A Pattern of True Prayer, Prayer 1
The firſt prayer: Hallowed be thy name.
1 The order of this petition.The firſt thing to be obſerued in this prayer is the order why the end is before the meanes, why Gods glory is firſt prayed for, ſeeing that the meanes are in nature before the end: for it is impoſſible that God ſhould be glorified, except his kingdome come, and his will be done: and vponupon the aduancing of his kingdome, and the obedience of his wil, his glory is purchaſed. The reaſon of this order is to be fetcht from the Lords predeſtination, and the Churches intention: for the Lord in his eternall counſell firſt propounded his glory, vttering as it were this euerlaſting decree in the firſt place: viz. I wil be glorified by the creature: this being ſet downe, the Lord in the next place predeſtinateth the meanes whereby this end muſt be atchieued: & thereupō he vttereth this ſecond decree: viz. I will aduance my kingdome, and cauſe my ſubiects to obey my will, that by this meanes I may be glorified by them. And as this is the order of Gods predeſtination, ſo Gods glory is firſt in the Churches intention, who in all their actions and endeuors propound Gods glory, whether it bee eating or drinking &c. they doe all to the praiſe of God.1. Cor. 10.31. Which is the inſtruction that ariſeth from this order; whence this exhortation is to be deduced to all ſorts of perſons, whether the publike officer of the common-wealth, or Miniſter of the Church, or the priuate man: the Magiſtrate ſo ought to gouerne, as Gods glory may beſt be procured: and not to adminiſter iuſtice for rewards,Eſa. 5.23. or of affection, whereby it ſometime falleth out that the iuſt and righteous man hath his righteouſnes taken from him, and the wicked and vngodly are iuſtified, and ſo Gods honor is obſcured.1. Cor. 8.1. The Miniſter ought ſo to vſe his gifts that God thereby may gaine glory, and not to ſeeke himſelfe by oſtentation of knowledge, which puffeth vp, and edifieth little without louelove. EueryEvery man in his place and calling muſt ſo demeane himſelfe, as that he may credit the Goſpell, and adorne his profeſſion, and that no aduantage be giuen to the aduerſarie to blaſpheme the name of God: but we muſt ſo ſhine by our good workes,Matth. 5.16. that God may be glorified in all things: yea the man of trade and occupation in the exerciſing thereof, muſt ſeeke to honor the Lord, when as his worke and wares are ſuch as may carry the commendation of honeſtie and truth, yea euen in the iudgement of malice, and teſtimony of enuie it ſelfe.
Thus much for the order of this petition.2 Senſe of the firſt petition. The next is the ſenſe and meaning of the words: they containe two things: firſt, the action: ſecondly, the obiect where about the action is conuerſant or occupied: the action appertaineth to vsus; the obiect of which action is the Lords; for we muſt ſanctifie, and his name muſt be ſanctified: Gods name is any thing whereby he is knowne vntounto man,VVhat Gods name ſinifieth. as one man is knowne vntounto another by his name; for in the firſt inſtitution of names, whereof mention is made in the hiſtorie of the creation; eueryevery creature had his name out of his eſſence or eſſentiall properties;Geneſ. 2.19.20.23. as is very probable by the impoſition of the name to the woman who is ſo called in the Hebrue of her matter, as Adam alſo had his name by God of his matter: the earth being the matter of the man, the man of the woman. So then although God is not nor cannot be knowne of vsus by his eſſence, yet he may be knowne of vsus by his properties and actions, which may be conceiued and ſeene of vsus in ſome meaſure. Now the things whereby God is knowne, are his workes,Gods vvorkes are his name. and his word; his workes manifeſt vntounto vsus diuers things of God, as the Apoſtle teacheth; namely,Rom. 1.20. Gods vvord is his name. Ioh. 5.39. his eternall power and God-head: but his word doth fully and ſufficiently diſcouer whatſoeuer is needful for vsus to know of God: and that which is darkely and imperfectly ſhrouded as it were vnderunder a curtaine in the creature, the ſame cleerely and throughly is expoſed to the view of all thoſe that will ſearch the Scripture:Gods titles are his name. now Gods word doth deſcribe God generally by titles and attributes. 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, MercieMercy, Truth, Goodnes, and ſuch like; which doe not import in God any qualitie or accident; howſoeuer the reſemblance of them in vsus are onelyonly qualities, in God his wiſedome is himſelfe, and ſo of the reſt. Yet theſe attributes teach vsus 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 vsus 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 vponupon 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 vsus: 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 vnderunder 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 vntounto vsus 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 hauehave 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 vntounto 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, louelove: 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 louelove eueryevery 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 vsus. For it ſhall be needleſſe to ſhew how vponupon occaſion of meditation in the attributes & titles of God, our affections are to moue: for eueryevery religious heart can ſufficiently inſtruct it ſelfe therein. And thus God is ſanctified within vsus.
Now in the next place we muſt conſider how the name of God muſt bee ſanctified before others, and the inſtruments thereof are our ſpeeches and actions.
In the fourth place therefore we are by our ſpeeches alſo to hallow Gods name:4. Religious ſpeeches. which is performed partly in ſuch ſpeeches wherein Gods name is not mentioned, partly in ſuch wherein God is named: of the firſt ſort are Aſſertions, and Aſſeuerations: of the ſecond ſort are, Confeſſions, Vowes, Oathes, Adiurations. In each of which it ſhal not be impertinent to inſiſt a little for better declaration of this point.
Although there bee no better words than the names of God, yet all our ſpeeches are not fit to entertaine all good words: if wee ſpeake of ordinarie and common matters, ordinary and common words will ſort them well enough,Religious ſilence. and then it is good with a reuerent ſilence to honor Gods name. Wherefore the Iewes ſuperſtition may iuſtly challenge our prophanenes: they did forbeare to reade the name of God in the Scriptures, and we in our trifling talke doe not forbeare to vſurpe the weightie names and titles of the moſt glorious God: Yea, yea, or nay, nay,Aſſertion. Mat. 5.37. Iam. 5.12. Aſſeueration. Matth. 25.12. were enough for our trifling ſpeeches: and if wee debated matters of better importance, verily or certainly, or aſſuredly, might fit our purpoſe well enough: but we offer that diſhonour to God, which a Prince would not endure, that in eueryevery toyiſh and vaine ſentence wee ſhould foyſt in his name: for when we ſpeake to a Prince or of a Prince, wee commonly giuegive titles of reuerence and honour to ſo excellent a perſonage; but the prophane multitude doe varniſh their ribald and ſcurrilous talke with the fearefull names of a moſt iealous God, who will not beare that indignitie at their hands another day. Wherefore we in reuerence of the holy names and titles of God, which are moſt honourable and fearefull memorials of his excellencie, in our ordinarie ſpeech muſt with ſanctified ſilence forbeare the mentioning thereof. Indeede ſometimes it falleth out that wee either by calling from others, or from our ſelues, vſe Gods names and titles in our ſpeeches lawfully: as when we are called foorth by the enemies of Gods truth to giuegive teſtimonie thereto;Confeſſion. 1. P… 15. Matth. 10.32. Pſal 40.9.10. Oathes. Ie…em. 4.2. which is a confeſſion to the glorie of God before his and our enemies: or when the Church requireth it, or Gods bleſſings beſtowed vponupon vsus deſerue it: or els when the Magiſtrate impoſeth an oath of God vponupon vsus to ſpeake the truth in matters otherwiſe vndeterminable, yet of neceſſarie importance: wherein we glorifie God with the witneſſe of truth, and knowledge of ſecrets:A…iu…ation. 1. Theſſ. 5.27. or otherwiſe when wee impoſe a charge vponupon another with an imprecation from God for neglect thereof, adiuring men to their duties, with the conſideration of Gods iuſtice which thereby is glorified: or finally when we either vponupon conſcience of our owne infirmities, whereof we deſire mortification,Vowes. Eccleſ. 5.3.4. impoſe vponupon our ſelues voluntarie penance in abſtinence from certaine matters, which pamper the fleſh, being in our owne power to performe. For ſtrict obſeruation whereof wee binde our ſelues to the Lord, thereby honouring his holineſſe: or elſe in way of thankfulnes to the Lord for bleſſings deſired or receiued. Promiſe vntounto God,Iudg. 11.30. to the praiſe of his merciemercy, matters acceptable vntounto him, called in the old Teſtament freewill offrings.Pſal. 119. Preaching and praying alſo are excellent inſtruments, whereby God is honoured in our ſpeech; but they may generally bee comprehended vnderunder confeſſion, and therefore I forbeare to ſpeake of them particularly. Thus is God glorified with the tongue, which the Prophet calleth his glorie,Pſal. 108.1. as that principall inſtrument wherewith God is glorified, the effect being put for the cauſe by a Metonymia.
5. Religious actions.In the fifth and laſt place wee are by our actions alſo to glorifie Gods name: which are of three ſorts, naturall, ciuill, and religious.Naturall actions. Naturall actions are ſuch as wherein we communicate with the beaſts and plants of the field, as eating and drinking, ſleeping, procreation, and recreation: which actions are not ſo to bee vſed of vsus as bruite creatures practiſe them, to whom the Lord hath giuen no limitation nor law, and therefore cannot ſinne in exceſſe, or the manner of vſing, they being no cauſes …or ſubiect… of ſinne properly for themſelues: but we to whom the Lord hath giuen reaſon and religion, as moderators of nature and naturall actions, are ſo to demeane our ſelues in the exerciſing thereof, as that wee ſaile not in the proportion either by exceſſe or defect, nor ſwarue in the manner of their lawfull vſe, but that we alwaies hedge our ſelues within the compaſſe of thoſe bounds which the Lord hath limited to vsus:1. Cor. 10.31. and here expreſſely the Apoſtle mentioneth eating and drinking, being naturall actions, to bee done to the glorie and praiſe of God.
Now ciuill actions are of another condition, viz. Ciuill actions. Et…call. …conomi…a…l. Polit…que.ſuch as wherein the bruite beaſt partaketh not with vsus, ſuch as are buying and ſelling, borrowing and lending▪ giuing and taking, letting and hiring, and other affaires of like qualitie, whether Ethicall appertaining to ciuill and mannerly behauiour; or oeconomicall reſpecting the familie; or politique in the Common-wealth: in all which Gods name muſt bee glorified through vsus. Hence it is that the Apoſtle preſcribeth rules to Maſters and ſeruants,Coloſ. 3.18.19 20.21.22. &c. 1. Tim. 3. husband and wife. Magiſtrate and ſubiect, Miniſters and all ſorts of perſons how to demeane themſelues, as that the Goſpell of Chriſt, and the name of God bee not blaſphemed; but that euen they which are without may bee wonne by our godly conuerſation euen in theſe our ciuill affaires: for falſehood, rebellion, and tyrannie, giuegive aduantage to the vnbeleeuer and mock-god to contemne true religion, and to diſhonour God; when thoſe that profeſſe the feare of God, deny the power of godlineſſe in their liues, cauſing their profeſſion and practiſe to contradict each other. Wherefore as the Apoſtle counſelleth,Epheſ. 4.1. we muſt walke worthie of the vocation whereunto we are called, that we may be a credit to our Maſter.
Now religious actions directly aime at Gods glorie,Actions meerly religiou…. as being appointed by God to that purpoſe, and to no other: of which ſort are the exerciſes of Gods word, and adminiſtration of the Sacraments, and all the parts of Gods worſhip publike or priuate; of which point becauſe it needeth no proofe nor illuſtration, I forbeare of purpoſe to ſpeake.
Thus it is manifeſt that both our thoughts and affections which are inward, as alſo our words and actions which are outward, are to bee inſtruments of Gods glorie to our ſelues or others, according as their ſeuerall conditions may affoord: and ſo it appeareth alſo what things we aske in this firſt petition or prayer.
4 The deprecation of this petition or praier.Thoſe things which we pray againſt are in the next place to be conſidered, and they are oppoſite to the things wee pray for, and they may be referred to fiue heads alſo: which are theſe following.
Firſt, ignorance and errors.
Secondly, vanitie of minde.
Thirdly, a prophane heart.
Fourthly, prophane ſpeeches.
Laſtly, prophane actions: all which are ſo many meanes to obſcure or deface, or aboliſh the glorious name of God out of the world. Of theſe in order.
Ignorance diſhonoreth God.Firſt, ignorance either of Gods workes or word, is the cauſe of prophaning Gods name: for as pearles caſt before ſwine or dogs; ſo are ye works and word of God amōg ignorant perſons: ſwine or dogs will trample pearles vnderunder their feete in the durt, but skilfull Lapidaries will vſe them carefully, and ſet them in gold and coſtly garments: ſo the ignorant people that know not the works or word of God wil contemne & reiect, or at leaſt neglect the excellent inſtructions and documents of Gods glorie therein exhibited, and ſo prophane the name of God: but they that know them may vſe them aright, and glorifie God in them. The dunghill Cocke, as the fable moralizeth, regardeth a barly corne, more than a pretious pearle, knowing the profit of the one, but not the price of the other: ſo the blind dunghill people of the world, Atheiſtlike through light eſtimation, becauſe of their ignorance, preferre the dirtie commodities of this life, before the glorious footſteps of Gods Maieſtie imprinted in his workes and word, thereby marueilouſly diſparaging the Lord himſelfe and diſhonouring his name.
Againe,Error diſhonoreth God. Matth. 22. Ioh. 4. ignorance being the cauſe of ſuperſtition and errors, as Chriſt teacheth: ſaying, Ye erre, not knowing the Scriptures, and ye worſhip ye know not what: therefore it muſt needes bee a maine cauſe of blemiſhing Gods glorious names and memorials; for errors and hereſies, are ſo many lies againſt the truth of God, charging falſe and ſlanderous imputations vponupon God, making him the author of that which he abhorreth and condemneth: and as it is blaſphemous to make God the cauſe of ſinne, ſo is it of error: for it is to call God by a falſe name and to belie God, which is a great diſhonour to God. For as it is a diſgrace to a Prince to bee belied, or blaſphemed, or backbited: ſo is it much more inglorious and diſhonourable to God to make him the maſter and teacher of lies: for it is cuſtomable with falſe teachers and their followers to father their doctrines vponupon Gods word, which God himſelfe inſpired to his Church: and ſo by neceſſarie conſequent, in that they are found liers againſt the truth of God, they ſhamefully diſhonour God.
In the ſecond place alſo we are to marke how vanitie of minde prophaneth the name of God.Vanitie of minde prophaneth Gods name. Rom. 1. The Apoſtle defineth this ſinne to be the withholding of the truth of God in a lie, that is, to make a falſe conſequent or vſe from a true doctrine: to know God, and not to glorifie him as God: for example, to know God to bee inuiſible, and yet to make an image of him; to know God to bee incorruptible, and yet to reſemble him to corruptible creatures, as beaſts, birds, creeping things, &c. and thus the Gentiles thinking themſelues to bee wiſe, hauing ſome truths of God, became ſtarke fooles in deducing fooliſh conſequents from that truth, & ſo through their vanity of mind defaced that truth with a lie: and this is a great indignitie offered to Gods truth. For as a ſubiect knowing his Prince, yet making as though he knew him not, and ſo vſing himſelfe vnreuerently before him, doth diſgrace the prince: ſo they that know God, and his workes and word, yet notwithſtanding doe not glorifie God, but become vaine in their imaginations, and diſcourſes, and concluſions from Gods word, and workes, thereby occaſioning and encouraging themſelues in licentious liuing, and by their liues denying the power of their knowledge, which otherwiſe might hauehave been auailable to their ſaluation; do ſhamefully abuſe their knowledge, & iniuriouſly diſhonor the truth reuealed vntounto them, which they ſhould hauehave glorified.
A prophane heart d ſhonoreth God.As blindnes and vanitie of minde, ſo prophanenes of heart alſo, which in the third place commeth to be conſidered, doth greatly diſhonor God; which is when mens affections are not ſtirred according to the qualitie of Gods workes or word, his titles or attributes: and that is eſpecially of three ſorts.
Atheiſme diſhonoreth God.The firſt is an Atheiſts heart, which is the extinguiſhing of al affections in reſpect of God; for as an Atheiſt laboreth for a perſwaſion that there is no God, ſo alſo he deſireth that the feare of God may be cleane taken away; alſo that the louelove of God, the hatred of ſinne, the louelove of vertue and of the word of God may be put out; and that he may liue as he liſt, without any conſcience, or difference of good and euill, which is to bury the memorie of God, and to baniſh his name out of the world, which is the greateſt indignitie that may be.
VVorldlines diſhonoreth God.The ſecond is a worldly heart, when a man is ſo eſtranged from heauenly matters, and ſo wholy poſſeſſed with the louelove and liking of worldly things, as that he careth not for God, nor any goodnes further than he may gaine thereby; which men doe greatly diſhonor God and his truth, making it a meanes of compaſſing the world; whereas indeede we ſhould make the world a meanes of religion: for to this purpoſe hath God created and beſtowed the world vponupon man, that thereby they might be the better prouoked and furthered to the worſhip and glory of God; hither are to be referred all couetous perſons that minde nothing but their goods; all proud perſons that minde nothing but the trimming of themſelues, gay apparrell, and the credit of the world; all wanton perſons that minde nothing but the pleaſures of the fleſh: generally all ſuch as diſhonor God by preſuming any thing in their eſtimation, and affection before God: for ſeeing God is the chiefeſt good, and the moſt high, he therefore ought to bee the chiefeſt and moſ… highly eſteemed of vsus, otherwiſe we honor the creature more than the Creator,Rom. 1.25. and diſhonor God by communicating his glory to another.
The third is a ſecure heart,Securitie diſhonoreth God. when men that hauehave the grace of God in them, notwithſtanding doe not ſo carefully and diligently …irre vp the grace of God, in the meditation and application of Go is workes and word, as the condition thereof doth require; for ſometime it falleth out that euen Gods children ſlumber and ſleepe:Cant. 5.23. 2. Sam. 12. ſo we reade that the Church in the Canticles complaineth or excuſeth her ſluggiſh diſpoſition: ſo we reade that Dauid ſlept in ſecuritie, almoſt a whole yeere; in which time no doubt hee vſed the word of God, and the reſt of Gods worſhip, though with dulnes and great flatnes of ſpirit; whereby it came to 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 ſ…xe kindes.
Frſt to ſpeake of Gods workes or word without reuerence and feare, and attentiue reſpect to the matter:1 Vnreuerent …pee… 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 hauehave Preachers ſo deliuer the word, as that the matter and words be of the ſame nature; for ſanctified matter, muſt hauehave 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 onelyonly, 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 vponupon 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 vponupon 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 giuegive 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 onelyonly, 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 Eliſh…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 vsus 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 ſpeec…s about Gods wo d or w…rkes d ſhonor God. follow mocking and ieſting at or with Gods workes or word, a thing very common now adayes; for eueryevery 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 vsus humiliation, as being ſo many prints of Gods wrath in man: and if we be free from them to acknowledge with thankfull memorie, the merciemercy of God to vsus that hauehave deſ…ued as much: that ſo wee might glorifie God in his iuſtice and merciemercy: 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 vsus to make our ſelues mer…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 vponupon 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 giuegive 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 vnderunder the Lords skirt: wherein, as much as in vsus 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, thā which a greater deſpite or diſgrace cannot bee offered vntounto the Lord,Blaſphemie diſhonoreth God. which is to reuile and raile vponupon God, called in the Scripture, cu…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 d…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 eueryevery image is a lie of God, and ſo diſhonorable to God. Againe, to worſhip that image made, is to honor a lie; and to giuegive to the workemanſhip of man, that which is due to God onelyonly; 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 vponupon them authoritie to preſcribe and impoſe ſuch a worſhip vponupon 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 hauehave deuiſed; al and eueryevery whereof containe in them a ſecret idolatrie and ſuperſtition at the leaſt, if they hauehave 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 cōuerſion burned their books at Epheſus,Act. 19.19. as the Euāgeliſt 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 Churchmen, 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 vponupon 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. 8.18.19.20. which are not to be bought with all the worlds good.
5 Perſecution diſhonoreth God.Hauing ſpoken of thoſe ſinnes which reſpect God and his worſhip, or the meanes whereby God is worſhipped: now followeth a ſinne which is committed vponupon the perſons that worſhip God: which generally is termed Perſecution, and that either of the Preachers or profeſſors of the truth: which is a manifeſt indignitie offered euen to God himſelfe: for the Miniſters are Gods Embaſſadors, and eueryevery true profeſſor is a member of Chriſt: wherefore as the Prince is then diſgraced, when his Embaſſadour is ſhamefully intreated; ſo is the Lord diſhonoured in his Miniſters and meſſengers: and as Chriſt was abuſed when his bodie was crucified vponupon the croſſe; ſo is he alſo now when the members of his myſticall bodie are perſecuted.
And theſe are the fiue grand-ſinnes of Gods diſhonour in action and practiſe: there follow fiue other of leſſer diſgrace, whereby notwithſtanding God is blemiſhed in his glorious name.
6 Vnreuerent vſing Gods word and ſacraments diſhonoreth God.In the next place therefore wee muſt conſider that God is diſhonoured, when his Word and Sacraments &c. are vnreuerently vſed, which falleth out ſundrie waies: ſometimes by want of attention our minds and hearts and eyes are in the corners of the world, about our worldly affaires, ſo that the matter handled in the word and Sacraments paſſeth into the ayre without our attention and conſideration: otherwhiles through the ſleepie & ſluggiſh diſpoſition of the fleſh a great drowſines of the ſoule and body falleth vponupon vsus, ſo as either we heare not at al, or elſe we heare onelyonly as the man in the Goſpell ſaw men walke like trees: at other times wee carpe at the word, and blame the Preacher: ſome come to catch and to intrap: none of vsus all do ſo heare as that there is no fault in our hearing: for the beſt of vsus neglect ſome, forget other, diſlike this, or do not applie that doctrine or exhortation, reproofe or conſolation: whereby Gods word loſing part of that reputation which it ought to hauehave of vsus, is in part alſo diſgraced by vsus.
After the vnreuerent vſe of Gods word,7 The vnreuerent vſe of Gods creatures and ordinances d ſhonoureth Go… a… meates and marriage. followeth the vnreuerent vſe of Gods creatures and ordinances, which hee in merciemercy permitteth vntounto vsus for the refreſhing of our bodies and the inferiour faculties of the ſoule, wherein we communicate with the bruite beaſt: for ſeeing therein God manifeſteth his merciemercy and louelove, and goodnes to the creature, we are not to neglect the ſame, but with due animaduerſion obſerue all thoſe his attributes, and further take heede that wee doe not immoderatly glut our ſelues with the creatures and ordinances of God, but with a neceſſarie and pleaſurable ſobrietie, as occaſion ſerueth, relieue and comfort nature,1. Tim. 4.4.5. and prouoke our hearts to the glory of the Creator, who hath made the infinite varietie of the creatures to refreſh and delight man.
Amongſt the creatures and workes of God there are ſome extraordinarie, as miracles, and wonders:8 Inconſideration of Gods vvorkes d ſhonouret God: of vvonders and miracles. others ordinarie, whereof ſome are iudgements, ſome bleſſings; all which ſeeing they teach vsus excellent things of God, are not to be ouerpaſſed inconſideratly: for miracles and wonders being ſtrong impreſſions of Gods power and Godhead, ought to ſmite deeply by extraordinarie affections, as admiration and aſtoniſhment into our hard hearts, leaſt God thereby be diſhonored:9 Of ordinarie vvorke of Gods prouidence. and euen the workes of God which ordinarily befall, are ſo many witneſſes of Gods prouidence to mankinde, which are not ſleightly to be ouerpaſſed: for he that cannot ſee and acknowledge the glorie of God in the heauens, and the interchangeable courſe of day and night, Summer, Harueſt, Spring, and winter, &c. is as blinde in not ſeeing Gods prouidence, as the mote is to the Sunne: and ſo through his negligent or wilfull inconſideration Gods glory is darkned at noone day: whereas in them all the attributes of God ſhine moſt cleerely, as his power, merciemercy, wiſedome, iuſtice:Pſal 104. and 136. and to this purpoſe the Prophet hath compoſed whole Pſalmes.
Amongſt Gods ordinances lots obtaine a ſpecial place,10 … ſeem… … God. which as it ſeemeth muſt not bee vſed but in weightie and ſerious buſines, for ſo the examples of Scripture where lots hauehave been vſed doe certifie vsus:Pro. 16.33. 1. Sam. 14.41.43. Ioſ. 7.14. 1. Sam. 10.20. Act. 1.16. Num. 26.54. &c. Mat. 27.35. as about life and death, election of Miniſters, diſtribution of inheritance, and matters of like conſequence; and the Scripture expreſſely noteth the abuſe of lots in the ſouldiers that caſt lots for Chriſts coate without ſeame: and as it ſeemeth for men to ſport and play with lots is to diſhonour the immediate prouidence & direction of God, where the wit and arte of man hath no place: but in this point I doe not delight to bee long, ſeeing it is a matter ſomething controuerſall.
Thus wee ſee theſe prophane actions whereby God eſpecially is diſhonoured: and ſo the deprecation of this petition is in ſome ſort opened, to bee againſt whatſoeuer wants, thoughts, affections, ſpeeches and actions are any way diſhonourable to the Lord. Now the laſt thing to bee conſidered in this firſt petition is the thankſgiuing.
5 The thanksgiuing of the firſt prayer or petition.We giuegive thanks vntounto God for theſe good things which he hath beſtowed vponupon vsus and others his children: as
1. Knowledge of his word and workes.
2. Acknowledgement of the ſame.
4. Religious affections, ſpeeches and actions.
Alſo we giuegive thanks for that he hath mortified the contrary ſins in ſome meaſure both in vsus and our brethren: as firſt, ignorance: ſecondly, error: thirdly, Vanitie of minde: fourthly, prophanenes in affection, ſpeech, and action: the particulars of all which may eaſily be collected by the former tractate in the ſupplication and deprecation. And this alſo in briefe may ſuffice for the thankſgiuing.
For a concluſion of this petition let this generall rule be remembred, that whatſoeuer vertue is commanded in the three firſt commandements, that is here deſired: whatſoeuer ſinnes are forbidden in the ſame, are here alſo prayed againſt: for the vertues appertaining to Gods worſhip are worthie meanes of honouring God, and the contrary vices are ſo many cloudes that hinder the cleere Sunneſhine of Gods glorie in the world: wherefore whoſoeuer liſteth more particularly to ſearch into theſe matters, let him ſearch the writings of the learned, expounding the commaundements. This is the firſt petition concerning Gods glory, which is the end of all: now followe the two petitions which inferre the meanes of his glory: and firſt that of the Kingdome of God.