A Guide to Go to God, Preface · Section 18 – Section 31
§. 18. Of the direction which Gods being in heauen giueth vsus for the matter of Prayer.
Q. VVHat direction doth this placing of God in heauen giuegive vsus for the matter of Prayer?
A. It teacheth vsus what things eſpecially to aske.
Q. What are they?
A.Aske of God matters of moment. 1. Things of weight and worth, meete for ſuch a Maieſtie to giuegive. When ſubiects preferre a Petition to their Soueraigne ſitting on his throne, or chaire of eſtate, they do not vſe to make ſute for pins or points. This were diſhonourable to his maieſtie. Shall we then make ſute to this higheſt Maieſtie being in heauen, for toyes, and trifles? Shall a dice-player pray that he may win his fellowes money? Shall an angrie man pray to God that he may be reuenged on him with whom he is angrie? Shall any one deſire God to ſatisfie his luſts? In this reſpect ſaith S. Iames, Iam. 4. 3.Ye aske and receiue not, becauſe you aske amiſſe that you may conſume it on your luſts. For this generall direction about the matter of Prayer, we hauehave a perfect patterne in this platforme preſcribed by our Lord, wherein is nothing, but what is of great moment mentioned.
Obiect. We are there taught to pray for daily bread, which ſeemeth not to be ſo great and weightie a matter.
Anſw. VnderUnder daily bread weightie matters compriſed.1. VnderUnder bread all temporall bleſſings are compriſed. Now all temporall bleſſings ioyntly conſidered together, are a matter of much moment, and meete to be craued of that Lord who is in heauen, Pſal. 24. 1.and to whom the earth and the fulneſſe thereof belongeth.
2. We do not there onelyonly craue the thing it ſelfe, but a bleſſing with it. Now the bleſſing of the leaſt creature is a weighty matter: more then all the world can giuegive. Without the bleſſing the creature it ſelfe is nothing.Deut. 8. 3. For man liueth not by bread onelyonly, but by eueryevery word that proceedeth out of the mouth of the Lord doth man liue.
3. Though temporall bleſſings in their kinde be comparatiuely ſmall,See §. 96. yet in their end they are of great worth. Their proper end is to enable vsus the better to do that worke which God hath enioyned vsus to do, and to honour him in this world, which the liuing onelyonly can do.Iſa. 38. 19. In this reſpect we are to craue them not ſingly,Pſal. 6. 5. and ſimply in themſelues, but as meanes to enable vsus to honour God, and to do good vntounto our brethren.
2.Aske things heauenly. Deſiderari conueni… … & caquae haben…ur in caelis. Chryſ. …om. 20. in Mat. 6. From this placing of God in heauen we are taught to craue things heauenly: which are
1. Such as tend to the glorie of God that is in heauen.
2. Such as helpe vsus to heauen.
Theſe are the things which Chriſt eſpecially entendeth, where making a compariſon betwixt our father on earth, and this our Father in heauen,Math. 7. 11. he ſaith. How much more ſhall your Father which is in heauen, Luke 11. 13.giuegive good things to them that aske him? S. Luke expreſſing the ſame point, in ſtead of good things puts the holy Ghoſt: whereby is ſhewed what are the good things which Chriſt meaneth, namely, ſuch as proceed from the ſanctifying Spirit of God. Theſe heauenly things are moſt meete for him who is in heauen to giuegive. To this purpoſe tendeth this exhortation of the Apoſtle,Col. 3. 1. Seeke thoſe things which are aboue. Well had Salomon learned this leſſon: for when God ſaid to him, Aske what I ſhall giuegive thee, 1. King. 3. 5, 9.he anſwered, GiueGive thy ſeruant an vnderſtanding heart: which is one of thoſe good gifts that come from aboue.
Obiect. If the things which we are here taught to pray for be heauenly, how is it that temporall bleſſings come in the rank and number of them?
Anſw. How earthly things are heauenly bleſſings. Math. 6. 33.As appendices, and appurtenanees to heauenly and ſpirituall bleſſings: for ſo they are promiſed. Firſt ſeeke the kingdome of God, and his righteouſneſſe, and all theſe things ſhall be added vntounto you. As when a man purchaſeth mannours and lands, the wood in hedge-r…wes for fire-boote, plow-boote, and other like purpoſes is giuen in the groſſe. Or more plainly, when a man buyeth ſpice, fruite, comfits, or any ſuch commodities, paper and pack-thred is giuen into the bargaine. So if thou get heauenly bleſſings, temporall things, ſo farre as they are needfull for thee, ſhall be caſt in.
3.Aske heauen it ſelfe. From placing God in heauen we are taught to craue heauen it ſelſfe: that we may be where our Father is: and where we may moſt fully enioy his glorious preſence. Thus did the Apoſtle deſire to depart, Phil. 1. 23.for this very end that he might be with Christ. And the holy Patriarkes are ſaid to deſire an heauenly countrie:Heb. 11. 16. which alſo the Apoſtle noteth to be the deſire of all true Saints.Heb. 13. 14. V…i deus, illic fundamenta habitationis ſu… cuique ſunt iacienda. Greg. N…ſ. lib. de Orat. Where God is, there muſt eueryevery one lay the foundation of his abode.
Two things there be which will teſtifie the truth of our deſire hereof.
1. A ſtudying to enter into that reſt, together with a chearefull walking in the way that leadeth thereto.Heb. 4. 11.
2.Luke 13. 24. A cheere and ioy of heart when we ſee any ſigne of our diſſolution approaching.Luke 2. 29. Old Simeon and Paul were exceedingly affected in this caſe.2. Tim. 4. 6.
Thus farre of the Preface. The Petitions follow.
§. 19. Of the manner of handling euerie Petition.
IN handling eueryevery of the Petitions ſixe points ſhall be diſtinctly obſerued.
1. The Meaning of the words.
2. The Order and dependance of one point vponupon another.
3. The particular good things which we are to cr…ate.
4. The particulars for which we are to giuegive thankes.
5. The duties which we ought to endeauour after.
6. The failings for which we are to be humbled.
The three former of theſe are moſt proper and naturall. For
1. By opening the meaning of the words, the true and full intent of Chriſt will be better found out.
2. By noting out the dependance, one point will giuegive much light to another. For the order is very acurate.
3. By reckoning vp the particulars which are to be craued, we may eaſily diſcerne what abundance of matter is couched vnderunder a few words.
The other three points follow by iuſt conſequence. For
1. Whatſoeuer we pray for, when we hauehave obtained it, we muſt be thankfull for.
2. We muſt do what we can to get what we pray for, or elſe we mocke God.
3. The want of ſuch things as we ought to pray for, miniſtreth iuſt matter of humiliation.
Theſe three latter points therefore are to be conſidered in eueryevery Petition as well as the former.
§. 20. Of the name of God, and the things compriſed vnderunder it.
Q. VVHichWhich is the firſt Petition?
A. Hallowed be thy Name.
Q. What is the Name of God?
A. That whereby God is made knowne. For that is the end and vſe of a name, to make knowne and diſtinguiſh that whoſe name it is.Gen. 2. 19, 20. Thus did Adam giuegive names to eueryevery liuing creature to make them thereby be the better knowne; and to diſtinguiſh them one from another. Whatſoeuer Adam called eueryevery liuing creature, that was the name thereof: namely a name proper and peculiar vntounto it, whereby the nature of it was expreſſed, and ſo the creature made knowne. Thus whatſoeuer it is whereby God is made knowne vntounto vsus, may be compriſed vnderunder this title Name attributed to God.
Q. How many things are there whereby God is made knowne?
A. Sixe things cō priſed vnderunder Gods name.Sixe eſpecially.
1. His Nature, 1. His nature. Ioh. 4. 24.which is a Spirit. Hereby we know him to be inuiſible, and no way ſubiect to corporall groſſeneſſe or weakneſſe. Yea hereby we know that he muſt be worſhipped in ſpirit and truth.
2.2 The diſtinctiō of perſons. Math. 28. 19. The Diſtinction of perſons in the holy Trinitie. Hereby is Iehouah the true God diſtinguiſhed from all falſe gods. For neuer came it into the imagination, or apprehenſion of any heatheniſh Idolater to conceiue that his God could be one in nature, and three in perſons. Hereby alſo may we know how to approach vntounto the Father, namely in the mediation of his Sonne by the aſſiſtance of his Spirit.
3.3. His titles. Vide Hieronym. in epiſt. ad Martel. His Titles. The Iewes hauehave ten ſeuerall titles which they apply to God, and whereby they diſtinguiſh him from all creatures. Among the reſt Iehouah is the moſt proper. For that is applyed to none but to God. Theſe two titles, LORD, GOD, are moſt vſuall in our tongue.
That the titles applyed to God are properly his Name, is euident by that anſwer which God himſelfe gaue to Moſes, enquiring what he ſhould ſay if the children of Iſrael ſhould aske what the Name of that God that ſent him, was. Gods anſwer was this,Exod. 3. 14. foreign say, I AM hath ſent me to you. By the forenamed titles is God diſtinguiſhed from all creatures.
4.4. His properties. His Attributes. Of theſe ſome are incommunicable, ſo proper to God as in no reſpect they can be attributed to any creature: as eternitie without beginning, ſimpleneſſe without mixture, infiniteneſſe filling all places, preſcience, knowing all things before all times, immutabilitie not ſubiect to any change, all-ſufficiencie in himſelf, omnipotencie and ſuch like. When we heare any of theſe to be attributed to any, we may thereupon inferre, ſurely that is God, or elſe they are falſly attributed. Other attributes are indeed communicable, and in ſome reſpects may be applyed to creatures, as puritie, wiſedome, truth, iuſtice, merciemercy, and others ſuch like, yet in that they are originally, infinitely, vnchangeably in God, they declare that God to be Iehouah, the ſupreme Lord of all. Such as theſe were reckoned vp, when the Lord proclaimed his Name to Moſes.Exod. 34. 5, 6, 7.
5.5. His word. His Word. This of all other doth moſt clearely, diſtinctly, and fully make God knowne vntounto vsus. Chriſt ſpeaking of the holy Scriptures thus ſaith,Iohn 5 39. They are they which teſtifie of me.
6.His workes. His Workes. For the inuiſible things of God from the creation of the world, Rom. 1. 20.are clearely ſeene, being vnderſtood by the things that are made, Nomen eius gloria eius. Bern. in Quadrageſſ. Serm. 6.euen his eternall power and Godhead. Gods workes do euidently declare him to be God, yea to be the onelyonly true God, infinitely wiſe, iuſt, mercifull, powerfull, &c. In a word, Gods name is his glorie.
§. 21. Of Gods making knowne himſelfe.
Q. VVHat learne we from this mention of Gods Name?
A. God may be knowne. Though he be inuiſible, vnconceiueable, incomprehenſible in himſelfe, and in his diuine eſſence, yet it hath pleaſed him to ſet forth himſelfe according to our capacitie, as is euident by all thoſe places where mention is made of his name.
Q. God maketh himſelf knowneWhy hath God taken a name to be knowne by?
A. 1.To make vsus reſpect him. To worke in our hearts a due reſpect of him. Who will or can reſpect that which he knoweth not? But the name of God is in eueryevery reſpect glorious. It therefore maketh them that know it to reſpect him.
2.To draw vsus to him. To ſhew vsus how we may draw neare vntounto him, call vponupon him, truſt in him, and receiue from him all needfull bleſſings. If he had no name, or were no way knowne of vsus, how could we ſeeke him, and find him? Thus he hath aimed both at his owne honour, and our good, in taking a name to himſelfe. Wherefore we ought to enquire after the name of God, and to take notice of all thoſe meanes whereby he hath made himſelfe knowne to vsus. That ſo we may the better hallow his name.
Thus much of this word Name. About the other word (Hallowed be) we will firſt conſider the meaning of it, and then the manner of ſetting it downe: and that 1. Imperſonally. 2. In forme of Petition.
§. 22. Of Hallowing.
Q. VVHat doth this word HALLOW ſignifie?
A. Properly to make holy: being all one as to ſanctifie. But it is diuerſly vſed in the Scriptures.
It is attributed ſometimes to things that are to be made holy, and ſometimes to things that are alreadie holy in themſelues.
Things to be made holy are hallowed two waies.
1. By ſetting them apart, or imploying them to an holy vſe. This may be done by one creature to another. For thus God commandeth Moſes to ſanctifie or hallow all the firſt-borne. Exod. 13. 2, 12.And to ſhew his meaning herein, he ſaith a little after, Thou ſhalt ſet apart vntounto the Lord all that openeth the matrix. Thus do miniſters hallow the bread and wine at the holy Communion.
2. By putting holineſſe actually and properly into that which is hallowed. This the Creator onelyonly can do to his creatures. The Apoſtle therefore thus prayeth,1. Theſ. 5. 23. The very God of peace ſanctifie you wholly. And this God doth by his Spirit, which is thereupon called the holy Ghoſt, and Spirit of ſanctification.Math. 28. 19.
That which is holy in it ſelfe is ſaid to be hallowed by eſteeming,Rom. 1. 4. acknowledging,Nos ipſos admo nemus deſiderare vt nomen eius quod ſemper ſanctum eſt, …tiam apud homiues ſanctum habeatur. Aug. cp. 121. Iſa. 29. 23. and declaring it to be as it is. In which ſence ſaith the Lord, They ſhall ſanctifie my name, and ſanctifie the holy one of Iaakob. To ſanctifie an holy one can import no more then (as was ſaid) to eſteeme, acknowledge, and declare him to be holy. This is all the hallowing, or ſanctifying that can be done to the Creator. This therefore muſt needs be here ment.
Q. Why is choice made of*foreign ſanctificetur. a word that ſetteth out Gods holineſſe, rather then any other of his attributes?
A. Becauſe holineſſe is in it ſelfe an eſpeciall excellencie, and alſo the perfection of all other excellencies. If holineſſe could be ſeucred from any of Gods attributes (which is impoſſible that it ſhould be: for as ſoone may God ceaſſe to be God, as to be holy) it might then be ſaid thereof, as it was ſaid of Iſrael when the Arke was taken away,1. Sam. 4. 21. 22. foreign where is the glorie.
§. 23. Of the creatures hallowing the Creator.
Q. VVHat learne we from the deſire of hallowing Gods name?
A. The Creator may be hallowed by his creatures: otherwiſe Chriſt would not hauehave taught vsus to make this Petition; neither would there hauehave bene ſo many exhortations recorded in Scripture to this purpoſe, as there are▪
This is not done by the creatures conferring of any thing vponupon his Creator, but onelyonly by the Creators gratious acceptation of our acknowledgment of him to be as he is.Iob 22▪ 2, 3. & 35. 7. For if thou beeſt righteous what giueſt thou to him? or what receiueth he at thine hands? God is ſo abſolute and perfect in himſelfe, as do the creature what it will, it can no way increaſe the honour of God, no nor darken and obſcure it. His name is holy in it ſelfe, whatſoeuer we ſay for it,foreign or againſt it. Neither is it needfull in regard of the Creator that his name ſhould be hallowed: but in regard of the creatures it is very needfull. For the creatures hallowing of Gods name maketh nothing to the happineſſe of the Creator hallowed,Cyril. Catech. myſt. 5. but much to the happineſſe of the creature hallowing.Vt ſanctificetur nomen dei non deo ſed hominibus prodeſt. Aug. epiſt. 121. Should no creature hallow his Creators name, the Creator were not the leſſe honourable: but the creature that failed therein much more miſerable.
Behold here the admirable goodneſſe of God to man, who accepteth of that which is in himſelfe, as giuen to him by man. Perfectly and infinitely holy he is, and yet vouchſafeth to bee hallowed. Ought not this gratious acceptation of God to moue vsus to deſire, and to do the things wherein, and whereby God is hallowed?
§. 24. Of the excellencie of Holineſſe.
Q. VVHat is taught vsus by the expreſſe mention of hallowing in this Petion?
A. Gods chiefeſt glorie conſiſteth in his holineſſe. Reade the Scriptures obſeruantly, and ye ſhall find this attribute moſt vſually applied to him. They who beſt know how moſt to glorifie God, do reſound this one to another, Holy, Holy, Holy, is the Lord. Iſa. 6. 3.—40. 25. foreignYea by a propertie and excellencie is God ſtiled the Holy one.
Take heed therefore that no thought which may any way impeach Gods Holineſſe paſſe from you: but let your heart giuegive aſsent,Rev. 4. 8. and your tongue ſay Amen to this diuine dittie of that heauenly Quire, Holy, Holy, Holy Lord God Almightie. So acknowledge him to be in all his counſels,1. Pet. 1. 15, 16. Fieri dici…ur ſancta gloria dei, cum in ſanctitate gloriſicatur à nobis. Bern. in Quadrageſ. Serm. 6. words, and workes: and for a more euident demonſtration thereof, As he which hath called you is holy, ſo be ye holy in all manner of conuerſation, becauſe it is written, Be ye holy, for I am holy?
§. 25. Of the extent of mans deſire to hauehave Gods name hallowed.
Q. VVHat learne we from the manner of ſetting downe this dutie in the third perſon indefinitely, thus, hallowed be.
A. Our deſire of hauing Gods name hallowed, muſt be beyond that which we are able to do by our ſelues. The extent of our deſire in this reſpect muſt reach to all creatures, in all places, at all times. For this purpoſe reade Pſal. 113. 2, 3, 4. and the whole 148. Pſalme. This ſheweth that in this our deſire we ſimply aime at Gods glorie: and that we reſpect the honour of God more then the reward that may redound to vsus thereby. If our deſire were reſtrained to our ſelues, that we onelyonly might hallow the name of God, not caring whether it were hallowed by others or no, it might iuſtly be thought that the chiefe,Exod. 32. 32. if not the onelyonly end of our deſire were ſome recompence which from thence we expected to our ſelues. Moſes manifeſted a pure zeale of Gods glorie when he could hauehave bene contented to be blotted out of Gods booke, rather then Gods name ſhould be diſhonoured.
§. 26. Of mans diſabilitie to hallow Gods Name.
Q. VVHy is this ſet downe by Petition thus, hallowed be, rather then by promiſe, thus, hallowed ſhall be.
A. Becauſe it is not in our power to do it of our ſelues. For we are not ſufficient of our ſelues to thinke any thing as of our ſelues: 2. Cor. 3. 5. Nulla ſacit homo bona, quae non deus praeſtat, vt faciat homo. Aranſ. Concil. cap. 10.our ſufficiencie is of God. God therefore worketh in man that abilitie, mind and will which he hath to hallow Gods name: ſo as in truth it is God that in and by vsus halloweth his owne name.
§. 27. Of the force of this word THY in the firſt Petition.
Q. TO whom is this particle, THY, to hereferred?
A. To him that is deſcribed in the Preface.
Q. What doth it note out?
A. 1. A reaſon of the Petition.
2. A reſtraint of the Petition.
3. An emphaſis of the Petition.
Q. How a reaſon?
A. As it hath relation to the two properties of him that is deſcribed.God to be hallowed becauſe he is good and great. He is Our Father, and he is in heauen: a good and a great God; a gratious and a glorious Lord. Is there not then good and great reaſon that his name be hallowed?
Q. How a reſtraint?God onelyonly to be hallowed.
A. By implying that Gods name onelyonly is to be hallowed.Pſal. 148. 13. I am the Lord: Iſa. 42. 8.(ſaith this God:) that is my name, and my glorie will I not giuegive to another. And as God will not, ſo neither muſt we giuegive that which is due to him, to our ſelues or others: on which ground the Pſalmiſt thus prayeth,Pſal. 115. 1. Not vntounto vsus, Ezec. 28 2, 7.ô Lord, Dan. 5. 20, 21.not vntounto vsus, Acts 12. 22, 23.but vntounto thy name giuegive glorie. Tyrus, Nebuchadnetzar, Herod, and many others hauehave bene ſeuerely reuenged for vſurping that glorie to themſelues which was due to God.
Q. How doth this particle THY, God to be hallowed aboue allſet out an emphaſis?
A. By implying that the name of God is to be aduanced aboue all names. As if we thus ſaid, Thy name, be hallowed as becometh ſo great a name,Pſal. 113. 4. whoſe glorie is aboue the heauens. Thus this particle THY, directing our heart to our Father in heauen, maketh it to ſoare aloft, and extendeth the deſire thereof.
§. 28. Of mans honouring God, becauſe God honoureth him.
Q. VVHat is to be obſerued about the order of the firſt Petition?
A. 1. The fit inference of it vponupon the Preface.
2. The due precedence which it hath before all other Petitions.
Q. What learne we from the inference of it vponupon the Preface?
A. 1. The honour which God vouchſafeth to man ſhould moue man to ſeeke the honour of God.
2. Sonnes of God ought eſpecially to ſeeke the honour of God.
The firſt of theſe is a generall Doctrine,Digna prorſus …o qui eum patrem appellauit oratio, nihil omnino prius quam pro illius gloria ſupplicare. Chryſ. in Mat. 6. Hom. 20. ariſing from that prerogatiue which God in heauen vouchſafeth to men on earth, namely, to be their Father. Whence is inferred, as a dutie, their deſire of hallowing Gods name. To this end is a like Preface prefixed before the Decalogue. In that Preface are laid downe the fauours of God to his people, and thereupon obedience to all Gods commandements (whereby God is much honoured) is required. This dutie of honouring God, vponupon the forenamed ground of Gods honouring man, is much inculcated by Moſes and the Prophets.
Both Iuſtice and Gratitude require as much. Iuſtice, becauſe it is a due debt. Gratitude, becauſe it is a rcall acknowledgment of kindneſſe receiued.
We ought therefore to take notice of thoſe ſpeciall fauours and honours which God doth to vsus: that our hearts may be the more ſtirred vp thereby to ſeeke his honour.
§. 29. Of Saints honouring God, becauſe they are ſonnes.
THe other Doctrine ariſeth from the particular kinde of honour noted in the Preface, which is, to be ſonnes of him that is in heauen. Becauſe he is our Father, and we his ſonnes, therefore we eſpecially ought to ſeeke his honour.Mal. 1. 6. If I be a Father (ſaith he) where is mine honour? God doth moſt expect it at his ſonnes hands, as of right he may. For they are honoured with the greateſt honour that can be. Can there be a greater honour conferred on ſonnes of men, then to be ſonnes of God? Conſider this all ye that call God Father: eſpecially, ye into whoſe hearts God hath ſent forth the Spirit of his Sonne crying, Gal. 4. 6.Abba Father. In filiorum ordinem profecti, pro patris noſtri gloria to…um impendamus affectum, dicentes, ſanctificetur nomen tuum. Ab. Iſa. de Orat. c. 18.We that are in the ranke of Gods children ought wholly to apply our ſelues for the glorie of our Father, ſaying, Hallowed be thy Name.
§. 30. Of preferring Gods honour before all other things.
Q. VVHat learne we from the precedence of this Petition?
A. 1. Gods honour ought to be preferred before all things.
2. Gods honour is the maine end whereat all our deſires ought to aime.
The order of the Decalogue and the placing of the firſt commandement before all the reſt, doth confirme the former of theſe inſtructions:Mat. 6. 33. ſo doth this exhortation, Firſt ſeeke the kingdome of God. All priorities are compriſed vnderunder that particle, Firſt. Ioh. 12. 27, 28.Both before and aboue all things is that to be ſought. Chriſt preferred his Fathers glory before his owne life: yea, and before freedome from that bitter agony whereunto he was brought, being our Suretie▪ For thus in his prayer he reaſoneth about that point: What ſhall I ſay? Father ſaue me from this houre. Bnt for this cauſe came I vntounto this houre. Father glorifie thy name. And then he reſteth, as in that which aboue all he deſired. This mind by the ſame Spirit was wrought in Saint Paul, who counted not his life deare: Acts 20. 24.—21. 13.but was readie to dye for the name of the Lord.
Q. Is Gods honour to be preferred before our eternall ſaluation?
A. 1. Theſe two cannot ſtand in oppoſition.Our ſaluation ſtandeth with Gods honour. The more we ſeeke Gods honour, the more we helpe forward our ſaluation: and the more we ſeeke our ſaluation aright, the more wee aduance Gods honour.
2. If they could ſtand in oppoſition,Gods glory to be preferred before our ſaluation. then without contradiction Gods honour ſhould be ſought rather then our owne ſaluation. On which ground Moſes made this tranſcendent Prayer,Exod. 32. 32. If not, blot me I pray thee, out of thy booke which thou haſt written.
Gods glorie is of all things the moſt excellent,Eccl. 7. 1. and pretious. If a mans name be better then pretious ointment,Pro. 22. 1. and great riches, What is Gods? Hee primum fieri petionus quod maximum, vt nobis gloriae illius innoteſcat ſanctitas illibata Bern. in Quadr. Serm. 6.Now the more excellent a thing is, the more it is to be eſteemed, and preferred. Beſides by ſeeking and ſetting forth Gods honour, we ſeeke and ſet forth our owne. For as it is in it ſelfe an honorable thing to honor God, ſo God that can and will performe it, hath ſaid, Them that honour me will I honour. Is there not then good reaſon to deſire aboue all other things that Gods name be hallowed?1. Sam. 2. 30.
§. 31. Of aiming at Gods honour in all things.
THat Gods honour is alſo the maine end whereat all our deſires ought to aime, is euident by that pertinent exhortation of the Apoſtle,1. Cor. 10. 31. Whatſoeuer you do, do all to the glorie of God. Phil. 1. 20.This was his reioycing, that the Lord ſhould be magnified in him, Rom. 9. 22, 23.whether it were by life, Eph. 1. 6.or by death. God himſelfe maketh his glorie the end of all his counſels and actions.Pro. 16. 4. But that end which he aimes at we alſo muſt ſet before vsus. As for this end, it is the higheſt, chiefeſt and beſt end whereunto any thing can be referred. It is the end of this firſt Petition, & of all the reſt: for the perfection of Gods kingdome, and ſubiection to his will tende directly to his glorie. As for the other three Petitions, though in the matter of them they concern our good, yet in the manner of ſeeking our good, namely of God, they make to Gods glorie. For in the fourth Petition Gods prouidence in the things of this life is acknowledged: in the fift his merciemercy in pardoning ſinne: in the ſixt his power, in keeping ſafe from all aſſaults.
This may ſerue as a touch-ſtone to trie the ſoundneſſe of a Religion.Our religion giueth more glorie to God then poperie. In oppoſition betwixt diuerſe religions, marke which cometh neareſt to this marke, nnd moſt tendeth to this end. If the religions of Proteſtants and of Papiſts be well touched with this touch-ſtone, and equally poiſed in theſe ballances, it will eaſily be found that the reformed Religion is much more ſound then the other. For one maine difference betwixt vsus and them in all our controuerſies, is this, that we take away from man all manner of glorying in himſelfe, and giuegive the glorie of all to God. But they rob God to giuegive to man matter of truſting vntounto himſelfe, and vntounto others like himſelfe, and of boaſting in himſelfe and others. Inſtance the controuerſies we hauehave with them about the authoritie of the Church aboue the Scriptures, The power of Popes and Prieſts, Adoration and Inuocation of Angels and Saints, Their interceſſion, The inherent vertue of Sacramtes, Mans free-will to good, Workes of ſatisfaction and ſupererogation, Merit of workes, Indulgences, Pilgrimages, and many other like theſe.
This alſo may ſerue as a touch-ſtone to try particular actions. The more they aime at this end the better they be. Though a worke ſeeme otherwiſe neuer ſo good, yet if Gods glorie be not the end of it, it onelyonly ſeemeth to be good, as that which ſeemeth to be what it is not. To giuegive almes, to pray, to faſt, are workes in the generall matter and ſubſtance of them good, yet in theſe Chriſt cenſured the Phariſes,Math. 6. 1. &c. and warned his Diſciples not to be like them: and that becauſe they miſſed of this end. Let vsus therefore in all things aime eſpecially at Gods glorie.