare when wee come to pray When a man commeth to make a supplication to a Prince he is striken with a reuerent feare of so excellent a person as the Prince is much more ought wee so to bee affected comming before the Prince of all the Princes in the world wherefore the Psalmist counselleth vs to feare when wee serue God and to tremble when we giue thankes Psal 2.11 This reuerence will be increased if we consider who God is before whom we come and what we are that come before God God is in heauen and we are vpon the earth Eccles 4.1 Gen. 18 27. Psal 95. Iob 42. Dan. 9. wee are dust and ashes as Abraham spâ—ke to God and God is the Creator and maker of vs all we are vile and to be abhorred to whom appertaineth shame and confusion of face but God is excellent admirable and glorious If these things possesse our affections throughly a holy reuerence also wil enter vpon our soules Gen. 28.17 And as it befell Iacob when he slept at Bethel which is by interpretation Gods house that hee was afraid saying it was a fearefull place and no other but the house of God and the gate of heauen euen so ought we to bee affected by faith seeing God spiritually present which is a spirit and inuisible searching the hearts and knowing the thoughts of all the sonnes of men Feeling of sin is opposed against hardnes of heart Feeling of sin a part of deuotion both that generall obduration which is contrarie to repentance and a more speciall which the children of God sometime are cumbred with for want of a continuall renouation of repentance and growing by occasion of lapse into some sinnes whence issue hardnes of heart and a carelesse securitie and affections benummed for the time This feeling of sinne is called by our Sauiour Christ a heauie load Matth. 11.28 and wearisome burthen For as a man that hath a burthen or load vpon his backe doth sensiblie feele it and is thereby greatly wearied oppressed and compelled to bow and stoope through the waight thereof his strength being not sufficient to match and ouercome the weight of his load euen so the man that once feeleth the heauie burthen of sinne which is the wrath of God euery way intolerable and insupportable of man is thereby so surcharged and oppressed Psal 40.12 as that hee cannot looke vp and then his heart beginneth to faile as a man in a swoune and therefore the Prophet
in the Psalme complaineth and confesseth his sins vnto God Psal 51.3 after hee had knowne his iniquitie and viewed his sinnes Luk. 4.18 being alwaies placed in his sight and they only are fit to come vnto Christ by faithful prayer that feele this burthen of sinne vpon their backs that thinke themselues vile and abominable sinners for God resisteth the proud as if hee were his speciall enemie but he giueth grace vnto the humble as vnto his beloued friend Iam. 4.1 Desire to obtaine that we aske is opposed against cold lukewarme or faint affections Desire to obtaine a part of deuotion Iam 5.16 Matth. 7.7 when men aske but care not greatly for obtaining that they aske true deuotion hath feruencie annexed thereto For as a begger is very earnest to get his almes if hee bee hungrie so the deuout person is full of crauing and begging affections if he haue once felt the spirituall hunger and thirst of a barren and drie soule voide of the grace of God Matth. 5.6 Thus much briefly of the right and holy vse of prayer whereof more shall bee spoken afterward The qualities of the Lords prayer The third point to be handled in the generall consideration of the Lords prayer is the qualities and conditions thereof which are these fiue following 1. First it is a platforme of prayer 2. Secondly it is most excellent 3. Thirdly it is most perfect and absolute 4. Fourthly it is onely a generall forme of prayer 5. Fiftly it is hard to be vsed aright for a prayer The first qualitie or propertie of this prayer is Tâ—e Lords prayer is a platfâ—rme of prayer Matth. 6.9 that as it is a prayer so also and that more especially it is a direction and platforme of prayer For as a man going to build an house will first haue a platforme or an idea in his head according whereunto he will frame his house so the Lords prayer is an idea or paterne whereby euery true prayer is framed and as the holy Scriptures are termed Canonicall for that they are the canon or rule of faith and manners so the Lords prayer may bee called Canonicall for that it is the canon or rule of all other prayers for there is no prayer in the holy Scripture but it may bee referred vnto this prayer and all the prayers which haue been are or shall be made must be measured by this prayer and so far forth are they commendable and acceptable as they are agreeable hereunto For as a circle containeth al figures a sphere all bodies and an infinite line all lines so the Lords prayer containeth all prayers resembled to a map which at once to the view offreth the consideration of al the world so this is the synopsis of all prayers The second qualitie of this prayer is the excellencie thereof for it is Gods word a portion of holy Scripture The excellencie of the Lords pra er The prayers which wee make may be and ought to be agreeable to the word but Gods word they are not wherefore it is most excellent for if all the men liuing in the world should studie all their daies to frame a prayer they were not able to make a prayer comparable hereunto Iesus Christ the wisedome of God framed it Luk. 11 49. 11.1 and that purposely teaching how to pray therefore excellent must that prayer bee which was framed by the excellencie of Gods wisedome and as there is no proportion betweene the finite and the infinite so is there no comparison betweene the infinite excellencie and capacitie of this prayer and the prayers of all other men liuing The third propertie of this prayer is the perfection therof other prayers are imperfect The perfection of the Lords prayer either for that they are stained with manifold wants and corruptions as all our prayers are or for that they containe but some portion of the matter contained in this prayer as the prayers of holy men mentioned in the Scriptures This prayer containeth the whole Scripture for it is an Epitome or abridgement of the whole Scripture a Catechisme in forme of a prayer containing all the vertues of the Law and Gospell and all the good we can pray for all the graces and blessing wee can giue thankes for all the euill we can pray against and to these heads may the whole Scripture be referred The Lords prayer a generall prayer onely The fourth propertie of this prayer is that it is onely a generall prayer or forme of prayer for all the good things we want are not nominated here nor all the euill wee pray against yet they are here included either simply and naturally as the speciall in the generall the part in the whole or else figuratiuely and by proportion as one part vnder another For example sake prayer for health patience faith the King the Counsell the Minister the afflicted c. are not here expressely named yet they may euery one of them be referred to some one petition or more therefore this generall prayer may be compared to the Commandements and the Articles of faith to the Categories and predicates in Logick where the heads and generals are propounded onely or the chiefe or principall matters the speciall and lesse principal are by proportion and discourse of reason to be referred thereto or reduced thence The Lords prayer hard to be vsed aright for a prayer The last qualitie or propertie of this prayer is that it is very hard to vse this prayer aright for a prayer Now it is not denied but that it is a prayer and may be vsed lawfully for a prayer but to vse it aright as it ought to be vsed there is the difficultie For the words of the prayer being so short as they are and the matter contained in the words both so large and diuers euen as large and ample as all things we stand in need of and can pray for as all things we can pray against as all things we can giue thankes for how is it possible that a man praying this prayer should in any mediocritie with his minde conceiue and his affections pursue the thousand part of the things comprehended in this short forme especially considering the vnsearchable depth of our Sauiour Christs conceipt when he vttered this prayer whereinto wee are in some measure to conueigh our conceipts in time of vsing it for a prayer otherwise it will be the abusing of it Againe it being a portion of holy Scripture very hard to be vnderstood being diuersly by diuers persons expounded also it being doubtfull which is the true exposition thereof if we perhaps light vpon a false exposition and so a false meaning of the words we do not pray it aright as we ought to pray for we must giue the same sense vnto euery petition which our Sauiour Christ gaue wheÌ„ he did pray it if we do otherwise we wrest the prayer abuse it hence therfore appeareth the
duleuâ—in but this quircke hath bin so sufficiently answered by diuers of our learned countrimen that I dare scarse attempt any thing in it The second reason therefore followeth which may be collected out of the Apostles word Rom. 14. how shall they call vpon him on whom they haue not beleeued which may be framed thus To him only we must pray on whom we beleeue but we onely beleeue in God therefore we must only pray to God for seeing prayer hath two parts desire and faith if faith be wanting prayer is imperfect Now I doe suppose that there is no papist dare say that we may trust in the Saints or Angels which were flâ—t idolatrie and cursed is he that putteth his trust in an arme of flesh Wherfore for conclusioÌ„ of this fourth point seeing we are only to beleeue in God and to serue God therefore we must onely pray to God Furthermore this fourth person to whom we must make our prayers which is God is expressed vnto vs two waies First by a name of relation in that he is intituled Father Secondly by the place he inhabiteth Heauen VVhether Father be a word of nature or person For this title Father which is here mentioned it is to be enquired whether it is Naturae or Personae nomen that is to say whether it is to be referred to the first person in Trinitie or to the whole Trinitie whether we speake to God the Father of his onely begotten sonne Christ or to God the Father and maker of all his creatures for answere whereof thus much it seemeth that there is no absurditie to take it either way or both waies rather if Christ prayed this prayer as it is probable he did then without doubt it was directed to the first person in Trinitie and it signifieth personally if Christ prescribed it to his disciples for a forme of prayer then in all likelihoode it signifieth the whole Trinitie who is to be called vpon by the creature Now as I coniecture for that Christ did both pray it and prescribed it to others for a forme of prayer therefore I incline to thinke that there is a compound meaning of the word signifying both the first person in Trinitie and the whole Trinitie which affordeth vs this instruction That when we pray we are so to direct our prayers to the Father as that we do not exclude the other persons of Trinitie who with the Father are equally to be worshipped being God equall with him And here it shall not be impertinent to consider how we are to conceiue of God in prayer which ariseth partly out of the title which is giuen to God partly out of the place where he dwelleth this point may be comprehended in fiue positions which followe First we must not think God like any creature as the Papists haue painted him for in the fourth of Deuteronomie Moses expresly forbiddeth the Israelits so to doe Hoâ— we must concâ—iue of God in prayer Deut. 4.15 and he rendreth a reason in that place because they saw nothing when the law was deliuered and therefore the practise of many now adayes is reprouealbe who though they will not paint God yet they paint two hands giuing the two tables one to Moses and another to Aaron which is false monstrous and idolatrous false because the tables were giuen onely to Moses monstrous because there are hands without a body idolatrous because there are hands whereas God hath no shape at all any way sensible Secondly although in the holy Scripture figuratiuely there are hands armes feete face eares and other manly parts attributed to God yet we must not thinke that God hath any of these parts properly indeede God hath something answerable to these parts or rather something whereunto these parts in the creatures are sutable for God made man not onely according to his image which consisteth in holines and righteousnes but also according to his similitude for the words may aptly be distinguished so that man is a similitude of God Gods armes and hands and fingers argue his power and actiuitie his feete argue his vbiquitie his face eyes and eares declare his wisedome and fauour c. and proportionable to these attributes of God there is a configuration of the lineaments of the body in man wherein man is like God Psal 115. wherefore we may say and so we must conceiue of God contrarie to the gods of the heathen They haue eyes and see not but God seeth and yet he hath no eyes they haue feete and walke not but God walketh euery where and yet hath no feete and so of whatsoeuer other part may be applied to God which figure is called Anthropopathia being a speciall metaphor Thirdly we must conceiue of God as he hath reuealed himselfe in his word and workes namely most mightie iust mercifull wise true holy simple and euery way infinit eternal and blessed Creator Redeemer Sanctifier and Sauiour of all his creatures c. Fourthly we must so direct our prayers to one person as that we doe not exclude the other for that is idolatrie to diuide the persons which are onely distinct Lastly for order sake we must pray to the Father directly and primarily and that through the merit and mediation of the Sonne with the instinct and inspiration of the holy Ghost yet it is not vnlawfull to direct our prayers to the Lord Iesus Christ 2. Cor. 13.13 or to the holy Spirit personally according to the example of the Apostle who blesseth the Corinthians from the Father Sonne and holy Ghost which blessing is a prayer Genes 48.16 and by the example of Iacob who prayeth that the Angell which deliuered him from all euill which Angell was Christ would blesse the sonnes of Ioseph We see then to which person of Trinitie our prayers are primarily to bee directed with the manner how we are to conceiue of God in time of prayer This may serue for the title Father Now followeth the place which God inhabiteth which is the second argument descriptiue and that is vttered in these words which art in heauen which also doth impart vnto vs his condition that hee is heauenly of which two points a little in order How God is in heauen First God is in heauen not circumscriptiue as though he were included within the compasse of heauen for he is infinit and therefore euery where neither is he in heauen definitiue as though when he were in heauen he were no where else for he is euery where at once for God is in euery place and yet not included in any place he is out of euery place and yet excluded from no place but God is in heauen first because that in heauen he doth especially manifest himselfe in his mercie grace and glorie to the elect Angels and Saints through the humanitie of Christ Iesus which is exalted in heauen secondly because that from heauen he doth visibly manifest himselfe to the creatures in the works of his
His titles are such as partly teach what God is not as infinit immutable incorruptible inuisible incomprehensible and such like partly teach what God is as God Lord Iah Iehouah Elohim Father Master King Creator Preseruer Redeemer Iustifier Sanctifier Sauiour c. Whereof the latter are affirmatiue teaching something of God the former are negatiue remouing something from God These are the Lords titles Gods attributes are in like manner Gods attributes are his name his name as his Power Wisedome Mercie Truth Goodnes and such like which doe not import in God any qualitie or accident howsoeuer the resemblance of them in vs are onely qualities in God his wisedome is himselfe and so of the rest Yet these attributes teach vs many things of God his workes are nothing else but effects of these and other his attributes and titles Gods workes are his name as Election Creation Preseruation Redemption Iustification Sanctification Saluation Reprobation Occecation Induration Damnation Creatures Ordinances blessings Iudgements all which enlightened by the word doe wonderfully declare what may be conceiued of God Thus we see what is the name of God Further we are to inquire what it is to hallow or sanctifie Gods name What it is to hallow Gods name For further cleering whereof we must know that Gods name is not prophane or vnholie though here we pray it may be sanctified and hallowed for all the wicked men and Angels in the world are not able any whit to blemish the name of God in it selfe for God and his name are out of their gunshot but because men doe merueilously prophane dishonor the holy and reuerend name of God in themselues and before others it is hence that wee pray that Gods name may be vsed of vs and others with all holy reuerence and honorable estimation as beseemeth the name of so great a Maiestie as is the Lord. A pearle or pretious stone cast into the ditch or myre is still pretious but being set in golde or goodly vestiments shineth very beautifully so though wicked men cast dirt and myre vpon the glorious and pretious name of God by blaspheming and cursing c. yet Gods name is still most excellent though it doth not so appeare to vs but when Gods children with religious reuerence handle Gods name as in preaching and praying and deposing being lawfully called then Gods glory and maiestie glistereth brightly to the view of all the beholders And this is to sanctifie or hallow Gods name Wherefore as the Sunne is alwaies in it selfe the fountaine of light and shineth most cleerely howsoeuer sometime we see it not so being either eclipsed by the interposition of the moone or shrowded vnder a darke cloud or couered from our sight by the earth in like manner the name of God alwaies is full of excellencie and glory howsoeuer the darkenes of sin and the foggie mist of ignorance and error doth obscure the same and conceale it from our eyes Summarily therefore we pray in this petition that as Gods workes and word are good and holy in themselues so by thought word and deede we cause them to appeare to our selues and others To sanctifie Gods name then is first to thinke 3 The supplication of this petition or prayer secondly to speake of thirdly to vse the workes and word of God reuerently So that in this prayer we aske these things following principally which may be reduced to fiue heads 1. First knowledge Fiue things needfull to the sanctifying of Gods name 2. Secondly acknowledgment of Gods excellencie in his word and in his workes 3. Thirdly religious and reuerent affections according to the kinde of the worke or part of the word 4. Fourthly religious speeches 5. Fifthly religious actions First that knowledge is necessarie to the sanctifying of Gods name will easily appeare First knowledg for that it is a necessarie precedent to reuerence and high estimation for to know the excellencie of any thing is a good preparatiue to a due valuation thereof this knowledge is commended vnto vs as the way to life eternall which if a man wanteth Ioh. 17.3 2. Cor. 13.5 he is but a refuse as yet herein Adam excelled who is thought to haue knowne the essentiall properties and formes of the creatures herein Salomon excelled 1. King 4.33 who spake of all plants beasts foules creeping things and fishes which knowledge of the creatures must needes stir vp in them a marueilous admiration of the Creator who had printed such excellent impressions of his Maiestie in his workes Psal 19 8. Wherefore the Prophet entring into consideration of Gods name in his workes and word breaketh foorth into wonderment as if so be that a man could not know but he must needes wonder also at the excellencie of them 2 Acknowledgment Next vnto knowledge followeth the acknowledgement of that which wee know which is a thing as materiall to the sanctification of Gods name as knowledge for a man may know and resist his knowledge and smoake out the eyes of his conscience and set his knowledge and approbation together by the eares as it fareth with many who seeing Esa 6.9 doe not perceiue and hearing doe not vnderstand Wherefore though the Gentiles knew God yet because they regarded not to acknowledge him as God Rom. 2.21.28 they could not glorifie him as the Apostle witnesseth This assent then to that wee know is meerely requisite to the sanctification of Gods name 3. Religious affections In the third place the affections are to be moued according to the qualitie of the matter knowne for as wee must sanctifie Gods name in our mindes so also with our hearts and affections 1. Pet. 3.15 and that especially Hence it is that we reade of diuers sanctified affections in Gods Saints according to the diuersitie of the worke exhibited as in a miracle admiration Act. 3.10 Psal 116.13 Psa 119.120 Psal 139.17 as it is apparant in the curing of the creeple in a blessing thankfulnes which is called the praising of God in a iudgement feare and humiliation and trembling in all the workes of God loue and so foorth as Gods works varie Esay 66.5 Iob. 33.25 Psal 119.97 Heb. 4.2 so our affections must moue In like manner we must bee stirred with Gods word as to feare at the threatnings of the law to reioyce and be comforted with the promises of the Gospell generally to beleeue and to loue euery part of Gods word thus if our hearts and affections bow and bend at the workes and word of God we sanctifie the Lord in our hearts as the Apostle willeth vs. For it shall be needlesse to shew how vpon occasion of meditation in the attributes titles of God our affections are to moue for euery religious heart can sufficiently instruct it selfe therein And thus God is sanctified within vs. Now in the next place we must consider how the name of God must bee sanctified before
passe that much of Gods honor and glory fell to the ground vnrespected of the Prophet but then God is dishonored when he is not honored in that measure as the meanes affoord and our grace may permit Hauing hitherto intreated how Gods name is inwardly profaned in our mindes and hearts Prophane speeches dishonor God it followeth now in the next place to speake how by our words and actions we dishonor God and for our speeches which is the fourth generall head we must remember that they are especially of sâ—xe kindes Frst to speake of Gods workes or word without reuerence and feare and attentiue respect to the matter 1 Vnreuerent â—peeâ—â— of Gods vvord or vvorkes dishonor God 1. Cor. 24.13 whether it be in prayer or preaching or conference or howsoeuer else for Gods word being so reuerend and honorable a name of God must with proportionable reuerence and honor be handled and therefore the Apostle would haue Preachers so deliuer the word as that the matter and words be of the same nature for sanctified matter must haue sanctified words and spirituall matter spirituall speeches otherwise the matter is dishonored by the words therefore the Scriptures phrase and rhetoricke is to be obserued of Preachers that their sermons may sauor of them as much as is possible Here also they are to be reprooued that make prayer a lip-labor onely for they speake to God of his word and adde no attention and reuerence which is to dishonor that graue and solemne exercise of inuocation Hither also appertaine those curious schoole-disputes interlaced with philosophicall quiddities whereby Gods word is miserably stretcht and rackt and rent in peeces and disfigured as Christ was vpon the crosse by the souldiers in summe whatsoeuer vndecent homely and vnmannerly metaphors or comparisons whatsoeuer false glozes and expositions whatsoeuer railings and reuilings shall be vsed in disputations sermons or tractats vpon the word fall within the compasse of abusing the holy word of God and the Apostles counsell is reiected who willeth 1. Pet 4.10 that if any man speake he should speake as the words of God 2 Approbation o◠〈…〉 writing dishonoreth God Next to vnreuerent speech are such as giue approbation to error or false worship whether by word or writing as subscription to poperie Mahometisme or any other false doctrine or superstition For if it be alleadged that though they by word or writing may seeme to approoue that profession whereto they subscribe yet they keepe a pure heart free from any assent or allowance thereto The answere is 1. Cor. 6.20 Ioh. 4.24 1. Cor. 8.10.11 that God will be glorified with the whole man and not with the spirit onely though that be chiefely regarded of him himselfe being a spirit as Christ teacheth the Samaritane The reason which the Apostle vseth to disswade the Christian Corinthians from presenting their bodies at idolatrous feasts least thereby the weake be enboldned to doe so likewise is sufficient to enforce this conclusion that no outward approbation must be giuen to superstition least others be deceiued thereby and so Christ be dishonored For that which may be alleadged of Elishâ—es approbation to Naaman the Syrian 2. King 5.18 is altogether impertinent if the place be truely translated for Naaman doth not desire indulgence from God for idolatrie which he purposeth to commit as though hee spake in the future tense but for that idolatrie which he had formerly committed for indeede the words may aswell be translated in the time past and so they are directly in the originall So then whatsoeuer may be alledged to the contrarie it is manifest that all outward approbation of false doctrine or worship by word or deede is dishonorable and scandalous to our weake brethren Let vs take heede therefore how wee receiue the marke of the beast in our foreheads Apoc. 13.16 or our right hands that is that we by our gestures or subscription doe not approue the doctrine and superstition of the Pope or the Turke Vers 3. least by this meanes we worshipping the beasts and dishonoring God our names be not found in the booke of life After superstitious subscription or approbation of false worship 3 Scoffing speecâ—â—s about Gods wo d or wâ—rkes d shonor God follow mocking and iesting at or with Gods workes or word a thing very common now adayes for euery wittie or rather indeede witles braine wil be deuising and belching out the scum of their wit in iesting and scoffing at Gods workes or with Gods word or other holy writings agreeable to the word and consecrated to the worship of God These men in truth mocke God himselfe in that they mocke Gods workemanship for the disgrace of the worke tendeth to the dishonor of the workeman for the world hath Nick-names for euey one that hath either a great head or wry necke or long nose or crooked backe or lame legge or that wanteth a hand or an eye or so forth these deformities should stirre vp in vs humiliation as being so many prints of Gods wrath in man and if we be free from them to acknowledge with thankfull memorie the mercie of God to vs that haue desâ—â—ued as much that so wee might glorifie God in his iustice and mercie also the world and especially the stage which is a little world of wickednes is full of Scripture iests it would cause a mans hayre to stand vpright to heare how some please themselues in this kinde of Rhetoricke which the diuel deuised and suggested into the mindes and mouthes of mocke-gods 2. King 1.24 We reade how seuerely God punished young children that mockt the Prophet for his infirmitie of baldnes and his ministerie of prophecie and the Apostles condemneth iesting which notwithstanding the heathen man counted a morall vertue Now if it be a fault for one man to mocke another it is likewise a fault and much more for a man to mocke with the word of God it is a great sinne also for vs to make our selues merâ—y with the simplicitie of a naturall borne fooles in all which Gods workes and word and so God himselfe is dishonored 4 Vaine swearing dishonoreth God Furthermore vaine oathes diminish Gods glory when men vpon no necessitie hauing no calling in vaine toyes vsurpe the name of God or the name of Gods workes as by this light fire salt bread or the name of false gods or worship as the Masse our Lady Saint Anne c. In al which God is dishonored either directly or immediatly Matth. 5.34 as in vsing Gods titles or attributes or the parts of Christs body or soule Matth. 23.16.17.18.19 20.21.22 Psal 16.4 Exod. 23.13 idlely and fruitlesly or indirectly and by consequence in calling to witnes the workes of God which are so many memorials and testimonies of God as faith troth c. Or lastly in calling to witnes false gods or false worship which is to rob God of his honor and giue it to another which
is no god a matter of most fearefull blasphemie 5 Periurie dishonoreth God After vaine swearing as an higher degree of dishonoring God followeth periurie or false swearing when we cloake false witnes vnder the Lords skirt wherein as much as in vs lieth we make God the voucher of a lie who is notwithstanding the God of truth how great a dishonor is offered to God by this course is so apparant as that it neede no illustration In the last place blasphemie occurreth thaÌ„ which a greater despite or disgrace cannot bee offered vnto the Lord Blasphemie dishonoreth God which is to reuile and raile vpon God called in the Scripture cuâ—sing God a sin so great as that it was dreadfull to the holy Pen-men of Scripture to vse the word and therefore they vse the contrarie word blessing in stead of cursing as the wife of Iob said to him blesse that is Iob. 2.9 curse God and die howsoeuer some expound the place otherwise The haynousnes of which sinne is so great as that the Lord hath punished one degree thereof called blasphemie against the holy Ghost Matth. 12.32 with the most fearefull punishment of finall impenetencie in regarde whereof the sinne commeth to be vnpardonable Thus also we see how and how many waies we dishonor God by our prophane speeches not that there are no more but these are the principall Now it followeth in the last place shortly to consider of those prophane actions whereby God is dishonored Prophane actions dâ—shonor God Concerning which it must be knowne that all our euill deedes doe in some measure staine Gods glory either directly or by consequence but yet some are more properly said so to do and they are these ten which shall be handled in order following The first is idolatrie 1 Idolatrie dishonoreth God which is the making of an image of God the worshipping of that image made or the making and worshipping of an image of a false god by all which meanes God is dishonored in the highest degree for to resemble God in an image is to make the Creator like the creature betwixt whom there is no comparison the one being infinite the other finite and therefore euery image is a lie of God and so dishonorable to God Againe to worship that image made is to honor a lie and to giue to the workemanship of man that which is due to God onely and this is to rob God of his honor and to impart it to a stocke or stone Lastly the making and worshipping of an Idol which is the image of a false god is most shamefull for therein we forsake the true God and follow our owne inuentions and worship the picture or shape of that which is nothing in the world as the Apostle speaketh or else is the diuell for indeede when we doe worship Idols we worship diuels 1. Cor. 10. 2 Superstition dishonoreth God Superstition followeth in the second place which is the worshipping of the true God after a false manner as the Turke worshippeth the true God according to the tradition of Mahomet the Papist worshippeth the true God but with mixture of much draffe of mans inuentions fearing and making scruple where there is no cause of feare and taking libertie to inuent and deuise meanes and waies of worship where they should not and thus they blemish Gods glorie in taking vpon them authoritie to prescribe and impose such a worship vpon the Lord which his wisedome neuer determined thereby controlling Gods wisedome with their inuention and will worship Curious arts dishonoreth God To Idolatrie and superstition may be annexed as neere of kinne all Witchcraft Sorcerie Magicke Charming Southsaying Figure-casting Palmistrie Necromancie and whatsoeuer other diuellish arts the idle braine of curious Naturalists haue deuised al and euery whereof containe in them a secret idolatrie and superstition at the least if they haue not openly contracted with the diuell whom they adore or pay tithe to of their blood or recompence some way or other for his obedience suggestion and seruice performed at their becke wherefore all those that had vsed such curious Arts to the dishonor of God after their coÌ„uersion burned their books at Ephesus Act. 19.19 as the EuaÌ„gelist reporteth in the Acts in which storie there are diuers points very worthie obseruation to this purpose as that they were learned men that vsed these Crafts and that their learning was out of bookes and their bookes were worth eight hundreth pounds which declare plainly that they were writings of Astrologie or Magicke or Southsaying and the like and not of witchcraft only which vsually is not committed to writing but learned by obseruation or tradition further it is to bee considered that they did not sell but burne their bookes as it were preuenting the vse of them to others because they were conuicted in their consciences of the dishonour which came to God thereby In the third place after Idolatrie and superstition 3 Sacriledge dishonoreth God which respect God and his worship succeed sacriledge and simonie which respect the meanes of Gods worship Sacriledge is when violence is offered to holy places things persons or times c. as if men should take away Churches and Church liuings and so ouerthrow the callings of Church-men and conuert the times appointed to Gods seruice to Faires and Markets by which practises it commeth to passe that Gods worship perisheth and prophanenes preuaileth and the Lord is either forgotten or dishonoured Thus did the King of Babel commit sacriledge 2. Chro. 36. when hee destroyed the Temple and carried away the vessels of the Lords house to Babylon and vsed them to common offices as in banquetting thus did Christ prophecie after Daniel Matth. 24.15 that the abomination of desolation should bee set in the holy place thus did the people prophane the Temple Ioh. 2.15 making it a market place in our Sauiour Christs time Diuers other examples there are in the Scriptures of this kinde but these may suffice to shew that such sacrilegious practises greatly dishonour God as being meanes to abolish or defile Gods worship Simonie also is no small cause of defacing Gods glorie 4 Simony dishonoreth God which is when offices Ecclesiasticall are set to sale whereby it commeth to passe that vnworthie persons by money prepossesse the places of Ministery and maintenance which should be conferred vpon persons whom God hath qualified competently to such functions Hereby it commeth that ignorant and wicked Ministers creep into the Church which are fitter to keepe swine than to feede the flocke of Christ meeter to be Masters of misrule than rulers of Gods heritage and so the people perish for want of knowledge or goe astray after their blinde guides and God is greatly dishonoured by people and Pastors besides the indignitie which the Ministerie ecclesiasticall sustaineth that it should be valued with money which is the means of conferring the inualuable gifts of the holy Ghost Act.
vs to obey his will First God must erect his Kingdome in our hearts and we must be his subiects before we can yeeld obedience to his lawes from which order ariseth this instruction That a man can neuer obey Gods will till he haue Gods grace or a man can neuer keepe Gods lawes till he be Gods subiect and God be his Lord and King to rule and ouerrule him Heb. 11. Rom. 14. 1. Tim. 1. or which is all one in effect good workes proceede from grace or without faith which is the roote of grace it is impossible to please God or whatsoeuer is not of faith is sinne or the end of the commaundement is loue out of a pure heart and a good conscience and faith vnfained and the necessarie consequence of this doctrine is Pro. 15.8 Esa 1.13 Matth. 7.22 that whatsoeuer a man doth wanting grace is sinne whether they be actions naturall ciuill or religious for some Preachers and Prophets in the day of iudgement shall bee found workers of iniquitie Here notwithstanding wee must remember to distinguish betwixt the action and the manner of preforming the action the agent the ouerseer Fiue things in euery action 1. Actio 2. Agens 3. Modus agendi 4. Res mota 5. Patiens and the matter the action is naturall the manner of performing the action morall the agent is terminus á quo the efficient cause the obiect is terminus ad quem or the patient vpon whom the action falleth Now to all those must be added the matter or the thing moued This destinction being remembred let vs take for examples preaching and almes The vttering of the voyce in preaching is action Hovv preaching is good or bad good in it one nature the matter of preaching is good the holy word of God The obiect whereupon the action is occupied is a godly man the hearer of the word all which make the action so farre forth good but the agent and the manner of performing the action may turne it to sin for if the agent that is the Minister or Preacher be a man out of Christ wanting faith and grace being no member of Christ nor subiect of his Kingdome he cannot possibly obey his wil but the fountaine being vncleane the streame flowing from the fountaine is vncleane also Againe if the Preacher erre in the manner of doing the action though he be in Christ as if he preach Christ of contention or malice and so forth his preaching may proue sinne sinne I say not to the godly and carefull hearer nor in it selfe but onely to the Preacher How almes is good or bad In like manner the reaching faith of the hand in giuing almes is good in nature the money or matter giuen is Gods creature the person to whom the almes is offered a godly man but if either the person that giueth the almes or the manner of distributing be vitious as aforesaid as if the proud Pharisie should cause a trumpet to be blowne for ostentation and vaineglorie he being not qualified with the foundation and forme of a good worke all his almes if it were all his substance were abominable in the sight of God 1. Cor. 13. as it came from him and as good as nothing as the Apostle teacheth This distinction then being remembred will cleere this doctrine that the good deedes of wicked men are sinne from whence the conclusion also will follow that the wicked in the day of iudgement shall be condemned for their good deedes This besides that it thwarteth the doctrine of the Church of Rome which teacheth good workes before grace and their merit of congruitie it teacheth vs further to labour for two things 1. Tim. 1.5 1. Cor. 13.1.2.3 first that we haue the foundation of a good worke which is faith in Christ by and through whom our persons and actions are accepted of God Secondly that in all our good workes we haue the forme and manner of doing which in generall the Apostle calleth loue not onely to God ayming at his glory which excludeth vaine-glorie and hypocrisie but also to man intending the benefit of him to whom the good worke is extended And this is the doctrine and vse which ariseth from the order of this petition before the third The sense and meaning 2 The meaning of the second petion which is the second thing to be obserued followeth wherein these two things are to be considered as before in the first petition viz the obiect and the action that is to say First what Gods Kingdome is Secondly how Gods Kingdome is said to come Gods Kingdome which is the first point VVhat Gods Kingdome â—s is the heauenly politie or regiment which God through Christ exerciseth in the hearts of the faithfull by his spirit and word in this life and by glory and blisse in the life to come in regarde whereof the Kingdome of God is called the Kingdome of grace when it is begun in the consciences of the faithfull and continually cherished and increased by all the holy meanes of saluation and it is called the Kingdome of glory when it is consummate and perfectly accomplished the Saints yeelding absolute obedience to the will of God in heauen whence issueth the glorious happines of the creature For better vnderstanding of this point what the Kingdome of God is consider shortly these twelue points which followe Who is the King Christ Iesus as he is God and man where we must know that the Father and the holy Ghost are not excluded but all the creatures of what excellencie soeuer Heb. 2.5 Who are the subiects They are of two sorts true subiects who are the whole companie of beleeuers wheresoeuer and counterfeit subiects who though they be in the Church yet are not of the Church which distinction is grounded 1. Iohn 2. What are the lawes They are the law of nature which is the decalogue and the lawe of grace the summe whereof is contained in the Gospell namely faith and repentance and obedience which is the summe of the decalogue Who are the enemies They are these ten following First Sathan secondly sinne thirdly death fourthly hell or the graue fifthly damnation sixtly the world seauenthly the flesh eightly the Pope and all Papists and heretikes ninthly the Turke and all Pagans tenthly the hypocrits Atheists and all prophane and professed wicked men What rewards to the subiects They are in this life all good things that may profit them and freedome from all euill which may hurt and in the life to come euerlasting happines in heauen What punishments or chastisements The punishments are all taken away in Christ who hath vndergone them for vs yet there remaine corrections of diuers sorts to nurture and discipline vs and to keepe vs in awe and so forth What weapons to resist our enemies The weapons are spirituall Ephes 6. namely faith hope loue righteousnes the word prayer What is the time of this kingdome It lasteth so long