Exposition of the Sermon on the Mount — William Perkins

Exposition of the Sermon on the Mount · William Perkins

Verse 9.

After this maner therefore pray ye: Our Father which art in heauen, halowed be thy name.

Our Sauiour Christ hauing forbidden his Disciples all carnall and superstitious kind of praying, doth here prescribe vntounto them a most holy forme of true praier; but before he come vntounto it, he giues them this commandement, After this manner therefore pray yee: Saint Luke hath it thus; When you pray, say Our father, &c. In which words Christ inioynes his Disciples to vse a right and holy forme of praier, the patterne whereof is after set downe. Now because this point is controuersall,How farre forth the Lords prayer is prescribed. I will briefly set downe how farre forth this praier of Christ is prescribed vntounto vsus; to wit, for matter and forme we must imitate and follow it in all our praiers, but wee are not tied to the very words of this praier, but may freely vse them, or other words at our pleasure▪ for our Sauiour Christ oft-times praied in other words, and so did the Apostles, as we may see by Pauls praters in his Epistles, wherein hee obserueth the matter and manner of this praier, but yet vseth other words: yea, S. Luke setting down this very forme of praier, doth somewhat alter from the words of S. Matthew.

VponUpon this commandement it may well be demanded, whether it beOf a set forme of praier. profitable and necessarie to vse a set forme of praier, either priuately or publikely in the seruice of God? Ans. I take a set forme of praier, either publikely or priuately, to be both profitable and necessarie; set (I say) both fer the matter and manner, and if need require, for the very wordsReasons for it. also: my reasons are these; I. That which God hath ordained is both profitable and necessarie: but God hath ordained that men should vse1 set formes of praier, for the Priests were inioyned a set forme of praier in blessing the people, Num. 6. …3, 24. and the 92. Psal. is a set praier for the Sabbath day: yea, all the Psalmes of Dauid (some few Psalmes of doctrine only excepted) are set forms of praiers to be vsed of the church of God for euer: & in this place Christ prescribes a set forme of praier, not onelyonly for the matter and manner, but also for the words: and the like did Iohn Baptist when he taught his disciples to pray. II. Reason. In man there be sundrie wants in prayer, as ignorance in the vnderstanding,2 distractions in the minde, obliuion in the memorie both of Gods commandement and promises; in the heart is much deadnes, dulnes, and distrust; in the tongue many times, is want of such conuenient vtterance as should be in him that would speake vntounto God; and in most men there is that bashfulnes, that they cannot vtter and dispose the desires of their heart before others in that order which were meete. Now to make supplie of all these wants, a set forme of praier is to be vsed, whereunto all the powers of bodie and soule may be well fitted. III.3 Reason. The ancient Church of God, long before the time of Poperie, vsed a set forme of praier: indeede for the first three hundred yeares after Christ, by reason of continuall persecution, they could not doe so, but after those times there was a set forme of praier vsed in all Churches, in so much as the souldiers in the field had their set praiers. And in many Councels it was decreed, that no Church should vse any forme of praier, but such as was allowed and appointed, and that for these causes: first, that there might be an vniformitie in the solemne worship of God: and secondly, that the ignorance and negligence of many Pastors might be preuented, who otherwise would hauehave omitted this dutie in their congregations: and therefore there was then set downe a generall forme of Confession of faith, of praier, and thanksgiuing, and of administration of the Sacraments.

Now considering set praier is Gods ordinance, and the imperfections of man require it, and the same hath beene so long vsed in former ages, I doubt not to affirme the same to be both profitable and necessarie; whereby we may see how blinde and rash they are, who tearme setBarrow and Greenwods re…ut. p. 48. prayer an abominable Idol: and as loathsome vntounto God, as swines …lesh was to the Iewes. These be loathsome and vnreuerend tearmes; but that we may know their follie and error the better, let vsus here scanne their principall Reasons against set praier; and they be two. I. To read a sermon penned by an other is no preaching, and therefore to repeate a set praier is no praier. Ans. The reason is naught: for in reading a penned sermon a man cannot expresse the gift of prophesie; but in reading a set praier he may shew the gift of praier; as namely, a touched heart for his sinnes, an hungring desire after grace, and a thankfull heart for Gods mercies; and herein doth praier consist, and not in the words. II. Reason. We must pray freely as the spirit mooues vsus; and therefore to vse set formes of praier, is to stint and quench the good motions of the spirit. Ans. This reason were somewhat, if eueryevery one receiued such a portion and measure of the spirit as did inable him hereunto: but seeing in this life we hauehave but the first fruits thereof, and not the tenths (as one saith) we are to vse all good helps to make supplie vntounto our wants: for in the practise of holy duties we are like vntounto a man that is newly recouered of some grieuous sicknes, who can walke in his chamber, yet not by himselfe alone, but either with his staffe, or leaning vponupon an other mans shoulder: euen so we beeing weake and feeble in praier, had neede of the helpe of set formes of praier, to hold vp our feeble hands vntounto God: and therefore it is requisite for men to vse set formes of praier, at least for the matter and order thereof in their owne hearts; yea and many times it is needefull for some, to vse set praiers for words: for many that hauehave true grace in their hearts, want vtterance to expresse it: and if they might not vse set formes of praier, they should be depriued of many great comforts, especially when they pray with others. So that if the heart be rightly prepared thereto, set praier doth not quench but helpe the weake gifts of the spirit both in the heart and tongue.

By this then we see, that neither our Church, nor any other, where a set forme of diuine seruice is established, is therefore to be blamed; because the same is both necessarie and profitable. Secondly, here we see, that it is meete and necessarie we should hauehave some set forme of prayer in our hearts according to our peculiar estates, whereby we may expresse vntounto God our particular wants, and craue supplie thereof particularly: some thinke we must onelyonly pray vponupon extraordinarie instinct and motion of the spirit: but so many be our wants, that vnlesse we prepare our selues before hand, we cannot pray aright: and therfore to auoid many distractions and lets in our mind, heart, and vtterance, it shall be sound needeful to prescribe vntounto our selues a set forme of praier: we are content to keepe a set order for our diet and apparell, and why should we not doe it in praier which concernes the comfort and refreshing of our soules.

A second thing to be gathered from this commandement is this;The Lords praier a most excellent forme of praier. That the Lords praier is the most excellent forme of praier that is, or can be made by any creature: for it was indited and propounded by the sonne of God, who is the wisdome of the father. Now the excellencie of it stands in these things: I. in the pithie shortnes of it: for in1 few words it compriseth endlesse matter: II. in the perfection of it:2 for it containeth in it whatsoeuer is to be asked in prayer: in which respectBreviarium Euangeli…: …ertullian. it is well called of one the abridgement of the whole Gospel: III. in the order thereof, which hereafter we shall see in the resolution of it:3 IV. in the acceptation it hath with God the father: for it containeth4 the words of Christ his sonne, in whome the Father is well pleased.

Use. 1. The excellencie of this praier sheweth plainly, that if any set forme of praier may be vsed, then this may, being indited by the Mediatour of the Church. And therefore the Anabaptists of our daies are fouly deceiued, who denie the vse hereof for a praier, whē as before this time for the space of fifteene hundred yeares after Christ, there was neuer any that disallowed it. Secondly, hence we see that the practise of those preachers is commendable, who vse to conclude their prayers with the Lords prayer: for hereby, as by a most perfect and excellent praier, the wants and imperfections of our prayers are supplied. Thirdly, whereas some would gather from the perfection and excellencie of this prayer, that it alone is sufficient to be vsed, they are deceiued; for Christs intent was rather to commend this prayer vntounto vsus for matter and manner, then for the words thereof. Againe though it be a most perfect prayer, yet it is only generall; but eueryevery true beleeuer must hauehave particular prayers, whereby in speciall forme and manner his particular estate and condition may be made knowne vntounto the Lord; yet so, as they be alwaies suitable vntounto this forme here prescribed. And thus much of the Commandement: Now followeth the prayer it selfe.

Our Father which art in heauen, halowed be thy name, &c. This praier hath three parts: I. a preface: II. the petitions: III. the conclusion. The Preface in these words: Our Father which art in heauen. In the handling whereof, as also in the rest of this praier, I will first propound the Meaning; then the Instructions.

I. The Meaning. Our Father] This title Father, properly belongs to God, who is a father simply, by creation giuing beeing to all things, and preseruing them by his prouidence. Men indeede are called fathers, but that is onelyonly secondarily, because in some properties of fatherhood they resemble God. Now this title is giuen to God, sometime simply considered without personall relation; as Deut. 32. 6. Doe ye s… reward the Lord, O foolish people? is not he thy father that hath bought thee? Orherwhile it is giuen to the particular persons in Trinitie; as first and principally to the first person, who is commonly called the Father. And the second person in Trinitie is sometime called Father, as Isa. 9. 6. the father of Eternitie: because he is the ground of our adoption, whereby we become eternally the sonnes of God: and therefore he is brought in thus complaining of reproach; Behold, I, and the children which the Isa. …. 1….Lord hath giuen me, are as signes and wonders in Israel: for the author to the Hebrewes expounds that place of Christ, Heb. 2. 13. & he is said to hauehave seede, Isa. 53. 10. And the holy Ghost may proportionally be called Father, because with the Father and the Sonne he giues beeing to all things. But in this place by father, is meant properly the first person, who is first and cheifly the father of Christ, and in Christ our father. He is the father of Christ, first by nature, begetting him as he is the Sonne, of his owne substance before all worlds, by communicating vntounto him his whole essence or Godhead. Secondly, he is the father of Christ, a… Christ is man, by the grace of personall vnion: for the manhood of Christ doth wholly subsist in the Godhead of the second person, and therefore Christ as he is man (I say not his manhood, which is a nature, not a person) may well be called the Sonne of God. And in this relation of himselfe to the first person, Christ saith, My Father is greater then I, Ioh. 14. 28. God the father is our father, not by nature, or in regard of personall vnion, but by the grace of Adoption in Christ: for God sent his S…ne made of a woman, (that is, incarnate) that we Gal 4 4, 5.might receiue the adoption of sonnes. And this grace we receiue, when we truly beleeue in his name, Ioh. 3. 12. and, Gal. 3. 26. God for Christs sake beeing content to receiue vsus for his sonnes and daughters.

Which art in heauen] God is said to be in heauen, not as though he were included in the circle of the heauens: for the heauens, and the heauens of heauens, are not able to containe him, 1. king. 8. 27. and indeede he is neither included nor excluded any place, beeing infinite, and so eueryevery where; but because his maiestie and glorie is most eminent in the highest heauens to his Saints and Angels; and thence doth he manifest himselfe vntounto vsus in his power, wisdome, iustice, and merciemercy, while we are on earth: for heauen is his throne, and the earth his footstoole, Isa. 6…. 1. So that the meaning of this preface is this: O Lord God, thou art the father of our Lord Iesus Christ, and in him our most mercifull father by Adoption and grace, thou art a most glorious God, who dost in heauen and from heauen manifest thy glorious power, and merciemercy, thy wisdome, iustice, &c.

…. The Instructions.

I. This title Father, here giuen to God, teacheth vsus to whome weTo whome we must pray. must direct our prayers; not to Saints or Angels, or any other creatures, but to God alone. Reasons. I. This is a perfect patterne of true praier, wanting no direction for the right performance of this part of Gods worship; now this directs vsus onelyonly vntounto God in praier. II. God onelyonly is the author and giuer of all good things, Iam. 1. 16. and therefore we must aske them of him alone. III. The Lord onelyonly who is infinite and omni potentican heare all mens praiers at all times, and in all places: and therefore he alone is to be praied vntounto, and not Saints departed, as the Papists teach.

II. By this title we may see▪ in what order we must direct our p…a… ersThe order of p…i…r to God. vntounto God: for as the word of God reuealeth God vntounto vsus, so must we pray vntounto him; now the Scripture reuealeth God vntounto vsus, to be one in essence and three in person, vz. the Father, the Sonne, and the holy Ghost; whereof the Father is first, the Sonne is the second, the holy Ghost the third in order, though no… in time o… greatues. Thus and no otherwaies must we conceiue of God, neither seuering the Godhead from the persons▪ nor the persons from the Godhead. And thus also must we worship him, euen one God in three persons, and three persons in one God. And yet seeing the Father is first in order, the Sonne the second, and the holy Ghost the third, therfore when we pray to God, we must obserue this order, directing our praiers to God the Father, in the mediation of the Sonne, by the assistance of the holy Ghost, as Christ here teacheth vsus to say, Our father.

Quest. May we not direct our praiers to the So…ne, or to the holy Ghost by name? Ans. Yes: for Stephen praied to the Sonne, Act. 7. 59. Lord Iesus receiue my spirit: and Christ bids hi… Disciples, Goe teach Math. 23. 19.all nations, baptizing them in the name of the Father, the Sonne, and the holy Ghost: that is, calling vponupon the name of the Father, Sonne, and holy Ghost. Obiect. But in this perfect platforme, we are taught to pray to the Father alone. Ans. Though the Father alone be here named, yet the other two persons are not hereby excluded: the Father indeede is most vsually named, because he is the first in order▪ but yet with him alwaies is implied the Sonne, and the holy Ghost: for as all the three persons subsist in one and the same diuine nature or Godhead, and are not seuered in will, in counsell, or in outward actions, as creation, preseruation, and redemption, saue onelyonly that they are distinguished in the maner of working: so likewise must they be all conceiued in our minds together when we pray, and none seuered out though they be not named: we must pray to all, though we name but one, hauing in that one relation to the rest in our minde and heart. And if we conceiue aright of the order of the persons in Trinitie subsisting in the vnitie of essence, we may safely name in our praiers which person we will, so that withall we include the rest in our minde, and may also (if we name all) place them in such order as best fitteth our present occasion, as the Apostle doth in his benediction 1▪ … ▪ Cor. 13. 13. The grace of our Lord Iesus Christ… ▪ and the▪ lo…e of God the father, and the communion of the holy Ghost … with you all… A…en. where he placeth the second person before first▪ because by the grace of Christ we come to be partakers of the louelove of God the father.

III. In this title Father, see the true ground of that boldnes wherewithWhence we hauehave bold nes with God in praier. Gods children come before God in praier; namely, their interest in the couenant of grace in Christ, in whome God becomes their father. The Scripture mentioneth two couenants; one of workes, which saith, Doe this, and thou shalt liue: the other of Grace, concerning reconciliation by the Messias through faith: for it saith, Beleeue in the Lord Iesus, and thou shalt be saued. Now the couenant of workes thorough the corruption of our flesh, driues vsus from God, and throwes vsus to hell: but the couenant of grace shewes our reconciliation to God in Christ: for a…. Cor. 5. 19.God was in Christ, and reconciled the world vntounto himselfe, not imputing the… …i…s vntounto them▪ for which the first couenant would hauehave condemned them. And when we truly beleeue in Christ, we performe the condition of this couenant, and so through bRom. 5. 1.faith in him hauehave peace with God; yea, cEph. 3. 12.boldnesse, and entrance with confidence. And therefore when we come to God in praier, we must ground vponupon this couenant in Christ, and so shall we goe boldly to the throne of grace: bring faith in Christ, then is God thy father▪ and so thou shalt be welcome … ▪ hence it was that the Prophets and holy men vnderunder the Law doe so often intreate the Lord in their prayers to remember his couenant made with Abraham, Isaac, and Iacob▪ which was the couenant of grace; as the Apostle sheweth, Gal. 3. and Rom. 4.

IV. In this tytle Father, we are taught how to dispose our seluesHow to dispose our selues toward… God in praier. towards God when we pray vntounto him; namely, as children towards their father for our whole behauiour both outward and inward. And this stands especially in foure things: I. in due reuerence both of heart and gesture, like as gracious children come before their awful parents: II. in true humilltie, from our hearts renouncing our owne meritts and our owne wills, and relying wholly on Christs righteousnes; and on the will of God in him: III. in true contrition and sorrow of heart for our owne sinnes, whereby we hauehave offended God, who hath beene so gratious & mercifull a Father vntounto vsus in Christ: IV. in a sound purpose of heart to breake off the course of all sinne, and to walke before God in new obedience to all his commandements. This is such behauiour as bese…neth Gods children in praier; and hereunto must we labour to conforme our selues when we come before God, or els we shew our selues not children but rebells and traytors: beware therfore of all vnreuerend behauiour in praier; beware of pride, of hardnes and wickednes of heart▪ as hauing the least purpose to liue in sinne▪ for as Dauid saith, If I regard wickednes in my heart, God will not heare my Psal. 66. 18. Psal. 16. 6.praier: but (saith he) I will wash my hands in innocincie, and so will I compasse thine altar: with a contrite and broken heart, Psal. 51. 17. disclayming his owne righteousnes, v. 1. and Psal. 115. 1. and in all reuerence of behauiour, Psal. 95. 9.

Thus much of the title Father. Now let vsus see how we must applie it to our selues in praier; Our Father, that is, my father in Christ, and not mine onelyonly, but the father of all that truly beleeue in him.

Hence we learne sundrie instructions:

I. That when we pray, we must applie to our selues all the promisesApplying of Gods promises to our selues. of God in Christ, touching righteousnes and life euerlasting: for he that makes them is our father, and therefore they belong to vsus that be his children. These promises are many and excellent. And that they must be applied to our selues in praier, is graunted on all parts; but how, there is the controuersie. The Papists say, we must applie them to our selues by hope; we say, by faith, which is the ground of things hoped for, laying hold on them for our selues particularly, as Thomas did on Christ, aIoh. 20. 2….My God, and my Lord: which I prooue thus: Whatsoeuer we aske in praier, we must bMark. 11. 24. Iam. 1. 6.beleeue that God will graunt it for his sonnes sake: but this we cannot doe, vnlesse we beleeue that God is our father in Christ, and Christ our redeemer: and therefore we must first by faith lay hold vponupon the maine promise of righteousnes and life euerlasting in Christ, which is the ground of all other blessings we receiue from God. Oh (will some say) this is hard to doe▪ Ans. Yet we must doe our endeauour herein, and striue against doubting, vsing the means whereby we may come to that measure of grace, to say with Paul; I liue now by faith in the sonne of God, who hath loued me, and giuen himselfe Gal. 2. 20.for mee; doing this in sinceritie, God accept the will for the deede, euen our desire and endeauour to applie Christ and his benefits, for application it selfe. And if we continue in this vse of meanes, he that hath begunne in vsus this good desire, will finish it in the fruition of grace and full assurance.

II. This teacheth vsus when we pray, to be mindfull of Gods wholeWe must pray for other…. militant Church and people: for we must say, Our father. Indeede it is not vnlawfull to applie this title in praier to our selues particularly, for God saith of eueryevery one that truly beleeueth, Thou shalt call me my father, Ier. 3. 19. and so did cMat. 26. 3…Christ, & his d1. Cor. 24. 1….Apostles applie to themselues this title in their praiers. But yet Christ would hauehave vsus alwaies to pray for our brethren, beeing assured from this his direction that they likewise pray for vsus. This was Dauids vsuall practise no doubt, for when he praied cPsal. 51. ….most earnestly for the pardon of his owne personall sinnes, he then forgets not Zion, but praies the dv. 1….Lord to doe well vntounto it, and to build the wals of Ierusalem. Now if in eueryevery praier we make, we must hauehave respect to the Church of God; then vndoubtedly in the course of our liues we must imploy our selues to seeke the good of others, especially of Gods Church: for our conuersation must expresse the truth of our deuotion. EueryEvery one will say, this is the Ministers dutie: which is most true; but yet it is not his onelyonly: for as in the naturall bodie eueryevery member imployes it selfe for the good of the whole bodie, so must it be in the mysticall bodie of Christ: for the meanest Christian hath some gift of the spirit; and the manifestation of the spirit (wheresoeuer it is) is giuen to profit withall. The common saying is, EueryEvery1. Cor. 12. …. man for himselfe, and God for vsus all; but this is a gracelesse saying, flat against the communion of Saints, wherein eueryevery one seekes an others good.

III. Hence we learne, how we must come affected towards ourBrotherly louelove needful in praier. brethren when we pray to God, namely, louingly and peaceably, as to children of the same father: when we come to the Lords Table we make conscience of louelove and amitie with all men; and so should we doe in praier, for therein we bring a spirituall sacrifice vntounto God, and therefore we must be aMat. 5. 23.reconciled to our brethren when we offer it: for when mens hearts be full of malice, or their hands full of blood, bIsa. 1. 15.God will not heare them, though they make many prayers. If therefore we call vponupon God as on our father, we must be sine to louelove his children as our brethren; for c1. Ioh. 4. 21this commandement we hauehave of God, that he which loueth God, should louelove his brother also; and he is not of God, that loueth not his brother, 1. Ioh. 3. 10.

IIII. Here we see that all true beleeuers whether high or lowe,Fatherhood in God, is equal towards all true beleeuers. poore or rich, are in an equall condition in regard of God; for God is no respecter of persons: and here Christ teacheth eueryevery one to say, Our father. In earthly kingdomes there be differences of estates and degrees; some be noble, some base; some rule, others serue and obey; but with God in Christ there is neither bond nor free, &c. Coloss. 3. 11. The beleeuing shepheard may call God his father, as well as the beleeuing King, and hauehave as good a place in Christs kingdome. Which serues notably both to encourage the poore to embrace the Gospel in sinceritie, seeing their meane outward estate can nothing preiudice or hinder their high acceptance with the Lord, if they be faithfull: as also to admonish the rich and noble in this world, not to bee puffed vp with these outwarde thinges to contemne the poore; for these things giuegive them no title to the kingdome of God: nay, h1. Cor. 1. 26.not many noble, nor mightie after the flesh are called: but God hath chosen the poore of this world, that they should be rich in faith. Iam. 2. 5.

Which art in heauen] These words shewe towardes what place we must dispose our selues in praier: our father to whome we pray is in heauen, and therefore thither must we direct our hearts, our eyes, our hands, and all that is in vsus. Indeede the Iewes vnderunder the law looked towards the Temple, and in the Temple towards the merciemercy-seat, because the Lord had there promised the manifestation of his presence, and therefore iDan. 6. 10.Daniel turned his face towardes Ierusalem when he praied in Chaldea: but now in the new Testament difference of place in respect of Gods presence, is taken away, and we are not tyed in praier to looke, East or West, North or South, but men may now eueryevery where and eueryevery way lift vp pure hearts and hands vntounto God: towardes heauen thou must dispose thy heart, because thy father to whome thou praiest is there: and looke which way thou wilt, or goe whither thou wilt, heauen is not nearer nor further off. Which shewes euidently two notable and grosse Popish fooleries in the matter ofTwo popish fooleries. Gods worship; the first is, their going on pilgrimage from place to place to serue God the better: for God whome thou must worship is in heauen, in respect whereof all places are alike, goe whither thou wilt thou art not nearer, and stirre no foote, thou art not further off. Their second foolerie, which is also abominable before God, is to worship God in an Image, at Crosses, and in Crucisixes, &c. these they vse to put them in minde of God, and of Christ; but this they learne by the precepts and traditions of men, and therefore it is but meere vaine and foolish worship in the sight of God: Christ teacheth vsus to set our hearts towardes heauen, and not to po…e on dumme Images here on earth.

II. Instruct. Is God in heauen; then when we pray we must comeReuerence required in p…r. before God with all reuerence, feare, and trembling; for he is in heauen a most glorious God, full of all maiestie and power: Eccles. 5. 1. Be not rash with they mouth, nor let thine heart be hastie to vtter a word before God why so? for he is in heauen and thou art vponupon earth, therefore let thy words be fewe. Now this reuerence must shewe it selfe,How it must be shewed. first, in the holy disposition of the heart and affections towardes the Lord, when the minde is not caried away with by-thoughts, but applyeth it selfe wholly and onelyonly to the present seruice it hath in hand: secondly, in the comely gesture of the body beseeming so holy an action, done to so high a maiestie. Thirdly, in the humble and reuerend vttering of our requests, hauing before hand well considered the things we are to vtter before God. But goes the case thus with men in their ordinarie praiers? nothing lesse; for beside the multitude that pray without vnderstanding, euen the better sort in the time of praier, hauehave their minds running vponupon other matters, some about their profits, others about their sports, or such like: now is not this pharisaicall praier, wherein the lippes draw neare to God, but the heart is farre remooued? Againe, many shew no reuerence in gesture or in speach, some disdaine to bow to God in prayer, and others doe rush vponupon God in many words without premeditation: But all these sinne grieuously, for howsoeuer vnreuerent praying troubles few mens consciences, because it is not easily discerned, beeing against the first table, yet it is to be esteemed as a disgrace vntounto the Almightie: and beeing carelessely practised, when it is once knowne, it is plaine mockerie of Gods maiestie, worser then mocking of father or mother: and therefore we must with all carefulnes auoide it, and set our hearts with all reuerence towards God in prayer.

III. Hence we must learne to aske of God in prayer heauenlyWhat we must aske of God in prai er. things especially: these earthly blessings may be asked, so farre forth as they are helpes to further vsus towardes our euerlasting inheritance in heauen, to which we are called, 1. Pet. 1. 3, 4. But to be euer groueling in the earth, is against the nature of him that hath a father in heauen.

IIII. Our principall care must be how to come to heauen, forOur affection towards heauen. there our father is: ordinarily a child desires to be with his father, and is best pleased on his mothers lappe, or in his fathers armes: herein therefore we must testifie our selues to be the sonnes and daughters of God, by our vnfained desire to be in heauen where our father is. It is vnnaturall for a child not to be delighted with his fathers house, and so it argues them to be void of grace, that hauehave no affection towards heauen and heauenly things: let vsus therefore delight to pray, whereby we may creepe into our fathers bosome, and though our bodies be on earth, yet in affection and desire let our soules mount vp to heauen: here we are but pilgrimes, if God be our father, our hearts must be vponupon our home which is heauen where our father is.

Now the words of this preface thus opened, containe a twofold notableA double pro… to our praiers. ground and proppe to all our praiers: to wit, that God is both able and willing to heare and helpe when we pray: for his beeing in heauen, imports that he is almightie, and therefore can heare and helpe vsus: our God is in heauen, and be doth whatsoeuer he will. And beeing a father, Psal. 215. 3.yea our father in Christ, he must needes be willing and readie to graunt our requests: for no father is so tenderly affected towardes his naturall sonne, as the Lord our God is towardes all his children in Christ: Psal. 103. 13. As a father hath compassion on his children, so hath the Lord compassion on all that call vponupon him: Luk. 11. 13. If you that be euill can giuegive good things to your children, much more shall your heauenly father giuegive the holy Ghost to them that aske him: and hence it is that Christ saith, Whatsoeuer you aske the Father in my name he will giuegive it you, Ioh. 16. 23. Of these two must eueryevery one be perswaded that praies aright: eueryevery one will graunt that God is able to heare and helpe; but of his willingnesse thereunto none can be assured but he that is the child of God, who knoweth God to be his father. Yet here must none deceiue himselfe, to thinke that whatsoeuer he askes on his owne head, God will graunt it, for if we aske amisse we shall not receiue; and therefore we must carefully marke and obserue the direction of Gods word both for the things we aske, and for our manner of asking.

Halowed be thy name.

Thus much of the preface: here begin the petitions, which are sixe in number; whereof the three first concerne God, the three latter concerne our selues. Againe, of those which concerne God, the first concernes Gods glorie it selfe, the other two the meanes whereby Gods glorie is manifested and inlarged among men: for Gods name is the… glorified among men, when his kingdome doth come, and his will is done.

Now this petition for the glorifying of Gods name, is rightly set in the first place: for Gods glorie is the absolute end of all things: Prov. 16. 4. The Lord made all things for his owne sake, yea euen the wicked for the day of euill: and therefore it must be preferred before all things: before life it selfe, yea before saluation which is life eternall: Ioh. 12. 27, 28. our Sauiour Christ preferres the glorie of his fathers name before his owne life. And Paul preferres it afore his owne saluation: for he professeth that for Gods glorie in the saluation of the Iewes, he could wish himselfe separate from Christ, Rom. 9. 3.

In this petition, as in the rest, we are to obserue this order: first shew the meaning of the words; then propound the vses.

I. The meaning. Name The word ascribed to God is here taken generally; first, for God himselfe; as Psal. 20. 1. The name of the God of Iacob Gods name.defend thee: that is, the God of Iacob defend thee: Rom. 10. 13. Whosoeuer shal cal vponupon the name of the Lord, shal be saued; i. vponupon the Lord. Secondly, it here betokens any thing whereby God may be knowne, as men are by their names: and thus it comprehends, …. his diuine attributes; as Iustice, merciemercy, power, wisdome, &c. II. his word, the holy scriptures which reveale to mē the true knowledge of God. III. Gods Iudgements, publike or priuate; for thereby he makes knowne his presence, his power, and iustice. IV. his workes and creatures; for all these beare a stampe of Gods name, and in them may the inuisible things of God be seene, Rom. 1. 20.

Halowed, or sanctified To halow Gods name, is to glorifie Gods name, as Ioh. 12. 28. and this we doe, when we giuegive vntounto him the highest honour that may be: the highest I say, because there are two kinds ofTwo kinds of honour. 1. Religious. honour; First, the honour of religion, when we giuegive our hearts to God, louing him, fearing him, trusting, and delighting in him aboue all; which we testifie by all outward adoration prescribed in Gods word: this is the highest honour of all. Secondly, there is the honour of societie,2. Ciuill. which passeth betweene man and man, in common wealths; and it consisteth in the acknowledgement of preheminence and superioritie in another, either by word or gesture, ciuilly: thus Subiects honour Princes and Magistrates; and inferiours, their superiours. This is due to the creature; the former to the Creator onelyonly, and that is the honour wee here pray for.

That we may yet the better vnderstand the meaning of this petitiō,How we halow Gods name. 1. in himselfe. we must know that Gods name is halowed or sanctified of vsus 2. waies; either in God himselfe, or in his works: In himselfe by 3. actions; 1. whē we conceiue of God in our mindes, and acknowledge him as he hath reuealed himselfe in his word; to wit, creator & gouernour of al things, most holy, most wise, iust, mercifull. &c. 2. When we a1. Pet. 3. 15.sanctifie the Lord in our hearts: that is, when we louelove him aboue all, & feare him aboue al, & put our trust in him in him in all estates. 3. When we praise and laud the name of God, for his goodnes; yea, though we should neuer taste of his special fauour, yet for his generall merciemercy, iustice, and most wise prouidence, we ought to extoll the Lord with our mouthes.

Gods name is halowed or sanctified in his creatures, by three speciall2. in his creatures. actions: 1. When we acknowledge the wisdome of God, & his powerfull hand in eueryevery creature. 2. When we hauehave a reuerend estimation of the creatures, and vse them in Christian sobrietie, in regard of the stampe of Gods power and wisedome, which appeareth in them. 3. When wee sanctifie our moderate vse of them, by the word and praier, as God requireth, 1. Tim. 4. 5. See the practise hereof in the word of God, which is his owne solemne ordinance, whereby he makes himselfe knowne vntounto his Church: Therein we sanctifie and halow Gods name: I. when we acknowledge the wisdome, merciemercy, & powerHowe we sanctifie God in his word. of God in it: II. when we hauehave a reuerend estimation of the word in regard of the glorious Image of God which appeareth in it. III. when we vse it in a sanctified and holy manner, comming vntounto it reuerently with prepared hearts, hungring after the graces of God which are wrought thereby, and giuing our selues in heart and life to be framed and ruled thereby. And thus we sanctifie God in afflictions (for they are his worke) when we labour to see the hand of God therein, in iustice, merciemercy, and great wisdome chastening vsus, when we hauehave a reuerend regard to the hand of God appearing in them; and labour to be humbled thereby for the increase of our repentance, and the exercise of our faith and patience.

Thus then in this petition we desire in minde, in heart, and life, to glorifie God both in himselfe and in his works: and the meaning of it may be thus expressed: O Lord, open our eyes that we may know thee aright, and may discerne thy power, wisdome, iustice, and mercy; and inlarge our hearts that we may sanctifie thee in our hearts, by making thee our feare, louelove, ioy, and confidence: and open our lippes that we may blesse thee for thine infinite goodnesse: yea, O Lord, open our eyes that we may see thee in thy work…, and strike our hearts with reuerence of thy name appearing in them: and graunt that when we vse any one of them, we may honour thee in our sober and sanctified vse thereof.

The vses. I. Wants to be bewayled.

I. Here we are to call to minde our wants, and to humble our soulesSinnes prophaning Gods name. for those sinnes, whereby we hauehave hindred Gods glorie or prophaned his name. And these especially are foure: I. Pride of heart; a vile affection whereby we seeke our owne praise and glorie, and not Gods. This is naturall, and so the more hardly discerned; but while it is nouri…hed Gods glorie is neglected, and therefore when we desire to glorifie Gods name, we must acknowledge and bewaile this inward corruption. II. Want of zeale, coldnesse of heart towards God. This is an inward corruption which debaseth the Lord in our hearts, and takes away that high esteeme of God which ought to be in vsus. This causeth vsus to omit to glorifie God, and to defend the causes of God, and the honour of his name, when wicked men disgrace and reproch the same: he that hath any insight into his owne estate may perceiue this in himselfe: now it mightily hinders the glorie of God, and therefore we must vnfainedly bewaile it in our own hearts. III. Hardnesse of heart, whereby we are hindred from the true knowledge of God in his word, and from discerning his wisdome, power, iustice, merciemercy, &c. in his works, though we hauehave them before our eyes: hence it comes, that ei…er we neglect the word, and passe by the workes of God without consideration; or if we vse them, yet it is without glorie to God, or profit to our soules. Mark. 6. 5. Christs owne disciples considered not the matter of the loaues, because their hearts were hardened; they discerned not, or at least remembred not the power of God in that miracle, though themselues were instruments about it, and they might perceiue the foode to increase in their hands. IV. Prophanenesse and impietie in life: for God is glorified, when we bring forth the fruits of grace, Ioh. 15. 8. and our good workes cause others to glorifie God, Math. 5. 16. And therefore our prophane life is a reproach vntounto the Lord, and causeth others to dishonour and blaspheme his name, Rom. 2. 24. Now this prophannesse appeareth, either in mens speach, by blaspheming the name of God, abusing his tides, attributes, his word, his creatures, or any worke of his prouidence; or in their conuersation, when they dispose the whole course of their liues to wrong ends, seeking themselues and not Gods glorie.

These are the speciall sinnes against Gods glorie, which we are to see and to bewaile in our owne hearts: if we see them not in our selues our case is the worse, and we must suspect our selues the mor…: if we porceiue them in vsus, we must be humbled for them, yea ashamed and confounded in our owne hearts, thinking euill of our selues by reason hereof: and then shall we be able to say with some truth of heart, O Lord, halowed be thy name. And indeede till we be inwardly humbled for these corruptions in some measure, the heart can neuer speake these words as a sonne and daughter of God ought to doe.

2. Use. Graces to be desired.

Secondly, this petition teacheth vsus, earnestly to desire of God thoseGraces enabling vsus to glorify God. spirituall graces whereby we may glorifie his name in our selues and others. The graces enabling vsus hereto, are these especially. I. The true knowledge of God, as he hath reuealed himselfe in his word, and in the workes of his power and prouidence: for he that knowes not God cannot possibly glorifie his name. II. To sanctifie God in our hearts; by louing, fearing, and tru…ting in him aboue all. This makes greatly for his glorie, when wee depende vponupon him in soule and bodie for all good things. III. The calves of our lips, which is a sacrifice of praise to God for all his mercies; Psal. 50. 23. He that offereth praise shall glorifie me. IV. To see Gods hand in all his workes, how mightie, wise, iust, and gratious the Lord is. V. To reuerence the workes of God for his iustice, merciemercy, power, &c. appearing in them. VI. To vse all his creatures reuerently, sanctifying the same vntounto our selues by the word and praier.

These graces we must hunger after, and labour to hauehave a liuely feeling of in our owne hearts, and so shall we sanctifie Gods name, and honour him in all his workes. And hereby we shall know our selues to be the sonnes and daughters of God: we may indeede belong to God in his secret counsell; but without these sanctified affections and holy actions, we are not effectually called, and so indeede not actually become Gods children.

3. Vse. Duties to be practised.

Thirdly, whatsoeuer we aske of God in prayer, we must vnfainedlyIII. VsUs…. endeauour to practise in our liues: as therefore wee pray that Gods name may be halowed, so wee must be carefull to sanctifieD…ies wherby we may glorifie god. the same in our conuersation. For this ende we must hauehave regard to three things:

I. That our liues be vnblameable, not tainted with any sinne, that as1 Paul said of earthly seruants, They must count their masters worthie all 1. Tim 6. 1.honour, that the name of God be not euill spoken of; so the same may be verified in eueryevery one of vsus towards the Lord our master in heauen. Away therefore with all Idolatrie, blasphemous oathes, and cursed speaking, with Sabbath breaking, and all other sinnes against the second table: for a prophane life brings great reproach vponupon the name of God which men professe.

II. We must propound the right ende of our life eueryevery day in our2 calling and conuersation, to wit, Gods honour and glorie, and not our owne praise, wealth, pleasure, or dignitie.

III. When God offers occasion by any worke of his prouidence,3 we must endeauour therein to glorifie and magnifie God: example; say God sendes a gricuous dearth and famine of bread among vsus, or the plague of pestilence, as he hath done sundrie times; then must we striue herein to glorifie and praise Gods name: first, by labouring to see the hand of God smitiag vsus for our sinnes: secondly, by reuerencing the worke of God, esteeming it as his hand vponupon vsus: thirdly, by humbling our selues vntounto God, and renuing our repentance for our sinnes, that hauehave brought Gods iudgements vponupon vsus. Thus should we glorifie God in his Iudgements; but alas, such is our blindnesse and securitie, that though Gods hand be vponupon vsus, yet few lay it to heart; where is he that saith, aIe…. 8 6.What hauehave I done? nay, though God himselfe call vntounto weeping and mourning. And to girding with sacke cloath (as the Prophet b…. …. 12, ….speaketh) yet behold, ioy and gladnesse—eating, and drinking; so as Gods name is dishonoured in his iudgements. So when Gods blessings are vponupon vsus, we should glorifie his name, by labouring to see his hand of merciemercy; and esteeming of them reuerently, with praise and thanksgiuing to God that is the giuer: but herein also men dishonour God, by poaring vponupon the meanes, praising their owne witte and industrie, and so sacrifice to their nets, as the cHab. 1. 15, 16.Prophet saith.

Now because this dutie is of great waight and importance, IMotiues to glorifie god. will adde some speciall reasons to mooue vsus hereunto: I. from the necessitie1 hereof in Gods Church and children: for Gods name is dishonoured ouer all the world. In the great dominions of the Turke, God is acknowledged, but yet out of the Trinitie: And the Iewes confessing God, denie Christ: The Papists in word confesse and acknowledge the Trinitie; but yet by their Idolatrie they greatly robbe God of his glorie, they robbe Christ of his offices, and giuegive diuine worshippe vntounto creatures. And in the bosome of the Church are many Atheists, blasphemers, oppressors, drunkards, adulterers, and voluptuous persons, whose bellie is their God; all which, though they will professe God in word, yet by their workes they denie him; so that vnlesse Gods children seeke to maintaine and aduance Gods glorie, it is like to be trampled and troden vnderunder foote. II. There is great daunger to Gods children in omitting and neglecting2 this dutie; for by calling they are brought neare vntounto God: now God will be glorified in all that come neare him: if we doe not honour him according to our profession, his hand will be vponupon vsus for his glorie in our confusion: hence it was, that God slew dLev. 10. 1, 2.Nadab and Abihu the sonnes of Aaron, for offering straunge fire before the Lord: and he debarred Moses and Aaron out of the promised land, eNumb. 20. 12.because they glorified him not at the waters of strife. This made the wrath of God to burne like fire against the house of El…, for f1. Sam. 2. 29. 31. and 3. …3.the iniquitic of his sonnes, which their father saw in them, and yet staied them not, and so honoured them aboue the Lord. We had neede therefore to looke vntounto our selues, that we glorifie God in himselfe and in his workes, els his hand will be vponupon vsus in soule or bodie, goods, or calling, or some other way for the glorie of his iustice: for God will not loose his glorie. III. If wee say, Halowed be thy name with our3 mouth, and seeke not his honour in our life, we bewray in our selues damnable hypocrisie, and make profession of that sinne which the Lord vtterly detesteth: we esteeme very basely of dissemblers among men; but much more edious is this sinne in the matters of God: and therefore let the practise of our liues, shew the sinceritie of our hearts, when we pray for the glorifying of Gods name.

Fourthly, this petition teacheth vsus, that wee our selues must bee halowed4. Vse. We must labour to be sanctified. and sanctified, for else we cannot halow Gods name: They that beare the vessels of the Lord, in his sanctuarie, must be clean, Isay 52. 11. How much more ought they to be holy, that beare the glorious name of God? When Ananias doubted of going to Paul, the Lord tels him, gAct. 9. 19.he is a chosen vessel vntounto me to beare my name: alluding to that state of sanctification, whereto the Lord had lately called him, whereby hee made him a fit instrument for the glorie of his name, in the ministerie of the Gospel. And the same state must we labour after, if we would be answerable to that we seeme to desire in this petition. We must therefore labour to be new creatures, changed in minde and heart, for an vnholy person cannot truely desire the glorie of God; but when wee once feele the grace of sanctification, then will the desire of Gods glorie breed in our hearts, and we shal know how worthy the Lord is to hauehave all glorie giuen vntounto his name.

Fiftly, if we compare this petition with the reason wherewith Christ5. Vse. More plentiful in thanksgiuing, then in petition. concludes this praier, wee shall see that the praise and honour of God, is the beginning and end of Christs praier, and so as it were the first & last thing with Christ: whence we learne, that wee ought to bee more frequent and plentifull in thanksgiuing vntounto God, then in petition and request. Thus we deale with those that be bountifull vntounto vsus on earth, we giuegive them many thankes for one good turne; and therefore should we much more abound in thanksgiuing to our heauenly father, from whom we receiue eueryevery good gift that we enioy. It beseemes not the childe of God to be alwaies and onelyonly begging, as though he had nothing; but withall, he must be plentifull in thanks and praise, for that argues he hath a taste of Gods merciemercy towards him: this made Dauid say, hPsal. 147. 1 … Psal. 33. ….Praise is a comely and pleasant thing; it well becommeth vpright men to be thankefull. Our life of glorie shall be spent in praising God, and therefore we should invre our selues thereto, in this time of grace: and indeed, according to our thanksgiuing is our grace; little praise, little grace; but he that abounds in thanksgiuing, abounds in Gods blessings. Againe, heartie thanksgiuing for that we hauehave, is an effectuall praier for more increase.

Lastly, the place wherein this petition is set in this praier, teachethGods glorie must bee sought absolutely. vsus to seeke the glorie of God simply and absolutely before all other things. This ought to be the affection of Gods child, though he should receiue no blessings from God; for looke what God preferres in his direction, that must we alwaies prefer in all our actions, though no good should follow vntounto vsus thereupon: for this ende, God giues vsus time to liue in this world, that wee might glorifie God in our places and callings; and hee that imployeth himselfe otherwaies profaneth Gods name, and transgresseth this heauenly order here set downe by Christ, who is the wisdome of his father.

Exposition of the Sermon on the Mount, Chapter 6 · Verse 9