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. 11.4.

But deliuer vs from euill.

I Follow the most ancient, who make this the seuenth Petition of this prayer; for temptation and euill are not all one, euery euill is not temptation, nor euery temptation euill.

I distinguish them thus!

In the former petition we pray that we may doe no euill, in this, that we may suffer none, in the former is malum culpae, in this malum poenae is deprecated.

Both against the deuill.

1 Ne doceat malum.

2 Ne noceat malo.

1 That he seduce vs not, against Massah.

2 That he torment vs not, against Meribah.

This is like Dauids prayer.

Deliuer me out of the mire, let me not sinke, let me be deliuered from them that hate me, and out of the deepe waters.

Let not the water floud ouerflow me, neither let the deep swallow me vp, let not the pit shut her mouth vpon me.

To proceede in this, as in the former petitions, let vs

• 1 Consider what is meant by euill.
• 2 What we desire vnder the name of deliuerance.
• 3 What duties this petition teacheth vs.

1 What we meane by euill.

Saint Cyprian, Post ista omnia in consummationem ora∣tionis venit clausula vniuersas petitiones & preces nostras collectâ breuitate concludens.

He vnderstands this euill here deprecated to repre∣hend, aduersa cuncta quae contra nos in hoc mundo moli∣tur inimicus.

Quando dicimus liberanos a malo, nihil remanet quod vltra debeat, a nobis postulari, cùm semel protectionem dei aduersus malum petamus, qua impetrata contra om∣nia quae diabolus & mundus operantur securi stamus & tuti.

Quis enim ei de saeculo metus est, cui in saeculo deus tu∣tor est.

Saint Augustine saith, A malo in quod inducti su∣mus, a malo in quod induci possumus.

Ludolph. a malo praesenti, praeterito, futuro.

Augustine againe, ab inimico, & à peccato.

Saint Ambrose before him vnderstood it so.

I imbrace my former exposition as most consonant to the course of our prayer, and fitted to our necessities.

1 Giue vs bread that we may liue.

2 Forgiue vs all our sinnes past and present, that we may liue well.

3 Leade vs not into temptation, that wee may pre∣uent sinne to come.

4 Deliuer vs from all euils that may afflict and pu∣nish vs in the time to come: that is,

1 A malo quod sumus.

2 A malo: i. a diabolo.

3 A malo quod meriti sumus.

1 A malo quod sumus.

1 We are so corrupt by nature, being borne filij irae that we had need to pray to be deliuered from it, not onely as it is our pollution, defiling vs, but as it is our rod scourging, rather our Scorpion stinging vs.

Sinne is a burthen, Dauid complaineth of it, too hea∣uy for him to beare, and as we desire to be washed from the filth and pollution of it, so desire we to be eased from the importable burthen of it: from the terrors of a guil∣ty conscience, from the feare of the wages of it; for, sti∣pendium peccati mors, from the shame of it in the world, from the griefe of it in the heart; for they that hide sinne in the bosome, carry all these roddes about them. There is no vexation comparable to that of a guilty conscience, it maketh the inward man like the furious rage of the sea, foaming out froth and filth.

Isidore tels vs as we shall finde it, Conscientia rei sem∣per in poena est.

This euill is best declared and reuealed to vs, if wee doe consider,

1 That the holy word of truth hath plainely affir∣med, that all the elect of God are washed in the bloud of Christ, and haue the free and full forgiuenesse of all their sinnes sealed to them by the oracle of truth, by God who cannot lye, by two immutable things: his word and oath.

2 That notwithstanding this certaine sealed pardon giuen by God, obtained by Iesus Christ, yet God for the punishment of sinne, doth in his seuere iustice, leaue his faithfull seruants to the carke and torment of a guilty conscience, which for want of faith to sue out this par∣don, and to plead it at the court of iustice, doth almost

leade the distressed guilty person to the gates of hell.

1 The euill that here we deprecate, is the terrour of the conscience, wanting faith to make a comfortable ap∣plication of all the gratious promises of God to the e∣lect, taking them home to our selues.

2 Another euill is presumption, laying hold vpon these promises without faith.

1 For the want of faith.

It is true that the faith of the elect cannot faile finally or totally.

1 For the foundation of God is sealed with this seale, the Lord knoweth who are his.

2 The grace of election is the gift and calling of God, and his gifts and calling are without repentance.

3 Whom, he loueth, to the end he loueth them:

4 His promise, I will not leaue thee nor forsake thee.

5 His gift, he hath giuen the elect to his sonne, and no man shall take them out of his hands.

6 Christ prayeth for them; I pray for those whom thou hast giuen me.

But the euill that we may suffer herein, is our want of faith to beleeue that we are of that number, for the con∣science accuseth vs, and layeth our sinnes in order before vs, and sheweth vs the wages of this sinne to be death:

Iob was in this distresse when he complained, How many are mine iniquities and sinnes? make me to know my transgressions and my sinne.

Wherefore hidest thou thy face, and holdest me for thine enemy?

In this distresse was Dauid, when he said in the bit∣ternesse of expostulation,

Will the Lord cast off for euer, and will he be fauoura∣ble no more?

Is his mercy cleane gone for euer, doth his promise faile for euermore?

Hath God forgotten to be gratious, hath he in anger shut vp his tender mercies?

What greater euill can there be then this? it is vinum furoris, a cup of vinegar and gall.

Dauid was in the very pit when he prayed.

Let not the deepe swallow me vp, and let not the pit shut her mouth vpon me.

This euill we pray God to diuert from vs, that our faith may not faile vs, though our feeling doe; and be∣cause the best of Gods seruants on earth may haue some of these cold shaking fits of feare, Christ hath put this petition in our mouthes, libera nos a malo.

2 Another euill in the state of a Christian is, pre∣sumption, when we make too bold with our God; this is not faith, but the corruption of it: corruptio optimi pessima: O keepe thy seruant from presumptuous sinnes, so shall I be innocent from the great offences.

1 As presumption is a sinne in act, we pray against it in Dimitte nobis debita nostra.

As it is a sinne that we feare to be comming on by our corrupt nature inclining vs to it, so we pray against it in ne nos inducas.

3 But we must consider presumption as it may bee a punishment, a rodde of God to scourge vs for some other sinne, and so we pray to be deliuered from it in this pe∣tition.

This presumption whether it build too much vpon the experience of Gods former fauour, as Dauid, dixi in corde meo, nunquam mouebor: tu domine &c.

Or if it let goe the hold that it hath vpon God, and rest it selfe vpon some way of our owne, as in our Pa∣radise Parents, who found a tricke to better their owne creation, by being like to God; poena est.

Generally it pleaseth God to punish one sinne by ano∣ther,

as wee haue great and full examples: Saint Paul saith, that the people falling into idolatry, Therefore God also gaue them vp to vncleanenesse, through the lusts of their owne hearts to dishonour their owne bodies be∣tweene themselues: and againe,

For this cause God gaue them vp vnto vile affections.

So when Dauid waxed wanton of his peace and pro∣sperity, and begunne to forget God, God gaue him vp to vncleanenesse, to defile his body with adultery, and after that to hide it with murther: so did he Peter, for sinning in presumption of the strength of his faith to re∣sist Sathan: God gaue him vp to the deniall of his Ma∣ster, and to maintaine that with swearing and protesta∣tion.

Against this we pray, deliuer vs from euill, that euill of sinning, which draweth on and increaseth sinne, till it make it out of measure sinfull: for there is such a con∣catenation of sinnes, that if God leaue vs in one sinne, and heale not our soules, he whose name is Legion, be∣cause they are many, will soone bring in seuen spirits worse then the former.

2 A malo, i. a diabolo.

He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He compasseth the earth to and fro, as he confesseth in Iob: and he goeth about saith Saint Peter, like a roaring Lyon, seeking to deuoure, and Saint Paul saith to the Corinthians, I feare lest by any meanes, as the Scripture beguiled Euah through his subtilty, so your minde should be corrupted from the sim∣plicity that is in Christ.

1 The furie of this violent enemie is to be feared, for though his power be so limited, that without leaue, he cannot hurt vs: yet his malice is such to vs, that he will neuer giue ouer his prouocation of vs to ill by his temp∣tations, and his accusation of vs to God for our offences,

therefore he is called The accuser of the brethren. The Apostle doth expresse him formidable, when he putteth a Christian to it, to put on the whole armour of God to defend vs against him. For the power of Sathan is to flesh and bloud inuincible, it cannot resist him, whereas the greatest force of flesh and bloud hath beene by flesh and bloud resisted and subdued. The great sonnes of Anak, the mightie Goliah, and his brethren, whole ar∣mies of valiant men, haue beene put to the worst, but Sathan was neuer conquered by meere man.

2 The malice of Sathan to mankinde is implacable, for he hateth God, and the image of God in man, makes matter of vnreconcileable malignity, there is no safety in yeelding to him; whom he kisseth, he betrayeth, for he is a murtherer from the beginning.

3 The cunning of Sathan is unmatchable for man, he is the old Serpent, and he hath his wiles as the Apostle calleth them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fraudulent circumuentions preten∣sed to be the wayes wherein we ought to walke: flesh and bloud cannot ouer-reach him. And to aduance his cunning, he is

1 Inuisible, for he is about vs vnseene.

2 He is priuy to all our words and workes.

3 He is vnwearied in his watch.

4 Not hindered in his passage to and fro, being a spi∣rit quicke of motion.

5 Assisted with innumerable angels of darkenesse, nimble mormies to negotiate for him.

Who would haue suspected the deuill in the bosome of Iudas Iscariot, or in the mouth of Peter? yet Adam met with him in the faire-spoken tongue of Euah, and was beguiled by him.

Therefore we haue cause to pray heartily and conti∣nually, deliuer vs from the euill one.

3 Deliuer vs à malo quod meriti sumus, we haue de∣serued punishments of our sinnes here in our bodies, in our soules, in our goods, in our good name, in our life, the second death, euen the nethermost hell: against all these we pray, Libera nos Domine.

Generally we deprecate all afflictions of body and minde, which follow sinne as the punishment of it; for there is no punishment in it selfe good, it is called Ma∣lum poenae. Is there any euill in the city, and I haue not done it.

Among the many exceptions that are taken against our booke of Common prayer, this is quarrelled by some Ministers of Deuonshire, and Cornwall, because in the Collect for the 22. Sunday after Trinity, our Church prayeth thus,

Lord we beseech thee to keepe thy houshold the Church in continuall godlinesse, that through thy protection it may be free from all aduersities.

Againe, this they obiect,

That this petition is against the manifest word of God, and against his decree and true faith, for it is writ∣ten,

We must through many afflictions enter into the king∣dome of God: and,

All that will liue godly in Christ Iesus, shall suffer persecutions: and,

In the world ye shall haue tribulation. God hath pro∣mised that we shall not be swallowed vp of aduersitie, but no promise that we shall be free from all: ergo,

To pray for that whereof we haue no proofe, is a∣gainst faith, and so sinne.

To this our answer is,

1 That it is no sinne to pray against the decree of God concerning our punishment by aduersities.

1 Because this decree of God is reuocable, as appea∣reth by the example of the Niniuites, to whom Ionah preached, threatning them destruction withing forty daies; and God defended his truth and iustice against Ionah, who tooke the reuocation thereof impatiently: which example proueth these decrees of God to bee conditionall, with exception of true repentance.

And Zephany, preaching repentance to Iudah and Ierusalem, admonisheth them to hasten their repen∣tance, before the decree bring forth. And though the decree passe, yet he comforteth them. It may be ye shall be hid in the day of she Lords anger.

Therefore the word of God is our warrant to pray against the decree of God, and our possibility is double:

Either in the auersment of the decree.

Or in our occultation from the force of it:

Did not Christ, who saith, in the world you shall haue afflictions, pray against this decree.

I pray not that thou shouldest take them out of the world; but that thou shouldest keepe them from euill. Where he vseth the same word that is here vsed in this petition.

What euill doth he meane there, but both Sathan the euill one, and all euils both of sinne and punish∣ment, euen all aduersities.

2 Christ himselfe who came into the world to bee made a sacrifice for our sinne by his death on the crosse, who foreknew, and foretold what hee should suffer at Ierusalem, and went thither of purpose to vndergoe that bitter passion, and to drinke of that cup, yet hee prayed three times to his father to let that cup passe from him.

If our wisdome alleadge that that prayer was with

reseruation of his fathers will, let our charity plead the same for our Church prayer, that we desire of God to be free from all aduersities with that reseruation, as in this prayer, fiat voluntas tua; then, libera a nos à malo.

3 Here they alleadge that we haue no promise to se∣cure vs against all aduersities, what say they to the pro∣mises made by Moses to them that keepe the law: there is no euill to them that haue those blessings. And what say they to the promise of Dauid. There shall no euill happen vnto thee, neither shall any plague come nigh thy dwelling. May not we say,

Blessed are the people that are in such a case?

May we not pray to be in such a case?

Sure we may pray for the protection of God that in∣cludeth a deliuerance from all aduersity.

Againe: the Psalmist saith,

The Lord shall preserue thee from all euill, hee shall preserue thy soule.

This is that we pray for in libera nos à malo.

4 In our Church Collect we pray to be free from all aduersities. And if we come to take a full weight of the word aduersities, doth it not signifie such things onely as are against vs?

This word will not beare the stresse to include all affli∣ctions and tribulations whatsoeuer, for in the afflictions of the iust there is bonum.

It is good for me that I haue beene afflicted.

This bonum is no aduersity, it is not against vs; but as Physick which is against the disease.

Our prayer is, libera nos, not morbis nostris.

There is malum in affliction, in pouerty, in losses, in defamation, &c.

There euill is in all that we haue, in all that we suffer, not in the nature, but in the vse of them; vermis divitiarum:

against this wee pray.

The wise son of Iakeh saw this euill in pouerty and in riches, and prayed against it: the euill of riches is, Lest I be full, and deny thee, and say, who is the Lord?

The euill of pouerty is, Lest I bee poore, and steale, and take the name, of my God in vaine.

The euill of honour is pride, Lest thy heart bee exal∣ted aboue thy brethren.

The euill of power and authority, is oppression.

The euill of a low degree is enuy: against all these we pray; these are aduersities. Libera nos.

Therefore our Church Letany, like a comment vpon this text, like a descant vpon this plainsong, doth ex∣presse this petition more at large.

2 Declaring from what we desire to bee deliuered: from all euill and mischiefe, &c. in foure seuerall eiacu∣lations.

2 By what we desire to be deliuered, that is, by that which Christ was, by that he did, and by that he suffe∣red, in two. By the mystery of his holy incarnati∣on, &c.

3 In what times specially of danger wee desire to bee deliuered: that is, in all times of tribulation, in all times of prosperity, in the houre of death and at the day of iudgement.

Which prayer of the Church though it hath not pleased all, yet is it warantable by this last petition of the Lords prayer, and sober iudgements may make an holy vse of it.

There is a particular enumeration of many euils to which we are here subiect, especially our sinne, which breedeth and spawneth them all: let our holy thoughts comprehend them all in this one full petition. Deliuer vs from euill.

Sed libera nos à malo.

We may also include in this petition, all the present and incumbent calamities of life; all present paines in our bodies, or griefes in our mindes, all wants of things necessary for life, and whatsoeuer present affliction di∣stresseth our owne persons, or any member of the Church of God.

All euils personall, or popular.

For our Sauiour saith,

Sufficient vnto the day is the euill thereof.

Euery day then hath it euill, and bringeth with it sundry inconueniences, which we desire God to put off from vs.

And as we beg bread for the food of this day, and pardon of sinnes for this day, and deprecate this daies temptations to euill; so we pray against this daies vex∣ations, that nothing may disquiet or molest vs, to hin∣der the seruice of our God, or the labours in our seuerall callings.

For Iob also telleth vs by his experience.

Man that is borne of woman is of few daies, and full of trouble.

The best of Gods seruants commonly smart most in these daily grieuances, for iudgement beginneth at Gods house.

Dauid makes great moane, often in his Psalmes, griefes in his body, vnquietnesse in his soule, persecuti∣ons from his enemies, and innumerable vexations.

S. Paul complaineth of laboures, stripes, imprison∣ments, shipwrack, many perils by land, and by sea, wearinesse, painfulnesse, watching, fasting, hunger, thirst, cold, nakednesse.

And who is he that walketh conscionably in the feare of God, that hath not cause to complaine with

Dauid, Innumerable troubles haue compassed me about.

2 The remedy of this. Pater noster libera nos.

The deliuerance here desired of our father, is that copiosa redemptio, plentifull redemption which Dauid doth speake of, which is

By grace of preuention to keepe them off from vs, ne ingruant:

2 By grace of subuention to support vs in these euils, ne opprimant.

3 By grace of full deliuerance to remoue them vtter∣ly from vs, ne destruant.

1 For the grace of preuention.

Dauid was very neare a shrewd turne when Saul the king threw his iauelin at him.

So was he when Michall conueied him away through a window, that he might escape the messengers which Saul sent of purpose to kill him.

S. Paul had such a deliuerance.

In Damascus the Gouernor vnder Aretas the king kept the city with a garrison, desirous to apprehend me.

And through the windowes in a basket I was let downe by the wall, and escaped.

The Scripture is full of examples of this kind, and he that obserueth well the course of his own life, will find many of these gratious preuentions of euill, wherewith the hand of our great deliuerer hath kept off many euils from him.

Destruction was come euen to the very gates of Ni∣niueh, and within forty daies all had perished, had not mercy interposed.

In 88. when Spaine girded on her harnesse against this land, and came hitherward with purpose to inuade, with the Popes promise to conquer, and possesse this kingdome, here was the Deuill suggesting, the Pope

abetting, and the Spaniard attempting, and God pre∣uenting.

In 1605 the machination of the powder treason by the sonnes of Belial, men of blood, the corroboration of the plot by the agents for the Pope: the secret abetment of it from Spaine: the prosecution of it to the day of destruction, lost all their strength, and spit their ve∣nome vpon themselues, in the defeat of their treason, the destruction of the traitours, and in the perpetuall reproach of Popish religion, to all the ends of the world, and to the last period of time. All this by this preuen∣ting goodnesse of God, who kept vs from the euill, and would not suffer vs to fall into the pit that they had digged for our soules.

For this Christ prayed his father.

Pater, si possibile est, transeat hic calix.

And this is that which is promised to the faithfull.

There shall no euill befall thee, neither shall any plague come nigh thy dwelling.

He shall giue his Angels charge, ne offendas.

This is the chiefest of Gods deliuerances, and the fullest of Gods temporall mercies: this also is a com∣mon and usuall tendernesse of God to vs, to preserue vs from danger, but this is neither so sensibly perceiued, nor receiued so thankfully as it deserues. It may bee we may report our strange escapes with wonder, and tell them for newes: but we do not commonly giue God the honor due to his name for them, by praysing him for them as we ought.

2 The grace of subuention in euils.

This was the fauour that the father did to the sonne, in the agony that he suffered in the garden; for hee sent to him then.

And there appeared to him an Angell from

heauen strengthening him.

Christ our louing Sauiour chose rather to be comfor∣ted in his sorrowes, then to bee kept quite from them, for he did vndergoe them for vs, as S. Ambrose sweetly saith.

Suscepit tristitiam meam, vt mihi largiretur laetitiam suam: and againe.

Debuit dolorem suscipere vt vinceret. And God sent to him his Angell to comfort him in this distresse, as Beda saith.

Sicut propter nos tristis est, & propter nos confortatur: that we might know that so many as are by faith vnited to Christ, haue interest in Gods spirituall consolations in the middest of all troubles.

Thus Saint Paul was comforted aboord the ship in his dangerous voyage to Rome, the Angell of the Lord appeared to him, and promised him his owne life, and all their liues that sailed with him.

Thus was Noah supported in the deluge of the whole world: Lot in the conflagration of Sodome: Daniel in the den of Lyons: the three Children in the fierie fur∣nace: Ioseph in the prison: Peter also being in ward.

Our Father to whom wee pray, euen as Ionah from the belly of hell, is called the father of mercies, and the God of all comfort, who comforteth vs in all our tribulati∣ons, that we may be able to comfort you which be in any trouble, by the comfort wherewith we our selues are com∣forted of God.

So he himselfe is a comforter, and he would haue vs comforters one to another, and his Angels be comfor∣ters.

Yet for all this, to make vp a full consolation, Christ saith, I will giue you another comforter, and he promi∣seth his abode with vs for euer.

This grace of subuention, though it doe not quit the afflictions, yet it taketh away the euill of them, so that the Saints of God are exprest, reioycing in tribulations; which they could not doe, if the euill thereof were not remoued.

This mercy of subuention, if neither charitie nor zeale desire it, yet smart and paine will extort it from men, for who suffers paine or griefe, or losse, or infa∣mie, but in the pang of the fit, he cryeth God helpe me?

3 The grace of full deliuerance.

Many are the troubles of the righteous, but the Lord deliuereth him out of them all.

The snare is broken, we are deliuered.

This fauour Noah and Lot had, so had Daniel and the three Children: first comforted in tribulations, then deliuered from them; and Ioseph, of whom it is said, that they put his feete in the stockes, the iron entred into his soule.

He had the innocency of his cause to comfort him, and though for a time he did suffer this affliction in the prison as a malefactor, (for so we must vnderstand the storie) yet after some time of suffering, God did giue him fauour in the sight of the Keeper, and then he had comfort in his captiuity.

And as the Psalmist saith, he abode there vntill the time that his word came: the word of the Lord tryed him.

The King sent, and loosed him, the ruler of the people, and let him goe free.

The time when his word came, was the time when he interpreted to Pharaoh his double dreame, then the word of the Lord tryed him, and approued him inno∣cent of the great offence for which he lay bound.

We can cry loud in the smart of paine and griefe, for this full deliuerance, as Saint Paul, when he had as hee

saith, a Thorne in the flesh, the messenger of Sathan to buffet him.

Which I conceiue to be some sharpe bodily sicknesse, accompanied with some strong and dangerous temp∣tations.

But in that affliction, as Dauid saith, when his sore ranne and ceased not, he confesseth, for this thing I be∣sought the Lord thrice, that it might depart from me.

Here he craueth deliuerance from euill, a full riddance, such as may amount to a finall departure of it from him.

This kinde of deliuerance God doth esteeme merito∣rious, and therefore he putteth it in the front of the law: I am the Lord thy God, which brought thee out of the house of bondage: this was but a figure of our deliuerance from the deuill: for which hee exacteth a strict obedi∣ence of his whole law.

And we are deliuered still from euils, for that being deliuered from the hand of our enemies, &c. liberati de manu inimicorum serntamus ei:

2 Next followeth the deliuerer.

We haue warrant here to aske deliuerance of none, to seeke deliuerance no where, but from God: for as Da∣uid saith, Our helpe is in the name of the Lord who made heauen and earth.

The heathens had their two sorts of gods.

1 Their white gods, to whom they went for all good turnes.

2 Their blacke gods, which were depulsores malorum, they resorted to them against euils.

We know but one God, and of him we say, Loe this is our God, we haue waited for him, and he will saue vs: this is the Lord, we haue waited for him, we will be glad and reioyce in his saluation.

This agrees with the title that Iob giueth to God:

O thou preseruer of men.

And that which Saint Peter giueth him, who calleth him a faithfull Creator.

God himselfe telleth vs so.

There is no God beside me, a iust God and a Sauiour, there is none beside me.

Looke vnto me, and be ye saued all the ends of the earth, for I am God, and there is none else.

Three times together in two verses he hath excluded all other: there is none else.

Let vs see how they haue sped that sought deliuerance any other way, and not from God.

In the great famine of Samaria, a woman sues to the King, crying, Helpe my Lord, O King, but the King answered her,

If the Lord doe not helpe thee, whence should I helpe thee? out of the barne floore or out of the winepresse?

And therefore Dauid saith, Trust not in Princes, nor in any sonne of man, for there is no helpe in them.

In the danger of warre, Israel sought helpe from E∣gypt, and they had this thanke for their labour.

Woe be to them that goe downe to Egypt for helpe, and stay on horses, and trust in Chariots, and in horsemen, be∣cause they are many, and very strong, but they looke not to the holy one of Israel, neither seeke the Lord.

3 Here is their errour: the Egyptians are men, and not God, and their horses flesh and not spirit, when the Lord shall stretch forth his hand, he that helpeth shall fall, and he that is holpen, shall fall downe, and they shall all faile together.

In disease, Asa King of Iudah, committed that er∣rour recorded to his infamie.

In the 39. yeare of his raigne, he was diseased in his feete, vntill his disease was exceeding great, yet in his

disease he sought not to the Lord, but to the Physitians.

To the Lord, and not to the Physitians, to the Phy∣sitians, and not to the Lord, both wrong. To both the author and meanes he should haue sought.

4 Saul wanting helpe in case of intelligence, went to consult Almighty God as he had vsed to doe in his se∣rious affaires often with good successe. But the Lord an∣swered him not.

Therefore in that distresse he went to the woman the Witch of Endor, that had a familiar spirit, and she pre∣sented to him a representation of Samuel, who was dead, from whom he receiued a true prediction of his future sorrowes.

Whether the successe of this example, or the naturall itch that is in our desire to know future euents, or what∣soeuer other heathenish rapture doth transport many, so it is, that Witches and Wizards are yet frequented, both for intelligence and health, in griefes and losse, as if he that is euill in abstract and concrete, could be au∣thour of any good to men.

This hangs not well together, to pray to God to de∣liuer vs from euill, and craue helpe of him who is of all euils the worst: to demand the truth of a lyar, to seeke health of a murtherer, to procure deliuerance, or desire helpe from the deuill.

Dauid saith well, that God made man pure, but hee sought many inuentions.

Some in euils either feared or prement, flye to the name of Iesus, not religiously trusting in him that car∣ries saluation in his name, but superstitiously ouer-wee∣ning the letters, syllables, and sound of that name, as if the deuill were afraid of that word.

And the cunning Serpent hath not spared sometimes to pretend a feare of it, of purpose to nourish that super∣stition,

which hath made it passible in the Church of Rome. But Sathan dares shew himself against that name, as we see.

Then certaine of the vagabond Iewes, exorcists, tooke vpon them to call ouer them that had vncleane spirits, the name of the Lord Iesus: saying, we adiure you by Iesus, whom Paul preached.

But obserue the successe.

The man in whom the euill spirit was, leapt vpon them, and ouercame them, and preuailed against them, so that they fled out of that house naked and wounded.

Did this abate any thing of the honour or power of that name amongst the faithfull? the next verse saith no.

And this was knowne to all the Iewes and Greekes also dwelling at Ephesus, and feare fell on them all, and the name of the Lord Iesus was magnified.

For they did rightly conceiue that the name of Iesus was prophaned by those exorcists, seeing not that name, but the faith in it, was the rod of Sathan, for the faith of Gods people hath power not from the syllables of that name, but from the efficacie of his power, who car∣rieth that name to scourge Sathan.

6 Others for preuention or subuention in euils, haue reforted to the signe of the Crosse, & it is in the Church of Rome an ordinary munition against all euils.

The Popish Legends are full of pretty tales of the great wonders that the signe of the Crosse hath effected in depulsion of euils.

Gregory the great tels a true storie: quia pene tanti de eo testes sunt quanti babitatores eiusdem loci existunt.

Yet none could testifie it but vpon one mans credit, a Iew belated and wanting lodging, reposed himselfe neare to Apolloes Temple in Rome, qui quam••is fidem crucis non haberet, signo tamen crucis samuniri curabat.

To that place came a congregation of euill spirits, de∣claring to their chiefe an account of the euill they had suggested that day.

One of them told how he had tempted one Andre∣as a Bishop, to some loose desires; the chiefe of them, and all the rest vrged his further proceeding therein.

After espying themselues ouer heard by the Iew which lay quietly by them, they thought to haue done him a mischiefe, but he was so fenced with the signe of the Crosse, that they could not, but left him, and disap∣peared.

The next day the Iew told the Bishop what hee had heard, what he had done, and the Bishop was by him preserued against Sathan, he by the Bishop catechised and baptised.

Thomas Cantipratanus a suffragan Bishop, a great collectour and register of miracles, reports from his own eyes: he saith,

Proprijs oculis vidi: hee trauailed 40. miles of pur∣pose, and there laet is oculis vidit.

One Voluandus, a Prior of the Predicants, vsed euer in life, often to signe his brest with the signe of the Crosse; his bones after being taken vp to be deposited in another place, they saw vpon his breast bone, the signe of the Crosse, of a massie and bony substance, quasi scu∣tum cordis.

I should surfet your christian patience, if I should re∣count to you the legend of Saint Francis and the Wolfe, how he saued himselfe, and ouercame the cru∣elty of the Wolfe, onely by the signe of the Crosse, and after by gentle perswasions, made the Wolfe as tame as any Lambe, and made the Wolfe promise him neuer to vse any cruelty againe.

For why should it not bee as possible for a Wolfe to

speake, as an Asse.

These things the Roman faith doth follow, as Esau did the red potage that lost him the blessing.

And such lying Legends as these doe beget such an opinion of the signe of the crosse, that many simple ignorants thinke themselues sufficiently fortified a∣gainst all euill by that signe.

George Dowley a Priest set forth a Catechisme in En∣glish in An. 1616.

1 Chapter of the signe of the Crosse.

Where he perswadeth this manner of blessing our selues against all euill.

Making with the thumbe a crosse vpon the forehead against all euill thoughts. Another vpon the mouth a∣gainst euill words. The third vpon the breast against e∣uill workes, which proceed from the heart, saying,

By the signe of the holy Crosse, from all our enemies deliuer vs good Lord.

This is modest blasphemy compared with that in the Breuiary of the Church of Rome, where, vpon the feast of the Inuent. of the crosse, the people are required to prostrate themselues before the crosse, and to say these words, O crux splendidior astris, salva catervam in tu∣is laudibus congregatam.

Is not this a flying from our father which is in hea∣uen, to seeke helpe against euills from a creature, the work of mans hands? thus doth the idolatrous Church of Rome dishonour God with highest contumely and blasphemy.

In like manner their desertion of God is further de∣clared in their inuocations of the virgin Mary, of An∣gels, and Saints, and their images, their Agni Dei, hal∣lowed graines, and Medailes, which the superstitious papists doe beare about them, as their munition and de∣fence

against euils; that God may renew his old com∣plaint,

My people haue committed two euils, they haue forsa∣ken me the fountaine of liuing waters, and hewed them out Cisternes that can hold no water.

Against this damnable error and practise let vs learne of him that teacheth vs here to pray, of whom we may seeke for deliuerance from all euills; let vs obserue the way of the faithfull in all ages of the Church, and see who gaue them deliuerance, and whither they resorted in all feares and pressures: and we shall find, that all the faithfull haue sought and found deliuerance no where but in the arme of our father which is in heauen.

3 The duties of such as moue God in this petition.

Let vs see where this petition is placed: for it is the last request that we make to God in this prayer, teaching vs that none are capable of deliuerance from the power and fury of the Deuill, but such as desire of God hearti∣ly and zealously,

1 That the name of God may haue right done to it by him; by hallowing of it.

2 That the kingdome of God may rule him.

3 That he may liue in obedience of the holy will of God all his life.

4 That he may liue vnder the prouidence of God, seeking his meat from him; and receiuing it with his blessing thankfully and contentedly.

5 That he may be pardoned all his sinnes in the mercy of God, and shew mercy himselfe to such as of∣fend him.

6 That he may be free from new defections or relap∣ses.

He that faithfully beleeueth, and feruently desireth, and heartily prayeth for these spirituall graces, may safe∣ly

pray it out Libera nos à malo.

Therefore all the duties of zeale and piety, of know∣ledge, obedience, charity, temperance, mercy, repen∣tance, godly life, are required of him that sollicites this sute to God, to be deliuered from all euill: for hee that would not suffer ill, must take heed, as much as hee can, to doe none.

The first caution directeth vs how to compose our selues for this petition, that we may preuaile with our God for deliuerance, that is, by seeking first the king∣dome of God, and the righteousnesse thereof, by desi∣ring to liue in the sober and thankfull vse of his crea∣tures, and maintaining a good conscience toward God, and men.

2 Seeing we pray for deliuerance from all euill, wee are admonished to decline and avoid all the occasions of euill: he that would not haue his teeth set on edge, let him not taste of sowre grapes; it is the forbidden fruit that embroileth vs in all the calamities of life, that vnparadiseth vs, and turnes vs ouer to labour and sorrow.

It is a certaine signe of our regeneration, if wee haue a care to keepe our selues from these euills. As S. Iohn saith,

We know that he that is borne of God sinneth not, but he that is begotten of God, keepeth himselfe, and that wic∣ked one toucheth him not.

Which words doe shew that there is a seed of grace in the elect, whereby they may keepe themselues from the touch of Sathan:

The way to keepe our selues from this danger, is by Saint Paul thus opened.

Holding faith and a good conscience:

1 Holding faith; that is, depending only vpon God

for our safety, louing him, and cleauing to him, trusting him, and resting vpon him, desiring the constant course of his vnchangeable loue to vs in Christ Iesus.

For nothing doth more establish our hearts in faith, then the sweet experience that we haue had of Gods former mercies and loue to vs, from which we conclude the vndoubted assurance of his future prouidence.

This was Dauids plea.

By thee haue I beene holden vp from the wombe: thou art he that tooke me out of my mothers bowels, and there∣fore he prayeth,

Cast me not off in the time of old age, O forsake me not when my strength faileth.

To establish this faith and to make it fruitfull of obe∣dience, God himselfe, giuing his law to his people, saith,

I am the Lord thy God which brought thee out of the land of Aegypt, out of the house of bondage.

And we may say, God hath sed and clothed me, and preserued me hitherto, therefore my trust is in him, for he neuer forsaketh those that trust in his mercy.

This made Dauid confident against Goliah, when Saul the king discouraged him saying,

Thou art not able to goe against this Philistin to fight with him, for thou art but a youth, and he a man of warre from his youth. But Dauid called to minde how God had enabled him against a Boare, and a Lion that attempted one of his Lambes which hee kept, and hee slew them: and he resolued.

This vncircumcised Philistine shall be as one of them. Faith buildeth vpon this rock, and trusteth not to any selfe abilility. And is strong only in the strength of Gods might: keepe faith then, and keepe thy selfe.

This is the mercy of the Church, Gods gratious pro∣tection;

Ionah calleth it so.

They that obserue lying vanities, forsake their owne mercy,

God is euer prior in amore, he reserueth mercy for thousands of them that feare him. So that the mercy of protection from euills is our owne, if wee forsake it not: this is the patrimony and birth-right of the Church, for mercy imbraceth them on euery side: for if God be ours, as we call him here our Father: His mer∣cy is to them that feare him, throughout all generations:

Dauid describing his safety vnder this protecting and supporting mercy of God; The Lord is my shepheard, &c. concludeth from this proofe and experience of Gods good fauour.

Surely goodnesse and mercy shall follow me all the daies of my life.

They haue not this faith, and so forfeit their interest in this mercy, who hauing growne vp like yong Plants, watered with Gods early and later raine, to whom God hath beene a sunne to enlighten and warme them, a shield to defend them; the more they receiue from God, the more they feare, and cruciate themselues with the sollicitous and anxious iealousie of losse and want.

The faith here meant to be holden in the whole course of life, is a constant and equall dependance vpon God, casting all our care vpon him, because he hath de∣clared that he careth for vs.

2 Another thing to ensure Gods protection from e∣uils, is the holding fast of a good conscience, this makes our life a continuall feast: that is, when we haue the se∣cret testimonie of our heart, that

In simplicitie and godly sincerity, not with fleshly wise∣dome, but by the grace of God we haue had our conuersa∣tion in the world.

This godly sincerity I conceiue to be best exprest.

1 In our generall vocation to the Church of God; for therein wee must labour to be sound in our know∣ledge of the truth and will of God, without those crotchets & fancies which commonly possesse the pha∣naticall brains of such as study new wayes, as heretiques and schismatiques doe. Without that dead and dull ig∣norance which implicite faith-founders doe cast and mould into deuotion.

And without hypocrisie, the leauen of Scribes and Pharisees, which turnes all religion into a formall out∣side of pretence, and hath no heart; this is rottennesse at the core.

2 Sincerity in our priuate callings, which keepes from idlenesse, the moath and rust that corrupteth the whole conuersation, and exposeth vs to Sathans temptations.

Herein we must walke, as in our wayes, and we may promise our selues a guard of Angels to protect vs, and we need not to waste and consume our selues with cares of the world, but cast the successe of all vpon God.

3 In sincerity of godly conuersation, not giuing, not taking euill counsaile, not defiling, not defiled with euill example, eschuing ill words and corrupt communicati∣ons, vaine delights, and wicked and vngodly company, hauing no fellowship with the vnfruitfull workes of darkenesse, but rather reprouing them.

They that goe in this way may not promise them∣selues any priuiledge from the calamities of life, for if the deuill or the Pope can doe such a shrewd turne, he will; but they may boldly and faithfully put themselues vn∣der the wings of Gods sauing protection, and pray to him, Libera nos a malo.

3 This as the rest, imposeth on vs all the dutie of cha∣rity, for we pray not euery one for himselfe, but each

for all, libera nos; that law, proximum vt teipsum, doth make vs as much obliged to procure the good of our neigbbour, as our owne good: which reproueth,

1 Those whose care begins and ends with them∣selues; the lash of calamity doth not smart vpon them, if it fall not vpon their own particular; these make them∣selues entire bodies, they are not members of the whole body of Christ, the Church; and they had need of a par∣ticular Mediatour, for cutting themselues from the bo∣dy, they are no members of Christ, neither can they haue any interest in the common saluation.

2 These are much more to be reproued, who worke their owne good out of the common euill, and heale themselues with the wounds and soares of the Com∣mon-wealth: for if the procuration of common good be an incumbent care on euery member, both of Church and Common-wealth: when we pray libera nos a malo, we pray to be deliuered from all those proiectours and deuisers of new rods to scourge their brethren.

3 This reproueth them that curse and banne their brethren with all bitternesse of imprecation, that by se∣cret or open meanes, doe practise the vexation and mo∣lestation, the impouerishing or defamation of their bre∣thren. Christ teacheth vs to pray one for another, that we may be all deliuered from ill. Dauid biddeth,

Pray for the peace of Ierusalem: he promiseth, They shall prosper that loue thee: he directeth them in a forme of blessing, Peace be within thy wals.

He putteth them on by his owne example, For my brethren and companions sake I will wish thee now pro∣sperity.

For the house of Gods sake I will seeke to doe thee good. It was Cains voyce.

Am I my brothers keeper? we may answere, thou

art, to the vtmost of thy power. To thee belongeth the care and custody of thy brother, to saue and keepe him from hurt, if thou maiest: if any euill come to him, which thou mightest haue diuerted, thou art answerable to him before God for it: but if thou procure his hurt, or but wish it in thy heart, or if thou ioy in his griefe, this petition is thy accusation.

4 This last petition doth teach vs the Apostles do∣ctrine, pray continually, in all things giue thankes.

For there be so many euils towards vs, by reason of our continuall trespasses, that we are euer in danger, Iu∣ge peccatum, Iuge periculum, so that there is not a mo∣ment of our life, but it had neede be fenced and armed with this petition.

And so much time as escapeth vs free from these euils, is gained in the patience and long suffering of God to vs, to offer vp to God the due tribute of our thankes.

There should then be no vacation from this double seruice of prayer and prayse; for not onely one day tel∣leth another, but one houre and minute telleth another, of Gods great deliuerances of vs from euill.

Sathan is our profest aduersarie; you may see in Iobs historie what he did, what he would doe if the power of God did not restraine him, if the protection of God did not defend vs: neither should our bodies, nor our goods, nor our cattaile, nor our fruits of the earth, nor our children, be safe, if his hand might be stretched out, but the preseruer of men keepeth vs, resisteth him.

5 Obserue the course of this whole prayer, for why doe we desire the honour of Gods holy name, but for this, that we may flye to it as our tower of strength, to defend and deliuer vs from all euill, for our helpe is in the name of the Lord.

They that know thy name, will trust in thee, for thou

neuer failest them that seeke thee.

And why doe wee desire the comming of the king∣dome of God, but that we may be safe from euill, being vnder his holy regiment, who is able to treade Sathan vnder our feete.

And why doe we desire that the will of God may bee done, but that we may liue in holy obedience to him, that we that be his seruants, and the sheepe of his pa∣sture, may walke without feare in the valley of the sha∣dow of death.

Why doe we desire life of God, to be fed by his hand, and blessing with our daily bread, but that wee may be preserued by his prouidence from all things that may hurt and annoy vs.

Why doe wee desire forgiuenesse of sinnes past and present, but to assure his protection, and to establish our hearts with grace, that wee may serue him in holinesse and righteousnesse.

Why doe we desire preseruation from temptation, but to secure our liues against the pollution and infection of sinne.

So that these petitions, mutuò se generant; we desire to obtaine of God all that we aske in the sixe former pe∣titions, that we may be deliuered from euill: and we de∣sire to be deliuered from euill, that we may doe all the duties required in those former requests. And let him that desireth to speed in this last supplication, cast backe his eye vpon the rest, that hee may rectifie himselfe in primo, medio, & imo, to the pleasing of God in his prayer.

6 Let vs haue faith to beleeue a good successe of our prayers, and to apprehend the louing kindenesse of God to vs in Iesus Christ; for hee is the Angell of the coue∣nant of this mercy. He went about doing good, and hea∣ling all that were oppressed of the deuil; if the sonne there∣fore

make you free, you shall be free indeed.

He giueth perfect liberty from the hands of all our enemies, that we may serue him without feare, in holi∣nesse and righteousnesse before him. Wee cannot haue this deliuerance without faith to apprehend and apply it, therefore let vs remember the former mercies of God to strengthen our faith: as Dauid.

Our fathers trusted in thee, they trusted in thee, and thou didst deliuer them.

They cryed vnto thee, and were deliuered: they trusted in thee, and were not confounded.

He is the rocke of our safety, let vs build our neasts, and lay out yong ones in the holes of this rocke, for they that trust in him, can want nothing that is good for them.

Notes

• Psal. 69.14.
• 15
• Iob 13.23.
• 24.
• Psal. 77.7.
• 8.
• 9
• Psal. 69.15.
• Rom. 1.24.
• 26
• 2 Cor. 11.3.
• Obiect.
• Acts 14.21.
• 2 Tim. 3.12.
• Ioh. 16.33.
• Sol.
• Zeph 2.2
• Io. 17.15.
• Deut. 28.
• Ps. 51 10.
• Ps. 121.7.
• Ps. 119.71.
• Pro. 30.9.
• Mat. 6.34.
• Io. 14.1.
• 2 Cor 11.23.
• 1 Sam. 29.9.
• 12.
• 2 Cor. 11▪32.
• Ps. 91.10.
• 11
• Luk. 22 43.
• Acts 27.23.
• 2 Cor. 2.3.4.
• Psal 105.19.
• 20
• 2 Cor. ••2.8.
• Isa. 25.9.
• Iob 7.20. 1 Pet 4.19.
• Isa. 45.21.22.
• •• Reg. 6.26.27.
• Is 32.1.
• 2 Chron. 16.12
• Witches▪ 2 Sam. 28.7••
• 5 Iesus.
• Acts 19.13.
• 16.
• 17.
• Signum crucis.
• Dialog. lib. 3 c. 7.
• Lib. 1. c. 25. parag. 6.
• Ier 2.13.
• 1 Io. 5.18.
• 1 Tim. 1.19.
• Ps. 71 6.
• 1 Sam. 17.33.
• Psal. 23.••.
• 2 Cor. 1.12.
• Psal. 9 10.
• Acts 10.42. Ioh. 8.36.
• Luke 1.74.
• Psal. 22.4.
• 5