A godly learned exposition, together with apt and profitable notes on the Lords prayer written by the late reuerend orthodoxe diuine, and faithfull seruant of Iesus Christ, Samuel Page ... ; published since his death, by Nathaniel Snape, of Grayes Inne, Esquire.

LVC. 11.2.

And hee said vnto them, when you pray, say, Our Fa∣ther, &c.

HEre begins Christs answer to the Disciples moti∣on, in which you may obserue,

• 1 That he answers.
• 2 What he answers.

1 That he answers.

The answer of Christ is ready and present, declaring that he accepteth the persons and the requests of these petitioners; and herein hee comforteth such as cannot pray, declaring himselfe readie to teach them, if they demand it of him: and he comforteth them that pray to him for any thing necessarie, that he heareth prayers, and granteth requests.

So that they which pretend they cannot pray, haue no excuse, for they know where they may be taught, euen in this, it is but aske, and it shall be giuen to you.

If Iohn taught his Disciples to pray, how much more and sooner will Christ teach those that come to him?

if the lampe shined so cleare to his schollars, how much brighter will the shine bee of this Sunne of righteous∣nesse.

But as they made this motion for themselues, and for vs, so Christ taught them in his answere, for them∣selues, and for vs, and for the whole Church to the worlds end.

Christ is now sitting at the right hand of his father, but this record of his answere to direct vs in prayer, liues in this book of the eternall gospell, here wee may haue it at a short warning, and though Iohns prayer be lost, and no monument left of it; yet this holy di∣rection contained in his answere to his disciples, shall remaine, and what he saith to them, hee saith to all that haue the same desire and affection to learne to pray. When you pray, say, Our father, &c.

Our comfortable lesson from hence is, that it is not labour lost to come to Christ with our petitions to bee instructed, as he is the wisdome of the father to teach vs, so he is the goodnesse and loue of his father and our father, to heare and answere our lawfull and good peti∣tions.

Which Dauid doth make as an encouragement to all men to pray.

O thou that hearest prayer,* 1.1 vnto thee shall all flesh come.

This is wisdome to know how to speake, and what to aske of God, and S. Iames biddeth

If any of you lack wisdome, let him aske of God,* 1.2 who giueth to all men liberally.

2 What he answereth.

When you pray, say, Our father.

His answere doth containe a forme of holy prayer to be vsed when you pray; wherein two mistakes may

wrong the good meaning of our Sauiour.

1 If wee thinke this so precise a direction for prayer, as that we may neuer vse any other words but these in prayer, but that all our prayers must be totidem ver∣bis, for, that that is not our Sauiours meaning, is plain in the doctrine of prayer deliuered by our Sauiour in the sermon which he preached on the mount: where hee saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, pray on this manner, or to this purpose, according to these instructions in this forme contained.

For I must informe you that the precise frame of the prayer for the words thereof is not punctually the same in S. Matthew and S. Luke, which shewes that there is no necssitation of the Church obliging it to the words thereof.

2 Another mistake is on the contrary hand, when we quite forsake the words which Christ himselfe hath put into our mouthes, and esteeme this prayer but as a coppy to write after, a mould to make prayers by, and not a prayer it selfe.

This error hath put it selfe in print, and some of our nouelists haue taken vpon them to shew reason why this should neuer be vsed for a prayer.

His late Maiesty of worthy memory, giues a quick touch of this erroneous fancy in his learned and godly exposition of the Lords prayer; for he saith, that the Brownists, the authors of this opinion, doe approue this prayer for a samplar to make prayers by, but re∣fuse it for a prayer, because they hold all set formes of prayer vnlawfull.

His Maiesty saith well that they like, praying by de∣scant, and not by plainesong, by commentary, but not by text.

1 One reason against the vse of this prayer, is, because

it is Scripture; which were a good reason to iustifie the vse of it, for that is the vse of Dauids Psalmes, and the ho∣ly hymnes of Scripture to apply them to our occasion.* 1.3 It is Scripture, In manus tuas, Domine, commendo ani∣mam meam: yet Christ vsed it for a prayer vpon the crosse.

2 They alledge that prayer must expresse our wants to God in particular, but the Lords prayer is gene∣rall.

Our answer is, that both in generall and in particular we must pray to God, and therefore our larger prayers doe referre themselues to the generall heads of this prayer, and this concludeth them all, and this prayer is full, euen in particular petitions.

3 They plead that this is not to be vsed for a prayer, because it is but the patterne by which prayers are to be made; which we answere thus.

1 It is vntrue that this is onely a patterne to make prayers by, it is a prayer also.

2 It is no good consequence, because it is a patterne, therefore it is not a prayer, for it is plaine that it is both, and it is a sinne against holy Scripture to abridge the full vse of it.

We alleadge for the vse of it

1 The plaine precept of our Sauiour: Pray, Our fa∣ther, &c. not thus only, but this: and so long as wee doe what he commandeth, we cannot doe amisse:

2 The excellency of it from the author, for it was dictated from Christ himselfe, who best knoweth how to direct, and is best acquainted with the stile of hea∣uen.

3 The excellency of it from the matter, containing in it the summe of all things to bee desired of God by vs.

4 The excellency from the method of it, containing the perfect order of those things which are to bee desi∣red, which first.

5 The excellency of it for vse, being a short, and compendious composition, easie to be remembred, and repeated.

6 The excellency of it for perspicuity and plain∣nesse, being easie to such as desire to informe themselues what and how to pray.

7 The excellency of it in the continuall practise of the Church euer since it was taught first by Christ in all the ages of the Church, and the best examples of all times.

S. Cyprian speaketh to so good purpose for the vse of this prayer, as I shall thinke his words worthy your hearing and consideration.

Quae potest esse magis spiritualis oratio quàm quae à Christo nobis data est, à quo nobis & spiritus sanctus mis∣sus est.

Quae vera magis apud Deum precatio, quàm quae à filio qui est veritas, de ejus ore prolata est.

Oremus itaque, fratres dilectissimi, sicut magister De∣us docuit.

Amica & familiaris rogatio est Deum de suo rogare, ad aures ejus ascendere Christi orationem.

Agnoscat pater filij sui verba, cum precem faciamus.

Qui habitat intùs in pectore, ipse sit in voce; & cum ipsum habeamus advocatum apud patrem pro peccatis nostris, quando pro delictis nostris peccatores nos petimus, advocati nostri verba promamus.

Nam cum dicat, quodcunque petieritis in nomine meo dabit vobis, quantò efficaciùs impetramus, quod in nomi∣ne ejus petimus, si petamus ipsius oratione.

You see in this learned father and godly martyr,

that the vse of this prayer is both commanded earnest∣ly, and iustified by strong reasons effectually.

S. Aug. preaching vpon this prayer, doth fall into admiration of it, saying.

O verè coelestis oratio, quae tota est oratio. De tempore serm. 126.

Therefore Master Calvin learnedly and iudiciously falleth also into admiration of the louing kindnes and fauour of Christ to vs: Dum unigenitus Dei filius nobis verba in os suggerit, quae mentem nostram omni haesita∣tione expediant.

He also calleth it formam and regulam of praying; for indeed it is both.

So I hope I haue satisfied you in the point of law∣fulnesse to vse these very words in prayer.

3 I must adde yet another rub in our way before I come to the words of the prayer. The King complai∣neth in his exposition hereof, that in the conference at Hampton Court, wherein the chiefe agents on the be∣halfe of those who tooke exceptions to our Liturgy, were heard, and their grieuances there laid open: this was one, that the Lords prayer is so often repeated in our common seruice, as it is indeed.

After the confession, and absolution, and againe in the Letany.

And amiddest the seruice after the lesson, againe be∣fore the ten commandements bee read, it is appointed to be repeated.

His Maiesty thinks they that dislike the often vse of it, would haue as little of it as they could, and perad∣uenture none of it, if they durst appeare to their secret dislike.

Let me be accomptable to you why this prayer is so often vsed in our Church seruice.

Durandus saith well that it is

Sal omnium diuinorum officiorum:

And so interspersed, seasoneth euery part of our ser∣uice.

1 After confession of our sinnes to God, and the abso∣lution of the penitent, pronounced to the comfort of all that haue repentingly confessed their sinnes. This prayer hath good place, for how shall we better begin our directions in Gods house of prayer, then with the prayer that his Sonne, the Master of this house hath taught vs.

This is vsed at first for the sanctifying of vs to the holy seruice then begun, for comming there to feed our soules with the bread of life, it is grace before our spirituall meat.

2 When we haue heard the word of God in the Psalmes and Lessons, the Priest in the name of God bles∣seth the people, and they him, and they returne to their deuotions in prayer, which we also resume, begin∣ning at that prayer which doth regulate all the rest: it craueth a blessing vpon the word which wee haue heard, and it putteth vs on with more earnestnesse, and encrease of zeale to prostrate our wants before God. And therein wee shew our obedience in praying the words of Christ, and after our holy wisdome, in our other praiers, composing them according to the rule of that prayer.

3 The Letany contaīneth a full exposition of the Lords prayer, beeing the most diuine composition that euer the sanctified heart of man composed, besides the holy canonicall Scripture, fit for all times, for all persons, and therefore wee conclude that with the Lords prayer, as the Well head from whence euery drop of it deriued it selfe.

It is also appointed to be repeated before the tenne Commandements, as a preparatiue to the hearing of the law of God, that we may seeke from God all necessa∣rie graces both spirituall and temporall, whereby we are inabled to the faithfull keeping of the law in affection, and holy obedience.

True it is, that if wee doe but onely say ouer the words of this praier, and doe not zealously apply it to these occasions, it is a vaine lip-labour, and God is much dishonoured in it: therefore doe but wisely consider the holy vse that may be made of it, and Gods seruice shall be much aduanced in the reuerend vse of it.

Another reason for the frequent vse of this praier, is in respect of the full contents of it, for it is so large, and extendeth it selfe to so many necessary graces desired, as no mans memory can so soone present them to his affe∣ction, to send vp our petitions to God for them all, in the flames of zeale and deuotion, all at once: wee haue therefore no better way, then to frame our requests ac∣cording to euery petition, and then to returne with the same words to God.

But what if we repeate the same words to iterate the same petitions to God, why is it more blameable in vs then in Christ himselfe,* 1.4 who in the Garden is said to haue vsed three times seuerally the same words, not the same petition onely.

Or then in Saint Paul, who when Sathan buffeted him, did three times pray the same prayer,* 1.5 as hee con∣fesseth?

Neither can I be perswaded that the contrite Publi∣can in the Gospell did giue ouer with once saying,* 1.6 Lord be mercifull vnto me a sinner; no question he often pres∣sed his humble suit.

The practise of the Church of Rome, to say ouer so

many Pater nosters, like Parrets, not vnderstanding what they say, or thinking that God will take his ser∣uice, and our deuotions by number, without weight, is an abhominable abusing of the Maiestie of God, and of the holy exercise of prayer, it is also a foolish beguiling of themselues.

But the often repeating this prayer, or any other, made by the rule of this, or any one petition of this, is a good signe of that importunity which Christ com∣mendeth in prayer, and which we finde effectuall by the euents thereof in the parable of the Widow and vniust Iudge,* 1.7 and of him that borrowed loaues of his neigh∣bour.

It is a rule of charitie to make the best construction we can of any thing that is done or said by our neigh∣bour, and therefore in the directions of the holy Church, of which we are members and parts, and into which by our Baptisme, we are admitted, it is both piety and charity to make the best of all, and not to abuse our wit to finde faults: we are very happy in this, that God hath by his owne Sonne taught vs both what good things to aske of God, and in what fit words; and I dare presse the frequent vse hereof vpon warrant of this plain and cleare text: Quando oratis, dicite; quandocunque oratis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may beare a siquando.

Here is the wood for our sacrifice, the very matter of prayer, prouided to our hands, and methodically put in order, we haue rather the sacrifice it selfe prepared, and nothing wanteth but fire from heauen to enflame it, that is our holy zeale, and that may be had for asking, if by faith we demand it of God.

* 1.8Plato finding that the people of his time were very ill instructed how to pray, and did many times desire things to their owne hurt, taught them this forme of

prayer from an old Poet:

Iuppiter rex, optima nobis, & vouentibus & non vo∣uentibus tribue, mala autem poscentibus quoque abesse iube.

But we may say of Christ; hee hath shewed thee, O man, what is good, what thou maist boldly aske by faith: he hath drawne thy petition himselfe, and puts thee on vpon thy suit, that thou shalt neither goe on thine owne head, nor in thine owne name, ne pecces lingua tua.

I will yet adde one note, Christ saith, when ye pray, as putting it for granted, that you thinke vpon it as a necessary duty, that you resolue vpon it as a fit seruice of God to pray.

So when you Fast, saith hee, doe thus, as supposing that you will finde times for these things; if you make no conscience of prayer, this direction is of no vse to you.

To pray, you haue heard is an holy serious act of re∣ligion, and a principall part of Gods worship, when you really doe that, say thus, if it be but saying of prayers, as good let it alone.

It is to no purpose to teach men how to pray, that haue no meaning or purpose to pray: neither is it to any purpose to teach them the way to heauen, that set their faces not to Ierusalem, but to Babylon.

It is a great fault in them that doe not pray, and yet say, Our father, as all they doe, whose tongues repeat the words, and yet neither their vnderstandings are in∣structed, either in the matter or order of the petitions, nor their affections once moued at any thing they say.

This is a direction for none but such as desire to learne it, for none but such as desire to make vse of it; that is, for such as would poure sorth their hearts, and open

their desires to God.

When you meane to doe so, you may either vse these very words, or you may frame your petitions in this order, or if you haue any one of these petitions alone to sollicite God in, this may be your rule and direction.

I must therefore call vpon you to pray, and in your prayer to follow this holy direction, and to make you more able for it, I haue vndertaken to interpret this ho∣ly prayer to you, wherein you shall see what you may aske, and you must keepe you so precisely to this rule as not to dare to aske any thing else: for Christ would not say, when you pray, say Our father, but that he meaneth to giue you a full instruction, and to set you in a good and perfect way of prayer.

Whatsoeuer you aske more then this, or beside this, is sinne, and prouoketh God against you.

Our Father which art in heauen.

I come now to the prayer it selfe, and herein I will not forsake a path so well beaten before me, by so many great and learned iudgements, both ancient, and of yesterday, who diuide this whole prayer into three parts.

• 1 An inuocation in the first words.
• 2 Petitions in the body of it.
• 3 A conclusion, giuing reason of both.

1 Of the Inuocation.

This hath three words in it, which containe the three parts of the inuocation.

1 Father, shewing who it is to whom our praiers are directed.

2 Our, expressing the interest that wee haue in him.

3 In heauen, pointing to the place from whence we looke for helpe, and where this our heauenly father is.

1 Father, herein consider,

• 1 Who is meant in that title.
• 2 Why he is inuocated vnder that title.

1 Who is meant.

No doubt is made that this praier is addressed to God, and it is cleare, that in this we are by Christ onely dire∣cted to God; for when they sayd, doce nos orare, they desired the full instruction in all things concerning praier, and when Christ answered them, pray our Fa∣ther, he gaue them a full direction: in which it is neces∣sary mainely that they be taught, to whom they must pray, and if Christ doe onely direct them to God, wee may conclude, that none but God may be called vpon in our praier.

Our reasons for this onely inuocation of the name of God, are,

1 From this direction, for if any else be to be inuoca∣ted, Christ himselfe hath not giuen a full instruction; who directeth vs onely to our Father in heauen.

But it is sinnefull to charge the wisedome of God with defect in his directions;* 1.9 for if we aske wisedome of God, hee giueth it abundantly, as S. Iames saith; this had beene short of giuing wisedome abundantly, for he hath not giuen it sufficiently, if more be added to his in∣structions.

2 Wee must in praier begge nothing but good and perfect gifts, which I thinke none will deny.

And it is folly to begge those of any one, or more, who are not able to giue them, therefore S. Iames doth direct vs to God; because

Euery good gift, and euery perfect gift, is from aboue,* 1.10 and commeth downe from the father of lights: in spinis non quaeris vnas.

3 Praier is a principall part of Gods worship, and

therefore onely proper to God, according to his law: Thou shalt worship the Lord thy God, and him onely shalt thou serue.

4 Inuocation and faith are ioyned together, we may not pray, but to him in whom we must beleeue: so the Apostle,

How shall they call on him on whom they haue not be∣leeued?

Where the Apostles argument is plainely vrged, that people did not beleeue in God, therefore they did not pray.

Which consequence sheweth, that where there is no beleeuing, there is no praier, for faith must goe before praier:* 1.11 so Saint Iames: let him aske in faith.

And I hope no good Christian will hold it lawfull to beleeue in any but God, therefore Our father which art in heauen, which begins our praier, answereth to I be∣leeue in God the Father Almighty, which beginnes our Creed.

* 1.12Whom haue I in heauen but thee? and there is none vp∣on earth that I desire besides thee.

* 1.13God is the strength of my heart, and my portion for euer.

5 Praier is not lawfully directed to any, but to him who knoweth what we stand in need of. And this, none but Almighty God knoweth, therefore he onely is to be called vpon.

* 1.14I take this argument from our Sauiour, your heauenly father knoweth what things yee haue need of, before yee aske him.

Therefore babble not in long praiers, hee onely knoweth whether our praiers be for such things as wee haue need of, for no other things may be desired of him in our praier, but what we need; this none of our fellow

creatures can perfectly know, yea our selues want ma∣ny things and are not alwayes sensible of our wants; and sometimes we doe falsely flatter our selues, that wee haue those things which we want, as the Church of Laodicea thought her selfe rich and happy, being poore and miserable.

6 It is fit that we direct our prayers to such a one who is able to releeue vs against all opposition; this no creature can doe, for Sathan and all the euill angels, which continually pursue vs to annoy vs, and to hin∣der our good, will certainly preuaile against vs, if wee haue no strength but our owne, and the assistance of our fellow-creatures to aide vs.

But our God is the rock and fortresse of his Church, which is impregnable; he opens his hand, and all the kingdome of Sathan cannot shut it, hee stretcheth out his hand, and the powers of darknesse can neither shrinke vp nor shorten it: for who hath resisted his right hand?

None can hinder the dispensation of his bounties, none can stoppe the decourse of them to vs, none but himselfe can take them from vs.

7 Prayers must be directed to him only who alone heareth the prayers of all them that pray all the world ouer.

It were a lamentable state of man, if his danger be at hand, and his remedy farre off: if hee feele his mi∣sery, and his mercy be to seeke: no, Dauid saith

O thou that hearest prayers,* 1.15 vnto thee shall all flesh come.

To what creature can we ascribe this vbiquity, this omniscience, this omnipotence, that we should pray to him; and all things but God are creatures, therefore none but God to be prayed to.

I will vrge the argument of Moses the man of God concerning all other inuocations of any but this liuing God.

* 1.16Aske now of the dayes that are past, which were before thee, since the day that God created man vpon the earth, and aske from the one side of heauen to the other.

Search the liuing booke of Gods truth, the canon of faith and manners, from the first, in principio, to the last amen; and see if there be either precept or example of any other inuocation then that which Christ here teacheth of God only.

Examples and instructions are frequent for this in∣uocation, none against it, therefore no other inuocati∣on but this pleadable.

I deny not but the Church of Rome hath both do∣ctrine and practise against this truth of the word of God, and it is no newes, for their kingdome is of this world, and it were much out of their way that all the world should beleeue that the way to God is open in the only mediation of Christ Iesus for all that wee would haue either giuen or forgiuen vs, therefore they maintaine prayer to Angels, and to Saints.

Which they haue long laboured to defend, but their pretended proofes haue beene euer so learnedly and fully reproued by the patrons of the truth, that any indifferent minded man might see the light, euen through the mists which they cast vpon it, and poore shifts haue they made to put off the shame of their foyle.

I will giue you instance.

In the controuersie betweene Bishop Iewell and Har∣ding. The Bishop doth presse him with this their blas∣phemous prayer to the Virgin Mary.* 1.17

Salva omnes quae te glorificant. Hard. Our meaning

is: pray for vs to God that we may be saued.

Were not words taught vs to expresse our meaning, doe these words import any such thing as their glosse putteth vpon them?

But because wee liue now in the times wherein the Papists make more bold then euer they durst, these 60. yeares and more; and because his Maiestie hath left their doctrines open to our confutation, though for some reason of State, their persons are priuiledged from the iustice of the lawes of the state.

Seeing praier is a chiefe part of our holy seruice of God, and it belongeth to vs to teach the doctrine of praier: it is fit that we be setled in iudgement in this first point: to whom we must pray. Wherein because there is a difference betweene the Papists and vs, let vs set that to rights first.

In a late pocket Pamphlet, which smels yet of the Presse, dispersed to corrupt the religion of such as are either vngrounded or giddie; it is vndertaken to bee proued out of the Kings Bible in English,

• 1 That Angels may be praied to.
• 2 That Saints may be inuocated.

1 For inuocation of Angels.

1 It is alleadged that Iacob blessing the sonnes of Io∣seph, vsed these words,* 1.18 The Angell which redeemed mee from all euill, blesse the lads.

What is this but a calling vpon the Angell, and as much is it a praier, as the former wherein hee inuocateth the name of God who fed him all his life long.

The state of this question lyeth in the search and finding out what Angell Iacob meaneth in that bene∣diction.

His words are plaine, the Angell that redeemed him

from all euill, and will it not fall out to be the same God that fedde him in the former verse.

In very grammaticall construction, if he spake of two persons, God Almighty in the first, and a created An∣gell in the second place, he would, he must haue said in the plurall, benedicant.

Therefore many learned iudgements haue vnderstood this Angell to be Christ Iesus, who onely is called the Redeemer, and deliuerer of his Church from all euill.

Therefore we say to the Church of Rome, let them direct their praiers to him onely that saueth and deliue∣reth from all euill, and wee will pray with them, and that Angell we will worship with all holy worship.

* 1.19As for our Redeemer, the Lord of boasts is his name, the holy one of Israel:

If wee looke backe into the story of Iacob, you shall meete with former mention of this Angell, which will sufficiently declare that he was no bonus genius, or good Angell created, but the Lord of all Angels, that is so called.

For it was God that said to him in his sleepe, when he had the vision of the Ladder.

* 1.20Behold, I am with thee, and will keepe thee in all pla∣ces whither thou goest, and will bring thee againe into this Land, for I will not leaue thee, till I haue done that that I spoke to thee of.

When Iacob awaked, he said surely, Iehouah is in this place.

There he deliuered him from the feare of his iourney, and established him in the faith of his promise.

After, when he suffered vnder the oppression of La∣ban, and was in danger of a new iniurie, it is said.

The Angell of the Lord comforted him.

* 1.21But that Angell saith, I am the God of Bethel, where

thou anointedst the pillar, and where thou vowedst a vow vnto me.

This Angell we inuocate with Iacob, hee is also our preseruer and redeemer, he is our King and our God.

And this I finde the iudgement of the learned Rab∣bines of the Iewes.

Of this Angell is mention in the Prophet Osea.

He had power ouer the Angell, and preuailed, hee wept and made supplication vnto him: he found him in Bethel,* 1.22 and there he spake with vs: euen the Lord God of hoasts, the Lord is his memoriall.

This referreth vs to that historie where Iacob wrastled with the Angell and preuailed.

Which Angell, some of the later Rabbines haue thought to be the Angell keeper of Esau, who would haue hindred Iacobs iourney on Esaus behalfe, which fancie Lyranus doth well confute.

Others conceiue him to be the Angell keeper of Ia∣cob, but Iacob himselfe saith, hee had seene God face to face, and therefore called the place Peniel.

Osea saith plainely, that this Angell is the Lord God of hoasts.

Called there a man, in respect of his sensible appari∣tion, as an Angell in regard of his diuine operations.

And this place will as well iustifie praier to men, as to Angels.

Christ then the second person of the holy Trinity, who was reuealed in paradise, the onely Mediatour be∣tweene God and man, is that holy Angell, who often in the old Testament is sent for the speciall good of Gods Saints.

Two proofes were alleadged in that lame and vnlear∣ned pamphlet, to proue inuocation of Angels:

One from the Song of the three children.

O ye Angels of the Lord, blesse ye the Lord, praise him and magnifie him.

Which is taken from Dauid, in whose imitation that Psalme of the three Children was composed.

* 1.23Praise ye him all his Angels, praise him all his hoasts.

And from both wee may as well iustifie the inuoca∣tion of the Sunne and Moone, as of Angels, for so are they spoken to.

This is all that there is said for inuocation of Angels, this also is the chiefe argument vrged by the Apostate Renegado of Spaletto in his last Pamphlet worthily cal∣led his Manifesto, which hath declared him vnsauoury salt, worthy to be trod vpon.

2 Concerning inuocation of Saints.

We are accused to deny our owne Bible in denying praier to Saints.

* 1.241 They alleadge, that the rich man in hell praied to two Saints, to Abraham, to send to Lazarus to come to relieue him.

They are neere driuen, when they rake hell for exam∣ples, and the Church must be ruled by the practise of a damned soule in hell. I hope this proofe will be soone out of countenance, but euen that example cuts to the quicke, for he asked and preuailed not, they would not helpe him.

2 They alleadge for inuocation of Saints, the words of Eliphaz, saying to Iob.

* 1.25Call now if there be any that will answer thee, and to which of the Saints wilt thou looke?

Lyranus vnderstandeth this as a direction to inuocate Angels.

And the pamphleter doth cite Aug. in his Annota∣tions vpon Iob, for proofe hereof; in whom, no such thing is found, therefore that is a manifest falsification,

which he hoped his reader would not haue examined.

The course of the text giueth another sense,* 1.26 for the question betweene Iob and his friends is, whether Iob be punished for his sinne. Iob confesseth his sinne, but de∣nieth that that is the cause of his punishment, but God hath some other end in it.

Eliphaz proueth that none is punished of God, but for sinne, and here hee doth will him to search and en∣quire out if any can say that the iust God hath at any time punished any, and not for sinne; and to which of Gods holy ones will hee looke for an example of any such punishment?

But in their exposition, it holdeth not for them, for it sheweth that none of the Saints can giue him helpe.

Therefore they helpe it in their false translation, rea∣ding thus.

Ad aliquem sanctorum conuertere: so that they must take helpe from their owne translation, who pretend to confute vs by ours: but ours is the same, word for word with their Montanus in the King of Spaines Bible. Ad quem de sanctis obtueberis? by way of question: not ob∣tuere, by way of counsaile; so they teach the text of ho∣ly Scripture to speake the language of their superstition, before he falsified S. Aug. now the very text of Scrip∣ture.

But officiosum mendacium, doth passe amongst them inter pias fraudes, and it is held no sinne to lye, to serue a turne for the good of the Church of Rome.

So Cardinall Bellarmine belying Luther, saith,* 1.27 vt Fredericus Staphilus citat fratres in malo: Staphilus be∣leeued Luther, and Bellarmine did not cite Luther himselfe in his owne words, but Staphilus teaching Lu∣ther to speake.

3 They alleadge for proofe of this inuocation of

Saints, 2 Pet. 1.15. where there is no syllable to that purpose.

* 1.283 Daniel is cited, where in like manner nothing is said to that argument:

4 Hester 13.14. it is Apochryphall, but I will not re∣fuse the authority, for they are directly against them: they are a part of the praier of Mardoche.

Neither will I worship any but thee O God, neither will I doe it in pride.

5 1 Chron. 29.18. Another shamelesse quotation a∣gainst themselues: for there Dauid praieth to the God of Abraham, Isaac, and Israel, not to them.

And to him alone wee direct our praiers, not vnto them, for they know vs not, so saith the praier of the true Church.

* 1.29Doubtlesse thou art our Father, though Abraham bee ignorant of vs, and Israel acknowledge vs not: thou O Lord art our Father, our Redeemer, thy name is from e∣uerlasting.

If Abraham the father of the faithfull, and the friend of God be ignorant of vs, I know not how hee should heare or know our praiers.

6 They alleadge, Luke 15.10.

Where Christ saith, there is ioy in the presence of the Angels of God, ouer one sinner that repenteth, a grosse non sequitur, so Saints may be praied to.

7 They alleadge, Luk. 16.9.

Make to your selues friends of the Mammon of vnrigh∣teousnesse, that when ye faile, they may receiue you into e∣uerlasting habitations.

How this may make to their purpose, their owne Stella saith.

Nihil aliud Christus hisce verbis innuere voluit, nisi vt bona nostra pauperibus impartiamur, vt in aternis habi∣taculis recipiamur.

And there is nothing that soundeth at all to the iusti∣fication of inuocation of Saints.

But these are the false shewes that the Papists make to blinde the eyes of the ignorant, and to benight the cleare light of the Gospell.

If they could but diuert vs from God, that wee might seeke for helpe any where but from him, they had their will of vs, but our helpe is in the name of the Lord, who hath made heauen and earth, and we say with the holy Church,

O Lord our God,* 1.30 other Lords beside thee haue had do∣minion ouer vs: but by thee onely will we make mention of thy name.

They alleadge,* 1.31 that they doe not pray to them as to the giuers of good things, but as to Mediators to pray to God for these things for vs.

And so they rob not God of his due worship, but giue due honour to Angels and Saints.

So the Spalatine changeling doth excuse it in his Manifesto.

But we answere,* 1.32

1 That they teach so, but practise the contrary, as all their Missalls, and Breuiaries, and Rosaries doe de∣monstrate.

Their inuocation of Saint Roch.

Tu qui Deo es tam charus, Et in luce valde clarus, Sana tuos famulos; Et a peste nos defende, Opem nobis ac impende Contra morbi stimulos.

It is their owne saying, deum Rocho per angelum pro∣misisse, vt qui ipsum inuocarent a peste liberarentur.

You see they inuocate him, not as the Procter 〈1 page missing〉〈1 page missing〉

a father whom wee doe solicite by our prayers: for Christ saith,

Fathers doe know to giue good gifts vnto their chil∣dren, and it is good praying where there is good to be gotten by it.

The wicked and vngodly of the earth, doe not be∣leeue any such supreame goodnesse in diuine proui∣dence. You heare what they say in Zephan:* 1.33 The Lord will doe no good, neither will he doe euill.

A most vnhappy condition of men, who cannot looke beyond and aboue earth for good things; naturall light doth reueale this truth to men without the Church: for the Apostle saith,

God left not himselfe without witnesse,* 1.34 in that he did good, and gaue vs raine from heauen, and fruitfull sea∣sons, filling our hearts with food and gladnesse.

This is the worke of a father, thus to prouide good things for his children, and so we goe not beyond the Gentiles in this, who are not yet come into the com∣munion of the Church.

The booke of nature, the great volume of Gods workes is written within and without with this name of a Father, so that if the Councell of hell, like the Coun∣cell of Trent would deuise an Index expurgatorius, to put out the testimonie of Gods fatherhood, the darke∣nesse of hell would not be darke enough to benight this light.

But wee who are the Disciples of Christ, that learne [Rea. 2] of him to call God Father, doe plead a nearer interest in his loue, then those that are without can pretend; for he that is our warrant to call him by that name, doth thereby inuite vs to pray, and to call vpon him in all our necessities.

God hath many great and glorious titles, which

would rather discourage then inuite inuocation; the ter∣rour of his Maiestie is such, that the Angels are said to couer their faces when they appeare before him.

If we heare him called the God strong and mightie, how dare we the poore wormes and grashoppers of the earth approach him?

If we call him the holy one of Israel, how dare we that are conceiued in sinne, and borne in iniquity, whose life is polluted with a daily infection of actuall transgressions, draw neere to him?

If we call him Lord of heauen and earth, how dare wee that haue not giuen him the honour due to his name, that haue not obeyed his holy and iust com∣mandements, solicite him?

If we call him King of Kings, how dare we that haue said nolumus hunc regnare super nos, come in his sight: rebels to his will, vassailes to his enemie?

There is no name so fit for inuocation, as the name of a Father; that is a name of such louing coniunction, that when we haue wasted our whole portion, and di∣shonoured our parentage, & are come to the lowest ebbe of all worthinesse, to the fullest sea of all indignity, yet there is hope in that name of a Father, as there is of the end of the root of a tree cut downe, and whose very root is rotten in the earth? for there is a scent of water that will keepe life in vs, and giue vs vegetation from the iuyce of that name,

1 A King offended with a Subiect, may banish him his dominions for euer.

2 An husband iustly prouoked by his false and dis∣loyall wife, may separate from her by diuorcement.

3 A Master may reuenge the trespasses of his vnpro∣fitable seruant, by turning him out of his seruice, and forbidding him his house.

4 Fratrum quoque gratia rara: the quarrels of bre∣thren hardly reconciled, like a Castle barricadoed.

5 Friends may forget the louing interest that they haue exchanged one with another.

But the name of a Father is a name of such tender∣nesse, as will carry a plea when all these doe faile: Can a Father forget? can a Mother forget? as putting it for a kinde of impossibilitie.

Dauid cannot forget Absolon, hee did him two the most incompatible iniuries that could be offered to iea∣lousie: in his wiues, he defiled them in the sight of the sunne, and of the people: in his kingdome, for hee at∣tempted the dethroning of him, and sought the Crowne in the bloud of his father: yet Dauid forgat not that he was his father, hee pardoned him liuing, he deplored him dead: would God I had dyed for thee, &c.

So that one commeth to God, touched with a con∣scionable remorse of all his sinnes, saying, Etsi ego ami∣si ingenuitatem filij, tu non amisisti pietatem patris.

So that the name of Father here giuen to God, doth denote these two gratious properties of complete loue: where, first, tendernesse; secondly, immutabilitie:

2 The name of Father putteth vs to search what right we haue to that name.

1 There is a generall interest in that name which is communicated to all creatures, by which all things that haue being, must call God their Father, because hee is to them all, the author both of their being and conserua∣tion; for of him, and by him, and through him, are all things.

And if Iabal may be called the father of all such as dwell in tents, and of such as haue Cattell.* 1.35

And Iubal,* 1.36 the father of such as handle the Harpe and Organs.

Because these were the first beginners of these arts amongst men.

Much more may all things call God their common Father, in whom all things liue, moue, and haue their being.

But thus God is the father of wicked men, of the de∣uils, and of hell, as being the Creator of their substan∣ces, and the author of their being.

The Church of God doth not vnderualue this interest in God, though thus common to all creatures that haue being, though the worst and most despised creatures of earth, sea, and hell, doe participate with them therein.

Who loues the ayre the worse, because euill men, and noxious creatures, hurtfull to man, doe breath it in and out, and liue by it.

Who loues the Sunne the worse, because it shines vpon the good and bad, vpon sweet gardens and loath∣some stinkes and dunghils, or the raine that fals vpon all grounds? Amongst the benefits that wee thanke God for, this hath good place, wee giue him thankes, that when we were not, he gaue vs a being.

* 1.37It is a great wisedome, and it is attained by faith, to vnderstand that the world was ordained by the word of God, so that the things which we see, are not made of things which did appeare.

And therefore the Prophet calleth vpon the crea∣tures, the Angels, the hoast of heauen, the Sunne, and Moone, and Starres, and Waters, &c.

* 1.38Let them praise the name of the Lord, for he comman∣ded, and they were created. He also established them.

The donation of being, and the conseruation in be∣ing, be great fauours, and therefore God is called Fa∣ther: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it were, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 keeping all things.

This putteth vs in minde to take heed that we turne

not the blessing of our being into a curse, by corrupting our waies, and doing euill in the sight of God.

It is otherwise with vs, then it is with other crea∣tures, many of them perish, and loose their being: An∣gels and men are created to immortality, and they that possesse not the immortality of life and glory, shall bee possessed of the contrary immortality, of confusion and paine.

So that the doctrine of our creation doth admonish vs to remember our Creator betimes, that we may ad∣dresse our whole being to him: for we see that all other creatures in their kinde doe serue him, and keepe the vse for which they were ordained.

2 There is a more speciall interest in this title of Fa∣ther belonging to men, who haue receiued fauour in their creation aboue other creatures.

1 For he made man in imagine suâ, which he did to no other creature on earth.

2 He made him in honour: but a little lower then the Angels crowned with glory.

3 Hee made him immortall, for though his fall brought in death, yet the death of Christ destroyed it, and the soules of men cannot die, and the dead bodies of men shall rise againe to an eternall reunion with their soules.

4 He made him to rule.

And this putteth vs in minde of a great debt of duty to God, who hauing vs as his clay in his hand, when he might haue made vs beasts, or fowles, and fishes, wormes or flyes; he chose rather to make vs men, to giue vs the vse of reason, discourse and speech.

Which though it be a gift common to vs with the wicked and vngodly of the earth, yet let vs thinke ne∣uer the worse of it; for to be a man, is to be an epitome,

a little Mappe of the whole world, and there is a way open for men, as much to excell men, as men generally are more excellent then bruit beasts.

3 There is yet a more speciall interest that some men haue in this title to call God Father, then others haue, which none but Christ can warrant vs to challenge, and therefore none but he can teach vs to call God Fa∣ther in this sense, and that is by right of adoption.

For when we had lost the fauour of God, being dead in trespasses and sinnes, and separated from the life of God, and thereby in a more miserable condition then all our seruant creatures, associated also with those re∣bell Angels that kept not their first estate, but forsooke their habitation.

Then it pleased God to send his sonne; first, in promi∣ses, then in types & shadowes, and in the fulnesse of time, in the fulnesse of performance, to reconcile vs to him∣selfe, and to purchase for vs an eternall inheritance, that we might be called the sonnes of God, and enfeoffed in all the liberties of Gods elect children: so the Apostle,

* 1.39We haue receiued the spirit of adoption, whereby wee cry Abba. that is, father.

This is the interest of all the faithfull in God, and none but the elect doe call him by that name by a iust claime to the graces annexed to that name, and deriued from it.

[Rea. 3] This reuealeth to vs a third reason why we call God Father, that is to shew that we goe to him in our pray∣ers the right way, which is by Iesus Christ, for there is no other way to the Father; One Mediatour betweene God and man, the man Iesus Christ.

For in this last kinde of gratious paternity, God is onely a Father to vs in Christ, and for his sake.

And to shew our faith in God, grounded vpon the

sufficient merits of Iesus Christ, wee seeke the face of God vnder that title which our Iesus hath bought with his bloud, which is called the bloud of the euerlasting couenant. So that the name of Father giuen to God in this prayer, doth teach vs that all the prayers of the Church must be offered vp to God in the mediation of Iesus Christ. For we call not God Father by Angels or Saints, but by Christ onely; therefore we must seeke this Father onely in and by Iesus Christ.

He himself hath taught vs this, for he saith: whatsoeuer you shall aske the Father in my name, it shall be giuen you.

The Renegado of Spalato, in his last Manifesto, doth muster vp heapes of proofes to maintaine inuocation of Angels and Saints against the truth, against his owne former auouchments of the contrarie, against his owne conscience, if he haue any left after his apostacie.

He laboureth to proue that Angels and Saints depar∣ted, doe continually pray for vs; wee deny it not, wee know that there is a communion of charity in the whole body of the Church, and doubt not of their per∣fect charitie who are released hence, and are with God, toward that part of the Church which is militant here on earth, and we giue God thankes for them and their glory.

But wee haue no warrant to resort to them for their intercession, but haue an open way to the perfect and full al-sufficient Mediatour, Iesus Christ, who sitteth at the right hand of God, and maketh intercession for vs.

Yet let vs see how faithfully this apostata doth quote the Fathers, to the maintenance of this idolatrous inuo∣cation. I will examine some few of his quotations out of the Fathers, that you may tast him in a little; for hee that hath dealt doubly with God, and vnfaithfully with the faith it selfe, what hope can wee haue of him that he 〈1 page missing〉〈1 page missing〉

same: he being now in the cleare light where he may behold the truth, would therefore pray to God for such as sit yet here below amiddest many clouds of darke∣nesse.

But that he meant not to make Cyprian a Mediatour betweene God and the Church, who can better tell then Saint Augustine himselfe?* 1.40 who of purpose hand∣ling this point, doth

1 Shew the necessity of a Mediatour betweene God and vs.

2 He sheweth what kinde of Mediatour hee must be that will serue our turnes: God and man: and from thence,

3 He excludeth Angels, Boni igitur Angeli inter mise∣ros mortales & beatos immortales medij esse non possunt.

This declareth his found iudgement against media∣tions of any but Christ.

So that adiuuet nos orationibus suis, is no prayer to him, but a figuratiue kinde of Colloquie with him: as when Dauid saith, Laudent eum coeli.

The next authority is S. Aug. De verbis Apostoli Serm. 47. I know not where he found that sermon; for we haue in print but 35. in all.

It were a long worke for me, and not so pleasant for you, nor profitable, that I should pursue this fugitiue Apostata in all his colourable pretences for inuocation of Saints. I desire to establish your hearts in the do∣ctrine of truth, grounded vpon the name of Father.

It teacheth vs to seeke the face of God onely in his mediation, for whose sake God is become our Father.

To worke this stedfast faith in you, know that there be three things which properly belong to a Mediatour, which can be found in none but Christ onely.

1 He must be of Gods appointing and declaring to

vs, none but hee can tell whom he will admit or heare for vs. And we finde Christ onely reuealed.

If any sinne, we haue an aduocate with the Father, Ie∣sus Christ the righteous.

I am the way, no man commeth to the Father, but by me.

2 He must be iustus institia suâ: we say of Angels, that they are iust, iustitia data, a quo nostram ab eo ha∣bent iustitiam: we say of Saints, that they be rather Iu∣stificati then iusti.

But Christ is called sapientia patris, iustitia nostra.

3 He must be able to merit for others; that, no An∣gell nor Saint can doe: Christ confirmed Angels, Christ restored man.

For the angels, wee deny not but they may know what our wants are, because they are ministring spirits, that by the appointment of God, doe attend vpon vs; yet no Scripture hath reuealed any example of inuoca∣tion directed to them.

But for the Saints, they know not our particular ne∣cessities, they see not the euils which wee suffer, onely they know, as hauing beene members of the militant Church, that we are left behinde them here in a valley of teares, and therefore in generall they pray for vs, as hath beene said.

Against their particular knowledge of our wants, two plaine texts conuince our aduersaries of errour therein.

* 1.411 When the Church confesseth that Abraham is ig∣norant of vs, and Israel knoweth vs not.

* 1.422 Huldah the Prophetesse telleth Iosiah, he must bee gathered to his fathers, and put into his graue in peace, that his eyes may not see all the euill that God would bring vpon that place.

From whence wee may conclude, that they who see not our miseries, heare not our prayers, and therefore are not to be required to mediate for vs.

I conclude this point in the words of S. Aug.

All christian men commended each other in their prayers to God: and he who praies for all,* 1.43 and for whom none praies, he is that one and true Mediatour: you may easily know whom he meanes.

We call him Father, to teach vs that prayer is a spi∣rituall exercise, a worke of the holy Ghost in vs, there∣fore [Rea. 4] it is called the spirit of grace and supplications, which teacheth vs to pray, and enableth vs in praier.

It is the spirit of God onely which witnesseth to our spirits, that we are the sonnes of God, by which we call Abba, Father.

Therefore all those that pray to God by that name, without that sweet, and secret testimony of the holy Ghost, assuring them that they are the children of God, doe not pray, but prate and babble, and God heareth them not.

This confuteth the Popish doctrine of doubting whe∣ther we be in the state of grace: for shall I call God Fa∣ther, and yet stand in doubt whether he be my Father? if I beleeue as I say, that hee is my Father, vpon what shall I build my faith, is it not the suggestion of Gods spirit, that is the author of my regeneration, and that leadeth me into the way of all truth that telleth me so?

This is the right comming to God in prayer, to aske as S. Iames teacheth, nothing doubting, to come in assu∣rance of faith.

We call him Father▪ to comfort all our distresses, and [Rea. 5] to warrant the successe of our prayers: for Christ hath taught vs that this Father exceedeth all naturall Pa∣rents, both in the knowledge of the necessities of his

children, and in tendernesse of compassion of them, and in readinesse to heare them, and grant their requests, and in giuing good things to them: what can I sinne a∣gainst my father that he will not forgiue, what can I aske that he will not giue?

[Rea. 6] Another great reason is, to assure vs of the excellen∣cie of the state of grace, for so Saint Iohn doth vrge it.

* 1.44Behold what manner of loue the Father hath bestowed vpon vs, that we should be called the sonnes of God.

This would be thought an high honour if wee did wisely consider the glorious liberty of the Sonnes of God hereafter, the gratious liberty of them here.

We call the sonnes of rich men happy, because they are like to be left full; and the sonnes of great men, be∣cause they shall sit amongst the Princes of the earth: but if these be not the Sonnes of God, they may one day see poore Lazarus in ioyes, when themselues are tor∣mented in flames.

The truth is, (though the flesh, the world, and the deuill oppugne it) that there is no man in the way of happinesse, but such onely as are the Sonnes of God, such onely as haue God to their Father, by a speciall interest in him by Iesus Christ.

If these sinne, God correcteth them like a Father, pro peccato magno paululum supplicijs satis a patre; saith one.

For he that is called our Father, is called pater mise∣ricordiarum, and Deus omnis consolationis.

If these begge a suit, manum suam implet, saturat, dat cito, dat abunde, dat quod est vtilius: therefore Dauid,

* 1.45O Ye sonnes of men, how long will ye looke after vanity, and seeke after leasing?

* 1.46But know that the Lord hath set apart him that is godly for himselfe.

And as a father hath compassion of his children, so hath the Lord compassion of all them that feare him.

Princes and great persons are called filij excelsi, in re∣spect of the eminence of their places, and the trust of authority and power committed to them; these are filij celsitudinis Dei, but that honoureth them onely amongst men, because they represent the authority and domini∣on of God here on earth: filij quos honorat.

But there is another sort of Sonnes, who be filij a∣moris, and these doe represent their father in his holi∣nesse and goodnesse, and these are the Lords delight.* 1.47

S. Iohn calleth this a prerogatiue, so many as receiued him, he gaue them a prerogatiue so be the sonnes of God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

• 1 Either dedit eis licentiam.
• 2 Or dedit eis Ius.
• 3 Dedit eis honorem & dignitatem.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: sheweth that there is a new making requi∣red to this filiation; for we are fallen from our first crea∣tion so farre, as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The honour therefore is great to vs, in that wee are the sonnes of God.

1 Because God who had an onely begotten Sonne, the expresse forme of his substance, equall to him∣selfe, whom hee made heire of all things, needed not to adopt any other sonnes, or to cast the inhe∣ritance, as Abraham once thought to doe vpon a seruant; yet euen so, O Father, thy good pleasure was such.

2 Because by this adoption, he hath brought vs into the society of inheritance with that sonne, and hath made vs coheires with Christ, without derogation to the heire, without diminution to the inheritance: for

we are the sonnes of God here, it appeareth not yet what we shall be, but this we know, that when we shall see him, we shall be like him; so vnited to him, as that his interest in the Father, shall be ours.

I may adde one reason more, that there is no name [Rea. 7] wherein God doth more delight, or in which God is more honoured, then the name of a Father.

S. Cyprian obserueth, that God hath no title that giues him so much honour in his Church, as this of Father.

For as God is called Iehouah, which is the name of his being, so he either enioyeth himselfe eternally, or he communicateth himselfe at large to all things that are.

But in his title of Father, hee is impropriate to his Church, and hereby he magnifieth himselfe in that di∣uine attribute which excelleth all his workes; for his mercy is aboue all his workes.

And it is confest of all hands, that the worke of Re∣demption was a greater and more honourable worke, then the Creation.

You heare of no ioy of Angels at the Creation; at the natiuity of the sacred Heire, ye know what Iubilation there was, ioy to all the earth.

* 1.48The Angels doe search into this mystery, and stoope themselues to the inquisition.

* 1.49And the manifold wisedome of God in this worke of our redemption, is by the Church reuealed and made knowne to the principalities and powers in heauenly pla∣ces.

I conclude this point with the holy exhortation of S. Peter.

* 1.50If ye call on the Father, who without respect iudgeth according to euery mans worke; passe the time of your so∣iourning here in feare; and as before, as obedient children,

not fashioning your selues according to your former lusts, in your ignorance, &c.

Let vs make conscience of doing the duty belonging to that gratious name, in imitation of our elder brother, who saith, I come to doe thy will O my God, yea thy law is written in my heart.

For him, God testified, This is my beloued Sonne in whom I am well pleased.

If we will ambulare sicut ille, as S. Peter biddeth vs, we must beginne where he began: at lex eius scripta est in corde meo.

And then we shall not sinne against him, then shall the power of this Father protect vs from all euill, the prouidence of this Father shall supply all our wants: the loue of this Father shall be a banner to vs: the wise∣dome of this Father shall be a guide to vs to gouerne all our waies: and the eldest sonne of this Father shall speake a good word for vs, that we may haue an inhe∣ritance amongst those that be sanctified.

So long as by our faith and obedience we can conti∣nue this God our Father, we are in good case, we shall want nothing, he will bring vs by riuers of waters, and feede vs in greene pastures.

Doubtlesse mercy and louing kindnesse shall follow vs all the daies of our life,* 1.51 and we shall dwell in the house of the Lord for euer.

2 Our, this word expresseth the interest that we haue in him to whom we pray. From whence we are taught,* 1.52

1 To whom our prayer is addressed, not to the first person of the holy Trinity, God the Father, but to the whole Trinity, the Father, Sonne, and holy Ghost.

For the first person hath but one Sonne to call him Father, and he is called Primogenitus, and vnigenitus; but God that is the holy Trinity, is our Father, hee is

the common father of all the elect.

* 1.53Yet if you demand whether it may be lawfull to di∣rect our prayers to each of the persons seuerally.

My answer is, that I finde inuocations of each in Scriptures, and holy stories, but so as the whole Trinity is euer sought, because the prayers of the Church doe alwaies respect the whole godhead: so that hee which calleth vpon God the Father, doth vse the mediation of God the Sonne, and is assisted therein by God the ho∣ly Ghost. The Father is principally respected in the worke of Creation, the Sonne in the worke of Redemp∣tion, the holy Ghost, in the worke of Sanctification; yet neither of these persons is alone in any of these, but one God in three persons doth worke all our good in vs.

* 1.54And the Apostle blesseth in that holy name, The grace of our Lord Iesus Christ, and the loue of God, and the communion of the holy Ghost be with you: and wee baptize ye in the name of the Father, the Sonne, and the holy Ghost: for the three distinct persons doe subsist in one godhead.

* 1.552 We say Our, to expresse our faith; for whatsoeuer is not of faith, is sinne, and our prayers are turned into sinne, if we wauer and doubt in them, but our faith doth apprehend an interest in the loue of our God to vs: if we pray, beleeuing that he is our Father, we pray with assurance of perswasion that we shall preuaile.

For they that haue the comfortable perswasion of their hearts, that God is their God, cannot doubt of right and interest in his good and perfect gifts; if hee be ours, qui se dedit, dabit sua. In our right wee can call nothing our owne but our sinne, for our bodies and soules are not ours, glorifie God in your bodies, and in your soules for they are Gods, Gods in the right of cre∣ation.

And ye are bought with a price, so not your owne, in respect of redemption.

And God to shew his right in his Saints, maketh them a temple for his holy spirit to dwell in, so he ta∣keth possession of vs for himselfe. But all our sinnes are ours or Sathans: those that grow out of our owne cor∣ruption, are ours; those that are infused in vs by Sathans temptations, are his in vs, yet our guiltinesse and infe∣ction. The grace of God which bringeth saluation, doth make vs proprietaries in God, and calleth him ours.

The comfort of this interest, taketh away feare.* 1.56 So God to Abraham: feare not, I am thy shield, and thy ex∣ceeding great reward.

This fixing of our faith vpon him to whom we pray, doth put it out of question, that none is to be prayed to, but he in whom we must onely beleeue.

Indeed, we haue no right or interest in any of our fel∣low creatures, but by the interest that we haue in God by the mediation of Iesus Christ. Sinne hath both di∣uested vs of the primitiue right wee had in them, and them of the primitiue power that they had to ayde and support one another; so that faith carrieth noster to God onely, and resteth in him.

Master Foxe, from sufficient testimonie out of Scot∣land, reporteth, that in anno 1551. there arose a great schisme in Scotland about the Pater noster, whether it might be said to Saints or no.

It was deliuered publiquely in a Sermon at S. An∣drewes, that wee could call none our Father, but God onely; and presently a gray Fryar tooke vpon him to confute that doctrine in the Pulpit, and to proue that it might be said also to Saints.

And first, because we call old men fathers, one may therefore much rather call a Saint our Father.

2 Because God hath made the names of Saints holy, therefore we may say to them, Hallowed be thy name.

3 Because the kingdome of heauen is theirs by Gods free gift, therefore we may say to them, adueniat reg∣num tuum.

4 Seeing their will is Gods will, else they had neuer come to that kingdome, we may say, fiat voluntas tua.

But when hee came to the rest of the petitions, his wits failed him, and hee beganne to alleadge that they might vse the intercession of Saints to God, for daily bread, and for forgiuenesse of sinnes, and for deliue∣rance from euill.

But the three first Petitions which directly are refer∣red to the onely glory of God, these he blasphemously applyed to Saints.

Which gaue occasion of a great schisme in Scotland, insomuch as they distinguished their parties by this Shiboleth: to whom say you the Pater noster, to God or to Saints?

The people were much distracted with this schisme, and in the Abbey Church of S. Andrewes, this pasquell was set vp.

Patres nostrì in Collegio Concludunt idem cum Lucifero Quod sancti sunt similes altissimo.

Another in english.

The Fryars would be called Rabbi & Magister no∣ster, and know not to whom to say Pater noster.

But after much contention, it was at last resolued, that it was onely to be said to God. This word Our, ioyned with Father, is vox fidei, as you haue heard and dire∣cted to one, and therefore not to be either communica∣ted with others, nor withdrawne from God.

* 1.57Our, is vox charitatis; for it containeth the spirituall

kindred of the faithfull, who doe all acknowledge but one common father of all, one God, one Father: this is the obiect of our common faith.

We haue patres carnis, our naturall Parents, we haue Magistrates and Princes in things temporall, Bishops and Ministers in spirituall, and all these haue the honou∣rable title of Fathers giuen to them in the law of the fift Commandement; but this compellation extendeth not to the longitude or latitude of this fatherhood in the Lords prayer: these haue particular references, this hath an vniuersall relation to the whole body of the Church, and herein God goeth alone away with the name of our Father: the other hold by seruice this ho∣nour from him; onely hee holdeth that in Capite, ouer them and their sonnes.

And herein the Pope encroacheth vpon God with abhominable vsurpation, and is by his Parasites stiled, Sanctissimus pater, and the blinde ignorants that see no further then by his Lampelight, and speake no other language then what he hath taught them, doe manner∣ly call him our holy father.

God hath no honour intire, but he comes in for his share with him; not the name of Lord God: he inuadeth that also.

It is a knowne and printed blasphemie,* 1.58 Dominus De∣us noster papa, which the glosse vpon the extrauagancie of Iohn 22. doth lewdly giue the Pope.

True it is that when the Bishop of Rome was an or∣thodoxe Bishop, and maintained the Apostolicall do∣ctrine of the true Church: he was called Pappa or Papa, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Greeke word which is Pater. And so it was not a proper title to the Bishop of Rome, but com∣mon to all Bishops, as at this day the name of Father is giuen to them.

But this vnlimited claime to the name in chiefe ouer all, not onely the lay people, but the very Clergie of the whole Church, he hath rather purchased with S. Pauls sword, then with S. Peters keyes.

But he holdeth it now with that absolute right to it, that none can be a member of the true Church, but he must be his sonne.

And therefore Gregory the fifteenth, in his letters lately sent from Rome, to our then most excellent Prince, residing for the time in the Court of Spaine, doth thus court his Highnesse.

Truely the armes of papall charity, with sighes, doe worship the God of mercy, and doe stretch them forth for your safety to embrace you a most desired sonne, &c. I cannot blame him, for when the Kings and Princes of England were popish, his Holinesse had his coffers much the fuller for it, and his Kitchin was the better pro∣uided.

But one thing I note in that letter, that this Gregorie, the then Pope, doth confesse himselfe modestly, farre inferiour to Gregory the first, whose name he assumed at his Coronation, in sanctitie and vertue, although equall in dignity, and of the same name.

I wonder that he should be so open, as to confesse a succession in dignity, and not in sanctity, in seate, and not in vertue, for this makes it no argument, which yet is falsely vrged, and his Holinesse forsakes the truth in it. He affirmeth that Gregory the great, did first by his apostolique authority bring the Gospell into this king∣dome.

And inferreth, that he being his successor, and equall in name and dignity, though inferiour to him in sancti∣ty and vertue, should follow his footsteps in restoring the gospell to this land againe.

But the assertion of Gregories first plantation of the Gospell in England, is most false: for Parsons in his Booke of the three conuersions of England to the Gos∣pell, doth make that of Gregory, the third, and not the first conuersion.

But were it true, the argument followeth not, that hee who now carrieth his name, but is inferiour to him in holinesse and vertue, should haue the same power, or hope to worke the same effect that hee did; for the in∣struments of God, in the conuersion of soules, doe not worke by name and dignity, but by sanctitie and vertue.

And euen herein this Gregory that then vsurped the Church Monarchie, is inferiour to Gregory the great in holinesse and vertue, because Gregory the great did not onely abstaine from the name of vniuersall Bishop, and the common Father of the Church, but he wrote most inuectiuely against it.

For he wrote an angry reprehension to Eulogius, Pa∣triarch of Alexandria, for stiling himselfe vniuersall Bi∣ship.

And when Iohn, Patriarch of Constantinople, vsur∣ped that vndue title, he wrote to him to rebuke it; hee called it nefandum, stultum, superbum vocabulum; he saith that the Councell of Chalcedon offered his prede∣cessours at Rome, that title, sed tamē nullus sibi hoc teme∣rariū nomen arripuit. But now Bellarmine hath charged the late Kings Maiestie, with denyall of the faith, because he supposeth that in the oath of alleageance, he deny∣eth the Pope the title of supreame Father of the Church.

I had not diuerted thus farre to the Popes vsurpation of this honour of Our Father, but that the times grow sicke of a surfer of light and truth, and beginne to in∣cline, and propend to apostacie, that the God of mer∣cies grows impatient thereof, and by admirable iudge∣iudgement

declareth his indignation against it:

Therefore restoring this title of Our Father, to God, to whom onely it belongs, and taking it away from the Pope, who blasphemously vsurpeth it: we say Our, is vox charitatis, and calleth all the faithfull sonnes of God brethren, all the world ouer, Christ Iesus our elder bro∣ther, being the author & maintainer of this brotherhood.

It is the said Kings Maiesties learned obseruation vp∣on this word, that it sheweth the communion which is among the Saints, and that euery one is a member of a body of a Church that is compacted of many members, contrary to those vpstart Amsterdam sects, where two or three make a Church.

* 1.59Who as S. Cyprian saith, doe sibi extra Ecclesiam, & contra Ecclesiam constituere sibi conuenticula perditae factionis.

And yet nothing is more vsuall with them, then to giue the name of the Brethren to their irregular societies, and schismaticall complices.

But this common interest of the faithfull in God, vniteth them in one holy society, and they that diuide this into factions, are schismatiques, they that breake forth into new opinions against the truth of God, are heretiques; onely they are brethren truely, who en∣crease the truth of God in vnity: and these doe pray to God, omnes pro omnibus & singulis, & singuli pro omni∣bus, & singulis.

* 1.604 There is no pride in them, they are not ashamed to call one another brethren: King Dauid cals his sub∣iects Brethren and Companions, for my Brethren and Companions sake, &c.

* 1.61One is your Master, euen Christ, and all ye are Brethren; one is your Father, which is in heauen.

This Father is no accepter of persons, he is as much

father to the poore as to the rich; and though here on earth the difference of ranke and degree doth much ad∣uance some, and deiect others; in this court of supreme audience, Princes haue no more right to the fatherhood of God, then their meanest vassals, their wants are no sooner seene, their miseries no sooner pitied, and relei∣ued, their petitions no sooner receiued and answered, then of those that lye in the dust; and they that wander vp and downe in Sheepe skins and Goat skins, derided, despised, persecuted, are as gratiously inuited, and with as much welcome receiued with our Father, as those that haue their pathes annointed with butter, and whose portion is the fattest.

It is a certaine rule, that the proud man who despi∣seth his brethren, cannot pray; hee that will not owne his brethren, our Father will not owne him.

The common duty of Christians,* 1.62 is as the Apostle ad∣monisheth, in giuing honours, goe one before another.

This very compellation, calling God Our Father, doth honour all the faithfull seruants of God with the honour that is due to them; according to the precept of the Apostle, Honour all men.

And we not knowing who belong to the kingdome of God, and not daring to iudge,* 1.63 are therefore to esteeme all men our brethren, and to honour them with the name of brethren.

I beseech you let prayers and supplications be made for all men, for seeing Christ hath prayed not onely for his twelue, but for all those that shall beleeue through their word, we doe charitably conceiue, that all men are either in present profession, or in Gods gratious expe∣ctation, our brethren. Let vs not boast our selues either against them who are not yet come into the Church, or against them that are gone out; for such pride, God

resisteth, and let him that thinketh he standeth, take heed lest he fall.* 1.64

Let nothing be done in strife & vain glory, but in low∣linesse of minde, let each esteeme others better then himself.

[ 4] Looke not euery man on his owne things, but euery man also on the things of others.

This is called the same mind that was in Iesus Christ, and they that pray to God in Christs words, and not with his minde, loose labour.

They be flatterers that ouerdoe in giuing honour, be∣lying men to their faces, with false and vndue ascripti∣ons. They be slanderers that put vniust aspertions vp∣on their brethren: they be proud or worse that ouer∣looke them, as vnworthy of their regard: humility fin∣deth an equality in the ho••shold of God, and they say with the sonnes of Iacob, we are brethren, the sonnes of one God,* 1.65 our Father which is in heauen: we are all one mans sonnes in the land of Canaan.

* 1.66There is no malice in them that say aright, Our Fa∣ther; they pray one for another, and wish the welfare of one another.

They remember that they were all at first, in the loynes of the first Adam, and that now they are in the loue and fauour of the second Adam, and this reui∣ueth that principle of nature; fac••••lijs fieri quod cupis ipse tibi: It is not lawfull for vs to begge any thing of God for others, that we would not wish to our selues.

Why should we striue, saith Abraham to Lot, see∣ing we are brethren? and therefore he that biddeth vs to pray continually, biddeth, if it be possible, as much as in you is, haue peace with all men; for the God of peace must be sought in peace; and it is a note of the vngodly, The way of peace they haue not knowne.

Therefore before thou fall downe before the face of

God in prayer, empty all malice out of thy heart, and remember that thy father is thy brothers father, and the communion of charity doth giue him a share in all thy holy prayers and deuotions.

But this neglected, will fall so heauy vpon vs, before we haue done this prayer, that God shall condemne vs from our owne mouthes, when we desire to be forgiuen as we doe forgiue.

Here arise certaine quaeres.

1 Is it not lawfull to pray, saying, My father,* 1.67 giue mee?

No doubt it is, and without preiudice of christian charity, for we haue the warrant both of reason, precept,* 1.68 and example for it.

1 Of reason: the common right of all doth not im∣peach the particular right of each in this Father: this name is borrowed from nature, whereby euery childe is warranted to call My father, without inuasion of the right of his brethren to that title.

2 Of precept, God himselfe saith,

But I said, how shall I put thee among the children?* 1.69 and I said, thou shalt call me, my Father.

3 By example; Christ, O my Father, if it be possible,* 1.70 transeat calix iste.

Thomas, My Lord, my God.* 1.71

Indeed, we haue each of vs our particular occasions to repaire to God, and desire his helpe; in which cases we may either plead the common interest that we haue in God, as members of his Church, vnder the name of our Father, as here: or we may by faithfull zeale inuo∣cate him in our owne right to him by Iesus Christ; say∣ing, My father; so the Sonne of God is my Redeemer and Mediatour: the holy ghost, my sanctifier and pre∣seruer.

2 Seeing our Father is a name of such charity, as doth combine vs in loue and well-wishing, may it be lawfull to vse imprecations to pray against any?

The content of this word our, doth include all men, for all men are by creation, and by conseruation and protection, the Sonnes of God, and God onely knowes of these who are his; we know that there is no vniuersall grace; Christ hath said, many called, few chosen. so that mankinde is diuided into two portions, Gods friends, Gods enemies.

But they be all our fellow creatures, and the law of charity doth binde vs to the loue of their. persons, so farre forth praying for them, as may stand with the maintenance of Gods glory.

Indefinitely we may pray against all the deuices of the wicked, that God would make them frustrate, as he did the counsell of Achitophel; so Dauid,

* 1.72Lord I pray thee turne the counsell of Achitophel in∣to foolishnesse.

We heare that Antichrist is Gods profest enemie, we may pray for his confusion, for wee may hate where God hateth.

Whence the enemies of our Church wish the light of the Gospell quenched, and the superstition of the Church of Rome, and her abhominable idolatry reui∣ued amongst vs; we may lawfully pray to God against their machinations, that hee would confound their counsels.

We haue seene what they would haue done in their Powder Treason, we may see how they fell into the pit that they digged; we may say with Deborah and Barack, So let all thine enemies perish O Lord.

Finally, whosoeuer are not the sonnes of God, ei∣ther in present admission, or in his holy election, wee

may pray against them, that God would glorifie him∣selfe in their confusion and vtter destruction.

Generally, against all impenitent sinners, whom God hath giuen ouer to a reprobate sense, we pray to be pre∣serued from their society, and from all infection by them, and against their prosperity, as hurtfull to the Church of God.

3 Seeing the law of charity doth thus binde vs all one to another In christian loue, that wee must pray for all men in our owne particular quarrels, one with ano∣ther: is it lawfull to pray against our enemies?

Our answere is,* 1.73 that Christ hath made it a law to his Church in the exposition of the second great Comman∣dement concerning the loue of our neighbour: But I say vnto you, loue your enemies,* 1.74 blesse them that curse you, doe good to them that hate you, and pray for them which despightfully vse you and persecute you, that you may be children of your Father that is in heauen: where∣by he putteth all them out of the number of the chil∣dren of God, that doe not pray for their enemies: and if no children, we cannot say our Father:

Therefore our Church in the holy Letanie thereof, prayeth charitably, and according to this holy rule: That it may please thee to forgiue our enemies, persecu∣tors and slanderers, and to turne their hearts.

And by this charitable Shiboleth we are distingui∣shed from the heathen and Publicans, from the phari∣saicall interpreters of that law, who haue said, Thou shalt loue thy neighbour, and hate thine enemie.

They that seeke and loue the peace of God, doe de∣sire the sauing of the enemy, the destruction of the en∣mity.

Our enemie is one of the medicines of our life, hee serueth vs to good vse to exercise our patience, and our

charity and wisedome, to keepe vs in awe that wee giue no aduantage against our selues: if naturally we loue not physicke, yet for healths sake, we out of iudgement doe approue it, and take it patiently.

4 Whether we may reioyce at the destruction of our owne enemies, or the enemies of our religion and state.

* 1.751 The very title of our father, which doth vnite vs in one bond of common brotherhood, doth so enioyne vs to wish the common good of all Adams children, that the ruine of any part of this building, ought to bee a griefe to all the rest, so that nature biddeth vs not to re∣ioyce in the destruction of any man, quia homo; hee is flesh of our flesh, and bone of our bone, and can the members suffer, and the whole body not ake for it?

2 There is some remaine of the image of God in all the enemies of God, which is louely, and ought to bee deare to vs, the defacing whereof, is such a griefe, that though Samuel knew that God had wisely and iustly reiected Saul, yet he could not chuse but mourne for him; and when Dauid saw that Saul was dead, hee be∣wailed his death bitterly, though he got a kingdome by it; and when he heard that his traitour sonne and sub∣iect Absolon was dead, he deplored his death with great passion and much tendernesse.

3 The precept of Christ: Be ye mercifull as your hea∣uenly father, and his critis filij patris vestri; by shew∣ing loue to enemies, doth also teach vs to take the fall euen of Gods enemies to heart.

* 1.76But it is obiected against this, that Salomon saith, when the wicked perish,* 1.77 there is shouting; he giueth a good rea∣son for it, for when they perish, the righteous increase.

There is great cause of iubilation in the Church, when the righteous increase, therefore there is cause of

ioy giuen to the Church, when the wicked perish.

The solution of this doubt dependeth vpon this con∣sideration.

The enemies of God, and of our religion, are to be considered two waies.

1 As they are the creatures of God, and partners with vs of the same nature, so they are our owne flesh, and no man euer hated his owne flesh; thus the persons of all men ought to be deare to vs, and their life pretious, and their welfare desired.

2 As they are by their corruptions, turned enemies to God and to his Church; so shall not I hate them O Lord which hate thee? not their persons, but their sinnes, their malice against the Church; that is, odio perfecto odi eos.

Againe, in the destruction of Gods enemies, we must consider,

1 Who it is that punisheth them, for it is the hand of God, and this is matter of ioy to the Church; it is one of the duties of the Sabbath to reioyce in the operati∣ons of Gods hand, and this is repeated there for one, in the Psalmes, for the Sabbath, Psal. 92.4.

Thou hast made me glad through thy worke, I will tri∣umph in the worke of thy hands.

When the wicked spring as the grasse,* 1.78 and when all the workers of iniquity doe flourish, it is, that they shall bee destroyed for euer.

For loe thine enemies, O Lord,* 1.79 for loe thine enemies shall perish, and all the workers of iniquity shall bee scat∣tered.

Mine eye also shall see my desire vpon mine enemies, &c.

All which sheweth that the ruine and confusion of Gods enemies, is the ioy of the Church, as it is the

worke of Gods hand, for doe we not say, Tu Domine fe∣cisti, and is it not our prayer, fiat voluntas tua? and are wee not to reioyce in it when it is done? doth not God doe all things well? and doe not all things worke together for the good of Gods children?

2 We must consider who they be that suffer, these are brethren with vs according to the flesh, here our bowels yearne, and we haue cause to mourne and la∣ment on their behalfe for their sinnes, that deserued this iudiciall processe against them.

He that hath a christall glasse in his hand, into which his enemie hath infused poison to destroy him, and seeth the glasse broken in his hand, discouereth the preserua∣tion of his life, by that breaking, may he not at the same time be glad that the poison is spilt, and sorry that so good a glasse is broken. The nature which is impoiso∣ned in Gods enemies, is Gods creature, if the breaking of this glasse of humane nature, doe let the poison fall to the ground, is there not cause of ioy for the preuen∣tion of that euill, and yet cause of griefe for the losse of that vessell, by which this worke of mischiefe was to be effected?

Our elements of which we are composed in the frame of our bodies, are mixt, and not pure and simple bodies: the affections that are in the inferiour part of the soule, are also mixt, for our best courage is shaken with some feare, our hope, mingled with some doubt, our ioy commedled with sorrow, that in the very seruice of God we reioyce with trembling.

In our intellectuall part, our vnderstanding is not cleare of clouds: in our spirituall and diuine inspirations by the holy ghost, there is aliquid carnis, some of the naturall man that eclipseth the light, and weakeneth the force of the holy ghost in vs.

Therefore as there is cause of ioy, so is there cause of griefe in the case of Gods enemies, but it is a safe rule al∣waies to reioyce in the Lord, and to approue, admire, and blesse the operation of his hands.

The powder traitours, whose zeale of the religion of Rome, turned them all into gunpowder, and inflamed them to that furie and malice, as to destroy the peace and the Religion of this Land with one blast; how would they haue ioyed to haue brought forth the mis∣chiefe in full birth, which they had conceiued? yet the bowels of our compassion were moued towards them, to see them dye and suffer the iust reward of their most damnable proiection.

But the bowels of the wicked are cruell; shall I shew you the mercy of a Pope, it was Sixtus 5. vpon occasion of the murther of Henry the 3. the French King, who in ioy of it, being performed treacherously by a Monke, set on by himselfe, doth make a panegyricall oration in the praise of the Creatour, and admireth the excellent worke of God in it, quod simplex monachus non mutato habitu, nongladio, clipeoue armatus ad regem libere pe∣netrauit.

Is not the folly of this sonne of Belial worthy to be despised, that makes this a miracle, that a Monke vnar∣med, and in his own habite, wherein no man mistrusted him, did commit this treason, for so these false Monkes were without suspition admitted to the Kings presence; but had he changed his habite, and come armed, he had beene preuented.

He reioyceth in the Kings death, yet he was no he∣retique, as Rome cals heresie, but a sonne of the Pope, and he layeth the murther to Gods charge.

Regem Deus per sacratum virum interfecit: the whole oration is extant in print, & they are all ashamed

of it, so full it is both of folly and malice.

Wee may not doe the God whom we worship and serue, that vnthankefull iniurie, to omit the late fearefull example of his iudgement, declared vpon a Popish con∣uenticle assembled in a priuate meeting to an hereticall Sermon; they are blinde that see not the hand of God in it, and they that take not warning by it to auoyd the like, may tempt the iustice of God to some new execu∣tion, for he hath treasures of wrath.

I thinke I speake the charitable thoughts of you all: it was a iudgement much to be deplored in respect of them that suffered the same. So great a number present∣ly, either broken with the ruines of the house, or smo∣thered with the closenesse of their owne heapes one vp∣on another, others wounded, some dead found, some fallen into madnesse.

We haue cause all of vs to lament the sudden violent death of so many, of whom we haue cause to perswade our selues charitably, that they had the zeale of God, but not according to knowledge, and that they were made beleeue that they did God good seruice.

But how many open Churches did they passe by, how many learned Preachers might they haue heard at that time, from whose light they might haue borrowed light, and in whom they might haue heard Iesus Christ speaking to his Church, and declaring the way of salua∣tion: they forsooke the houses of God to retire them∣selues into a chamber, where their owne weight was their ruine by the iust hand of God, as we must needes confesse; for his workes are often secret, but alwaies iust.

Did not the blinde leade the blinde, and both fell in∣to the ditch:

1 I obserue how quickly vpon the forbearance of the

law, the Papists doe take aduantage to congregate themselues into assemblies and to make open profession of their opposition to vs.

2. How readie the treacherous Priests, who haue fallen from vs by Apostasie are to confirme the Aposta∣sie of such as are gone from vs, to tempt others not esta∣blished.

3. Another speciall obseruation in that conuenticle, was the time when this suddaine destruction came vpon Papists, it was by their new computation of the yeare, in the Gregorian Calender, on their fift day of Nouember. So that God would haue them tast of his iustice, with a touch and remembrance of that dismall day which their religion had dessigned to our ruine: now they haue their fift of Nouember as well as we, but with so mercifull a difference on our part, so iust a difference on their part, that when they shall thinke of our fift of Nouember, they may see their owne hand plotting mischiefe, Gods hand detecting, and defeating it, and their fift of Nouember will acknowledge, no hand but of Almighty God, in the whole worke of their destruction.

Their intendment forged in hell was to haue wrought vpward to blow vp all; this execution from the hand of God wrought downeward in the fall.

On our fift of Nouember, the great assembly of the State, which maintaine true Religions was aimed at.

On their fift of Nouember, a priuate Conuenticle, here∣ticall changelings, and such as haue denied the faith of Christ, here rightly and sincerely taught, were hit.

And as their day intended the sodaine death of some of their owne friends, to make those whom they hated more sure;

So it is to be feared that some of our owne Protestants, somewhat too curious to pry, & somewhit too daring to

aduenture into the tents of the enemie did pay deare for their ouer curious diligence in ioyning themselues with vnlawfull assemblies.

* 1.80The vse of those fearefull examples of Gods iustice, vpon those that forsake the true Church of God, is not to reioyce in their destruction.

But secondly, to remember the threatning Word of our Sauiour, Except yee repent yee shall all likewise perish. For God wanteth not matter of iust quarrell against the best of vs all to punish vs also, and to make vs examples of his iust vengeance, if he were not our Father, louing and indulgent toward vs for Christs sake, in whom he loueth and spareth, and forbeareth vs, and we haue no other way to keepe him a father, but by our true repen∣tance of our sinnes, and obedience to his holy Word.

2. It is a warning to vs, seeing he that we pray to, is our father, in a speciall reference to all the sincere pro∣fessours of the holy truth of God, without schisme, heresie, or superstition, that therefore we keepe our selues in the vnity of the Church, not forsaking the as∣semblies of our brethren, whom either faction or super∣stition hath separated from vs.

These sinners against their owne soules are a dange∣rous societie, let vs haue nothing to doe with them in their hereticall seperations: the very eye vpon them may bee dangerous: for these are the windowes of the body, & Mors intrat per fenestras.

Dauids Prayer is, Auerie oculos meos ne videant va∣nitatem. And let not vs say, aperiam oculos meos vt videam.

If we take hurt by looking on we may too late com∣plaine with him in the Poet, Cur aliquid vidi? Cur noxia lumina feci?

Is it not safer to avoyd poyson, then to drinke it in

vpon confidence of our antidote?

3. Let the name of our Father moue a compassion in vs towards our brethren staggering in Religion, to con∣firme them; fallen from vs, to reduce them to the vnity of our Church: this partly by our earnest prayers to God for them, partly by our wholesome and good coun∣sailes giuen to them, partly by the example of our good life, directing them when they shall be witnesses of our conformity in life, with the doctrine of our faith, may be happily performed with much more ioy then we can take in the ruine and destruction of them, though they be a generation that doth not set their hearts aright, and in whose sight our liues are nothing pretious.

Till God do declare them his enemies, let vs hope and iudge the best of them; but the time shall come when God will come himselfe to purge his floore, and to di∣uide betweene the Chaffe and the Wheat, betweene the good graine, & the tares, & then those whom God shall cast off as his enemies, the communion of Saints shall know them, and they shall haue warrant to reioyce in their eternall destruction, and they shall haue comman∣dement from the iudge of quicke and dead to triumph ouer them.

Reioyce ouer her thou heauen, and yee holy Apostles and Prophets, for God hath auenged you on her.* 1.81

And in the next Chapter there is an Halleluiah sung in heauen and God is praised for the destruction of Ba∣bylon, that is, the kingdome of Antichrist.

Let vs with praier striue with God so long as we liue to encrease the number of his faithfull ones, to dilate the boundes of his Church and to adde to it dayly such as may be saued with vs.

And let vs with patience awaite the iustice of God which in the last day will be reuealed when the sheepe

and goats shall be parted, and when God shall declare both with whom we shall reioyce in the communion of his Saints, and ouer whom we shall triumph in the Sy∣nagogue of Sathan: then shall the glorie of God both wayes delight vs, and we shall haue our desire vpon all Gods enemies.

Which art in heauen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who art in the heauens.

The name of heauen in Scripture is giuen at large to all that space that is aboue the earth, so that the ayre where the fowles doe flye, is called heauen, and they vo∣latilia coeli: the planets and the fixed starres are hea∣uenly bodies; and there is an heauen, farre aboue all hea∣uens, to which Christ is said to be exalted.

We comprehend all in this word, for God is dwel∣ling in them all.

Yet we must take heed that we confine not our God to any certaine place, for he is infinite, and incomprehen∣sible, himselfe telleth vs so.

* 1.82Can any hide himselfe in secret places that I shall not see him, saith the Lord; doe not I fill heauen and earth; saith the Lord? Salomon confesseth when he had built God an house at Ierusalem,

* 1.83Behold the heauen, and heauen of heauens cannot con∣taine thee, how much lesse this house that I haue builded?

Else what comfort had we to pray or hope to bee heard if we did not beleeue the omnipresence of God.

* 1.84Eliphaz in Iob, doth dispute this point, Is not God in the height of heauen▪ and behold the height of the starres how high they are.

* 1.85And thou saist, how doth God know? can hee iudge through the darke cloudes?

* 1.86Thicke cloudes are a courening to him, that he seeth not and he walketh in the Circuite of heauen.

These are grosse and carnall opinions of God, that his

high habitation in heauen doth make him a stranger to vs and our wayes, or maketh our prayers imperssions to him. Am I a God at hand saith the Lord, and not a God farre of!

This title of Gods being in the heauens, doth not clip the winges of his presence spread and dilated ouer all the world.

Whither shall I goe from thy spirit,* 1.87 or whither shall I fly from thy presence.

If I ascend vp into heauen, thou art there:* 1.88 If I make my bed in hell, thou art there &c.

We must therefore search the reasons why God,* 1.89 whose presence filleth all places, is here called vpon as dwelling in the heauens.

He is said to be in the heauens in respect of his Maie∣stie and glory,* 1.90 for as the throne of an earthly Prince is his highest place of greatnesse and glory; so we can best conceiue God in his glory, when wee cast our selues downe before him, sitting vpon his throne, so Christ saith, Heauen is Gods throne, and the earth is his footstoole.* 1.91 So Dauid.

The Lords throne is in Heauen, his eyes will consider,* 1.92 his eye-liddes will try the children of men.

This teacheth vs to come before God in our praiers, with all humble reuerence & feare, as before a Prince of highest glory sitting in the thron where he iudgeth right.

They forget this who come before him and present him with their rude and vndigested extemporall euapo∣rations of their desires, daring to petition the highest Maiestie with their vnstudied, vnpremeditated supplica∣tions. Salomon presseth this consideration thus.* 1.93 Be not rash with thy mouth, and let not thine heart be hastie to vtter any thing before God: for God is in heauen, and thou vpon earth, therefore let thy words be few.

If the Maiestie of earthly Princes do make thee study thy petitions, and take counsaile what thou shalt desire, and in what wordes, and that thou weighest euery word in it, that thou maiest giue no offence, doe not make too bold with God, who though he be thy father, yet is he an heauenly glorious God, whose seat is aboue all.

The sweet and gracious name of a father, may perad∣uenture make vs too bold, and therefore this addition of Maiestie is put to it, to temper and moderate our pre∣sumption and to awe vs.

* 1.942. This mention of heauen in Gods title, is a remon∣strance of Gods omni-videncie, for hee is aboue as in spe∣culo, in a watch tower, from whence hee discerneth all that is done all the world ouer. So Dauid, Out of heauen did the Lord behold the earth,* 1.95 his eye is ouer all the world.

* 1.96Neither is there any creature that is not manifest in his sight, but all things are naked and opened vnto the eyes of him, with whom we haue to doe.

The Lord is in his holy temple.

* 1.97He seeth all mens hearts, and discerneth from what af∣fectiōs their praiers are breathed forth into his hearing.

He seeth who come to him, who neglect him, he discerneth what it is that bringes to him, whether our necessities and wants only, or our loue to him: he discer∣neth what vse we intend to make of his gifts, if we pre∣uaile with him, how we will take it if we speed not in our suites, for he knoweth all our thoughts long before.

So that we are hereby stirred vp to a further con∣science of reuerence & holy deuotion in our praiers, for that we appeare in his presence, whose searching doth so narrowly suruey vs from the height of his Sanctuary.

* 1.983. This mention of the heauens in his title, doth ex∣presse the high power of God, for what doth more ex∣presse

him to vs in fulnesse of omnipotency, then this high throne of his greatnesse established in heauen.

The Heauens declare the glory of God,* 1.99 and the firma∣ment sheweth his handy-worke. This addes yet more to our feare, for that power is not to be dallied with.

The Lord killeth and maketh aliue,* 1.100 hee bringeth downe to the graue, and bringeth vp.

By strength no man shall preuaile.* 1.101

Here is no contesting with this power, and no re∣sisting his right hand: our father which art in the hea∣uens.

Take heed that the presumption on the name of Fa∣ther, doe not dash thee against the rocke of his power: for,

There is no rocke like our God.* 1.102

Dauid hath secretly directed vs herein,

But there is forgiuenesse with thee,* 1.103 that thou maist be feared.

This is the best composition of the heart that pray∣eth to God, to loue, and hope, and beleeue, and ap∣proach, and sue, and all with feare, for feare will keepe vs within boundes, that we offend not.

Now that we haue both these considerations in sight together in this compellation of our father in heauen, we haue also matter of faith as well as feare.

There be two doubtes which may be cast in prayer, which are both remoued in this title, and our faith established against them.

1. That of the Leper.

Lord if thou wilt thou canst make me cleane.* 1.104 He con∣fest him a Lord, he belieued of his power, but his doubt was of his will, But seeing he is our father, there can be no cause of that doubt.

2. That of Israel,* 1.105 Can God furnish a table in the wilder∣nesse?

here is doubt of the power of God, and this is cleared when we confesse that our father is in heauen.

For his being in heauen which we here confesse, is not a bare habitation there, for so the Angels of God are in heauen, but it acknowledgeth his Creation of the hea∣uens, his possession of them, his dominion ouer them, the heauens are his imperiall chamber, wherein he sitteth as supreme Monarch in most absolute and independent omnipotenc:y As Dauid; He hath done whatsoeuer he would in heauen, and in earth, and in all deepe places.

There be two great hinderances to the preuailance of our praiers.

1. Nimia trepidatio, when we are too much cast down with the terrour of Diuine Maiestie, that is healed in Our father.

2. Nimia oscitatio, when we beare our selues too bouldly vpon the confidence of his fauour, and that is quash, tif we consider him in the heauens the place of his high glorie.

* 1.1064 This mention of heauens doth call vs to the con∣sideration of the holinesse of God, for that is called the Lords Sanctuarie, the Sanctum, sanctorum, and into that shall enter nothing that is vncleane.

Therefore in the law, so many washings and clensings were in vse, so many preparations, for any speciall resort to God, & the people called vpon to sanctifie themselues; for God that openeth his hand and filleth our empty vessels, as the pottes at the marriage in Cana, to the brimme, will not powre his pure graces into vncleane vessels.

And hee that is pure and holy, will not receiue the praiers that come from an vncleane and pudled spring of flesh and bloud, hee that poureth on the house of Dauid and the inhabitants of Ierusalem, the spirit of sup∣plications,

poureth also the spirit of grace to sanctifie the supplications. So it is called in Zech. the Spirit of grace and supplications.

And Dauid can say, If I regard wickednesse in my heart, the Lord will not heare me.

Obserue it in Saint Iames his directions.

Draw nigh to God, and hee will draw nigh to you:* 1.107 clense your hands yee sinners, and purifie your hearts you double minded.

When God appeard to Moses in the bush, and Moses was approaching to him, he heard a voyce saying to him.

Put off thy shoes from thy feete,* 1.108 for the place whereon thou standest is holy ground.

There is no Comming then to God without holinesse, without which we may seeke, but we shall neuer see the face of God.

5 This mention of the heauens here doth put vs in minde of the wisedome of God,* 1.109 who of nothing raised vp that glorious frame of those celestiall habitations, that high Sanctuary for his owne dwelling, for in wise∣dome he hath made them all.

Which teacheth vs to beware how we appeare be∣fore God in our praiers and holy deuotions, not as fooles, but as wise.

Take heed to thy foote when thou entrest into the house of God, and be more neare to heare then to offer the sacrifice of fooles.

They that pray not in wisdome, doe offer to God the sacrifice of fooles.

And Salomon saith, God hath no pleasure in fooles.* 1.110 There is no folly like to the folly that is vsed in prayer and deuotion, when the God of wisedome hath vs in his eye, and the iealous God who is tender of his wor∣ship

discerneth; that he is slighted.

That is one of the sinnes of our time, a foolish wor∣ship, without consideration, care or reuerence, which turneth our praiers into sinne.

Hath God any pleasure in the set words of a solemne seruice! Did he not blame his owne people. Populus hic honorat me labijs suis. Dauid admonisheth to sing praises to God with vnderstanding.

It asketh a great deale of spirituall wisedome to ad∣dresse our suites to the Court of heauen, where the high∣est King of glory doth wisely, consider all the sonnes of men, and beholds with what descretion and wisedome they come before him. Take heed therefore that thou forget not our Father to be in heauen.

* 1.111Heauen is mentioned for the height of Gods sanctu∣arie, for God is in excelsis which teacheth vs in praier to sublime our soules from the earth and earthly things, to an holy eleuation: thereto agree those outward formes of lifting vp the eyes in prayer.

I lifted vp mine eyes to the hills, from whence my help commeth.

Our helpe is in the name of the Lord, who hath made heauen and earth.

And let the lifting vp of mine hands be an euening sacrifice. Sursum corda.

It is the voice of the Church, Our Conuersation is in heauen; and it is the Apostles counsaile.

If ye be risen with Christ seeke the things which are a∣boue, and not the things which are below, where Christ sitteth at the right hand of God.

O that I had the winges of a Doue, the wings of an Eagle, rather to fly high, there is the Carcase, and thither the Eagles resort.

Our earthly Parents giue good things to vs, but they

haue them from hence, the bread, the fish, the necessaries of life.

Sometimes earthly Parents proue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but our hea∣uenly father is one, whose compassion falles not, when my father and mother forsaketh me, the Lord taketh me vp.

Doubtlesse thou art our father, though Abraham knowes not, though Israel be ignorant of vs. Earthly Parents see vs sicke, and in prison, and in disgrace, and in want, they can sit downe and droppe their teares, and viz their groanes with ours, but there is no helpe in them; they may be parted from vs by death, but our heauenly father shall endure for euer, his yeares change not, he looked down from the height of his sanctuarie: From heauen did the Lord behold the earth:* 1.112 to heare the groaning of the prisoners, to loose those that are appointed to death.

7 The mention of heauen added to the title of our Father, doth put vs in minde of his goodnesse,* 1.113 for hee dwelleth in that place from which euery good giuing, and euery perfect gift doth proceed.

From whence also we are directed in our Prayers not to aske of this Father, that is, nothing but good and perfect gifts.

In temporall benefits, we must still haue an eye to the true vse of them, to make them serue for spirituall and heauenly vses.

One thing haue I desired of the Lord that I will seeke after,* 1.114 that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple.

Let our eye be vpon the inheritance and the birth∣right, and for things temporal, so far as they may be ad∣jumenta or oramenta to vs to aduance this final desire of

the kingdome of God; so farre let vs desire and seeke and vse them.

Who will petition a King, for beades and babies, and such trifling things: feare nto little flock, it is your fathers pleasure to giue you a Kingdome.

Let our wisedome seeke it where it is to be found, in heauen, where Iesus Christ sitteth at the right hand of his father, and maketh intercession for vs.

Why should we aske stones, where we may haue bread for asking: bread of the finest wheat flower: Manna, Angels bread:

* 1.1158 The name of our father in the heauens, doth put vs in minde of the country which we seeke, for we are but Pilgrimes and strangers, and we haue no abiding City here, we are but soiourners as all our fathers were.

* 1.116But we know that if our earthly house of this taberna∣cle were dissolued, wee haue a building not made with hands, but eternall in the heauens.

* 1.117For in this we groane earnestly, desiring to be cloathed vpon,* 1.118 with our house which is from heauen.—that morta∣litie might be swallowed vp of life▪ for

* 1.119Whilest we art at home in the body, we are absent from the Lord.

* 1.120We are confident and willing to be absent from the body, and to be present with the Lord.

We sit here weeping by the riuers of Babel, If I for∣get thee O Ierusalem, &c.

Returne to thy rest O my soule.

Studie those heauens, search and finde out the way to them: there is one that is gone before to prepare a place there for vs, in the many Mansions of his Fathers house, and as the Church sweetely Hymneth.

* 1.121He hath opened the Kingdome of heauen to all belee∣uers: by a new and liuing way which hee hath Consecra∣ted

for vs, through the vaile, that is to say, his flesh: Con∣ducting vs to

Mount Sion, the City of the liuing God,* 1.122 the heauenly Ierusalem, and to an innumerable companie of Angels.

To the generall assembly, and Church of the first borne, which are written in heauen, and to God the iudge of all, and to the spirits of iust men made perfect: And to Iesus the Mediatour of the new Couenant, and to the bloud of sprinckling, that speaketh better things then the bloud of Abel.

2. The Petitions.

These are of two sorts, for some doe concerne the glo∣rie of God, and our spirituall and eternall good: the rest haue reference to this life and the good thereof.

It is necessary that we be directed by our Sauiour, both in the matter, what we may aske, and in the order, where and at what we must begin, there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If we put that out of the proper place, wee may disorder our praiers, and speed the worse. There∣fore our first petition here is.

Hallowed be thy name.

Which wholly is directed to Gods glory, for that is first to be desired and sought of vs.

In the handling of which words,

• 1 We must search what is here meant by the name of God?
• 2 What it is to Hallow this name?
• 3 Who must doe this?
• 4 Why we doe aske this of God?
• ...

• 5 Why we make this our first petition?
• 6 What dueties depend vpon this?

1. What is meant by the Name of God.

Names were giuen to Persons, to Creatures, and things of old for distinction sake, to distinguish one from another, and that application, by which euery thing is called, is the name thereof. Therefore God ap∣pointed the Creatures, which he had put vnder the Do∣minion of Adam, to take their names from him.

And whatsoeuer Adam called euery Creature, that was the name thereof.* 1.123

But God hauing none greater then himselfe, gaue himselfe his names, by which he made himselfe known to the sonnes of men, and therefore Moses desirous to know the name of God, demanded it of himselfe.

* 1.124And God called himselfe, I am that I am: and bad him say. I AM hath sent thee. Which great name of Ie∣hovah doth expresse him.

1 Eternall in his owne selfe-being, altogether inde∣pendent:* 1.125 Yesterday, that is, from euerlasting, to day, that is for the present, and the same for euer, that is both so long as time is, and eternally after time is no more.

* 1.126Which was, which is, and which is to come.

2 It sheweth the omnipotent production, and denua∣tion, of all existences from him, as the Apostle saith: Of him,* 1.127 and in him, and by him are all things.

3 It sheweth his wise and powerfull prouidence in the gubernation and preseruation of all things, for seeing the omnipotent hand of creation hath extracted all things out of nothing, how easily could they be againe resolued into nothing, if the faithfull Creator were not the wise and potent supporter of this creation.

Sometimes, he is called El, the strong God. Some∣times Elohim: Godds in the plurall, to expresse the Tri∣nity of persons.

And so the Preacher vseth the plurall, Remember thy Creators in the daies of thy youth: first the Father,* 1.128 Sonne and holy Ghost.

Adonai, is a proper name to God, in respect of his Dominion and absolute Soueraignty, ouer all the works of his hands.

I cannot blame the tendernesse of the Iewes, whom the zeale of this glorious name of God, restrained from taking it in their mouthes, or pronouncing it, but vpon great occasion, for they were afraid of the terrour of that Commandement which saith, The Lord will not hold him guiltlesse that taketh his name in vaine. And superstition in that kinde, doth come nearer the virtue, then profanenesse doth.

But neither that law, nor this praier doth prouide for the honour either of so many letters written, or such a word sounded by the tongue.

But as we vse to say, that man hath a good name, who hath a good estimation, of whom report speaketh well. So by the name of God in this place, I vnderstand the estimation, and good opinion, and regard, and honour of God.

And so I vnderstand our Sauiours praier to the Fa∣ther. Father glorifie thy name.

To whom the Father answered.

I haue both glorified it, and will glorifie it againe.* 1.129

His desire is, that God would reueale his glory so to men, that his name may be great and glorious in the world.

God is very carefull of this, for the spreading of his name in the world, for he told Moses, and bad him say

* 1.130In very deed for this cause haue I raised thee vp, to shew in thee my power, that my name may be declared through∣out all the earth.

* 1.131To this end, God doth exact obedience to his law, That thou maiest feare this glorious and fearefull name, The Lord thy God. David.

* 1.132O Lord, our Lord, how excellent is thy name in all the earth: who hast set thy glory aboue the Heauens?

The name of God is also taken for the holy attributes of God his wisedome, and power, and holinesse, and goodnesse, and eternity, or whatsoeuer may honour him, euen as the Apostle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And for this, God hath that glorious name, and is so farre aduanced aboue all things, insomuch as our

Helpe standeth in the name of the Lord, who hath made heauen and earth.

* 1.133And so it is said by way of benediction. The name of the God of Iacob defend thee.

* 1.134And it is vsed in our praiers by way of Mediation, Helpe vs O God of our saluation for the glory of thy name, and deliuer vs, and purge away our sinnes for thy names sake.

You see cause from hence, that care be taken of the name of the Lord, you heare what his name is, not only his titles by which he is known, but his glory in all his due attributes.

2. What is it to Hallow this name?

* 1.135It is nomen sanctum already. So Dauid. Holy and reuerent is his name, and our praier is, that it may be Sanctificatum, that is, so declared and reuealed and so accepted, and confest.

Holinesse to the Lord: it is his due.

Any thing is then sayd to be sanctified, when it is vin∣dicate, and seperate from common vse, to a speciall and reuerend regard, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quisi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, separate from all earthinesse, and carnalitie.

1 From obliuion: the name of God must neuer be forgotten of vs, as the Church protesteth,* 1.136 The desire of our soule is to thy name, and to the remembrance of thee.

2 From Contempt: When the name of God is re∣membred to be honoured, and confest, and praised, and sworne by, vpon iust occasion; the temple at Ierusalem was built to the name of God, and God put his name there, and thither the Tribes went vp to giue thankes to the name of the Lord.* 1.137

3 From prophanation, either by Blasphemy, which is the highest degree of abuse of the name of God: or by any other pollution of that holy name.

Blasphemie is either as Aug.

• ...in lingua
• ...in vita.

1. In lingua.

1 When any thing is vnworthily attributed to God, that becommeth not his holinesse, or wisedome, or power, or goodnesse, &c.

2 When any thing is wholly derogated from God, which belongeth to any of these.

3 When any Creature is ioyned with God in the participation of his incommunicable properties.

2. In vita.

When our conuersation doth not maintaine due cor∣respondence with the honour of God, whose name we professe, and whose obedience we pretend.

Againe, Euery pollution of the name of God, by vaine and idle mention thereof, without feare and reue∣rence,

is an vnhallowing of this name to Gods dis∣honour.

So then: Hallowed be thy name is, let thy glory bee declared and confest, according to the excellent great∣nesse, and goodnesse of it, with all reuerence, and feare; let it neither be forgotten, nor despised, nor prophaned by any the greatest or least pollution that may be.

3. Who must doe this?

1 Christ said to his Father: Father glorifie thy name: he answereth as you haue heard, I haue both glorified it, and will glorifie it againe. Yet I dare not leaue out this desire in this petition, but that we may be∣seech God, that his name may be hallowed by him∣selfe.

* 1.1382 Christ praieth, Father glorifie thy Sonne, that thy Sonne also may glorifie thee.

Neither dare I exclude this in our petition, but that we may pray, that the name of God may be hallowed by the Sonne of God, who best knoweth how to doe it.

3 The glorious Angels and Archangels, Cherubins and Seraphins, continually doe cry, Holy, holy, holy, Lord God of Saboath, as our Church Hymneth. I dare not exclude them in our petition. Let my name be hallowed by the celestial armies, they are the Churches Sicut, in the third petition. Sicut in Coelo & in terrâ.

4 We read that the seperate soules of Gods Saints, do not cease night and day praising the name of God, and hallowing it with their deuotions: I take in them also into this petition; let the Saints in glory hallow thy name.

5 We finde that the Celestiall bodies, the Sunne, the Moone, the Starres, the sublimary creatures, all in

their kindes, declare the glorie of God and make his name glorious, therefore I will not leaue out them, let the name of God be hallowed also in them, let all they that serue him, testifie of him.

It is not, Sanctificatu: or Sanctificent illi, or Sancti∣ficemus nos, but it is Sanctificetur, and therefore let all things that haue a being doe God right in this.

6 But I confesse, as this praier is put by our Sauiour into our mouthes, it concerneth vs to desire of God that especially we may hallow the name of God.

For the name of God shall neuer suffer from himselfe or from his Sonne, or from his heauenly armies, or his ther Celestiall bodies, or Terrestiall creatures, all the danger of his holy name is from vs.

We sinfull men, and women doe often thinke, often speake vnreuerently of Gods name, we be the swearers, and lyers, and blasphemers and prophane persons that blemish the holy glorie of Gods name, so that we had need especially to regard our selues in this suite. Sancti∣ficetur à nobis nomen tuum. So Saint Cyprianus,

Petimus a Deo, vt nomen ejus sanctificetur in nobis.* 1.139

And herein wee honour God, desiring to be the vessels of his praise, the organs and instruments of his glory here on earth.

Yet let no man thinke that any thing can be added from vs to the holinesse of Gods name, onely we pray that his name which is holy in it selfe, may be so both conceiued in our hearts; and expressed in our embra'd profession, and confession, of his name to be so, and that nothing may come from vs to blemish and indignifie it.

4. Why doe we aske this of God?

The reason is in sight, Holinesse is the Lords, none

can giue the holy spirit of Sanctification, but God only.

None can hallow or sanctifie, but they who are holy, prophane persons and Diuels may glorifie God, but they cannot sanctifie him. God will be glorified, euen of his enemies, whether they will or no, but sanctified hee cannot be, saue onely of such as are first made holy.

* 1.140The Seraphins in the Prophet I say, cry one to another, Holy, holy, holy is the Lord God of hoastes, the whole earth is full of thy glory.

* 1.141And the foure beasts in the Reuelation, rest not night and day, saying, Holy, holy, holy Lord God Almighty, which was and is, and is to come.

Vpon Aarons brestplate, Holinesse to the Lord. Therefore we must resort to the fountaine of Holinesse, for the grace of sanctification, that he may first sanctifie vs, that we may be made able to sanctifie his name.

We aske this of God

1 For it owne sake, because the worke of hallowing the name of God, is a good worke in it selfe. So Dauid. It is a good thing to giue thankes to the Lord.* 1.142

And this beginneth prayer best, to glorifie God, for his fauours already bestowed, for his owne goodnesse; which we performe when we say, Hallowed be thy name: This is the Confession of praise to his name, these be the calues of our lippes, Sacrum Iustitiae.

2. We aske this of God for our owne sakes, for see∣ing none can hallow the name of God, but they that are holy, wee doe herein begge our owne holinesse of God, both holinesse in our vnderstandings to know God, and holinesse in our affections to loue him, and holinesse of life to serue him, and holinesse of perseue∣rance to hold out herein to the end.

3 We aske this of God by way of confession of our owne impotencie, for when we desire him, that his

name may be hallowed by vs, we confesse to him, that without him, we are notable, to doe him that seruice, for it is not in man to order his owne wayes, and with∣out him we can do nothing, we confesse that he worketh all good in vs, therefore we goe forth in the strength of the Lord, and make mention of his righteousnesse only, indeed the holinesse that we should giue to the name of God, except wee had it from him, would not honour him.

4 We aske it of him, to declare our loue to him, for seeing he is our Father, as we invocate him, it is a debt that sonnes owe to their Parents, to perpetuate their names vpon earth, and this filiall regard of his fatherly prouidence, we expresse in desiring the glory of his name.

5 We aske it of him, for their sakes that belong to him, that God declaring the glorious holinesse of his name, men may trust in him: for so Dauid. They that know thy name, will trust in thee, So that this maketh way for the following petitions.

5. Why we make this our first petition.

In respect of our dutie, for wee were created to this end, that God might be glorified in our bodies and soules, and to this we were also redeemed, therefore Gods part in vs, is our best part, and his glory our cheifest good. And the truth is, that, except Gods name be hallowed in all that we say, or thinke, or doe, Nihil rite perficitur.

His name is put vpon vs, in our Baptisme, In nomine patris et filij &c. His name is in the house of his worship, our meetings are in his name, the prayers of the Church addressed to his name, the word which wee heare is

reuelatio nominis ejus. the Sacraments we receiue is re∣cordatio nominis ejus, the Psalmes we sing, to his name.

2 In respect of our owne good, for our helpe standeth in the name of God, his name is a strong fortresse, to them that trust in him, and so long as we haue that name to friend, we haue a strong cittie of refuge to fly to, in all our vexations, an hiding place in a storme, therefore the foundation of our safety and the beginning our feli∣citie driueth it selfe from the name of the God of our health and saluation.

We must therefore seeke the sanctification thereof first.

3 In respect of all the following petitions, for except the name of God haue the due honour, there can be no hope either of his kingdome, that that may come, or of his will, that it may be performed of vs, &c.

This is Caput votorum, and whatsouer we begge of God in all our other petitions, if it all aime not at the hallowing of the name, our prayers bee turned into sinne.

It is enough, in the second table of the Law, to loue our neighbours as our selues, but this is angusta dilectio, and will not straine to the extent of the first Commande∣ment, for we must loue God more then our selues, wee must lay down all naturall, morall, humane respectes, and stoope them to this first care of the sanctification of Gods name.

* 1.143Rather then that should suffer Moses cryes, dele me de∣libro quem scripsisti.

* 1.144So Saint Paul. I could wish my selfe accursed from Christ, for my brethren, my kinsmen, according to the flesh.

Both of these holy men saw how much the name of God suffered in the Apstoasie of their brethren from

God, and for the repaire of Gods glory in them, and the hallowing of Gods, they could haue beene content to haue parted with their glory and saluation, in pietie to God, in charity to their brethren.

And surely if the name of God might be glorified in our perdition, wee should rather desire the glory of that name, then the eternall saluation of our soules, for better all the world, the whole creature perished then that the glorious name of God should be vnhallowed.

And this desire in vs cannot hinder our saluation, ra∣ther it aduanceth it, for it is impossible that the soule which hath those holy desires should perish.

6. What duties depend vpon this petition.

2 We are admonished hereby, to seeke the true know∣ledge of God, for wee cannot honour him before we know him, and the more we know him, the more will his holy name be deare to vs. As Dauid saith, They that know thy name will put their trust in thee.

We are borne with a small glimpse of this knowledge naturally, which we haue from the light of the law of God written in our hearts, but these be so obscure noti∣ons, that if we haue not farther helpe to put God more in our sight, we may faile of that life eternall, which is in the knowledge of him.

For though the light of nature doth reueale to vs one one God: yet it is not cleare enough, to shew vs that God in three distinct persons, & it serueth not to reueale to vs, the Mediatour betweene God and man, Iesus Christ.

Therfore to accomplish our knowledge of this God, whose name must be hallowed by vs, wee must vse the meanes appointed by God, which are of two sorts.

1. Outward. 2. Inward.

1 For the outward meanes, God hath opened to vs two bookes.

1. The booke of his creatures.

2 The written booke of his VVord. And they that studie both these, shal see the name of God so texted in them, that he that runneth may read. For the booke of Gods creatures that we are stirred vp to study in the Psalme for the Sabbath, there is no such delight as that studie;* 1.145 for, Dauid saith, For thou Lord hast made me glad through thy worke: I will triumph in the opera∣tion of thy hands.

O Lord how great are thy workes, &c.

These workes of God declare his name to vs; when Dauid entred into cōsideration of them,* 1.146 he saith. O Lord our Lord,* 1.147 how excellent is thy name in all the earth, who hast set thy glory aboue the heauens? When I consider the heauens the worke of thy fingers, the Moone and the Starres which thou hast ordained.

Then he descendeth to the Creation of man, and the dominion that God gaue him ouer his other workes.

And applieth it all to the glory of the Creatour; so that the consideration of the Creature, doth reueale to vs the glory of the Creatour.

2 They declare the wisedome of their maker. O Lord how manifold are thy workes,* 1.148 in wisedome hast thou made them all, the earth is full of thy riches,

So is this great and wide Sea.

* 1.149He hath declared his greatnes in the cōpleate perfecti∣on of his worke,* 1.150 for so Moses saith. Because I will publish the name of the Lord: ascribe ye greatnesse vnto our God.

* 1.151Hee is the rocke: his worke is perfect.

Dauid is full in this point, concerning the declaration of Gods name in his Creatures, for when hee had brought in his prouisions,* 1.152 for the building of the Tem∣ple which was to be performed by Salomon his sonne, he deuoted them to that vse in the presence of all the

people and there he blessed the Lord, before all the con∣gregation, saying.* 1.153 Blessed be thou Lord God of Israel our father, for euer and euer.

Thine O Lord is the greatnesse, and the power, and glory, and the victory, and the Maiestie, for all that is in the hea∣uen and earth is thine, thine is the kingdome O Lord, and thou art exalted as head aboue all.

Now therefore O God we thanke thee, and praise thy glo∣rious name.

Here is the very close and conclusion of the Lords prayer, Quia tuum est regnum, potentia & gloria.

5 When we consider where God hath bestowed all this riches of his fauour & holy loue, euen vpō man,* 1.154 this addeth to the honour of his name, for what is man that thou art so mindful of him:* 1.155 the Prophets word is Pa∣theticall and maketh the fauour more. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that signifieth what is sorrowfull and miserable man,

The same word he vseth in another place, Put them in feare O Lord, that the nations,* 1.156 may know themselues to be but Aenosh. that is; sorry men, incurably sicke.

It is a sweete entertainment of our lonely priuatnesse, when either we sit at home, or ly in our beds, or walke abroad, it will keepe vs from many loose and euill thoughts, and it will honour the name of God, to thinke on his workes and to meditate on these thinges.

We may thanke God for it, that let the Church of Rome doe her worst, she cannot shut vp, nor forbid the reading of this Bible of Gods workes, they are in our eyes and we behold them, and take vse of them euery day, and they that bestow the most paines in the search of Gods worke, do know him most and best, and from them his name hath, or should haue most honour.

This booke the Apostle calleth the wisedome of God, and seeing this was not found sufficient to make God

knowen to the world as he desired for their good.

2. Another booke was opened, the holy Scriptures of God, that by them God might be made manifest, and his name declared, So saith the Apostle.

* 1.157After that in the wisedome of God, the world by wis∣dome knew not God, it pleased God by the foolishnes of preaching to saue them that beleeue.

This preaching taketh the text from the written word of God, and they that study that booke well, shall know the name of the Lord.

God hath recommended to his Church the reading & hearing and meditating on his law, and the blessed man doth exercise himselfe therein day and night, and there is nothing that honoureth a nation more in the sight of all nations of the world, then the studie and obedience of this law, as Moses, sayd to the Lords Israel.

* 1.158Keepe therefore and doe them, for this is your wisedome and your vnderstanding, in the sight of the nations, which shall heare all these statutes and say: Surely this great nation is a wise and vnderstanding people.

For what nation is there so great, who hath God so nigh vnto them as the Lord our God is in all things, that we call vpon him for. And what nation is there so great, that hath statutes, and iudgements so righteous, as all this law, which I set before you this day.

In which wordes you may obserue,

1 That God requireth an exact care for the keeping of his law.

2 That this is found and profest by God himselfe, to be the wisedome and vnderstanding of his people.

3 That it is their glory amongst other nations of the world.

4 That by the diligent study and reading, and obedi∣ence of the law, God doth draw nigh to vs,

5 That God doth therefore set the law before all the 〈◊〉〈◊〉

6 That Gods name is hereby hallowed of his owne people, & glorified amongst other nations of the world.

I beseech you, lay all this to heart, and I dare say you will call the Church of Rome an hard stepmother to her Children, who hideth this booke of God from them. for

1 How can the law be well kept when it is not well knowne, how can it be well knowen where it is not well preached, & where euery soule hath not liberty to read and study it at large, so that they doe herein hinder the obedience which God requireth, to be giuen to his law: for as in faith, so in obedience, how shall they either be∣leeue, or obey without hearing?

2 Seeing the wisedome of the Church, doth consist in knowing and keeping the law of God doth not the Church of Rome infatuate her children, a••d make starke fooles of them by hiding the booke of God from them, and so robbeth God of his delight, for God delighteth not in fooles.

3 Seeing the libertie of the law of God is the glorie of a nation, the Church of Rome, by hiding the booke of God from their people, doe make them inglorious, and dishonour them to the nations round about them.

4 Seeing God doth reueale himself to be neare vnto them that know and study his Law and keepe it: the Church of Rome doth what it can to driue it away from amongst them.

A strange peruersenesse, God would draw neere to them by the Ministerie of his word, and they refuse him.

He would be farre off from them, when they would make him their creature: for the Priests of Rome professe themselues God makers, & they wil inforce his presence.

5 Seeing God doth set his Law before all the people at large, the Church of Rome which keepeth vp this

booke, and forbiddeth the generall communication thereof, to all that are capable thereof doth professe it selfe an Antigod herein.

6 Seeing by this knowledge and this obedience of the Law, the name of God is hallowed, and without this it cannot be sanctified as it ought, the Church of Rome is guilty of hindering the honour of God, both in his Church and without, and therefore is no way to be hearkned vnto, or embraced as the true Church.

Let me therefore exhort you, so many as do make conscience of hallowing the name of God, in which our helpe standeth, to exercise your selues in the reading, hearing, and studie of the holy word of God, that you may know the Maiestie, Wisedome, Holinesse, Power, and goodnesse of that name, that the name of the God of Iacob may defend you from all euill.

And to this purpose frequent you both diligently and reuerently the house of Gods name and honour, where his word is read, & preached faithfully and sincerely, & make the Sabbath of the Lord, which is a day appoin∣ted to the hallowing of Gods name especially, your de∣light, for this is the onely outward ordinarie meanes by God deuised, and commanded for the making his name knowne to his Church.

2. The inward meanes.

This is without vs, for it is the worke of the holy Ghost, the meanes to attaine this spirit of God, to assist and enable this worke in vs by prayer, for so our Sauiour saith,* 1.159 If ye then being euill know how to giue good gifts to your children, how much more shall your heauenly fa∣ther giue the holy spirit to them that aske him: the gift of this spirit is not obtained by all them that pray, but by such onely as pray according to rule, and though grace be not necessitated to the outward meanes, yet the

promise thereof is so annexed to the right vse of the means, as we may be bold in that way to lay claime to it.

God neuer faileth his owne holy ordinances, but they that giue themselues to the holy consideration of the workes and word of God, and are feruent, and frequent in praier, such are in the eye and fauour of God, and preuaile with him.

It is a short and sweete praier of Dauid, let me com∣mend it to you, say it in your hearts often to your God.

Support and hold me with thy free spirit.* 1.160

2 When we know the name of God, our next dutie is to be zealous of the glory of this name, for else we do not sanctifie it as we ought.

Take heed that we doe not speake of it vainly, that we doe not blaspheme it profanely, that we doe not sweare by it, but when we are lawfully called thereto, that no∣thing in the world be more pretious in our estimation then this name of God: for God is our blessednesse, and the fulnesse of our ioy here, & reward hereafter, his name is glorious, and they that haue no other Gods but him, will with their soules seeke him, and in thought, word, and deed, they will honour his name.

But God may complaine of the great want of this zeale, euen in his Church, amongst those that make confessi∣on of his name. For the common swearing by the name of God, and the ordinary idle naming that holy name, vnholily with long custome of euill doing, is growne to such an habite of sinne, that few of vs doe lay it to heart as we ought.

We do neither refraine from this iniurie to the name of our God, our selues, nor seeke to reforme it in others.

But where the zeale of Gods glory is truly kindled, it both consumeth all this euill in our selues, and it flasheth out to the combustion of it in others.

For that wee pray in this petition, that the name of God may be hallowed, not onely by our owne sanctifi∣cation of it, but by the preparation of others for it, the prouocation of others to it, and the reformation of o∣thers as much as in vs lieth, who offend against it.

This zeale then of the name of God doth require of vs, both a conscionable care of the glorie of Gods name, within our selues expressed in thought, word, and deed: but with it a charitable care of our brethren, that we ad∣monish them, and reproue them if you heare them at any time speake vnreuerently of the name of God.

Remember the word of Gods Commandement: Thou shalt not hate thy brother in thy heart:* 1.161 thou shalt in any wise rebuke thy neighbour: that thou beare not sinne for him.

Obserue that place well and therein note.

1. That if a brother, that is, any man or woman, with whom we doe conuerse, doth doe any thing to the dis∣honour of Gods name, we must not presently hate him for it as Gods enemie. Therefore he is called our brother to endeare him to vs.

2 That we must seuerely rebuke him, which is exprest in the Hebrew phrase, in rebuking thou shalt rebuke him.

3 This must be done, as to a brother in loue of thy neighbour, shewing him the right, and conuincing of euill.

4 Note the danger, least thou beare sinne for him, that is, least thou make his sinne thine by thy silence.

* 1.162Reproofe is Oleum Sanctorum, let the righteous smite me, and reproue me, saith the Psalmist: it is bal∣samum amicitiae, it sheweth true loue, and therefore must be performed very discreetly, the Hebrew Doctors say, Leniter, & molli Lingua, let vs take heed of putting our

brother to shame, till it come to Dic Ecclesiae, and thou spare him not, that he may be ashamed and repent him of his sinne.

3 The next duty is to sanctifie God in thy life, that is, confesse him with thy mouth to be holy, beleeue him to be so in thy heart, teach others that he is so, and let thy godly conuersation testifie of thee, that thou seruest him so, that the name of God be not euill spoken of for thy sake. For they be Gods enemies,* 1.163 that take his name in vaine, the Psalmist saith.

It is to no purpose to pray daily, that the name of God may be hallowed, if our life and carriage, our words, and workes doe dishonour God.

Therefore let this petition of ours to God, remember vs of Gods command to vs Sancti estote: the very Idols of the Heathen had that honour done them, that the Law went for them, Deos caste adeunto.

And if seruants must Count their Masters worthy of all honour, that the name of God be not euill spoken of:* 1.164 much more must we esteeme our heauenly father worthy of honour, least he be violated in his name.

This Sanctifying of God in our life, extendeth to the vse of his good creatures, our food and raiment, our dwellings, and such like riches of Gods mercy when we doe

1 Preserue them from abuse,

2 Employ them to the end for which they are or∣dained of God, and bestowed on vs.

3 When we receiue them with thankesgiuing, praising the name of God for them.

4 When we suffer the want of them with patience, learning as wel how to want, as to abound.

I conclude this point, Consider how the name of God suffereth, without the Church by Turkes and infidels,

that worship a God without a Trinitie, by Iewes that deny Iesus Christ come in the flesh, by all the barbarous nations of the world, who haue their seuerall Gods, by Papists who rob God of his glory, giuing it to images. By Anabaptists & Schismatikes, that serue God in sepa∣ration, by the prophane of the world. There are but few left to hallow his name, let them doe it well.

2 Petition. Thy Kingdome come.

When we haue prouided for the honour of the name of our heauenly father that that may be beleeued and confessed to be holy, and that due reuerence may be giuen by vs to it, our next request is for the aduancement of the kingdome of God vpon earth.

This is another addition to the glory of God our fa¦ther, when we desire that he may reigne sole Soueraigne Lord of heauen and earth, and that none may rise vp a∣gainst him.

For our better vnderstanding of this petition, we must consider.

• 1 What is meant by the kingdome of God.
• 2 How we would haue this kingdome come.
• 3 What duties we are taught here.

1 What is meant by this kingdome.

The Kingdome of God is three fold.

• 1 Regnum potentiae,
• 2 Regnum gratiae.
• 3 Regnum gloriae.

1 Regnum potentiae.

In the first we consider God as the Almighty Creator, maker of heauen and earth, and the high possessor of all that is in them contained, as the mighty gouernour and protector of his creatures applying them al to his seruice

and to the good of each other.

So he is called King of kings, and Lord of all Lords; of this the Psal.

The Lord hath prepared his throne in heauen,* 1.165 his king∣dome ruleth ouer all. A voyce from heauen told proud Nebuchadnezar that his kingdome was departed from him, & that he must be humbled with great iudgements.

Vntill thou know that the most high ruleth in the kingdome of men, and giueth it to whom soeuer he will.* 1.166

This proues him a lyar, who told Christ,* 1.167 shewing him the kingdomes of the world, All this power will I giue thee, for it is deliuered vnto me, and to whom soeuer I will, I giue it.

For indeed the Lord is king, and he doth whatsoeuer he will, in heauen and in earth and in all deepe places.

Vnder this vniuersall dominion, hee hath subiect to him all Creatures, Angels and Men, and Diuels, heauen and earth, and hell, nothing is in being, that is not in subiection to this vniuersall Monarchy.

2 Regnum gratiae.

This is Gods speciall power, and goodnesse in the gouernment of his elect people: the throne of this king∣dome is his Church, Iudah is his Sanctuary, and Israel his dominion.

The subiects of this kingdome are the faithfull peo∣ple of God, to whom he speaketh by his Prophet.* 1.168 The meeke of the earth which haue wrought his iudgement, who seeke righteousnesse, and seeke meekenesse,* 1.169 all those that feare the Lord, and thinke vpon his name.

The Lawes of this kingdome, are the holy Scriptures and these are called often the kingdome of heauen, in their Ministerie, for by them the glory and power of Gods kingdome is declared on earth, and they are The rod of his mouth. The arme of God by which he di∣recteth

and aweth all his subiects.

Therefore the Scepter of this Kingdome is called Sceptrum iustitiae.

This Kingdome of God is

1 Outward, in the visible profession of the same faith, and coniunction in one body of a Church, and so all that ioyne together in the one worship of the same God, professing to be ruled and gouerned by his holy Lawes, are the visible kingdome.

2 Inward in the hearts of all the elect people of God. And so Christ saith,* 1.170 Behold the kingdome of God is with∣in you, For God reigneth in the hearts, and consciences of all his chosen by their faith, and obedience, and loue, and this kingdome is not meate, or drinke, but it is

* 1.171Righteousnesse, Peace and ioy in the holy Ghost.

1. Righteousnesse, that is, the iustification of his sub∣iect by faith, whereby Christ is made to vs of God righteousnesse, because the righteousnesse of Christ is imputed to vs.

2 Peace, for the Gospell of the kingdome is called the Gospell of peace, because it filleth vs with peace of conscience, in the assurance of the pardon of all our sinnes: and it giueth vs a loue of outward peace in the Church, knitting vs so together with the bonds of loue, that as much as in vs lieth, we desire to haue peace with all men.

3 Ioy in the holy Ghost, for where righteousnesse and peace dwell, there is all spirituall ioy. The voyce of ioy is in the Tabernacles of the righteous, for hauing once tasted how sweete the Lord is, then the soule delighteth in the Lord.

Then the Statutes of God taste sweeter then hony, or the hony combe, they are more pretious then all manner of riches, they are the very ioy of our hearts.

Then the feete of them that bring vs glad tydings of peace, are beautifull.

Then the house of Gods worship, is the place of our delight; we will begge of God that we may dwell there, where his honour dwelleth.

Then we shall loue the holy assemblies, and be glad when it is sayd to vs, we will goe vp to the house of the Lord, our feete shall then stand in the gates of Gods house. And the assembly of his armies will seeme to vs to be in perfect beauty.

Then we shall call the Sabbath of the Lord our de∣light, and we shall make conscience of doing our owne will, vpon Gods holy day.

Then shall we be weaned from the immoderate loue of the world, and contentednesse shall meete with god∣linesse.

Then shall we find and tast sweetnesse in afflictons, and perciue it good for vs that wee haue beene afflicted, and shal reioyce in our sufferings for Iesus Christ; so then the kingdome of grace is two fold.

1 Generall in the whole body of the Church, where Christ reigneth King, beeing head of his Church, to guide it with his wisedome, to saue and defend it by his power, to Sanctifie it by his Spirit.

2 Particular in euery elect member of the Church, where Christ reigneth in the conscience, and hid man of the heart, gouerning and protecting, and teaching, and sanctifying the same to himselfe.

3. Regnum gloriae

• 1 Nostrae
• 2 Dei.

This is that heauenly inheritance of the Church which Christ hath purchased for all the faithfull,* 1.172 of which our Sauiour saith. Feare not little flocke,* 1.173 for it is your fathers pleasure to giue you the kingdome. And of this is said,

* 1.174Come yee blessed of my Father, inherite the kingdome prepared for you, from the foundation of the world.

Of this Dauid saith.

* 1.175I shall be satisfied when I awake, with thy likenesse; and before.

* 1.176In thy presence is the fulnesse of ioy, and at thy right hand, pleasures for euermore.

This is a place of glory.

1 In respect of the holinesse of the subiects of it, for no vncleane thing can enter into it; it is called Ciuitas sancta.

* 1.177He that is left in Ierusalem, and he that remaineth in Sion, shall be called holy, euen euery one that is written a∣mong the liuing in Ierusalem.

* 1.178When the Lord shall haue washed away the filth of the daughters of Sion, and shall haue purged the bloud of Ierusalem from the middest thereof, by the spirit of iudge∣ment, and by the spirit of burning.

2 It is a kingdome of glorie because all the subiects of it are stripped out of all their infirmities, and made like to the glorious Angels of God.

Yea the Scripture telleth vs more, that we shall be like to Christ, because we shall see him, as he is.

More it saith, that our vile bodies shall be like his glo∣rious bodie.

Eternall health, eternall ioy, perfect, and full know∣ledge, blessednesse which shall neuer be taken away from vs, and a full and finall abolition of all our wantes.

Here is that Crowne of righteousnesse, and the re∣ward of faith and the purchase of our Mediatour.

Here we are subiects and Kings, our subiection is a royaltie, for we reigne with Christ, and the adoption of children is so complete in heauen, and in glory, that like the Elder sonne in the parable of the prodigall,

all that our father hath is ours.

The kingdome of grace is the way to the kingdome of glory: it is the suburbs of this abiding city.

The kingdome of grace, is that kingdome which Christ exerciseth in his Church here, and which he de∣liuereth vp to God his father, when the kingdome of glory cometh, of which the Apostle saith,* 1.179 Then com∣eth the end, when he shall haue deliuered vp the kingdome to God, euen the Father, when he shall haue put downe all rule, and all authority, and power.

For he must reigne till hee haue put downe all his ene∣mies vnder his feete.* 1.180

Then shall the sonne also himselfe be subiect to him,* 1.181 that put all things vnder him, that God may be all in all.* 1.182

Where the Apostle sheweth the vtter cessation of the kingdome of grace, swallowed vp of this kingdome of glory.

This place of the Apostle is notable, and containeth points of deepe consideration.

1 Concerning Christs deliuering vp of the kingdome, we must know that Christ is King, as God and man, & so is the head of his Church, and this kingdome hee holdeth by vertue of his office, as hee is Mediatour be∣tween God and man, and when that worke is accompli∣shed in the fulnesse of his glory of the elect, then that kingdome must cease, and be giuen vp into the hands of the Father, who gaue him the administration thereof, for the gathering together of the Saints, and for the bringing of all the elect to him.

2 When he saith that Christ shall deliuer vp this king∣dome to his Father, let no man conceiue that the Father was all this while out of his kingdome, and is now by the Sonne restored at last to it. For as the Psalmist. The Lord is king, be the earth neuer so impatient, & hee sitteth

betweene the Cherubimes. But the kingdome of God is opposed by sundry enemies, and he hath committed the vengeance of his enemies to his Son, who when he hath subdued all the enemies of his fathers kingdome to him, then shall the kingdome of God appeare in ful glorie, and there shall be none left to oppose it, or to rise against it.

3. Where it is said that the Sonne himselfe, by whom all the enemies of this kingdome shall be subdued, shall then be subiect to the father: this reuealeth a double mysterie of grace to the Church.

1 That the Sonne hauing finished the office of his Mediatourship, betweene God and man, shall not lay downe his humanity with it, for when it is said that the Sonne shall be subiect to the Father, that cannot be in respect of his Diuinity, for so he is equall to the Father, he must therefore continue man still.

2 The vse of the humanity of Christ retained after the accomplishment of his office, and the deliuery vp of the kingdome of his Father, is another gratious mystery, for he remaineth still the head of the Church, and that is the knot of our vnion to the Father, for Christ hath a double Office.

1 One of reconciling the Church to his Father.

2 Another of confirming and establishing the Church in this glory.

He drawes vs to him by his word, & by his spirit, that he may reconcile vs, and so he presenteth vs to his father without spot or wrinckle, and confirmeth vs in that state both of fauour & glory, by maintaining our vnion with him, for which he keepeth, the hypostaticall vnion eternally vndissolued.

Indeed that Hypostaticall vnion of the Diuine nature, with our humanity, is not compleate, in ab∣solute perfection, till wee be one with him, as he is with

the father, which hee prayeth for.* 1.183

And therefore the Apostle calleth the Church trium∣phant, The fulnesse of him that filleth all in all;* 1.184 for when he hath drawen all to him, and made them one with him, as he is one with the Father, then there is that per∣fect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which he desireth, and no opposition left to resist or disturbe it for euer.

Then the father is declared vniuersall King, and his glory is reuealed without any Eclipse, all the clouds which obscured it, are remooued, & all the enemies of it vtterly confounded, Then is he both reuealed and con∣fest The King of glory.

Now you haue heard how many sorts of kingdomes God hath, the next question is, which of these king∣domes we pray for, that it may come.

And here I wonder that I finde great interpreters, both ancient and moderne, at some difference, some vn∣derstanding the petition of one, others of another of these kingdomes, but the solution is easie, and it is worke for another day to resolue it.

To cleare this question of which of these kingdomes this is meant,* 1.185 one obiection is made that these three first petitions of this prayer, by consent of most interpreters, are to be referred wholly to the glory of God, and con∣cerne God onely, from whence it is concluded, that wee pray not here for the kingdome of grace by which God ruleth in his Church at large, and particularly in the soules and consciences of the faithfull, for to pray so, is to pray for our selues.

And the same is alleaged for the kingdome of glory, which God giueth to his chosen, for they say to pray for the comming of that, is also to pray for our selues, and for our owne future glory.

And for the first, which is the kingdome of Gods

power, by which hee ruleth the world which hee hath made, that is thought not to be here meant, because that kingdome hath euer beene come, since God began the world, begun in the creation, and proceeding in the con∣uersation and gubernation thereof.

Therefore it is concluded that no other kingdome here is praied for, but the last of Gods full glory, when Christ shall haue subdued all his enemies vnder his feet, and shall then himselfe be subiect to him, when God shal be all in all.

To which obiection my answer is, that the ground of this dispute is false and fallacious, that only the glory of God is desired in the three first petitions, without respect had at all to our selues.

For in the first petition when wee desire of God, the hallowing of his name, doe we not desire that it may be hallowed by vs? and therein we doe as well begge our owne sanctification to that holy seruice, as the speciall honour of Gods name; for as I haue shewed the name of God will be glorified in despight of all opposers, but it is sanctified onely by such as are holy.

So in this second petition, we exclude not our selues, though we seeke the glory of God, we doe withall seeke our owne glorie in it, therfore I am not carried with the strong streame of our later writers, though of reuerend memorie in the Church of God, to shrinke vp this pe∣tition to any one of these aboue mentioned kingdomes, but I shall euer in my deuotions comprehend them all.

1 We desire the comming of the kingdome of Gods power, in the generall gouernment of the world, for though that kingdome be come already in part, yet it may be more declared to the world, then yet it is, and it must be exercised with the continuation of the world, yet more and more, and that we pray for.

For how many nations and languages of the world yet are there, who though they doe confesse some deity whom they pretend to serue, yet they are not come to this knowledge to beleeue and confesse that The Lord is King. The comming of the Kingdome of Gods power to these may declare him King of kings, and Lord of Lords.

Though the Deuill could not catch the Sonne of God in this net, hee hath preuailed with many to make them beleeue that hee is the supreme Monarch of this world, and that all the kingdomes of the earth are at his dispose, which maketh many goe to the Deuill, for the kingdomes of this world, though some ouer-weaning the Popes temporall power by which hee claimeth a Monarchicall supremacie ouer the kingdomes of all the world, haue sought to him for such high preferment.

For the Pope stands as stiffly vpon the claime of all the kingdomes subiection to him, as the Deuill doth. They are all giuen to me, and to whomsoeuer I will I giue them.

Therefore I pray, let thy kingdome, O Lord, declare it selfe, and let the Deuill and the Pope both know and learne the lesson which thou taughtest proud Nabu∣chadnezar, that,* 1.186 The most high ruleth in the kingdome of men, and giueth it to whomsoeuer he will. Let all the na∣tions of the earth know, that these two great impostors, the Deuill & the Pope do gull their credulous deuotoes, for neither of them hath any thing to doe with the kingdomes of the world, God hath reserued that su∣premacie of right in regno potentiae ejus.

Lord let that kingdome come, Amen.

It is the phrase of Dauid.

Before Ephraim and Manasse, stirre vp thy strength,* 1.187 and come and saue vs.

* 1.188All thy workes shall praise thee O Lord: and thy Saints shall blesse thee.

* 1.189They shall speake of the glory of thy kingdome, and talke of thy power.

* 1.190To make knowen to the sonnes of men his mighty acts, and the glorious Maiesty of his kingdome.

* 1.191Thy kingdome is an euerlasting kingdome, and thy do∣minion endureth throughout all generations.

This Saint Augustine vnderstandeth of the kingdome of Gods power, for he saith, in it appeareth quam potens deus qui fecit terram, quam potens qui impleuit terram bonis qui dedit vitam animalibus, semina terrae &c.

Dauid speaketh of this kingdome.

* 1.192The Lord is King, let the earth reioyce, let the multitude of Israel be glad.

Read on and you shall see, that hee speaketh there of this kingdome of Gods power, and haue wee not good cause to pray that this kingdome may come, which bringeth such ioy to all the earth, such reioycing to the multitude of the Iles.

2 Wee desire the comming of Gods kingdome of grace, whereby his Sonne reigneth in our hearts and consciences, for so we shall be made fit and able to hal∣low the name of God, and thus Saint Ambrose saith,

* 1.193Tunc venit regnum dei, quando ejus estis gratiam con∣sequuiti.

By the coming of this kingdome the light of Gods truth is set vp in our vnderstandings, and the fire of Gods zeale is kindled in our affections, from whence ariseth an vtter abnegation of our selues, a contempt of the world in our affections wholly stooped to the sub∣iection of Christ, and a cleare reuelation of the truth of God, in our vnderstanding, by which it is freed from all errours of iudgement, and rightly informed in

Credendis, in agendis, in petendis.

And herein we seeke and aske the glory of God, for how can we honour him more then by desiring that hee would aduance the kingdome of his Sonne in his Church, and in all the hearts of his elect seuerally: wee also desire of God, our owne good, withall that wee may be subiects of this kingdome, that his Sonne may reigne within vs. For this he saith, My sonne giue me thy heart. Giue it me that I may make it the seate of my kingdome, that I may set vp my throne in it. And we say, take it O Lord, we yeeld it vp vnto thee, reigne thou and rule in it, say thou of my heart, say thou of thy Church, Here will I dwell, for I haue a delight in it.

3. There is yet a further request in this petition, for the kingdome of Gods glory, that which God giueth in reward to his chosen seruants, let that kingdome come.

Wherein, first wee seeke the glory of God; for the subiects, and faithfull, and loyall vassalls of a king, are the glory of his Crowne.

In these God is glorified, both in his power and wise∣dome, and holinesse, and iustice, and in his mercy, which is aboue all his works; this mercy doth keepe within the pale and fense of his kingdome of grace, and none but the subiects of that kingdome drinke deepe of it; this is the marrow and fatnesse of Gods house, that oleum laetitiae wherewith the electare annointed from top to toe, and it is not giuen in fulnesse of measure heaped vp, and pressed downe, till it be made compleate in the kingdom of glory: Then the glory of God is full in his trium∣phant Church, his communion of Saints.

2 We seeke our owne good in this petition, for this is our summum bonum, this is the gift of God to vs, the glo∣ry of his bounty, the crowne of righteousnesse, by which we are iust by Iesus Christ, in the sight of God.

This is that immensumpondus gloriae, the prize of that high calling, for which we forget that which is behind, & stretch, and striue our selues to that which is before, running with patience the race that is set before vs, and so running that we may obtain this the reward of our righ∣teousnesse, the crowne of our reioycing, the saluation of our soules.

This we begge not so much for our owne sakes, that we may be made glorious, as for the name of Gods sake, that that may be glorified in vs, and by vs.

And that this is properly also desired in this petition, this proofe may serue: this is that kingdome for which the elect were elected, & this is the full accomplishment of Gods grace to vs, and glory in vs; this is the king∣dome prouided for Gods Saints, from the beginning of the world. This is the hope and expectation of all the iust: and no question our Sauiour would not leaue this out of our prayer, and it is desired but by consequent in any other petition, therefore no question it is included in this, the words, the sense, the matter do all beare it, for all that hallow the name of God on earth, are promised the inheritance of this kingdome in glory, and what God promiseth, we may boldy aske of him, for he hath sayd,

Open thy mouth wide and I will fill it.

Lastly: there is a kingdome of Gods glory, which he reserueth to himselfe, and that is his finall conquest of all his enemies, & the bringing of all things in subiection to him, which we haue great reason to desire that the glory of God may be cōpleate, as in vs his Saints so in himself, the holy Saints in heauen doe pray for this kingdome, Euen so come quickly Lord Iesus,* 1.194 They desire it that hee may deliuer vp his kingdom to God the father, that God may be all in all.

And the prouision of the former kingdome of glory, is for all such as loue the appearing of God in that king∣dome,

wherefore wee haue cause to pray for the coming of that Kingdome.

So are the faithfull described, looking for the blessed hope, and the glorious appearing of the great God,* 1.195 and our Sauiour Iesus Christ.

This is that glorious appearance of God, which wee pray for, and which the soules vnder the alter, do hasten by their prayers, wherein God shall be all in all.

Therefore of all these kingdomes, doe I vnderstand this holy petition.

Let the kingdome of thy power, the kingdome of thy grace, thy kingdome of our glory, thy kingdom of thine owne finall and full glory come.

2 How we would haue this kingdome come.

We must therfore know that though the kingdom be the Lords, and he ruleth ouer all. Yet there be enemies, that aduance thēselues against these kingdomes, & they not flesh and bloud onely, but powers and Principali∣ties: Such make warre with God, and vsurpe dominion.

Our praier therfore is, that as Moses rod did deuoure the rods of the sorcerers, so the kingdome of God may de∣stroy all contrary vsurpation or opposition.

1 The kingdome of Gods power on earth, is opposed by many enemies.

1 Sathan takes vpon him to be the Prince of this world, and maketh many beleeue that hee hath power to giue kingdomes where he listeth.

2 The Pope vsurpeth dominion ouer all Princes, and giues out that God hath set him in the world ouer the na∣tions, and ouer kingdomes to roote out, and to pull downe,* 1.196 and to destroy, and to throw downe, and to build, and io plant. Blasphemously applying to himselfe the power which God giueth to his Word, in the Ministery of the Prophets.

3 There is imperium peccati, of which the Apostle

saith,* 1.197 When they knew God, they glorified him not as God, but became vaine in their imaginations, and their foolish hearts were darkened: professing themselues wise, they became fooles: and changed the glory of the vncor∣ruptible God, into an image made like to a corruptible man, and to birdes, and four-footed beastes, and creeping things.

* 1.1984 There is imperium mortis. Death reigned from Adam to Moses. That is, before the law was written; much more hath death reigned since the law published, for the strength of sinne is the law.

Death came in by sinne, and hath dilated an empire ouer all the earth, that we see daily what desolations it maketh in the same. It is appointed to al men once to die.

2 Concerning Sathan Christ saith,

* 1.199The Prince of this world is cast out: and Saint Paul saith. The God of peace shall crush Sathan vnder your feete shortly.

And when we pray, Let the kingdome of thy power come, we pray that God would destroy the kingdome of Sathan, and cast him out, and tread him vnder our feete, that God may reigne abroad gloriously in the world.

* 1.2002 Concerning the Pope, hee is that Antichrist, that man of sinne, the sonne of perdition, of which the A∣postle speaketh, who exalteth himselfe aboue all that is called God, or is worshipped, so that he as God sitteth in the temple of God, shewing himselfe that he is God.

* 1.201But it followeth, that, The Lord shall consume him with the spirit of his mouth, and shall destroy him with the brightnesse of his comming.* 1.202 Whose comming is after the working of Sathan, with all power, and signes, and lying wonders.

Therfore when we pray, that the kingdome of Gods

power may come, wee pray that God would be pleased to appeare in power against this vsurper, and deluder of his subiects, to destroy him, that he may no longer infa∣tuate and befoole the world, with an opinion of his power or holinesse, but that hee may be reuealed as hee is a man of sinne, ful of subtilty and the child of the deuil, as Simon Magus, his predecessor, and the true founder of his impostures, was.

3 Concerning sinne, the Apostle hath aduised,* 1.203 Let not sinne reigne in your mortall bodies, that you should obey it in the lusts thereof,

He hath also comforted vs againe,* 1.204 Sinne shall not haue dominion ouer you, for yee are not vnder the Law, but vn∣der Grace.

Wee pray therefore, that God would exercise this his power against the kingdome of sinne, that the body of sinne may be destroyed, that henceforth wee should not serue sinne. For the Dominion of sinne doth teach men to resist the power of God and to say, Nolumus hunc re∣gnare super nos; it teacheth man to be proud and cruell. Dauid.

Lord how long shall the wicked, how long shall the wicked triumph?

How long shall they vtter and speake hard things:* 1.205 and all the workers of iniquity b••ast themselues?

They breake in peeces thy people, O Lord,* 1.206 and afflict thine heritage.

They slay the widow and the fatherlesse,* 1.207 and murther the stranger.

Yet they say, the Lord shall not see.

Sinne, is a dominearing and daring tyrant, so that wee haue cause with Dauid to awake the iustice of God a∣gainst it.

O Lord God, to whom vengeance belongeth, O God to

whom vengeance belongeth, shew thy selfe.

Lift vp thy selfe thou iudge of the earth, render a re∣ward to the proud, and that is our adveniat regnum tuum.

4 Concerning death, which maketh such hauocke in the workes of God, God hath said, O death I will be thy plagues:* 1.208 O graue I will be thy destruction: repentance shall be hid from mine eyes.

And this is that we pray for, let thy kingdome of thy power destroy death for euer, that we may insult ouer it, saying, O death where is thy sling, O graue where is thy victory?

We pray God to take his rod of yron into his hand, and to breake in peeces all the rebels to his kingdome of power here on earth.

2 Concerning the kingdome of grace.

1 We pray that that kingdome may come, that is, that God would declare his Sonne the king, and Soueraigne Monarch of his Church, and that he would rule therein by his Word and holy Spirit.

2 That God would aduance the kingdome of his Sonne Iesus Christ, in the hearts of all his elect people seuerally, that they may liue in the knowledge, loue, faith and obedience of him.

1 And this is a most necessarie petition to be put vp often to God in regard of those enemies which doe op∣pose this domination, and seeke to dethrone the Sonne of God in vs.

2 And in regard of those necessarie graces, which are wanting in vs, and can by no other way be supplied, but by the aduancement and establishment of that kingdom in vs.

1 For the enemies of this kingdome.

1 The great enemie of the Church is Sathan, the

Prince of darkenesse, that great red Dragon in the Re∣uelation, that watched the woman with childe,* 1.209 to de∣uoure the fruite of her wombe, as soone as it should be borne: this is the Deuil persecuting the Church of God, the fruitfull mother of the elect, whose issue we are.

This is he that corrupted our first parents in Paradice by his temptations, and hauing sowed his seed of all ini∣quitie in them, defiled the whole nature of mankind, and made it obnoxious to the curse of the Law.

And when the second Adam came to accomplish the remedy of that fall, hee persecuted him by Herod in his infancie, that he was to be carried into Egypt for refuge, and after his Baptisme hee tempted him in the wilder∣nesse fortie dayes, and this Prince of the world set many a worke to bring him to the Crosse, he came himselfe to him with a new assault a little before his passion, as Christ himselfe confest, but he had nought in him of his to worke vpon.

This Lyon goeth about continually compassing the earth, seeking whom he may deuoure, whom resist, saith Peter; our way of resistance is to pray, Adueniat regnum tuum?

2 The world is an enemie to this kingdome of Christ, for Christ saith; The world hateth you, because you are not of the world, that is, the wicked sonnes of disobedience, who are called filij saeculi huius.

Vnder this title of the world, I comprehend all the open and secret enemies of the Gospell, The Pope, here we will giue him the first place, because his scarlet vesturs are died deepe in the blood of Gods Saints, & he careth not to destroy Christs kingdome, to aduance his owne, vsurping that power in the world in the name of Christ which himselfe did not assume, who said;

My kingdome is not of this world.

The Turke, the Iew, and all the Barbarous nations of the world, who liue in the darke, to whom the pretious light of the Gospel hath not appeared, all professe hosti∣litie to this Gospell of the kingdom, that we may say of it, as the Iewes sayd to Paul,

* 1.210As concerning this sect, we know that euery where it is spoken against.

But these profest enemies of the kingdome of Iesus Christ, are in open hostility against the Church, and pro∣claime warres to it; they are the forces of that great king who came against that litle city in the booke of the preacher, and besieged it, and built bulwarkes against it, we can expect no better from them, then force and fury.

There be secret enemies, Wolues in sheepes cloathing, whose close malice doth put vs into more danger and feare, these hide themselues within the Church, and carry a semblance of brethren, and they are

1 Heretikes, that corrode and fret the holy truth of the Gospell with their false doctrines, and blasphemous and impious assertions of vntruthes, to mis-lead the ig∣norant into errour, and to corrupt their iudgements.

2 Schismatikes, that disquiet the peace of the Church, & disturbe the order & rankes of Gods wel ordered armies and disfigure the beautie of holinesse, setting vs together by the eares, & fermēting the masse of Christian charity, with their gall of bitternesse, which they maliciously in∣fuse into the body of that city, that is compact together.

3 Hypocrites, which put on Religion as they do fine garments for shew onely and personate pietie, to make the world of opinion, that they are holy, whereas all their Religion and holinesse is in the eye: those are but the outsides of professors, and their workes denie and blaspheme the faith, of which their mouthes & tongues doe make formall profession.

Against all these we pray, that the Kingdome of Iesus Christ may come to vs, to reueale to vs the light of Gods truth, to establish peace and concord amongst brethren, and to declare the true and vnfeined Religion which consisteth in the sincere seruice of our God; for where this kingdome is throughly established, there truth and peace, and sincerity doe shew their faces, and lift vp their heads, and are exalted by all the subiects of that Kingdome.

3 Our naturall corruptions are enemies to this king∣dome; the flesh lusteth against the spirit, and the law of our members resisteth the law of God; there is ventus ab oriente, which bringeth into vs whole armies of Gras∣hoppers, and Catterpillars: that is, a corruption from our birth, which spanneth in our vnderstandings, with multiplicity of phantasticall opinions, & various distra∣ction of our thoughts, and filleth the inferiour part of the soule, with many vnlawfull desires, & vnquiet longings for things forbidden, wherby our affections are troubled and corrupted with vniust appetite of things forbidden.

Against these also we pray, in the comming of this kingdome, that God would rule in our vnderstandings, to instruct vs, and that God would rule in our thoughts, to limit them, and keepe them from all wandring & di∣straction, and that he would rule in our affections, to bridle & restraine their loosenesse, to correct their rebel∣lion to the spirit of God, to awe them to the obedience of God, and to sanctifie vs wholly both in our bodies, soules, and spirits, that neither in thought, word, nor deed, we may grieue the holy Spirit of God, by whom we are sealed vp to the day of our redemption.

So that in this petition we pray against the dominion of sinne in our mortall bodies, against the pollution of sinne in our immortall soules, against all spirituall and

carnall wickednesse, that the brightnesse of Christs kingdome, may driue away the darkenesse of Sathans kingdom in vs, that he would enter into vs by his grace, and bind the strong man, Sathan who possesseth vs by his power, and cast him out in his iustice, and abide in vs by his mercie: For so shall no iniquity haue dominion ouer vs.

What need we haue to pray for this, as Christ praied, with strong cries, we may easily discerne, for when wee looke about vs, and behold what horrible sins are afoot in the world, euen all the workes of the flesh Adultery lasciuiousnesse,* 1.211 Idolatry, Contentions, seditions, heresies, enuie, murther, drunkennesse, and such like, all which are the pretious stones in the Diademe of Sathan:

When wee see how much those are despised that walke conscionably, and feare the prophanation of Gods Sabbath, by doing their owne workes on Gods holy day, and feare the blasphemie of Gods holy name by an oath, & would faine put off the very garment that is spotted with the flesh. When we see the proud esteemed happy,* 1.212 and them that worke wickednesse set vp, yea them that tempt God, deliuered:

When wee behold corruption in courtes of iustice, oppressions of the mighty, persecutions of the poore and weake; Simony, bribery, extort on, trades of liuing; swea∣ring, gluttony, drunkennesse, filthy speaking, sins in fashi∣on; There is no hope to helpe all this, but by the com∣ming of the kingdom of grace, to pardon these trāsgres∣sions, to conuert these transgressors: for this great King is able to set vp a light in our vnderstandings to informe vs in the truth, and to shed his loue in our affections, to knit vs together both to himselfe and to one another of vs.

* 1.2133 Saint Cyprian hath a good caution vpon this petiti∣on.

Continua oratione opus est, ne excidamus a regno Coelesti: this doth bring in the Kingdome of glory into this petition. This is our maine ambition; to be heires of this heauenly Kingdome: and S. Cyprian saith; Cauen∣dum ne excidamus a regno Coelesti, sicut Iudaei. For it is an heauy saying of Christ. And I say vnto you,* 1.214 many shall come from the East, and West, and shall sit downe with Abraham, and Isaac, and Iacob in the kingdome of heauen.

But the children of the kingdome shall be cast out into vtter darkenesse, &c.

By the children of the kingdome here hee meaneth the Iewes, the seed of Abraham, to whom the promises of this kingdome came, and to whom all the meanes for attaining this kingdome were tendered: so that being then the visible Church of God on earth, they were in a kinde of possession of the kingdome of heauen, but lost it by their disobedience, and so left a way open for many to come from the East and West, that is; for the Church of the Gentiles to come in, euen in their place, and now till Plenitudo gentium be come in, there is no promise of the restitution of the Iewes, ad viam regni.

It is a good note of Saint Cyprian, quando cessauit in eis no men paternum, cessauit et regnum: When they gaue ouer hallowing of the name of God, God withdrew his kingdome from them, and cast them off.

This shewes how earnestly we had neede to fixe our hearts on the hallowing of Gods name, that we may be bold to aske of him, and may beleeue to obtaine of him the desired comming of his kingdome.

Concerning the enemies that we haue to hinder our settingforth, and progression to this kingdom of glory, they be all the same which would hinder the comming of the kingdome of grace; for the way of grace leadeth

vs to glorie; Sathan by tempting vs here and by accu∣sing vs to God.

The world partly by fascination of vs, leading vs into an ouer-loue of things temporal: partly by persecuting of vs with many afflictions and vexations of life.

Our owne bodie of sinne being like tinder, ready to take fire from the least sparke of carnall suggestion: all these lay themselues in our way, to hinder our passage to this heauenly kingdome.

Against which we pray Adueniat regnum tuum, that is, O Lord let none of our enemies preuaile so farre a∣gainst vs, as to hinder the saluation of our soules.

2 It is needfull to pray this in respect of the necessary graces of God which we doe naturally want, by which wee are made members of that holy commonwealth which is subiect to the Kingdome of Gods grace, and made capable of the kingdome of Gods glory.

These graces of God are partly outward, partly in∣ward and Spirituall.

1 Of the outward.

1 These are the libertie of the Gospell, that wee may freely professe Christ, and openly avow his holy wor∣ship, and keepe his Sabbaths and holy daies, and our publike meetings in the house of God: there was a time when Dauid was forced to fly, from the angry face of Saul, and escape for his life, then hee bewaileth this as his most heauy oppression, that hee was banished from the Tabernacle, and might not come to the meetings: of the holy congregations, hee hath a psalme of purpose for that complement.* 1.215

Therefore we are much bound to God for this holy liberty of his house and seruice which wee enioy vnder the pious gouernment of our King, and in this petiti∣on wee pray that this libertie may bee maintained

and enlarged to vs, and euermore continued, that the free vse of the ministrie of the word, & holy Sacraments may be established in our Church, and that the Lord of the haruest would furnish his work with worthy & able la∣bourers in this haruest, for the perfiting of his Saints.

And consequently that God would remoue all hinde∣rances to this light, either arising from the opposition of such as are profest enemies to it, or the wickednesse, or vnsufficiency of such as by their weakenesse and vnwor∣thinesse, or by their idlenesse and vnprofitablenesse, or their vngodlinesse, and iniquity, may hinder the free course of the Gospell, or bring a scandall vpon the Church of God amongst vs.

Further we pray for the efficacy of our Ministery in all those that are partakers thereof, that God would thereby enlighten the vnderstandings of all our congre∣gations, that his name and seruice may be knowne to them, and that they may not liue in darkenesse in the sunneshine of this glorious light of truth.

That when wisdome preacheth they may not walke as fooles; when truth preacheth, they may not belieue lies; when faith preacheth, they may not liue in infidelity; when holinesse preacheth they may not liue in all sensu∣all vncleanesse, walking in the way of their corrupt lusts in all abomination, to the prouoking of God to anger against them.

The inward meanes for the aduancing of this king∣dome of God, here desired, is the holy Ghost creating in vs new hearts, and regenerating vs to a godly life, and establishing vs in the same.

Christ promised to send this Spirit into his Church, to abide with it, for him foreuer to instruct it, to be a re∣membrancer to it of all things that he had said to it.

To strengthen it against errours in doctrine, to sancti∣fie

it against corruptions of lusts, & fortifie it against the principalities and powers that oppose it, to comfort it in spirituall and temporall grieuances. So Adueniat reg∣num tuum, is asmuch as, reueale to vs that spirit which thou hast promised to supply thy roome in the perpe∣tuall regiment of thy Church, and let the holy Ghost gouerne vs, This then is the suite. Adueniat regnum glo∣riae nostrae.

We pray for the coming of the kingdome of Gods glory, which is the consummation of our happinesse, as if we would answer Christ; he saith, It is your fathers plea∣sure to giue you a kingdome; We cry, Lord let it come.

Where our desire of the coming of it doth expresse our expectation of his coming to giue it to vs, our loue of his coming, and our longing desire of it:

The reasons why we desire this coming of it, are.

1 Because God hath reuealed to vs so great a mercy, layed vp for vs, and reserued in the decree of his good pleasure, and wee may bouldly aske it of him, for his commandement is, Aske and receiue.

2 Because God hath promised vs the gift of it, and we may boldly claime all the precious promises of God in our praier; promise is our warant.

3 Because God hath reuealed to vs, that he wil shorten 〈◊〉〈◊〉 dayes of the troubles of his Church, for the elect sake: We pray therefore for the hastening of that time according to his good pleasure.

4 Because we haue great examples of this prayer both in earth and in heauen.

* 1.2161 Of the whole creature, which groaneth and trauaileth in paine together with vs.

Where insteed of praying for this aduent of Christs kingdome, there is

The earnest expectation of the creature waiting

for the manifestation of the Sonne of God.

For the whole creature hath a promise to be deliuered from the bondage of corruption,* 1.217 into the glorious liberty of the children of God.

2 Of the elect of God here, for that followes:* 1.218 And not onely they, but our selues also which haue the first fruits of the spirit, euen wee our selues groane within our selues, wayting for our adoption, to wit, the redemption of our body.

3 We haue helpe in these our groanes, from the spirit,* 1.219 teaching vs as we ought to pray for this. Likewise the spirit also helpeth our infirmities, for wee know not what we should pray for as we ought, but the spirit it selfe ma∣keth intercession for vs, with groanings which cannot bee vttered.

2 In heauen.

The soules vnder the altar of them that were slaine for the word of God, and for the testimony which they held.* 1.220

They cry with a loud voyce, saying, how long O Lord, holy and true, dost thou not iudge and auenge our bloud on them that dwell on the earth: and they haue their pe∣tition answered. That when the number of these Saints is fulfilled, then this kingdome shall come.

4 Regnum gloriae dei.

The comming of this kingdome, is the full consum∣mation of Gods glory, both in his gratious mercy to saue his Church, and his vpright iustice in the finall confusion of all his enemies.

Then shall our glory be full, when God is all in all, and raigneth absolute soueraigne, without any eclipse of glory, by the interposure of opposition.

These are the full contents of this petition.

3 What duties we learne from hence.

The proper duties arising from hence, doe concerne vs,

• 1 In our reference to our God.
• 2 In the regard of our selues.
• 3 In regard of our neighbours.

1 In our reference to God.

1 That wee seeke and labour to aduance the king∣dome of God by all meanes, that God may exercise his power and grace, and mercy, and glory, freely and ful∣ly, and that neither our ignorance, nor infirmity, nor in∣iquity, may obscure his glory, or resist his gouernment; knowing for what wee were made, that wee might bee temples of the holy Ghost, that Christ might rule in our hearts by faith, that wee might glorifie God in our bodies, and in our soules, because in our creation he gaue vs a perfect being, and in our redemption, hee accom∣plisht a full and perfect restitution of vs to his fauour, and to all those full benefits which follow the same; namely, that Christ is made to vs of God, wisedome, iustification, sanctification, and finall redemption from all sinne and punishment.

For this, what shall we render to the Lord, is not this a debt that we owe to him, to seeke the aduancement of his glory, all that we can, and to set forth his praise?

2 In regard of our selues.

1 It is our dutie to liue like subiects of this kingdome, that is, humbled vnder the mighty hand of God, to the obedience of his will, and stooped vnder the correcting hand, with patience to beare his chastenings, though for the present they seeme grieuous.

Contented with the state of life, and the proportion of Gods allowance to vs, for we resist his gouernment, and repine at his administration of the world, if wee bee not content with that which he bestoweth on vs, resting vpon his holy prouidence in the vse of lawfull meanes, for godlinesse and contentednesse must be ioyned in vs,

and our hearts must not fasten vpon things temporall, but wee must looke before vs to the full reward which God hath laid vp for vs.

2 Seeing we liue vnder the kingdome of Gods grace in which we haue the liberty of that holy meanes, by which we may grow vp to be perfect men in Christ Ie∣sus.

We must not turne this grace of God into wanton∣nesse, by abusing it to our owne perdition, but like thriftie Merchants, make the vttermost of these holy commodities: that is,

Of the free liberty of the Word and Sacraments, and of the house of God and his Saints; of the ministerie of the Word, and the holy writings of learned and pious men, set forth for our further building vp, to be an house for the Lord.

Not in surfetting and drunkennesse, not in chambe∣ring and wantonnesse, not in strife and enuying, this is not the way to heauen. New creatures.

3 Seeing wee liue in expectation of the kingdome of Gods glory, our duty is to obserue and remember our latter end, and to consider that our whole life is our way to this kingdome; let vs therefore hasten toward it, to meete it comming towards vs: this was Iobs holy Me∣ditation, All the daies of my appointed time will I waite,* 1.221 till my changing shall come.

And when death shall come, let vs know and beleeue that it is no more but a translation from death to life, and Transitus ad Regnum.

4 Seeing wee pray for the comming of Gods glory, that he may raigne ouer all; let vs while we are here, be∣gin an heauen vpon earth, by praising and magnifying the name of the Lord, and practise the new song of the Church here, that being admitted into the Quire of the

iust, we may not cease night and day to glorifie him in heauen, where we shall be able to doe it more fully and perfectly.

5 Let vs consider that there is no such way to make happy our temporall life, as to liue thus in the humble subiection to this kingdome: for who shall harme you if you doe that which is good? godlinesse hath the promi∣ses of both liues, and all things turne to the best to them that loue God.

3 In regard of our neighbours.

We must seeke to draw one another to Gods king∣dome,* 1.222 like those in the Prophet. They helped euery one his neighbour, and euery one said to his brother, be of good courage.

* 1.223So the Lord: Repent and turne others from their trans∣gressions, so iniquity shall not be your ruine.

* 1.224And many shall goe and say, come ye and let vs goe vp to the mountaine of the Lord, to the house of the God of Iacob, and he will teach vs his waies, and wee shall walke in his pathes.

O house of Iacob, come ye, and let vs walke in the light of the Lord: this kingdome doth not breed iealousie, here is enough for all.

Notes

• * 1.1

  Ps. 65.2.
• * 1.2

  Iam. 1.5.
• * 1.3

  Ps. 31.6. Luc. 28.46.
• * 1.4

  Math. 26.44.
• * 1.5

  2 Cor. 12 8.
• * 1.6

  Luk. 18.13.
• * 1.7

  Luk. 18 1.
• * 1.8

  In Alcibi.
• * 1.9

  Iam. 1.5.
• * 1.10

  Iam. 1.16.
• * 1.11

  Iam. 1.6.
• * 1.12

  Psal. 73.25.
• * 1.13

  26.
• * 1.14

  Math 6.8.
• * 1.15

  Ps. 65.2.
• * 1.16

  Deut 4.32.
• * 1.17

  Defens. of the Apology, p. 2. pag. 244.
• * 1.18

  Gen. 48.16.
• * 1.19

  Isa. 47.4.
• * 1.20

  Gen. 28.15.
• * 1.21

  Gen. 31.11.13.
• * 1.22

  Hos. 12.4.
• * 1.23

  Psal. 148.
• * 1.24

  Luk. 16, 24.
• * 1.25

  Iob 5.1.
• * 1.26

  Chemni. exam. p. 3. pag. 174.
• * 1.27

  Reinold de Idol. 1.7.2
• * 1.28

  3.28.
• * 1.29

  Isa. 63.13.
• * 1.30

  Isa. 26.13.
• * 1.31

  Obiect.
• * 1.32

  Sol.
• * 1.33

  Zeph. 1. Verse 12.
• * 1.34

  Acts 14.17.
• * 1.35

  Gen. 4.20.
• * 1.36

  21.
• * 1.37

  Heb. 11.3.
• * 1.38

  Psal. 148.5.
• * 1.39

  Rom. 8.15:
• * 1.40

  Deciu. 9.15.
• * 1.41

  Is. 63.16.
• * 1.42

  2 Reg. 22.20.
• * 1.43

  Contra Episto∣lam Parmen. lib. 3 c. 8.
• * 1.44

  1 Ioh. 3.1.
• * 1.45

  Psal. 4.2.
• * 1.46

  3.
• * 1.47

  Ioh. 1.12.
• * 1.48

  1 Pet. 1.12.
• * 1.49

  Eph. 3.10.
• * 1.50

  1 Pet. 1.17.14.
• * 1.51

  Psal. 23.
• * 1.52

  1 Ʋox directio∣nis.
• * 1.53

  Quest.
• * 1.54

  2 Cor. 13.13.
• * 1.55

  Ʋox fidei.
• * 1.56

  Gen. 15.1.
• * 1.57

  3 Ʋox charita∣tis.
• * 1.58

  Gloss. in extrau•• Io. 22. cap. contr.
• * 1.59

  Lib. 1. Ep 3.
• * 1.60

  4 Ʋox humilitatis.
• * 1.61

  Math. 23 8.9.
• * 1.62

  Rom. 12.
• * 1.63

  1 Pet. 2.
• * 1.64

  Phil. 2.3
• * 1.65

  Gen. 42.11.
• * 1.66

  2 Ʋox pacis.
• * 1.67

  Quest.
• * 1.68

  Sol.
• * 1.69

  Ier. 3.15.
• * 1.70

  Math. 27.46.
• * 1.71

  Io. 20.28.
• * 1.72

  2 Sam. 15.31.
• * 1.73

  Sol.
• * 1.74

  Matt. 5.44.
• * 1.75

  Sol.
• * 1.76

  Obiect.
• * 1.77

  Prou. 11.10.28.28.
• * 1.78

  Verse 7.
• * 1.79

  9.
• * 1.80

  Ʋse.
• * 1.81

  Reue 18.20.
• * 1.82

  Ier. 23.24.
• * 1.83

  1. Reg. 8.27.
• * 1.84

  Iob. 22.12.
• * 1.85

  13
• * 1.86

  14
• * 1.87

  Psal. 139.7.
• * 1.88

  8
• * 1.89

  Quest.
• * 1.90

  Sol. 1. 1 Glory.
• * 1.91

  Math. 5.34.
• * 1.92

  Psal. 11.4.
• * 1.93

  Eccles. 5.1. Reg Bible.
• * 1.94

  Omni vidency.
• * 1.95

  Psal. 102.19.
• * 1.96

  Heb. 4.13.
• * 1.97

  Psal 4.
• * 1.98

  Omnipotency.
• * 1.99

  Psal. 29.1.
• * 1.100

  1. Sam. 2 6.
• * 1.101

  9.
• * 1.102

  1. Sam. 2.2.
• * 1.103

  Psal. 130 4.
• * 1.104

  Math. 8.
• * 1.105

  Psal 78.19.
• * 1.106

  Holinesse.
• * 1.107

  Iam. 4.8.
• * 1.108

  Exod 3.5.
• * 1.109

  5▪ Wisdome.
• * 1.110

  Eccles. 5.4.
• * 1.111

  6 Celsitude.
• * 1.112

  Psal. 102.19.20.
• * 1.113

  7. Goodnesse.
• * 1.114

  Psal 27.4.
• * 1.115

  8 Our own home.
• * 1.116

  2 Cor. 5.1.
• * 1.117

  2
• * 1.118

  4
• * 1.119

  6
• * 1.120

  8
• * 1.121

  Heb. 10 20.
• * 1.122

  Heb. 17.••2.
• * 1.123

  Gen. 12 19.
• * 1.124

  Exod. 3 14.
• * 1.125

  Heb 13.8.
• * 1.126

  Reu. 1.8.
• * 1.127

  Rom. 11.36.
• * 1.128

  Eclesi. 12.1.
• * 1.129

  Ioh 12 28.
• * 1.130

  Exod. 9.16.
• * 1.131

  Deut 28.58.
• * 1.132

  Psal. 8.1.
• * 1.133

  Psal. 20.1.
• * 1.134

  Psal. 75.9.
• * 1.135

  Psal. 111.5.
• * 1.136

  Isay 26.8.
• * 1.137

  Psal. 122.4.
• * 1.138

  Ioh. 17.1.
• * 1.139

  Decronian do∣mini.
• * 1.140

  Isay. 6.3.
• * 1.141

  Reu. 4.8.
• * 1.142

  Psal 92.1.
• * 1.143

  Exod. 32.32.
• * 1.144

  Rom. 9.3.
• * 1.145

  Psal. 32.4.
• * 1.146

  1 Gloria.
• * 1.147

  Psal. 8.1
• * 1.148

  2 Wisdome. Psal. 104.24.
• * 1.149

  25.
• * 1.150

  3 Greatnesse.
• * 1.151

  Deut. 32.3.4.
• * 1.152

  4 Power.
• * 1.153

  2 Chron. 29.20 &c.
• * 1.154

  5. Goodnesse.
• * 1.155

  Psal. 8.4.
• * 1.156

  Psal. 3.20.
• * 1.157

  2 Cor. 1.21.
• * 1.158

  Deut. 4.6.
• * 1.159

  Luk. 11.13.
• * 1.160

  Psal. 51.12.
• * 1.161

  Lev. 19.17.
• * 1.162

  Psal 141.5.
• * 1.163

  Psal. 139.20.
• * 1.164

  1 Tim. 6.1.
• * 1.165

  Psal. 103.19.
• * 1.166

  Dan. 4 32.
• * 1.167

  Luk. 4.6.
• * 1.168

  Zeph. 2.3.
• * 1.169

  Mal. 3.16.
• * 1.170

  Luk. 17.21.
• * 1.171

  Rom. 14.18.
• * 1.172

  1 Norstrae.
• * 1.173

  Luk. 12.38.
• * 1.174

  Math. 25.34.
• * 1.175

  Psal. 17.15.
• * 1.176

  Psal. 16.11.
• * 1.177

  Isay. 4.3.
• * 1.178

  vers. 4.
• * 1.179

  2 Cor. 15.24
• * 1.180

  25
• * 1.181

  23.
• * 1.182

  2. Dei.
• * 1.183

  Ioh 17.
• * 1.184

  Eph. 1.23.
• * 1.185

  Solution.
• * 1.186

  Dan. 4.32.
• * 1.187

  Psal. 80.2.
• * 1.188

  Psal. 145.10.
• * 1.189

  11
• * 1.190

  12
• * 1.191

  13.
• * 1.192

  Psal. 97.1.
• * 1.193

  De Sacram. ••.4.
• * 1.194

  2 Tim 4.8.
• * 1.195

  Titus. 2.13.
• * 1.196

  Ier. 1.10.
• * 1.197

  Rom. 1.21 22.23.
• * 1.198

  Rom 5.14.
• * 1.199

  Rom. 16.
• * 1.200

  2 Thes. 2.4.
• * 1.201

  8.
• * 1.202

  9.
• * 1.203

  Rom. 6.12. vers 14.
• * 1.204

  Rom. 6.6.
• * 1.205

  Psal. 9••.3.
• * 1.206

  4
• * 1.207

  5
• * 1.208

  Ose. 13.14.
• * 1.209

  Rev. 12.4.
• * 1.210

  Act. 28.22.
• * 1.211

  Gal. 5.19.
• * 1.212

  Mal 3.15.
• * 1.213

  3. regnum gloriae.
• * 1.214

  Math. 8.11.12.
• * 1.215

  Psal. 84.
• * 1.216

  Rom. 3.22.
• * 1.217

  21.
• * 1.218

  23.
• * 1.219

  26.
• * 1.220

  Reuel. 6.9.
• * 1.221

  Iob 14.14.
• * 1.222

  Is. 41.6.
• * 1.223

  Ezech. 18.30.
• * 1.224

  Isa. 2.3.