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.

AN EXPOSITION VPON THE LORDS PRAYER.

LVC. 11.1.

And it came to passe, that as he was praying in a cer∣taine place, when he ceased, one of his Disciples said vnto him, Lord teach vs to pray, as Iohn also taught his Dis∣ciples.

I Follow our Church Catechisme, for after the law of the tenne Com∣mandements, this caution follow∣eth: know this, that thou art not a∣ble to doe these things of thy selfe, nor to walke in the Commandements of God, and to serue him, without his speciall grace, which thou must learne at all times to call for by diligent praier.

And as we cannot obey without the helpe of praier, neither can we pray without both

• 1 Teaching what and how to pray.
• ...

• 2 Helpe and assistance in our praier.

The Apostle doth confesse this generall and com∣mon defect in vs all.

* 1.1We know not what wee should pray for as we ought: so there is a quid, the matter of our praiers, and a sicut, the manner of them to be learned; and there is an helpe to be sought for, to carry vs through this holy duty, that God may haue honour, we good by our praiers.

Therefore I begin the doctrine of praier at this place, wherein

1 There is example of praying shewed, the best and greatest, Christ himselfe.

2 Thereupon a motion is made to Christ, the best and ablest Doctor of the Church, to direct in praier, Doce nos.

3 An instance giuen of the like. Sicut Ioannes etiam docuit discipulos suos.

1 Concerning the example.

It came to passe that he was praying in a certaine place.

* 1.2This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, factum est, doth intimate the example of purpose shewed to the Disciples, to giue them this occasion to desire instruction in the vse of praier, for by such baits, the great Fisher of men doth catch men, and if we could take notice of it, God hath many meanes in continuall tender to vs, to inuite and prouoke vs, to guide also and direct vs, to put vs on and encourage vs to those holy duties which please him.

Sathan, and the world, and the flesh, cast out their baits of temptations to euill, and few of them miscarry, but they take.

Let vs not omit these liuing bookes of Doctrine, these walking tables of duty, when good examples offer them∣selues to our eyes: especially seeing Saint Peter saith, we must ambulare sicut ille; wee are much bound to the

loue of the holy Ghost, who left vs these true Records of his walking, that as his mediation with the Father, is our way to glory, so his example of good life may bee our way of holy conuersation.

It is that which the Apostle doth require in Timothy, Be thou an example of the beleeuers, in word,* 1.3 in conuersa∣tion, in charity, in spirit, in faith, in purity: and in Titus.

In all things shew thy selfe an example of good workes.* 1.4

The Minister that buildeth onely by his Preaching, is but an holy day Preacher, but he that buildeth also by example, is a continuall preacher. Me audite hath life in it, when it is followed with sequimini me; you shall see after, how this good example wrought.

Christ praied:* 1.5 there is often mention of Christs pray∣ing, the Author to the Hebrewes saith, that in the daies of his flesh he cried with strong cryes.

He spent a whole night in praier.

He rose in the morning a great while before day,* 1.6 hee went out, and departed into a solitarie place, and there praied.

So that hee hath giuen himselfe to vs an example of praier, of frequent, of feruent praier, of publike, of pri∣uate, and secret praier.

Consider then who giueth vs example of praier, the Sonne of God in whom dwelleth the fulnesse of the God-head bodily, and who thought it no robberie to be equall with God, who therefore is heire of all things, and who was in want of nothing, who could say, Om∣nia mea tua sunt, & omnia tua mea sunt.

There be three vses of praier.

1 For necessity, some say that petitio est soboles indi∣gentiae: and so Christ needed not to pray, for he wanted no grace which God had to bestow vpon his humane nature; but praier is our city of refuge, for our helpe

is in the name of the Lord.

* 1.7The name of the Lord is a strong tower to them that trust in him: the righteous runneth into it and is safe.

Praier acquainteth God with our necessities, not that he is ignorant of them, for wee say well, that he know∣eth our necessities before we aske, and our ignorance in asking, and he desireth not our praiers for his owne in∣formation, but that wee may declare our selues sensible of our wants, and that we may thereby make profession of our dependance vpon him, and confesse all the good that we haue, as from the opening of his hand

* 1.8Therefore whereas some haue argued to what pur∣pose should I pray to present my wants & necessities to God, who knoweth them well enough, and better then we already.

* 1.9Our answere is, that our Sauiour hath made that a reason why we should pray; for your father knoweth what things you haue need of, before you aske him.

Euery beggars plea is; if you knew my miserie and necessity, you would relieue me, and shew me mercy.

For many complaine without cause, and pretend more want then they feele: but we goe to God as to one that knoweth what we want, who hauing commanded vs to seeke, and aske, and knocke, wee cannot hope to haue our wants supplied by any other way, then by his reliefe of vs.

Therefore Salomon in the dedication of his house of praier to God, doth not begge that God would giue vs what we want, but by the way of petition, and so his praier runneth: for though he charge God with a pro∣mise made to Dauid his father, concerning the establi∣shing of his throne; yet he asketh it of God by suppli∣cation, and desireth that promise to bee giuen to his praiers.

Yet haue thou respect vnto the prayer of thy seruant,* 1.10 and to his supplication, O Lord my God, to hearken vnto the cry, and to the praier which thy seruant prayeth before thee.

And when hee praieth for such as haue trespassed a∣gainst God, he desireth not their pardon, but vpon their praier for it.

When they pray, and thou hearest, forgiue.

Whereas God hath determined what he will doe be∣fore all beginnings of time,* 1.11 * 1.12 not onely in the generall ad∣ministration of the whole, but in the particular and in∣diuiduall manage of all things in seuerall, it may seeme that whatsoeuer our necessities are, the decree of God hath fixed a resolution how all things shall be, against which there is no speeding in our praiers, and which will be by vertue of his decree, whether we pray or no, which seemeth to make prayer altogether vselesse.

Our answer is, that the example of Christ is cleere,* 1.13 both▪

1 For praying for those things which he knew de∣termined by God to be done.

2 For praying against those things which hee also knew appointed by God to be done. And if Christ should not haue praied in these cases, hee should neuer haue praied.

1 He knew that God had giuen him a light for the Gentiles,* 1.14 and yet God the Father biddeth him to aske this of him by prayer. And though Christ knew that he came into the world to suffer and lay downe his life for his Church, and he told his Disciples in the way to Ierusalem.

Behold wee goe vp to Ierusalem, and the sonne of man shall be deliuered, &c.

Yet hee praied three times in the Garden, that if it

were possible that cup might passe from him, that hee might not drinke of it: the reason whereof is this.

For the punishment which hee did willingly suffer as our mediatour, he did wisely decline as man, who may lawfully pray, Libera nos a malo.

Therefore Christs prayer is exemplarie to vs, and tels vs that for all good things, supplication against all euill deprecation, is so necessary, that in both we must resort to God. Let no man alledge the constant will of God by no meanes to be swerued, as an euasion from praier; for the will of God is reuealed, that he will be sought by prayer.

2 A further vse of praier for maintenance of our fami∣liar acquaintance with God: nothing draweth vs nee∣rer to him, that putteth vs in his sight, in his eare, and abstracteth vs from the world, euen from our selues in an holy rapture.* 1.15 Come, saith the Lord, let vs reason to∣gether: then God and wee reason together, when hee speaketh to vs in his word, wee to him in our prayer: and that was another reason why our Sauiour did pray often, and all the Saints of God delight in praier aboue all other exercises of religion for the conuersation with God.

The way of religion, and holy obedience, is called walking with God, and as they that walke together doe commonly comfort the way, and passe the time of their iourney in conference, so doe the faithfull conferre and talke with God.

It is a great ease of the heart to open our griefes to one that can and will comfort, to reueale our ignorance to one that can informe vs aright; our wants to one that can supply vs. The interest that we haue in the loue of ou•• familiar friend, doth extend to a communication of good things, and good offices to one another.

This accesse to God in all our occasions, by our hum∣ble praier, keepes vs in his eye, and eare, and confir∣meth vs in his present protection and supply of all wants.

Daniel will not neglect the times by him appointed to giue God meeting by his praiers, though the Kings contrary decree make it death to pray to any God but him.

3 Another reason of the vse of praier, is the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the worship that is done and giuen to God in it: for it is our reasonable seruing of God, the lifting vp of our hands, that is praier, is our sacrifice in incense; these be the odours, the sweet odours of the Saints.

And we are an holy Priesthood to offer vp spiritual sacri∣fices acceptable to God by Iesus Christ;* 1.16 these be thanksgi∣uing & praier, & these Christ offered to his Father, both for vs: 1 ad beneficium: 2 ad exemplum. It is not here recorded what praier Christ vsed to his Father, or what hee praied for; but no question his praier was for his Church, for so he saith, I pray for these,* 1.17 I pray not for the world.

He praied for vs that our faith might not fall, hee praied that God would keepe all those that he had gi∣uen him in his name, that he would saue vs from euill.

And being now at the right hand of God, he maketh intercession for vs, for wee are his care, and hee careth for vs.

Concerning the place where he praied,* 1.18 it is not here named, neither needed it, for all places are oratories for priuate praier; the Lyons denne is Daniels Chappell, the belly of the Whale Ionahs. Isaac praieth in the field, Daniel in his chamber, Ezechiah vpon his bed.

And as all places are alike, so are all times; at mor∣ning, at noone, at night, in the middest of the night, all

the night, as occasion may sort, so that we auoid the vanity of ostentation by Christ forbidden.

Publike praier with the congregation, is a common worship of the Church, wherein the Minister and the people meete in a fit place, and in a solemne and reuerent manner to seeke the face of God.

Here to auoyd confusion, the Minister is the voyce of the congregation to God,* 1.19 so saith Ioel. Let the Priests, the Ministers of the Lord say, spare thy people O Lord. And the people declare their assent to his praiers, by their ioynt Amen. The Iewes vttered this with great zeale, and therefore doubled it, saying, Amen, Amen. They had foure sorts of Amen at praiers, whereof three they condemned and refused.

1 Was that Amen which was giuen to praiers that they vnderstood not, they called it Iethima, like to the Amen in the latine seruice, which the people doe not vnderstand, onely they know when the praier is ended, and for fashion sake they say Amen.

2 Was that Amen, surreptum, which was vttered before the praier was finished, which shewed a weari∣nesse, they would faine haue it done.

3 Otiosum, when the people did ioyne only in the A∣men at the close, and took no regard to the praier going before, which is the most general fault of congregations.

4 Tzaddik, the Amen of the iust, whose hearts fol∣lowing the voyce of the prayer quite through, the mind and intention zealously affixed to the holy worship, concluded with an Amen.

And Saint Ierome commending the deuotion of Christians in his time, doth say that the noise of the Church at this Amen, was reboatus Amen ad similitu∣dinem coelest is tonitrui.

The proper places for these publike meetings, be

those houses of God which are consecrated to praier; our Churches, and Oratories, and Chappels.

Priuate praier doth not discharge vs of the duty of publike praier with the Church, though some schisma∣tickes, and separatists, too confident in their owne gift of praier, and ill affected to the Church seruice, and vncharitably preiudicate against their brethren, doe de∣spise our Church praiers, and thinke their duty suffici∣ently discharged in their priuate deuotions.

For in all ages of the Church, since Christ, Christi∣ans, as they were able, did striue to erect houses of pray∣er, Temples for the publike conuentions of people to the worship of God.

They begun this euen in the time of their persecuti∣on, and euer since they haue had the estimation of Reli∣gion and deuotion, that haue aduanced any such workes for the accommodating of congregations to this wor∣ship, as our Church Homily of prayer hath very fully and profitably exprest.

This prayer of Christ here mentioned, was priuate, and though he retired from his Disciples, as it may bee conceiued, to some priuate place, yet they take notice of his errand, and thereupon followeth.

2 The motion following.

When he ceased, one of his Disciples said to him, Lord teach vs to pray.

Wherein I obserue,

1 The discreet seasonablenesse of the time for this motion, quando cessauit.

2 The manner of it: one of his Disciples.

3 The motion it selfe: doce nos orare.

1 Of the seasonablenesse of the motion.

When he ceased, after his praier was ended, and that he returned to his Disciples, this was moued.

Christ withdrawing from them to this priuate place to pray, did admonish them of his desire to be priuate, and therefore in good manners they would not inter∣rupt him with vnseasonable Interpellation; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

1 It is our lesson from hence, not to giue ouer our prayers to God, till wee haue brought our seruice to a pawse: it is one of the quarrels against our Church ser∣uice, the longsomnesse of it: yet the whole seruice at the longest, distinctly read, may bee well comprehended within an houre, and Christ speaketh it passionately, and taking it vnkindely: Could you not watch with mee one houre? Let vs not be weary of well doing.

Thou louest to bring all thy businesse to a full end that concerneth thy estate, or thy delight; and wilt thou slight the greatest worke of all, which crowneth all the rest with the blessing of God, by thy vnconstant and vn∣fixt indeuotion? thinke not the time long that thou spendest in conference with thy God: finish thy holy worke with him, and then returne to thy occasions as Christ did.

2 It is our lesson from the example of these Disci∣ples, not to interrupt the deuotions of others, not to hinder their praiers: it is a kinde of quenching of the spi∣rit in our selues and others, to disturbe deuotion, or to interpose in an vnseasonable time to hinder Gods ser∣uice.

It is obserued in Samuel, that when he had assembled the people in Mispeh, to pray to the Lord, and to offer sacrifice, & that the Philistins hearing of their meeting, came vpon them, neither Samuel nor the people gaue ouer the seruice that they were then about, but rather the more earnestly applied it; for,

* 1.20The children of Israel said vnto Samuel, cease not to cry vnto the Lord our God for vs, and hee will saue vs

out of the hand of the Philistins: and God answered their praiers and desires with desired successe.

But Saul contrarily, vpon the comming of the Phili∣stines against Israel, and being then with the Priest to haue consulted with God about that assault, hearing of their neere approach, said to the Priest,

Withdraw thy hand;* 1.21 and interrupted the consultati∣on, and went immediately to the battaile, which though it succeeded well for Israels sake, yet Saul did quench his owne spirit in neglecting the ordinance of God, and hindering the Priest of the Lord in his holy office.

Amongst our selues, let vs take warning not to doe a∣ny thing that may disturbe one anothers priuate or publike deuotions. If we haue any thing to say to one that is praying, let vs after this example of these disci∣ples, tarry the time till it come to an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Men will take it ill to be troubled in the time of their game, or in the presse of a serious businesse, or in some earnest conference, or in the times of their refection: these are no fit times of interpellation, who dares take off, or call aside a subiect that is speaking to a King, who is a man? and shall we withdraw one that is in speech with almighty God? Doe not say now is best talking with him, he is in a good minde.

For I say vnto you, hee that prayeth to God as hee should, is not his owne man for the time, he is in the spi∣rit, and hath abstracted himselfe from the world, and e∣uen from himselfe, to attend vpon God.

Therefore prayer is called a pouring forth of our soules before God.

2 The manner of this suite.

One of his Disciples.

One of them, but it is not said which of them, but one of them; it appeares in the behalfe of the rest of

them with himselfe, and so Christ did vnderstand him, and therefore in answer he said to them, verse 2. when ye pray.

It seemeth by this, that the example of Christ tooke a∣mongst them, for whilest Christ was from them pray∣ing, we finde it agreed vpon amongst them, to make this motion.

* 1.22Obserue in this the power of a good example, for when it is in the eyes of them that desire to serue God aright, it worketh in them an affection of imitation.

There were heretiques that denied any originall sinne by propagation, but charged all the euill that corrup∣teth man, vpon imitation: surely although they went too farre in this opinion of the force of imitation, wee may truely charge a great deale, euen the most of our euill vpon it.

It giueth all Superiors warning to obserue their whole carriage warily. For children wil take great notice what their Parents say or doe; the eyes of the Hand-maid vpon the hand of her Mistresse, the eyes of Pupils on their Tutors, of Subiects to their Soueraigne; and their good example may doe much good, their ill example may corrupt and peruert much here. Christs example of praying, did put them all vpon it, to make a motion concerning praier.

Obserue also a modest ciuill manner obserued a∣mongst them, though there were many of them, I sup∣pose the full number of his Disciples, yet but one spea∣keth for all.

It is a good precept of the Apostles, and applyable to all conuersations of men.

Let all things be done decently, and in good order.

In our publique meetings, where all of vs doe come to moue our God in petitions for things necessary for

vs, it were a rude and vnciuill confusion if we should all speake at once, euery man the desire of his heart; there∣fore the Minister is appointed to speake for vs all, and we as before, declare our consent of hearts, either in some short eiaculation of prayer, or in our deuout A∣men.

3 The motion it selfe.

Lord teach vs to pray. Wherein obserue,

1 That they found it a necessary duty to pray.

2 That they found themselues not well instructed in that duty, and therefore desired to be taught.

3 That they resort to their Master, and intreate him to teach them.

1 They finde it a necessary duty.

If there had beene no other prouocation but the ex∣ample of their faithfull Master, that had beene suffici∣ent to proue to them the necessitie of this duty.

1 I cannot conceiue of these Disciples that they were vtterly ignorant of this duty before, because I know that prayer, which is the inuocation of power, able to helpe vs, as we beleeue, is a suggestion of nature; for as no man is simpliciter atheos, but beleeues in some deity, whose power is sufficient to protect them from euill, and to giue them supply of their wants; so naturall rea∣son directeth to seeke that protection and supply by way of petition; and therefore in the ship that transpor∣ted Ionah, in the storme, euery man called vpon his god.

Euery man had a god to whom he might flye in time of need and danger, and in that extremitie, to that god euery man directed his prayer; therefore the Disciples could not be ignorant of this duty, which is a lesson taught in the schoole of nature.

2 The practise of the Church taught them the vse of

prayer, there was Domus orationis, and men vsually went vp thither to pray. The Scribes and Pharises were great examples of frequent, of long prayers.

Neither can I suspect these Disciples strangers to the better examples of the holy men and women of forego∣ing times, whose holy deuotion and worship of God, those Bookes of Scripture which then were read pub∣liquely in their Synagogues, did sufficiently declare.

But all this is helped, and their affections be now by Christs example stirred to apprehend the necessity ther∣of more then before.

Examples be of great vse in this kinde.

Beloued, this is a necessary point to be taught and beleeued: whosoeuer shall desire to be instructed in the doctrine of prayer, let him be first perswaded of the ne∣cessity of this duty.

Two things doe make this duty of prayer necessary in the Church, and amongst the holy seruants of God.

1 The ordinance of God who hath commanded it.

2 Our owne necessities, which are no other way to be relieued.

1 Concerning Gods ordinance.

We finde it often commanded in Scripture in direct termes, and it is implied in the two great Commande∣ments of the Law; for not onely obedience is comman∣ded therein, but all those holy duties also by which our obedience may be any waies furthered, and that giues great place in the precept to prayer, seeing that is the chiefest meanes by which we doe obtaine that ability by which the law of God is in any measure fulfilled.

And therefore it is a note of the faithfull, that they be viri orationum, and where God giueth his spirit, there is prayer, for his is a spirit of grace and suppli∣cations.* 1.23

Vnder the name of prayer is comprehended the whole duty of Christian religion: for the Apostle saith,

Whosoeuer shall call vpon the name of the Lord,* 1.24 shall be saued.

Which words are taken from the Prophet Ioel,* 1.25 as the margent of the Bibles directeth you.* 1.26 And it is vr∣ged also by the Apostle Saint Peter. And the Apostle doth well declare that prayer is the chiefe part of Gods worship by that gradation: for no man praieth aright, but he that beleeueth, and none beleeueth, but hee that hath heard, and none can heare without a Preacher, none can Preach, except he be sent.

In which gradation you may obserue the whole worke of mans guiding to saluation is accomplished in prayer. For, first God sendeth his Minister to Preach his word to his Church, he is not disobedient to the hea∣uenly calling, but goeth on the errand of God, and preacheth in season and out of season.

The faithfull heare the word from him, faith com∣meth by this hearing, and doth bring forth this ripe fruit of inuocation, so that the worke of meanes is com∣pleate in prayer, and saluation followeth, which ma∣keth prayer the summe of Christian duty, and to stand there for the whole exercise and practise of religion.

In the contrary, Dauid describing the vngodly by many notes, doth conclude with this, as the last and strongest proofe to conuince them of vngodlinesse.

They call not vpon the name of the Lord.* 1.27

The reason on Gods part is, for by prayer God is ho∣noured: This declareth him to be God, when the eyes of all things looke vp to him, when wee seeke his face, and confesse him the onely giuer of euery good and perfect gift, this is a sacrifice of righteousnesse.

With such sacrifices GOD is pleased, so that our

Sauiour pressed no doctrine more by precept then pray∣er, in three seuerall words, commanding the same thing.

Petite: quaerite: pulsate.

And to encourage the seruice, hee directeth vs both in the matter and forme of praier, and in the way and meanes to the Father in his name, and he fortifieth the precept with full and gratious promises made to them that doe pray to him.

And the Apostles doe so much vrge this duty: Saint Paul to pray continually, to put our whole strength to prayer. Saint Iames vrgeth the same precept, and shew∣eth that wisedome is obtained by prayer, and declareth what it is that makes many prayers miscarry, when we aske amisse: But the feruent prayers of the iust doe speed alwaies.

2 Another matter that necessitateth the duty of prayer is, that God hath left vs no other reuealed meanes to obtaine supply of our wants, but by prayer; insomuch as what God hath directly promised to vs, yet hee requireth vs to demand this of him by prayer, whether it be for giuing vs good things, or for remo∣uing euill from vs.

God himselfe doth giue it a cause of his indignation against Iacob.

* 1.28Thou hast not called vpon me, O Iacob, therefore I haue giuen Iacob to the curse, and Israel to reproach:

God in fauour meant to forgiue the friends of Iob, who had not spoken right of him as Iob had done, and therefore he blameth them, and sheweth his anger kin∣dled against them: yet notwithstanding hee directeth them the way of their reconciliation to him.

* 1.29They must offer sacrifice to God for themselues, and Iob must pray for them.

Him I will accept, saith God, so his prayer preuailed for them with God.

The like fauour God meant to Abimelech, yet hee passed it to him by prayer, by the prayer of Abraham.

He is a Prophet, he shall pray for thee, & viues.* 1.30

Pharaoh himselfe could discerne, that there was no way out of the plague that oppressed Egypt, but by prayer, and therefore he saith to Moses,

Intreate the Lord that he may take away the Frogges from me and my people.* 1.31

It is obiected, that the wicked of the earth doe pos∣sesse many great fauours of God,* 1.32 and in more plenty then the iust, and yet they neither pray for what they want, nor giue thankes for what they receiue, and in∣deed, God is not in all their waies.

Let not this quench our zeale,* 1.33 or abate any thing from the reuerent frequencie of this holy duty: for God the Father hath two manners and kindes of distributi∣on and dispensation of his fauours amongst the children of men here on earth.

1 God bestoweth his gifts as a faithfull Creator, and so he is conseruer of his creatures by a generall proui∣dence, and thus he letteth his Sunne shine, and his raine fall vpon the iust and vniust; thus he openeth his hand, and filleth all things with plenty.

2 God bestoweth other fauours as a mercifull Fa∣ther for Iesus Christs sake, and with those fauours, his blessing goeth forth, and passeth vpon them onely that feare him: for seeing he hath ordained Christ his Sonne to be the way of his blessing, all the benefits that he be∣stoweth on man without the mediation of Iesus Christ, doe come without his blessing.

The vngodly of the earth doe receiue many of Gods common gifts, but not by the way of grace, therefore

they are without his blessing, so that we cannot esteeme the owners thereof rich: seeing the blessing of God ma∣keth man truely rich.

But whatsoeuer the vngodly possesse, is to them vn∣sanctified; therefore let not our eye be set vpon that which they haue and enioy, to enuy their prosperity, rather let vs consider the want of Gods blessing, to la∣ment their miserie, and let Saint Paul teach vs that

The good things which God bestoweth on his deare children, are sanctified by the word of God, and by prayer.

Thus the gifts of God are made blessings to vs, & the holy Ghost hath an hand in the dispensation of them to Gods glory in vs, & the aduancement of our saluation.

The difference betweene these two receiuers, doth appeare to vs,

• 1 In the effect that these gifts worke in them.
• 2 In the vse to which they are applied.

1 For the effect.

Where God for Christs sake doth bestow, and wee doe receiue good things from him, there followeth con∣tentation, which euer accompanieth godlinesse: but the vngodly man is neuer satisfied.

2 For the vse.

The iust man applieth all the gifts of God to three ends.

1 To the glory of God, for he vseth the gifts of God as the faculties of well doing, whether ye eate or drinke, or whatsoeuer ye doe, doe all to the glory of God.

2 To the good of our neighbour, for that is the law, proximum tuum vt teipsum, so that in the Church of God there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and both our spirituall and temporall gifts doe by communion of charity so participate themselues to our brethren and sisters, as

the stomach in the body, receiueth in nourishing food, not for it selfe onely, though into it selfe first, but for the good of the whole body.

3 Because the end of our creation was not for this life, and we haue here no abiding city, therefore the faithfull doe apply all the gifts of God, as helpes to the prosecution of eternall life, whereas the vngodly finde them impediments to them: the cause is, for they make them the end of their labours, and fixe their hearts vp∣on them.

The doctrine of the necessity of prayer is thus clea∣red from the Commandement by which it is imposed, and from our necessities no other way to be relieued.

2 In the next place. I obserued in those Disciples, that they found themselues not well instructed in that seruice of God, and therefore desire to be taught.

And this is a common defect, for although by a na∣turall instinct we know that good things are sought by prayer, and the wants and griefes which we doe feele, will easily breake forth into words, yet the Apostle saith,

Wee know not what wee should pray for as we ought.* 1.34

I vnderstand that the Apostles doe here desire to be in∣structed,

• 1 In the matter of prayer: what to aske.
• 2 In the manner of it: as they ought.

But because this motion doth arise from a sense of de∣fect in themselues, we know not, saith Saint Paul.

1 Then of that sense.

1 Euery man hath this defect, for flesh and bloud is not wise enough to pray, prayer is the worke of a bet∣ter spirit then that which enliues and actuates our mor∣tall bodies, it is the worke of the holy Ghost: the same spirit that is the spirit of grace, is also the spirit of suppli∣cations.

But euery man doth not feele this defect, for many doe ouerweene their ability this way, and despise the helpe of all set prayers, and take vpon them to be able without any other directions, to tell their owne tales to God Almighty, and vpon this ability which they con∣ceiue in themselues, for this seruice they doe neglect the publique meetings of our Church to our common prayers.

I iudge not their sufficiencie that way, but I must ad∣monish you that you doe mistrust it euery man in him∣selfe, so farre, as to put all the feare and holy reuerence you can to this worke.

For if we be carefull in petitions to great personages, and Princes, to weigh our words, and to aduise with our best care, both what and how we desire.

This holy seruice of God which is so maine a part of Gods worship, cannot bee vndertaken with too much feare and reuerence, wee cannot come too prepared to this conference with our God.

They that are sensible hereof, as no doubt these Apo∣stles were, doe well to desire to be taught.

Wee had need to bee taught our owne, and it is not quenching the spirit in our brethren, to admonish them of this naturall vnfitnesse that is in vs to pray: that spi∣rit that makes vs ouerbold with God, is a spirit of pre∣sumption, and a spirit of pride.

The holy Spirit of God doth so reueale vs to our selues, that we haue cause to feare, but not to despaire of grace in time of need; it doth not discourage vs from praying, but helpeth our infirmities in praying.

They that feele not these infirmities, need not this spirit: the whole haue no need of the Physitian: there∣fore incipe ab hoc sensu. Thus awakened to a feeling of their want, they cry, doce nos.

Which teacheth vs in all defects in our vnderstan∣ding to seeke instruction, to desire to be taught;* 1.35 for that is the wise mans, it is wisdomes aduice.

If thou cryest after knowledge,* 1.36 and liftest vp thy voice for vnderstanding.

If thou seekest her as siluer, and searchest for her as for hid treasures.

Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God.

Wisdome must be sought, and you see it is worth the seeking.

It is a great fauour of God, that he hath left his spi∣rit in his Church to teach vs all things necessary for vs to know.

And it is a good method of holy discretion, to be∣gin at doce me, before we vndertake to say, Come ye chil∣dren, hearken vnto me and I will teach you.

This is one of the showres of grace that fell vpon the Church after Christs ascension: for he led captiuity cap∣tiue, and he gaue gifts vnto men.

The Apostle commeth to particulars: some Apostles,* 1.37 some Prophets, some Evangelists, some Pastors and Tea∣chers:

For the perfecting of the Saints, for the worke of the ministery, for the edifying of the body of Christ. [ 12]

This sheweth that God hath left in his holy Church sufficient meanes for the instruction thereof in all holy duties.

The point is that so many as would bee perfected, and built vp in these duties, doe seeke that perfection and edification in the meanes ordained by God: hee hath said spiritus docebit vos: and we haue this treasure of the spirit in earthen vessels, that is, in them whom the holy ghost hath set apart by speciall vocation to

this seruice of God in the congregation. So Saint Paul admonisheth the Elders, that they take care to feed the flock whereof the holy Ghost hath made them ouerseers.

And as it is our duties to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so our hearts must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as must feele their owne defects, and must say to their teachers, Doce me.

Now for the matter of their suit.

1 Their desire to be taught what to pray for.

A necessary point to be learned, for our desires doe affect many things which we may not aske of God by prayer; petimus quae appetimus. Solomon had the trea∣sures of grace set wide open to him, and commanded to aske what he would of God: he asked wisdome, which God took so well, that with wisdome he gaue him other things in abundance, heare the word of God to him.

* 1.38Because thou hast asked this thing, and hast not asked for thy selfe long life, neither hast asked riches for thy selfe, nor hast asked the life of thine enemies.

These bee things that euery man would faine haue, long life, and riches to accommodate that life withall, that our heart desireth; and all our enemies out of the way, that we might haue nothing to crosse vs.

Solomon past by these, and begged wisdome, this doth serue for all those turnes.

2 For long life, for Solomon saith, dixit pater:

* 1.39Heare O my sonne, and receiue my sayings, and the yeares of thy life shall be many.

2 For riches; he also addeth

* 1.40Thy barnes shall be filled with plenty, and thy presses shall burst out with new wine.

3 For the life of our enemies we need not pray, for if our enemies be Gods enemies, he shall destroy all them

that hate him, hee will make their flesh to consume like the fat of lambes.

We are assured that if naturall parents will heare and grant the requests of their children, much rather will God giue good things to them that aske of him.* 1.41

What those good things be in generall, we may know by that of S. Iohn.

If we aske any thing according to his will,* 1.42 hee heareth vs: Si utilia, non futilia, petimus.

The Scripture is the cleare reuelation of the will of God, best light that sheweth vs what is good, and what the Lord requireth of vs, and what wee may lawfully desire of him.

And our Sauiour Christ when hee answereth this their request, doth briefely comprehend in a short prayer that same summam petendorum, which both di∣recteth vs what, and limiteth vs how farre wee may aske of the father in his name.

They that come to aske by prayer, without this di∣rection, may haue the same answer that the two sonnes of Zebede had; you know not what you aske.

Therefore we must be well aduised what we aske, for vnlawfull and vnmeete demands doe turne our prayers into sinne to vs, and into dishonour of God, whom we petition.

2 Their doce nos, doth include also the manner of their prayers, teach vs how to pray as we ought.

There are many things required to the right manner of prayer.

1 We must pray with vnderstanding, that is, wee must know what we aske of God in our petitions,* 1.43 lest God answer vs as Christ answered the sonnes of Zebe∣de, you know not what you aske.

This condemneth Popish prayers made in a strange

language, and not vnderstood, which is so great an a∣buse of that holy act of religion, as nothing can more vnworthy it.* 1.44 S. Aug. alleageth the words of David, Beatus populus qui scit iubilationem; as the Kings Bi∣ble rendreth it.

* 1.45Blessed is the people that know the ioyfull sound, they shall walke, O Lord, in the light of thy countenance. His note from thence is,

Quid hoc sit intelligere debemus, ut humanâ ratione, non quasi avium voce cantemus, nam & merulae, & psit∣taci, & corvi, picae saepe ab hominibus docentur sonare quod nesciunt.

Scienter autem cantare non avised homini divinâ vo∣luntate concessum est.

* 1.46Caelius Rhodoginus writeth that Cardinall Ascanius had a Popiniay that could pronounce distinctly all the articles of the Creed.

* 1.47S. Basils rule is, lingua sonet, mens autem scrutetur sensum eorum quae dicuntur.

I may vse the words of godly Malachy to such as put vp prayers which they vnderstand not, to God. Goe now offer this to thy Prince,* 1.48 and see if he will accept thy per∣son. Will he not thinke himselfe abused, and dismisse thee with some sharpe punishment?

Let me now speake to you my brethren who haue liued long in the light of the gospell, where you may haue Manna enough for gathering, nay where it is ga∣thered to your hands, and nothing required of you but to come and fill your Homers, and carry them away full, in our publique ministery of the word:

If we examine you, what is meant by the name of God, what it is to hallow it, what is meant by the king∣dome of God, and how would you haue it come, &c.

If you doe not vnderstand what you aske of God

in these petitions, are you any better then those byrds that are taught to speake, but cannot vnderstand. And doe not the Papists pray to as good purpose in Latine as you in English, if you vnderstand not what you aske?

Therefore for your better information resort to such as Christ hath left in his Church to instruct you, and say doce me orare.

For if you vnderstand not your selues in your petiti∣ons, neither will God vnderstand you.

2 We must pray with reuerence.

This must be inward, of the soule, and outward,* 1.49 of the body.

The soule must compose it selfe in holy feare to this conference with God,* 1.50 lest when we doe seeke for mer∣cy from him, we awake his power and iustice against our selues.

Our prayer applyeth it selfe that way from whence our helpe commeth; and

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

Prayer is called the calling vpon the name of the Lord; and David saith, holy and reuerent is his name. The old law amongst the heathen for their homely gods, was Deos castè adeunto.

There is in God greatnesse, which filleth vs with feare; and goodnesse, which filleth vs with hope; the in∣ward reuerence that we must bring with vs to prayer, must be a mixt composition of the heart, partly put on with hope, and partly stopped with feare, for all feare will keep vs away from God, and all hope will make vs too bold when we come to him.

To this must be added to expresse this,* 1.51 outward re∣uerence; for the body must not sit out in this holy ser∣uice, that is the temple of the holy ghost, euery whit

of it must shew reuerence. I deny not but the heart may pray reuerently to God in inward deuotion, when no appearance thereof comes abroad in voice, in posture, in gesture, in countenance.

But ordinarily, the prostration of the body, or geni∣culation, the lifting vp of the eyes, and hands, haue beene the expressions of prayer in great examples.

And the consideration of the great and high Maie∣stie of God may well stoope vs to these reuerend formes, which ought not to be forborne, where with conueni∣ence they may be vsed, for God challengeth it as a part of his honour. To mee, shall euery knee bow, and he giues it in reward to his sonne, that at his name, euery knee shall bow, and euery tongue shall confesse to him.

* 1.523 In perfect sense of our want.

1 For if we pray for good things, wee must feele the want of them, and rightly vnderstand that neither wee can well be without them, neither are we able to receiue them any where else, then from the open giuing hand of God, neither can we desire them of him, by any meri∣torious seruice we can performe to him, rather wee de∣serue all ill at his hands, malum poenae, to reuenge in vs malum culpae.

Neither can we haue them from him, but by way of petition, as he hath commanded vs.

2 If we pray against euill, wee must feele our selues iustly imbarqued in the feare or smart thereof, and that none but the preseruer of man, can either preuent the euill that we feare, or subuent vs in the euill wee feele; none but he can defend vs against it, or protect vs in it, or deliuer vs from it.

Therefore we must heartily affect the good that we pray for, and perfectly abhorre the euill against which we pray.

4 We must pray in feruencie of spirit;* 1.53 so the Apo∣stle admonishing vs to many holy duties, addeth this: Continuing instant in prayer; for,* 1.54 qui timidè rogat docet negare: and therefore hee requireth vs to be feruent in the spirit: olla feruens seipsum purgat.* 1.55 The prayer of a righteous man auaileth much if it be feruent.

It is noted in the best example of all, that Christ in the daies of his flesh offered vp his prayers and suppli∣cations to his Father with strong cries and teares; the Euangelist addeth, with sweat trickling downe his face, of water and bloud, which was like the plague of fire mingled with haile amongst the Egyptians: for that shower of water and bloud which Christ wept from his agonized body, did lay and calme the storme of Gods indignation against sinne, and did burne vp, and drown the proud Prince of darkenesse, that he was neuer able to preuaile against the Church, and death was swallow∣ed vp in victory.

The greatest prayer is that holy fire with which the Church fighteth against Sathan, and therefore feruent prayer is by Saint Augustine, called Deo sacrificium, oranti subsidium, daemonibus flagellum.

They that offer vp to God their prayers in the heate of fury, as the two sonnes of thunder, let fire come from heauen and consume the Samaritans, and that vent the bitternesse of their intemperate spleene in curses and imprecations, to Gods dishonour, and the breach of charity, they do offer strange fire, and this offering doth expose the offerers thereof, to the fire of Gods fury.

This feruor is in respect of the holinesse of God.

5 We must pray in sincerity of heart,* 1.56 not in hypo∣crisie; the sincere heart is in good earnest with God, and therefore is importunate, resembled therefore to hunger 〈…〉〈…〉 man, which indange∣reth

miscarrying, if it be not satisfied.

There is no way for prayers that come of some dou∣ble hearts; God is one, and Cor simplex, that is, sine pli∣cis, is his delight: this in respect of the wisedome of God.

* 1.576 We must pray in faith.

* 1.58Let vs draw neere with a true heart in full assurance of faith. And Saint Iames,

* 1.59Let him aske in faith, nothing wauering, for hee that wauereth, is like a waue of the sea, driuen with the wind, and tossed: for let not that man thinke that hee shall re∣ceiue [ 7] any thing of the Lord.

The ground of this faith is the goodnesse and truth of God, whose promise bindeth him to grant all that wee aske of him in the name of his Sonne.

* 1.607 Wee must pray in the mediation of Iesus Christ, for if we consider the greatnesse and glory of God, it is such that the Angels when they stand before God, doe couer their faces with their wings; therefore there is no appearing for vs sinfull men, in the presence of that glo∣rious Maiestie, of our selues, but we must goe by the way of a Mediatour to him.

This was figured in the old law in the High Priest, who did beare the names of the children of Israel before the Lord.* 1.61 Aaron was a figure of Iesus Christ, who is de∣clared our onely Mediatour,* 1.62 for there is one God, and one mediatour betweene God and man, the man Christ Iesus. Quid est dulcius quam genitorem in nomine vnigeniti inuocare? Aug. med. cap. 5. So much of the world as acknowledge one God, but know not this way to him by Iesus Christ, may aske, but they shall neuer receiue; they may seeke, but shall neuer finde; they may knocke, but it shall neuer be opened to them.

Christ saith, I am the way, no man commeth to the Fa∣ther, but by me.

The Papists doe forsake this way in their multiplicitie of Mediatours, for though they beare the world in hand that they acknowledge but one Mediatour of satisfacti∣on, that is, Christ: many Mediatours of intercession, that is, Angels and Saints: the prayers that their Liturgies doe vent, declare against them that they inuocate the Father in the mediation of Saints, by way of satisfacti∣on, forasmuch as they plead with God, the merits of Saints, and ascribe as much efficacie to the milke of the Virgin Mother of our Lord, as to the bloud of her Sonne.

This in a Booke allowed by authority, which conclu∣deth with this blasphemous peremptory prayer to God.

O Lord thou must pardon mee, I cry aloud, it is not bloud will serue my turne, I long for milke.

But concerning intercession, Christ himselfe hath re∣uealed no other way, but quicquid petierit is patrem in nomine meo; and in that we rest.

8 We must pray in fit forme of words.* 1.63 It is not eue∣ry mans abilitie to expresse the desires of the heart in a good composition of fit words, wee must neither be o∣uernice, as if we conceiued that God would bee taken with the oratorie and rhetorique of words and senten∣ces, with the musicke of fine and choice phrases, figura∣tiue and affected flourishes of humane eloquence: nei∣ther must we be ouer homely, and rude, and vnman∣nerly to sollicite God in such language as wee dare not tender to men, sad and serious, graue and gratious must our prayers be, that they may declare an holy reuerent zeale, with true and sanctified iudgement.

For neither courting with elegancies of wit and speech, nor slighting with vnkempt and homely rusti∣city, which with some doth passe for plainenesse, doth please our God: there is an art of praying as well as of

speaking, and the Disciples would learne the Grammer thereof.

We teach children how to aske our blessing, how to call for such things as they shall need, and we can mini∣ster vnto them, and no mans owne iudgement without good information, can direct him in the great duty of holy prayer, which is our inuocation of God: our asking him blessing, and forgiuenesse, our praising of his name.

* 1.649 We must pray in methode, for seeing God is our principall delight, wee must first seeke the honour of God: and seeing our selues are next to vs, wee must let our charity beginne at home, and so passe to our neigh∣bours, and seeing the soule is more excellent then the body, wee must first desire spirituall, then temporall gifts, as Christ, seeke ye first the kingdome of God, and the righteousnesse thereof.

You see that the mysterie of godlinesse in prayer, is great and deepe, and that we had need to be well dire∣cted to doe it aright.

Many turne this great part of Gods holy worship into sinne, by being vntaught, or not hauing well lear∣ned the doctrine of prayer, it will be worth our conside∣ration to take a short notice of the common faults com∣mitted in prayer.

1 Prayer is of no validitie with God, if it come from sinners. God heareth not sinners, If I regard wickednesse in my heart, the Lord will not heare me; therefore wee must purge our conscience from dead workes to serue the liuing God.

Vnderstand this comfortably, that it is meant of knowne sinnes vnrepented, such as know themselues faulty, and doe not vse the best meanes to reforme themselues, and to forsake sinnes, cannot pray to bee heard.

In this case are all they that liue in the continuall pra∣ctise, or by the daily gaine of a sinne.

2 Prayer is vnacceptable, si timida, if wee come to God as seruants, not as sonnes; there is an holy feare that maketh vs come reuerently, that is a great ingre∣dient in our preparation to prayer: there is a seruile feare, which breedeth in vs despaire, we pray, but haue no hope of successe.

3 Si tumida. Proud beggars shall bee said nay: the Pharisee came proudly to God to giue him an inuento∣ry of his virtues, as one saith, as if a wounded man should come to a surgeon and shew him all his sound parts, and conceale his wound. They that demand heauen of God as wages due to the merit of their works, pray proudly, and they shall haue what they deserue, to their shame and smart.

4 Si anxia. God loues not that wee should come to him in distraction, full of the cares of the world, for they hinder deuotion, the heart that sendeth forth welcome prayers preuailing with God, must be established with grace.

This holy ballast doth make vs steddy, our own vani∣ties put vs to the tosse of euery waue.

5 Si multiloqua. for God loues not babling; the iuyce of grace is not prest out with the weight of words, it was one of the follies of the heathen by our Sauiour reproued.

Thou art on the earth, he to whom thou prayest, is in heauen. Sint verba pauca.

6 Si nimium festina. It was a good old counsell, festina lentè, nimis properè, minùs prosperè. Wee must be content to awaite the good leisure of God,* 1.65 for the holy one will not be limited.

I wayted patiently vpon the Lord,* 1.66 and he enclined his

eare to me, and heard me.

* 1.67Qui credit, non festinat.

Idoneus promissor est fidelis redditor, tu tantum esto pius exactor.

7 Si intempestiva. There is a season for all things, the foolish virgins lost it, and they knockt too late. And Peter was too soone: faciamus hic tria taberna∣cula.

Seeke the Lord whilest he may be found.

8 Si carnalis. If we haue care to the flesh, to fulfill the lusts thereof. As they that being in the chase of some high preferment, doe pray God for the successe they desire, and their thoughts are fastned on the good meat they will eate, the good cloathes they will weare, the great traine that they will keep, whom they will ad∣uance, whom they will oppresse.

You speed not (saith S. Iames) because you aske amisse, to spend it vpon your lusts, if such speed in their suites, it is a gift giuen to the owner of it for his hurt.

And now I thinke you will confesse that it is a great wisdome, to be taught how to pray, and if you loue your bodies or soules, God or your neighbour, you will not leaue till you haue learned how to pray.

3 They come to Christ to teach them.

* 1.68Therein the whole Christian Church was behold∣ing to them, for by this meanes we come to an absolute direction, for prayer that will hold out and keepe in fa∣shion, till time be no more. Donec cesset oratio.

* 1.69And the word vsed in compellation, which is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, praeceptor; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; doth fit well to expresse the high authority of their Master, who by this dire∣ction may establish the same as a perpetuall law to his Church to be alwayes in force, and may endeare to vs the direction, as proceeding from one, who not only

had wisdome to instruct, but authority also to establish his holy instruction in the Church for all ages thereof.

2 The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sheweth that they desire to bee learners of the art of prayer of him:* 1.70 for who better knoweth what may be obtained of God, then he who is in the bosome of his father: and who better know∣eth that we haue need to demand by prayer,* 1.71 then hee who hauing taken to him the similitude of sinfull flesh,* 1.72 though without sinne, hath with it taken vpon him all our infirmities, and was in all things like vnto vs, sin only excepted. For

Such an high Priest it became vs to haue, who could haue in himselfe the sense and experience of our infir∣mities and necessities, seeing none but such could well instruct vs in these things.

Againe, seeing all our petitions to the father are de∣liuered vp to him in his name, as he is the great Master of the requests to the great King of glory, so it was fit that he should approue our petitions, which can by no better meanes be performed, then by his direction of them, and giuing vs instruction what to request of God.

Their request is to bee taught by him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.73 that is, to pray; teach vs the art of prayer: for to teach them words to be sayed and repeated, is not to teach them to pray, but to say prayers.

They need not goe to so great a Master to learne to say prayers; any that can teach to speake, or to read, may teach that.

Their request entendeth to the very skill and wis∣dome of praier. They consider that prayer is an addresse of their deuotions to God: and therefore it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to pray to, that is, to inuocate the Lord to pray to the father.

Our lesson then is, to make choice of this Doctor of the Church, this chiefe Doctor of the chaire, more then Seraphicall, or illuminate, the very light of the world, and to borrow our light from this Sol justitiae, in all dutyes of piety and charity.

Indeed his Discite à me, fils his schoole with all such disciples as are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; & in all reall parts of Gods wor∣ship we are to admit no other direction but his, & they who direct by his warrant: And in that sense, he saith, Be ye not called Rabbi,* 1.74 or teachers; for on is your teacher, euen Christ: one by authority, all the rest by deputa∣tion.

The name therefore of teacher is proper only in ful∣nesse of sense to Christ, who in our ministery is the tea∣cher of his Church.

And though some, affecting new formes of speech, haue of late called the Ministers of the word Teachers, and their sermons teaching, in a nice nouelty to auoyd the titles vsed by the Church; yet let mee tell them, that the names of Preachers, and preaching, are a great deale more modest, and expresse our office better and fuller; for Christ is the proper teacher, and wee, as his curates, doe but preach his teachings to his Church. And if they accompt it a bold ascription to vs, to call vs pardoners, though Christ saith, whosoeuers sinnes ye remit, they are remitted; They may as well thinke it too much to call vs teachers, and our sermons teaching, to whom Christ also said, Ite & docete.

Though I professe distaste of vpstart nouelties, yet I admonish you that the title of teacher is peculiar to Christ; and if any be so in loue with that forme of nun∣cupation, as to preferre it before the Church-receiued titles: I giue them warning of robbing Christ of his due honour; let our teachers and teaching bee vnderstood

no otherwise, but as the Apostle saith, nos legatione fun∣gimur: and so are in steed of Christ, from whose in∣structions we must not varie.

And therefore the wise men of Berea did will to ex∣amine the preachings of S. Paul by the Scriptures, to see by what warrant he instructed them, and to enquire who sent them, and put their word into their mouth; for if Christ be not the teacher, wee must not be Dis∣ciples.

3 The instance, as Iohn also taught his Disciples, vi∣de diuis. pag. 3.

Wherein we haue to consider,

• 1 Who Iohn was.
• 2 That he had Disciples whom he taught.
• 3 He taught them to pray.

1 Who Iohn was.

He was the sonne of Zecharie and Elizabeth, borne to them in their old age, and sanctified in the wombe, to the office of a forerunner, to prepare the way for Christ, as S. Luke at large reports the storie of his nati∣uitie: Christ saith of him,

Non surrexit maior,* 1.75 amongst all that were borne of women, then Iohn, meaning in respect of his office, for whereas all that went before him preached Christ to come, and promised; he pointed at Christ then appea∣ring, and performed to the Church, saying, This is he. Ecce agnus Dei qui tollit peccata mundi.

Yet he that is least in the kingdome of heauen, is grea∣ter then he: by the kingdome of heauen is meant the cleare preaching of the full Gospell of Iesus Christ: and the least of those Preachers, who could preach Christ crucified, dead and buried, raised vp to life, and ascen∣ded to the Father, is greater in the office of ministration of the Gospell, then Iohn. This Iohn was called the Bap∣tist,

for that he was the first Minister of that Sacrament, and (which was to the honour both of the Minister and the Sacrament) he baptized Christ himselfe in Iordane, at which time, both the holy Ghost descended in the forme of a Doue, and rested vpon Christ; and hee that sent him, proclaimed him from heauen his welbeloued Sonne, in whom he was well pleased.

He liued a most holy life, seuere, and retired, saue when he came abroad to teach and baptize; he was ge∣nerally much honoured of the people, though some ma∣ligned him, and in the end he dyed a Martyr for preach∣ing to Herod, that it was vnlawfull for him to breake the commandement of God by incestuous commistion with his brother Philips wife.

By whose suggestion, Herodias her daughter begged his head of Herod, at a feast, vpon aduantage taken of the Kings ouerliberall oath, and so he was beheaded in prison: thus much the Euangelists doe report of him.

Whereas Malachie prophecieth of the comming of Eliah the Prophet.

* 1.76Behold, I will send you Eliah the Prophet, before the comming of the great and dreadfull day of the Lord.

Which many vnderstanding literally, haue made themselues beleeue that the same Eliah who was taken vp in a fiery Chariot, should come downe againe into the earth before the day of iudgement: our Sauiour Christ hath cleared that prophecie folly, saying of Iohn, This is he of whom it is written,* 1.77 I will send my messenger before thy face, who shall prepare thy way before thee. And a little after,* 1.78 and if ye will receiue it, this is Elias which was for to come.

The later Iewes haue beene so transported with the letter of that prophecie, that they vsed to set a voyd chaire at euery Circumcision, expecting that Eliah

should come to them, but themselues therein sate beside the cushion.

Iohn is called Eliah, as for the like feruor of zeale, and holinesse of life, and diligence in preaching, and bold∣nesse in increpation and chiding, the one hauing to deale with vngodly Ahab, the other with incestuous Herod, but especially as I conceiue, propter similitudi∣nem temporum: for,

As in Eliahs time, the Church was so streightned, that few remained in the true and sincere worship of God: so in the daies of the mission of Iohn the Baptist, true religion was defiled and vitiated with much cor∣ruption, and he was sent to be an instrument of the re∣formation thereof.

It doth stand in good steed to know thus much of Iohn the Baptist, because hee was a man sent of God to this purpose to preuent a iudgement, lest God should smite the earth with a curse.

2 This holy messenger of the Lord did diligently in∣struct the people in the doctrine of repentance, and ho∣linesse of life, both by the word of wholesome doctrine, and by the example of vnblameable conuersation, and so drew multitudes to his audience, to his Baptisme, to his sequence.

And herein he was also the forerunner of Christ, for he had also speciall Disciples whom he instructed.

I doe not finde any of the Disciples of Iohn named, but onely Andrew, Simon Peters brother, and hee was one of the two that heard Iohn saying,* 1.79 Ecce agnus Dei, and thereupon those two Disciples did follow Christ: Andrew is named, the other not so. I cannot conceiue, nor will too busily search either who he was, or why his name is supprest; but I finde Saint Andrew named one of Iohns Disciples, and worthy of high esti∣mation

in the christian Church.

1 Because he adhered to the forerunner of Christ, and was his disciple.

2 Because he no sooner saw Christ, whom Iohn had preached, but he followed him, and applied himselfe to his sequence, and was of Christ the first Disciple that gaue him sequence.

3 Because he had not sooner informed himselfe con∣cerning Christ the Messiah, but he presently communi∣cated that light that was in him to his brother Simon Peter, and brought him to Christ, so that Peter, the first of the Apostles in order, by the nomination of the Text, was in time after Andrew, a Disciple of Christ, and by him brought to Christ.

But Peter in the election of the twelue, had the first place, though in priority of notice of Christ, and desire of adherencie, Andrew was before them all. Andrew first chose Christ to bee his Master, Christ first chose Peter to be his Disciple.

We cannot charge the Disciples of Iohn with new∣fanglednesse, for multiplying teachers to themselues, when they forsooke the sequence of Iohn, to follow Christ: for Iohn did but prepare them for Christ, and acknowledged himselfe but the Vsher of that Schoole whereof Christ was the chiefe Master.

But during their following of Iohn, he taught them diligently, and preached Christ to them; and amongst other good instructions which they receiued from him.

3 It followeth in the last place, that hee taught them to pray.

S. Augustine doth well obserue, that we haue many words in Scripture of things, quae in re gestâ non inve∣niuntur.

* 1.80The fall of the Angels who kept not their first estate,

is mentioned by Iude, by way of example, but there is no historicall narration thereof in the storie of Moses.

The great contention betweene Michael the Archan∣gell, and the deuill, about the body of Moses, by Iude [ 9] cited for an example, but no mention of it in any histori∣call part of holy Scripture.

The prophecie also of Henoch, the seuenth from A∣dam, [ 14] by S. Iude cited, but in no history recited vpon record.

S.* 1.81 Paul also mentioneth Iannes and Iambres who re∣sisted Moses: But also of that particular resistance, no sto∣ry speaketh.

S. Paul also mentioneth some appearance of Christ after his resurrection, vnreuealed in the holy Gospels: as of that to Iames, and to more then fiue hundred bre∣thren at once.

This is a like example, for here is mention that Iohn taught his Disciples to pray, but neither haue wee any record when he taught them, or what forme of prayer he taught them; but whatsoeuer it was, Christ is now desired to teach them, and his prayer is left for the per∣petuall vse of the Church.

But I will not con••••a••e from you what vse a cunning Spanish Fryar would ••••••ne insinuate of those conceale∣ments of Scripture, for he saith, these things, though not mentioned in the historicall part of Scripture, yet are of certaine truth.

And so he saith, that modus conficiendi sacramenta, and multae pontificiae ordinationes, the Lent Faest, and such like, Quibus Ecclesia Romana vtitur, must bee beleeued to be Apostolicall, though there be no menti∣on thereof in the historie of those times.

A poore deuice to legitimate their vaine traditions and humane inuentions, by comparing them with those

omissions of storie which yet are verified to vs in the way of Apostolical doctrine recorded in holy Scripture. For let them produce any thing to vs by warrant of Scripture, though not historified, wee will imbrace it, but their vnwritten traditions carry no such weight with vs, nor haue any such pretence to warrant them.

Iohn, though he had the holy Ghost, yet it was gi∣uen him by measure, but in Christ, the fulnesse of the Godhead dwelt bodily: Iohn was in his time Lucerna ardens, when the Sunne of righteousnesse arose vpon the Church, Christ Iesus: Iohn gaue warning.

He must increase, but I must decrease: therefore the prayer that Iohn taught his Disciples, gaue place to Christs prayer, as Iohn himselfe did giue place to Christ. But the fidelitie of Iohn is notable, for hee omitted no necessarie doctrine to informe the vnderstanding, and to direct the holy practise of his Disciples: therefore comming now to a fuller vessell, euen a liuing fountaine of grace and wisedome, they desire no longer to drinke at the Cisterne, but to replenish themselues at the Well head.

But the argument is effectuall, because Iohn omitted not that care of teaching his Disciples to pray, that ther∣fore they might boldly claime that instruction also from him their Master, whose shooe latchet, Iohn was not worthy to loose.

* 1.82We haue our lesson from this example of Iohn, to o∣mit nothing that concerneth the full instruction of them, to whom we preach, that when wee come to a suruay of the seruice that we haue done to God in our holy ministerie, we may be able with a good conscience to auouch with the Apostle:

* 1.83I haue kept backe nothing that is profitable vnto you, but haue shewed you, and haue taught you publikely: and againe,

I haue not shunned to declare vnto you the whole coun∣sell of God.

The principall points of our doctrine are, what wee must beleeue, what wee must doe, and what wee must pray for. The doctrine of faith, the doctrine of good life, and the doctrine of prayer.

Iohn taught all these: for,

• 1 He preached Christ to them, the ground of faith.
• 2 He exhorted them to repentance, and good life.
• 3 He taught them also to pray.

His example is our direction in all these things.

You also haue two lessons from hence.

1 To stirre vp your selues by the example of other Disciples, and other congregations to doe the like: if you heare of their diligence in hearing, and their profi∣ciencie in learning the duties of Gods worship, let their sicut, their good example inflame you with holy emula∣tion to make as good a progression in knowledge and piety, as they haue made.

For why should other congregations outlearne you in these necessarie duties: doe not you thinke that God will require his good seed of the word sowne in you, and examine what you haue done with it?

2 You are further to be moued to an holy emulation of Gods graces in your selues, to contend with your selues, to increase your knowledge, & adde strength and growth to your iudgement, that you may outgrow your owne infancy and minority in that spirituall vegetation which is called incrementum Dei: so Andrew that had learned of Iohn, comes now to be taught of Christ.

3 You haue a faire example to require instruction at the hands of them who haue the ouersight of you: you may say to that Archippus, as the Disciples of Christ did to Christ, teach vs▪ as Iohn taught his Disciples:

that is, you may stirre vp your Minister to teach and instruct you, as other faithfull and conscionable Mini∣sters of the word doe instruct their congregations. The Apostle biddeth the Colossians say to Archippus, Take heed to the ministery which thou hast receiued in the Lord, that thou fulfill it.

You haue the same right to his labours in his calling, as he hath to the tithes of your labours. Christs Disci∣ples put him to it to teach them: and let all people doe the like to their minister.

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,* 1.84 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,* 1.85 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.* 1.86 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,* 1.87 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,* 1.88 as hee con∣fesseth?

Neither can I be perswaded that the contrite Publi∣can in the Gospell did giue ouer with once saying,* 1.89 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,* 1.90 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.

* 1.91Plato 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;* 1.92 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,* 1.93 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:* 1.94 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.

* 1.95Whom haue I in heauen but thee? and there is none vp∣on earth that I desire besides thee.

* 1.96God 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.

* 1.97I 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,* 1.98 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.

* 1.99Aske 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.* 1.100

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,* 1.101 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.

* 1.102As 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.

* 1.103Behold, 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.

* 1.104But 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,* 1.105 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.

* 1.106Praise 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.

* 1.1071 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.

* 1.108Call 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,* 1.109 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,* 1.110 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.

* 1.1113 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.

* 1.112Doubtlesse 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,* 1.113 other Lords beside thee haue had do∣minion ouer vs: but by thee onely will we make mention of thy name.

They alleadge,* 1.114 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,* 1.115

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:* 1.116 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,* 1.117 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.* 1.118

And Iubal,* 1.119 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.

* 1.120It 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.

* 1.121Let 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,

* 1.122We 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?* 1.123 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.

* 1.1241 When the Church confesseth that Abraham is ig∣norant of vs, and Israel knoweth vs not.

* 1.1252 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,* 1.126 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.

* 1.127Behold 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,

* 1.128O Ye sonnes of men, how long will ye looke after vanity, and seeke after leasing?

* 1.129But 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.* 1.130

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.

* 1.131The Angels doe search into this mystery, and stoope themselues to the inquisition.

* 1.132And 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.

* 1.133If 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,* 1.134 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,* 1.135

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.

* 1.136Yet 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.

* 1.137And 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.

* 1.1382 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.* 1.139 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.

* 1.140Our, 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,* 1.141 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.

* 1.142Who 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.

* 1.1434 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.

* 1.144One 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,* 1.145 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,* 1.146 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.* 1.147

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,* 1.148 our Father which is in heauen: we are all one mans sonnes in the land of Canaan.

* 1.149There 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,* 1.150 giue mee?

No doubt it is, and without preiudice of christian charity, for we haue the warrant both of reason, precept,* 1.151 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?* 1.152 and I said, thou shalt call me, my Father.

3 By example; Christ, O my Father, if it be possible,* 1.153 transeat calix iste.

Thomas, My Lord, my God.* 1.154

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,

* 1.155Lord 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,* 1.156 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,* 1.157 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.

* 1.1581 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.

* 1.159But it is obiected against this, that Salomon saith, when the wicked perish,* 1.160 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,* 1.161 and when all the workers of iniquity doe flourish, it is, that they shall bee destroyed for euer.

For loe thine enemies, O Lord,* 1.162 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.

* 1.163The 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.* 1.164

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.

* 1.165Can 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,

* 1.166Behold 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.

* 1.167Eliphaz 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.

* 1.168And thou saist, how doth God know? can hee iudge through the darke cloudes?

* 1.169Thicke 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,* 1.170 or whither shall I fly from thy presence.

If I ascend vp into heauen, thou art there:* 1.171 If I make my bed in hell, thou art there &c.

We must therefore search the reasons why God,* 1.172 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,* 1.173 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.* 1.174 So Dauid.

The Lords throne is in Heauen, his eyes will consider,* 1.175 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.* 1.176 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.

* 1.1772. 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,* 1.178 his eye is ouer all the world.

* 1.179Neither 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.

* 1.180He 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.

* 1.1813. 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,* 1.182 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,* 1.183 hee bringeth downe to the graue, and bringeth vp.

By strength no man shall preuaile.* 1.184

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.* 1.185

Dauid hath secretly directed vs herein,

But there is forgiuenesse with thee,* 1.186 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.* 1.187 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,* 1.188 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.

* 1.1894 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:* 1.190 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,* 1.191 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,* 1.192 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.* 1.193 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.

* 1.194Heauen 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:* 1.195 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,* 1.196 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,* 1.197 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:

* 1.1988 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.

* 1.199But 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.

* 1.200For in this we groane earnestly, desiring to be cloathed vpon,* 1.201 with our house which is from heauen.—that morta∣litie might be swallowed vp of life▪ for

* 1.202Whilest we art at home in the body, we are absent from the Lord.

* 1.203We 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.

* 1.204He 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,* 1.205 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.* 1.206

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.

* 1.207And 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:* 1.208 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.

* 1.209Which 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,* 1.210 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,* 1.211 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.* 1.212

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

* 1.213In 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.

* 1.214To this end, God doth exact obedience to his law, That thou maiest feare this glorious and fearefull name, The Lord thy God. David.

* 1.215O 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.

* 1.216And so it is said by way of benediction. The name of the God of Iacob defend thee.

* 1.217And 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?

* 1.218It 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,* 1.219 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.* 1.220

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.

* 1.2212 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.* 1.222

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.

* 1.223The 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.

* 1.224And 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.* 1.225

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.

* 1.226Rather then that should suffer Moses cryes, dele me de∣libro quem scripsisti.

* 1.227So 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;* 1.228 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,* 1.229 he saith. O Lord our Lord,* 1.230 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,* 1.231 in wisedome hast thou made them all, the earth is full of thy riches,

So is this great and wide Sea.

* 1.232He hath declared his greatnes in the cōpleate perfecti∣on of his worke,* 1.233 for so Moses saith. Because I will publish the name of the Lord: ascribe ye greatnesse vnto our God.

* 1.234Hee 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,* 1.235 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.* 1.236 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,* 1.237 this addeth to the honour of his name, for what is man that thou art so mindful of him:* 1.238 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,* 1.239 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.

* 1.240After 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.

* 1.241Keepe 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,* 1.242 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.* 1.243

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:* 1.244 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.

* 1.245Reproofe 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,* 1.246 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:* 1.247 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,* 1.248 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.* 1.249

This proues him a lyar, who told Christ,* 1.250 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.* 1.251 The meeke of the earth which haue wrought his iudgement, who seeke righteousnesse, and seeke meekenesse,* 1.252 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,* 1.253 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

* 1.254Righteousnesse, 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,* 1.255 of which our Sauiour saith. Feare not little flocke,* 1.256 for it is your fathers pleasure to giue you the kingdome. And of this is said,

* 1.257Come yee blessed of my Father, inherite the kingdome prepared for you, from the foundation of the world.

Of this Dauid saith.

* 1.258I shall be satisfied when I awake, with thy likenesse; and before.

* 1.259In 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.

* 1.260He 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.

* 1.261When 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,* 1.262 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.* 1.263

Then shall the sonne also himselfe be subiect to him,* 1.264 that put all things vnder him, that God may be all in all.* 1.265

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.* 1.266

And therefore the Apostle calleth the Church trium∣phant, The fulnesse of him that filleth all in all;* 1.267 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,* 1.268 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,* 1.269 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,* 1.270 and come and saue vs.

* 1.271All thy workes shall praise thee O Lord: and thy Saints shall blesse thee.

* 1.272They shall speake of the glory of thy kingdome, and talke of thy power.

* 1.273To make knowen to the sonnes of men his mighty acts, and the glorious Maiesty of his kingdome.

* 1.274Thy 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.

* 1.275The 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,

* 1.276Tunc 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,* 1.277 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,* 1.278 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,* 1.279 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,* 1.280 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.

* 1.2814 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,

* 1.282The 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.

* 1.2832 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.

* 1.284But it followeth, that, The Lord shall consume him with the spirit of his mouth, and shall destroy him with the brightnesse of his comming.* 1.285 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,* 1.286 Let not sinne reigne in your mortall bodies, that you should obey it in the lusts thereof,

He hath also comforted vs againe,* 1.287 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:* 1.288 and all the workers of iniquity b••ast themselues?

They breake in peeces thy people, O Lord,* 1.289 and afflict thine heritage.

They slay the widow and the fatherlesse,* 1.290 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:* 1.291 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,* 1.292 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,

* 1.293As 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,* 1.294 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,* 1.295 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.

* 1.2963 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,* 1.297 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.* 1.298

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.

* 1.2991 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,* 1.300 into the glorious liberty of the children of God.

2 Of the elect of God here, for that followes:* 1.301 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,* 1.302 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.* 1.303

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,* 1.304 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,* 1.305 like those in the Prophet. They helped euery one his neighbour, and euery one said to his brother, be of good courage.

* 1.306So the Lord: Repent and turne others from their trans∣gressions, so iniquity shall not be your ruine.

* 1.307And 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.

LVC. 11.2.

Thy will be done; as in heauen, so earth.

* 1.308OBserue the coherence of these petitions, which are martialed with such excellent wisedome, that the first of them is the end which we aime at, that God may be hallowed in vs, in his holy name, and so haue from vs the honour due to him.

And that this may bee effected in vs, wee pray in the

second petition for the aduancement, establishment, and enlargement of Gods kingdome, both of power, grace, and glory.

And now in this third Petition, wee pray that this kingdome of God being erected amongst vs, we may by his grace liue in due subiection to it, that the Church militant in earth, may honour him, euen so, as the Church triumphant doth in heauen.

In the handling whereof,

• 1 We must vnderstand what is meant by the will of God.
• 2 Quid hoc est facere.
• 3 How this will is desired to be done, as in heauen, so in earth.
• 4 What duties are taught herein.

1 What is this will of God.

The will of God is vnderstood two waies,

1 As it is in it selfe, by which hee intendeth, createth,* 1.309 gouerneth, and disposeth all things according to the good pleasure of his will, and so the will of God is both absolute, necessitating all euents, which hee hath fore∣seene and determined: and of that the Apostle speaketh, saying, who hath resisted his will? and of that, Christ saith, fiat voluntas tua: and of that, those holy seruants of God spake, who when they could not disswade Pauls going to Ierusalem, they ceased, saying,* 1.310 The will of the Lord be done.

2 The will of God is vnderstood to bee that mani∣festation of his seruice, and our dutie,* 1.311 which directeth vs what to doe, and what to eschew, what to beleeue, and what to aske according to his will, and this is writ∣ten and reuealed to vs in holy Scripture.

I dare not with our many English Writers, vpon this Petition, quite exclude the absolute will of God,

and limit the Petition onely to the will reuealed in his Word, yet. I confesse that if it were to bee carried by voyces, the most of the Interpreters that I reade, goe this way.

1 I feare to abate any thing of the full contents of the words, or to shrinke vp any of the bredth of them, so farre as they may be dilated to Gods glory.

2 Seeing of all hands it is agreed, that the glory of God is especially aymed at in these three first petitions, which Master Caluine doth well call primam tabulam orationis Dominicae, hauing indeed, reference to the first table of the Law. I see that the extent of this Petition, to both the secret and reuealed will of God, doth best accomplish that addresse.

Let thy absolute and secret will take place in all things according to the royall dignity and high command of thy kingdome of power, and let thy will be done by vs according as thou hast reuealed it in the lawes of thy kingdome of grace.

2 What is meant by doing this will of God.

1 The absolute and secret will of God is done vpon all creatures; so it is said of him, Hee hath done whatsoeuer he will: and so this Petition is a submission of our selues to the same will of God, both in our owne persons, and in all things else whatsoeuer.

That when God shall by euents declare what his will was, we doe humbly present our selues to it, and rest content with it, not murmuring and repining at it, know∣ing that God doth all things for the best, howsoeuer humane iudgement might conceiue some other way better.

There is great reason to make a petition of this, for many things succeed according to this absolute will of God, that crosse vs and our desires, and we could haue

wisht them otherwise, both our iudgements esteeming, and our desires affecting some other way.

When death taketh the husband from the wife, the father from the children, the Master from the familie, vpon whose life their maintenance and supportation for the necessaries of life depended.

When some suddaine fire in a few moments of time deuoureth the fruits of many yeares laboures, and turneth a mans whole estate into ashes, that none is the better for that which perisheth,

When shippewrake, or the swallow of the sea at once deuoureth both the liues and goods of many that might haue suruiued, and remained both to the generall vse of the commonwealth, and the particular benefit of priuate estates.

When Theeues and Robbers secretly invade the goods of their neighbours, or by strong hand strip them out of all that they carry about them, & perchance ther∣by do either vtterly impouerish their estate in the robbe∣ry, or violate their bodies with stripes & wounds to dis∣able them, or take away their liues from them,

When sicknesse comes and weakens the labourer that he cannot worke, and disableth any from the execu∣tion of his duetie either in his owne priuate, or in the common affaires of state.

When a forraine enemie inuadeth our land, and layes claime to all our labours with, Haec mea sunt, veteres mi∣grate Coloni.

These, all these be frequent effects of the absolute will of God, and, coming to passe, wee know that God would haue it so, the will of God is therein reuealed, the motiues and reasons inducing him, the vses and ends by him intended, are to vs vnknown, they may as Saint Augustine saith, seeme to vs sometimes strange and

seuere, but they are alwayes iust.

We haue no fence against the vexation and sorrow of these sad euents, but to rest our selues vpon the will of God, and to say in submission and prostration to it, fiat voluntas tua.

In this acception of the will of God, these words are an humble contentednesse with all that God doth, and they are a prayer to God to giue vs a passiue obedience, that we may embrace with thankefull cherefulnesse all that God will put vs to.

This is the duety of our full subiection to this supreme Monarch, whose kingdome we pray for, wee know that there can be no errour or iniustice in his administration of this kingdom, for he doth al things by a power, that is managed with wisedome, and sweetned with goodnesse and mercy, and seasoned with equall iustice.

2 For the doing of the will of God reuealed to vs in the holy word of God, we pray first that the kingdome of God may come, which is the kingdome of light by which wee see what is the will of God, acceptable and perfect, and then we pray to God for actiue obedience that he will giue vs grace, to doe that which is good, and which he requireth at our hands, according to his will.

We haue great need to make this arequest to God, for of our selues, as of our selues wee are not able to think a good thought, And there is none that doth good, no not one, all corrupt and abominable.

All the imaginations of the thoughts of our hearts are onely euill continually.

The worst is, so it is with vs, and we cannot helpe it, if to will be present with vs, we faile in performance of good.

* 1.312Holy Ieremie confesseth it. O Lord I know that the way of man is not in himselfe, it is not in man that walketh to

direct his steppes: We haue a great example in our first parents, who in the state of perfect nature embraced temptation, and forsooke the obedience of the reuealed will of God in one easie commandement.

How then can we hope, whose nature is corrupted with so many sinnes, to maintaine any fit correspon∣dence with the holy will of God reuealed in so many great Commandements. Primam Magnum, & secun∣dum simile. Nature is now so sicke of that reluctancy to this will of God, that the Law of God which should be the bridle to hold vs in, is become the spur to put vs on into all kind of euill, as the Apostle saith; The strength of sinne is the Law; So strong is our weakenesse against the will of our God.

Nec nos obniti contrà, nec tendere tantum Sufficimus. And as Medaea said,

Trahit invitos noua vis, aliudque cupido, Mens aliud suadet.

Wee shall see our selues best, in the glasse, the cleare Christall mirrour of the holy will of God, to which he requireth our actiue obedience. For this will of his is reuealed to vs.

1 In the 2 Tables of his Law which containeth the rule of workes.

2 In the holy Gospell which containeth the rule of faith.

1 For the first, The will of God concerning our obe∣dience to his Law.

1 This will of God beginneth at our conuersion; wee are by nature strangers and aliens from the common∣wealth of Israel: therefore God calleth vpon vs for our conuersion to him.

Christ complaineth of such as refuse him, They will

not come to me that they may haue life. The Prophet de∣clareth this to be the will of God. Say vnto them, as I liue saith the Lord,* 1.313 I haue no pleasure in the death of the, wicked, but that the wicked turne from his way and liue, Turne ye, Turne ye from your euill wayes, for why will yee die, O house of Israel?

* 1.314So our Sauiour, It is not the will of your Father that is in heauen, that one of these little ones should perish.

To declare this to be his will, he rose early to send his Prophets, to his people to conuert them to him.

And our Sauiour in the Gospell doth resemble himself to that good shepherd that went into the wildernesse to seeke a straied sheep, to bring it backe to the flocke, & to the woman that lighted a Candle and swept her house, and sought diligently till she found her lost groat; Both of them made merry, when they found what they had lost. Such ioy God hath in the conuersion of a sinner.

When a profane person becommeth holy, when a couetous person turneth liberall, when a drunkard be∣cometh sober, and a glutton temperate, when a swearer feareth an oath, & a lier loueth the truth, when a breaker of the Sabbath, is glad when it is sayd to him, Come let vs goe vp to the house of the Lord, and answereth them, My feete shall stand in thy gates, O Ierusalem.

When an oppressor turnes mercifull, and a proud man humble, and a contentious man quiet and peaceable; this is as God would haue it, and this is ioy to the Almighty, and the Angels of heauen reioyce in it, for this is the will of God.

But in the contrarie our sinnes doe grieue the holy one of Israel; grieue not the spirit of God, our sinnes do ouercharge him, hee complaineth that he is like a Cart ouerladen with sheaues.

Our sinnes put him into a storme of indignation, ther∣fore

our conuersion is his will.

2 Seeing out conuersion beginneth at the abnegation of our selues, that also is the will of God; he that will be my Disciple, saith our Sauiour, must forsake all and fol∣low me, Sua suos, se, as Saint Bernard, and none is accep∣table according to his wil, but he that is a new Creature.

This maketh a perfect conuersion and this incorpo∣rateth vs in the body of the Church for God doth not will our forsaking of our selues and renouncing of the world, for our hurt and losse, but for our greater good, that he himselfe may be our rocke, and fortresse, our re∣fuge and exceeding great reward.

3 The will of God is our obedience to his holy lawes which he hath giuen vs, as his couenant, that in keeping of them it might goe well with vs. His owne mouth hath reuealed his will in this point.

O that there were such an heart in them, that they would feare me, and keepe my Commandements alwayes,* 1.315 that it might be well with them and with their children for euer. Wherein God is not a seuere exactor of more duetie, then we are able to performe, but requireth our best en∣deuour to doe his will, and taketh that for pay. Neither doth he will this to make profit to himselfe of our obedi∣ence, but for vs, that it may be well with vs and our children for euer.

4 The will of God is our holinesse in this obedience, that we purge our Conscience from dead workes, that we may serue the liuing God. That we possesse our ves∣sels, that is, our bodies in holinesse, for they be Vasa ani∣marum, a treasure in earthen vessels, of great price: im∣mortall soules in mortall bodies.

For this is the will of God, euen your sanctification,* 1.316 hee giueth the reason of it.

For God hath not called vs to vncleanesse but to holi∣〈…〉〈…〉

And this was figured in the washings and purificati∣ons of the old law, and directly commanded by God, saying.

Be ye holy as I am holy.

But ye are a royall Priesthood, Gens sancta.

2 The will of God concerning faith, is that we beleeue in him, and trust him; they that know thy name, will trust in thee; that we cast all our care vpon him, that we belieue in him whom he hath sent, Iesus Christ, and this also for our eternall good. For so saith our Sauiour.

* 1.317And this is the will of him that sent me, that euery one which seeth the sonne and beleeueth in him, may haue euerlasting life, and I will raise him vp at the last day. This is the law of faith, and it is the law of life. For it is written; The iust man shall liue by faith.

How needfull this petition is, that the will of God may be wrought in vs, this way by faith, we may soone see.

1 If we consider our naturall infidelity, for the natural man is so far from beleeuing; that he hath not the vnder∣standing to discerne those things which belong to the spirit of God, neither can hee, saith the Apostle, for they are spiritually discerned. And without faith it is impossi∣ble to please God.

This infidelitie must be purged, before the will of God can be done by vs, and till this be purged, the very preaching of the word, the meanes ordained by God to beget faith in vs, seemeth foolishnesse.

For it is as much labour lost to preach spiritual things to a man that hath no faith, as to vrge naturall reasons to a man that hath no wit, for neither of these vessels be open to receiue any of this pretious liquor stopt with ignorance and vnbeleefe.

2 We haue reason to aske this of God, because faith is

his gift, and though he suffereth vs to acquire it by little and little, by the hearing of the Word, yet the word of God is not any better then litera mortua, in it selfe, ex∣cept the holy Ghost do worke by it, to beget first, then to nourish and encrease our faith.

3 Because as Saint Cyprian obserueth well, Nobis à dia∣bolo obsistitur, quo minus per omnia noster animus, atque actus deo obsequatur, and therefore he addeth.

Vt fiat voluntas dei ànobis, opus est voluntate dei; i. e. ope et protectione, quia nemo suis viribus fortis est.

This is a potent aduersarie, & hath both his tempta∣tions to allure vs, and his prouocation to vexe vs, wee had need craue ayd against him, and God hath laid help vpon one that is mightie to giue vs helpe, we had need pray for faith to fasten our hold vpon that helpe.

If either by fight or flight we can put him off, and lay hold vpon the hornes of this altar, sub hac indul∣gentia et misericordia (saith Cyprian) tuti sumus.

This enemie hath a great aduantage of vs, because of the treason of our owne wils; for nothing is more prone and propense to euill then the will of man, and there is nothing in man, that man loues more then to haue his will, euen the regenerate man findeth his will wilfull of∣ten, and vnruly still: We had neede to pray for the will of God to put in, to correct and direct our wills.

3 The manner how we desire this will of God to be done, As in heauen so in earth.

The 3 first petitions that are addressed mainely to the honour of God, end at these words; and therefore some haue conceiued that these words haue their seuerall re∣ference to each of the three petitions and are not a pro∣per appendix to this alone, but to the rest.

Hallowed be thy name, in earth as it is in heauen, so in the two following.

I approue the necessary implication of it in them all, but I take it where I find it, and it is a full Sicut, a com∣pleat example.

For in heauen are the Angels of God, and Dauid saith of them, faciunt voluntatem ejus, & there are the soules of iust men made perfect, and now, & euer since his ascen∣siō there sitteth at the right hand of God, he that taught vs to pray this prayer: Who came into the world of purpose to do the wil of his father that sent him, he con∣tinueth the office yet in heauen: A mediator making in∣tercession to the Father for his Church, & a mighty pro∣tector, sending his Angels as ministering spirits, for the good of them whom he hath called of purpose.

So that the example is full, Iesus Christ, the Angels in what difference so euer, of ranke or degree; the soules of the iust, who are also tanquam angeli dei, all these obey and fulfill the will of God in perfect obedience to the vt∣termost, of what is exacted of them: We pray fiat sicut.

* 1.318That is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grudgingly, but as Saint Paul saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as to the Lord who knowes when he hath seruice that is due to him.

* 1.3191 They do the will of God willingly, that is their meat and drinke, as Christ said of himselfe here, they haue no body of sinne to resist them, they haue no flesh to op∣presse and burthen them: no temptation can fasten vp∣on them, they alwaies behold the face of God, attending vpon him to be commanded by him.

* 1.3202 They are exprest to vs as hauing winges, wherein the holy Ghost doth declare to our apprehension the quicke readinesse of their expedition in the seruice of God. So let Gods will bee done on earth speedily. So Dauid.

* 1.321I made hast and delaied not to keepe thy Commande∣ments.

3 They doe the will of God first,* 1.322 for indeed they haue nothing else to doe: here on earth wee haue many occasions for the necessities of the body, to entertaine time and endeauour, and God is so tender of our neces∣sities, as to dispense with his law in compassionate sup∣port of them.

But the Angels and heauenly spirits haue no other busines in heauen, but to attend the will of God, and to doe it at first, their nature is so perfectly diuine, that they are onely gouerned by the will of God, there is nothing concerning themselues to be desired, but the aduance∣ment of Gods kingdome ouer all.

4 They doe the whole will of God in full obedience.* 1.323 For Dauid saith, They doe Gods Commandements by o∣beying the voyce of his Word.

That is the right way of obedience, to be directed by the voyce of the Word of God, and to doe so as hee commandeth all that he biddeth.

Here note that this Sicut, doth not imply aequalitatem, that we should performe it in the same fulnesse of per∣fect & complete obedience as they do, which is impossi∣ble for them that dwell in houses of clay, and who carrie about them, Corpus peccati; but qualitatem, & simili∣tudinem, so farre as in holy imitation wee can follow them, as Iulus followed Aeneas.

Sequiturque patrem non passibus aequis. This is the heroicall spirit of the elect of God, they are therby car∣ried towards perfection, & what they faile either in act of obedience, or in endeuour of seruice, that they supply with feruencie of holy desire, & God heareth the desires of the poore.

This is further holpen by our griefe of heart and holy sorrow for our weakenesse and holy indignation, a∣gainst our iniquities that hinder this obedience, and

holy carefulnesse to amend it, and holy prayers to God to assist our endeuour herein.

* 1.324It is obserued of Lot, when hee laboured the conuersi∣on of the Sodomites, that his righteous soule was vexed from day to day with their vnlawfull deedes.

This also pleaseth God, that our hatred of sinne in our selues and others do declare that wee seeke for the ful∣nesse of obedience, that the will of God may be fulfilled according to the great example of heauenly seruice.

4 What dueties are taught here.

1 We must labour for the knowledge of the will of God,* 1.325 so saith the Apostle, That yee may prooue what is that good, that acceptable and perfect will of God.

That is first concerning the secret will of God, wee must know that it is absolute, not to be changed by God, not to be resisted by man, but implicitly to be yeelded vnto, although we know it not, we beleeue it doth decree all things out of wisedome and Counsaile, with iustice and goodnesse, and all for the best, and when God shall by euents declare it to vs, wee must know that God is to be praised and thanked for it.

How therefore we must remember in our deuotions to referre our petitions to this absolute will of God, so that our petitions must be with reseruation of that will, saluo semper decreto diuino.

For so Christ prayed his father to take the cup of his passion from him, he hath warrant from the following petition to pray against all euill, and against Sathan the suggester of it. Libera nos a male.

But because it pleaseth God for some iust motiues in himselfe to determine the exercise of the patience of his Church in afflictions, or for some other reason alwayes iust, though often secret, to let that euill come vpon vs against which we pray, therfore our will in this stoopeth

to the absolute will of God, with that exception of our Sauiour; Father, if thou be willing, remoue this cup from me; neuerthelesse, not mine, but thy will be done.* 1.326

Seeing this secret and absolute will of God is within himselfe, the Saints of God by a generall warrant for prayer for all things needfull, doe goe to God often for such things, as in that free and absolute will he hath de∣creed not to grant: and this may be done without sinne in the faithfull, and without preuarication of this vn∣reuealed will of God.

So we pray for the peace of Ierusalem, that is, the Church of God, when yet God may finde it fit in his wisedome to send the sword amongst them; as we see in the Churches of Bohemia, both the Palatinates, and the French Protestants. God hath declared his will to vs in that which they haue suffered, and in that which as yet they endure vnder the Popish tyranny of those Iesuited Princes by whom the religion and truth of God is op∣prest.

Yet we pray still for their deliuerance from the hand of their enemies, but neither disliking the effects, nor doubting the wisedome, nor quarrelling the counsell of God in this decree, but submitting to it.

So we pray often for the recouerie of our brethren and sisters from sicknesse, the returne of our friends from long voyages, the prosperous successe of our affaires: yet God hath sometimes decreed against these, yet wee may pray without sinne in all these cases.

We finde great examples hereof, for the Prophets, Moses himself, haue praied to God against his will when he hath declared it, and when God hath sent the Pro∣phets, they haue both threatned in the name of the Lord, and yet exhorted to repentance and prayer to di∣uert the iudgement menaced. Abraham for Sodome:

Dauid prayeth for the life of his childe, which was appointed to death, and so much Nathan told Dauid before.

Christ, who came of purpose to taste that cup, and knew that his fathers will was that he should drinke of it, yet doth pray the Father to take it away.

Which he did

1 Partly to expresse the heauy sufferings that he was to sustaine for our sakes, that wee may know wee were bought at a deere rate, and an high price was paid for our redemption; for it is applied to Christ by the Fa∣thers, and fulfilled in Christ.

* 1.327Haue ye no regard all ye that passe by the way! Consi∣der and behold, if euer there were sorrow like my sorrow, which was done vnto me, wherewith the Lord did afflict me in the day of the fiercenesse of his wrath!

No man can tell, the Angels of God would faine know all the ingredients in this cup which Christ did deprecate.

It is best left with admiration and wonder at it, with due consideration of it, as the bitterest cup that euer was tempered by the hand of God, not so much for the bo∣dily passion, as for the inward pangs and convulsions that the soule of Christ suffered for the sonnes of his Church.

2 For our example to warrant our prayers against all euill, for though wee know that the hand of God will smite vs, and though wee be resolued with patience to beare it,* 1.328 saying with Dauid; Loe here I am, let him doe to me as seemeth good in his eyes.

Yet we may lawfully pray, reseruing our submission to the will of God, that this cup tempered of purpose for vs, by the decree of God, may be taken from vs.

Herein we oppose not the absolute will of God, but

we oppose the euill, malum poenae, which is against vs, and contrary to vs.

3 For comfort in afflictions, for Christ praying his Father, though he preuailed not in the maine matter of his suit, ad transitum calicis, yet he sped another way, for in his agonie, when there was fire in his bones, which melted him that he swet water and bloud,* 1.329 There appeared vnto him an Angell from heauen, strengthe∣ning him.

For our sakes, that wee may see the fruit of our pray∣ers, which though they preuaile not for full deliuerance from afflictions, yet they may speed for comfort in them, and strength to beare them.

Therefore it is a blasphemous assertion that one of our nouellists vented in print, that Christ did directly pray against the will of his Father.

This cleareth the question, in my iudgement; our first duty is rightly to know what may concerne vs in the point of Gods absolute and secret will; that is, that the absolute will of God is, to turne all things to the best to them that loue him: so farre wee may lawfully pray a∣gainst that which God hath secretly decreed to doe, that his will may bee done vpon vs for our good, and his glory.

Wee deprecate onely that euill that may corrupt ei∣ther our wisedome, faith, or patience, which is not pro∣perly to pray against the will by which this euent is willed, but against the sting of it.

And so Christ prayed transeat amaritudo calicis, but euen that with reseruation of his fathers will, entire and vnresisted.

2 There is required of vs also knowledge of the re∣uealed will of God.

The Mine of this treasure of heauenly knowledge of

the will of God, is holy Scripture, which Christ biddeth all men to search, and which are profitable to make the man of God perfect, absolutely perfect in all good workes.

These the holy ghost hath recommended to vs with all kinde of holy indulgence, and fauour, and the blessed man doth exercise himselfe herein day and night.

To assist this worke of knowledge of his reuealed will, as he hath opened the booke of his will to vs, the holy Bible, so he hath opened the dores of his house to vs for our meetings: and therein he hath ordained and established the Euangelicall Priesthood of the new Te∣stament, for he sendeth forth Ministers of his gospell to Preach the same, and he furnisheth them with his holy instructions, directing them what to say, and he giueth them their errand: then he openeth to them the dore of vtterance, that he may declare his will in their mouthes, to his Church.

Then he openeth the vnderstandings, and moueth the affections of the hearers to receiue the word of Gods will, both in Scientiâ and in Conscientiâ.

For how can the will of God be done there, where it is not knowne nor vnderstood. Surely they had no minde to doe the will of God, that cried nolumus scien∣tiam viarum tuarum.

And they that neither studie holy Scriptures, nor good helpes in vse for the vnderstanding thereof, nor come to Church to heare there what is good, and what God requireth at their hands, or heare there without profit, not heeding or obseruing what is taught; all these haue not the care nor conscience of doing Gods will.

They may giue ouer praying, that the will of God may bee done, that care not for the knowledge of his will.

It is said of Christ, by his knowledge, shall my righte∣ous

seruant iustifie many.* 1.330

1 Either scientia qua scit, for he knoweth who are his, and none are predestinate to this life, but whom he [ 1] hath foreknowne.

2 Or Scientiâ qua scitur, for they that know him and the vertue of his resurrection, will trust in him. Saint [ 2] Paul esteemed all things as dung in respect of this knowledge.

This is life eternall to know thee.

It is a vaine hope that some haue, that their ignorance of the will of God, will be pleadable for excuse of their disobedience to it, for this may tempt some to liue in ig∣norance, to goe their owne wayes, and to extenuate their sinne in the day of their account.

To put that pretence out of countenance,

1 Know that ignorantia affectata is a most heinous sinne it selfe, and it abateth nothing of the iudgement due to all the sinnes that are committed in it.

Noluerunt intelligere vt bene agerent: this is the will of God which all know, that God who would haue all men to be saued, would haue all men come to the know∣ledge of his truth. and we are renewed in knowledge to the image of God.

And God hath sent his Sonne to giue knowledge of saluation; they that will bee darke in so cleare a sunne∣shine, shew that they loue darkenesse more then light.

These despise the meanes of grace, and they treasure vp wrath to themselues.

2 They must know that all vnaffected ignorance in those things that we ought to know of the reuealed will of God, which is rather called nescientia, then ignoran∣tia; If it doe excuse, it is not à toto, but à tanto: for the seruant that doth not know his Masters will, and yet doth things worthy of stripes,* 1.331 shall bee

beaten with a few stripes.

The reason is, because hee hath not vsed the meanes to know so much of the will of God as is reuealed, ei∣ther by the law written in his heart, or by outward meanes.

* 1.332Saint Augustine is as fauourable in the case of igno∣rance as may be, saying,

Ille ignorans potest excusari a poena, qui a quo disceret non inuenit.

Obserue yet he saith, potest excusari a poena, not a cul∣pa; for he hath said elsewhere, quod ignorans quisque non rectè facit, & quod recte volens facere non potest, ideo dicuntur peccata, quae de peccato liberae voluntatis origi∣nem ducunt.

Saint Chrysostome, non potest esse excusatio condemna∣tionis ignorantia veritatis, quibus fuit inueniendi facul∣tas, si fuisset quaerendi voluntas:

We liue in a cleare light, and cannot plead inuincible ignorance: if we doe not know the will of God, it is be∣cause we will not know it: Saint Augustine saith.

* 1.333Impia mens odit etiam ipsum intellectum, & homo mente peruersa timet intelligere, ne cogatur quod intelli∣git facere.

* 1.3342 There is required of vs, remembrance of the will of God. We must not be like leaky vessels, which let goe as fast as they take in this doctrine of the will of God, which is a pretious liquour. It is a great charge that God layeth vpon his people after hee had reuealed to them his will in his law.

* 1.335Onely take heed to thy selfe, and keepe thy soule diligent∣ly, lest thou forget the things which thine eyes haue seene, and lest they depart from thy heart all the dayes of thy life, but teach them thy sonnes, and thy sonnes sonnes.

* 1.336So Solomon: my sonne, forget not my law, but let thy

heart keepe my Commandements.

Binde them about thy necke,* 1.337 write them on the table of [ 3] thy heart, keepe them in the midst of thy heart.

It is called bonum semen verbi, that doth reueale this will of God, it is great pitty that any of it should be lost.

It is neither safe in the eare from which it often pas∣seth with the sound, nor in the vnderstanding, for no intention of desire, nor attention of eare, nor apprehen∣sion of vnderstanding will serue, without retention in memory.

It would saue vs a great deale of our labour in our mi∣nisterie, if it were enough barely to open to you the whole counsell of God, and to preach his will to your cares and vnderstandings.

Bethinke you how long you haue beene hearers of the word preached, and how many Sermons you haue heard, how many texts of holy Scripture expounded and applyed, and sanctifie your storehouse, see what tarries by you, and how much you haue committed to the trust of a faithfull memory, that is able to giue you a good account thereof againe.

Saint Peter saith,* 1.338 I thinke it meete so long as I am in this tabernacle, to stirre you vp, by putting you in remem∣brance

There is nothing that helpeth memory better then meditation and conference.

Meditation doth call to minde what we haue heard, from point to point, and maketh it our owne; it is the best entertainement of our priuatenesse, and retiring, for it keepeth our thoughts at home, and fixeth them vpon that which is good and profitable for vs; for wandring and gadding thought; runne themselues out of breath, and build castles in the ayre, but meditation doth clip their wings, and keepe them from flying away from that vnum necessarium.

1 Meditation doth set the memory on work, to bring forth the store that it hath layd vp for vse, to see that no∣thing of it be wanting or lost, as Christ saith, Colligite quod superest fragmentorum, ne quid pereat.

A Sermon perisheth in the hearing to them that thinke they haue done enough to heare it, and thinke no more of it: so one seeth his face in a glasse, and for∣getteth presently as the Apostle saith, what his feature is. But they that examine themselues vpon in∣terrogatories, when they are alone, what I heard? how was the text opened? what were the parts thereof? what points of doctrine, what applications, what proofes? this doth make the memory more ca∣pable,* 1.339 the matter more terrible, when it is called to ac∣count. Therefore we ought to giue the more earnest heed to the things which we haue heard. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2 Meditation doth set the vnderstanding a worke, for it maketh it search for wisedome, and examine our hearings, to see what we may adde to our former know∣ledge, or what we must take better notice of, and make more our owne then it was.

And thus we may much better our vnderstanding, not onely by our present hearing, but by comparing that with what we haue either heard, or read before, for the intellectuall facultie is operatiue, if we exercise it, and will straine it selfe to reach at an increase of knowledge.

We must be like little children, who when once they haue found their feet, will not alwaies looke to haue the helpe of an hand to lead and support them, but will try how they can goe alone: for the vnderstanding is ambi∣tious of doing somewhat without helpe.

3 Meditation worketh vpon the affections, for when the reasonable soule of man hath seriously considered of that which the eare hath heard, the affection is presently

set a worke, either to loue, or hate, or hope, or feare, or ioy; or grieue, according to the condition of that matter which we haue heard deliuered.

Therefore if wee haue any desire to the doing of the will of God, we must thinke vpon the word wee heare, to remember it, and to meditate therein day and night.

Conference also doth helpe memory,* 1.340 when we speake of our hearings one to another, and reason thereof a∣mongst our selues.

It is a good signe that the seruants haue a care of do∣ing the will of their Master, when they talke of it a∣mongst themselues, and put one another in remem∣brance of that which their Master hath committed to their care and trust.

Hearing and reading doth make a good stocke in the store, but conference is a kinde of negotiating with it, for it keepeth our hearings in readinesse for vse vpon oc∣casion, and by conference a man gaineth dexterity of discourse, to vent his knowledge gotten either by hea∣ring, reading, or obseruation.

Hereupon the people of Israel had the charge giuen them for the better remembrance of the statutes and commandements of God.

And ye shall teach them your children,* 1.341 speaking of them when thou sittest in thy house, and when thou walkest by the way, when thou liest downe, and when thou risest vp.

And Saint Paul doth admonish the Thessalonians,* 1.342 Wherefore comfort or exhort your selues together, and e∣difie one another, euen as also ye doe. This is done by pri∣uate conference, when wee enlighten one anothers vn∣derstanding, when wee helpe one anothers memories, when we inflame one anothers affections, by animating of them in good wayes, this is an holy building vp of our selues, and others, in the knowledge, faith and loue

of the will of God.

Men doe grow excellent in their mechanicall trades, by diligent exercise of them in their owne persons, and by frequent conference with such as vse the same course of life.

They that studie liuing bookes, which are able to read lectures, and to resolue doubts, and to admit disputati∣on, doe learne more speedily, and profit more compleate∣ly then they that onely conuerse with the dead letter of other mens labours.

The good man that would profit by the word, doth with Dauid hide it in his heart, it is an vnualuable trea∣sure, and therefore no part of him but his heart, fit for the laying of it vp.

Yet our Sauiour, to shew that this treasure is not bu∣ried there,* 1.343 saith, that a good man out of the good treasure of his heart, bringeth forth good things.

Which phrase of bringing forth, doth agree with this point of doctrine, that both to establish our owne me∣morie, and to communicate the grace that is in vs, it be∣houeth vs to speake one to another, concerning the will of God, that putting that alwaies in sight, it may bee the rule of our words and waies.

For doth not the vncleane person forget that Gods will is his sanctification; doth not the ignorant person forget that God would haue all men come to the know∣ledge of his truth; therefore remember, and forget not, saith the holy ghost.

3 To these wee must adde practise by obedience to the will of God, that is, doing of this will; for by nature there is in vs a rebellion to the holy will of God, and a desire to walke according to the imaginations of our owne hearts, which must be corrected by our endeuour, and striuing to liue in the obedience thereof, according

to the rule of Gods word.

The law is open written in two Tables, we haue them from the hand of God by the ministerie of Moses; reade and heare, and study the statutes and ordinances of God for your good, that it may be well with you, and with your children after you for euer.

Christ fulfilled this law of God in perfect obedience, not to exempt vs from the obedience of the same to the vttermost of the measure of grace giuen to vs, but to sa∣tisfie the iustice of God offended at our preuarication of his law, and to giue vs example that we should ambulare sicut ille.

And that the father of Iohn Baptist doth well ex∣presse, vt liberati seruiamus ei; for there is a double ef∣fect of Christs obedience.

1 It is effusiue, spent in the worke of our reconcilia∣tion to iustifie vs before God.

2 It is infusiue, effectuall to our sanctification, to frame our imitation to a conformity to his obedience in all holinesse.

They that apprehend and trust to the one without the other, haue part in neither of them, neither can any man say to his owne heart, that he hath part in the effu∣siue obedience of Christ, reconciling him to God vnlesse he haue his portion also in the infusiue obedience of Christ sanctifying him to newnesse of life, and imitation of his holy and perfect example.

This law, as you haue heard, doth regulate not onely the outward man from doing any thing to the disho∣nour of God, or the wrong of our neighbour, but it ex∣tendeth to the gouerment of the tongue, that neither e∣uill words may corrupt good manners, nor idle words may fill vp the euidence against vs in the day of our ac∣count.

It reacheth also to the gouernment of our thoughts and affections, that neither in desire we imbrace, not so much as entertaine in our fancie, the opposition to the law of God, or the declining in any the least obliquity from it.

Search the law then wherein God sheweth you what is good, and what his will is, & doe that best to doe that will, and take knowledged from this petition which our Sauiour putteth into your mouth, how apt you are to breake this law, how readie to omit the duties of it, how propense to commit trespasses against it, that you may craue helpe from him, who is mighty and able to ma∣nage you against your corruptions.

And because this may seeme to you durus sermo, and a taske more then you can performe: let mee comfort you, that the commandements of God in all the elect, haue a treble strength.

1 They serue for direction to guide the vnderstan∣ding, so it is said lex lucerna.

2 They serue for correction to reforme the will, and bring it into subiection to this will.

3 They serue for corroboration, to strengthen vs in our endeuour, and to giue vs ability to performe in some measure that which is declared to vs to be the holy will of God.

It is a great secret which God hath reuealed to his Church concerning the reuelation of his will in pre∣cepts; for the precepts of God are of three sorts.

• 1 Precepts of tryall.
• 2 Of conuiction.
• 3 Of obedience.

1 Precepts of probation are such as God doth but try obedience withall, but he meaneth not to put them to performance, as when God commanded Abraham

to offer his sonne in sacrifice, he did not meane to put him to it to performe it, as the issue of it did demon∣strate.

So Salomon bade to diuide the liuing childe.* 1.344

2 Precepts of conuiction, are all the lawes which God commandeth the reprobate to keepe, for he know∣eth that they will not obey them, yet he commandeth them, to make them without excuse when hee shall call them to account.

3 Precepts of obedience, are those wherewith God giueth both light to see, and delight to obey, and grace to performe his will.

So when God biddeth an elect person repent, he gi∣ueth with the precept, the grace of repentance; as hee commanded Lazarus to come forth of his graue, and gaue him life and ability to come forth.

And that we pray here, for that God with the know∣ledge of his will would giue vs the grace of obedience to doe it.

Which sheweth, that prayer is the best meanes that we can vse to obtaine this grace of obedience, to which our owne strength faileth vs, but we can doe all things by the power of his might, who is alwaies with vs by his spirit to strengthen vs.

To worke this indeuour of obedience, besides the im∣perious and royall law of our God, we haue the exam∣ple of heauen, which is here added, to make vs lift vp our heads, to looke vp to that full president of obedi∣ence, which is there giuen to vs in the tenants of the new Ierusalem.

This is the right way of honouring Angels and Saints, not to rob God of his glory, to giue it them by adoration and inuocation, as the Romanists doe, and teach, but imitation.

The best examples are most safely imitated, not sicut in terra, for euen the Saints of God on earth, had their infirmities, and aberrations, and though it would doe well if we did follow them, yet their lame and imperfect example is dangerous, lest we should fasten vpon some of their errours, being naturally apt thereto, but their example in heauen is without any danger; there they are as the Angels of God, and we haue no such way to make an heauen vpon earth, as to maintaine the obedi∣ence of this holy will of God: for it is not the place, but the seruice that makes that to be heauen, that is, a glori∣ous and happy place. If Adam had preserued his in∣nocencie and integrity in obedience, earth had beene the temple of Gods holinesse and the sanctuarie of his presence, and the paradise of mans happinesse still.

The way to heauen now is the way of obedience, that is, via pacis, and there is no hope of the comming of Gods kingdome, but to such as liue in the holy and humble obedience of Gods will.

And therefore to reedifie this obedience, let mee ad∣monish you to take heed of sinne.

1 In the antecedents and occasions of it, for he that maketh conscience of doing the will of God, must re∣moue all the occasions and inuitations to the will of flesh; as Iacob, to preuent the Idolatry of his family, tooke away all their strange gods,* 1.345 and their eare-rings, and burned them vnder the oake which was by Sichem.

When Paul preached at Ephesus, many were con∣uerted,* 1.346 and it is especially recorded there, that Many of them which vsed curious art, brought their bookes toge∣ther, and burnt them before all men.

* 1.347Ioseph, to preuent the euill which he feared, from the temptation of his Mistresse, hee both refused her offer, and auoided her company.

2 In the consequents of sinne, for sinne doth leaue behind it, some kinde of delectation, especially, sinnes that accord with our corrupt will, as the wanton can hardly so be conuerted to the will of God in sanctifica∣tion and keeping his vessell cleane, but hee will remem∣ber the delight of his vncleanenesse with some titilla∣tion.

The rich man that hath mended his heape, or enlar∣ged his walke by sinne, can hardly recouer so by repen∣tance, but that he shall sometimes thinke how deare it costeth him to recouer the fauour of God.

The auenger of his owne wrongs cannot so put off that sinne, but that the sweetnesse of his reuenge will leaue some relish behind it. And he cannot preuaile so perfectly against his angry passion, but that if there be not vltio, a full reuenge, yet there may remaine, retentio. Both these precedents and subsequents of sinne, doe hinder the course of the due doing of the will of God, and therefore are to be warily declined, as the Apostle saith.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 euen as much as in vs lyeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and and grace be asked of God for it.

4 There is also required a patient submitting of our selues to the will of God when it is reuealed to vs; that is, fiat voluntas tua super nos; which is well paraphra∣sed by the Apostle; in whom you haue these three du∣ties put in order, according as I haue taught them.

For this cause we also doe not cease to pray for you,* 1.348 and to desire that ye may be fulfilled with the knowledge of his will, in all wisedome and spirituall vnderstanding.

That is the first dutie of them that pray this petition, to know and informe themselues rightly of the will of God; to which we haue added a Retention of the same in the remembrance, helped by meditation & cōference.

* 1.349It followeth, That ye might walke worthy of the Lord, vnto all pleasing, being fruitfull in euery good worke: that is the dutie of obedience, in labouring to fulfill the will of God, doing that which he commandeth, and de∣clining that which he forbiddeth.

* 1.350To this he addeth, strengthened with all might, accor∣ding to his glorious power, vnto all patience, and long-suffering with ioyfulnesse.

And this being one branch of our petition, that God would strengthen vs with his might, to beare his will with patience, doth teach vs that the duty required of vs, is,

1 Patience to beare the hand of God.

2 Long-suffering to beare it out.

3 Ioyfulnesse to beare it with comfort, and content∣ment in it, without reluctation or murmuring against it, resting in the will of God, as the full and finall answer to all obiections that may arise against our patience of it.

* 1.351Saint Iames his precept is, Let patience haue her per∣fect worke, that ye may be perfect, and entire, wanting nothing.

And this is the way to perfect the worke of patience, which S. Paul doth teach the Colossians. It is an hard lesson, but they which will goe in the narrow way, and enter in at the strait gate that leadeth to life, must looke for no easier lessons in the schoole of the Crosse.

Flesh and bloud doth deprecate all euill, therefore to be put to suffer, which is the doctrine of patience, see∣meth harsh and distastfull.

And because all affliction for the time, is grieuous and painefull, therefore when we are in paine, we pray thrice to God, that this euil may depart from vs, as Saint Paul did. But to be put to suffer long, and to conti∣nue vnder the crosse, which is the doctrine of long-suffering

in calamities, that goeth more against the heart: all this is against vs.

But to reioyce in afflictions, to take them for medi∣cines, to swallow them for health, and to beleeue them to be the fauours of God. Flesh and bloud hath neuer an eare to heare of this paradoxall diuinity, yet patience hath not her worke perfect, and wanting nothing, till all these meete in the worke thereof.

Patience is not perfect, except it beare all that God inflicteth on vs.

It is not entire, except it beare so long as God shall thinke it meete to visit.

It is not wanting nothing, yea it is wanting al things, if it want ioyfulnesse, which through the bitternesse of the physicke, doth tast the sweetnesse of health, and through the darke cloud of calamities, behold the cleare light of Gods countenance.

There is nothing wherein the faith of the Church is more tryed, then in suffering the hand of God vpon vs when hee smiteth vs, and in bearing the Crosse of Christ.

Saint Iames saith, that the Trying of our faith,* 1.352 wor∣keth patience.

Saint Paul seemeth to inuert the proposition,* 1.353 for hee saith, that patience worketh experience or tryall: they are thus reconciled.

Saint Iames speaketh of tryall actiuely, as it is the worke of God by afflictions, trying our faith, and so whilest wee are vnder the rod of God, God maketh proofe & tryall of our patience, how we can beare what he inflicteth.

Saint Paul speaketh of this tryall passiuely, as it is the experience which we haue of our selues, and so it is an effect of our patience, because by bearing afflictions,

we doe make a full proofe of our faith, for it is not faith, except it be loue also, and loue suffereth all things, and faith worketh by loue.

They also doe reconcile the two Apostles well, who said, that patience and experience, mutuo se generant, for one is the effect of the other, as one exemplifies it well; for health is the cause of stirring and exercising of the body, and againe, stirring and exercising of the bo∣dy, is the cause of health.

And thus it is betweene hearing and faith, for hearing begetteth faith, and faith begetteth hearing, and be∣tweene faith and loue, for the loue of God maketh vs beleeue in him, and trust him, and the more we beleeue, the more we loue.

This is that patience which testifieth of our faith: as in Iob, Though he kill me, yet will I trust in him: this declareth that wee are subiects of Christs kingdome, when the will of this King is receiued in his lawes with obedience, in his gifts with thankfulnesse, in his afflicti∣ons with patience.

2 But to patience, we must adde perseuerance, which is called long suffering; for it pleaseth God to try the faith and patience of his seruants often, with spinning out their probation to some length of time, to see if any thing haue power ouer thē to withdraw them frō him.

The best of Gods seruants haue felt this an hard try∣all, insomuch that Dauid often complaines, and thinks the time of his sufferings long, and his visitation sharpe; and Iob, the great example of patience, for you haue heard of the patience of Iob, saith the Apostle, yet euen Iob felt some cold fits of feare, and some feuorous burnings of impatience, betweene whiles, though vpon better con∣sideration, he came againe to himselfe, and went on in long-suffering.

If wee consider wisely either with what patience God doth beare with the many prouoking sinnes which we commit to his dishonour, or with how long suffering he expecteth our repentance and turning to him, wee shall the lesse esteeme the production of our triall: for if God should in iust punishment fit ven∣geance to the dimension of our sinne, wee should suffer both much more, and much longer then we doe.

Therefore seeing we finde our selues, not vnder his execution, as guilty persons to be tortured for our trea∣sons, and rackt for our many rebellions, but as pati∣ents vnder the cure of a gratious Physitian, who puts vs to paine to cure vs, wee haue no cause to complaine though affliction gall vs for the time, which wee haue deserued, should oppresse and confound vs for euer.

And seeing the afflictions of this life are not worthy of the glory that shall bee reuealed, who would refuse foule and deepe waies to go to the crowne of glory that neuer withers.

3 To perfect the worke of patience wee must adde hereunto reioycing in our tribulations.

S. Chrysost. doth well expresse the difference be∣tweene striuing for a mortall, and an immortall crowne of glory. Those that striue for a prize here on earth, haue no ioy till they come to the end of their labours, all the way to the crowne is feare, and care, and much labour and sorrow; but to the Saints that striue for that immensum pondus gloriae, non minus iucunditatis ad∣ferunt ipsa certamina, and this proceedeth from that difference which is betweene the seruants of God, and the seruants of sinne. For in the righteous, though there be a man of flesh which shrinketh at the smart of his sufferings, yet there is also a spirituall man, who stri∣ueth against the weaknesse of nature, and ouercometh

it by the strength of grace, and that hid man of the heart tasteth the sweetnesse of God in the cup of bitter∣nesse, and seeth the light of Gods countenance through the thick cloud of temporall vexations. True it is that all afflictions are iust punishments of sinne, and they are in their nature euill, and it is vnnaturall to reioyce for them, because they are against vs; but to reioyce in them proceedeth from a sense of that diuine grace which sweeteneth them, and maketh them wholsome to vs, for God is neare vs in the middest of them, as S. Chrysost. saith.

Visitat Deus in carcere suos, et ibi plus est auxilij semper, ubi plus est periculi.

Therefore if thou wouldest haue the will of God done by thee and vpon thee; thy duties are, knowledge of this will, remembrance of it, obedience to it, and pati∣ence in it, and this patience must haue a perfect worke, euen to long suffering of, to ioyfulnesse in all our affli∣ctions.

LVC. 11.3.

* 1.354Giue vs day by day our daily bread, or,

Giue vs for the day our daily bread.

THe three former petitions are framed, as you haue heard, to the glory of God, which is the first and chiefest thing to be sought, and desired by vs all; that glory which is due to his name, that which is belong∣ing to his kingdome in the reuelation of it, in the dilata∣tion and stabiliation of it: & that glory which is done to God in the knowledge and obedience of his holy will, and in all godly patience of it.

Now in this fourth petition we craue a fauour from

God to support nature with the necessaries of life, that we may bee able for Gods seruice, for though wee doe not liue here propter corpus, yet wee liue in corpore; and God knoweth whereof wee bee made, hee remembreth that we are but dust, and though to make the best of our body, it be templum spiritus sancti, yet this temple must be kept in good reparations lest it fall.

For the better vnderstanding of this petition

• 1 We must enquire what is meant by bread.
• 2 Why we doe desire it to be giuen vnto vs.
• 3 Why it is called our bread.
• 4 Why it is called daily bread.
• 5 Why we beg it for this day.
• 6 What duties we learne from this petition.

1 Bread.

Bread, as you know, is called the staffe of life, for by it the life is supported, resembled therefore to the staffe or pole that standeth in the middest of a tent which stayeth it vp: so this earthly tabernacle of our body is supported by bread: and therefore the taking away bread from vs, is called the breaking the staffe of bread.* 1.355 And so the Prophet Ezechiel calleth it, I will breake the staffe of bread in Ierusalem.

The reason why it is so called I take from Dauid, who calleth it Bread which strengthneth mans heart.

We read no mention of bread till the fall of man,* 1.356 neither should man, had he staied in the state of his first innocency, haue needed to haue tilled the ground for his food, but the earth had yeelded him fruits for his sustentation without any labour, no more but take and eate, and the blessing of God vpon that ready provision should haue supported man.

In the raine of Manna and Quailes, the most prepa∣red food that we read of, the fauour of God to his peo∣ple

in the wildernesse then was a tange of the curse of God, for they were to goe forth to gather the Manna and Quailes, and after they must dresse it for food; and bread is not made without preparation of the earth for the seed, semination of it in the ground, expectation of the grouth of it, and the reaping, gathering into the barne, dressing of it for the mill, grinding of it for the ouen, moulding and making it fit for food.

This bread I vnderstand here meant in this petiti∣on: da nobis panem. And though some of the ancient of fathers haue extended this name of bread to a com∣prehension of the Eucharisticall bread, of which Christ saith, I am the bread which came downe from heauen: yet I dare not follow them.

I must confesse that I finde great Authors diuided in iudgement concerning this bread; some only vnder∣standing the spirituall bread of our soules, susteining them to life euerlasting; some only vnderstanding the ordinary necessaries of life.

The greatest shew that is made for this interpretati∣on is, that it is not likely in this absolute forme of pray∣er that Christ would comprehend any motion for things temporall for the body, but at second hand, and by way of implication, or consequence, seeing

1 Our Sauiour hath said, Seeke yee first the kingdome of God, &c. et caetera adijcientur.

2 The Apostle saith, He that hath giuen vs his sonne, how should he not together with him giue vs all things?

And so no need to looke after the necessities of the body, but cast that care vpon God.

But I answere with S. Bernard·

* 1.357Ne mireris quod bona corporis adeo dixerim quaeren∣da, quoniam eius sunt corporalia omnia, sicut et spiri∣tualia omnia dona: ab eo ergo petendum, et sperandum no∣bis

est vnde possimus in eius seruitio sustentari.

We may as probably conceiue that Christ teaching mortall men to pray in corpore, would not suppresse their necessarie desires for the body.

Others therefore of our ancients, as Saint Cyprian and S. Augustine, doe much, for they doe better vnder∣stand both the bodily, and the spirituall food: yet Saint Cyprian doth make the spirituall food chiefest meant here.

There is an English popish Catechisme,* 1.358 which goeth about in the darke, published of purpose to corrupt the yong beginners in the very beginnings of their learning, by one George Dowley a Priest; he doth vnderstand this petition so, as meant of the bread of Christs body, and of our common bread, but principally of the spirituall bread.

I meruaile that an ordinary Priest of that Church, dare adde any thing to the doctrine of the counsell of Trent, for in their Catechisme set forth by the authori∣ty of Pius 5. then Pope of Rome; this petition is vnder∣stood and interpreted of the corporeall food.

And Maldonate a learned Iesuite, doth very iudici∣ously remoue the obiections which are made against it.

It is thought, saith Maldonate,* 1.359 that this bread is spi∣rituall, not corporeall, because it is not likely that Christ would teach vs to aske food for the body, before the pardon of our sinnes, and our deliuerance from euill.

He answereth it well.

1 That Christ doth not regulate our petitions accor∣ding to the worth and dignity of the things therein de∣sired, but rather according to our necessities, for this is nature petition.

Et natura prius, vult viuere nos, tum bene viuere.

2 That this supply doth preuent a great many of

sinnes, to which else we might fall; for if once we haue sufficient for nature, with the blessing of God vpon it, and our content with it, it is enough, and we haue our hearts more free, and our owne to attend the holy wor∣ship and seruice of our God.

The Trent Catechisme doth giue good proofes, that it is fit and necessarie that we doe goe to Almighty God for those things which belong to the sustentation of the body.

* 1.360Non enim petimus temporalia haec tanquam bona no∣stra, sed tanquam necessaria nostra, saith Saint Augu∣stine.

* 1.3611 That alleadgeth Iacobs prayer, If God will be with me, and will keepe me in the way that I goe, and will giue me bread to eate, and rayment to put on.

* 1.3622 The prayer of Agur the sonne of Iakeh, feed mee with food conuenient for me.

The danger of want, lest I be poore and steale, and take the name of my God in vaine.

* 1.363To these we may adde Salomons prayer, in the dedi∣cation of the Temple, wherein is mention of all sorts of temporall supplies to be sought in that house, or toward it by prayer.

All the necessaries of life are here contained vnder the name of Bread; food, rayment, health, peace, libertie, and bread being the chiefest of the necessaries of life, is named for them all.

* 1.364So when Moses saith, Man shall not liue by bread onely, all things necessary for mans sustentation in this life are vnderstood.

And this exposition of the word Bread, here doth distinguish this petition from the former, for all spiritu∣all graces whatsoeuer, that may concerne the aduance∣ment of Gods glory, or the fitting of our soules to that,

are comprehended in the three former petitions, especi∣ally that which Saint Cyprian and S. Augustine doe make principall in this petition, that is, the Bread of heauen, Christ, or, the bread of the Sacrament, or the obedi∣ence of the holy will of God, which Christ calleth his meate and drinke, for these doe all belong to the hal∣lowing of Gods name, the comming and establishing of his kingdome, and the doing of his will.

2 Da nobis.

1 We aske this bread of God, which declareth him to be the authour of this gift, and the bestower of it vp∣on man.

2 We aske it to be giuen, not to me alone, euery one for himselfe, but all of vs for all, nobis.

1 We must come to God for bread.

For though he hath said in sudore vultus tui comedes panem tuum, which may make some thinke, that the sweat of our faces doth make this bread ours, and that our claime to it is from the merite of our labour, which maketh it rather earnings and wages, then free gift: yet if wee well consider, wee doe begge of God herein, strength to labour for our liuings in some honest vocati∣on, and Gods blessing vpon our endeuours, without which we cannot sweate and take paines for our liuing.

The eyes of all things looke vp to thee, O Lord,* 1.365 thou gi∣uest them meate in due season, thou openest thy hand, thou fillest all things liuing with plenty.

He couereth the heauen with clouds,* 1.366 he prepareth raine for the earth, he maketh grasse to grow vpon the moun∣taines.

He giueth to the Beast his food, and to the yong Rauens that cry.

Man holdeth these things of God, by the title of obe∣dience on his part, of fauour on Gods part: obserue it in

the sequence: first, we pray fiat voluntas tua; then, Da nobis panem; for we haue no plea to this fauour, but in the way of our obedience.

God onely giueth increase to the field, to bring forth corne for the vse of man, and when it is come vp vpon the ground, hee ripeneth it, and when it is come to an haruest, he disposeth it to the vse of man; therefore, Da nobis.

None of all the gods of the heathen could doe this, he onely crowneth the yeare with plenty.

A fruitfull land he maketh barren; abundance is from his full hand, and famine or dearth of victuals, are his rods.

The heathens worshipped them for gods, that were the first ingenuous deuisers of any profitable inuention for the vse of man.

Ceres that taught the husbanding of grounds for Corne, and Bacchus for Vines, Vulcan, or rather Tubal∣caine, that was the father of them that wrought in Iron.

Had they knowne the authour of euery good and perfect gift, and who it is that giueth bread, they would haue gone no further, but Da nobis panem, and haue sought their bread from this father which is in heauen.

2 We aske da nobis, not mihi, this is communio cha∣ritatis. The extent of this nobis is great: for as vnder the name of bread, all the necessaries of life are contained:

The King obserueth it well, that we doe esteeme our yeares deare or cheape, according to the price of corne: so vnder this personall note, nobis, we comprehend all men, all creatures that are supported with food.

First, I say all men, euen the wicked and reprobate, for though they be neuer so vngodly, yet during life on earth, they must eate, and if their owne meanes and

labours be not sufficient to sustaine them, our charity must supply what is wanting, wee must not hide our selues from our owne flesh: we haue all one Our father in heauen, the common father of our nature; therefore, Da nobis; wee pray to God to feed them also, this is, proximum tuum vt teipsum, though he be but natura, not relgiione proximus.

I adde, that nobis doth also include our beasts and cat∣tel that are created for our vse and seruice, by the feeding whereof we are relieued, who haue the seruice of their labour, and the flesh of their bodies to ease and feed vs; they must not be left out in this nobis, for these are ap∣purtenances to vs.

In the King of Niniuehs edict for a generall fast, their beasts were forbidden to eate or drinke, for the sinne of man they suffered, to augment their masters sorrow; and to adde comfort to their owners, they must also feede with them, therefore da nobis doth include them as a part of our selues, belonging to vs.

The wise man saith that

A righteous man regardeth the life of his beast:* 1.367 we cannot shew our care of those helpefull creatures to vs better, then in praying to him for them, who as Dauid saith, saueth both man and beast.

And euen amongst these beasts which are made for the vse and seruice of man, though some of them bee noxious and offensiue now to man, rebelling against his domination, to punish his rebellion against God, yet there is also a good vse to be made of them for man, and to that they must be preserued, they must be nourished in life, that may be helpfull to man in their death.

Thus farre doe I thinke nobis in this petition exten∣ded.

Giue vs food, & all things necessary for our own per∣sons,

for our children that are ex nobis; for our brethren that are pars nostri, for our neighbours, circa nos, for our enemies that are contra nos, for our cattell, pro nobis.

3 Our bread.

1 This bread wee are taught to call ours, and wee learne it of God himselfe, for in the very words of that curse which he put vpon man for his disobedience, he calleth it so: for if we sweate for it, and then eate of it, nothing doth more assure it ours in the vse of it.

And that is a legall right that we haue to it by our la∣bour in our vocation. The Apostle thinking it iust, that he which will not labour, should not eate; doth include it both fic and lawfull, that hee should eate that will la∣bour.

2 It is called our bread, because it is necessarie for supportation of life; for though man doe not liue by bread onely, yet not without bread, that is, without fit food; and so all things that we haue, are called ours, in respect of their vse for our seruice.

3 It is called our bread by right of donation, for when it is giuen, it is ours; the giuing of it to vs, doth make it so to be.

So Saint Gregorie, Ecce & nostrum dicimus, & tamen dari petimus, noster enim est qui accipitur, & tamen dei est, cum ab illo datur: for we haue no right to it, but by the gift of God, whose hand we open by this petition, that he may fill vs with his plenty.

4 That which we haue in gift of God, and in present possession, yet is not ours, till the blessing of God bee vpon it, for the possession without the vse, doth not make it ours; therefore the miserable wretched man that hath possession of much, and starueth himselfe with de∣nying the same to his owne vse, cannot call his bread his owne.

5 They that haue and possesse bread, that is, all things necessary for life, haue no hold thereof that they may call it theirs, except God keepe it and preserue it for them: it is subiect to fire and water, to theeues and robbers; except God make it ours we may sit to eate, and haue the bread taken from our table, euen the morsells taken and pluckt out of our mouthes, therefore da nostrum, we pray to God that it may bee ours, lest it be taken away from vs.

6 We call it ours, because though wee haue it and keepe it, and it abide by vs, yet we may be smitten with sicknesse, and disabled to take vse of it, or it may be re∣ceiued euen into our bodies and we not nourished by it, for that iudgment God also hath in his treasures.

They shall eate and not be satisfied.

7 We call it our bread by a speciall right that only the faithfull haue to this and all things that belong to vs. Ye are Christs, and all things are yours,* 1.368 saith the Apostle. They that hold things temporall by this right, haue them in the best tenure, for they haue them with the fulnesse of Gods blessing: the Lord is their shepherd, they shall want nothing.

8 We call it our bread that we pray for, to exclude panem alienum, for we beg not away our brothers bread from him, we desire not the bread of fraud, or oppres∣sion, or the bread of idlenesse, but desire of God that the sustentation of our life may be with our owne bread, without the preiudice of any other, and that we may be able to liue without the hurt of our neighbour, who dwelleth in peace by vs.

4 Daily bread. Here the word vsed in the originall hath bred a question, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for some haue rendred it of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 super, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 substantia: panem superstantialem: and that hath put many into the fancy which before I

declared, and disclaimed that this petition is meant of spirituall and not of our corporall bread.

Many haue read it panem supersubstantialem: and e∣uen in this land Master Cambden doth giue vs the cop∣py of the Lords prayer out of the Saxon translation of the Euangelists 900 yeare old: in which this petition is thus put vp: Vren hlaf ouer wirtlic, which is our loafe supersubstantiall.

Hee produceth another translation in the Saxon tongue some 200 yeares yonger, that is, 700 yeare a∣goe, wherein this bread is called vrn daegthantican hlaf, that is, daily bread.

In the raigne of Henry the second, 160 yeares after that, Adrian, an Englishman, then Pope of Rome, sent the Lords prayer in English translated into metre, wherein this petition is thus rendred.

That holy bread that lasteth ay Thou send it vs this ilk day.

In the time of Henry the third it is thus rendred.

Gif vs all bread on this day.

In the time of Richard the second, Wicliffe transla∣ted it thus.

Gif vs this day our bread ouer other substance.

And this conceiued opinion of a spirituall food here desired commeth from the word here vsed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de∣riued from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But Scaliger in his notes vpon the new Testament doth refuse this deriuation, and bringeth it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sequor, following bread, that is, from day to day giue vs bread, which he vnderstands bread sufficient, accor∣ding to that of Agur the sonne of Iakeh, which he pray∣eth for, panem dimensi, or, sufficientiae. So that vnder this word two things are begged of God in this peti∣tion.

1 That God would giue vs the necessaries of our mortall life in a sufficiency.

2 That he would giue his blessing with them, that they may serue vs to that purpose for which hee giueth them, to support nature.

For it is a great distresse to want necessaries, but a greater to haue them without their proper vse, to eate and not to be satisfied, to weare garments, not to bee kept warme with them.

Thus then we desire God daily to nourish and sup∣port vs with our food, so long as we liue, that the tem∣ples of our bodies in which he is praised may be keept in good repaire, that we perish not either for want of his good creatures, or of his blessing giuen to vs with them.

So Iun. saith that in the Syriake reading of Matthew, desunbanan, the word here vsed, doth signifie panem ne∣cessitatis nostrae.

And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may well signifie bread added to our substance, and therefore not to bee omitted in our prai∣er, nor changed for a word of another signification, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Surely the very life blood of this petition is contei∣ned in this word, therein is the blessing desired, there∣fore Theophilact reading it panem nostrum supersubstan∣tialem da nobis, doth interpret it, Panem dicit qui sub∣stantiae et constitutioni nostrae sufficit. But he addeth the spirituall bread withall; Corpus autē Christi panis est su∣persubstantialis, cuius esse participes contra condemnati∣onem precamur.

Thus then I vnderstand this petition, giue vs the or∣dinary food of our life, both in a sufficient proportion to serue our turne, and with thy blessing vpon it that it may serue vs to that vse for which wee desire it, and thou ordainest it.

5 This day. Christ teacheth vs to desire this bread only for the present time: for the body doth need re∣fection euery day, and euery day it must bee sought for of the gift of God, it is not his meaning that wee should giue ouer praying vnto God after this day: for he saith, When you pray, say, Our father giue vs bread for this day; and he supposeth that wee will pray euery day, because all these things which are here desired of God, are of absolute necessity for euery day of our life.

And therefore this particular notation of time may be annexed to euery one of the petitions.

Hallowed be thy name this day.

Let thy kingdome come this day.

Let thy will be done this day on earth, &c.

And so in the following petitions.

We pray against our sinnes this day, and for deliue∣rance from euill thi•• day.

6 Let vs now come to the duties which belong to those that pray thus.

1 From the word Bread, vnder which all the necessa∣ries of life are comprehended, we are taught: that our prayers haue warrant to beg the preseruation of our life, and we are directed to esteeme life the pretious gift of God, and it is our duty to seeke by all good meanes to maintaine it.

The reason is because life is our season for hallowing of the name of God, for aduancing the kingdome of God, for doing and suffering the will of God: They that desire to doe this, must desire to bee preserued in life, that they may doe it. So that herein wee begge of God life. He asked life of thee, saith Dauid: and Da∣uid himselfe doth presse this petition hard, and often, that God would preserue his life, to this purpose, that he may glorifie God.* 1.369 Returne O Lord, deliuer my

soule, O saue me for thy mercyes sake.

For in death there is no remembrance of thee, in the graue who shall giue thee thanks?

So Ezekiah. The graue cannot praise thee: death cannot celebrate thee: they that goe downe into the pit,* 1.370 cannot hope for thy truth.

The liuing, the liuing, the liuing, he shall praise thee,* 1.371 as I doe this day.

Therefore after those petitions that concerne the glory of God, this is put, to teach vs to desire life, that we may spend it in the worship and seruice of God, this then is Dauids prayer.

Let my soule liue, and it shall praise thee:* 1.372 giue mee bread, that I may liue to serue thee.

This petition for the supportation of life doth re∣proue all vnreasonable afflicting of the body, those that boast of their fastings, and watchings, and selfe-whip∣pings, as if God tooke delight in the torments and tor∣tures of our flesh, doe glory in vaine; God requireth not these extremities, he will haue mercy and not sacri∣fice, they that destroy their life in zeale of Gods glory, are called Martyrs of a foolish Philosophie: felons de se, they wilfully demolish the temple in which God should be praised, and by vnseasonable and vnaccepta∣ble violence of mortification, they turne this bread into a stone, this fish into a serpent. Long life is the promise of God in the Law, the first promise of the second ta∣ble to such as honour superiour authority.

They that destroy the temple of God, them shall God destroy.

Remember this so often as you eat bread, you aske it, and God giueth it you of purpose to strengthen your heart, that when he saith, My sonne giue me thy heart; you may not present him with a dwindled, withered

heart, weakned and infirmed with vntimely afflictions, but strong and able for his seruice.

And make a conscience to bestow the strength of your heart vpon him that giues you bread to strengthen your hearts, that he may thinke his bread well bestow∣ed: for hee loueth not the sacrifices of the leane, and lame, and blinde, and impotent of your flock; the best serues him best.

2 From this name of bread giuen to the necessaries of life, we are taught that we haue no warrant to pray to God for more then what is needfull. The sonne of Ia∣keh doth pray against riches; giue mee not riches: yet many there be that sell heauen for riches, and exchange God for Mammon, whose damnation sleepeth not.

Many there be who study the back, what shall I put on, not now only what stuffe, but in what fashion, that I may out shine my equals, my betters; they make I∣dols of their bodies, and bestow such painting, guilding, and iewelling of it, as if it were immortall, their back is their God.

Many study what they shall eat, all the inquisitions of rarities and delicacies that the earth, the ayre, the sea can afford, are congested into their catories and kitchins to please their various palates with change of viands, e∣picuriously satiating themselues with the marrow and fatnesse of Gods good creatures, cramming themselues for the Deuils shambles, making their bellies their Gods, and delighting in their shame.

I deny not but God doth open his hand and giueth great abundance of all good things, crowning the yeare with his plenty, and making the earth not onely to bring forth bread to strengthen the heart of man, but wine also to make his heart glad, and oyle to make him a chearefull countenance, for who can controll him do∣ing

with his owne as he please, and disposing of it where he will.

But still I say I finde no warrant to aske of him any more then the needfull support of life, we may not pray beyond our proportion, food necessary for life; for therefore do we aske bread of God: to shew our desires limited to the meanes ordained by him for our preser∣uation.

If any shall dare to passe these bounds, let him re∣member the fearefull example of Israel in the way of their iourney toward Canaan.

They lusted exceedingly in the wildernesse,* 1.373 and tempted God in the desart.

And he gaue them their request:* 1.374 but sent leanesse into their soule.

These ouer dainty palates that are euer longing for delicacies, may make fat bodies, but they haue leane soules, and when they pray beyond warrant, God may heare them, and may grant their request, but they shall lose by it.

There was a rich man, who liuing was richly and softly arraied, delicately fed euery day, but hee that heares him pitifully complaining out of hell, for a little cold water, will scarce desire to be in his coate, or to bee of his messe.

1 This teacheth vs to be content with bread, and to thanke God for it, for if wee haue but sufficient for life, we haue as much as we aske, and so much as Christ our Master, who teacheth vs to pray, thinkes fit to allow vs to aske of our father which art in heauen.

2 Seeing we finde God so rich and plentifull as to o∣pen his hand so wide, to giue vs more then we aske, ex∣ceeding abundantly to some more, to some lesse. Let not vs, like children, when wee haue any thing giuen

vs, measure the worth of the gift, by comparing it with that which is giuen to others, but weigh the gift in and by it selfe, and let vs admire and praise the open hand of God, who ouer-doeth our demands, and maketh our cup runne ouer.

But because this name of bread doth so limit vs to the demand onely of things necessarie, let me admonish you that there is duplex necessitas.

1 Necessitas rei, which containes onely the supporta∣tion of life.

2 Necessitas personae, which containes the mainte∣nance of vs in our estate of life.

I conceiue that this petition doth extend to both these, for,

1 We craue of God all those things without which we cannot liue.

2 Wee aske all those things that are conuenient for our estate and ranke, that we may not want the meanes to support our persons and estate with moderate decen∣cie befitting our degree: but so that if God who lifteth vs vp, and casteth vs downe, shall thinke it meete to a∣base vs, and stoope vs below the port and state of our place, that we now hold, we may abate also of our de∣sires, and be content with such things as are of absolute necessitie for subsistence in life; and therefore

3 We are taught to learne with the Apostle, both how to abound, and how to want, and may not thinke much if there bee mutatio dexitae excelsi. For in these things, Iobs lesson is to be learnt, The Lord giueth, and the Lord taketh away; in both, we must blesse the name of the Lord.

2 Giue.

Many duties are learnt from this word.

1 Wee are taught to vnderstand and confesse our

poore and miserable condition, who in creation, had all things put in subiection vnder our feete, as Dauid saith, all sheepe and oxen, yea and the beasts of the field, the fowles of the ayre, the fishes of the sea, &c. and now by sinne haue lost that right to these things, which the grace of creation inuested vs in, and are now so poore and needy, that we haue not bread of our owne to su∣staine vs with.

God gaue man all these things, vpon condition of o∣bedience, that failing, hee hath cancelled that deed of gift, and resumed into his owne hands, the possession and power of distribution thereof to the sonnes of men.

Naked came I into the world, naked shall I returne, saith Iob: we brought nothing with vs into the world, saith the Apostle, and here we finde nothing that we can call ours.

The earth is the Lords, and the fulnesse thereof, they that feele the want of these things, doe pray with appe∣tite and feruour for them, and therefore all of vs, euen such as haue most, must learne to know their miserable wants and necessities, they all lye at the gates of God, as Lazarus at the gates of the rich man, desiring to be satisfied with the crums that fall from Gods table, and except God doe both giue and blesse his gifts to vs, wee must perish for want of bread, euen they whose Barnes are fullest crammed, whose Winepresses breake with plenty, whose Tables are ouercharged with prouision, whose stomacks are distent with their full feedings: such is our misery, that we all want both what we haue not, and what we haue, if God giue not our bread.

2 When we say to our father, giue, which teacheth vs to know the right owner of these things, euen hee whom Melchisedech calleth The most high God,* 1.375 possessour 〈1 page duplicate〉〈1 page duplicate〉

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of heauen and earth.

To whom else should wee say giue, but to him of whom the Apostle saith, euery good giuing, and euery perfect gift is from aboue, from the father of lights.

If thou goe to the earth, and say to it, giue me bread, it will answer thee as Iacob answered Rahel, when shee said,* 1.376 giue me children; Am I in Gods stead?

If thou goe to the King, and say, da mihi panem, will he not answere thee as the King of Israel answered the poore petitioner in the famine of Samaria, If the Lord doe not helpe thee,* 1.377 whence shall I helpe thee?

There is no fruit of our praying and crying, till our petition come to this giuer.

* 1.378I will heare, saith the Lord, I will heare the heauens, and they shal heare the earth, & the earth shall heare the Corne, and the Wine, and the Oyle, and they shall heare Israel.

There is no giuer but he, and all those who on earth doe giue, are but his stewards, and giue in his name, and for his sake.

When the heathen went to Iupiter for raine, to Aeolus for windes, to Neptune for safety and good pas∣sage at sea, to Ceres for corne, to Bacchus for wine, &c.

What did they worse, I may say they did not so ill as the Church of Rome now in the inuocation of Saints, for the heathen had not the way to the father by Iesus Christ reuealed to them: his name is now knowne to vs, and the Church of Rome pretendeth to know and confesse, and honour it; they confesse, vnum est

Orco poena, polo gloria, vita solo.

Yet hauing the knowledge, and of God in the face of Iesus Christ, in some measure they seeke out other bene∣factors, to whom they say, da nobis.

What difference is there betweene the heathen wo∣men in child-bearing, crying out,

Casta faue Lucina, and the Popish women calling vp∣on the Virgin Mary to helpe them in their throwes and pangs, as the supreme Midwife of the Church.

So they inuocate Saint Sebastian and Saint Roch in pestilence: Raphael in dolore oculorum; Apollonia in dolore dentium; Michael in warre, &c. Is not this to turne God out of his place, and to giue his power of gi∣uing all good things away from him to creatures.

Indeed they haue no reason to goe to God for any thing, or to say to him da nobis, because they giue not him the honour due to his holy and vndoubted rights.

But Christ our Sauiour doth direct vs to whom wee shall goe for our bread, and we haue none in heauen to repaire to, but to him, and none in earth that we esteeme with him, and to him onely we say da nobis.

3 This prayer to God to giue, doth teach vs to con∣fesse and to depend vpon the prouidence of God, not onely his generall prouidence by which hee regardeth the whole creature, but his particular prouidence by which euery particular creature is conserued and sup∣ported: it is he that cloatheth euery Lily, it is hee that feedeth euery sparrow, it is hee that numbreth all the haires of our head.

And though we must labour and sweat for our bread, though wee haue rich reuenues, and plentifull meanes for our reliefe, yet there is no trust to be giuen to these outward helpes, our helpe is in the name of the Lord, who hath made heauen and earth.

This prouidence of God hath an eye to behold our wants, hath a store of all sorts of blessings to furnish him with fit gifts to bestow where he thinketh fit: hath bowels of compassion to pittie our wants, and hath an open hand to distribute his fauours amongst the sonnes of men.

This prouidence of God is the Barne and Wine∣presse of the faithfull to feed them, it is their harbenger to lodge them, it is their Physitian to heale all their dis∣eases.

4 This Da doth teach vs to loue the goodnesse of God to vs, of whom our bread is to bee had of gift: what a stirre had he in the Gospell to get vp his neigh∣bour at night to lend him some bread to entertaine a stranger withall; but we may come at all times to God, and to pray him to giue.

Euen they that will giue nothing themselues, nor part with a bit of their great loafe to their hungry bro∣ther, but like Na••al, grudge to part with any thing from themselues, yet they cry vpon God to haue their bread giuen to them by him.

They that sell and make prize of all offers in Church and Common-wealth, and will not open their mouthes in a charitable or iust mediation for their neighbour, but in Iudas his tune, quid mihi dabis? yet they come to God for their bread of gift: this is the cheapest and frankest vtterer of his fauours that euer was, to whom we pray: it is he that saith,

* 1.379Ho euery one that thirsteth, come ye to the waters, and he that hath no money, come ye buy, and eate, yea, come buy wine and milke without money, and without price.

* 1.380Wherefore doe you spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently vnto me, and eate yee that which is good, and let your soule delight in fatnesse.

How are we said to buy, and yet to haue all these things freely giuen? but because wee doe giue vp our prayers for our bread, and we buy them with our pe∣titions, as Christ, petite, pulsate, quaerite. This is more then the holy father of Rome will say for his indul∣gencies

and pardons, praying will not carry them, they that will haue them, must pay for them; and many hard shifts his agents are put to to vent his spirituall treasures, and to force them vpon the poore people, that had ra∣ther want them, then come to their price. But God who is rich in mercy, and needeth nothing of our goods, God who is good, and doth good, standeth not vpon such termes with vs: his sonne who is in his bosome, and best knoweth both his meanes and his minde, bids vs call for our bread of gift.

This should moue vs to a reuerent regard of our du∣ty of obedience to him, to worship and serue him one∣ly, to haue no other God but him, to defie idolatry, to honour his name, to sanctifie his Sabboth. He hath not less himselfe without witnesses, in that he doth good,* 1.381 and giues vs raine from heauen, and fruitfull seasons, filling our hearts with food and gladnesse.

5 Da, teacheth vs the necessitie of prayer, wee must aske of God. Christ in our flesh would lose nothing for want of asking:* 1.382 who in the daies of his flesh offered vp prayers and supplications with strong crying and teares, vnto him that was able to saue him from death.

And his father that loued him, as twice, from hea∣uen he proclaimed, yet saith to him,

Thou art my sonne, this day haue I begotten thee,* 1.383 aske of me, and I shall giue thee the heathen for thine inheri∣tance, &c.

When he meant Salomon a good turne, the freest and greatest offer that was euer made to man, yet he put him to it, aske what I shall giue thee.* 1.384

When Herod would reward the daughter of Hero∣dias for her dancing, he said.

Aske of me whatsoeuer thou wilt,* 1.385 and I will giue it thee. Great persons loue to be sued to for their fauours,

and thinke it an accession to their honour, when they haue many petitions.

Christ would haue vs know that prayer is the key which openeth the full hand of God, and that we haue no right to the bread we eate, or to any thing wee pos∣sesse, except we haue first asked it of God by prayer, or sanctified it thereby.

And therefore it is religion and good manners to blesse our tables before we eate, with prayer; when you reade of Christs eating, or feeding of others, there, loo∣king vp to heauen, and blessing, goeth before breaking, and eating, or giuing to eate.

As if hee would haue vs know, that our bread is the gift of God, and we must aske it of him, and they that haue learnt no other grace before meat to blesse their table, and their food, if they can say from a deuout heart, but this,

Our father which art in heauen, giue vs this day our daily bread; no doubt but hee that put that prayer into our hearts and mouthes, will see that it shall speed where it goes, for hee onely maketh our prayers passable to God, and acceptable with him.

* 1.386Saint Paul telleth vs, that euery creature of God is good: for it is sanctified by the word of GOD, and prayer.

Therefore ancient is the practise of sanctifying the table before meate, which we call, saying of grace. Saint Chrysostome mentioneth the grace vsed by the Monkes of Egypt; their manner was, before their meat was set vpon the boord, to repeate ouer the whole Psal. 145.

And when the meat was set on, one said, and hee a Priest: Christe Deus noster benedic cibo ac potui servo∣rum tuorum, quoniam tu es sanctus, & nunc & semper, in saecula saeculorum. Amen.

In the middest of the meale they stood all vp, and one for the rest repeated these words:

Benedictus es Domine Deus, qui misereris nostri, & pascis nos à iuventute nostrâ, qui das escam omni carni: reple gaudio & laetitia corda nostra, ut semper habentes animum presentibus contentum, exuberemus in omne opus bonum, in Christo Iesu Domino nostro.

In the Latine church ancient is this forme of blessing the table.

The Priest, if any be present, or the Master of the fa∣mily, if no Priest were in company, standing with the guests about the table, said

Sacerd.

Oculi omnium in te sperant Domine.

Conv.

Et tu das escam illorum in tempore opportuno.

Sacerd.

Aperis tu manum tu••m,

Conv.

Et imples omne animal benedictione tua.

Sacerd.

Gloria patri & filio, &c.

Conv.

Sicut erat in principio, &c.

Sacerd.

Benedic Domine nos & tua dona quae in tua largitate sumus sumpturi.

Mensae coelestis participes nos faciat rex aeternae gloriae.

And we may perceiue that the ordinary manner of blessing our tables is taken from these great, and good, and ancient examples of the seruants of God in times past.

Let me therefore admonish you in the feare of God, not to lay hands vpon the dayly bread, till you haue blessed it with prayer, that God may feed you, and susteine you with his prouisions: for vnblest bread is not wholsome.

6 Da teacheth vs the necessity of thanksgiuing, for if we receiue our food of gift, and God doth expect no o∣ther pay or reckoning but our thanks: Dauid will tell vs that iustos decet laudare.

Therefore it was frequent also with those aboue na∣med after their meale to stand vp and to render thanks to God for their food. The Latine Church.

Sac.

Confiteantur tibi omnia opera tua.

Con.

Sancti tui benedicant tibi.

Sac.

Gloria patri & filio, &c.

Con.

Sicut erat in principio, &c.

Sac.

Agimus tibi gratias omnipotens Deus pre uni∣versis tuis beneficijs, qui vivis & regnas in saecula sae∣culorum.

Sac.

Benedicam Domino in omne tempus.

Con.

Et semper laus ejus erit in ore meo.

Sac.

In Domine gloriabitur anima mea.

Con.

Audiant mansueti et laetentur.

Sac.

Magnificate Dominum mecum.

Con.

Et exultemus nomini eius in id ipsum.

Sac:

Sit nomen Domini benedictum.

Con.

Ex hoc nunc & usque in saecula.

Sac.

Deus det nobis suam pacem.

And this is the forme of blessing the table vsed accor∣ding to the statutes of the Colledge where I had my breeding, euen at this day.

In the Greeke Church after meales.

Gloria tibi, sancte pater, gloria tibi rex, quoniam de∣disti nobis escas ad laetitiam: imple nos etiam spiritu san∣cto, ut in veniamur in conspectu tuo accepti, & non con∣fusi & pudefacti, quando reddes unicuique secundum ope∣ra sua. To which they added

Sicut in medio discipulorum tuorum coenantium ad∣fuisti Salvator, dicens, pax vobis, ita veni etiam ad nos, et salva nos.

I shew you these ancient formes vsed in both the Churches, both Greeke and Latine, to stirre you vp to reuerence and thanksgiuing in the blessing of this bread

which you beg of God, that wee doe not, like bruite beasts, receiue our food from God without imploration of his blessing, with recognition of his fauour.

7 The last duty is a sober vse of our bread, let it not be the bread of gluttony, or the wine of drunkennesse.

We must take heed that the gift of God bee not abu∣sed to his dishonour, lest it turne vnwholsome and vn∣profitable for vs.

This is the fathers gift, and it is the childrens bread, it is no meate for dogges, that is, for greedy and vn∣thankfull deuourers thereof. But a more proper vse of this point will follow vpon the word Daily.

3 Da nobis.

1 We must herein consider our first respect, the be∣ginning of our charity at our owne persons, Christ that taught vs to pray, teacheth vs to haue care of our owne maintenance, and to seeke it of God, for it is a true rule, Qui sibi nequam cui bonus? The Law makes vs a president of loue, ut teipsum.

This doth reproue the Romish doctrine of voluntary pouerty; for they taking aduantage of those words of Christ to the yong man, Si vis perfectus esse,* 1.387 vende om∣nia, et da pauperibus; doe count that a worke of super-errogation to doe so, to giue away all, and liue vpon almes.

Whereas that was not an euangelicall counsaile, as they suggest, but a precept, and not a precept of obedi∣ence, but of probation, whereby God did proue the heart of that yong man, that himselfe might see how his soule did cleaue to the world and the things thereof.

Or at the most it was but a particular precept giuen to that man, and not a generall counsell extensiue to all persons, and all ages, and times, for God would haue vs eat our owne bread.

And that is called our owne bread, as you haue heard, which according to Gods ordinance, wee doe la∣bour and sweat for; and that is intended in this petiti∣on, da nobis, that is, giue it to our honest labours in a lawfull calling.

* 1.388The Apostle doth so presse this labour vpon vs, that thereby we many acquire both a competency to relieue our owne wants, and an ouerplus to giue to such as need: and this blessing vpon our honest endeuours is here begged of God.

* 1.389The sonne of Iakeh prayeth, feed me; approuing it lawfull for euery particular person to pray first for him∣selfe and his owne sustentation.

This also reproueth the idle and vnthrifty, those that take no care for the necessaries of life, and those that waste them: wee say they are foes to none but them∣selues, but such are friends to none, the Apostle calleth them, euill beasts, slowbellies: for with what face can they say,* 1.390 da nobis, that either refuse, or abuse, and waste the meanes that should giue them their bread.

It lost Esau his birthright, quia maluit victum acci∣pere, quam acquirere.

Multitudes of these weeds grow vp amongst vs, who take no care for their owne bread, and cast themselues wilfully vpon the charity of others, drinking the sweat of others browes, and deuouring the bread of idlenesse; the iust lawes of this kingdome doe shut vp our charity against those who liue vpon the spoile, and take no care for their owne support.

* 1.391Solomon saith, rods be for the backs of fooles; and our whipping posts are set vp for such: and S. Pauls rule is our warrant to let them that will not labour,* 1.392 goe with∣out meat.

And from this head of carelesnesse to get their owne

bread, come those night burglaries, and day pilferies, and highway insurrections, and cunny catching conuey∣ances to rob such as labour for our owne bread.

2 Nobis includeth their owne families, which also teacheth vs euery one to haue a care of wife and chil∣dren, to prouide for them: how shall wee looke for the honour due to parents and masters of families, if wee neglect our necessary care of them.

The good woman in the Prouerbs is noted for this care; She riseth while it is yet night, that is,* 1.393 before the Sunne, and she giueth meat to her houshold, and a portion to her maydens: and after followeth,* 1.394 her houshold are cloathed with double garments.

The Apostle saith, If there be any that prouideth not for his owne, and namely, for them of his houshold,* 1.395 hee denieth the faith, and is worse then an infidell.

The Apostle saith, If there be any such, for it is pre∣sumed that none should be such, but such infidels wee haue too many, that drinke downe the maintenance of their families, at drunken sittings, that eat vp their bread from them, at gluttenous banquets and feasts; that play away the bread of their owne houses in vnthrifty ga∣mings; that waste the legacies and hereditary dimensi∣ons; and the wages of their labour vpon harlots.

The Apostle telleth vs how wee should esteeme them as infidels, that deny the faith.

They haue put out that light of nature which shineth in the beasts of the field, in the foules of the ayre; for nature teacheth them to take care of their yong, they build nests for them, they feed them till they can shift for themselues.

The Hen gathereth her yong ones vnder her wings, but these wastfull consumers of their meanes, pluck out the feathers from their owne wings, that they can nei∣ther

flye themselues, nor shelter their young, without naturall affection, and of a reprobate sense: they stench the congregation where they liue, with their noisome and vngodly conuersation. But thou man of God, flye these things, and seeke thy bread for thy selfe, for thy family, that they may blesse thee.

3 This nobis doth put vs in minde that we doe liue in society, homo est animal sociale, wee must pray for bread for the common-wealth in which we liue, non est bonum nisi in communi bono, the state in which we liue doth exact this common care of all the parts of the bo∣dy thereof, that we suffer not the society of men to suf∣fer, partem patria. No states haue euer thriued better, then those that haue most studied and laboured the common good, and nothing doth sooner bring in an v∣niuersall miserie, then the ouermuch retiring of our care to euery ones particular.

This hath multiplied grieuances, when some parti∣cular persons haue found out proiects to heale them∣selues, by wounding of the common-wealth; and it is generally prognosticated, that many of these grieuances will put forth this spring in our state: God giue wise∣dome, and courage, and skill to the state-Physitians to heale these sores.

The King, the head of this body, must be supported, and bread is the care of the state to supply it; for this cause,* 1.396 pay ye tribute, saith the Apostle: the necessities of state must be supported for the honour thereof, and that the faculties of weldoing may not faile.

* 1.397Charity seeketh not her owne things, so long as wee labour and pray for the good of our Common-wealth, we shall not want bread for in the plenty and peace of our whole land, we shall haue both peace and plenty.

Those that milke the Common-wealth, and draw

the breasts of it till bloud come, are enemies of society, and the bread that is thus gotten, will be grauell in their mouthes.

God be mercifull vnto vs to detect and confound all such proiections, and let our Common-wealth that hath beene so glorious in the eye of all the world, renue her glory thus blemished in late daies.

4 This nobis doth especially oblige our care to the members of the mysticall body of Christ: all those that are parts of the Church of God, that we labour God in our prayers, for the prosperity of Sion, and for Ierusa∣lems welfare, that wee may see the Church of God in prosperity all our life long, and that we may procure her good.

The poore persecuted members of Christ in the blou∣die violence put vpon them in France, fled hither in multitudes to seeke bread; God be euer blessed for the piety and charity of our nation toward them, their loines blesse vs, and their mouthes testifie for vs, that the cha∣ritable and hospitall entertainments which they gaue to our fathers in France, flying from the persecution of Queene Mary, whose garments were dyed in the bloud of Gods Saints, were not forgotten.

The Apostle commendeth this charity to vs with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, especially to the houshold of faith, O Lord,* 1.398 let not them want bread that feare thee and call vpon thy name.

5 Nobis doth include our Ministers that breake vs the bread of life, it is our care and duty to see to them that they want not bread.

God hath resigned to vs his owne portion, and hee that hath set vs a worke, hath designed our wages, hee would not haue the Altar so leane, that hee that atten∣deth at the Altar, should not be able to liue by the Al∣tar,

he would not haue vs serue and sterue.

* 1.399The mouth of the Oxe 〈◊〉〈◊〉 treadeth out the corne, must not be muzled.

They vnderstand not this petition, that inuade the goods of the Church, the inheritance of God: they may say within themselues, as William Rufus the Conque∣rours sonne said when he kept Church-liuings in his hands long voyd, and tooke the reuenues of them into his owne coffers: Gods bread is sweet. But it will bee bitternesse in the latter end, to him it was so, his end was vntimely and violent.

There be too many that inuade the rights of the Church, and Religion suffereth for it, for if worthy maintenance faile, worthy seruice will hardly subsist.

If they that should apply their whole studies to the fitting of the soules of men, are directed to the care for their bread, time must needs bee lost from the maine worke of our ministery, which is to saue soules.

What encouragement can a student haue to apply his wits and industry to a fitnesse for that calling, in which he cānot promise himself bread except he buy it.

The complaint of Salomon shall end this point, though this giues vs iust occasion to renue his com∣plaint, which I doubt will neuer end.

* 1.400I returned, and saw vnder the sunne, The race is not to the swift, nor the battaile to the strong, nor bread to the wise, nor yet riches to men of vnderstanding, nor fauour to men of skill.

We see which way all these things goe, wee may la∣ment it, and pray God to amend it, that they may not want the necessaries of this life, who shew to vs the way of euerlasting life.

Remember vs in your prayers for bread, that we also may haue our part with you.

6 Our dutie to the poore is taught here also, for they are ex nobis, we must not hide our selues, or restraine our prayers, or almes from our owne flesh, they are digged out of our pit, and hewen out of our rocke.* 1.401 Iob protesteth his charity this way; he did not eate his mor∣sels alone, the fatherlesse did eate with him.

For from my youth vp he was brought vp with mee as with a father, I was a guide to her from my mothers wombe, he saw none perish for want of cloathing, nor any poore without couering: the loynes of the poore blessed him,* 1.402 and his fleece kept them warme.

For he considered,* 1.403 Did not hee that made me in the wombe, make him, and did not one fashion vs in the wombe?

These haue as much right to bread, from the hand, and of the gift of God, as we, and except God giue it vs, the poore shall no more feele the want of bread, then the rich that haue and possesse it in fulnesse.

Therefore let vs not put the needy off with our pray∣ers, but be ye mercifull as your father in heauen: of him we say: Aperis tu manum & imples owne animal benedi∣ctionem tua.

Surely God giueth vs all the bread that we aske for necessity, as to owners of it, but if hee exceed our de∣mand, and giueth vs aboue that he intendeth, that wee should be his stewards of it to dispense it to the necessi∣ties of our brethren, and therefore he maketh the cups of some to ouerflow, that their abundance may fill such as are emptie.

7 Nobis includeth our enemies, wee are also taught here to remember them, let not malice drowne our charity, and spight drinke vp our deuotion and piety.

If thine enemy hunger, not onely pray God to giue him bread, but doe thou feed him, if he thirst,* 1.404 doe thou

giue him drinke, forget not of what spirit thou art, of the spirit of him who prayed for his transgressors, who had not a friend vpon earth, but yet came to vs being his enemies, to seeke our loue, and to make our peace with his father.

Be angry, but sinne not, let not the sunne goe downe vp∣on thy wrath: blesse them that curse you, pray for them, doe them good.

Anger is a dangerous inmate to harbour in vs, for it hindereth our deuotion, and maketh vs leaue them all out of our Nobis, that we haue any edge against, and im∣perfect prayers cannot haue a full preuailing; therefore Salomon saith,* 1.405 anger resteth in the bosome of a foole. An∣ger is a fire, and canst thou carry fire in thy bosome, and not be burnt, saith he?

It is ignis alienus, if wee offer vp our prayers to the God of peace, with any of our anger in them, that one ingredient puts death in the pot: we must come to the God of peace in peace:

When Socrates his seruant had done a fault that mo∣ued his Master to some choller, one cryed, whip him, whip him; Socrates answered, I had need whip my an∣ger first, for I finde that more to blame, then my man.

It is our wisedome and patience, to beare iniuries, and to let the seed of them come vp in vs in benefits and prayers; the liker that wee make our selues to him, to whom wee pray, the better will hee like of vs and our prayers; therefore da nobis, must meane, feed vs, and feede our enemies, let not them that hate vs, want bread.

This is an holy reuenge, to recompence euill with good.

8 Nobis doth include, as you haue heard, our cattaile, and creatures giuen to vs for our vse; wee owe then a

duty to pray to God for them to preserue them to our vse. Iobs first blow that he had, was in his cattaile, his Oxen and Asses; the deuill knew that that would bee a smarting rod: the next in his seruants, and other cat∣taile.

The goodnesse of God the giuer is to bee inuocated for preseruation, he preserueth man and beast.

They be beasts that are cruell to their owne cattaile, that exact worke of them, and care not to feed them; their bowels are cruell, their labours, their bodies are ours.

If our care must extend to the feeding and nourishing and praying for these helpefull creatures made to our vse; they doe much offend God, that vpon euery prouo∣cation, curse them, and smite and abuse them, as Balaam did his Asse, who would haue beene content to haue killed his beast in his fury: to whō God gaue a speaking tongue to reproue him, and the record thereof is kept for our instruction, to teach vs to vse our seruant crea∣tures, with all gentlenesse, for the iust man is mercifull to his beast, as I told you from Salomon.* 1.406

4 Panem nostrum.

We gather the doctrine of our duties from the seue∣rall reasons why the bread that we doe pray for, is called ours.

1 Seeing it is called ours, because we labour for it ac∣cording to the ordinance of God, in sudore vnltus tui comedes panem; we are here taught to apply our selues to labour in some honest vocation to winne our bread.

This is that we are borne to, as Eliphaz in Iob,* 1.407 saith truely. Man is borne to labour, as the sparkes flye vp∣ward.

Therefore the Prophet calleth this our bread,* 1.408 The bread of sorrowes, because it asketh so much paines to

purchase it.

* 1.409Saint Paul enioyneth it, Let him that stole, steale no more, but let him labour, working with his hands the thing that is good.

* 1.410The labourer is worthy of his meate, Christ saith, and the Apostle saith, when we were with you, this wee com∣manded you,* 1.411 that if any would not worke, neither should he eate.

Sweet and wholesome is the bread of honest and law∣full labour, for in that curse of God, there is sweetnesse of mercy: in sudore vultus tui is punishment, comedes pa∣nem is blessing.

This reproues idlenesse in all callings, from the high∣est to the lowest, for such as offend that way, doe not eate their owne bread, neither Kings, nor their subordi∣nate Magistrates, that labour not in gouernment to ma∣nage all things iustly: nor Bishops and Ministers that la∣bour not in the gouernment and teaching of the Church of God wisely, faithfully, and painefully, nor men of in∣feriour ranke, that doe not finde something still to doe to the common benefit of Church or Common-wealth, or the particular good of their owne soules and bodies, that God may be glorified.

2 Seeing this bread is called ours, in regard of the necessity of our life, which is such, that we cannot liue by the ordinary prouidence of God without it. We are taught to come to God in the full sense of this necessitie: let not the rich man say, I haue bread enough, I haue no neede to pray for it; let not the poore impo∣tent man say, I cannot worke, and the Parish must finde me bread.

Let not the idle person say, there be workers enough, and there is bread enough stirring, and I shall get a share amongst them.

Let not the cunning vngodly man say, I will make others prouide me of bread.

Let not the thiefe say, I will steale bread: rather let e∣uery man know that bread is the gift of God only, and let him consider how necessary it is for his life, that hee may daily prostrate this his want before God in his prai∣ers: for the full person that despiseth an hony combe, can scarce put any zeale or feruency to this petition, but he that knoweth the necessitie of bread, and how his life dependeth vpon it, will put this petition home.

They pray coldly and perfunctoriously, that doe not feele and consider their necessities, and such prayers goe no further then their owne lips, they haue no power to ascend so high as heauen, therefore let euery one that calleth vpon God for this bread, remember that he can∣not liue without it, that he may pray feruently for it.

3 Seeing it is called our bread in respect of Gods dona∣tion, who only giueth it, as you haue heard; wee are taught to seeke our bread no where else by prayer, but from the open hand of God.

Dauid telleth vs, that The eyes of all things looke vp to God, and he openeth his hand, and filleth all things li∣uing with plenteousnesse.

The yong lyons, though they roare for their prey,* 1.412 yet they seeke their meat of God.

As Cardinall Bellarmine well obserueth, because they seeke it, Eo modo quo providentia Dei statuit. For it is God that saues both man and beast.

And as we must goe no whither else but to God for food, so we must goe to him, and seeke it from his hand: as children goe to their father for their bread, this ca∣seth vs of our care and anxious sollicitudes for our bread: for the loue of a father is such, such is his tendernesse, that a little praying will soone preuaile with him for any 〈1 page duplicate〉〈1 page duplicate〉

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thing that is in his power to giue, and they are worthy to suffer hunger, that will not say to their father, Da no∣bis panem. In our fathers house there is bread enough. And Christ saith, Aske and you shall receiue.

Our Sauiour cannot put the easie purchase of our food better in sight, then in the example of nature in our naturall parents; for what father is there that if his son doe aske bread of him, will giue him a stone. Obserue it in the parable of the prodigall, hee called for stolam primam to cloath him, and he killed vitulum illum to feed him.

4 Seeing it is called our bread by his blessing of it to our nourishment, wee must remember to pray, that Gods blessing may make our bread ours, for where hee giueth it without his blessing, he giueth it to hurt.

It is the blessing of God that maketh rich, and there is no sorrow with it. That blessing vpon the earth crown∣eth it with fatnesse: vpon the barnes and garners, with fulnesse: in our vse, with wholsomnesse. A little with this blessing goeth farre. The miserable rich man that hath no power to eate of the bread that God giueth him, because God hat sent leanesse into his soule; hath no ioy of his bread, because he wanteth the blessing of God with it.

The vngodly man that holdeth good things without the Sunne of righteousnesse shining vpon his taberna∣cle, is vnhappy in all that hee hath, cursed in his fields, cursed in his barnes, cursed in his winepresses, in his cattell, in his ouen, in his table, in all that he possesseth: for it is not earthly happinesse to haue much, but to haue the blessing of God vpon that we haue, be it much or little.

Therefore learne from hence to blesse your owne en∣deuours, to blesse your seruans, your cattell that labour

for you, your fields, your tables, that is, to pray to God to giue you his blessing in all these things.

Doe not seise vpon these things as infidels that know not God aright, as the gifts of strange gods; nor, as bruit beasts, eat and are satisfied, and consider not who makes their food theirs. Wrastle with God in your prayers, as Iacob did, and giue him not ouer till hee leaue his bles∣sing vpon all that you haue, vpon all that you doe, be∣ginne your day with prayer to God to blesse you in all your vndertakings.

5 Seeing God preserueth our food for vs, and so it is called ours, we must know that our bread will not keepe without his blessing, if he doe blow vpon it, the breath of his indignation blasteth it, and it mouldeth, and rotteth in our hands, as the Israelites Manna gathe∣red in vndue time did; and if God doe not make it ours, a stranger shall come and eat our labours.

What a great prouision had the army of the Syrians, that in the dearth and famine of Samaria, when an Asses head was sold for 80 peeces of siluer in the city:* 1.413 the next day, according to the word of the man of God, the plenty was such in that famished city, that a measure of fine flower was sold for a shekell, and two measures of barly for a shekell: and all this plenty came from the full prouision of the Syrians, they being driuen away from their owne bread.

If God keepe not our bread for vs, how soone is it gone, and a stranger cometh in vpon all that wee haue, with, Haec mea sunt, veter••s migrate Coloni.

Therefore our duty is, herein, to come vnto God in our prayers for the keeping, as well as for the obteining of things necessary.

For we must as well depend vpon the holy pro∣vidence of God, for keeping that wee haue, as for

giuing to vs that wee want.

6 It is called ours, because wee desire that wee may haue the vse of our food: wherein wee pray to God for health; for what is bread without a stomach: if either wee want appetite to it to desire it, or stomach to digest it, that either we cannot eat it, or that it commeth vp a∣gaine: therefore pray that God by giuing vs the right vse of our bread, would make it ours. So our bread will strengthen our heart, our wine will comfort it, our cloathes will keepe vs warme, and all the necessaries of life will prosper to vs in the lawfull vse of them.

7 Seeing our best right to this bread is by Iesus Christ, let vs labour first for him, that hee may dwell in our hearts by faith, that wee bee rooted and grounded in him: for how can he not with him giue vs all things, who giueth him to vs?

When God shall seeke vs, if we bee found in him, as Christ is Gods, so shall we be.

Let him therefore be in our eare; God saith, Heare him. Let him be in our loue testified by obedience, If ye loue me, keepe my commandements.

There is no iuyce nor sappe in any thing that God doth giue man, which hee doth not giue through him, and for his sake: all the nations of the world that eate bread, and receiue food from the hand of God without the mediation of Iesus Christ, are vnder the generall pro∣vidence of God, as the yong Lions, and Beares, and beasts of prey are. But those that haue the Sunne, haue with him the speciall providence of God, which mini∣streth these things to them with fauour, and for their good.

8 Lastly, seeing we pray for our bread, we are taught that we must vse no vnlawfull meanes for the supply of our wants, all is not ours that wee may inuade; if by

wicked meanes we get it, it is called The bread of wic∣kednesse; if wee earne it by vngodly works, it is called The wages of iniquity; if by fraud, it is called The bread of deceipt; if we labour not at all, it is called The bread of idlenesse: if wee haue more then needeth for our selues, it is The bread of the poore. Let vs take heed we neither take the bread of the poore from them, as the Scribes and Pharisees did, who deuoured widowes houses; nor keepe and with hold from the poore their bread, as the rich man did, who gaue not the crummes of his table to the poore beggar.

That is our bread that our necessity craueth, not that our sensuality desireth: the ouerplus is the poores.

5 Daily bread.

I shewed in the exposition of this word, that two things are here desired of God.

1 Wee aske panem sufficientiae, that wee may not want things necessary for vs.

2 Panem nutritionis, such food as may serue by the blessing of God for our nourishment.

Therefore our duty is, to vse the gifts of God wisely, and soberly, that is to say,

• 1 With contentment.
• 2 Without waste.

We beare about vs weake bodies, that need a daily sustentation, our stomachs will call vpon vs euery day for food, and so must wee euery day call vpon God for supply thereof; that debt our soules owe to our bodies, to seeke their meat from God by prayers.

1 Wee are taught a contented vse of those things which we receiue from God; for if our bread bee suffici∣ent for vs against want, if it be wholsome and nourish∣ing, wee ought to bee contented with it; for godlinesse only seeketh the meanes which may enable vs to Gods

seruice, and that is alwaies ioyned with contentednesse, godlinesse is great riches thus ioyned with contented∣nesse, according to the Apostles rule.

If you haue food, and cannot be therewith content; the sinne of Israel, not content with the bread of heauen, but still murmuring for change, destroyed them with their meate in their mouthes.

2 We are taught the sober and moderate vse of bread, desiring of God, bread and foode for our health. So∣domes sinne was fulnesse of bread, the insatiate glutto∣nous abuse of Gods good creatures, which turnes the bread of nourishment, into the bread of surfet, and wine that maketh glad the heart of man, into drunkennesse.

This turneth Gods blessings into rods, and maketh our bread our disease, and this is one of the crying sinnes of our sinfull nation, which ouerchargeth vs with ini∣quity, and sometimes makes our fruitfull land barren, to scourge our excesse and intemperancie.

6 This day.

1 This teacheth vs to come euery day to God in our prayers, to demand the necessaries of our life: God lo∣ueth to bee entreated often, and therefore Christ hath limited vs to the present time, of purpose, that we may be still sensible of our wants, and of Gods supply, that we may be euer praying, God may be alwayes giuing, we alwayes receiuing: by which holy entercourse be∣tween God and vs, this part of Gods holy worship may still be kept a foote, which consisteth in prayer and thankesgiuing, prayer to obtaine and sanctifie the gifts of God to vs.

Thanksgiuing to acknowledge the authour of euery good and perfect gift, to the honour of the bountifull giuer thereof.

Prayer, to shew vs mortall men, that we haue many

wants, which none but God can supply.

Thanksgiuing, to put vs into the society of the Saints in glory, whose continuall exercise is to praise the holy name of God. So the Apostle ioyneth these two duties of piety and religion.

Pray without ceasing, in euery thing giue thankes,* 1.414 for this is the will of God in Christ Iesus, concerning you.

It is the ioy of the faithfull, that they may doe this, and therefore the Apostle doth put this precept first. Re∣ioyce euermore, then he biddeth to pray & giue thankes.

Let no man thinke it a griefe or burthen to him, to be put to it to come to God, for euery thing that hee nee∣deth euery day; rather let him reioyce that Christ hath made the way of accesse to his father so easie, that the oftner wee come, the better are wee welcome to him, and the more wee pray, the more wee giue him cause to open his hand, and to declare his sin∣gular loue to vs: this reciprocation of our asking, and Gods giuing, of our receiuing, and our thankesgiuing, doth so please our God, and pleasure vs, that no time is spent more comfortably, more religiously; and thus we shall be euer creeping vnder the wings of God for shel∣ter, euer drawing neere to God for his fauour, euer see∣king his face for his blessings: and like the elder sonne in the Gospell, we shall be euer with our father, and all that he hath, shall be ours.

2 Praying onely for This day, wee shall honour the constant prouidence of God, with faithfull repose of our trust in him, for they who seeke to ingrosse things tem∣porall, for feare of want, and had rather trust their own prouidence then God, shew great weakenesse of faith; and distrust in God.

If we obserue it well, the greatest part of men vpon earth, haue small certainty of their maintenance, certaine

charges, yet liuing in lawfull callings, though not sure of their employments, not alwaies sure of the wages they earne, of the vent of the commodities in which they trade, yet still God supplyeth them from day to day, and supporteth them in their wants, which sheweth that there is no such thrift and good husbandry, as to trust to the prouidence of God for our maintenance, in the vse of honest and lawfull meanes: he is Diespiter, and euery day he looketh vpon the sonnes of men, and sur∣ueyeth their wants, and he that will not let the fowles of the ayre, nor the beasts of the field, want bread, will not suffer his owne deare children to want the necessa∣ries of life, if they seeke them from him.

Men might make their liues much more happy to themselues, much more quiet to their neighbours, if they did wisely informe themselues in the doctrine of this daily prouidence of God; for hee that knowes his duty to be labour in an honest vocation, and prayer to God for his blessing vpon his labour, needs doe nothing more, but cast all the rest of his care vpon God, who careth for him.

But partly the feare of wants, and partly the desire of riches, doe so transport vs, that we can neither be good children to God in deuotion, nor good neighbours to our brethren in charity, because we doe not depend vp∣on this daily prouidence of our God.

If a man sit downe, and cast vp the charges of his fa∣mily, and compare it with the short reckonings of his commings in, he may say, I and my family shall want bread: but if religiously he compare it with the rich re∣uenue of Gods holy prouidence, hee will finde a store there so furnished with plenty, and an hand so open to giue it away to them that aske it, that hee will resolue with the Prophet,

No good thing will God with hold from them that walke vprightly.* 1.415

I conclude this point, put thy selfe into an honest cal∣ling, doe thy indeuour in it conscionably, pray to God for his blessing vpon it, and trust him with the rest. If in this way I want bread, I will be bold to tell my God, as the holy Prophet did, if I be deceiued, thou Lord hast deceiued me. But that imputation cannot fall on him.

They that haue put him to it, haue found him full and faithfull in his promises and performances,* 1.416 Our fathers trusted in thee, they trusted in thee, and thou didst deliuer them.

They trusted in thee, and were not confounded.

But you demand,

Is therefore all prouidence for the time to come,* 1.417 vn∣lawfull, and must our thoughts and desires bee onely confined to the present, all for to day, and nothing for to morrow?

We answer,* 1.418 that our desires must be limited to the present, but our endeuours must not be so; let vs labour honestly for the blessings of God with contentment in his gifts for to day; but if our endeuours so bestowed, ex∣tend to a further proportion of gettings, thrift is allow∣ed where it is not ioyned with distrustfull carefulnesse.

Ioseph may lay vp in the seauen yeares of plenty, for the famine of seauen yeares to succeed, when God re∣uealeth a dearth comming on, and warranteth the pro∣uision.

The good man may haue a treasure wherein is old and new, so this treasure be filled for vses of piety and charity.

Goe to the Ant thou sluggard, consider her waies,* 1.419 and be wise.

She prouideth her meate in summer,* 1.420 and gathereth her

food in the haruest.

* 1.421He that gathereth in summer, is a wise sonne, but hee that sleepeth in haruest, is a sonne that causeth shame.

* 1.422The sluggard will not plough by reason of the cold, therefore shall he begge in haruest, and haue nothing; and the Apostle saith,

* 1.423That Parents ought to lay vp for their children. Reli∣gion doth not make men ill husbands, and the posses∣sion of good things must not hinder our daily prayer to God for his blessing vpon them.

LVC. 11.4.

And forgiue vs our sinnes, for we also forgiue euery one that is indebted to vs: In Saint Matthew, we reade thus.

And forgiue vs our debts, as we forgiue our debters. But we commonly say, and forgiue vs our trespasses, as we forgiue them that trespasse against vs.

IT is a consideration worthy to be continued, to ob∣serue the order and composition of this prayer; the foundation of it is laied in the loue and power of God, in the preface to it. For when wee call him our Father, we plead a speciall interest in his loue, and when we call him our father in heauen, we acknowledge him of po∣wer to performe whatsoeuer his loue intends to vs.

Then in the first petition, we declare our selues the loyall and louing sonnes to this father, in seeking the exaltation of his glorious name first: which we doe,

• 1 For his sake, whose name onely is glorious.
• 2 For our sakes, for it is not onely to vs,

  Turris fortissima, but it is oleum effusum.

Then in the second petition, we pray for the aduance∣ment, stabilitie, and propagation of his kingdome, that he may onely rule ouer vs, onely he may rule in vs.

In the third petition, we desire a conformity with that part of the Church that is with God in heauen, by our obedience to the will of God.

And hauing made three petitions for the aduance∣ment of the knowledge and worship of God, we come in the fourth petition to begge for our selues the neces∣saries of life, that we may liue to serue our God, by his giuing and blessing our bread to our vse.

Now in that which remaineth, we pray against all impediments of this holy worship and seruice.

That which hindereth this seruice of God, is our sinne past, present, and to come, therefore here we pray against sinne; and we desire

• 1 The gratious pardon of past and present sinnes.
• 2 The free and full preuention of sinnes to come.

This petition hath regard to the present guilt for sinnes past and present. Saint Cyprian doth say well, Post subsidium cibi sequitur venia delicti, vt qui à Deo pascitur, in Deo viuat, nec tantum praesenti,* 1.424 & corporali vitae consulat, sed & aeternae, ad quam venire potest, si peccata donantur.

For our better vnderstanding of this petition,

• 1 We must know what it is that we pray against.
• 2 What we request.
• 3 Of whom.
• 4 For whom:
• 5 The condition of our request, or the manner of it.
• 6 The duties depending vpon all this.

1 Against what we pray.

Saint Matthew calleth them debts, figuratiuely, Saint Luke here calleth them sinnes literally, and wee

commonly call them trespasses, because by euery sinne we trespasse our God, and giue him offence.

The name of debts doth well expresse in what case we are, for all the seruice which God requireth from vs, he exacteth as a due debt to him, to which wee stand obli∣ged by the law of our creation, being made for it.

And this obligation of our duty hath annexed to it a counterband of all Gods fauours, assured to the obedi∣ence of Gods lawes, and it implyeth both a release of God from all his promised mercies, and an engagement of vs to the whole wrath of God.

So debtors must either pay their debt, or the iustice of the law sendeth them to prison.

I tell thee, saith Christ, thou shalt not come out thence, till thou hast payd the vtmost farthing. Obedience then being due, euery sinne that we doe, euery good duty that we omit, doth increase our debt, call them there∣fore as they are sinnes, or as they are like debts: against these we pray.

Againe, in the indefinite, forgiue our debts or sinnes, we comprehend all, both of all sorts, and of all times, our originall and naturall sins, our actuall, our omissions of good duties, our commissions of euill, our sinnes of thoughts, words and workes, our secret, our open sins, knowne and vnknowne, our sinnes which the Church of Rome calleth veniall, as well as those that they call mortall: we must leaue out none, for the least sinne vn∣pardoned, defileth, and nothing vncleane, shall enter into heauen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, errours.

Further, seeing our sinnes make vs debters, and there∣by lyable to Gods iust punishment, that obedience which we owe, and cannot pay to God, faciendo, by performing what he doth command, that ingageth vs to satisfaction, patiendo, by induring the punishment due

to our sinne. So that therein we are Gods debters, ow∣ing to him the sufferance of his iust punishment.

It was the state of Gods owne Israel.

God gaue them the lands of the heathen,* 1.425 and they in∣herited the labour of the people.

That they might obserue his statutes and keepe his lawes. That was their debt.* 1.426

But then if they payed not that debt,* 1.427 they should owe God a suffering of all his iudgements:* 1.428 the vndergo∣ing of all the following curses, whereby God should chasten their disobedience, and pay himselfe in their iust punishment.

2 What we request: Forgiue.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much as, let them goe, haue nothing to say to them.

There be diuers phrases vsed in holy scripture to ex∣presse this forgiuenesse that is here desired.

Blessed is he whose transgression is forgiuen,* 1.429 whose sinne is couered.

Blessed is the man to whom the Lord imputeth not iniquity, and in whose speech there is no guile.* 1.430

In which words of pardon, and couering, and not im∣puting sinne, is intended such an abolition both of the fault and punishment, as if neither the one had beene committed, nor the other deserued.

Ezechiah finding God fauourable to him in this free pardon of his sinnes, doth confesse it, and hee expresseth it thus;

Thou hast cast all my sinnes behinde thy back.* 1.431

Micah hath another phrase for it.

He will turne againe, he will haue compassion vpon vs:* 1.432 he will subdue our iniquities, and thou wilt cast all their sinnes into the depth of the seas.

These phrases meet in one expression of a full forgiue∣nesse,

for what wee cast behinde vs as willing to see no more, what we cast away into the sea as willing it should perish, that we desire to quit from any further thought. Therefore Dauid calleth this forgiuenesse, a washing, and purging,* 1.433 and clensing from sinne, blotting out of transgressions, putting them out of the booke of Gods remembrance for euer.

This forgiuenesse of all our sinnes, is an article of our Christian faith: so that we may say with Dauid, I be∣leeued, therefore I did speake.

We must first beleeue, then we must pray to God for the pardon of our sinnes.

Nehemiah putteth this petition full into a double re∣quest:* 1.434 Remember me O Lord, and spare me. He desireth that God would take notice of all the good seruice hee had done to him, and reward it, that hee would spare him for all the euill that he had done, to forgiue and for∣get it.

3 Of whom this forgiuenesse is desired.

That is, of our father which is in heauen, of him on∣ly, whose name must bee hallowed, whose kingdome must rule all, and whose will must bee obeied, of him on∣ly who alone giueth vs bread to nourish vs, in whom we liue, and moue, and haue our being.

No question, but in a cast of so great danger as our sinne doth put vs into, Christ would direct vs the right way out of them, to him that only hath power to forgiue them.

4 For whom this request is made.

Forgiue vs, carrieth the same extent that giue vs do••h in the former petition, to all that haue done, or are now doing any euill: wee pray for all that offend God any way, that Gods gratious pardon may cancell all the ob∣ligations, and forgiue all the debts for payment,

whereof we finde our selues vnable and vnsufficient.

But vnder this word vs wee doe not comprehend the dead, vpon whom God hath past his sentence in their particular iudgement at their death, which sentence is not to be reuersed or altered: wee finde no warrant in Scripture to beare vs out in any such superstitious cha∣rity; but vs includeth the liuing, without respect of persons, high or low, bond or free, Iew or Graecian.

Neither yet doe we so include all in this generall par∣don, as if we had opinion of vniuersall grace: for when the Apostle saith, The Lord knoweth who are his, wee may probably suppose, that all are not his: therefore we forget not our former petition, Fiat voluntas tua: for so we desire God to forgiue, and so farre to extend this his generall pardon, as may stand with your fulfilling of the will of God: yet because wee know not how to put difference, we pray, as the Apostle biddeth, for all men; declaring our charity to them, and referring them to the will of our God.

5 The condition of the request: so S. Matthew re∣peateth it: Forgiue as we forgiue.

Or the reason of the request.

Forgiue vs, for we forgiue our debtors.

Wee must include both in our petition, and that helpe we haue by comparing text with text; for one gi∣ueth light to another: and wee professing our forgiue∣nesse of our brethren trespassing vs, are made the more capable of Gods pardon of all our sinnes.

When before we pray, fiat voluntas tua sicut in coe∣lo, that sicut importeth our imitation of the heauenly spirits in their obedience: but we here say, forgiue as wee forgiue, this sicut doth not stoope God to an imitation of vs, but implieth only a condition, that God would forgiue vs, if we forgiue our brethren. For as one saith,

quilibet homo est debitor, habens debitorem: and so re∣sembled by Christ in the parable of one that was a deb∣tor to his Lord,* 1.435 and a creditor to his fellow seruant, in which parable the point is cleared, for as his Lord for∣gaue him, so should he haue forgiuen his fellow seruant.

The oddes is great, for that seruant did owe his Lord 10000 talents, which in the margent of the Kings Bible is estimated in our accompt at 750 ounces of sil∣uer to a talent, which amounteth to a huge masse of wealth.

But his fellow seruant did owe him 100 pence, and there euery Roman denarius is valued but at 7 d. ob. which difference is put to expresse the great debt that we owe to our God, and the small debts that our neigh∣bours doe owe vs; so that we, who pray for the pardon of our great debts at the hand of God, might not thinke much to forgiue the small debts owing vs.

Though indeed there be nulla proportio finiti ad infi∣nitum: and our debt to our God for infinite sinnes is infinite; and Christ would not haue vs seeke the par∣don hereof, but in the way of charity, measuring the same measure to our brethren, which wee desire for our selues.

6 The duties required from hence.

1 From the consideration of our sinnes against which we pray.

1 Wee are taught before wee pray, to search our hearts and our waies for sinne, to examine our reines, and to see if there bee any way of wickednesse in vs: for so did Dauid; I know mine owne wickednesse, and my sinne is euer before me.* 1.436 This generall confession of our sins in the lump, will not serue without a particular re∣cognition of so many as wee can call to our remem∣brance; and therefore hee that would sollicite God for

this gratious pardon, it behooueth him to examine himselfe by euery commandement of the law, and to see how much, how often hee hath offended God in the breach of euery one of these commandements, in thought, word, and deed.

Let him consider what amends he can make to his God for these sinnes, that finding himselfe a debtor, and knowing how much he oweth, he may see that hee is no waies able to satisfie the debt; and then he will pray heartily for forgiuenesse of it.

This is well exprest in the forementioned parable where the King tooke accompt of his seruants; and there it is set downe how much one of them did owe him, the whole debt was 10000 talents.

Let no man discourage him to doe this, because all our sinnes, laid by themselues, doe swell to so great a bulke, as when we take them into consideration, we can∣not take vp. This was Dauids case.

Innumerable euils haue compassed mee about,* 1.437 mine iniquities haue taken hold vpon me, so that I am not able to looke vp, they are more then the haires of my head, there∣fore my heart faileth me.

Dauid doth well expresse these sinnes of ours in their burthen oppressing vs, in their number, not to bee reckoned. He saith, more then the hayres of our head. S. Aug. saith, Minima sunt, sed multa sunt. But our sinnes are multa & magna: wee cannot accompt them, for, who can tell how oft he hath offended?

These be those builders that set vp a wall of separati∣on betweene God and vs: these bee those mists which gather into thick clouds to eclipse the light of Gods countenance, and to hinder the cheerefull shining there∣of vpon vs.

It is the Churches pitifull complaint.

* 1.438Thou hast couered thy selfe with a cloud, that our pray∣er should not passe through:

We haue made this thick cloud with the rising va∣pours of our many sins, which hinder the passage of our prayers.

Therefore wee must peruse the booke of our consci∣ence, and heare the accusations of Sathan, we must put our selues in our owne eyes, and lay our whole life open, like a rowle that is spred, before the law of God, and e∣uery man must say, quid feci?

In this accompt wee must examine our debitor and creditor, as strictly as we vse to doe in the suruey of our estate.

And here wee shall finde our God a great creditor, for what haue we that wee haue not receiued? the life that quickens vs, the cloathes that couer vs, the bread that feeds vs, the houses that harbour vs, the fruit of the wombe, of the earth, of the seas, health, liberty, peace, and before all, our religion, these are all of him, and through him, and by him, and from him.

We shall finde our selues debtors to him, the full o∣bedience of the whole law.

Let vs saue God a labour herein, for if wee doe not search our waies our selues, he will doe it for vs, but a∣against vs, as he hath said.

But I will reproue thee, and set them in order before thine eyes.

This searching of our wounds to the bottome, is the way of our recouery: this reuealeth vs to our selues, and shewes vs what it is we pray against: for when wee come to behold all our sinnes together, and finde them innumerable, and intolerable, wee shall see cause for this petition, to desire of God the pardon of them.

2 Our second duty is, confession of them, which

doth put them into the eye of God: this is implyed in the petition, forgiue vs our sinnes,* 1.439 for therein we con∣fesse our selues sinners. So Dauid.

I acknowledge my sinne vnto thee, and mine iniquity haue I not hid.

Sathan, the accuser of the brethren, the great Pro∣mooter, will informe against vs, and make the worst of euery thing we haue said or done.

Our brethren whom wee haue wronged, will com∣plaine of vs, our owne workes will ioyne with them in the information, all these things are against vs; therefore Dauid doth well to be his owne accuser, saying, peccaui & stulte egi. Iob doth well to cry peccaui; quid faciam ti∣bi custos hominum! The Prodigall bethought him of the best course to goe to his father, and say vnto him, pec∣caui contra coelum & contrate, &c.

Saint Bernard directeth us in confession of sinnes.

1 It must be humilis, against all opinion of setting of some of our sinnes, with some of our righteousnesse.

2 It must be pura, without concealing, excusing, or defending our sinnes.

3 It must be fidelis, with confidence in the healing mercies of God.

There must be confossio cordis, the heart must ake for it.

There must be confusio facici, the face must be asha∣med of it.

There must then be confessio oris, the tongue must tell the heauy tale of our abberrations.

But here ariseth a feare.

Dauid saith, who can tell how oft he offendeth?* 1.440 who then hath searched the neast of concupiscence within him so narrowly, as to finde out all the young ones? we haue committed many sinnes that we haue forgot∣ten,

we haue done much euill that we are not aware of, many secret sinnes, secret to the world, and to the eyes of others, many also secret, euen to our selues.

Against this feare let vs oppose,

* 1.4411 A counsaile. 2 Comfort.

The counsaile is, let no day escape thee wherein thou dost not suruey thy wayes, and before thou sleepest, euen the reckoning with thy God by a contrite con∣fession of thy sinnes, for often and euen reckonings, make long friends.

* 1.442The comfort is, that where particular confession cannot perfect the account, it be there supplied with a generall, of all our sinnes, both remembred and forgot∣ten, knowne and vnknowne. This was Dauids course, for hauing said, who can tell how oft he hath offended? he addeth, cleanse me, O Lord, from my secret sinnes; in which generall request there is ingrost a full confession of all.

If this generall confession auailed, not to this purpose, the rule could not hold, that at what time so euer a sinner repenteth him of his sinnes, from the bottome of his heart, all his sinnes should be put out of remembrance:

* 1.443The conuerted thiefe on the Crosse had many sinnes to repent, euen after he was nailed to the Crosse, hee reproached Christ, and whilest he was blaspheming, his heart smote him, and he reproued his fellow, and con∣fessed that they suffered iustly, therefore he sought, and found grace.

It were most vnhappy for man, and would make the way of saluation vnpossible, vnpassable, if a generall con∣trition for the whole body of sinne, did not ease the conscience, when the shortnesse of time, and forgetful∣nesse doe hinder a particular enumeration of all the seue∣rall prouocations of the wrath of God against sinne: for

ignorantly we offend often.

3 A third duty ioyned with this confession of the mouth, is confession of the heart, vnfainedly touched with remorse of sinne; for sinne must be first discerned, and discouered, before it can put vs into shame, and feare, and griefe for it.

This yeeldeth vs guilty into the power of iustice, and saith like the sonnes of Iacob, when the cup was found in Beniamins sacke;

What shall I say vnto my Lord, what shall I speake, or how shall I cleare my selfe? God hath found out mine ini∣quity.

But the tender conscience feareth lest this compun∣ction come short of the sorrow that is due and propor∣tionable to the trespasse: for we should haue as great a measure and proportion of hatred to the sinne wherein we offend, as there hath beene in vs loue of euill.

But the delectation of the sinne remembred, doth of∣ten take out the sting of fit remorse.

The comfort is, that as a father hath compassion of his children, so the Lord, &c.

For he knoweth whereof we be made, &c.

We cannot brush off this dust, but it will still foule vs, and make vs vncleane; the law of our members, du∣ring the vnion of our soule with our body, cannot bee repealed: therefore the most sanctified man that liues, doth finde

1 That either he doth not finde the heinous conditi∣on of his sinne to fit it with proportionable remorse.

2 Or he doth not sufficiently regard the due punish∣ment, to fit it with proportionable feare, for according as a man feareth, such is Gods displeasure.

3 Or not enough consider the foulenesse of the fact, to fit it with due shame and hatred of it.

Therefore considering our imperfections, and know∣ing that our old man is not, cannot be vtterly destroy∣ed in vs, let it be our comfort yet that wee doe the euill which we would not, if we had a measure of grace suffi∣cient to resist it: and Dauid will tell vs that our God heareth the desires of the poore.

4 A fourth dutie implied here, is, renouation of our life, for when we aske God forgiuenesse of sinnes, wee must take heed that we doe not turne it into a practise to doe euill, and cry God mercy for it when we haue done, as if that were al that we desired, to haue leaue to sinne, to wipe off the old score, and to runne againe into Gods debt, still pleading for pardon, and still offending.

Therfore that which God requireth of this petitioner, is, that he be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that wee be renued in the spi∣rits of our mindes, to walke from henceforth in newnesse of life.

For neither circumcision auaileth any thing, nor vn∣circumcision, but a new creature, and as many as walke according to this rule, peace is vpon them, and vpon the Israel of God.

So that this petitioner must haue a care to his walke, that it be secundum hanc regulam, of holinesse and piety.

Here the tender conscience feareth much.

1 Because we finde not the image of God repaired in vs, for we are nothing like him.

Against this, comfort thy selfe, for that is not to be hoped for in this life.

Saint Iohn saith of vs all, comprehending therein all the elect of God.

* 1.444We are the sonnes of God, but it doth not appeare what we shall be, but we know that when he shall appeare, wee shall be like him, for we shall see him as he is.

So that till he appeare, we cannot be like him.

But Saint Paul saith of the Thessalonians, euen here, ye are the children of the light, and of the day,* 1.445 and as peremptorily he saith, not of the night, nor of darke∣nesse.

But I say I doe not finde my life amended,* 1.446 how then can I say, dimitte mihi?

Indeed I confesse that our time is best spent,* 1.447 in the reformation of our liues, and here is worke enough to take vp all the time of our life, and our whole measure of grace.

They that studie this well, see so much weakenesse in themselues, to vndergoe this worke, that they cry out for helpe. It is time for thee Lord to put to thine helping hand.

Our comfort against this griefe is,

Thou also hast wrought all our workes in vs: we that are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the shop in which God worketh, can∣not suddenly discerne the operations of God within vs, for who knoweth his owne heart? And the more wee striue toward perfection, the more wee discerne the length of the voyage, and the weakenesse and defects both in our skill and prouisions, to accomplish the same, wherefore we mistrust our selues, and the better wee grow, the worse estimation we still haue of our selues.

God worketh much good in vs, that we are not aware of, we are dust and ashes, and in these ashes are many embers of grace raked vp; the time will come when God will reueale vs to our selues, himselfe to vs, and then we shall finde our selues much better then our opinion.

This doth God a while conceale, that we may both worke out our saluation with feare and trembling in a

godly mortification of the deedes of the flesh, passing the time of our dwelling here in feare.

God who bringeth good out of euill, by miraculous extraction, and who maketh light to arise out of darke∣nesse, doth make two good vses, euen of that remaine of sinne which suruiueth our repentance, and of that propension which procliueth vs to euill.

1 As the law is called the strength of sinne, so these sinnes that remaine in vs, and corruption which esca∣peth our repentance, may bee called the strength of grace.

For the elect of God, the more sensible they bee of their owne, both pollution by sinne, and weakenesse to resist it, and impotencie to reforme it, so much the more feruent is their zeale of the glory of God against it.

Seeing the conscience of our frailties doth awake vs to a more watchfull custody of our heart, and obseruation of our wayes,

Therefore as some sharpe fits of an ague, in the spring, proue medicinall to our bodies.

So in our spring of grace, our infirmities well consi∣dered, proue physicke to our soules, because they make vs remember whereof we are made, and shew vs the vse of those meanes which God hath ordained for our reco∣uery: such are hearing of the Word, meditation in it, prayer to God for his blessing vpon vs, and such like holy munitions against Sathan.

2 These remaines of sinne doe shew vs what neede we haue of a Iesus to saue vs from them, that wee may cry with Saint Bernard, O Iesu esto mihi Iesus.

For if any thing will cast vs down at the feete of God, and open our hearts and mouthes, to say, Our father which art in heauen, forgiue vs our trespasses, this will doe it, when we behold these remaines of euill disposition

after our repentance.

But it is obserued, that all this labour which we put vpon men, for search of their conscience, for confession and compunction for sinne, and newnesse of life, needeth not.

Seeing God seeth no sinnes in his elect,* 1.448 and they are so reconciled to God, that they cannot fall from grace. For if they be the sheepe of Christ, no man or deuill can take them out of his hand.

This is a flattering heresie,* 1.449 which vnder a colour of establishing the decree of Gods election of grace, doth destroy the truth of Gods word, and nourisheth sinne.

The Apostle saith, If we say we haue no sinne,* 1.450 wee de∣ceiue our selues, and the truth is not in vs.

If we confesse our sinnes,* 1.451 hee is faithfull and iust to for∣giue vs our sinnes, and to cleanse vs from all vnrighteous∣nesse.

If we say we haue not sinned, wee make him a lyar,* 1.452 and his word is not in vs:

They obiect from the same Apostle, he saith,* 1.453 we know that he which is borne of God, sinneth not,* 1.454 but he that is begotten of God, keepeth himselfe, and that wicked one toucheth him not. Whosoeuer is borne of God,* 1.455 doth not commit sinne, for his seed remaineth in him, and hee can∣not sinne, because he is borne of God.

Is the Apostle contrary to himselfe?

Not so, for he declareth what sinne it is of which hee speaketh, that he which is borne of God, cannot com∣mit. All vnrighteousnesse is sinne.* 1.456 And there is a sinne not vnto death.

In which words he distinguisheth sinne from sinne: for in the former verse he saith,

There is a sinne vnto death:* 1.457 I say not that hee shall pray for it.

This distinction cleareth the point, for sinne is of two sorts.

• 1 Not vnto death.
• 2 Vnto death.

When the Apostle saith, We make God a lyar, and deceiue our selues, if we say we haue no sinne; hee mea∣neth that of the sinnes of infirmity, which are not vnto death; because these the elect of God doe confesse to God penitently, and he is faithfull and iust to forgiue them vpon their repentance.

And when he saith, Whosoeuer is borne of God, sin∣neth not, neither can sinne; hee meaneth that sinne that is vnto death. The elect cannot sinne vnto death.

* 1.458But when he saith, He that committeth sinne, is of the Deuill; he meaneth such as sinne obstinately, and with an high hand, and a stiffe neck, impenitently; which is to death.

So then to the point of their tenet; God doth not see sinne in his elect, is a true position, cum grano salis, if we vnderstand it thus.

God seeth no sinne in them vnto death, no such sinne as either they will conceale from him, but they will, by confession, lay open before him: no such sinne as he will punish with aeternall death, but hee will for∣giue it them.

But what is the way of their peace?

* 1.459Euery man that hath this hope, purifieth himselfe, e∣uen as he is pure.

The manner of our purifying our selues is also ex∣prest. I will take it as I finde it in the text.

* 1.460Whosoeuer abideth in him, sinneth not.

* 1.461He that doth righteousnesse is righteous, euen as hee is righteous. Not in aequality, as righteous as he, but in i∣mitation and by imputation of his righteousnesse.

This doing of righeeousnesse hee distributeth into the loue of God, whom we haue not seene, and the loue of our neighbour whom we haue seene. This he calleth

Keeping of the commandements,* 1.462 and doing those things that are pleasing in his fight.

And this commandement is double.

1 Of faith, to beleeue on the name of his sonne Ie∣sus Christ.

2 Of loue one to another.

There is also before required on our part, our confes∣sion; on Gods part, his absolution.

Gods absolution consisteth of two parts.

1 His pardon of our sinnes, that is, his releasing vs from the punishment of them.

2 His purging and clensing vs from the pollution of them.

As you haue heard, if wee confesse our sinnes,* 1.463 hee is faithfull and iust to forgiue vs our sinnes, and to clense vs from all vnrighteousnesse.

He addeth hereunto prayer.

Whatsoeuer we aske, we receiue of him.* 1.464

So that to gather vp all into a short compendium, thus it is with vs:

The elect of God are all sinners. The way to helpe it is,

• 1 Search and confession.
• 2 Faith in the sonne of God.
• 3 Obedience to the Law of God.
• 4 Prayer to God for pardon of our sinnes.

And therefore when Christs holy disciples desired him to teach them to pray, hee bade them say, dimitte nobis debita nostra: shewing that they were debtors, and not able to pay the debt, but needed to desire of God to pardon it.

And from hence the whole doctrine of repentance from dead works comes, which needed not if the elect had no sinne.

But it is obiected,

* 1.4651 That Christ hath satisfied his father for the sinnes of all the elect, for so saith Isaiah;

* 1.466He was wounded for our transgression, he was bruised for our iniquities, the chastisement of our peace was vp∣on him, and with his stripes are we healed.

* 1.467And God laid on him the iniquity of vs all.

What need we then pray for the forgiuenesse of our sinnes, which are already forgiuen?

2 Remission of our sinnes is one the articles of our faith: if we beleeue that our sinne are forgiuen already, why doe we yet pray to haue them forgiuen?

* 1.468To both we answere;

That Christ hath indeed answered for all the sinnes of his Church, and the elect of God doe beleeue it.

But this satisfaction of Christ is performed to none but such as both search their heart for sinne, and finde it, and confesse it, and come to him by prayer to aske it.

Come to me all yee that are weary and heauy laden, and I will ease you:

This coming is by repentance of sinnes, by saith of the remission of them, and by prayer for the remission of them:

I confesse that there needeth no more deprecation of the wrath of God to establish the decree of Gods mer∣cy to vs, for the foundation of God is sure, and sealed with this seale; Dominus novit qui sunt sui.

But we are admonished by the Apostle to make our calling and election sure: not in the decree of God, but in our owne perswasion. And it cannot bee sure, except we vse the meanes ordained to assure vs.

But if wee haue truely discouered in our selues the body of sinne, and haue opened into God in a contrite confession, and haue bewailed them with teares of vn∣feined contrition, which S. Augustine calleth Sanguinē vulnerati cordis: and haue asked God forgiuenesse, and cried him mercy from them.

This is applicatio remedij, that there is a ground for our saith to beleeue the pardon of them sealed to vs, and not before.

God testified of Dauid that he was a man after his owne heart, yet he sinned soulely; and till he had made confession of his sinne, and had deplored it penitentially, he was not absolued from it.

Christ told Peter that Sathan desired to sift him, but he had prayed that his faith should not faile him.

That did not make his threefold denyal of his Master, no sinne, he knew it, and remembring himselfe, he went forth from the place where hee had done the fault, and wept bitterly.

The rule therefore is, that

All the promises of God, and our faith in those pro∣mises, haue reference to the holy vse of the meanes or∣dained by God, for establishing our peace with him.

Therefore in the name of God, goe the way that hee hath ordained for you to walke in; follow the holy ex∣ample of all the faithfull seruants of God, who haue gone to Gilead for balme, when they haue had any soarenes; and haue humbly prostrated their diseases before the Physitian, who came to comfort them that mourne, and to binde vp the broken hearted, and say, Domine dimitte nobis debita nostra.

Another duty is, to pray only to God for pardon of our sinnes.

When Christ said to the sick of the palsey, Sonne

bee of good cheare,* 1.469 thy sinnes bee forgiuen thee. The Scribes said within themselues; This man blasphemeth. Our Sauiour defendeth himselfe by lawfull authority; The sonne of man hath power on earth to forgiue sinnes.

* 1.470S. Marke is more expresse in this relation, for these Scribes gaue a reason why they charged Christ with blasphemy, saying,

Who can forgiue sinnes but God only?

They were in the right for that generall rule, that none but God can forgiue sinnes, but they mistooke Christ, not knowing him to be God.

God laieth claime to this authority.

* 1.471I, euen I, am hee that blotteth out thy transgressions, for mine owne sake, and will not remember thy sinnes. And againe,

* 1.472I haue blotted out, as a thick cloud, thy transgressions; and, as a cloud, thy sinnes, returne vnto me, for I haue re∣deemed thee.

Sing, O ye heauens, for the Lord hath done it.

* 1.473So by the Prophet Ezechiel he saith, I will sprinckle cleane water vpon you, and yee shall bee cleane from all your filthinesse.

* 1.474A new heart also will I giue you, and a new spirit will I put within you.

Dauid stirreth vp himselfe to blesse the Lord for this.

* 1.475Blesse the Lord, O my soule, and forget not all his bene∣fits. Who forgiueth all thy iniquities.

Therefore our Sauiour sendeth his disciples to our father in heauen, to forgiue them their sinnes.

Contrary to this doctrine is the precept of the Church of Rome, which imposeth on the consciences of men a necessity of auricular confession of all mortall sinnes to the Priest, for obteining pardon thereof. For if only God must forgiue, only to God must confession of sins be made.

The doctrine and practise of auricular confession in the Church, howsoeuer pretended by the Councell of Trent, to be the institution of Christ, yet did it come in, when partly humane policy, partly superstition, corrup∣ted the Church in the doctrine and discipline there∣of.

For in Saint Augustines time it was not heard of, who protesteth against it as a thing vnreasonable, and thus he disclaimeth it.

Quid mihi est cum hominibus vt audiant confessiones meas, quasi ipsi sanaturi sint omnes languores meos.* 1.476 Curi∣osum genus ad cognoscendam vitam alienam, desidiosum ad corrigendam suam.

Quid a me quaerunt audire qui sim, qui nolunt a te audire qui sint?

The power of forgiuing sinnes is onely in God, but he hath left in his Church a ministeriall dispensation of that power by application to true penitents, and they that presse it further, inuade the rights of God.

Therefore to rectifie your iudgements in this point, concerning men forgiuing of sinnes, know that this be∣longeth to men two wayes:

1 In Church discipline, it belongeth to the Mini∣ster to absolue penitents: for as God hath left in the Church the ministerie of exhortation, of doctrine, of conuiction, and of reprehension, so hath he left the mi∣nisterie of absolution to pronounce his pardon to them that truely repent them of their sinnes.

If you obiect that any priuate lay-man may assure him that truely repenteth, that his sinnes are forgiuen,* 1.477 from the certaine warrant of the word of God; or a man may assure himselfe hereof by reading and meditation in holy Scriptures.

I answer,* 1.478 that nothing is well done that hath not the

warrant of a lawfull calling to authorize it, for that is transgression of the ordinance of God.

The Apostle doth impose it on all sorts of men pro∣miscuously, to exhort and instruct one another, but none may performe this duty publiquely, but they who are called to it. For how shall he preach, except he be sent?

He that gaue his Apostles authoritie to goe into all nations,* 1.479 to preach and baptize, said also to them, who∣soeuers sinnes ye remit, they are remitted, and whosoeuers sinnes ye retaine, they are retained.

And though the Church of Rome doth reserue cer∣taine cases of absolution onely to the Pope, as in the right of Peter; vnder colour of whose succession, he v∣surpeth, yet the text is cleare, that what Christ spake to Peter, he spake to the rest, and Saint Basil did so vnder∣stand him, who saith,

* 1.480Christus omnibus pastoribus & doctoribus ecclesiae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & omnes ex aequo soluunt et ligant.

And their owne Thomas of Aquine, saith, quilibet sacerdos (quantum est ex virtute clauium) habet potesta∣tem indifferenter in omnes.

And the very phrase of Christ, not saying, to whom∣soeuer you declare remission of sinnes, they are remitted, but whosoeuers sinnes ye remit; shewing that Christ in our ministery doth this: for nos legatione fungimur pro Iesu Christo: euen as if Christ did beseech you by vs.

Therefore as the waters of Damascus might bee as cleare, and as sweet, and as wholesome, as the waters of Iordan, yet not so effectuall to wash off the leprosie of Naaman, because the word of the Lord sent Naaman to that Riuer: So though any other man in respect of his knowledge, and zeale, and good life, may be fit to minister comfort to soules sicke of the leprosie of sinne, yet none can purge this leprosie by forgiuing the sinnes,

and absoluing the sinner from the guilt and punishment of them, but the ministers who are called and separated by the voyce of God to that office.

It is well exprest in the words of Christ; for when he speaketh of this power of absolution, and giueth it to his Apostles, he vseth the same word to them, which he vseth in the Lords prayer; for in my Text he teacheth vs to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and to them hee saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

For as God hath reconciled the world to himselfe by Iesus Christ, so hath he giuen to vs the ministery of re∣conciliation.

So that the Ministers forgiuing of sinnes is no intrusi∣on vpon the rights of God, no impeachment of the ho∣nour of God, but it is his owne act, declared by his own ordinance, and by his appointment particularly ap∣plyed.

Yet haue we no warrant to say to our Minister, for∣giue vs our sinnes, but hauing declared to him our re∣pentance, we may pray to God for his pardon, and de∣sire our Minister by the power giuen to him by Iesus Christ, to pronounce it to vs.

This power was in the Church long before the com∣ming of Christ into the world, as it may appeare by the words of Elihu to Iob.

For he speaking of the remedy which God hath or∣dained for the restoring of sinners, saith,

If there be with him an Angell, an Interpreter,* 1.481 one among a thousand, to shew vnto man his vprightnesse.

Then hee is gratious vnto him, and saith,* 1.482 Deliuer him from going downe into the pit: I haue found a ransome.

Obserue Gods ordinance in calling a Minister to bee his Angell or messenger: euery man is not fit for this seruice, such a one is one of a thousand, to him God

committeth the office of an interpreter, to declare to man his vprightnesse, that is, to comfort him against the terrours of his sinne, by preaching to him the do∣ctrine of Iustification by the righteousnesse of Christ.

To him is committed the office of deliuering a sinner from the pit, that is, from hell, and that is by absoluing him from his sinnes: this is the greatest power that is left vnto any creature vpon earth. For to vse the words of the holy Ghost to which of the Angels did God say at any time, that he should deliuer a soule from going downe into the pit?

To the King is committed the ciuill gouernment of vs in policie; to the Lawyer, the care of our goods and good name; to the Physitian, the care of our health of body; to the Souldier, the care of our goods and liues; but our soules are committed to the care of the Minister to saue them. So saith the Apostle: Thou shalt be able to saue thy selfe, and those that heare thee: which made Saint Ambrose say, Nihil in hoc saeculo excellentius Sa∣cerdotibus.

Our power is to deliuer men vp to Sathan, by bin∣ding, and to saue them from going downe to the pit, by loosing of them from their sinnes.

* 1.483Master Caluin is iudicious and moderate in this point, for he aduiseth sinners that are burthened in their con∣sciences for sinne, rather to seeke the remedy in the meanes ordained, and setled by God in the Church, then any other way, which is to exonerate their consci∣ence of the burthen of sinne, to some godly, learned, and discreet Minister of the word.

Cuius officium est publicè & priuatim pop. dei euan∣gelica doctrina consolari.

But such an euen course must be held herein, vt ty∣rannidem abesse velint a se, a populo superstitionem.

Therefore let me admonish you in the holy feare of God to seeke the forgiuenesse of sinnes, and the peace of your consciences in the holy and good way which God hath ordained, and especially vpon your sicke beds, when you are enditing your whole life to God, neglect not the establishing of your hearts in the remission of sinnes, by confession and absolution.

Let not a iealousie of Popish superstition, discourage you from this: for what is there in christian religion, which they haue not corrupted? but doe you separate the cleane from, the vile, and forsake not the holy dire∣ction of Gods word?

It is againe obiected:* 1.484 if I must onely aske forgiuenesse of God for my sinne, why is there mention here of my forgiuing such as doe trespasse against me? Is it lawfull for me to aske man forgiuenesse of any sinne?

I answer, that euery sinne that wee commit,* 1.485 doth trespasse God, being the preuarication of his law, but if that sinne doe trespasse our brother also, we must goe and be reconciled to our brother: for if it be possible, so much as lyeth in vs, we must haue peace with all men.

Man may forgiue the offence done by his brother to him, but the offence done to the law of God, none but God can forgiue.

I will speake a bold word, it is a truth,

God may forgiue a sinne committed against man, so farre as it is a breach of the law of duty and obedience to him, without man, but God cannot forgiue a sinne done by one man against another, except the man tres∣passed doe forgiue it: for there can be no reconciliation betweene God and vs, so long as there is warre between our brother and vs.

Our Sauiour hath exprest as much, When thou com∣mest to offer thy gift vpon the Altar, and remembrest

that thy brother hath ought against thee, leaue there thy gift, goe and be reconciled, &c.

It may appeare also in the very case of debt, he that is a debter to his neighbour, and refuseth to make him satisfaction, doth breake the law of the kingdome, and is an offender against the King, and therefore is the kings prisoner for breach of the Kings law: the King may for∣giue his prisoner the breach of his law, wherein hee is trespassed, but he cannot forgiue the debt which hee oweth to his subiect.

If wee would haue a full forgiuenesse of our sinnes, wheresoeuer they offend, let vs labour to giue satisfacti∣on: but if we meete with harsh natures, to whom no reasonable satisfaction is answerable, they begge their owne iudgement in this petition, for so shall they bee forgiuen, as they forgiue; and they shall finde God as inexorable, and as implacable, as themselues are.

6 Another duty we learne here in the word nobis, for we are taught charitably to pray for the forgiuenesse of one anothers sinnes, not of our owne onely.

We doe not pray God for the pardon of the sinnes of the Angels that fell, they kept not their first estate, and the holy Ghost hath reuealed to vs, that there is no possibility of their reconciliation to God: for Saint Pe∣ter saith.

* 1.486God spared not the Angels that sinned, but cast them downe to hell, and deliuered them into chaines of darke∣nesse to be reserued vnto iudgement.

The God of spirits spared not the spirits that trans∣gressed, but the Prophet Dauid saith,

* 1.487O thou that hearest prayer, vnto thee shall all flesh come. Vpon which words Saint Augustine, quare omnis caro? quia carnem assumpsit.

* 1.488Forasmuch then as the children are partakers of flesh

and bloud, he also himselfe likewise tooke part of the same: but,

Verily he tooke not on him the nature of Angels,* 1.489 but he tooke on him the seed of Abraham.

The sinne of Angels, for many reasons is an vnpardo∣nable sinne, a sinne vnto death, and Saint Iohn saith,* 1.490 I say not that thou pray for it.

1 Because all men deriue themselues from one Adam, he stood or fell for the whole species.

If God should haue beene extreame to marke and pu∣nish all that was amisse, who could haue stood? the Lord looked downe from heauen vpon the children of men, and found not one that did good, not one; and if God had not in iudgement, thought vpon mercy, all mankinde must needs haue perished in their sinnes. But God at once creating innumerable Angels, euery one stood or fell to his owne proper good or euill.

2 The euill Angels corrupted themselues, but man was by their suggestion and temptation, corrupted, and sinnes selfe-growing, selfe-sowne, are more prouoking then such as come by iniection and insinuation from without.

3 The Angels ambition was to bee like God in his omnipotencie, which is an incommunicable propertie of diuine essence, and cannot bee imparted to any crea∣ture: but man desired onely to be like God in his omni∣science, which we knost was committed to the soule of Christ in our nature.

4 The Angels being intellectuall spirits, and dwelling in the presence of God, and enioying the full light of glory, next to God, would not offend by errour or ig∣norance, but their transgression must needs be damna∣ble apostacie from God, and malitious opposition against God, which is the sin against the holy Ghost, not to bee 〈…〉〈…〉

The schoole saith there be three sorts of will.

1 Of God who neuer turneth.

2 Of Angels which may turne, but cannot returne.

3 Of men, who turne and returne.

But the Angels obstinacie is without returne.

Therefore those Misericordes, as Augustine doth call them, who deeme a possibilitie of the recouery of deuils to the fauour of God, and of their saluation, doe deceiue themselues, and abuse the patience, and ouer∣weene the mercy of God.

But we ought to pray one for another, so Saint Iames admonisheth,* 1.491 pray one for another, that you may be hea∣led, for the effectuall feruent prayer of the righteous man, auaileth much. It is not vnprobable that the prayer of Christ,* 1.492 father forgiue them, serued effectually to the conuersion of the Centurion: and the prayer of Stephen for the conuersion of Saul, who kept the garments of them that stoned him.

* 1.493God himselfe declared to the friends of Iob, that Iob should pray for them to him, and he promised to accept his face.

Or if you will looke higher, God in a dreame repro∣ued Abimelech, for Sarah, Abrahams wife, and hee said to him.* 1.494 Now therefore restore the man his wife, for he is a Prophet, and he shall pray for thee, and thou shalt liue.

There is great reason why wee should pray for the pardoning of one anothers sinnes:

1 Out of the zeale of piety to God, that his name may be hallowed, that his kingdome may bee reuealed and established, that his will may bee done. Vnrighte∣ousnesse and sinne doe hinder the glory of God in all these. So that if it were possible to root out all sinne, nothing were more to bee desired, that God might not

be eclipsed in any of his glory.

2 Out of charity to them that sinne, that we may so beare one anothers burthens, and endeuour the healing of their soares: they be deuils, and not men, that would haue their brethren perish in their sinnes.

3 Out of charity to our selues, that

1 We may adde to our owne glory in heauen, and encrease our owne ioy in the full society of the commu∣nion of Saints.

2 That we may make our owne liues on earth more happy, liuing amongst such as doe feare the Lord, and hauing our conuersation amongst such as are purified, which remoueth the two dangerous infections of euill counsell, and euill example, which corrupt many.

4 Out of an holy indignation against sinne, as be∣ing a thing of it selfe hatefull and abominable, and ex∣tremely dangerous to both liues.

5 Out of a sanctified malice against Sathan, who raigneth in all the sonnes of disobedience, whose par∣don if we could obtaine of God by our prayers, hee should haue no subiects.

6 Out of faith in the sufficient sacrifice of Christ, for when all of vs pray for the forgiuenesse of all mens sins, we shew that the fountaine which God hath opened to the house of Dauid, and to the Inhabitants of Israel, for sinne, and for vncleanenesse, can neuer be drawne dry, that there is water enough therein to wash vs all throughly, to wash vs all cleane, and to purge vs all from all sinnes.

This including all men in our prayers for the pardon of sinnes, doth blame all those, who by their euill ex∣ample, or by their counsaile, doe prouoke or intice o∣thers to sinne. How canst thou say to God, dimitte no∣bis, when thou giuest thy neighbour strong drinke ••••ll 〈…〉〈…〉

When thou tellest him tales in the whisper of secrecie to enfire him against his brother?

When thou by secret detraction, dost make him ap∣peare worse then he is?

When thou reioycest in his sinnes, that they are the occasion of his ruine?

When thou makest thy selfe sport with the sinnes of thy brother: all such reioycing is contrary to this peti∣tion, and God will tell thee that thou art not in good earnest with him, when thou prayest to haue him par∣doned with thee, and in good earnest, hee that heareth thy prayers, will not pardon thee the sinne of this peti∣tion. I conclude this point of our duty,

• 1 Search thy wayes for sinne.
• 2 Confesse,
• 3 Be contrite.
• 4 Amend thy life.
• 5 Seeke this pardon onely from God.
• * 1.4956 Pray in charity, and the Lord giue thee thy hearts desire, and fulfill all thy counsaile.

2 From the condition, annexed to this petition, as we forgiue them that are our debters: or if wee reade it as a reason or motiue to put home the petition for par∣don: for we forgiue.

1 We are taught to take notice of our naturall cor∣ruption, which is such, as we cannot liue in society one with another, but one way or other we shall be offen∣siue one to another.

Our Sauiour therefore teacheth vs in this petition, not to seeke the pardon of our owne sinnes to God, but in the way of peace. If we finde continuall need of Gods mercy to vs, we must be mercifull as our heauenly Fa∣ther is mercifull, for that is his law, proximum vt te∣ipsum.

It is a great inducement to God, to perswade our preuailing with him in this suite, if wee see our hearts doe freely forgiue iniuries done to vs: therefore when Christ taught vs this prayer, this petition aboue all the rest, is resumed, and more prest then the rest, both in the affirmatiue, and in the negatiue.

1 In the affirmatiue;* 1.496 for if ye forgiue men their tres∣passes, your heauenly Father will also forgiue you.

2 In the negatiue; But if ye forgiue not men their trespasses, neither will your father forgiue you your tres∣passes.

The reason is, because this pardoning of wrongs done to vs, is a supernaturall grace, and doth testifie of vs, that we haue the image of God in vs, for naturally we returne euill for euill, eye for eye, tooth for tooth, one euill word, one euill worke for another.

Therefore to fixe this holy duty in vs, our Sauiour bindes vs to it by this petition, to looke for no more mercy in heauen, then we doe shew to our brethren here on earth with whom we liue.

The parable of our Sauiour doth make this reasona∣ble: our debt to God is 10000. Talents,* 1.497 our neigh∣bours debt to vs 100. pence, the oddes is great: if wee would be forgiuen this great summe, should not we for∣giue that small debt?

We are apt to aggrauate the wrongs we suffer one from another,* 1.498 * 1.499 and to extenuate the offence that wee doe to God. But be it that from our neighbour we suffer in our good name; let vs consider how much the glorious name doth suffer from vs in our swearing and blasphe∣ming, in our euill conuersation, which causeth the name of God to bee euill spoken of, amongst those that are without: yet we would make God beleeue, that nothing is so deare to vs, as his holy name, because we make it

our first petition, Hallowed be thy name.

* 1.500Be it that our neighbour offend vs in our goods, by taking vniustly from vs, that which belongs to vs; let vs consider, that we haue nothing but from the hand of God, and all that we possesse, is his, and wee can call no more ours, then what hee giueth, and we vse to his glory, and the maintenance of our life in sobernesse and honesty.

In all that we spend from these vses, wee our selues are not owners, but vsurpers of all that we so misemploy, and for 100. pence that we lose of our right, by the in∣iury of men, we mis-spend of Gods treasure 10000. Ta∣lents, lewdly and dishonourably to him, offensiuely to our owne soules, and iniuriously to our brethren.

Compare all that pride, and gluttony, and drunken∣nesse, and vanity, and wantonnesse, and contention, spendeth prodigally; all that couetousnesse congesteth and hideth from the vse of thy brother wretchedly, with that which either thine owne necessities, or thy christi∣an charity doe demand of thee, thou shalt finde, that the wrong thou dost, doth more exceed the wrong thou sufferest in thy goods, then 10000. talents doe exceede 100. pence.

* 1.501Be it that thy brother wrong thee in thy friends, by seeking to distast them to thee, dost not thou by euill conuersation, corrupt the affections of thy brother, to alienate his heart from the holy seruice of thy God?

* 1.502If thy brother seeke thy life, dost not thou in thy re∣bellion against God, offend thy God in a more high de∣gree, vngodding of him, and taking away his honour which is his life, and destroying in thy selfe, and in thy brother, the image of God?

Therefore consider thy selfe, & maior parcas insane minori.

The God to whom thou prayest, is the God of peace, the Gospell which thou professest, is the Gospell of peace, the kingdome that thou seekest, is the kingdome of peace; the way to it is via pacis. It was a good obser∣uation of King Henry 7. that the proclamation of Christ comming into the world, was peace vpon earth, and the legacie of Christs going out of the world, was, pacem meam do vobis, and thence he concluded, that the life of a Christian man should be a prosecution of peace.

The Apostle doth presse it earnestly.

If it be possible, as much as lyeth in you,* 1.503 liue peaceably with all men.

The soule of man doth not animate and quicken the members that are cut off from the body,* 1.504 neither doth the holy Ghost quicken the members of the Church that are not vnited to the Church.

Therefore peace-makers are called the sonnes of God, for so doth God loue peace, that hee gaue his onely Sonne. By him to reconcile all things vnto himselfe,* 1.505 and to set at peace through the bloud of his crosse, both the things on earth, and the things in heauen.

The Apostle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it is one of the har∣dest lessons that is taught in the schoole of Christ, to forgiue our enemies, and most contrary it is to flesh and bloud:

Saint Peter thought hee had offered faire, when hee asked Christ, quoties, how often he should doe it; and then added, vsque ad septies, but Christ made nothing of it, non dico vsque ad septies. Therefore as when we haue a worke to doe that requireth force, wee put our whole strength to it: so the Apostle biddeth, as much as in vs lyeth, to striue for peace.

Our Sauiour by this petition doth tell vs plainely, that his care in this precept is not all for our neighbour,

that he may be forgiuen his trespasse: It concernes vs our selues so neare, as the forgiuing of our owne sinnes doth import; for if we cannot plead our actiue pardon, we cannot desire this passiue pardon; we must be pardo∣ners, if we will be pardoned. It is true, that in the para∣ble, the Master pardoned his seruant his debt to him first, but when after he heard complaint that his seruant would not forgiue his fellow his small debt, he reuoked the pardon, and redemanded the debt.

Therefore our Sauiour would haue vs worke sure, first to forgiue trespasses done to vs, then to pray for for∣giuenesse of our trespasses.

2 Where we say, forgiue vs as we forgiue, wee doe make profession of our forgiuenesse of our debtors, that is, of such as haue trespassed vs.

Which admonisheth vs to be sincere in our forgiue∣nesse, as Christ saith, if ye from your heart forgiue, for we pray to him who is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a seer, who seeth our hearts, and knoweth whether we deale faithfully and sincerely with him or not: therefore let vs consider how we would be forgiuen of God, that we may so forgiue.

1 We would be forgiuen presently.

2 We would be forgiuen heartily.

3 We would be forgiuen totally.

4 We would be forgiuen so, as there should remaine no roote of bitternesse in stocke, to make a new quarrell, which we call forgiuing and forgetting: it is not forgiue∣nesse, if all that meete not so.

1 Some delay the pardon of their brethren, and so liue in prosecution of reuenge, and in retribution of euill for euill, and when they haue either failed of their re∣uenge, or effected it, then they forgiue.

When God sent Nathan to reproue Dauid for his double sinne, Dauid charged with this debt, confessed

it at the first voyce of reprehension, and Nathan reply∣ed to him, The Lord also hath put away thy sinne,* 1.506 thou shalt not dye.

Be ye mercifull as your heauenly father is mercifull, to forgiue presently, seeke peace, much more giue and yeeld it to them that seeke it of thee; the sooner, the better. Who will not stoppe a little leake in his ship, and make his house theight, although it be but a small drippe that drinkes in the raine? Dauid saith, I labour for peace.

The forgiuenesse that is put off to the death-bed, when all hope of reuenge lies as sicke as the diseased person, and as neare to deaths dore, is feared to be ra∣ther the extortion of necessitie, then the free worke of piety and charity.

As he that giueth, so he that forgiueth, doth it twise, if he doe it quickly.

2 Some forgiue, but not heartily, they make faire weather, and heale the sores, and binde vp the broken bones of friendship and peace, with good countenances, faire outward addresses, and sweet words: but their in∣ward parts are all gall and wormewood, their bowels are cruell:

Such hypocrites there be, whose kisse of reconcilia∣tion, is the seale of treason, and their next imbracement is death, they say, as Ioab to Amasa, Art thou well my brother, when they meane them a present death.

Saint Cyprian comparing Caine and Abel in their seruice of godly sacrifice, saith of them, neque in sacrifi∣cijs quae Abel & Cain primi obtulerunt,* 1.507 munera eorum Deus, sed corda intuebatur, vt ille placeret in munere qui placebat in corde, and therefore of Abel.

Meritò ille dum in sacrificio dei talis esset, postmodum sacrificium deo factus est.

3 Some forgiue, but not totally, there remaineth yet

some roote of bitternesse for a day of requitall, if it may come: if God should forgiue vs all the sinnes of our whole life, and should retaine but one, euen the least of all for his iust reuenge that one were enough to shut the gates of mercy and glory against vs.

Our Sauiour saith, si quid habet aduersumte frater: though it be neuer so little, goe and be reconciled. Long and sincere friendship, doth follow euen reckonings.

The Master saith in the parable, I forgiue thee all the debt.

4 Some forgiue, but they cannot forget, Gods law is peremptorily against it:* 1.508 Thou shalt not auenge, nor beare any grudge: the originall saith, Thou shalt not auenge, nor keepe; that is, remember: for, seruare intendeth seruare iram. So Nahum saith.

* 1.509The Lord reserueth wrath for his enemies: so that not onely vltio, but retentio is forbidden. The Hebrewes haue thus exemplified it, a man would borrow an Axe of his neighbour, who will not lend him, he commeth another time to his neighbour to borrow, and hee an∣swereth, thou wouldest not lend mee, ergo, nor will I lend to thee, this is vltio.

Reuben would borrow money of Simeon, Simeon would not lend: Simeon after would borrow of Reuben, he answereth, I will not, I deny thee as thou didst me; this is retentio, both forbidden in the law.

Therefore as thou wouldest be forgiuen, so forgiue, for thou shalt be forgiuen as thou forgiuest. Forgiue pre∣sently, that peace may not be neglected. Forgiue hear∣tily, that peace may not be falsehearted. Forgiue total∣ly, that there be no after-reckonings. Forgiue and for∣get, that there may be an end of strife, and then pray, sicut nos.

You see in this petition, how God hath put an hooke

in our nosthrils, and holdeth vs to it, either wee must haue peace with men, or we shall haue no peace with him.

The vncharitable man doth neuer pray this petition, but he beggeth iudgement at the hands of God, and de∣sireth Gods anger.

I finde a complaint of Saint Chrysostome, that multi nolentes dare veniam peccatoribus in se, fugiunt istam ora∣tionem orare.

I remember that once I was asked this question, by one troubled in his minde for this: for hauing a desire, as he profest, to forgiue great iniuries done to him, he yet suspected himselfe that his forgiuenesse was not so com∣pleate, as it is here required, such as hee sought at the hands of God, and he trembled to thinke of asking a iudgement against himselfe, therefore hee demanded whether he might not omit that clause in this petition: Sicut nos dimittimus. I answered him with Saint Chry∣sostomes answer,

1 Qui non sic orat vt Christus docuit, non est Christi Discipulus.

2 Non exaudit pater orationem, nisi quam filius dicta∣uerit.

And further I added, that there is in flesh and bloud, a reluctation against all good, and therefore we may as well make question of the whole prayer, as of that one clause.

For we pray that the name of God may be sanctified: yet we doe not giue the honour due to that name.

We pray that the kingdome of God may come, yet we liue out of the rule and awe of it.

We pray that the will of God may be done here, as in heauen, yet wee giue way continually to our owne wils.

We pray for bread, yet wee are not contented with Gods allowance.

We pray for pardon of our sinnes, and sinne on.

We would not be led into temptation, yet euery one is tempted by his owne concupiscence.

We would be deliuered from euill, yet the corrupti∣ons of our nature doe carry vs head-long, into all sorts of euill.

Our comfort is, that we send vp these our prayers to our Father, who knoweth both our naturall infirmities, and our good desires proceeding from his spirit, and what measure of grace he hath giuen vs, according to which he accepteth our prayers for Christ his sake.

And if I sinne against that corruption in my selfe, which maketh my forgiuing of my neighbour, defectiue and imperfect, doing my best to performe this act of charity, according to the law of peace, though I come short of accomplishing the same, I may safely desire that God to the vttermost of his perfect mercy, would so for∣giue me, as I to the vttermost of that measure of grace which he hath giuen me, doe the best to obey his law in forgiuing my brother.

* 1.510Saint Augustine is comfortable and conformable in this, Sed quoniam perfectorum sunt ista filiorum dei, huc se debet omnis fidelis extendere & humanum animum ad hunc affectum orando deum secumque agendo luctando∣que perducere. But I am not of his minde in that which followeth.

Procul dubio verba sponsionis huius implentur si homo rogatus vt dimittat, dimittat ex corde: sicut rogans a deo petit dimitti.

For I resolue, that whether our enemie doe aske vs forgiuenesse or not, we are bound by the law of charity, vnasked to forgiue him.

I conclude this point, pray as thou art taught, and doe thy best to be like that which thou pretendest to affect, euen in mercy and loue, like thy heauenly father, lege Ecclus. 28.

3 We must haue respect in this petition to trespasses committed against vs, for we must take heed that wee intermeddle not with any other forgiuenesse, then of such offences are properly against our selues.

Sworne men are bound by vertue of their oath, to en∣quire after such as doe not liue in the obedience of the lawes of the Church, and of the Common-wealth, their oath is faithfull, to present such delinquents to superi∣our authority, that the ecclesiasticall or ciuill Magistrate may proceed against such delinquents to punish them according to law.

This is the oath of Church officers, and of the Sworne-men of the Iewry: let me admonish such, that they make conscience of that oath, for the wisedome of the State hath put them in trust to giue intelligence of law-breakers for the common good, that by punishing of offenders, the law may stand in full strength.

In this case, let no Sworne-man take vpon him to forgiue an offender, by suppressing this sworne intelli∣gence: for the faults detected, are not personall trespas∣ses done to them, but of an higher nature, preuaricati∣ons of the lawes of God, of the Church, or of the Common-wealth, and therefore out of our power to re∣mit them, against their oath to conceale them.

Mercy here is cruell to such as doth deceiue the trust. committed to them, and breake the oath sworne by the holy name of God, for God will not hold such inno∣cent: and it is cruelly to society, which is best preserued by inquisition and delation of offenders.

This resolution of this case of conscience, doth also

cleare another; for a Magistrate, to whom the supreme and soueraigne authority doth giue subordinate regen∣cie for administration of equall iustice, though as a pri∣uate person he ought to remit offences done to him, as he would haue God forgiue him; yet in offences done against the law, he hath rules set him, from which hee must not swarue.

The soueraigne Magistrate doth commit to the sub∣ordinate, the dispensation of his iustice, and to this he is sworne: but he reserueth to himselfe, the dispensation of mercy, to qualifie and mitigate the rigour of law: so that remission of offences in that case, is out of the power of deputed Iudges.

* 1.511Concerning cases of difference betweene man and man, the question is, whether those that solicite God in this petition, may prosecute suits of law one against an∣other, seeing wee stand so strictly obliged to forgiue∣nesse.

Our answer is, that in regard of the many differences which grow betweene men here, God hath ordained Magistracie, and politicall gouernment, to set all to rights, and to assigne suum cuique. Therefore in all cases of variance, we ought to resort to our Iudges, and by men experienced in the lawes, to alleadge what wee pre∣tend for our right, and to submit our selues to their iu∣dicature.

So as children goe to a father to iudge between them, and this may be done in charity of them who seeke for nothing but equall iustice.

They that mingle trickes of wit, vntrue suggestions, cunning suppressions of truth, corruption of Iudges, or witnesses, or any other indirect conueyances with their iust cause, or bumbast an euill and leane cause with this vniust addition, doe highly offend God, and abuse the

remedy which God hath ordained to establish peace.

They that malitiously pursue rightfull cases, or cun∣ningly colour vnrightfull, with the false dye of seeming pretences, striue against charity and peace.

They that reinduce suits of molestation, making iust lawes, vniust roddes to scourge those whom God would haue spared, trespasse loue.

But in a case of personall iniury, by deprauation of our good name, by hurt to our persons, or to any thing belonging to vs: we may charitably forgiue the wrong done to vs, and iustly pursue the offender, ad dignam emendationem.

LVC. 11.4.

And leade vs not into temptation, but deliuer vs from euill.

THis Petition is commonly by our late Writers, called the sixt and last Petition of the Lords pray∣er. But the Fathers heretofore haue diuided it into two, making seauen petitions, whom I follow.

These foure last petitions are chained together, with a coniunction copulatiue.

Giue vs our daily bread, that we may liue, and for∣giue vs all our sinnes past and present, that we may bee reconciled to thee.

And leade vs not into temptation, that we may liue in all godlinesse and honesty hereafter. But deliuer vs from the euill one, that is, from Sathan, that hee may haue no power to corrupt our vnderstandings, or affe∣ctions.

This coniunction is doctrinall.

1 It teacheth that wee haue no warrant to pray to God for the necessaries of life, except our desire bee to liue well: for why should we desire life of God, but that we may liue to good workes, which God hath ordained for vs, that we should walke in them.

2 To liue in our sinnes vnrepented of vs, vnpardo∣ned of God, is to liue most vnhappily, therefore the for∣mer petition is to reconcile vs to God for all things past amisse, and these following petitions serue for preuenti∣ons of offences to come. O let me liue, and I will praise thy name. Sinne no more, said Christ, lest some greater e∣uill fall vpon thee.

* 1.512In the storie of the poore widow that was much in∣debted, whom the creditor threatned to take her two sonnes for bondmen, in satisfaction of the debt; when she made her moane to Elisha that he would take com∣passion of her: Elisha demanded what she had in the house, she answered, nothing but a pot of oyle; he wil∣led her to borrow many empty vessels, and she did so, and poured out of her pot, and filled them all, then said the Prophet,* 1.513 Goe and sell the oyle, pay the debt, and liue thou and thy children of the rest.

In this miracle of Gods mercy, our sinnes bee our debts, iustice is the creditor which exacteth satisfaction, the oyle that must pay the debt, is the grace of God which bringeth saluation to all men. My grace (saith Christ to Paul) is sufficient for thee. Sufficient it is to pay the debt of all our sinnes past: sufficient for vs to liue on in the time to come: for this oyle we pray in these petitions; forgiue vs our sinnes, demandeth so much as will pay the debt; and leade vs not into temptation, de∣sireth enough to maintaine vs for the time to come, that we may not runne againe vpon the score in a new recko∣ning.

These two cares must not be parted, Christ hath put them together, Ecce sanus factus es, then followeth, No∣li amplius peccare.

For without this, nothing that we heare from God, nothing that we aske of God, speedeth with him or vs: for Dauid saith,

If I regard wickednesse in my heart, Dominus nom ex audit, we must not be like dogs and swine, returning, &c.* 1.514

We must, as Saint Peter aduiseth, consider that the time past of our life may suffice vs to haue wrought the will of the Gentiles, when wee walked in lasciuiousnesse,* 1.515 lusts, excesse of wine, reuellings, banquettings, &c.

There must be a forsaking of sinne, before there can be a partaking of mercy, as Salomon saith,* 1.516 who so confes∣seth and forsaketh sinnes, shall haue mercy.

There be two things which doe endanger vs.

1 A naturall propension in vs to sinne, which maketh vs like tinder, apt to take fire from a little sparke; con∣ceiued and borne in sinne and iniquity.

2 There is in temptation, a deceitfull appearance of good, that tendreth to vs a sensuall delight, which flesh and bloud doe soone relish and tast.

This petition doth put off both these, when we de∣sire the preuenting grace of God to sanctifie our vnder∣standing and affections, so that temptation may not fa∣sten vpon vs.

The coherence and scope of this petition thus clea∣red, let vs proceed in this order.

1 To enquire what temptation is.

2 How God leadeth into it, against which we pray.

3 What duties are here required to be done of vs that make this petition.

1 What temptation we pray against.

There is a temptation whereof often mention is made

in Scripture, whereby God doth make tryall of the wisedome, faith, hope and loue of his children, of their patience, and other vertues, both to make them better acquainted with themselues, and to make vse of their good example abroad, for confirming such as are in the Church, and for recouering such as are departed from the Church, and for bringing in such as are without the Church.

This is a fanne by which God doth diuide the chaffe from the wheate: it is the fire which purgeth the met∣tall, and refineth it.

God euer vseth this for the good of his holy ones, this kinde of temptation, Aquin. describeth thus, it is

Probatio alicuiu••, an sciat, an passit, an velit. And let no man suppose that God vseth this temptation to informe himselfe concerning the knowledge, power, or will of his seruants, for hee knoweth all that is in man, better then the spirit that is in him, for his hands made man, and fashioned him, and his spirit searcheth all things, euen arcana dei.

* 1.517Thus was Abraham tempted, when God comman∣ded him to offer his sonne.

And it came to passe after these thinge, God did tempt Abraham.

It is noted, that the word rendred to tempt in that place, signifieth a lifting vp of a thing for a signe; which expresseth both what God did, and why he did it.

1 What he did in this tryall, he did lift vp Abraham aboue former examples of obedience and faith.

2 Why he did it, euen for a signe, that the eyes of all posteritie might be fixed vpon him▪ as a memorable president.

The author to the Hebrewes, proclaimes this a∣mongst the great examples of faith and obedience. By

faith, Abraham when he was tryed, offered vp Isaac, &c.* 1.518

So Iob was tryed, and made an example of patience, so well knowne in the Church, that Saint Iames saith, ye haue heard of the patience of Iob.* 1.519

But of this tryall no more, because that is not the temptation here meant.

This is a prouocation to euill, against which we pray, lest after God hath pardoned our former sinnes, we ei∣ther relapse into the old, or fall into new sinnes.

The word here vsed is significant, and expresseth the thing meant, very fully; for,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth an vnderta∣king of any thing by strength and fraud, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fieth both force and deceit; thence Pirates take their name. And wee pray against that malice and cunning wherewith the old Serpent assaulteth vs.

This kinde of temptation is double.

1 From without vs by Sathan, whose deceiueable∣nesse too often mis-carryes vs to euill, and therefore hee in his attempt against Christ in the wildernesse, is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2 From within vs, and that is from the corruption of nature, and that seed of euill which we deriue by se∣minall traduction from our first transgressing and faulty Parents, of which the Apostle saith, Euery man is temp∣ted when he is drawne away by his owne lust, and intised:* 1.520

In which words, the Apostle well describeth this temptation, against which we pray, for it consisteth of two parts,

1 Our concupiscence draweth vs away from the rule of Gods law, and the obedience of it, as in the first of the Angels that sinned, they were drawne away from that content that should haue established them in the liking of their high and glorious creation, by entertai∣ning

an aspiring sublimation of themselues to an equali∣ty with God: whereas the condition of their creation should haue beene a law to them, to haue reposed them on the prouidence of their maker.

So in the temptation of Euah, the Serpent began with her to question the law of the forbidden fruit, and to moue doubts concerning the equity of that law.

And euer since, our concupiscence corrupted with o∣riginall impurity, resisteth the law of God so farre, as the law against sinne doth become an occasion of sinning.

2 This concupiscence enticeth to doe euill, for so the Angels being diuerted from the content in the law of their creation, were entised to that sinne of rebellion, which lost them heauen.

And our Mother Euah seeing the fruit was faire, good to eate, and to bee desired for the knowledge of good and euill, was enticed to eate thereof.

And euer since, after we are once drawne away from God, and the obedience of his law, we are enticed by our owne concupiscence to obey the law of our mem∣bers, giuing our concupiscence leaue to neast in vs, to conceiue, and breed, and bring forth, and hatch sinne.

Against both these we pray, that we may neither bee carried away from the obedience that wee owe to the law of God, nor caused to affect or doe those things which are contrary to this holy law, the rule of our life:

* 1.5212 How we say to God, Ne nos inducas.

Some obiect, what need this petition, when S. Iames saith, let no man say when he is tempted, I am tempted of God,* 1.522 for God cannot be tempted with euill, neither temp∣teth he any man.

* 1.523To tempt▪ there as the scope of the place doth de∣clare, is to draw from God, and to entise to doe euill, for

so the Apostle doth expresse himselfe, and in that sense God doth tempt no man, for he that

Would haue all men to be saued, and come to the know∣ledge of his truth, cannot be suspected of vnfaithfulnesse to his creature, to betray him to his ruine, for he is cal∣led a faithfull Creator: but as Saint Cyprian saith.

Dat potestatem aduersum nos,

1 Vel ad poenam cum delinquimus

2 Vel ad gloriam cum probamur.

Both these wayes God tryeth vs, sometime by with∣drawing his grace from vs, and leauing of vs to our selues, that we may know by our yeelding to the temp∣tations of Sathan, how weake wee are in our owne strength, that we may not presume vpon our selues, but depend wholly vpon him, for he is our rocke and strong hold.

Sometime by expressing vs with sundry tryals of our faith, to see if any thing will support vs from the loue that we beare to God.

Against this we pray not wholy,* 1.524 for the Apostle doth bid vs to count it exceeding ioy when ye fall into diuers temptations, this is probatio fidei. Dauid beg∣geth this of God, proue me O Lord, and try me: Saint Augustine, Hic vre, hic seca: this is euer meant to Gods glory and for our good, we deprecate it not wholly: we pray against the first of these, which is Gods leading vs into temptation, ad poenam cùm delinquimus: for this is Gods act for the punishment of some former, to leaue vs to Sathans power for a time.

3 Desertio in poena.

So Iob was by God led into temptation, when God gaue Sathan leaue to vexe him with many afflictions, wherein God did so hide and conceale his protection, that the faith and patience of Iob were staggered, and

suffered a very hard assault.

And in like manner was Ieremiah led into temptati∣on, when his passion brake forth into some extremities.

And Saint Paul knew that it was God who led him into that great temptation, when the Angell of Sathan buffeted him, and hee therefore did thrice beseech the Lord that he might depart from him: this was one of Gods desertions, wherein hee left his faithfull seruants for a time, of which himselfe speaketh by his holy Prophet.

* 1.525For a moment in mine anger, I hid my face from thee, for a little season.

During the fit, the seruants of God wanting the light of this countenance of God, discouer great weakenesse, as you haue heard in the former examples, and it will better appeare if you heare themselues vtter their own passions.

Dauid felt this desertion strongly, when he complai∣ned,

* 1.526Will the Lord cast off for euer, and will he be fauoura∣ble no more?

* 1.527Is his mercy cleane gone for euer, doth his promise faile for euermore?

* 1.528Hath God forgotten to be gratious, hath he in anger shut vp his tender mercies?

Here Gods desertion led Dauid into temptation.

This kinde of desertion in punishment, the Sonne of God himselfe felt on the Crosse, which brake forth into that bitter complaint, when he said,

* 1.529My God, my God, why hast thou forsaken mee? Here was no doubt of the loue of God, but here the plaintiue smarted, and in the anguish of his paine, complained of what he suffered, being for the time, engulfed in affli∣ctions.

This was Gedeons case, the Angell of the Lord said to him, The Lord is with thee, he replyed, O my Lord,* 1.530 if the Lord be with vs, why then is all this befallen vs? where be all his miracles which our Fathers told vs of; saying, Did not the Lord bring vs out of Egypt, but now the Lord hath forsaken vs, and deliuered vs into the hands of the Midianites.

Many of Gods faithfull seruants finde and feele in themselues a decay of faith, an vnwillingnesse and vna∣blenesse to pray, a feare and almost a despaire of the pre∣sence and fauour of God, a quenching of the spirit in them.

Some are so farre gone in this desertion, as to appre∣hend the disfauour of God so deepely, as to see no way out of it for the time, and therefore they iudge them∣selues vnworthy to liue any longer, and are tempted by Sathan to destroy themselues.

Some are left in their sinnes, as Dauid and Peter were, and many of Gods Saints, who doe many things a∣misse.

All these cases are full of danger, and require of vs to be importunate suiters to our God for his fauour, that hee would not leade vs into any of these temptations: that he would not be a looker on, or stand farre off when we are thus assaulted: that he would not keepe in the in∣fluence of his grace, from working effectually in vs first, ne veniant, secondly, ne vincant.

And here for comfort of the faithfull in these kinde of temptations, we are taught,

1 That there is danger in these temptations, but God hath in mercy directed vs where to seek helpe, & reme∣dy, euen from our father which is in heauen, and hee that biddeth vs aske his helpe, hath promised to giue to them that aske, and to open to them that knocke at the

gates of his mercy; therefore Christ biddeth vs pray ne nos inducas.

2 That it is God that leadeth his seruants into these temptations, from whence we may comfortably con∣clude.

1 That they shall not preuaile totally and finally a∣gainst vs: for God will suffer no man to be tempted be∣yond his strength, but will giue issue to the temptation, though they doe not sodainly finde the way out of them, and though they presse, and oppresse vs for the time with great violence, for his compassions faile not.

2 That he which taught vs this prayer, the sonne of God was man, and himselfe indured temptation, and was in all things tempted like to vs, and ouercame these temptations for vs.

3 That Christ our Sauiour doth assist vs in our temptations with his prayers to the Father, as he said to Peter: But I haue prayed for thee, that thy faith may not faile.

4 That God in these spirituall and temporall deser∣tions doth giue vs grace for grace, that if he hide him∣selfe from vs, by with-holding one necessary grace, the want whereof doth disquiet vs, and put vs in feare, yet he gratiously supplieth vs otherwise, with some other fa∣uour, wherein he secretly signifieth to vs that he hath not quite forsaken vs.

So when Dauid by the treasonable insurrection of his sonne, saw a curtaine drawne betweene him and the face of his God, yet God in fauour gaue him an humble and patient heart, to cast himselfe at his foote, and to tarry in expectation of his will.

* 1.531If the Lord thus say, I haue no delight in thee, behold here I am, let him doe to mee as seemeth good in his eyes:

Though he giue not the grace of taking away from

vs the Angell of Sathan that buffereth vs as he did Paul: he saith, my grace is sufficient for thee, he armeth vs with such fortification and munition, as shall safeguard vs from Sathans victory.

Or if he giueth not the grace of remoue of our temp∣tations from vs, in stead thereof, hee remoueth vs in grace and good fauour from them. The righteous is ta∣ken away from the euill to come: so to Iosiah. Behold,* 1.532 I will gather thee to thy fathers in peace, and thine eyes shall not see the euill that I will bring vpon this place.

Or if he take away from vs the sense of his loue, and feeling of the comforts of his spirit, in stead thereof, hee giueth vs an holy desire and longing after him, which the Apostle calleth sighes and groanes which cannot bee exprest, as in Dauid, I cryed vnto God with my voyce,* 1.533 euen vnto God with my voyce, and hee gaue eare vnto me.

2 In the day of my trouble I sought the Lord, my soare ••••nne in the night, and ceased not, my soule refused to be comforted.

Reade on, and you shall find that God did not leaue him comfortlesse, but when hee could not feele the fa∣uour of God, he found the grace of prayer, and percei∣ued that God heard him.

By this that hath beene said, it is plaine, how God leadeth into temptation, and that it is a malitious slan∣der that is put vpon the Protestants by the shauelings of Rome, that we maintaine God to bee the authour and suggestor of sinne.

Campian in his paradoxes of the Protestants,* 1.534 chargeth Master Caluin with this, and shamelesly citeth a chap∣ter in his institutions, which beareth this title, and ma∣keth it good by learned proofes.

Deumita impiorum opera vti & animos flectere ad

exequenda sua iudicia vt purus ipse ab omni labe maneat.

Wherein he maintaineth, that no euill is or can bee done against the will of God; for where were his pro∣uidence, if any thing could be done whether he will or no? so that there is not a bare permission of God, but there is the hand of action in all euils; for seeing in him, all liue, moue and haue their being, there can be nothing done but by his power.

And Thomas of Aquine hath put a difference be∣tweene these two, Actio & Actionis vitium: wee cannot exclude the will and power of God, from the action, we cannot include his approbation of the euill in the acti∣on.

Yet Maldonate the Iesuite, vpon this petition, deman∣deth, quomodo nos deus in tentationem inducitur, he an∣swereth, facilè Caluinistae respondent; quia nos ad peccan∣dum impellit, he addeth, facile est hareticum esse.

We reply facile est mendacem esse; Master Caluins booke is in many hands, and they that will reade him vpon this point, shall conuince his accusers of malitious calumniation, and shall finde the truth of God cleerely, and learnedly, and vnanswerably maintained against all contradiction and strife of tongues.

3 What duties are required of those that moue God in this petition.

1 We are admonished to know the danger that we are in of being tempted to euill.

2 Of Gods iustice in leauing many in their tempta∣tions for their punishment.

3 Of our easinesse in yeelding, of our impotencie in resisting temptations.

4 Of the necessitie of faith to apprehend the remedy of this temptation.

5 Of the vse and application of this remedy.

1 The danger.

The danger, as you haue heard, is double.

1 From within vs by our concupiscence.

2 From without vs by Sathan.

1 The danger from within vs is by the Apo∣stle Saint Iames well set forth,* 1.535 Euery man is tempted when he is drawne away by his owne concupiscence, and in∣ticed.

Against this the Apostle instructeth vs.

Dearely beloued, I beseech you as pilgrims and stran∣gers, abstaine from fleshly lusts,* 1.536 which warre against the soule. The way to put them off at the first breeding of them, is to meete with them in their conception, and to kill them vpon the neast, according to the old rule, prin∣cipijs obstat,* 1.537 If ye through the spirit doe mortifie the deedes of the body, ye shall liue. But then sinne is growne to a full stature when it commeth to deeds of the body, yet euen then not inuincible.

But it is not safe suffering of lust to hatch her yong∣lings, and to send them abroad in deeds of the body, it is a surer way to begin sooner.

Blessed shall hee be that taketh and dasheth the little ones against the stones: for it is a true rule,* 1.538 that primi motus ad peccata sunt peccata.

We kill whole neasts of yong vermine, not for any hurt that they haue done yet, but because they are ex genere noxio, they are inuisam genus: so must we breake the egges of concupiscence, for as the Prophet saith, Out of the Serpents roote, shall come forth a Cockatrice,* 1.539 and his fruit shall be a fiery flying Serpent.

Therefore the surest way is to lay our Axe to this roote. And let no man excuse himselfe of being ouer∣taken with a temptation, for it is a mans owne fault, and not his excuse, if he be so miscarried, for this I dare say,

The vnregenerate man by the light of the law written in his heart by the finger of God, hath vnderstanding to distinguish betweene good and euill, and though hu∣mane appetite doe approue euill, yet humane reason doth defie it. Therefore to the naturall man I say.

If he desire to leade a morall and ciuill life in the socie∣ty of men, let him rather be directed by his reason, then his appetite, and let reason doubt of all the faire tenders of appetite, and proue all things, and hold onely what is good.

In the regenerate man, there is the spirit of God, and the will of man, these the Apostle saith, are contrary the one to the other, for the flesh, that is, the will of man, lusteth against the spirit, so that except by this spirit we mortifie those lusts, we shall suffer sinne to raigne in our mortall bodies, to our obedience of it in the lusts there∣of.

But hee that desireth to leade a christian and a holy life,* 1.540 is admonished, omnicustodia custodire cor suum, and when his owne corruption is kindling a fire in him, to giue way to the spirit of God to blow it out: for the spi∣rit of God is not either idle or impotent in the children of God to resist concupiscence if we doe hearken to it, and imbrace the good motions thereof.

Here is the safety of a christian in this spirituall com∣bat, for if we incline to the better part, and rather suffer our selues to be led and guided by the spirit of God, then by our owne spirits; temptation to euill is soon put off, and wee ouercome euill with goodnesse, therefore our rest must be that of Ioseph.

How shall I doe this great euill, and so sinne against God? If there be a voyce before vs, wasting vs to euill, God hath told vs,* 1.541 Thine eare shall heare a word behinde thee, this is the way, walke ye in it, when ye turne to the

right hand, and when ye turne to the left.

If the naturall man cannot doe euill against his owne reason, but that will rise vp against it to resist it, surely the regenerate man cannot doe euill against the consci∣ence, and the secret checke of the spirit of God, but hee shall be sure to heare of it.

This is a worke of grace in the faithfull seruants of God, that they take timely notice of these spawning lusts, and muster the graces of the spirit of God, and ar∣ray them against their first appearing, calling for helpe from him that is mighty, in this petition: Leade vs not into temptation.

2 Our second danger is from without vs by Sathan, who goeth about sometimes, as to Euah, with an apple of temptation, like a subtle Serpent, sometimes with fire and tempests, and instruments of violence, as to Iob.

In Iobs story wee finde how he comes into the pre∣sence of God, how he seeketh for leaue to afflict, and how he spareth not the vttermost of malice, so farre as his power and leaue extendeth.

In Saint Peters story wee see how he desireth to sift and winnow him.

In Saint Pauls storie, we reade how the angell of Sa∣than buffeted him.

But especially in Christs storie, we behold him in his full strength, forty dayes and forty nights, tempting him in the wildernesse.

In all these, God himselfe had an hand; for hauing furnished our first Parents with all graces belonging to a complete creation, he gaue them an vncontrolled free∣will to doe good or euill, and left them to Sathan to proue them.

In Iobs storie it is plaine, that he hindred Sathan to tempt the wisedome, holinesse, and patience of Iob:

In Saint Peters story, Christ said that Sathan desired to sift him, and Christ gaue him leaue so to doe.

And of Saint Paul it is expresly profest by himselfe, There was giuen to me a thorne in the flesh,* 1.542 the messenger of Sathan to buffet me.

And Christ himselfe was led by the spirit of God to his temptation.

* 1.543Therefore our duty is taught by the Apostle, whom resist, stedfast in the faith.

* 1.544Lest Sathan should get an aduantage of vs, for we are not ignorant of his deuices.

It is comfort to vs that the Apostle doth intimate, that Sathan may be resisted.

Therefore it is our owne fault if Sathan doe preuaile against vs, seeing there is in vs a power to resist him.

This power, though it be not of our selues, yet it is within our selues in that seed remaining in vs, which is the grace of election, of which Saint Iohn speaketh, and he that is with vs, is greater then he that is against vs: for though our enemy be called Legion, because there are many, our Elohim, our one Gods three and one, is able to tread Sathan vnder our feete quickly.

* 1.545Submit your selues therefore to God, resist the deuill, and he will flye from you.

True it is of him, Non tam fortis est fortitudine suâ, quam infirmitate nostrâ.

Let vs therefore stoope as low as we can to him that made vs, our faithfull Creator, custos hominum is his name, but let vs rise vp against Sathan to resist him. Christ gaue vs example, for when he by the word and spirit of God resisted him, at last he droue him away for a season, sent away with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; So when he came af∣ter closely conueying himselfe in the semblance of loue, and speaking in the mouth of Peter, disswading the

passion of Christ, yet he discouered him there, and sent him packing with another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And thus must we doe, if we will auoid his temptati∣ons, remembring how Euah lost her innocency, and Pa∣radise with it, because she endured the treatie with Sa∣than, and stood out the disputation with him.

But thou man of God, flye those things.

Fly to this petition, and aske of God that he would not leade thee into temptation, but that he would giue thee both wisedome to discouer it, and grace to dislike it, and strength to resist it.

Sathans darts are fiery, and strongly shot, and cun∣ningly aymed, the seruants of God haue much adoe to quench them.

When Sathan had suggested to Dauid to number the people, he propounded the matter to Ioab, Ioab discer∣ned the temptation, and disswaded it, saying to Dauid,* 1.546 Why doth my Lord the King delight in this thing? But Sathan had moued Dauid to this, and his temptation had taken so deepe an impression in him, that he would not hearken to good counsaile.

So though Peter had warning of him by Christ, tel∣ling him how Sathan desired to sift him, telling him that that night he would attempt it, and that he would yeeld: though he had engaged himselfe by solemne protestati∣on against it, though the temptation was to deny his Master, and that thrice, which seemed to Peter a thing impossible to be wrought in him, yet because he resisted not Sathan in the very act of temptation, Sathan pre∣uailed, and Peter was foiled, and till his fall, he remem∣bred not the words of Iesus, then he did, and rose vp a∣gainst Sathan, and rained so many teares from his eyes, which in Saint Augustine are called sanguis vulnerati cordis: that with those penitentiall waters hee both

purged his defiled soule from the sinne that he had com∣mitted, and he quenched the fiery darts of Sathan, who had polluted him.

This resistance must be constant, for Sathan is called Beelzebub, the god of flyes: flyes if they be beaten off, will come on againe, so will Sathan, for if he be driuen off from vs once, he will not so giue vs ouer, but as Balak brought Balaam from place to place, to try if any where he would curse Israel, so will Sathan doe, leaue no place, no time free from his assaults to doe mischiefe.

2 We finde that God doth sometimes in his iustice leaue men a while in temptation for their punishment.

* 1.547Saint Augustine, Multi precando ita dicunt, ne pati∣aris nos induci in tentationem, exponentes quomodo di∣ctum est ne inducas, non enim per seipsum inducit deus, sed induci patitur eum quem sine auxilio deseruerit, ordi∣ne occultissimo & meritis.

The duty required of vs here, is double.

1 That we take care, not to prouoke God by our sinnes to this desertion of vs.

Sometimes when God discerneth vs negligent in our duties of piety, cooling in our zeale or charity, swelling in presumption of his fauour, ouer-ioyed with prospe∣rity, better fed then taught, boasting of our knowledge, ouer-weening our strength of grace, restie in idlenesse, or any other way ouergrowne with selfe-loue, he sends the Angell of Sathan to cuffe and buffet vs, till wee know him and our selues better.

Was not Dauid sicke of prosperity, when God left him to Sathan to tempt him to adultery, was hee not sicke of honour, when he would needs haue his people numbred, that hee might know how great a King hee was?

Was not Ezechiah sicke of peace, when hee shewed

his treasure to a strange Ambassador?

Was not Peter sicke of his faith, when he durst cha∣lenge Sathan to a duell in the protestation of his true loyalty to his Master?

Therefore God left them for a time to temptation, and taught vs, that to fall off from God neuer so little, putteth vs into the danger of Sathan, therefore tempt not God by sinne, lest he leade thee into temptation.

2 We are taught our seuerall duties to God, to our selues, and to our brethren, from the consideration of this diuine iustice.

1 To God, that we must not thinke much when any such tryall by temptation come vpon vs, to murmure and repine at him, or to resist his right hand: for hee doth this in his iustice to punish our former sinnes, or by way of preuention, to keepe vs from sinnes to come, or for our tryall of faith, to establish vs the more in his grace, and to make vse of our example: therefore let vs rest vpon this, it is the Lord,* 1.548 let him doe with mee as it pleaseth him.

If he say, I haue no delight in thee, loe here I am, &c.* 1.549 good is the word of the Lord.

2 To our selues, if wee feele temptations both com∣ming thicker, and lying heauier, and smarting more sharpely vpon vs then before, let vs consider this to bee done in the equall iustice of God, whose iudgements are saepe occulta, but nunquam iniusta.

And remember that of Saint Paul,* 1.550 All things worke together for the good of them that loue God: and Saint Augustine,* 1.551 Sine tentatione probatus esse nullus po∣test.

This is the Lords fire, and though it burne and scorch, it preuaileth not but vpon our drosse, the gold is safe.

It is the Lords fanne, it preuaileth onely against the chaffe, the good wheate is the purer for it, and the fitter for the garner.

3 To our brethren, when we see them shaken with a temptation, and struggling with sinne, wrastling with Sathan, and almost foiled: let vs not iudge them forsa∣ken of the Lord, but visited in his iustice for their good, and you that are spirituall, restore such a one with the spirit of meekenesse, considering your selues, lest you al∣so be tempted.

Ply them with all spirituall consolations, euen those especially wherewith God hath in like tryals comforted you, and expect their happy comming forth of the fur∣nace of this probation with victory.

Pray for them with your selues, Leade not vs O Lord into temptation, let not the enemy preuaile against vs. This charity runnes in euery veyne of this prayer, no petition is without it, and euery petitioner must bee as hearty and zealous in the cause of his brethren, as for himselfe, for we are members one of another, and the law commandeth to loue our neighbour as our selfe.

3 We must consider our facility in yeelding, our im∣potency in resisting temptations.

It is Saint Cyprians note vpon this petition,

Quando hoc rogamus, admonemur infirmitatis & im∣becillitatis nostrae, neque se insolenter extollat neque sibi su∣perbe atque arroganter aliquid assumat: neque aut con∣fessionis aut passionis gloriam suam ducat.

In temptations, the faithfull are hardly distinguished from the reprobate, which makes many of Gods belo∣ued seruants doubt whether they be in the state of grace or no.

Yea, the elect of God haue commonly a deepe impres∣sion both of the conscience of their sinne, and of the

sense of Gods wrath, and of feare, and of the vengeance to come.

1 Therefore our duty in this case is to renounce our selues vtterly, and to lay downe all confidence of our owne strength, for by his owne strength, none can pre∣uaile.

Wherefore I abhorre my selfe, and repent in dust and ashes: this will cast vs vpon the mercy of God,* 1.552 and put vs vnder the shadow of his wings.

2 In regard of our infirmity to resist temptations, our duty is as much as wee can to decline the battaile, which is here desired: for Christ hath not taught vs to petition God, to assist vs in temptation, or to deliuer vs out of it, but rather to keepe vs altogether from it.

Leade vs not into temptation.

For he knowes whereof we are made.

Neuer did any of the Saints of God come off so faire from temptations, but that they had some very deepe wound, and the scarre of it remained after the healing.

Adam and Salomon had their fals, and the scarre re∣maining is, that to this day many are vnsatisfied concer∣ning their saluation, and though there be no iust cause of such doubt, yet it may passe for a punishment, that their fall well deserued.

Noah and Lot had their drunken fits, and the holy story hath recorded them; Iosephus. Dauid carries that blemish vpon record, and his praise hath that excepti∣on, saue onely in the matter of Vriah the Hittite.

Iob and Ieremie haue their passions and pangs of im∣patience registred.

The pusillanimity of the Apostles, the speciall incre∣dulitie of Thomas, the renegation of Peter, and his ob∣lique treading reproued by Saint Paul: all these are ble∣mishes in their stories, and trophies in Sathans. There∣fore

O Lord leade vs not into temptation.

4 We must consider the necessitie of faith, to appre∣hend this fauour.

He that prayes leade vs not, must beleeue that,

1 We cannot be led by any opposite arme against his protection, it cannot be done without him.

2 That he is able to diuert all temptations from vs, vt ne in ficiant, if hee please, vt ne interficiant, if they doe their worst.

1 It is Cyprians note, qua in parte ostenditur nihil contra aduersarium posse nos, nisi Deus ante permiserit. He teacheth vs the duty arising hence, vt omnis timor noster atque deuotio ad deum conuertatur. There is no∣thing to be feared in a subordinate power, if we keepe the supreame to friend; who regards the frownes of any subiect power, vpon whom the face of his Soueraigne shines cleare: from whence all inferiour greatnesse doth borrow light.

Who knowes not that the power of Sathan is all bor∣rowed and limited,, therefore no cause of feare from him if we cleaue to the rocke of our defence, who is the holy one of Israel.

2 Seeing he in whom we trust, can diuert temptati∣ons from vs, we haue warning whither to goe to pre∣uent them, and this petition in our mouth, from a fer∣uent spirit, is the charme that putteth them off, with this we goe so defenced against them, that Iosephs Mi∣stresse may solicite, day by day, her vnchast suit for his vnhonest welcome of her vnlawfull desires, and loose all her labour.

5 Concerning the right vse and application of this remedie.

Seeing we finde temptation so dangerous, and our God so iust to punish by it, our selues so apt to yeeld to

it, so weake to resist it, seeing wee know where we may haue helpe, I conclude this point:

Let euery one that desireth to escape this danger, and who would not fall in the tryall of his faith, labour to auoid temptations all that we can, and to pray continu∣ally against them, that we may haue Gods preuenting grace to keepe vs out of them, his subuecting grace to assist vs in them, his filiall grace, deliuering vs alwayes from them.

To this purpose let vs take a learned fathers good counsaile. Semper inueniat te inimicus occupatum: pray continually, in all things, giue thankes, be hearing, or reading, or meditating on thy duty to God and thy neighbour, remembring and confessing thy sinnes, de∣ploring them, deprecating Gods wrath, striuing against thine owne corruptions, indeuouring to amend thy life, labouring alwayes to haue a good conscience before God and men, walking with God.

It is Saint Augustines note vpon this petition.

Cum sancti petant ne nos inferas in tentationem,* 1.553 quid aliud petunt? nisi vt in sanctitate perseuerent? aske of God wisedome from aboue, to discerne temptations, strength to resist them, faith to ouercome them.

And for those instruments of Sathan that tempt thee to euill, know the voyce of Sathan speaking in them, as Christ did when Peter tempted him, and say vnto them as Ahab did Eliah, haue I found thee, O mine ene∣my?

If any tempt thee to wantonnesse, to drunkennesse, to breach of the Sabbath, to contention, enflaming thee against thy neighbour: say as Rhode did in the acts of the Apostles, It is Peters voyce, it is the voyce of Sa∣than, Nec vox hominem sonat, and put him off with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Let no Pelagian, selfe-opiniond, betray thee that thou shouldest thinke, nulla dei gratia adi••tos omnia peccata posse vitare.

There be two great dangers that we are yet subiect to after God hath in mercy forgiuen all our trespasses past.

1 Falling into new sinnes, for if Sathan cannot pre∣uaile against vs in one temptation, hee will assault vs in another; it is said of him, that he hath Nomina mille, Mil∣le nocendi artes: as Dauid, though we neuer reade him againe tempted either to adultery or murther, yet hee was led into a new temptation, to number the people.

And Peter though he neuer faulted more in denying his Master, yet Saint Paul tooke him in the manner, for not walking pede recto.

For our originall corruption hath in it the seed of all kinde of sinnes, and many baites being at once in sight, it is an hard escape to quite them all.

2 The other danger is of relapse, for after repentance and pardon obtained, we may fall againe into the same sinne, with much more danger then before, especially such sinnes as custome hath assiduated: as a common lyar, a common swearer, a common drunkard, a com∣mon breaker of the Sabbath.

How can we say that any of these sinners that liue in the daily practise of these sinnes, doe repent them, or how dare they say, Leade vs not into temptation, when they loue the workes they doe so well, as not to part with them.

Relapses haue so small comfort in holy Scripture, as it is obserued by some learned, that there is not one exam∣ple of Scripture in either testament of grace, after re∣lapse, whereupon some of the ancient Fathers haue gone too farre in denying possibility of grace, after recidiua∣tion. I dare not goe so farre: it is breaking of a bruised

reede. Master Perkins in his booke of the nature and practise of repentance, doth say,

We finde no example in Scripture of recouery after relapse, yet in his booke of the conflicts of Sathan with a Christian, nameth two examples, one of Abraham, who twice said that Sarah was his sister: and of Ioseph, who twice sware by the life of Pharaoh.

He also chargeth Dauid with more adulteries also in maintaining many wiues. But as in the body, so in the soule, relapses are full of danger.

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,* 1.554 let me be deliuered from them that hate me, and out of the deepe waters.

Let not the water floud ouerflow me,* 1.555 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:

* 1.556Iob was in this distresse when he complained, How many are mine iniquities and sinnes? make me to know my transgressions and my sinne.

* 1.557Wherefore hidest thou thy face, and holdest me for thine enemy?

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

* 1.558Will the Lord cast off for euer, and will he be fauoura∣ble no more?

* 1.559Is his mercy cleane gone for euer, doth his promise faile for euermore?

Hath God forgotten to be gratious,* 1.560 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,* 1.561 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,* 1.562 through the lusts of their owne hearts to dishonour their owne bodies be∣tweene themselues: and againe,

* 1.563For 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,* 1.564 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.

* 1.565Among 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,

* 1.566We must through many afflictions enter into the king∣dome of God: and,

* 1.567All that will liue godly in Christ Iesus, shall suffer persecutions: and,

* 1.568In 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.

* 1.569To 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,* 1.570 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.* 1.571 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.* 1.572 And what say they to the promise of Dauid. There shall no euill happen vnto thee,* 1.573 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,

* 1.574The 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.

* 1.575It 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,* 1.576 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,

* 1.577Sufficient 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.

* 1.578Man 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.

* 1.579S. 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.* 1.580

So was he when Michall conueied him away through a window,* 1.581 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.* 1.582

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.

* 1.583There shall no euill befall thee, neither shall any plague come nigh thy dwelling.

* 1.584He 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.

* 1.585And 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,* 1.586 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,* 1.587 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.

* 1.588And as the Psalmist saith, he abode there vntill the time that his word came: the word of the Lord tryed him.

* 1.589The 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.* 1.590

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,* 1.591 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.

* 1.592And that which Saint Peter giueth him, who calleth him a faithfull Creator.

God himselfe telleth vs so.

* 1.593There 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,* 1.594 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.

* 1.595Woe 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.

* 1.596In 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,* 1.597 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,* 1.598 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.

* 1.599Then 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.

* 1.600The 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.

* 1.601And 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.

* 1.6026 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.

* 1.603Gregory 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,* 1.604 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,* 1.605 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,

* 1.606We 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.

* 1.607Holding 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:* 1.608 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,* 1.609 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.

* 1.610Surely 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

* 1.611In 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,* 1.612 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.* 1.613 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,* 1.614 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,* 1.615 and thou didst deliuer them.

They cryed vnto thee, and were deliuered:* 1.616 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.

MATH. 6.13.

For thine is the kingdome, and the power, and the glo∣ry, for euer.

IT is plaine in the storie of the Gospell, that Christ did twise teach to pray this prayer: once priuately, which Saint Luke relateth, and that at the request of his Dis∣ciples.

Another time publikely in his sermon preached vpon the Mount, reported here by Saint Matthew.

These words which are the close and conclusion of the Lords prayer, are omitted in Saint Luke.

But in his publique sermon they are added, as you reade here, therefore from hence wee borrow them to supply the prayer in Saint Luke.

The Disciples obtained what they desired in Saint Luke, for Christ taught them to pray, and the prayer

doth extend no further then these seuen petitions: for nothing is desired of God in these words of the conclu∣sion added in Saint Matthew.

And here let me shew you a great want of iudgement and charity in some of our brethren, who haue tendered to his Maiestie some exceptions against our booke of Common Prayer, by the way of Question, whereof this is one.

* 1.617Whether it be an acceptable seruing of God, rather to follow the masse-booke in omitting these words, then the scripture in vsing of them.

[Sol. 1:] You may easily discerne a roote of bitternesse in this obiection: for these words are not found in this Scrip∣ture, and yet here Christ is desired to teach his Disciples to pray, and charity might haue as well seene the want of these words in this Scripture, as in the masse-booke, and thought our imitation rather guided by this text, then by that idolatrous booke.

[Sol. 2] Master Beza who tooke great paines to search all the old coppies of the new Testament to perfect his edition thereof, by comparing them together, doth confesse, that in many coppies hee found these words wanting both in Saint Matthew and Saint Luke.

He addeth also, that many interpreters haue thought them put into the text, as being the common conclusion vsed by the Christians in their prayers.

Further he alleadgeth, that three of the antient Fa∣thers of purpose expounding the Lords prayer, haue omitted this conclusion, and haue not so much as men∣tioned it, that is, Cyprian, Augustine, and Ierome.

So that this vncharitable construction of leauing out these words in the booke of common Prayer, will light as heauy vpon Saint Luke, and these holy Fathers of the Church, as vpon our booke, through whose sides

these are pierced with this dart of false witnesse, to the manifest preuarication of that holy commandement.

But let them charge it vpon vs; doth any Minister in [Sol. 3] reading of diuine Seruice, euer omit the adding this conclusion to the rest? or are we forbidden to vse it, ra∣ther doe we not vnderstand it intended, that it should be added as we vse to say, quod necessario subintelligitur, non deest.

Else they might also quarrell the booke, for onely be∣ginning the Lords prayer, as in many places.

Zeale is madnesse, if it be not guided by a right vnder∣standing, and tempered with charity. I could not omit the answering for our Church against this vniust impu∣tation, both to stop the mouth of slander, and to fasten shame on the foreheads that blush not at these pickt quarrels.

And also to settle your iudgements in a sober constru∣ction of those things which the Church hath establi∣shed and done for vs.

Arias Montanus giues this note vpon these words in Saint Matthew.

Animaduerte lector, hanc clausulam non esse de textu: he addeth also that in the Greeke Church, the congre∣gation doth neuer repeate this clause, but when they haue with the Minister said, libera nos a malo.

The Priest onely pronounceth these words, quia tu∣um est regnum, &c.

And learned Erasmus thinkes that these words might be added to the Lords prayer, by the vse of the Church, as at the end of the Psalmes we added that ho∣ly acclamation of, Gloria patri & filio & spiritui sancto; yet neither of these Apocryphicall or without diuine authority: for,

Dauid is said to blesse the Lord before all the con∣gregation,

saying,

* 1.618Thine O Lord is the greatnesse, power, and glory, and the maiesty, and the victory, for all that is in the heauen and earth is thine.

* 1.619Thine is the kingdome O Lord, and thou art exalted as head aboue all.

Therefore approuing the vse of this conclusion of the Lords prayer, we proceed in it.

1 And call it by the name which is giuen to it by the holy Ghost, our Blessing of God after prayer, this is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2 We will consider it as a motiue to God, to grant vs the requests made in the seuen petitions.

* 1.6203 As it is a strengthening of our faith, to aske all these things at the hands of God:

1 This is a blessing of God.

We are said to blesse God when we doe praise him, and giue him the honour due to his name: So Saint Paul meant it.

* 1.621Blessed be God, euen the Father of our Lord Iesus Christ: the Father of mercies, and the God of all comfort. And it agreeth well with our duty, that we petitioning this father in this prayer for all mercies and all com∣fort, and wrastling with him in our prayer, as Iacob did for his blessing vpon vs, should also blesse him, and praise his name.

[Rea. 1] And for our direction herein we haue our Sicut in coe∣lo & in terra▪* 1.622 for Iohn heard euery creature which is in heauen and in earth, and vnder the earth, and such as are in the sea, saying, Blessing, honour, glory, and power bee vnto him that sitteth vpon the throne, and vnto the lambe for euer and euer.

[Rea. 2] Let vs consider what Dauid saith, Great is the Lord, and greatly to be praised.* 1.623

We pray in our first petition, Hallowed be thy name, for the name of God is great, and Dauid saith,

According to thy name O God, so is thy praise vnto the ends of the earth: thy hand is full of righteousnesse.* 1.624

We labour to open that hand by our prayers, that we may partake of his righteousnesse, therefore to him belongeth praise for his names sake.

We are created to this end, to glorifie God in our bodies, [Rea. 3] and in our soules, and this is the way to honour him, ipse dixit.

Who so offereth praise, glorifieth me;* 1.625 Dauid often cal∣leth it Sacrificium laudis. And he calleth these kinde of sacrifices, the sacrifices of righteousnesse.

These be called vituli labiorum in Hose, they are cal∣led fructus labiorum confitentium nomini eius, by the author to the Hebrewes.

The Saints of God haue vsed to cast themselues downe at his feete, that in their humiliation he may bee exalted: when we kneele or prostrate our selues to one that standeth by vs, we make him shew high ouer vs, therefore when the Lords faithfull seruants come to him to worship, they fall low on their knees before him.

They euacuate themselues,* 1.626 and put off all honour and estimation from themselues, to giue it all to him: this is blessing of God. So doe we in this prayer, all petition, then confession.

2 Consider this as a motiue to God to grant the pe∣titions herein contained.

1 Wherein obserue that we haue no arguments to induce God to goodnesse towards vs, but such onely as are drawne from himselfe and his owne holy and great attributes.

Therefore Daniel renounceth all respects drawne from himselfe, as vnpleadable:* 1.627 Wee doe not present our

supplications before thee, for our owne righteousnesse, but for thy great mercies: therefore he prayeth,

* 1.628O Lord heare, O Lord forgiue, O Lord hearken and doe, deferre not for thine owne sake O my God.

* 1.629So Nehemiah in his prayer doth make a contrite con∣fession of his sinnes to God, and the sinnes of all the people, and his plea for mercy and forgiuenesse, and for further grace and fauour of God, is the promise of God. Remember the word that thou commandedst by thy ser∣uant Moses.

So we pray, remember thine owne kingdome, thy power and thy glory, when we aske of thee these petiti∣ons, for we haue nothing of our own worth the remem∣bring, for whose sake thou shouldest grant our requests.

2 Let vs consider how these may be motiues to per∣swade our God to heare our prayers; we doe herein ac∣knowledge and ascribe to God,

1 Kingdome, as Dauid saith, The Lord is King, the earth may be glad thereof: he is no tyrant, but a King to whom belongeth the procuration of the good of his Subiects. Hee is our King of old, saith Dauid, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He is therefore the breath of our nostrils: he is the common father of vs all, ruling vs with autho∣rity and loue.

And because thou art our King, we pray thee to glo∣rifie thine owne name in thy Church, to let thy king∣dome come to it.

To aduance thy will in it.

To sustaine vs thy subiects with all the necessaries and conueniences of life.

To seale thy pardon of all our sinnes.

To keepe vs from the infection of new sinnes, from re∣lapses into our old ones.

To defend vs from the power of the deuill, and to

saue vs from any thing that may offend and hurt vs.

2 Power is ascribed to God.

Wherein we appeale to the omnipotency of our Fa∣ther, we acknowledge him able to doe whatsoeuer hee will in heauen and earth.

So Nehemiah beginneth his prayer.

O Lord God of heauen, the great and terrible God.* 1.630 So began Daniel.

O Lord, the great and dreadfull God.* 1.631

This confession of Gods power doth incline the greatnesse and might of God to stoope it selfe to vs, for power takes no ioy in aduancing it self against weaknes.

Amongst men, there be of those barbarous and inhu∣mane natures, which abuse power to vnmercifull tyran∣ny and oppression, but when we confesse the power of God, we submit to it, and thereby moue the God of power to declare the same to our good.

He hath power in spirituall graces to bestow them on vs, that we may serue him in the hallowing of his name: his power can extend his kingdome ouer all, his power onely can make vs able to doe his will: this po∣wer commandeth heauen and earth to minister to our necessities.

He hath power to pardon all sinnes, and to preserue vs from temptation and euill.

Therefore the consideration of our confession of his power, moueth him to grant our requests in all these things.

3 We ascribe vnto him glory.

A great argument to moue him to doe all these things for his owne glory, for this is his praise, that he heareth our prayers, therefore to him doth all flesh come: and that is it we seeke in this prayer: the three first petitions are addressed to the glory of his name, of his kingdome

and will, we desire bread that we may liue here to praise and serue him.

We desire pardon of all sinnes past, and release from our iniquities present, and strength against all ensuing temptations, and deliuerance from all deserued euils, that we may be able to liue in holinesse and righteousnesse before him all the dayes of our life.

3 Our faith in this prayer is confirmed by these 3, reg. potentia: glor.

* 1.6321 A regno, true that of earthly Kings the Prophet saith, Trust not in Princes, nor in any sonne of man, for there is no helpe, &c. But the Lord is a King that may be trusted.* 1.633 I am a great King, saith the Lord of hosts, King of Kings, and Lord of Lords is his name, Reuel. 19.16▪ and he saith,

Per me reges regnant.

We begin at Our father, whence we haue audaciam petendi, we end at tuum est regnum, whence wee haue fiduciam impetrandi, he ruleth ouer all: all things serue him, feare not thou little flocke, for it is your fathers plea∣sure to giue you a kingdome.

The Apostle calleth this kingdome the inheritance of them that are sanctified, and he calleth all the faithfull heires and coheires with Christ.

This King sent the heire of his kingdome in the simi∣litude of sinfull flesh amongst the sonnes of men, of pur∣pose to expiate their faults, to reconcile them to his fa∣uour, and to inuest them in the rights of this inheri∣tance. Faith is the ground of these things which wee hope for: and this King is the giuer of euery good and perfect gift, whom we call our father.

What can we want, wherein can our faith stagger, if it cleaue to him, and that we may once say cheerefully with the Apostle, Scio cui credidi.

All the elect of God are not onely the subiects of this kingdome, but fauourites also of this King, his dar∣lings, his delight is in them; Dauid makes so bold with God, as to pray.

Keepe me as the Apple of thine eye,* 1.634 hide me vnder the shadow of thy wings.

The Hebrew word signifieth the blacke of the Ap∣ple, the very sight of the eye.

He that toucheth you, toucheth the Apple of his eye:* 1.635 God holdeth them so pretious, that men had need to handle his children as tenderly as they would handle the Ap∣ples of their owne eyes: aliqui intelligunt de oculis dei.

2 A potentia: there be many titulary Kings here on earth, swolne with titles of great dominions, wherein they haue neither foote of land in possession, nor the o∣bedience of any subiect: it may be that there is ius domi∣nij annexed to their Crownes, for which they retaine the titles, as our Soueraignes doe in France; or they may be pretenders to some rights, as the Kings of Spaine are to Ierusalem.

There be Kings that haue supremacie of dignity, and possession of regalitie, but their wings are clipt, they are limited how farre they may flye.

Such a King was Achish in Gath, who approued Dauid well, but he could not keepe him with him,* 1.636 for saith he,

Thou art not good in the eyes of the Lords, wherefore now returne and goe in peace, that you displease not the Lords of the Philistims.

Whether Princes be ouerawed by their Magnats, or in their owne facility, doe diuest themselues of their power, both wayes here is kingdome without power or glory.

But thine is the power;* 1.637 for God is the high creatour and

possessour of heauen and earth, as Melchizedech called him.

And as he holdeth possession vndenied, so he main∣taineth dominion vnresisted, Hee doth whatsoeuer hee will.

Power is neuer fearefull when it is in a Father, rather here is firme foundation to build faith on: the Leper in the Gospell built vpon this rocke: Thou canst make mee cleane.

The sister of Lazarus confest the power that Christ had with the Father, quicquid petieris.

Our God is caput potentiae. The powers that be, are ordained of God, they are but so many rayes or beames of this glorious sunne, or if we esteeme them as starres for glory, yet they borrow their light from this sunne.

God would haue this knowne and confest.

* 1.638Thy Saints shall blesse thee, they shall speake of the glo∣ry of thy kingdome, and talke of thy power.

This power is the strong rocke, and the high place, the wall of defence to the Church.

The powers and principalities which are against vs, may shake our faith with some terrours, they cannot make it faile. As the mountaines compasse about Ieru∣salem, so is the Lord round about them that feare him and put their trust in his mercy.

3 A gloria, vbi regnum & potentia, ibi gloria.

The glory of God is threefold.

• 1 In his owne glorious nature and essence.
• 2 In his workes.
• 3 In his word.

* 1.639The glory of his nature is a light that no man can at∣taine to, we conceiue it best by that which is reuealed to vs in the two great volumes of his workes, which our eyes behold, and of his word which he hath left in

his Church for our learning, that we may know him, and him whom he hath sent, Iesus Christ.

There is that which the Apostle calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and wee haue no outward meanes to know it, but by the workes and word of God, within vs; the spirit also helpeth our infirmities.

This glory of diuine nature doth consist in the holy attributes of God.

1 His simplicitie: for he is ens simplicissimum, with∣out permission, a selfe-bearer.

2 His eternitie: for he is α and ω, without beginning and end.

3 His life: for he is called deus viuens ita viuit vt sit sua vita, ita est vt sit sua essentia.

4 His immensity and infinity, whereby he compre∣hendeth all things, filleth all things, and is in euery place:

5 His authority, perfection, and selfe-sufficiency which extendeth not onely to the complement of his owne essence, but is the originall of all perfection that is in his workes.

6 His blessednesse: for he is God blessed for euer, blessed in being so, and blessed in knowing himselfe so to be, and blessed in the communication of his blessings to his creatures, according to their capacity and vse.

7 His omnipotencie, for he alwaies worketh both in himselfe in actions immanent, and without himselfe in actions transient: in both he doth what he will.

8 His wisedome, for he knoweth, and foreknoweth, and decreeth, maketh and gouerneth, and preserueth all things, by infinite wisedome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

9 His truth, for his wisedome doth both apprehend all truth, his operations be all in truth, his onely is the

reuelation of truth.

10 His will secret, done in and vpon all things reuea∣led, done by all that loue and conscionably serue him.

11 His goodnesse, in himselfe, and toward all things that haue being of him.

12 His grace, by which he declareth himselfe in Ie∣sus Christ, the father of vs all.

13 His mercy, in which he couereth our sinnes, and pardoneth all our iniquities.

14 His righteousnesse, by which hee iustifieth his elect, and condemneth the vngodly.

In all these, God is glorious in his Church, and his Church confesseth it.

2 He is glorious in his workes.

* 1.640It is a worke for the Sabbath to thinke of them. Dauid makes two good vses of them.

• * 1.6411 To debase himselfe.
• 2 To exalt God.

O Lord our Lord, how excellent is thy name in all the earth.

3 He is glorious in his word.

1 In veritate, it is called verbum veritatis.

2 In aeternitate: durat in saeculum▪

Truth maketh vs free, and eternity crowneth vs with indesinent perpetuity:

Our faith is hereby supported, that seeing our God is the King of glory, and all our prayers are directed to his glory, that he will therefore heare vs from heauen, and when he heareth, he will haue mercy. And in that faith, we all say Amen, to these our holy deuotions.

MATH. 6.13.

Amen.

THis is the last gaspe of this heauenly prayer.

• 1 Consider we what Amen is.
• 2 To what it is said.
• 3 By whom it must be said:
• 4 How we must say it.

1 What Amen is.

It is one of those Hebrew words which is retained in the vse of the Church in all languages, and Gabriel Ger∣son saith it is vsed in Scripture, three wayes.

• 1 Nominaliter.
• 2 Aduerbialiter:
• 3 Verbaliter.

1 Nominaliter, and that

1 Personaliter.

2 Realiter.

Thus it signifieth the truth of the person,* 1.642 and so it is the appellation of Christ.

These things saith Amen, the faithfull and true wit∣nesse, onely proper to Christ. Ego veritas,* 1.643 omnis homo mendax.

Thus it signifieth the truth of things so called:* 1.644 all the promises of God in him are yea and Amen:* 1.645 that is per∣fect truth.

2 Aduerbialiter.

So it signifieth verily, a word of earnest asseueration, sometimes vsed single, sometimes double, Amen, Amen.

Our Sauiour vseth it much in the Gospell, alwaies in serious matters.

* 1.6461 In doctrina Baptism. Verily I say vnto you, nisi quis renatus fuerit, &c.

* 1.6472 In doctrina Euchar. Amen Amen, dico vobis. Ex∣cept ye eate the flesh of the sonne of man, and drinke his bloud, you haue no life in you.

* 1.6483 In doctrina orationis; Amen, Amen, dico vobis quae∣cunque petieritis patrem in nomin•• meo, dabit vobis.

* 1.6494 In the doctrine of comfort in afflictions.

Verily, verily I say vnto you, ye shall weepe and lament, and the world shall reioyce, but your sorrow shall bee tur∣ned into ioy.

So it is vsed in many other important passages in holy Scripture.

* 1.650Origen: per quod verbum vernaculo Hebraeorum ser∣mone vera & fidelia esse quae scripta sunt & dicta consig∣natur.

Therefore where you finde that word beginne the sentence, expect some thing of great moment to follow. Attendite, credite.

3 Verbaliter.

And thus it is equiualent to So be it, and is vsed in the close of

• 1 Thankesgiuing.
• 2 Praise.
• 3 And prayer.

1 Of thankesgiuing.

* 1.651The Apostle taketh care that this seruice bee perfor∣med lingua familiari, Idiomate noto, that Amen may be said to it.

2 Of praise or blessing of God.

Blessed be the Lord God of Israel,* 1.652 from euerlasting and to euerlasting. Amen and Amen.

Blessed be the Lord for euermore, Amen and Amen.* 1.653

God teacheth his Leuites to blesse his people when they dismisse the congregation.

He addeth,* 1.654 They shall put my name vpon the children of Israel. Amen is his name, and the seale of that bles∣sing.

3 Of prayer.

So our prayers end generally, and it hath a double vse, which I learne of two Fathers.

• 1 Signaculum consensus nostri.
• 2 Votum desiderij nostri.

1 It sheweth our vnderstanding well informed.

2 Our affections feruently inflamed.

2 To what it is said.

1 To the Preface.

2 To the seuen petitions.

3 To the Conclusion.

1 To the Preface.

Here are three things of import.

1 That wee chalenge interest in God, and call him ours.

2 That wee seeke his face as his children, and call him Father.

3 That we lift vp our hearts to him as being in hea∣uen.* 1.655 * 1.656

In all these we vse Amen, both aduerbialiter and ver∣baliter.

1 Amen, verily he is ours, it is vox fidei, wee be∣leeue him so to be.

1 We beleeue our right in him, noster.

2 His loue to vs, in Pater.

3 His prouident power ouer vs, by reason his dwel∣ling is in heauen, from whom euery good and perfect gift commeth.

Amen, verily, as Aquila; fideliter, as Origene, ad confirmationem omnium quae dicta suut: all this is true.

This is signaculum fidei.

He that sealeth to his conscience a full perswasion, that God dwelling in heauen, is his father, may be bold to goe on with all the seuen petitions.

* 1.657He that will pray, let him aske in faith and wauer not.

Heare the Church prayer.

* 1.658Looke downe from heauen, and behold from the habi∣tation of thy holinesse and glory, where is thy zeale and strength, and the multitude of thy bowels, and of thy mercies towards me, are they restrained?

* 1.659Doubtlesse thou art our Father, though Abraham bee ignorant of vs, though Israel acknowledge vs not, thou O Lord art our Father, our redeemer, &c.

Say Amen to this, and pray on.

* 1.660There is also another vse of Amen, by way of bles∣sing our selues in the name of the Lord. Amen, So be it: for this is votum desiderij nostri.

1 That he may owne vs and call vs his.

2 That he may loue vs, and call vs children.

3 That he may possesse the place.

From whence euery good gift commeth.

That his prouidence may be our storehouse to sup∣ply all our wants.

That his loue may be our banner.

That his power may be our fenced citie. So be it.

2 Amen to the petitions.

Amen to the whole body of the prayer.* 1.661 Amen to e∣uery part of it, not onely to euery petition, but to eue∣ry member thereof.

2 Aduerbiabiter.

1 For our hearts must be established with a full per∣swasion, that it cannot goe well with vs by any meanes, except all this be done that we pray for.

1 The name of God which is our tower and refuge, must be hallowed, else quo fugiemus?

2 The kingdome of God must come, else who shall raigne ouer vs?

3 The will of God must be obeied by vs, and fulfilled vpon vs, for it is his will to saue vs.

4 And if this will of God be not obeyed on earth, according to the patterne of heauenly obedience, per∣formed by the Angels and Saints of God, it will not be accepted in his sight.

5 If he giue vs not bread, and his blessing with it, we shall not liue in his sight.

6 If he forgiue vs not, wee shall dye in our sinnes: who then shall haue pitty on vs?

7 If we forgiue not as we would be forgiuen, will he not say to vs,

Oughtest not thou to haue forgiuen thy fellow ser∣uant, as I forgaue thee? and he will require the vtmost farthing of our debt of vs.

8 If he leade vs into temptation, and suffer our owne corruptions to guide vs, or Sathans temptations to pre∣uaile against vs, how shall we be able to keepe faith and a good conscience?

9 If hee doe not either preuent euils comming, or support in euils incumbent, or deliuer vs out of them, how can we subsist in them?

Therefore our double Amen is requisite in all these.

1 Signaculum sidci, that we beleeue a necessitie of ob∣taining all these for Gods glory and our good.

2 Votum desiderij, that wee expresse an earnest and feruent desire to preuaile with God in all these.

1 We must pray that his name may bee hallowed, that

2 We may be partakers of his kingdome.

3 We must desire that his will may be done, that we may eate of his bread.

4 We must desire forgiuenesse of sinnes past, and pro∣tection against all after temptations, that we may be de∣liuered from all euils of punishment, and that Sathan may not touch vs.

Leaue out nothing, hee is our father of whom wee aske, and he hath a full hand, and our prayers will open it.

They whose hearts doe say Amen to some part of this prayer, and their zeale tooleth in the rest, obtaine no∣thing of God: but pro corona fidei, they haue poenam per∣fidiae.

How many be there in the world that cry heartily, panem nostrum quotidianum, and libera nos a malo, who neither care for the name, the kingdome, nor the will of God, they neither feele any inconuenience in sinne, nor feare, rather like temptations, which haue a pleasing relish.

Like those that dye with tickling.

Others presse the first petition slightly, concerning the name of God, because they are profane, and sweare by it.

They will allow God a kingdome, and take it away by disobeying his will.

Bread they would haue, but they thinke much to bee limited to aske for the day.

They like the forgiuenesse of their owne sinnes, but not the sicut & nos.

They feare not temptation: euils they deprecate. But Amen to all is our lesson.

3 Amen to the conclusion, i.

In faith, beleeuing kingdome, power, and glory to be his. Amen. So is it.

In zeale, desiring that God may euer haue all due as∣criptions. Amen. So be it.

3 By whom it must be said.

All that pray, must say Amen, for as we pray one for another, so one with another.

We haue one God, one faith, in that God, one Bap∣tisme into that faith, one Eucharist, the seale of the co∣uenant, one word the rule of faith and manners, one prayer, and one Amen.

They that bring their bodies without their hearts, doe increase the company, but they doe not mend the quire.

Cardinall Bellarmine confesseth vsum respondendi Amen, antiquissimum in ecclesia.

But to come to Church onely to heare prayers, and not to pray, to pray and not to seale it with an Amen, is to prophane the seruice and worship of God.

We are, or should be an holy Priest-hood to offer vp vnto God, the sacrifice of praise, and the incense of prayers with one voyce, one heart, as Zeph. saith, with one shoulder.

Multorum preces impossibile est contemni So all the congregation, and euery part of it, must say Amen to all the prayers, and to euery petition of them.

And that was the reason why our holy Church did so dispose of the common prayers, that the people should haue their part in sundry short eiaculations, that their deuotions might be set a worke to ioyne with the Minister, whereas in other reformed Churches, the congregation hath nothing to say, but Amen.

This was so well obserued in the Church in Saint Ie∣romes time, that the people made the Church ring a∣gaine with the loud voyce of their ioynt Amen: hee saith ad similitudinem coelestis tonitrui reboauit.

And the Iewes of old in their Synagogues, did redou∣ble it, Amen, Amen.

4 How we must say Amen.

Caninius in voces novi testamenti, saith there is

• 1 Amen pupillum, a non intelligentibus.
• 2 Surreptum, spoken in hast before the prayer ended.
• 3 Otiosum, of them that minde it not.
• 4 Iustorum, and that must be said.

1 With knowledge.

They that know thy name will trust in thee.

If we know what we pray for.

Who is the giuer of it.

For whose sake we aske it.

For what vse.

What need we haue, say Amen heartily.

They that pray in a strange tongue, pray without knowledge, therefore God will say to the Church of Rome,* 1.662 nescitis quid petatis.

They that say this prayer, and vnderstand it not, sinne as much in Our Father, as they in Pater noster.

If God should say to them, as Philip to the Eunuch, intelligis quid dicis, would they not say: how can I with∣out a teacher?

You haue beene taught, take heed that you learne; for,

All ignorant deuotion, is no better then taking the name of God in vaine.

2 Amen must be said with the spirit.

These two, vnderstanding and the spirit must not be parted in our prayers.

I will pray with the spirit,* 1.663 and I will pray with the vn∣derstanding also.

As the Hart panteth after the water brookes,* 1.664 so panteth my soule after thee O God: So,

O God thou art my God, early will I seeke thee,* 1.665 my soule thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is.

This spirit is willing, though the flesh be weake.

Our prayer is directed to him who is called the God of spirits, who is also a spirit, and to be serued in spirit and in truth.

This is the holy fire from Gods Altar, which infla∣meth deuotion, euen the zeale of this spirit, this fireth the incense of our prayers, and makes them ascend. The Amen of the lips is thus welcome to God.

Populus hic honorat me labijs. But let our soules, and all that is within vs say Amen, euen the hid man of the heart, and God will answer vs with his Amen.

3 Amen with faith.

Three things there are in God for faith to fasten on.

1 Quia fidelis.

Dauid vrgeth him vpon that point.

Heare my prayer O Lord, giue eare to my supplications,* 1.666 in thy faithfulnesse answere me.

We pray in confidence of Gods promise,* 1.667 for hee is

faithfull that promised.

* 1.668Saint Peter calleth him a faithfull Creator; Commit the keeping of your soules to him in well doing, as vnto a faithfull Creator.

2 Quia potens.

We may say boldly with the paralitike,

Domine si vis potes me mundum facere.

Apud deum nihil est impossibile.

Omnia tibi seruiunt.

Amen may rest in that power which ruleth ouer all, and doth quicquid vult.

3 Quia volens.

The first compellation in this prayer is proofe enough of this, quia pater noster.

Whatsoeuer we aske according to his will, wee ob∣taine, all those petitions are according to his will; hee that is in his bosome, hath taught vs this prayer. Attri∣buta dei hoc volunt.

1 His holinesse affecteth the hallowing of his name.

2 His glory, the comming of his kingdome.

3 His iustice, the doing of his will.

4 His bounty, the giuing of bread.

5 His mercy forgiuing of sinnes.

6 His wisedome in preuenting temptations.

7 His power in deliuering from euill

He is willing to magnifie his own glorious attributes, in all these, therefore wee may safely say, Amen to all these petitions, seeing we aske them all according to his holy will.

To conclude in this prayer, we cast our selues at the feete of our Father, wee seeke his kingdome first, and

the righteousnesse thereof, in the three first petitions.

Then we pleade our owne cause in the foure last.

We begin in confession of his goodnesse, wee end in confession of his greatnesse, hee is our α, hee is our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In the first we pleade our interest in him, in the last we acknowledge his interest in vs; we seale all with one Amen.

And euen that Amen of ours is petitorie, and begges his Amen, that as wee, so hee would say to our whole prayer. So be it.

He that biddeth vs pray, prayed himselfe with sup∣plications and strong cryes in the dayes of his flesh.

As Bernard, Sic gessit, sic iussit: and he hath taught vs how and what to pray.

Would not one of vs that had a suit to the King, perswade himselfe that he should preuaile if the Prince should penne his petition for him with his owne hand, and put it into his to deliuer?

Would not the King know his owne sonnes hand? would not his very Character commend the cause to gratious hearing?

It is our case, GOD is our King of old, we are his humble suppliants and poore creatures, Christ the Sonne of God, the Prince, hath endighted here our Petition, wee pray coldly, and offend very fouly in the deliuery of our petition, if we speed not.

For his drawing our petition is GODS Amen to it.

Much wrong hath this holy prayer done to it in the Church of Rome, often repeated in a strange tongue.

Much wrong generally done, euen where the light of the Gospell shineth, when it is onely said,

and not vnderstood. I haue done my best to helpe your vnderstandings in the exposition of it, and God giue his blessing to my faithfull labours herein.

To whose sufficient grace I recommend you, for he is able to build you vp further in knowledge and faith, and zeale, and obedience, and to giue you an inheritance amongst those that are sanctified.

FJNJS.

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Notes

• * 1.1

  Rom. 8.26.
• * 1.2

  1 Note.
• * 1.3

  1 Tim. 4.12.
• * 1.4

  Tit. 2.7.
• * 1.5

  2 Note.
• * 1.6

  Luc. 6.12. Mark. 1.35.
• * 1.7

  Pro. 18.10.
• * 1.8

  Obiect.
• * 1.9

  Sol. Mat. 6.8.
• * 1.10

  1 Reg. 8.28.
• * 1.11

  Verse 30.
• * 1.12

  Obiect. 2.
• * 1.13

  Sol.
• * 1.14

  Is. 46.1. Psal. 2.8.
• * 1.15

  Is. 1.18.
• * 1.16

  1 Pet 2.5.
• * 1.17

  Io. 17.9.
• * 1.18

  3 Note.
• * 1.19

  ••oel 2.17.
• * 1.20

  1 Sam. 7.8.9.
• * 1.21

  1 Sam. 14 19
• * 1.22

  Note.
• * 1.23

  Zach. 12.10.
• * 1.24

  Rom 10.13.
• * 1.25

  Ioel 2.32.
• * 1.26

  Act. 2.21.
• * 1.27

  Psal. 14.4.
• * 1.28

  Isa. 43.22.28.
• * 1.29

  ••ob. 42.8.
• * 1.30

  Gen. 20.7.
• * 1.31

  Exod. 8.8
• * 1.32

  Obiect.
• * 1.33

  Sol.
• * 1.34

  Rom. 8.26.
• * 1.35

  Note.
• * 1.36

  Pro. 2.3.
• * 1.37

  Eph. 4.1••.
• * 1.38

  1 Reg. 3.11.
• * 1.39

  Pro. 4.10.
• * 1.40

  Pro. 3.10.
• * 1.41

  Mat. 7.11.
• * 1.42

  1 Io. 5.14.
• * 1.43

  1 Vnderstand∣ing.
• * 1.44

  Super Ps. 18. Enarr. 2.
• * 1.45

  Ps. 89.15.
• * 1.46

  Lib. 3.32.
• * 1.47

  In Ps. 28.
• * 1.48

  Mal. 1.8.
• * 1.49

  2 Reuerence.
• * 1.50

  1 Inward:
• * 1.51

  2 Outward.
• * 1.52

  3 Sense of our want.
• * 1.53

  4 In feruencie.
• * 1.54

  Rom. 12.12.
• * 1.55

  Iames 5.16.
• * 1.56

  5 Sincerity.
• * 1.57

  6 In faith.
• * 1.58

  Heb. 10.22.
• * 1.59

  Iames 1.6.
• * 1.60

  7 In the medi∣ation of Christ Isa. 6.2.
• * 1.61

  Exod. 28.29.
• * 1.62

  2. Tim 2 5.
• * 1.63

  8 Informa ver∣borum.
• * 1.64

  9 In Methode
• * 1.65

  Ps. 78.4••.
• * 1.66

  Ps. 40.1.
• * 1.67

  Is. 28.16.
• * 1.68

  1 Note.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.70

  2 Note.
• * 1.71

  Ioh. 1.18.
• * 1.72

  Rom. 8.3.
• * 1.73

  3 Note.
• * 1.74

  Mat. 23.8.
• * 1.75

  Math. 11.11.
• * 1.76

  Mal. 4.5.
• * 1.77

  Math. 11.10.
• * 1.78

  Verse 14.
• * 1.79

  Iohn 1.35 &c.
• * 1.80

  Verse 6.
• * 1.81

  2 Tim. 3 8.
• * 1.82

  1 Vse.
• * 1.83

  Act. 20.20.
• * 1.84

  Ps. 65.2.
• * 1.85

  Iam. 1.5.
• * 1.86

  Ps. 31.6. Luc. 28.46.
• * 1.87

  Math. 26.44.
• * 1.88

  2 Cor. 12 8.
• * 1.89

  Luk. 18.13.
• * 1.90

  Luk. 18 1.
• * 1.91

  In Alcibi.
• * 1.92

  Iam. 1.5.
• * 1.93

  Iam. 1.16.
• * 1.94

  Iam. 1.6.
• * 1.95

  Psal. 73.25.
• * 1.96

  26.
• * 1.97

  Math 6.8.
• * 1.98

  Ps. 65.2.
• * 1.99

  Deut 4.32.
• * 1.100

  Defens. of the Apology, p. 2. pag. 244.
• * 1.101

  Gen. 48.16.
• * 1.102

  Isa. 47.4.
• * 1.103

  Gen. 28.15.
• * 1.104

  Gen. 31.11.13.
• * 1.105

  Hos. 12.4.
• * 1.106

  Psal. 148.
• * 1.107

  Luk. 16, 24.
• * 1.108

  Iob 5.1.
• * 1.109

  Chemni. exam. p. 3. pag. 174.
• * 1.110

  Reinold de Idol. 1.7.2
• * 1.111

  3.28.
• * 1.112

  Isa. 63.13.
• * 1.113

  Isa. 26.13.
• * 1.114

  Obiect.
• * 1.115

  Sol.
• * 1.116

  Zeph. 1. Verse 12.
• * 1.117

  Acts 14.17.
• * 1.118

  Gen. 4.20.
• * 1.119

  21.
• * 1.120

  Heb. 11.3.
• * 1.121

  Psal. 148.5.
• * 1.122

  Rom. 8.15:
• * 1.123

  Deciu. 9.15.
• * 1.124

  Is. 63.16.
• * 1.125

  2 Reg. 22.20.
• * 1.126

  Contra Episto∣lam Parmen. lib. 3 c. 8.
• * 1.127

  1 Ioh. 3.1.
• * 1.128

  Psal. 4.2.
• * 1.129

  3.
• * 1.130

  Ioh. 1.12.
• * 1.131

  1 Pet. 1.12.
• * 1.132

  Eph. 3.10.
• * 1.133

  1 Pet. 1.17.14.
• * 1.134

  Psal. 23.
• * 1.135

  1 Ʋox directio∣nis.
• * 1.136

  Quest.
• * 1.137

  2 Cor. 13.13.
• * 1.138

  Ʋox fidei.
• * 1.139

  Gen. 15.1.
• * 1.140

  3 Ʋox charita∣tis.
• * 1.141

  Gloss. in extrau•• Io. 22. cap. contr.
• * 1.142

  Lib. 1. Ep 3.
• * 1.143

  4 Ʋox humilitatis.
• * 1.144

  Math. 23 8.9.
• * 1.145

  Rom. 12.
• * 1.146

  1 Pet. 2.
• * 1.147

  Phil. 2.3
• * 1.148

  Gen. 42.11.
• * 1.149

  2 Ʋox pacis.
• * 1.150

  Quest.
• * 1.151

  Sol.
• * 1.152

  Ier. 3.15.
• * 1.153

  Math. 27.46.
• * 1.154

  Io. 20.28.
• * 1.155

  2 Sam. 15.31.
• * 1.156

  Sol.
• * 1.157

  Matt. 5.44.
• * 1.158

  Sol.
• * 1.159

  Obiect.
• * 1.160

  Prou. 11.10.28.28.
• * 1.161

  Verse 7.
• * 1.162

  9.
• * 1.163

  Ʋse.
• * 1.164

  Reue 18.20.
• * 1.165

  Ier. 23.24.
• * 1.166

  1. Reg. 8.27.
• * 1.167

  Iob. 22.12.
• * 1.168

  13
• * 1.169

  14
• * 1.170

  Psal. 139.7.
• * 1.171

  8
• * 1.172

  Quest.
• * 1.173

  Sol. 1. 1 Glory.
• * 1.174

  Math. 5.34.
• * 1.175

  Psal. 11.4.
• * 1.176

  Eccles. 5.1. Reg Bible.
• * 1.177

  Omni vidency.
• * 1.178

  Psal. 102.19.
• * 1.179

  Heb. 4.13.
• * 1.180

  Psal 4.
• * 1.181

  Omnipotency.
• * 1.182

  Psal. 29.1.
• * 1.183

  1. Sam. 2 6.
• * 1.184

  9.
• * 1.185

  1. Sam. 2.2.
• * 1.186

  Psal. 130 4.
• * 1.187

  Math. 8.
• * 1.188

  Psal 78.19.
• * 1.189

  Holinesse.
• * 1.190

  Iam. 4.8.
• * 1.191

  Exod 3.5.
• * 1.192

  5▪ Wisdome.
• * 1.193

  Eccles. 5.4.
• * 1.194

  6 Celsitude.
• * 1.195

  Psal. 102.19.20.
• * 1.196

  7. Goodnesse.
• * 1.197

  Psal 27.4.
• * 1.198

  8 Our own home.
• * 1.199

  2 Cor. 5.1.
• * 1.200

  2
• * 1.201

  4
• * 1.202

  6
• * 1.203

  8
• * 1.204

  Heb. 10 20.
• * 1.205

  Heb. 17.••2.
• * 1.206

  Gen. 12 19.
• * 1.207

  Exod. 3 14.
• * 1.208

  Heb 13.8.
• * 1.209

  Reu. 1.8.
• * 1.210

  Rom. 11.36.
• * 1.211

  Eclesi. 12.1.
• * 1.212

  Ioh 12 28.
• * 1.213

  Exod. 9.16.
• * 1.214

  Deut 28.58.
• * 1.215

  Psal. 8.1.
• * 1.216

  Psal. 20.1.
• * 1.217

  Psal. 75.9.
• * 1.218

  Psal. 111.5.
• * 1.219

  Isay 26.8.
• * 1.220

  Psal. 122.4.
• * 1.221

  Ioh. 17.1.
• * 1.222

  Decronian do∣mini.
• * 1.223

  Isay. 6.3.
• * 1.224

  Reu. 4.8.
• * 1.225

  Psal 92.1.
• * 1.226

  Exod. 32.32.
• * 1.227

  Rom. 9.3.
• * 1.228

  Psal. 32.4.
• * 1.229

  1 Gloria.
• * 1.230

  Psal. 8.1
• * 1.231

  2 Wisdome. Psal. 104.24.
• * 1.232

  25.
• * 1.233

  3 Greatnesse.
• * 1.234

  Deut. 32.3.4.
• * 1.235

  4 Power.
• * 1.236

  2 Chron. 29.20 &c.
• * 1.237

  5. Goodnesse.
• * 1.238

  Psal. 8.4.
• * 1.239

  Psal. 3.20.
• * 1.240

  2 Cor. 1.21.
• * 1.241

  Deut. 4.6.
• * 1.242

  Luk. 11.13.
• * 1.243

  Psal. 51.12.
• * 1.244

  Lev. 19.17.
• * 1.245

  Psal 141.5.
• * 1.246

  Psal. 139.20.
• * 1.247

  1 Tim. 6.1.
• * 1.248

  Psal. 103.19.
• * 1.249

  Dan. 4 32.
• * 1.250

  Luk. 4.6.
• * 1.251

  Zeph. 2.3.
• * 1.252

  Mal. 3.16.
• * 1.253

  Luk. 17.21.
• * 1.254

  Rom. 14.18.
• * 1.255

  1 Norstrae.
• * 1.256

  Luk. 12.38.
• * 1.257

  Math. 25.34.
• * 1.258

  Psal. 17.15.
• * 1.259

  Psal. 16.11.
• * 1.260

  Isay. 4.3.
• * 1.261

  vers. 4.
• * 1.262

  2 Cor. 15.24
• * 1.263

  25
• * 1.264

  23.
• * 1.265

  2. Dei.
• * 1.266

  Ioh 17.
• * 1.267

  Eph. 1.23.
• * 1.268

  Solution.
• * 1.269

  Dan. 4.32.
• * 1.270

  Psal. 80.2.
• * 1.271

  Psal. 145.10.
• * 1.272

  11
• * 1.273

  12
• * 1.274

  13.
• * 1.275

  Psal. 97.1.
• * 1.276

  De Sacram. ••.4.
• * 1.277

  2 Tim 4.8.
• * 1.278

  Titus. 2.13.
• * 1.279

  Ier. 1.10.
• * 1.280

  Rom. 1.21 22.23.
• * 1.281

  Rom 5.14.
• * 1.282

  Rom. 16.
• * 1.283

  2 Thes. 2.4.
• * 1.284

  8.
• * 1.285

  9.
• * 1.286

  Rom. 6.12. vers 14.
• * 1.287

  Rom. 6.6.
• * 1.288

  Psal. 9••.3.
• * 1.289

  4
• * 1.290

  5
• * 1.291

  Ose. 13.14.
• * 1.292

  Rev. 12.4.
• * 1.293

  Act. 28.22.
• * 1.294

  Gal. 5.19.
• * 1.295

  Mal 3.15.
• * 1.296

  3. regnum gloriae.
• * 1.297

  Math. 8.11.12.
• * 1.298

  Psal. 84.
• * 1.299

  Rom. 3.22.
• * 1.300

  21.
• * 1.301

  23.
• * 1.302

  26.
• * 1.303

  Reuel. 6.9.
• * 1.304

  Iob 14.14.
• * 1.305

  Is. 41.6.
• * 1.306

  Ezech. 18.30.
• * 1.307

  Isa. 2.3.
• * 1.308

  3 Petition.
• * 1.309

  1 Quod Deus vult.
• * 1.310

  Acts 21▪ 14.
• * 1.311

  2 Quod Deus vult nos vel••e.
• * 1.312

  Ier. 10.23.
• * 1.313

  Ezech 33.11.
• * 1.314

  Math. 18.14.
• * 1.315

  Deut. 5.29.
• * 1.316

  2 Thes. 4.3.
• * 1.317

  Ioh. 6.40.
• * 1.318

  2. Cor. 9.7. 2 Col. 3.23.
• * 1.319

  1 Willingly.
• * 1.320

  2 Speedily.
• * 1.321

  Psal. 119.60.
• * 1.322

  3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.323

  4 Fideliter. Psal. 103.20.
• * 1.324

  2 Peter. 2.8.
• * 1.325

  Rom. 12.2.
• * 1.326

  Luk. 1••.42.
• * 1.327

  Lam. 1.12.
• * 1.328

  2 Sam 25 26.
• * 1.329

  Luk. 22.43.
• * 1.330

  Is. 53.11.
• * 1.331

  Luk. 12.48.
• * 1.332

  Quaest. ex utro{que} test. qu. 67.
• * 1.333

  De verb Dom. •• 78.
• * 1.334

  2 Remem∣brance.
• * 1.335

  Deut. 4.9.
• * 1.336

  Pro. 3.1.
• * 1.337

  4.21.
• * 1.338

  2 Pet. 1.53.
• * 1.339

  Heb. 2.1.2
• * 1.340

  Conference.
• * 1.341

  Deut. 11.19.
• * 1.342

  1 Thes. 5.11.
• * 1.343

  Math. 12.35.
• * 1.344

  1 Reg. 3.24.
• * 1.345

  Gen 35.4.
• * 1.346

  Act: 19.19.
• * 1.347

  Gen. 39.10.
• * 1.348

  Col. 1.9.
• * 1.349

  10.
• * 1.350

  11.
• * 1.351

  Iam. 1.4.
• * 1.352

  Iam. 1.3.
• * 1.353

  Rom. 5.4.
• * 1.354

  Petition 4.
• * 1.355

  Leu. 26.16. Ezek. 4. 16.5.16.
• * 1.356

  Ps. 104.15.
• * 1.357

  De Quadrag. Ser. 5.
• * 1.358

  Anno 1616:
• * 1.359

  Obiect.
• * 1.360

  Jn ser. Dom. in mont.
• * 1.361

  Gen. 28.20.
• * 1.362

  Pro 30.8.
• * 1.363

  1 Reg. 8.
• * 1.364

  Deut 8.3.
• * 1.365

  Psal. 145.15.
• * 1.366

  Psal. 147.8.
• * 1.367

  Pro 12.10.
• * 1.368

  1 Cor 3.22.
• * 1.369

  Ps. 6.4.
• * 1.370

  Isa. 38.18.
• * 1.371

  19.
• * 1.372

  Ps. 119 175.
• * 1.373

  Ps. 10.14 6.
• * 1.374

  15.
• * 1.375

  Gen 14.18.
• * 1.376

  Gen. 30.2.
• * 1.377

  2 Reg. 6.27.
• * 1.378

  Hos. 2.21.22.
• * 1.379

  Isay. 55.1••
• * 1.380

  2
• * 1.381

  Acts 14.17.
• * 1.382

  Heb. 5.7.
• * 1.383

  Ps. 2 7.8.
• * 1.384

  1 Reg 3.5.
• * 1.385

  Mar. 6.23.
• * 1.386

  •• Tim. 4.5.
• * 1.387

  Matth. 19 21.
• * 1.388

  Eph. 4 28.
• * 1.389

  Prov. 30.8.
• * 1.390

  Tit. 1.12.
• * 1.391

  Prov. 26.3.
• * 1.392

  2 Thes. 3.10.
• * 1.393

  Prov. 31.15.
• * 1.394

  vers. 2••
• * 1.395

  1 Tim. 5.8.
• * 1.396

  Rom. 13.6.
• * 1.397

  1 Cor. 13.5.
• * 1.398

  Gal 6.10.
• * 1.399

  1 Cor. 9.9.
• * 1.400

  Eccles. 9.11.
• * 1.401

  Iob 31.17.
• * 1.402

  Iob 31.17.18.19.20.
• * 1.403

  verse 15.
• * 1.404

  Rom. 12.20.
• * 1.405

  Eccles. 7.11.
• * 1.406

  Pro. 12.10.
• * 1.407

  Iob 5.7.
• * 1.408

  Psal. 127.2.
• * 1.409

  Eph. 4.28.
• * 1.410

  Math. 10.10.
• * 1.411

  2 Thes. 3.10.
• * 1.412

  Ps. 104.21.
• * 1.413

  2 Reg. 7.1.
• * 1.414

  1 Thes. 5.17.18
• * 1.415

  Psal. 84 11.
• * 1.416

  Psal. 22.4.
• * 1.417

  Obiect.
• * 1.418

  Sol.
• * 1.419

  Pro. 6.6.
• * 1.420

  8
• * 1.421

  Prou. 10.5.
• * 1.422

  Prou. 20 4.
• * 1.423

  2 Cor. 12 14.
• * 1.424

  De orat. Domi∣nica.
• * 1.425

  Ps. 105.44.
• * 1.426

  45.
• * 1.427

  Deut 28.1.
• * 1.428

  vers 15.
• * 1.429

  Ps. 32.1.
• * 1.430

  2
• * 1.431

  Is. 38.17.
• * 1.432

  Mic. 7.19.
• * 1.433

  Ps. 51 12.
• * 1.434

  Neh. 13.27.
• * 1.435

  Mat 18.23. &c.
• * 1.436

  Ps. 51.3.
• * 1.437

  Ps. 40.121
• * 1.438

  Lam. 3.44.
• * 1.439

  Psal. 32.5.
• * 1.440

  Psal. 19.21.
• * 1.441

  1 Consilium.
• * 1.442

  Solution.
• * 1.443

  Math. 27.44
• * 1.444

  1 Ioh. 3.1.
• * 1.445

  1 Thes. 5.5.
• * 1.446

  Obiect.
• * 1.447

  Sol.
• * 1.448

  Obiect.
• * 1.449

  Sol.
• * 1.450

  1 Io. 1.8.
• * 1.451

  9
• * 1.452

  10.
• * 1.453

  Obiect.
• * 1.454

  1 Ioh. 5.18.
• * 1.455

  1 Ioh. 3.9.
• * 1.456

  1 Ioh. 5.17.
• * 1.457

  16.
• * 1.458

  Cap. 3. v. 8.
• * 1.459

  1 Ioh. 3.3.
• * 1.460

  6
• * 1.461

  7
• * 1.462

  Verse 22.
• * 1.463

  1 Ioh. 1.9.
• * 1.464

  1 Ioh. 3.22.
• * 1.465

  Obiect.
• * 1.466

  Is. 53.5.
• * 1.467

  6.
• * 1.468

  Sol.
• * 1.469

  Math. 9.2.
• * 1.470

  Math. 2.7.
• * 1.471

  Isa. 43.25.
• * 1.472

  Isa. 44.22.
• * 1.473

  Ezech. 36.25.
• * 1.474

  26.
• * 1.475

  Psal. 103.2.3.
• * 1.476

  Confes. 10.3••
• * 1.477

  Obiect.
• * 1.478

  Sol.
• * 1.479

  Ioh 20.23.
• * 1.480

  Jn Ascet. c. 13.
• * 1.481

  Iob 33.23.
• * 1.482

  24.
• * 1.483

  Justit•••• 4.12.
• * 1.484

  Obiect. 2.
• * 1.485

  Sol.
• * 1.486

  2 Pet. 2.4.
• * 1.487

  Psal. 63.2.
• * 1.488

  Heb. 2.14.
• * 1.489

  verse 16.
• * 1.490

  1 Ioh. 5.16.
• * 1.491

  Iam. 5.16.
• * 1.492

  Luk. 23.34. Act. 7.60.
• * 1.493

  Iob 42 8.
• * 1.494

  Gen. 20.7.
• * 1.495

  Psal. 20.4.
• * 1.496

  Math. 6.14.15.
• * 1.497

  Math. 18.23.
• * 1.498

  Si patimur.
• * 1.499

  1 In famâ.
• * 1.500

  2 In bonis.
• * 1.501

  3 Jn amicis.
• * 1.502

  4 Jn vita.
• * 1.503

  Rom. 12.18.
• * 1.504

  Aug.
• * 1.505

  Col. 1.20.
• * 1.506

  1 Sam. 12 13.
• * 1.507

  De oratione domin.
• * 1.508

  Leuit. 19.18.
• * 1.509

  Nah 1.2.
• * 1.510

  Enchirid. cap. 73.
• * 1.511

  Quest.
• * 1.512

  2 Reg. 1.
• * 1.513

  verse 7.
• * 1.514

  Psal. 66.18. 2 Pet. 2.22.
• * 1.515

  1 Pet. 4.3.
• * 1.516

  Pro. 28.13.
• * 1.517

  Gen. 22 1.
• * 1.518

  Heb 11 17.
• * 1.519

  Iam 5.11.
• * 1.520

  Iames 1.14.
• * 1.521

  Obiect.
• * 1.522

  Iames 1.13.
• * 1.523

  Sol.
• * 1.524

  Iames 1.2.
• * 1.525

  Isa. 54.7.
• * 1.526

  Psal. 71.7.
• * 1.527

  8
• * 1.528

  9
• * 1.529

  Mat. 24.46.
• * 1.530

  Iudg 6.13.
• * 1.531

  2 Sam. 15.26.
• * 1.532

  Isa 57.1. 2 Reg. 22.20.
• * 1.533

  Psal. 77.1.
• * 1.534

  Rea. 8.
• * 1.535

  Iam. 1.14.
• * 1.536

  1 Pet. 2.11.
• * 1.537

  Rom 8.13.
• * 1.538

  Psal. 137.9.
• * 1.539

  Isa. 14.29.
• * 1.540

  Prou. 4.23.
• * 1.541

  Isa. 30:21.
• * 1.542

  2 Cor. 12.7.
• * 1.543

  1 Pet. 5 9.
• * 1.544

  2 Cor. 2.11.
• * 1.545

  Iam. 4. verse 7.
• * 1.546

  2 Sam. 24.3.
• * 1.547

  De serm. Dom. in Mat l. 2. c. 14
• * 1.548

  1 Sam. 3.18.
• * 1.549

  2 Sam. 15.26. Is. 39.8.
• * 1.550

  Rom. 8.28.
• * 1.551

  Aug.
• * 1.552

  Iob. 42.6.
• * 1.553

  De bona perse. c 7
• * 1.554

  Psal. 69.14.
• * 1.555

  15
• * 1.556

  Iob 13.23.
• * 1.557

  24.
• * 1.558

  Psal. 77.7.
• * 1.559

  8.
• * 1.560

  9
• * 1.561

  Psal. 69.15.
• * 1.562

  Rom. 1.24.
• * 1.563

  26
• * 1.564

  2 Cor. 11.3.
• * 1.565

  Obiect.
• * 1.566

  Acts 14.21.
• * 1.567

  2 Tim. 3.12.
• * 1.568

  Ioh. 16.33.
• * 1.569

  Sol.
• * 1.570

  Zeph 2.2
• * 1.571

  Io. 17.15.
• * 1.572

  Deut. 28.
• * 1.573

  Ps. 51 10.
• * 1.574

  Ps. 121.7.
• * 1.575

  Ps. 119.71.
• * 1.576

  Pro. 30.9.
• * 1.577

  Mat. 6.34.
• * 1.578

  Io. 14.1.
• * 1.579

  2 Cor 11.23.
• * 1.580

  1 Sam. 29.9.
• * 1.581

  12.
• * 1.582

  2 Cor. 11▪32.
• * 1.583

  Ps. 91.10.
• * 1.584

  11
• * 1.585

  Luk. 22 43.
• * 1.586

  Acts 27.23.
• * 1.587

  2 Cor. 2.3.4.
• * 1.588

  Psal 105.19.
• * 1.589

  20
• * 1.590

  2 Cor. ••2.8.
• * 1.591

  Isa. 25.9.
• * 1.592

  Iob 7.20. 1 Pet 4.19.
• * 1.593

  Isa. 45.21.22.
• * 1.594

  •• Reg. 6.26.27.
• * 1.595

  Is 32.1.
• * 1.596

  2 Chron. 16.12
• * 1.597

  Witches▪ 2 Sam. 28.7••
• * 1.598

  5 Iesus.
• * 1.599

  Acts 19.13.
• * 1.600

  16.
• * 1.601

  17.
• * 1.602

  Signum crucis.
• * 1.603

  Dialog. lib. 3 c. 7.
• * 1.604

  Lib. 1. c. 25. parag. 6.
• * 1.605

  Ier 2.13.
• * 1.606

  1 Io. 5.18.
• * 1.607

  1 Tim. 1.19.
• * 1.608

  Ps. 71 6.
• * 1.609

  1 Sam. 17.33.
• * 1.610

  Psal. 23.••.
• * 1.611

  2 Cor. 1.12.
• * 1.612

  Psal. 9 10.
• * 1.613

  Acts 10.42. Ioh. 8.36.
• * 1.614

  Luke 1.74.
• * 1.615

  Psal. 22.4.
• * 1.616

  5
• * 1.617

  Quest. 32.
• * 1.618

  1 Chro. 22.11.
• * 1.619

  12.
• * 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.621

  2 Cor. 1.3.
• * 1.622

  Reu 5.13.
• * 1.623

  Psal 48.1.
• * 1.624

  verse 10.
• * 1.625

  Psal. 50.23.
• * 1.626

  This is lingua angel.
• * 1.627

  D••n 9. 18.
• * 1.628

  19
• * 1.629

  Neh 1.6.7.8.
• * 1.630

  Neh. 1.5.
• * 1.631

  Dan. 9.4.
• * 1.632

  Psal. 146.1.
• * 1.633

  Mal. 1.14.
• * 1.634

  Psal. 17.8.
• * 1.635

  Zech. ••.8.
• * 1.636

  1 Sam. 29.6.7.
• * 1.637

  Gen. 14 19.
• * 1.638

  Psal. 145.11.
• * 1.639

  1 Naturae.
• * 1.640

  Psal. 92.
• * 1.641

  Psal. 8.
• * 1.642

  1 Personaliter:
• * 1.643

  Reu. 3.14.
• * 1.644

  2 Realiter.
• * 1.645

  2 Cor. 1.20.
• * 1.646

  Ioh. 3.5.
• * 1.647

  Ioh 6.53.
• * 1.648

  Ioh. 16.23.
• * 1.649

  Ioh. 16.20.
• * 1.650

  In Rom. 16.
• * 1.651

  1 Cor. 14.16.
• * 1.652

  Psal. 41.13.
• * 1.653

  Psal 80.52. Numb. 6.23.
• * 1.654

  27.
• * 1.655

  1 The Preface.
• * 1.656

  1 Aduerbi.
• * 1.657

  Iam. 1.6.
• * 1.658

  Isa. 63.15.
• * 1.659

  16.
• * 1.660

  2 Ʋerbal.
• * 1.661

  2. The petiti∣ons.
• * 1.662

  Math 20.22.
• * 1.663

  1 Cor. 14.15.
• * 1.664

  Psal 42.1.
• * 1.665

  Psal. 63.1.
• * 1.666

  Psal. 143.1.
• * 1.667

  Heb. 10.20.
• * 1.668

  1 Pet. 4.19.