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. It maketh us confidently to expect what God hath formerly granted: and to do for us that which he hath always done for them that have called on him, and believed in him. On this ground the Psalmist thus pleadeth, Our fathers trusted in thee: 1they trusted, and thou didst deliver them: They cried unto thee, and were delivered: they trusted in thee, and were not confounded. This pleading of Gods former dealings implieth faith in Gods unchangeable continuing to be the same God: the same God in our time, that he was of old in our fathers time: the same God to us, that he was to our fathers. bOn this ground it hath been usual with Saints to call to mind,3
That they might set their hope in God. Were not the Kingdom, Power, and Glory Gods FOR EVER, Were not God ever the same God, this argument taken from Gods former favours, and Gods former works, would be of little force to make succeeding ages to trust in him. Wherefore that all ages might in faith call upon God, and with confidence depend on him to be heard and helped: yea that they who have once been heard and helped might hold on in calling upon God and seeking help of him every day, even all the days of their life, fitly doth the Lord add this clause FOR EVER, to set out the immutable eternity of God himself, and
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of all his properties, as of his Sovereignty, Omnipotency, and Excellency. Oft meditate hereon, that thou mayest with as strong confidence call on God as Abraham, David, the Prophets, Apostles, and other Saints have done: but with this Proviso that thou endeavour to be such as they were, and so to call on him as they did: for God for ever remaineth the same: and casteth his gracious eye upon the same kind of persons.
A. It maketh vs confidently to expect what God hath formerly granted: and to doe for vs that which hee hath alwayes done for them that haue called on him, and beleeued in him. On this ground the Psalmist thus pleadeth, Our fathers trusted in thee: 1they trusted, and thou didst deliuer them: They cryed vnto thee, and were deliuered: they trusted in thee, and were not confounded. This pleading of Gods former dealings implyeth faith in Gods vnchangeable continuing to bee the same God: the same God in our time, that he was of old in our fathers time: the same God to vs, that hee was to our fathers. bOn this ground it hath beene vsuall with Saints to call to minde,3 and to make mention of Gods former dealings with others before their time,4 when they called vpon GOD, to strengthen their faith; and toc call on others to remember the same. The Prophet rendereth this reason, of declaring Gods former dealings, to posteritie,d That they might set their hope in God. Were not the Kingdome, Power, and Glory Gods FOR EVER, Were not God euer the same God, this argument taken from Gods former fauours, and Gods former workes, would be of little force to make succeeding ages to trust in him. Wherefore that all ages might in faith call vpon God, and with confidence depend on him to be heard and helpt: yea that they who haue once beene heard and helpt might hold on in calling vpon God and seeking helpe of him euery day, euen all the dayes of their life, fitly doth the Lord adde this clause FOR EVER, to set out the immutable eternitie of God himselfe, and ⟨p. 317⟩of all his properties, as of his Soueraignty, Omnipotencie, and Excellencie. Oft meditate hereon, that thou maist with as strong confidence call on God as Abraham, Dauid, the Prophets, Apostles, and other Saints haue done: but with this Prouiso that thou endeuour to be such as they were, and so to call on him as they did: for God for euer remaineth the same: and casteth his gracious eye vpon the same kinde of persons.
Thus much of the application of the particular properties of God to all the Petitions in general. Each Petition shall further be applied to each property.
Thus much of the application of the particular properties of God to all the Petitions in generall. Each Petition shall further be applyed to each propertie.
A. 1. It appertains to a King to have his •onour advanced.a The Lord forbiddeth to swear by Jerusalem because▪ it is the City of the great King: so as the things of the great King must not be profaned: the King is dishonoured thereby, which he will not brook. The Lord will give strength to his King, and exalt the horn of his anointed, It is fit for a King to be exalted, and have his name hallowed. Good ground therefore there is to make this Petition, Hallowed be thy name, to him whose the kingdom is.
A. 1. It appertaines to a King to haue his •onour aduanced.a The Lord forbiddeth to sweare by Ierusalem because▪ it is the Citie of the great King: so as the things of the great King must not be profaned: the King is dishonoured thereby, which he will not brooke. The Lord will giue strength to his King, and exalt the horne of his anointed, It is fit for a King to be exalted, and haue his name hallowed. Good ground therefore there is to make this Petition, Hallowed be thy name, to him whose the kingdome is.
2. It cannot be doubted but that a King will maintain his Kingdom. It belongeth to him so to do. Who should do it, if not he?1 Hereupon the Prophet exhorteth Zion to rejoice in the coming of her King: for coming to his own kingdom, he cometh with salvation. Well therefore may we say to him whose the Kingdom is, Thy Kingdom come.
2. It cannot bee doubted but that a King will maintaine his Kingdome. It belongeth to him so to doe. Who should doe it, if not he?1 Hereupon the Prophet exhorteth Zion to reioyce in the comming of her King: for comming to his owne kingdome, hee commeth with saluation. Well therefore may wee say to him whose the Kingdome is, Thy Kingdome come.
3. Obedience is most due to a King. Of Christ the King of the Church it is foretold that All Kings shall fall down before him: 1All Nations shall serve him. Yea we are commanded to serve him, 2because he is a King. Ought we not then to make to him, whose the kingdom is, this Petition, Thy will be done?
3. Obedience is most due to a King. Of Christ the King of the Church it is foretold that All Kings shall fall downe before him: 1All Nations shall serue him. Yea wee are commanded to serue him, 2because hee is a King. Ought wee not then to make to him, whose the kingdome is, this Petition, Thy will bee done?
4. A King provides all needful things for his Subjects. So much is noted in the description of a good King,1 He shall come down like rain upon the mowen grass, and as showers that water the earth: In his days shall be abundance of peace. May we not now pray thus, Give us this day our daily bread, to him whose the kingdom is?
4. A King prouides all needfull things for his Subiects. So much is noted in the description of a good King,1 He shall come downe like raine vpon the mowen grasse, and as showers that water the earth: In his dayes shall be aboundance of peace. May wee not now pray thus, Giue vs this day our dayly bread, to him whose the kingdome is?
5. It is in the power of the highest to forgive. If the King grant a Pardon to a Traitor, who can condemn him? Christ sitting in judgement, to show what authority he had to absolve and condemn,1 stileth himself King. The KING shall say, Come ye blessed, &c. and He shall say depart you cursed, &c. Great reason therefore there is thus to pray, Forgive us our debts, to him whose the kingdom is,
5. It is in the power of the highest to forgiue. If the King grant a Pardon to a Traitor, who can condemne him? Christ sitting in iudgement, to shew what authoritie hee had to absolue and condemne,1 stileth himselfe King. The KING shall say, Come ye blessed, &c. and He shall say depart you cursed, &c. Great reason therfore there is thus to pray, Forgiue vs our debts, to him whose the kingdome is,
6. It is a Kings Office to deliver his Subjects from their enemies, and from the evils which may befall them. Fitly to this purpose saith the Prophet.1 The Lord hath taken away thy judgements: he hath cast out thine enemies: The King of Israel, even the Lord is in the middest of thee: thou shalt not see evil any more. We have therefore just cause to say, Lead us not into temptation, but deliver us from evil, to him whose the Kingdom is.
6. It is a Kings Office to deliuer his Subiects from their enemies, and from the euils which may befall them. Fitly to this purpose saith the Prophet.1 The Lord hath taken away thy iudgements: hee hath cast out thine enemies: The King of Israel, euen the Lord is in the middest of thee: thou shalt not see euill any more. We haue therefore iust cause to say, Leade vs not into temptation, but deliuer vs from euill, to him whose the Kingdome is.
