A guide to go to God: or, An explanation of the perfect pattern of prayer, the Lords prayer. By William Gouge, B. in D. and minister of Gods Word in Black-Friars LondonA guide to goe to God: or, An explanation of the perfect patterne of prayer, the Lords prayer. By William Gouge, B. in D. and minister of Gods Word in Black-Friers London
William Gouge 1578–1653London: printed by G. Miller for Edward Brewster, 1626
[18], 276, 279-340, [8] p. · 125k words · STC 12117 · ESTC S103286
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
A. Such a familiarity with God, as face to face to speak to him. For this title, Father, is so set down as directed to God himself in his own presence. David doth excellently set forth this privilege,1 where he saith, Lord I pour my whole desire before thee. All have not this liberty: as an evidence where of they have not ability thus to come into Gods presence, They upon whom God poureth the Spirit of grace,
ô Father: but their supposed prayers are but mere iip-labour. At the best their inward desires are but wishes. Now there is a great difference betwixt wishing and praying.
A wish may intimate some sense of that which a man wants, and some desire of having it: but small care in using the means to get it, and less faith in obtaining it. But the faithful prayers of the Saints argue Sense, Desire, Care, Faith and all. Balaam
Who will show us any good? But David goeth directly to God, and thus expressly prayeth to him, LORD life thou up the light of thy countenance upon us. We know that any man may in any place wish and say, I would the King would grant me this or that suit: but at all times to have a free access to the Kings presence, and to say unto him, O my Liege I beseech thee grant me this suit, is a great privilege, appertaining only to Kings favourites: and so much the greater when there is assurance of prevailing by this free access: as there is assurance by that free access which Saints have to Gods presence.
A. Such a familiaritie with God, as face to face to speake to him. For this title, Father, is so set downe as directed to God himselfe in his owne presence. Dauid doth excellently set forth this priuiledge,1 where he saith, Lord I powre my whole desire before thee. All haue not this libertie: as an euidence where of they haue not abilitie thus to come into Gods presence, They vpon whom God powreth the Spirit of grace, 2he powreth also the Spirit of supplication: but vpon no other. It is therefore a gift appropriated to the Saints, to call vpon God in faith: by which* stile they are described. Others may vse this word,4 and with their lips say to God,5 ô Father: but their supposed prayers are but meere iip-labour. At the best their inward desires are but wishes. Now there is a great difference betwixt wishing and praying. 6A wish may intimate some sence of that which a man wants, and some desire of hauing it: but small care in vsing the meanes to get it, and lesse faith in obtaining it. But the faithfull prayers of the Saints argue Sence, Desire, Care, Faith and all. Balaam ⟨p. 14⟩could with and say,7 Let me die the death of the righteous. Like to whom were they that said,8 Who will shew vs any good? But Dauid goeth directly to God, and thus expresly prayeth to him, LORD life thou vp the light of thy countenance vpon vs. We know that any man may in any place wish and say, I would the King would grant me this or that sute: but at all times to haue a free accesse to the Kings presence, and to say vnto him, O my Leige I beseech thee grant me this sute, is a great priuiledge, appertaining onely to Kings fauourites: and so much the greater when there is assurance of preuailing by this free accesse: as there is assurance by that free accesse which Saints haue to Gods presence.
This is little considered of them, who make all their prayers rather by exhortation unto Prayer, then by express Petition, in the third person, thus, Let us pray that God would do this or that: which argueth too light an esteem of the forenamed privilege: and is a declaration of what ought to be done, rather then an actual performance thereof.
This is little considered of them, who make all their prayers rather by exhortation vnto Prayer, then by expresse Petition, in the third person, thus, Let vs pray that God would do this or that: which argueth too light an esteeme of the forenamed priuiledge: and is a declaration of what ought to be done, rather then an actuall performance thereof.
A. That in Prayer especially their heart be struck with a due respect of Gods presence.1 For then they stand face to face before him. This followeth as a just consequence from the foresaid dignity. When dutiful children or loyal subjects stand in the presence of their Father or Sovereign, they will manifest all the due respect they can: especially when they make a suit to them. Should not we the children and subjects of God do it much more?
A. That in Prayer especially their heart be strucke with a due respect of Gods presence.1 For then they stand face to face before him. This followeth as a iust consequence from the foresaid dignitie. When dutifull children or loyall subiects stand in the presence of their Father or Soueraigne, they will manifest all the due respect they can: especially when they make a sute to them. Should not we the children and subiects of God do it much more?
Thus much of the relative title Father. The correlative is noted in this particle OUR. In handling whereof first we are to consider in general the parties which are comprised under it: and then more particularly, the person, and number wherein it is expressed.
Thus much of the relatiue title Father. The correlatiue is noted in this particle OVR. In handling whereof first we are to consider in generall the parties which are comprised vnder it: and then more particularly, the person, and number wherein it is expressed.
