An exposition vpon the Lords prayer Deliuered in certaine sermons, in the cathedrall church of S. Paul. By Henry King Archdeacon of Colchester, and residentiary of the same church.

AN EXPOSITION VPON THE LORDS PRAYER.

MAT. 6.9.

After this manner, or thus, pray ye.

THis Text is but a preface, and no more: or like a Curtaine hung before some rare peece. Behind it is delinea∣ted the curious Archetype and Master-peece of all Prayer, whose Au∣thor is Christ. From which originall copie, all our prayers, so farre as imitation and

our weake Art can counterfeit, are deriued and drawne.

* 1.1The parts are three:

• [ 1] First, an Iniunction; Pray.
• [ 2] Secondly, a Patterne; Thus.
• [ 3] Thirdly, the Persons; Yee.

From the Iniunction I will obserue three Circumstances.

Fi••st, the charge it selfe, that Prayer is ex Praecepto.

Secondly, the Necessity of it.

Thirdly, the Excellence.

[ 1] I first shew Prayer is ex Praecepto. To proue which,* 1.2 needs no other argument ••han the forme or modification of the word

Pray; or as the vulgat, Orabitis, ye shall pray: both Mandatory. Howeuer then Halensis stiles it only Documentum,* 1.3 a lesson; Saint Augustine confessed it to be a Iussion, or command; à quo nisi ab illo accipimus à quo iussum est vt petamus. And Aquinas plainly shewes it is a Precept;* 1.4 Non solùm petere quae desideramus, sed etiam rectè ali∣quid desiderare, sub praecepto cadit, desiderare

sub praecepto charitatis, petere sub praecepto religionis.

Christ neuer decreed any thing in vaine, and therefore wheresoeuer his command is laid, it calls for obedience; and the oft∣ner he repeats his command, the greater tie doth it leaue on our duty. The Iniunction in this place hath diuers confirmations and ligaments; all which, like so many cords and fastenings, binde it to our me∣mory and obseruation. Clama ad me & ex∣audiam; Call on me.* 1.5 Pray for the peace of Ie∣rusalem. Subditus esto Domino & oraillum. Orate ne intretis in tentationem;* 1.6 Watch and pray. Petite & accipietis; Aske,* 1.7 and ye shall haue. So here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pray.

Nor was this barely giuen in charge, but exemplified by the Author, Christ him∣selfe. He that in his Gospell taught vs to make Prayers and Supplications, did him∣selfe pray also; and that not a few times, nor in few places. For what place was there wherein this High Priest found not an Oratory to pray? The Mount, the Gar∣den, the Crosse; so that I may truly say of

Him,* 1.8 Tota eius vita fuit perpetua quaedam precatio; His whole life was nothing else but a long Prayer.

[ 2] My second circumstance concerning the Necessity of Prayer,* 1.9 naturally flowes from this. For if Christ, the Lord and Ma∣ster, found Prayer an act worthy to exer∣cise him, how great a necessity is implyed from vs, whose whole composition is no∣thing else but Wants and Necessities? All which are onely supplyed by our Prayer. There is our Haruest, and from that seed doth the increase of Gods blessings multi∣ply vpon vs. Those two maine props of life,* 1.10 our Raiment, and the staffe of bread, are the donatiues of Prayer; witnesse that Pe∣tition, vnder which they, and all else wee need, are comprised, Giue vs this day our daily bread.

For which, and other benefits, we haue no other commodity to trafficke or ex∣change with God but Prayer; the onely rate at which his mercy is purchased, and the currant Coine in his Exchequer.

Therefore Pray.

A most beneficiall, yet easie taske enioy∣ned only for mans good. Almightie God herein dealing with vs, as those Benefactors whose bountie sets the poore a worke for charitie, not profit, not for any aduantage they meane to make of their labour, but what meerely reflects on themselues; that they may giue them an occasion to earne a liuing. So from the solicitation of our prai∣ers doth God take occasion to extend his mercies vnto vs. Not that our prayers haue any worth or merit, or that they aduantage Him, but our selues:* 1.11 Ille quod nos hortatur propter nos hortatur, When he bids vs Pray, he doth but fit vs with a capacity to receiue what he desires to giue.

Hee might indeed bestow vpon vs his Fauours without the suit of our Prayers, but that were a double derogation, first from his Gift, and next from his owne So∣ueraigntie.

He that can make himselfe so cheape to giue vnask't, certainly giues that which is not worth taking, else hee would neuer make such haste to be rid of it. Thus to

fore-stall a suit, instructs him that receiues to neglect, not to thanke the Doner. Suit puts value vpon a gift; nor is that ware held marketable which proffers it selfe vn∣to the buyer. There is a modestie to be vsed euen in doing fauours; for it is an vnman∣nerly kindnesse that intrudes on the accep∣ter, and an impudent good turne, which like a prostitute wooes him that should re∣ceiue it. Such is the curious disposition of man to vnderualew and grow weary of whatsoeuer he comes easily by,* 1.12 Cito data vilescunt. There is no bread so sweet, as what is earned with sweat; and no gift so prized, as that which is obtained with grea∣test difficultie.* 1.13 Quicquid quaeritur optimum videtur. Therefore, before God giues, it is fit he vnderstood in a few words the desire of his clyent, lest he should offer a blessing to one that had no will to take it. Dare vult Deus,* 1.14 sed non dat nisi petenti, ne det non capi∣enti.

Againe, if God should giue without pe∣tition, it were an impeachment to his roy∣altie. We see ordinarily men are content to

enter couenant not to receiue their due vn∣••esse vpon demand, nor will the Tenant of∣fer his rent, if not first required and called ••o make a tender: and shall wee thinke to receiue from Gods hand mercies which are not due vnto vs ex debito, but ex merâ gra∣tiâ, not of right, but of grace, without en∣treaty and request? The most bountifull master that liues, though he lease out his profit, will not lease out his right, & though hee expect no money payment, yet will hee reserue some slight acknowledgement, though but a pepper corne. Kings them∣selues, when they haue rewarded such as well deserued, by the gift of Manours or Lands, yet will haue those, on whom they confer such fauours, hold them by some seruice, which seruice they will haue ac∣knowledged, by some kinde of homage, by some slight peny-fine, or the like.

'Tis true, such paiments as a Pepper-corne or a Peny adde nothing to the reuenew of the Temporall Lord, more than the confes∣sion of his right and Royaltie, yet are they of such high consequence to those that

hold their estates by them, that to cōtemne one of those little ones, makes their whole fortune escheat into the power of the Lord. Iust so is it with vs Christians, wee haue a Lord, by whose goodnesse, life and our be∣ing are demised vnto vs; a bountifull Ma∣ster, who hath endowed vs with all our temporall blessings in this life, and by his promises, giuen our hopes a title to eternall blessings in the life to come. For all which vnprized mercies, he hath reserued nothing to returne vnto himselfe, saue onely the thankfull sacrifice of our prayers. A light and easie payment to God, yet of more weightie consequence on our behalfe, than Ingens auri vis, a Mine of treasure. For Pray∣ers are our Quit-rents, our Homage, our suit-fine,* 1.15 Census nostrae subiectionis; by this seruice doe we hold our estates in his bles∣sings. So long as we pay vnto him these rents of deuotion, so long is our tenure safe, and our title to his goodnesse vnquestiona∣ble.* 1.16 Open thy mouth (in prayers) and I will fill thee with good things. But when once we shut our mouthes, when we neglect this

dutie and seruice, wee then forfeit his fa∣uour in the present, and hazard it in the fu∣ture.

Such and so great is the necessitie of Prayer. And yet so great is the impudence of the Pelagian, or rather the Deuill, whose feed aduocate he was, to crie downe the vse and exercise of Prayer, which had so often repell'd his assault and foil'd him, that from the proud insolent Sophistrie of Free-will, he would argue it needlesse to trouble God by asking either perseuerance in faith, or conuersion from sinne, whereas it is (saith he) in each mans free election and choice, either to stand or fall. An assertion to be hissed at, not answered, being quite contra∣ry to Christs rule, who layes so much weak∣nesse to our charge, that wee haue not power to thinke well, much lesse to will that which is good, without his assisting grace, nor to auoid one danger hanging o∣uer vs, without the same grace preuenting. By this Grace are wee elected from the wombe,* 1.17 and by it also are we holden vp euer since we were borne. 'Tis his grace that we

Pray, and againe 'tis his grace which an∣swers our Prayers: like a cloud doth this Grace still hang ouer our heads; but the dew thereof drops not downe vpon vs, vn∣lesse first resolued by the breath of our Prai∣ers. Let therefore our Prayers ascend vp vnto him, that so his Grace may descend on vs.

Enough to disproue Pelagius, but not to stop the mouth of other Heretikes, who out of the infallibilitie of Gods prescience, would conclude the act of Prayer need∣lesse. Whatsoeuer (say they) God hath fore-seene, must come to passe, whether wee pray or not, because his knowledge cannot erre. True, but let them know, the same God who fore-saw what should be, fore-saw also that we should pray vnto him; the act of Prayer being necessary to obtaine and impetrate those things at Gods hands, which he in his mercy fore-saw he should bestow vpon vs. This is Saint Augustines opinion,* 1.18 Preces valent ad ea impetranda quae se precantibus concessurum praesciuit.

Since then God hath fore-seene a Neces∣sitie

of our Prayers, let each one fore-see his owne good so much, as to petition him continually. This act of inuocating him being so necessary to saluation, that with∣out it no meanes to saluation.* 1.19 Nullum credimus nisi orantem salutem promereri: Al∣mighty God is easie to be found, but hee will first be sought; and his hand euer open to giue, if deuoutly ask't and intreated. For so is his owne rule, Petite & dabitur vobis:* 1.20 Aske first, and then haue.

I am now come to consider the Excel∣lence of this act of Prayer,* 1.21 which from hence is cleare. Since that, in stead of all the abolished sacrifices of the old Law, this only remaines vnto vs. This is our Mor∣ning & Euening sacrifice, our cleansing sa∣crifice, and our sinne offering Oratio sanat pestes mentis: This cures the maladies of the diseased soule. It is our Incense offering, Spirituale thymiama. And for the greater glory of it, Carthusian obserues that the stile of Incense is attributed to no other Theo∣logicall vertue so truly, as to Prayer:* 1.22 Nulla Iustitia thymiamati comparatur nisi sola ora∣tio.

Like incense doth it fume vp, making a sweet smell in the nostrills of God. There∣fore the Psalmist prayes,* 1.23 Dirigatur oratio mea tanquam incensum: Which (saith the Glosse) was but a figure of Prayer. A Cen∣ser full of this Incense religiously offered, diuerts the wrath of God, and interposes it selfe betwixt his anger and those whom it threatens:* 1.24 euen as Aaron stood in the doore of the Tabernacle, betwixt a displeased God and a wretched people.

Such a strong prerogatiue hath Prayer, which God seemes to acknowledge, when with a familiar anger he chides Moses, for that his Prayers hindered the execution of his vengeance vpon Israel:* 1.25 Let me alone, that my wrath may wax hot vpon them.

Lastly, in stead of the Eleuatum, the Heaue-offering;* 1.26 Eleuatio manuum, the Ele∣uation of our hands in Prayer now serues. Blessed are they that can lift vp cleane hands in this sacrifice, for they shall surely get the victory. When Moses his hands were held vp, Israel (you know) preuailed, but when they were let downe, Amaleck got

ground. The morall is thus: When wee pray, our sinnes retire, but when we let that act fall, they charge vs with double force.

But our Prayers are vnweildy and hea∣uy,* 1.27 witnesse the Disciples singled out to accompany Christ when he prayed in the Garden, who at that time found so heauy a weight of slumber hanging ouer their eye-lids, that they were not able to watch, no not one houre. 'Tis requisite then they should haue props to beare them vp. As Aaron and Hur were Moses his supporters, so must Faith and Perseuerance be the sup∣ports of Prayer; held vp by these, they as∣cend boldly and without let vnto the Throne of God; but if these faile, like dull and lazie mists drawn from the earth, they rise not to any height, but fall backe vpon those places from whence they were exhaled, or vanish with that breath which sent them vp.

Not to insist long on this Encomium of Prayer: It is our scaling Ladder,* 1.28 Oratio iusti penetrat nubes, our Engine of Battery,* 1.29 by which Heauen is besieged and suffers

violence (as Christ said.) 'Tis our weapon with which we wound our enemies, nay, Telum est quo vulneramus cor Dei;* 1.30 with it euen God himselfe is wounded, as the Spouse in the Canticles cryes, Charitate vulneror.

It is a thing so strong and potent, that it preuailes with (though not against) the Al∣mighty. Oratio hominis res est omnipoten∣tissima (tis Luthers* 1.31 deuout Hyperbole.) This wrestles with God,* 1.32 as Iacob with the An∣gell, and will not part without a blessing won from Him. Therefore Saint Hierome saith,* 1.33 Deus ipse qui nullis contra se viribus superari potest, Publicani precibus vincitur: God that cannot by any forces leauied, be ouercome, yet confesses himselfe vanqui∣shed by the Publicans prayers.

'Tis the Rudder which keepes our soules steady, in aquis multis, when crosse winds, and the billowes of persecution beat vp∣on vs.

'Tis the Compasse by which wee saile, when all is clouded, no Starre of comfort shining out vnto vs, this holds vs in the

right course till we againe discouer mercy. Out of the Deepe haue I called vnto thee and thou heardest me.* 1.34

Lastly, 'tis our Key which opens the gates of Heauen, be they lockt neuer so fast: Oratio iusti clauis Coeli.* 1.35 With this Key did Elias open the windowes of Heauen shut vp for some yeeres in drought; and with this doe we let downe the former and the latter raine on vs.* 1.36

But a Key you know hath many wards, and requires Art to make it, which Art we can no where else learne, but from Him who hath Potestatem clauium, the Keyes of Dauid, to shut and open at his pleasure. Here then let vs borrow our skill, and fa∣shion our Prayers in his Mould, by that ex∣cellent patterne here in his Gospell left vn∣to vs,

Pray thus.* 1.37

Out of the forme and fashion of which [ 2] Prayer I obserue two things. First,* 1.38 it was a set forme of Prayer, not made vpon the sudden, but composed with premedita∣tion. Secondly, it was Short and compen∣dious.

Both which circumstances are here commended to our imitation and vse;

Pray thus.

First, it was a set forme.* 1.39 The Art of Prayer is not a lesson obuious to all, but full of difficulty:* 1.40 Saint Paul tels vs, Yee pray not as ye ought, and the Disciples con∣fest their vnskilfulnesse in this act, when they desired their Master to tell them how to pray, as Iohn taught his Disciples. To answer which request of theirs, he dictates vnto them this manner of praying. Pre∣scription is a good warrant, and therefore hee prayes best that prayes by Precedent. Yet it is a disease raigning in many now a daies to affect sudden conceptions of Reli∣gion better than mature births: I doe not know what should induce them, vnlesse out of a iealousie lest any should finde out a Newer or Narrower path to Heauen than themselues, they thus forsake the Churches beaten road. For my part, I must needs suspect that these sudden vnsetled fits of praying, that take men like quames, cannot but argue some kinde of

crazinesse and distemper, if not in point of Religion, at least in Opinion and Ce∣remony.

Sure I am God likes not raw Sacrifices no more than rash vowes.* 1.41 Bee not rash with thy mouth, and let not thy heart bee hasty to vtter any thing before God.* 1.42 Before thou prayest prepare thy selfe. And Dauid refused to offer vnto God a gift which cost him nothing.* 1.43 Why then any should presume to tender him a raw vnseasoned meditation that cost no paines nor study in the shaping of it, but, like an Abortiue, is conceiued and borne at the same in∣stant, I cannot see.

Our blessed Sauiour, it should seeme, chose rather to be at a certainty with vs for his seruice, than either to put vs vpon sudden shifts, or stand to the curtesie of any voluntary Motions, or Reuelati∣ons, or Enthusiasms of ours for his al∣lowance. To which end he prescribed a constant Method of Prayer, Pray thus. In honour & imitation whereof, our Church hath also fixt and rested vpon a setled

course for her Liturgy in the Booke of Common Prayer.

In contempt of both which, howeuer some giddy separated men preferre their owne phantasies, not onely reiecting our Common Prayer, but euen Christs Prayer also; leauing it out, as a thing not worthy to ioyne with their inuentions, either pri∣uately in their meetings, or publikely in the Pulpit at the end of their Prayers (a contempt you know cōtrary to the Canon or good manners) yet, for all this, I hope there are none here sowred with that Lea∣uen, or that need to bee perswaded whe∣ther a stolne and ignorant Conuenticle should sway more in this point, then a learned and reuerend Conuocation.

* 1.44Hugo Cardinal. depriues, in his iudge∣ment, such factious men as these, of either vnderstanding or reference to Christ, Stul∣ti quia non sic orant vt docuit Christus, nec sunt Christi.* 1.45 But the Councill of Toledo de∣priues those Spanish Priests of their functi∣on, who held this Prayer was not to bee vsed daily, but only vpon the Sunday.

Mistake me not, I doe not say no Pray∣er should bee vsed but onely the Lords Prayer. The Geneua note renders it rightly, Christ binds not to the words, but to the sense and forme of the Prayer. Nor doe I disallow extemporary Prayers, when need or occasion shall require. Seasonably vsed they are the fruits of a ripe well-tun'd De∣uotion.* 1.46 My tongue is the pen of a ready Writer; but affected out of nice desire to be singular, or opposition to the allowed formes of Prayer, they are the Symptomes of a dangerous folly.

I doe not deny him a good Artizan that workes by the strength of his owne phan∣tasie: yet all will grant, he workes truest that workes from a Copie. And though a voluntary exprest vpon an Instrument, shew the sufficiency of the Musician; yet I should thinke that Musician, who vnder∣ualues all set Lessons, in comparison of his voluntaries, hath more of Arrogance than Skill. Iust so is it in Prayer.

I preiudice no mans gift, and let me ad∣uise no man so much to preiudice this ex∣cellent

gift of Christs Prayer, as to exalt his owne Meditations aboue it. All I wil say to such men is this only, Iudicium fidei sequere & non Experimentum tuum, is a safe rule; & I wish they would follow Christs Rule, which is Regula fidei, the Rule of Prayer as well as Faith, and the discipline of the Church a little better, and not, like Empe∣ricks, presume to practize without booke.

* 1.47My second obseruation was, the short∣nesse of Christs Prayer: who hauing found fault with the multitude of words vsed by the Heathen, vers. 7. takes order to mend it in his patterne.* 1.48 A garrulous tal∣katiue zeale is vnpleasant and vnnecessary. It consists not with the modesty of Faith, nay, in the iudgement of Saint Chry∣sostome, such a tumultuous suit to God is rather an act of Impudence then Deuo∣tion. To what end doest thou vse a mul∣titude of words in thy Prayers? God that form'd thee reades the vnwritten Language of thy thoughts; thy hidden desires and imaginations are plaine and legible Chara∣cters in his eye. Why then shouldest thou

assault his eare with superfluitie of speech? vnlesse thou doubtest he heares thee so sel∣dome, that when thou art speaking thou wilt be sure to say enough to him. Or thin∣kest thou God is asleepe, and must be wa∣ked with loud clamour? Or doest thou di∣strust his apprehension that he vnderstands thee not at first sight, or cannot construe the meaning of thy petition without a long paraphrase? Like him Saint Chrysostome re∣prehends, Qui orat vt Deo quasi ignoranti suam necessitatem exponat, who prayed in such a forme of language, as if he meant to tell God somewhat which hee knew not before.

Be so modest, as still to remember God is a Iudge, that needs take no informations of thy cause from thee;* 1.49 Orando Deum non docemus, when wee lay open our wants, wee doe not tell God a thing hee knew not before:* 1.50 Your Father knoweth whereof yee haue need before yee aske him. Misery is a subiect that requires the briefest History that can be to set it forth. 'Tis best therefore, in opening the complaint, to

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vse but few words in Prayer, considering (as Saint Hierome speakes) Nos non Narra∣tores esse sed rogatores, we come not to pre∣sent God with a Narration, but a Petition, and not to discourse with him, but to pray to him.

I must here againe preuent the miscon∣struction of any that can bee iealous my meaning is bent against much praying; God forbid: I say with my Author, Non inhibe∣mur multum orare, sed multum loqui; I speake not against much praying, but much spea∣king in our prayers; for, saith Saint Augu∣stine,* 1.51 Multum loqui est in orando rem necessa∣riam superfluis agere verbis; He that talkes much in his prayer, is a bad performer of a good action; he ouerdoes a dutie, and so by double diligence growes troublesome; especially being that this duty is not acted by the tongue, so much as the inward affe∣ction;* 1.52 Plus fletu quam affatu; Nay a man may be silent,* 1.53 and yet pray loudly, Deus non vocis, sed cordis auditor; as Saint Am∣brose spake of Moses,* 1.54 Qui cum taceret, cla∣mabat.

I exhort all to frequent Prayer, Mane, Me∣ridie, Vesperi, for so often Dauid prayed, at Morning, Mid-day, and Night: and our Sa∣uiour Christ, we reade, Tertio abiuit,* 1.55 prayed thrise in the Garden within a very short space; but pray in few words, for so did Christ.

I know many there be, who deride our short prayers;* 1.56 and Cartwright scoffingly termes our Collects, Shreds: but if they be shreds, they are such as haue more worth in them, than a whole peece of their vneuen, ill-spunne meditations, that follow his Te∣nets. Dicuntur fratres in Aegypto crebras orationes habere, sed breuissimas: Saint Au∣gustine writes that the religious men in Ae∣gypt were wont to make very frequent, but very short prayers; which practise he com∣mends to vs: this being most consonant to the Wisemans speech;* 1.57 God is in heauen a∣boue, and thou vpon earth, therefore let thy words be few.

Pray yee.

This part is my application,* 1.58 I shall not need any labour to make it fit, since the

words barely repeated, apply themselues. They were Christs Disciples vnto whom he gaue this exemplified iniunction: I trust so are we; nor doth this speech with lesse proprietie or necessitie belong to you, then it did to them.

So that you see the Disciples themselues were taught: If they who had Maiorem men∣suram sanctificationis, and Dona infusa, such a large proportion of grace, and gifts of the Spirit infused, thought it no disparagement to be directed and tied to a paterne, I doe not see why any of meaner endowments should thinke themselues too wise to learne of Christ, or to Pray after his manner.

Againe, though Disciples, and in that neere relation to Christ, then corporally present with them, yet for all that they must pray.

The best that liues vpon the earth, though he can boast neuer so neere an alliance to Christ, hath need of praier, else all his good∣nesse can be no Supersedeas for temptati∣ons. A wall'd Towne is no protection from the enemie, without a garrison to beat

him from the walls, nor doth the place se∣cure it, but the watch. So the strength of mans owne righteousnesse is no fortresse to secure him, vnlesse religion guard him, and that his prayers stand centinell, Watch and pray, solliciting the Watchman of Is∣rael to defend him in all assaults. There is no faith so well built, or freed from decay, that needs not be repaired hourely by the inuocation of Gods assistance. The iust man falls Septies in die, seuen times a day: how oft then falls he, that hath no claime to righteousnesse, nor any title but what is deriued from his sinnes? He therefore that is fallen, must pray that he may rise, and Qui stat videat ne cadat, He that yet stands must pray to preuent his fall. For as Saint Augustine, Fusa oratio fidei impetrat firmita∣tem, Prayer is the base, the pedestall of faith.

There be many that neuer serue God but when they need him. Quando bella,* 1.59 quando fames &c. tunc putatur inuocandus Deus: and then indeed they will pray earnestly, as Io∣nas his Mariners call'd vpon their Gods in the Storme, but in the calmes of prosperity

they are tongue-tide, as if then there were no vse of God.

'Tis a dangerous opinion for any to thinke he hath no need of God. And 'tis high time God should grow weary of do∣ing good to that man, who growes weary of seruing him. An intermittent pulse is one of the fore-runners of death, and a ces∣sation from Prayer, which is the Soules pulse, shewing all her sicke distempers, wants and grieuances, is the argument of a desperat forlorne condition. Therefore the Apostle exhorts vs to pray,* 1.60 sine intermissio∣ne, continually without any stop or inter∣mission. In what state soeuer thou art, sicke or in health, 'tis fit thou pray: Do'st thou want? why pray that thou mayst be sup∣plied. Do'st thou abound? yet doe not like the Horsleach, being full, straight fall off, but pray still; consult thy owne brest, and thou wilt finde, thou hast as great cause to pray in the dayes of thy prosperitie, as of thy misery, if not to implore God for any thing thou hast not, yet to praise and blesse his bounty, who gaue thee all thou hast.

For to giue thankes, is to pray, and Gratia∣rum actio, as well as Postulatio, Thanksgi∣uing, as well as Petition,* 1.61 is a Species of Prayer. So Aquinas.

Therefore I say, as was said to Israel, When thou shalt passe the Riuer, and God shall bring thee into a Land that flowes with milke and hony, giue thee an exalted full fortune, still empty thy bosome in thanksgiuing vn∣to him, and with Iacob, remember with what staffe thou passed'st ouer the Iordan of thy meane poore estate.

Lastly, in what condition soeuer thou art, whether in abundance or in want,* 1.62 be sure to offer vp vnto God the fruits of a cleare conuersation, and of a good life, for a good life is a practicke forme of Prayer, as pleasing to God as any thou canst offer;* 1.63 Semper orat qui semper benè agit, Hee that liues well prayes still.

To close all, Pray, and I say againe Pray. Let thy vp-rising, and thy down-lying, thy going in, and thy comming out, be hal∣lowed by Prayer:* 1.64 Dic dormitanti potes non expergisci, dic experrecto potes non dormire

amplius, dic exeunti potes non reuerti, dic re∣deunti potes non exire: It was a diuine medi∣tation of a Philosopher; When thou awa∣kest thou canst not tell whether euer thou shalt sleepe againe, nor lying downe to sleepe, whether euer thou shalt wake: there∣fore pray at thy vprising, and pray at thy downe-lying,* 1.65 Vt te in ipso quietis exordio di∣uina meditantem somnus inueniat. Nor when thou goest out whither thou shalt returne; take therefore Saint Hieroms aduice, Egre∣dientes muniat oratio, regredientibus occurrat, When thou goest our, fortifie thy selfe with prayer; and when thou returnest, like the strong man in the Gospell, Stand in the doore of thy house with thy Prayers.

Finally, because thou knowest not how soone thy borrowed life will be required backe, and thy soule taken from thee, whe∣ther in the mid-day of thy age, or in the euening; therefore let thy morning medita∣tion be spent in beseeching God that thou mayst not be taken from thy selfe in that horrour and distraction, when thou art vnsetled and vnprouided: and againe,

Quia Dies Domini venturus est sicut fur,* 1.66 ideo vespertina oratio nos muniat; because the Day of the Lord comes stealing on like a theefe in the night (who can tell whether hac nocte, this approaching night) let vs all conclude this our euening Sacrifice with humble and hearty prayers vnto Almighty God, that at the comming of the Bride-groome (which cannot now be farre off) we may not be surprised sleeping, but be∣ing furnisht with Oile in our Lamps, our eye-lids waking, wee may enter in with him, that when the last euerlasting night of this world shall come, we may in the morning of the next world rise to a life that shall know no end. Amen.

* 1.67Our Father which art in Heauen.

I Haue drawne the Curtaine; and now the Master-peece of Prayer, wrought and conceiued by Christ, begins to dis∣couer it selfe. Of which, before I take a strict view, like men arriued at some curi∣ous building, who first examine the situa∣tion and modell, giue me leaue a little to fix my contemplation on the outward parts of this Fabricke, to consider the Forme of the Prayer, before I open the Matter.

This is the Psalmists method, who be∣ing to discourse of Sion,* 1.68 and make a spiri∣tuall corography and description of the beauty thereof, directs the eye of the be∣holder first to the walls and battlements, to walke round about the out-works, and to number the turrets thereof.* 1.69

A faire and specious front promises a faire inside: and if our pitty or wishes could preuaile, there should bee no faire well proportioned body, but should haue

as faire a soule to inhabit it, and a disposi∣tion suting the exteriour lineaments.

Orandum est vt sit mens sana in corpore saeno; for 'twere a foule solecisme, that the Cabinet should be better then the Iewell which is contained within it.

If Salomon should haue built only a faire Porch, or a beautifull Gate, and a Temple disproportionate to his Porch, he had then drawne mens Religion into their eyes, and made them more zealous to gaze without, then to pray within. But his Fabricke was better cast; so much ornament, so much cost beautified the inside of his Temple, that the outward Pile serued as a bait to attract the peoples deuotion, and prepare them by the exteriour Modell sufficiently to prize and admire what was contained within. Happily by describing the Courts, and Gates, and Porch of this rare Building, erected by a greater then Salomon, my dis∣course may attaine that good effect to pre∣pare your piety for the entrance into it.

The outside of it comprehends enough to exercise your attention, as the Land∣skip

of Ierusalem contained matter to hold the eyes of those that most curiously loo∣ked vpon it. That had many Turrets, This hath Seuen, raised from those seuen Petiti∣ons in Christs Prayer. View it in the natural mold whereinto it is now cast, and you will finde it like Minerua's Shield compo∣sed by Phydias, which consisted of ma∣ny excellent parts, all which made but one intire Shield, yet taken asunder, each part that belonged to it was a compleat worke. So consider this Prayer as it now lies all to∣gether, the plates, and ioints, and seuerall matters, make but one Christian Buckler to ward and auert all necessities that may befall vs; yet resolued into parcels, euery Limbe, and Member, and Gradation, is a perfect Buckler to beare off our particular wants.

It is like that famous Target of Aiax, that was Clypeus Septemplex, consisted of seuen folds; this is Oratio Septemplex, a pray∣er consisting of seuen requests. That Buck∣ler was Dart-proofe, impenetrable, and this Prayer an impenetrable Shield to resist

the fiery darts of Satan.* 1.70 Oratio quotidiana quam docuit ipse Dominus, vnde & Dominica nominatur, delet quidem quotidiana peccata cum quotidie dicitur. If I would insist vpon the allusion to the number of these Peti∣tions, I might compare this whole Prayer to the constellation of the Pleiades, or se∣uen starres in Heauen;* 1.71 Or to the seuen starres in the right hand of the Sonne of Man, being fit Lights and Tapers for the seuen golden Candlesticks there mentioned,* 1.72 to be set vp in those seuen Churches,* 1.73 and not in them alone, but in all the Churches of the world, where Christs name is known and adored.

Or I may liken the parts of this Prayer to the seuen Planets, eminent aboue all other starres of the Firmament. For as some of those Planets moue neerer to the earth, others higher and farther off, so is the motion of these seuen Petitions; some of them moue and solicite God for Earthly things, as the foure last of them; others for Heauenly and Eternall, as the three first, Hallowed be thy Name, and thy Kingdome

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come,* 1.74 &c. Saint Augustine hath taken their iust Height and Motion, Tres petitiones su∣periores aeternae sunt, quatuor sequentes ad hanc vitam pertinent.

I purpose not to inlarge my Discourse by commending the perfection and dig∣nity of the seuenth number, which some ga∣ther out of Naamans command, to wash seuen times in Iordan:* 1.75 or as Lyra vpon that place, Reuertere septem vicibus, when Elias bade his seruant goe seuen times and looke towards the Sea, after which he dis∣couers a cloud of raine. So saith Lyra, Post septem Christi mysteria, after the seuen Mysteries of our Sauiour, viz. His Con∣ception, Birth, Baptisme, Preaching, Passi∣on, Resurrection, Ascension; Descendit abundanter pluuia gratiae, &c. abundant showers of grace fell vpon the earth.

I know euery seuenth yeere is reputed a Climactericke; and seuen yeeres the rate of a mans life; and seuen daies the account of our weekes; and seuen Petitions the num∣ber of Christs Prayer.

But 'tis not my taske to consider this

Prayer by Number but by Weight. God regards not how many prayers men string with their Beads, but with what deuotion they send them vp; nor doth he keepe a Score or Tally of our Petitions, though hee bottle vp and number each religious Teare shed in the vehement imploring of his Grace. The Excellence, not the Arith∣metike of this Prayer, is my obiect, which Hugo Cardinalis commends vnto vs in three obseruations; In Dignitate,* 1.76 Breuita∣te, Foecunditate, the Dignity, Breuity, and Fulnesse.

For the Dignity, Christ was the Author [ 1] of it, Qui fecit viuere docuit orare.* 1.77 And if he were the Author, of whom God said, This is my beloued Sonne in whom I am well pleased, heare him; it must needs follow, that for his sake this Prayer is more audi∣ble in the eares of God, and more accepta∣ble than any we can make,* 1.78 Dum prece & oratione quam Christus docuit ad Patrem lo∣quimur facilius exaudimur.

For the Briefenesse of it, Saint Cyprian [ 2] saith, this is that verbum breuians,* 1.79 short

compendious Oration promised in Esay to the world,* 1.80 Quoniam sermonem breuiatum faciet Deus in toto orbe terrae. The reason why it was comprised in so few words are seuerally alleaged by the Fathers: one is, that it might be more portable in our me∣mories,* 1.81 vt in doctrina coelesti discentium me∣moria non laboraret, that so it might bee sooner learn't and oftner repeated, that he who daily vses it might not thinke it tedi∣ous, and hee who knowes it not might want all excuse for his ignorance of it. Therefore Saint Augustine giues a strict charge that young children should first of all learne this Prayer,* 1.82 being no burden at all to their memory or capacity. The last reason for its shortnesse, is to shew vs, the most wordy voluminous Prayers are not euer the best,* 1.83 or soonest heard by God Alex∣ander Hales summes vp all the commodi∣ties of it thus shortned together; Ob illius breuitatem facilius scitur, melius retinetur, fre∣quentius iteratur, minus fastidit orantem, cito exaudiri innuit, plus affectu quam ore orandum esse insinuat, ignorantem incusat.

The last Argument of this Prayers excel∣lency, [ 3] is the fulnesse and weight of it.* 1.84 In few words it inuolues most copious mat∣ter, and though very briefe, yet it is of an am∣ple sense.* 1.85 Quantum substringitur verbis tan∣tum diffunditur sensibus: The sense of it is as large as the Body is little.* 1.86 Continet omne pe∣tibile & expetibile: It is the summe of all we can request at Gods hands; that is, of all which we can iustly and piously request. Sometimes we desire of God what is vnfit for him to grant, or vs to receiue: therefore saith Saint Augustine, Si rectè & congruenter oramus, nihil aliud petere possumus quam quod in oratione Dominica positum est: It consists of seuen Petitions (saith Biel) Et septem numerus est vniuersitatis:* 1.87 Seuen is a number that includes the vniuerse of goodnesse: V∣niuersa quae à Domino licitè desiderari possunt & postulari his petitionibus continentur: And this is the Exception which the Brownists take against it, because 'tis so ample. Saint Augustine makes a particular demonstrati∣on of it. If you run thorow all the prayers of good men and Prophets set downe in

the Scripture, all the seuerall Petitions in the Psalmes, You shall finde (saith he) none of them but may be reduced to these seuen Petitions, as the Common places of all Prayer:* 1.88 when Christ sayes, Pater clarifica nomen tuum; what is it else but Hallowed be thy name?* 1.89 When the Psalmist cries, Ostende nobis faciem; Shew vs the light of thy coun∣tenance; what is it but Thy kingdome come? When he sayes againe,* 1.90 Dirige gressus meos, &c. Direct my steps in thy paths, that my feet doe not slide; what is this but Fiat voluntas, Thy will be done? Againe, when Salomon prayes vnto God,* 1.91 Giue mee not pouertie nor riches; what is it but Giue vs our daily bread? When the Psalmist sayes,* 1.92 Si reddidi retribu∣entibus mihi mala, &c. If I haue repayed euill for euill vnto any; what is this, but Forgiue vs our trespasses, as we forgiue others? When it is said,* 1.93 Aufer à me concupiscentias ventris; Take from mee concupiscence; is it not as much as Lead vs not into temptation? Last∣ly,* 1.94 when the Psalmist cries, Erue me ab ini∣micis; Deliuer me from mine enemies: is it not as much in effect, as Libera nos à malo; Deliuer vs from euill?

You see the large capacity of this Prayer, how that it comprehends the subiect of all other prayers; and not them only, but euen all Christian discipline, as Tertullian writes:* 1.95 for which cause he stiles it Breuiarium totius Euangelij; the Abridgement of the whole Gospell. Such plentifull Riuers streame from this Seuen-headed Fountaine. So that as septem-flua flumina Nili; the seuen Armes of Nilus watered and made fertill all Ae∣gypt; so doth this Prayer, springing from seuen Petitions, which are Deprecatiuae,* 1.96 or Optatiuae, water the whole Christian world, preuenting and deprecating all mishaps, and supplying our wants.

So that in this short Prayer, as in a little Orbe, the Sonne of righteousnesse moues: from hence doth euery Starre, euery faith∣full seruant and Confessor of Christ (for they are Incarnate Starres)* 1.97 borrow a ray of light to illuminate and sanctifie the bo∣dy of his meditations. The Church in her Liturgie, and the Preacher both enioyn'd to vse it. A small quantitie of this Leuen seasons a great lumpe of Deuotion, and a

few spirits giue taste & quicknesse to much liquor. This Prayer is a Quintessence extra∣cted by the greatest Chymist that euer was, from Him that brought Nature out of Chaos, Separated Light from Darknesse, and extracted the foure Elements out of No∣thing.* 1.98 All parts of it are spirits. Quae enim spiritualior oratio? And the mixture of a few graines therof with our prayers, proues the strongest and best Christian Antidote. Ore∣mus ita{que} sicut Deus nos docuit ('tis Cyprians inference) Let vs gladly vse that forme of Prayer which Christ our Lord hath taught vs, and giue vnto God what the Sonne of God gaue vnto vs.* 1.99 Amica & familiaris est oratio Deum de suo rogare, ad aures eius de∣scendere Christi orationem: It is a familiar and friendly tribute to present God with his owne; A petition cloth'd in Christs words, will finde the ready way to heauen, and a speedie accesse into the eares of God.* 1.100 And when the Father acknowledges his Sonnes words in our Prayers, hee will ac∣knowledge and ratifie that promise, which through him he made vnto vs, that what∣soeuer

we should aske him in his sonnes name should not be denied.

Thus haue I at full surueyed the Forme or Outside of Christs Prayer.* 1.101 I am now come to the Matter, to enter the inward roomes, into which my Text is the doore that leads me; seruing as a Prologue or a Frontispice to the whole Prayer; which is diuided into three generall Parts. Into an Exordium; Our Father which art in heauen,* 1.102 &c. Tractatum, a Tract, which is the seuen Petitions. Conclusionem, a Conclusion, a Ra∣tification of the Prayer, Amen.

Or if you please, I will call this whole Prayer of our Sauiours, a Letter consisting of foure parts or complements.

An Endorsement or Superscription dire∣cting [ 1] it to the party, viz. God, Our Father: and to the place, Heauen, which art in Hea∣uen.

The Contents following in the seuerall [ 2] Petitions, from Hallowed be thy name, &c. to Deliuer vs from euill.

A Subscription or Vnder-writing found [ 3] in the latter part of the thirteenth verse, and

immediatly following the last Petition whereunto it is ioyned, For thine is the king∣dome, the power and the glory for euer.

[ 4] The Seale that closes vp all, Amen.

* 1.103My Text is the Endorsement, the Super∣scription, or it is the Exordium of the Prayer, wherein as Rhetoricians vse first of all, Cap∣tare beneuolentiam, to implore the Attenti∣on and Beneuolence of their Auditors: so doe we from hence begge Gods attention and inclination to our requests by a double Insinuation.

[ 1] First of his Goodnesse, in that we stile him Father.

[ 2] Secondly of his Power, in that wee ac∣knowledge him the Lord of Heauen, Qui es in Coelis.

Both which circumstances conduce to his Praise and Honour (saith S. Ambrose* 1.104) Laus Dei patet quia praedicatur in eo pietatis gloria. Laus Dei quia in Coelis habitat non in Terris.

* 1.105Gabr. Biel diuides this Exordium more punctually into foure parts, for so many wayes herein doe we conciliare gratiam, win vpon Gods fauour.

A dilectionis magnitudine quia dicitur Pa∣ter; [ 1] From the greatnesse of his loue to vs when we call him Father.

A liberali bonitatis diffusione, From the li∣berall [ 2] communication of his goodnesse to vs, in that we say Our Father.

Ab immutabili perpetuitate, from the im∣mutabilitie [ 3] of his Essence, intimated in these words, Qui es, Which art.

A sublimitate potentiae, from the high do∣mination [ 4] and power he hath ouer vs when we say, In Coelis, Which art in Heauen.

'Tis most requisite, when we speake to God, we should vse a decent Method, an orderly proceeding, since he is the God of Order. 'Twere a rude presumption for any to sue vnto him in that fashion which they would not vse vnto men, if their superiours. When we make any request vnto them, we hold it manners to prefix some modest in∣troduction before the suit,; wee doe not bluntly discouer it at first. Dic mihi si velis hominem rogare & sic incipias, Da mihi quod peto, nonne arrogans videtur oratio? If thou begin a Petition with this homely phrase,

and in this peremptory manner, Giue mee what I require, can it auoid the censure of rudenesse? as if thou cam'st to command, not intreat, and to challenge or lay a claime to a fauour, not to sue for it: and canst thou hold it fit to petition Almighty God without some preface, as well to confesse his power, as to declare thine owne mo∣destie?

Humblenesse becomes the person of a suitour; Molestum verbum est onerosum & demisso vultu dicendum Rogo: To beseech, is a terme that confounds an ingenuous man, deiects and casts downe his sookes, as asham'd that his eye should follow the suit which his tongue preferres. Which bash∣full recognition of his wants findes an easie way to pity; whereas he that begs in arro∣gant termes or impudent behauiour, shuts vp the hand of bounty, and destroyes the good intention of the giuer.* 1.106 The deiected Publican in the Gospell stood fairer and better iustified in our Sauiours estimation, than the Pharisee insolently bragging of his worth.

You shall finde in the Scripture, that Prophets and holy men, whensoeuer they spake or prayed vnto God, vsed some Pre∣face to prepare his eare, and to make way for their words. When Abraham besought God concerning Sodome, he begins,* 1.107 Let not my Lord be angry if I speake that am but dust and ashes. And Moses pleading for the people, begins, Si gratiam inueni in conspectu tuo; If I haue found fauour in thy sight.* 1.108 And when Dauid prayes vnto God to forget the sinnes of his youth,* 1.109 he makes a commemo∣ration of the goodnesse and mercy of God; Remember, O Lord, thy tender mercies,* 1.110 &c. euen for thy goodnesse sake.* 1.111 It giues life and hope to our Petitions, when before wee aske we vrge God with the precedents of his owne goodnesse. This kinde of ac∣knowledgement is Ad plus dandum inuita∣tio; a fit preparing of his fauour: and we inuite him to grant againe, when we reuiue what already he hath done. Good cause then had our Sauiour to lay the ground of our Petitions on Gods fatherly care and loue to vs, by bidding vs cry Our Father.

That as Orators, before they plead, vse some Exordium or Preface to make the Iudge fauourable to their causes; so we, being to speake vnto the Iudge of Heauen and Earth, might by this beginning make him propitious to our Prayers.

Whereby let me note vnto you, formes of Oratory and Rhetoricke are allowed in our Deuotions;* 1.112 Eloquentiam non pug∣nare cum simplicitate religionis. Nor doth Christ dislike an elegant Prayer.

And let mee tell those men who haue such an vnlearned conceit of Gods seruice, that they thinke it a trespasse of high na∣ture to staine their Discourses with a La∣tine sentence, or authority of Fathers quo∣ted in their owne Dialect, or that make it a nice case of Conscience to present God with a set studied Prayer, or any other forme of speech than Quod in buccam ve∣nerit, what comes into their heads whi∣lest they are speaking, when the tongue striues with the Inuention for precedence, or at least both goe together; that if they please they may be more elaborate, take

more paines and time for what they speak then an extemporary minute, or an instant, vnlesse they finde it more for their ease to keepe vnto that naturall vaine of theirs, vnstudied or vnlaboured, and hold it a better protection and excuse for those that know little to condemne Learning, and all that know more then themselues.

I confesse that Pia rusticitas,* 1.113 Deuo∣tion clothed in the rudest phrase that can be, is to be preferred before eloquent hypo∣crisie, and an holy Ignorance is better then learned irreligion. I would aduise all men to vse more Religion than Rhetoricke in their Prayers; yet none can deny, but that an eloquent Meditation, so it be not affe∣cted,* 1.114 and so it doe not Exercendae linguae magis operam dare quam menti mundandae, is acceptable both to God and Men.

View the Scripture, the Dictate and worke of the Holy Ghost; you shall find that, for the elegance of the phrase and weight of the words, it passes all the weake shallow Oratory of Mans tongue. There∣fore Saint Augustine calls it,* 1.115 Venerabilem

Spiritus Sancti stilum, the venerable stile of the Holy Ghost. And in the Gospell the Iewes acknowledged our Sauiour for the best Rhetorician that euer was,* 1.116 He spake as neuer man spake. The practick perfection of which Eloquence he hath declar'd in no∣thing more then in this Prayer, which in a narrow compasse comprehends the summe of all Oratory; Breuity, and Elegance, and Perspicuity.

[ 1] Pater Noster. It may be askt who is here meant by Pater,* 1.117 whether the word be ta∣ken Notionaliter, and Personaliter, for God the Father, the first Person in the Trinity; or Essentialiter, essentially, as it is refer'd vn∣to the creature made and conserued by God, in which sense it appertaines to the whole Trinity,* 1.118 Tota enim Trinitas, Pater, Filius, Spiritus Sanctus, vnus Pater est, & singula persona Pater est, sicut singula Deus; for the whole Trinity is one Father as one God. It is resolued by all, that when wee say Our Father, we meane and pray vnto the Trinity, and that by good right.

In the beginning, it was the Trinity

which fathered all mankind, Faciamus homi∣nem, which originall title of Sonne to that Father, Man might still haue preseru'd, had he not by his wilfull disobedience made a forfeiture of it. For though God had setled an estate vpon Adam, it was not so firmely intailed, but that it might bee, and was quickly cut off. His sinne did dis-inherit him, and vs in him, dispossest him of the Garden, his first Mansion and Patrimony, and deuested him of the title of a Sonne: For he was then no more filius Dei, the Sonne of God, but Seruus peccati, sinnes bond-slaue; Nay (saith Saint Augustine) Pater noster ante gratiam Christi Diabolus erat;* 1.119 before the Deuill onely had title to him, and in that bondage was he conclu∣ded till that time; by whose mediation God was reconcil'd to Man, and the lost Sonne acknowledged by the right Father. I am non seruus est sed filius,* 1.120 quod si filius & haeres. So that Christ hauing now by Grace restor'd to Man what originally hee lost, repurchased the title of Sonne, by Adoption; since that we tooke from Crea∣tion

was extinct, he held it meetest, that as God now tooke vs for his children, wee should also in our Prayers claime him for Our Father.* 1.121 Since we had receiued Spiri∣tum adoptionis filiorum Dei, the Spirit of A∣doption should cry Abba Father. So be∣ginning where Adam left, and directing our supplications to that Father which first made vs the Blessed Trinity.

Which though it be here meant, yet is not the Essentiall name, as Deus, or Domi∣nus,* 1.122 God, or Lord, vsed; but a Personall Father, Voca me Patrem (as 'tis in the Pro∣phet) Call me not Lord, but Father.

Saint Chrysostome* 1.123 giues the reason, God (saith he) would be called Father, and not Lord, that hee might giue vs more confi∣dence of obtaining what we sue for. Ser∣uants doe not alwaies finde an easinesse in their Lords to grant what they aske, but Sonnes presume it.* 1.124 Therefore, Oratio quae paterno dulcescit nomine omnium petitionum impetrandarum fiduciam mihi praestat. A Prayer that is sweetned with the Name of Father, how much comfort doth it beget

in the heart of him that pronounces it? Can a woman forget her childe? Yea, though she forget to be kind, to be naturall, yet will not I forget to be mercifull, saith our heauenly Father.

Hence Saint Augustine fitly notes the priuiledge which the Christian hath aboue the Iew. Nunquam inuenitur praeceptum po∣pulo Israelitico vt dicerent Pater noster, sed est ijs infinuatus Dominus, tanquàm seruis; You neuer finde that the old Israelites were allowed to call God Our Father; no, as Seruants still they stiled him Lord; but vnto vs Christians, hee hath afforded this grace through his beloued Sonne, to say vnto him, Our Father, Dedit potestatem fi∣lios Deifieri his qui credunt.

This Prayer then is the Prayer of Sons,* 1.125 fit onely for their mouthes who acknow∣ledge God for their Father,* 1.126 it is the Bread of Children; Non catulis proijciendus, not lawfull to bee taken into the mouthes of any that are not Children. But yet say it be; admit that men of prophane lips and peruerse life, that hate to bee reformed take

these words into their mouthes; say Esau, the father of the Reprobate, spake in the lan∣guage of Iaacob, and cry, Our Father, how is this Sacrifice accepted by God, when it is offered vp from such vnhallowed Altars? Doth he answer to that call of Father? or stands it with his honour to account them Sons? Either it must follow that they say false in saying Our Father, and saying false,* 1.127 sinne in saying the Lords Prayer (for verbum mendax iustus detestabitur) or that God must father children which are none of his, but such to whom he sayes, Vos ex Patre Diabolo estis. The doubt seemes sub∣tile, but easily answered by acute Alexan∣der Hales.* 1.128 A wicked man may say this Prayer and not sinne, or lye, so he say it not Indicatiuè, but Optatiuè, not Implying but Wishing that God would be so gracious as to be his Father, which wish is lawfull. A∣gaine,* 1.129 this Prayer is Oratio communis, a com∣mon vniuersall Prayer, Et dicenda in Per∣sona Ecclesiae quae multos habet filios, said in the behalfe of the whole Church of Christ, which hath many sonnes; therefore though

Atheists or Reprobates cry Our Father; they include not themselues, but only speak the language of the Church, which reapes what they sow; for their owne lips must not taste the fruit and effect of this sweet vintage, as hauing no part in God, nor in the Church. So that vnto such men this Prayer is like weapons, which cowards or vnskilfull men weare, to arme others, not to defend themselues. Though they vse the words and syllables of Christ, they want the Spirit that animates the words, and though they haue the Sword of Prayer, they want the Arme of Faith to weild it. Like as the Epyrots told the Turks (when they vaunted they had won the sword of that victorious Prince of Epyre, George Castriot) though you haue the sword of Scanderbeg, yet you haue not his arme.

I need not set any marke of difference to [ 2] distinguish those false spurious children from the true. The next word Noster* 1.130 (Our) shuts out them from the Church, and sepe∣rates them from the number of Gods elect children, who can only, and may iustly call him. Our Father.* 1.131

Meum and Tuum, these words, Mine, and Thine, haue beene the seeds of Enuie and Contention euer since the world was habi∣table. From these little Graines hath the Lawes large Haruest growne vp. These were they which at first inuented, and euer since exercised our Termes: The common Barritors, causes of all rents and schismes in in the Common-wealths body: These haue blowne the coales of strife, occasioned bro∣thers to goe to law with brothers, nay bro∣thers to destroy one another. If Abel should haue ask't Cain vpon what quarrell he kill'd him, he could haue stated his countrouersie in no other termes but Meum and Tuum, Thy sacrifice is better accepted than Mine: These haue beene the accur'st remouers of neighbours bounds, and land-markes, haue entitled the vigilant Oppressor to anothers patrimony: These were the bloudy Depo∣sitions that cost Naboth his life; had he re∣linquished his right to the vineyard, and not call'd it Mine (I will not giue thee my vineyard) he had preseru'd a friend of Ie∣sabel,* 1.132 and a life too. These two little Mo∣nosyllables,

Mine and Thine, they are the great Monopolists that spanne the wide world; that, like Abraham and Lot, diuide the land betwixt them, yet cannot agree, but are euer wrangling and quarrelling about their shares; like those two factious brethren, Aetrocles and Polymises, who ne∣uer could be reconcil'd, liuing nor dead; for when they had slaine one the other, and were put in one Herse, one funerall pile, their Ashes fought, & the flames that burnt the bodies as sensible of the mortall fewd which was betwixt them liuing, diuided themselues. How many actions and suits begun vpon these termes Mine and Thine, haue suruiued those that commenced them first, and descended from the great Grand∣father, to the Heire in the fourth genera∣tion?

Since then these two had occasioned so much strife, so much mischiefe in the Poli∣ticke Body, Christ would not haue them admitted to make any faction or rent in the Mysticall Body of the Church. But as he was the Reconciler of God and Man by

his bloud; so would he shew himselfe the Reconciler of Man and Man, shutting vp all opposition of Mine and Thine in this one word, as the common Peace-maker, Noster, Our Father.

'Tis Atheisme for any to say Pater Tuus, God is Thy Father, and not Mine. 'Tis pre∣sumption for any to say, Pater Meus, to call God My Father:* 1.133 Nemo dicat meus, quod soli Christo euenit. Patrem dicis quasi Filius sed noli tibi aliquid specialiter vindicare: 'Tis Saint Ambrose* 1.134 his Caueat. Christ alone can call God My Father, for God is his Father by Nature, ours onely by Grace. Vnto Christ he is Pater specialis,* 1.135 to vs Pater com∣munis, not in speciall, but common; Haue we not all one Father?* 1.136 'Tis meetest then we should say in one voice, Pater noster, Our Father.

In teaching vs to say thus, Christ taught vs also a two-fold Lesson.

[ 1] First of brotherly charitie; we must not only (as Saint Iohn saith) Loue one another,* 1.137 but Pray one for another; brother for bro∣ther, neighbour for neighbour, the Priest

for the Congregation, and the Congrega∣tion againe for the Priest. Thus doth the practise of our Church instruct vs in the Liturgie, Dominus vobiscum, The Lord be with you. There the Priest prayes for the people; and the people againe pray for the Priest, when they answer,* 1.138 And with thy spi∣rit; Frater qui adiuuatur à fratre quasi ciui∣tas firma; When brethren thus vnite their forces and prayers, they are so fortified that the power of Hell cannot make them dis∣band. If we are commanded to doe good vnto all men, it followes, à maiori ad minus, that at least we must pray for all men. A good wish is better cheape than a good worke, nor will they afford a reall bene∣fit to their brethren, that will not pray for them: he that thinkes himselfe borne only for himselfe, contracts and straightens the freedome of his being. The most noble and Christian resolution therefore is, for a man to study his brothers good as well as his owne, Nec sibi sed toto natum se credere mundo.

Secondly, a lesson of humility. When he [ 2]

hath thus combin'd the race of men toge∣ther in one fraternitie, giuen the lowest and meanest as good right to call him Father,* 1.139 as the highest and best amongst vs: Hee would not haue any to prize themselues so much, as to scorne and dis-value all below them. God is a God of the valleyes, as well as the hills, nor is he a Father of the rich and noble, but of the poore too: Be their qua∣lities and degrees neuer so different in the account of the world, summ'd vp in the ac∣count of this Prayer, they are all euen. As but one sacrifice was appointed for the rich and poore;* 1.140 so Christ hath appointed but one Prayer, but one appellation for them all,* 1.141 Pater Noster, Our Father. Hoc dicit Im∣perator, hoc dicit Mendicus, hoc dicit seruus, hoc dicit Dominus: The King and the Beg∣ger, the Lord and the Slaue, all concur and say, Our Father.

God is no partiall Father, nor is his eare partiall, he heares and accepts the one as soone as the other. For our Prayers doe not ascend in their rankes, nor doth the poore mans Petition stay to let the great

ones goe before; but when we pray, God comprehends vs all vnder one common Notion of sonnes and suitors;* 1.142 Intelligant ergo se esse fratres quando vnum habent Pa∣trem; From hence let them learne this equal lesson, not to disdaine any,* 1.143 though the mea∣nest, for their brethren, who haue God for their Father, as well as themselues.

I haue held you too long vpon these first words Our Father, indeed beyond a Pater noster while. But I shall quickly dis∣misse you, for my speech is now arriued at the end and period of our Prayers iourney, Heauen. Which art in Heauen.

Thither it now bends; but being in the ascent and rising vp to it, giue me leaue a little to breath by the way, to rest a minute vpon the contemplation of Gods Essence, intimated in these words Qui es. To be,* 1.144 is predicated of none so properly as of God, Exod. 3.14.* 1.145 he takes an attribute, denomi∣nates himselfe from his Being: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou shalt say vnto the children of Israel, I am hath sent me vnto you. Againe, our Sauiour sayes, Ante Abraham, Ego sum, Before Abraham was,* 1.146 I am.

Lastly, Saint Iohn characterises him by his Essence,* 1.147 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Grace be vnto you from him that Is, that Was, and that Is to come. He is indeed Ens Entium, Ens primum, and Ens simplicissimum, The first, purest, most independant Essence. The world, and the creatures in it, and we our selues, are but Deriuations from that Primitiue Being: In him we liue, and moue, and haue our Being.

As he is the most absolute, so the most immutable Essence.* 1.148 Qui es signifies Immu∣tabilem subsistentiam. The circumstances of Time measure not, nor alter Him, as nei∣ther feeling the accessions multiplied, nor the waining and decrease of Times.

* 1.149In Deo non est praeteritio nec futuritio, sed nunc aeternitatis semper stans; say the Schooles. Things past and future, are eter∣nally present with him, whose Title and Motto is,* 1.150 I am that I am, or as the Chaldee Paraphrast renders it,* 1.151 I will be what I will be: Yesterday and to day the same for euermore.* 1.152

In a word, he is that Immense Being, in whom those three vast transcendents, v∣num, verum & bonum; vnitie, veritie and

goodnesse knit and meet together and make their aboad. He is Maximè vnus, be∣cause most inuariable; Most True, because most absolute and independant; Most Good, because the Author of all Good, nay, Goodnesse it selfe in the Abstract.

So long therefore as wee conforme our selues to his Will retaining our goodnesse, so long we preserue our Being, it may bee said we are; but when we once leaue off that, we leaue to Be: we are only priuations, or what is worse, Beasts and no Men. Non impune mali sumus,* 1.153 & in quantū mali sumus in tantū minus sumus. There is no true existence but Vertue, a good man is a Copy & Image of God, God is euer neere vnto him, he euer neere vnto God; neere to Beatitude, neere to Heauen, nay he is Heauen.* 1.154 Caelum est ibi vbi culpa cessauit; wheresoeuer sinne is not, there is Heauen. If a sinner be called Earth, as in Genesis 3.* 1.155 Terra es & in terram reuerteris; God tels Adam after he had sin∣ned, Thou art earth: certainly, a iust man by as good right may be tearmed Heauen. His Conscience is a Firmament,* 1.156 Simplicis∣sima,

solida, pellucida (as Aristotle defines Heauen) cleere, and serene, and solid, not to be shaken or daunted. This is it, which whilst he liues here, makes him shine cleere in report and the esteeme of the world, and hereafter will cause him to shine more brightly in the Kingdome of Glory. Iusti fulgebunt sicut Sol.* 1.157

* 1.158Thus you may perceiue this short stay hath not hindered or disaduantaged our proceeding a whit, but rather set vs forward and brought vs a neerer, though a lower way to Heauen, since we haue here discouered an Heauen vpon Earth.

* 1.159For Heauen is not alwaies taken mate∣rially for the place where the Saints abide, but spiritually for Angels and Saints, or for good Men. So Saint Augustine interprets this place; Pater noster qui es in Coelis (id est) in Sanctis & iustis.

But why Coelis in the plurall number? Is it onely an Hebraisme? or to giue vs an oc∣casion to dispute whether there bee more Heauens than one? Whether Heauen be diuided into seuerall Classes, and roomes,

and stories, and degrees, because the Psal∣mist mentions the Heauen of Heauens?* 1.160 And in the Gospell we read,* 1.161 Glory in the highest Heauens? Whether there be three Heauens onely, because Saint Paul was rap't to the Third? or whether so many as Philosophy supposes, Ten?

Or is it said, Qui es in Coelis, to limit God and tie him to a place, as if he were only in Heauen, not in Earth? as Aristotle thought, Qui putat Deum suis contentum esse finibus;* 1.162 as if hee did not fill both Heauen and Earth with his presence;* 1.163 Coelum & Terram ego impleo; or as if he were not in all pla∣ces, and at all times, in this place, at this present, in this assembly, in vs, as one hath it,

Est Deus in nobis, &c.

For none of these reasons was this cir∣cumstance In Heauen put here; neither to egge our curiosity to dispute of Heauen, nor to restraine or confine God, who is All in all and aboue all, as Saint Gregory* 1.164 excellently, Deus est inter omnia, non tamen inclusus; Extra omnia, non exclusus; infra omnia, non depressus; super omnia, non ela∣tus.

The true reason why hee is said to be In Heauen,* 1.165 is, Vt eleuetur animus; to lift vp our hearts, and our hands, and our eyes, and our contemplations vnto the Lord. Saint Chrysostome* 1.166 more fully, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. When Christ bid vs say, Our Father which art in Heauen, he did it that he might remoue our thoughts from the Earth, and fix them on Heauen and the things aboue.

Whither since I haue at last conducted your Meditations, there will I leaue them. Now they are placed at that pitch, there let them rest; I will not by any farther dis∣course call them downe, or settle them lower. I haue discharged the full scope and purpose of my Text, which was onely to direct your Prayers to the right Place, Heauen; and to the right Obiect, God our Father.

I know, our aduersaries, the Papists, set their Disciples a lower course, directing their Deuotions to Compostella or Loretto, or the Shrines of Saints, or the Sepulchre

at Ierusalem, but these are no obiects for our Religion or piety. Heauen must be the receptacle of our Prayers. Shall wee seeke to Christ amongst the Graues or Tombes of the dead? The Angell long since an∣swered them, Resurrexit, non est hîc;* 1.167 Hee is not there, he is risen. And if we euer hope to finde him, our prayers must rise after him; Goe vp vnto that place whither he is ascended, Heauen.

Againe, though their Prayers goe to the right Place, yet they are not deliuered according to Christs direction, vnto the right Owner, Our Father, but vnto Saints and Angels; they calling them Father that are but brethren and fellow-ser∣uants, as the Angell told Saint Iohn, be∣ing about to worship him,* 1.168 See thou doe it not, I am thy fellow-seruant and one of thy brethren which haue the testimony of Iesus; worship God. Nay, I would to God it were not true that they prayed vnto stockes and Images, saying vnto the worke of the Car∣uer and the Crucifix, Thou art my Father.

But howsoeuer they thus grosly will mis∣take

their way and mis-place their prayers, and if not disclaime the true Father, yet ioyne other Step-fathers vnto him; let vs goe vnto the right Father, and to him a∣lone, sending our Prayers as Christ hath directed them, not leauing them by the way, or deliuering them to the hand of any officious busie Saint that would inter∣cept them; that we giue not him cause to complaine of vs,* 1.169 as he did of Israel, Filios genui qui me non agnouerunt; I haue children that will not acknowledge me.

Happy is that people whose God is the Lod (saith Dauid) but much happier that people whose Father is the Lord;* 1.170 and Foe∣lices qui Patrem agnoscunt ('tis the step vn∣to which Tertullian aduances the Empha∣sis) happy are they that acknowledge God for their Father, that at the last day hee may owne and acknowledge them for his sonnes; Come ye bles∣sed Children, &c.

Hallowed be thy Name.

OVr meditations haue now rais'd themselues vnto the first step of this seuen-fold scale of Prayer. From whence we haue the aduantage to take a fuller view of the whole body thereof, and to consider the order of the Petitions, as well as their seuerall matters. So that the more wee contemplate this Theme, the more must we admire the perfection of the Lesson, and the singular method of the Teacher. 'Twas not enough that he in∣structed vs what to pray, prescribing vni∣uersall remedies for our necessities out of this precious Saluatory, but he must shew vs also where to beginne the cure. 'Twas not enough for him to leuy this Masse of Deuotion, to haue mustered and drawne together the obiect of all Petitions into these seuen Battalions, but as hee is our Captaine and Leader,* 1.171 so he will goe out with our Armies. He will teach our hands to warre,* 1.172 and our fingers to fight. He will direct vs in

this spirituall warfare, wherein wee assaile our heauenly Father and offer a deuout vi∣olence to his Kingdome; How these Chri∣stian forces, these Troopes of Prayer must be ranged, which Battalion must aduance first, and begin the fight.

This Petition stands in the head of the Troope, being brought vp before the o∣thers, to acknowledge the power of that Name which could giue successe to all we sought for in the rest of them. Constantine wore that victorious Motto in his Banner, In hôc vinces.* 1.173 Well may I write vpon the front of this Petition, Hoc nomine vinces; by this Name shalt thou obtaine the victo∣ry. It was the Motto of the most succesfull Warriour that euer led the host of Israel, In nomine tuo conculcabo;* 1.174 In thy Name I will tread them downe that rise vp against mee. Since then our aime is to tread downe our necessities, which would else depresse and keepe vs downe; since wee are to fight against our spirituall enemies, temptati∣ons, and the euills which this life exposes vs to, it was most fit wee should beginne

with that Sacred Name which is the begin∣ning of all good to vs, and puts an end to all our miseries:

Hallowed be thy Name.

This way of proceeding is iust and na∣turall; for whereas Aquinas saith,* 1.175 Oratio est desiderii nostri interpres; Prayer is the Inter∣preter of our desire;* 1.176 Biel in that obserues the order of these Petitions holds the same course our desires doe. Now our intent and desire first begins with the end, In desi∣derio primo cadit finis: God and his glory is the end of all Christian seruice, Per quem & ad quem omnia ordinantur. All motion, all operation takes beginning from Him, and by returne terminates in Him. For this cause then doe our Petitions, which con∣taine Omnia bona praesentis & futurae vitae,* 1.177 the blessings of earth, and the blessings of Heauen, blessings Temporall, & blessings Eternall, first exercise themselues vpon what conduceth to Gods glory, before what concernes our owne profit, begin∣ning with Heauen and things concerning our future life in the Three formost re∣quests

of this Prayer, and then descending to Earth, and what appertaines to the pre∣sent life in the Foure last.

Biel tearmes this Petition Actum Cha∣ritatis,* 1.178 an act of loue. Rectus autem cha∣ritatis ordo est, vt primùm petamus quae appetimus Deo, & deinde quae appetimus no∣bis. This is a well regulated loue, that empties and powres out it selfe into Gods honour, who is the Fount of loue (as Saint Iohn sayes) For God is loue; where∣in you may see the difference betwixt the loue of the world and the loue of God. By the Worlds Maxime, our loue should beginne at home with our selues, but by Christs more authenticke rule it must begin with God; first serue Him be∣fore our owne turnes. God requires the first-lings of our Loue, as well as of our Fruits;* 1.179 and as Saint Iohn tels vs, He loued vs first, so must wee loue him before and a∣boue our selues. Our Sauiour, iealous of this precedence in our affection, askes Pe∣ter,* 1.180 Louest thou me more than these? Intima∣••ing, by the manner of the question, how

high a trespasse it was to preferre any tem∣porall respect before Him. But in the Gos∣pell of Saint Matthew hee makes a more open declaration of himselfe in this point, He that loueth Father or Mother,* 1.181 Sonne or Daughter, or any thing more than me, is not worthy of me.

From whence let vs collect thus much, that all priuate respects must wait on God and his seruice; wee must not intend our owne honour aboue Gods. He that striues to consecrate his owne name before Gods, takes a course to raze himselfe and his name out of all memory; but Him that honours me, I will honour, saith God.* 1.182 We must not study our owne profit more than Gods glory; or like those that Christ said, fol∣lowed him not for his Doctrine, but for the bread he gaue them, place that Petiti∣on, Panem nostrum, &c. Giue vs our daily bread, before Hallowed be thy Name, and the two that follow it.

For he that is the Bread of Life, Christ Ie∣sus, hath in the Method of this Prayer con∣troled such disorder in our desires, hath

taught vs that Non in solo pane, wee must not liue onely by Bread, but by Faith in his Name, and hope of his Kingdome; and that Fiat voluntas tua, To doe the Will of God should bee our meat and drinke, as Christ saies it was his.

'Tis not abundance of worldly blessings which should take vp our meditations or desires, but the aduancement of his glori∣ous Name, who hath created those Mines and Veines of treasure in the Earth. Salo∣mon as'kt not at Gods hand Wealth but Wisdome, nor did he couenant with him for gold and siluer when he dedicated the Temple, but that whensoeuer hee or his people should worship and inuocate his Name in that Place, he would be gracious and propitious to them. And He that was a greater than Salomon, taught vs in his Gos∣pell,* 1.183 first to seeke God, to seeke the Kingdome of Heauen and the righteousnesse thereof; and then all other temporall things should bee abundantly conferred on vs.

Therefore here we doe not pray in the first place for our owne aduantage, but

Gods; not studious of our profit, but zea∣lous for his glory. Non nobis Domine, non no∣bis, sed Nomini tuo da Gloriam; Not giue vn∣to vs, but to thy Name giue the Glory. San∣ctificetur nomen tuum; Hallowed bee thy Name.

The parts I propose exceed not the num∣ber of the Words.* 1.184

First, I shall speake of Nomen, Names in [ 1] generall, Mens Names.

Secondly, Nomen Tuum, The Name of [ 2] God.

Thirdly, Sanctificetur, How his Name is [ 3] Hallowed: which to expresse and set off more perfectly, I shal shadow my discourse with some darke and contrary colours; shewing also, In quibus non sanctificatur, By what this sacred Name is prophaned.

The vse of Names from the beginning, [ 1] was distinction,* 1.185 to separate creature from creature, by their seuerall appellations. The names of the creatures are speciall stiles to distinguish their species, which they beare since Adams time, who had that fauour per∣mitted him by God to be the God-father to

his workes;* 1.186 for Hee brought the Beasts and the Fowles vnto him, and hee gaue Names to them; which yet (for ought we know) con∣tinue vnaltered.

Yet are those Names the badges of our ignorance, not imposed from a knowledge of their internall being, or to discerne their Natures, but like other common markes, shape and colour, to discerne them from one another. For not that Tree of Porphy∣ry, nor Logick, nor Philosophy, not Aristo∣tle himselfe, nor he that pretended to haue trauail'd further into the Story of all crea∣tures, than men of common faith dare be∣leeue, Pliny, could euer assigne the Essenti∣all difference of any creature. So that we must content our selues with a wide specu∣lation, and since we can discouer no better Euidences, by which to know them, hold it sufficient to distinguish an Horse from a Cow by Hinnibilis, and an Asse from a Li∣on by his Braying.

The Names which men beare are indi∣uiduall, for though there was no vse of par∣ticular Names to euery beast; to Man who

was a creature form'd for society and com∣merce, for rule, and the suruey of all the world, nay, was to be sub-diuided into a multitude of Nations, there was a necessi∣tie of particular Names for all the successi∣ons of his race. That common title of Hu∣manity, Man, might serue to giue him suf∣ficient distinction from creatures of a diffe∣rent kinde; yet amongst his owne rankes was no way competent to signifie either Number or Sex. Nor could the disparity of conditions or degrees amongst Men bee enough to separate one from another, with∣out Names:* 1.187 One Starre differeth from ano∣there in glory (saith the Apostle) and yet euery Star hath its seuerall Name,* 1.188 For God calls them by their names. The names of men therefore haue beene like partitions, to di∣uide the Families of the world, like fences, to keepe one tribe from encroaching vp∣on another: And when there was no other Heraldry found out, Names only were the difference of the elder and younger House, of the Noble and the Base, of the Bond and of the Free, of Isaac and of Ismael, of Israël and of Edom.

* 1.189Primitiuely all or most Names were sig∣nificant, pointing out not only the Person, but his Quality and Beginning. As God entitled Adam from the Mould wherein he was cast, and the principles whereof hee was made, Earth.

Others in Scripture haue beene denomi∣nated from their Professions (a practise continued vnto our times or some remark∣able accident, as Israël from Iacob, and Paul from Saul.

The Grecians held that Names were prog∣nostications, and imported that Fate which the Owners were to run thorow, as Hippo∣litus had his death written in his Name, Torne with horses; and Priamus (of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) foreshewed that his starres had sold him to captiuity, which he must buy out by ran∣some. Whether this rule held as iust, and bare that fatall truth in others, as it did in those Two, I meane not here to discourse. Sure I am, in the intent of Scripture, most Names there were propheticall, for Abra∣ham had Gods Couenant of multiplying his Seed sealed in his Name, and the sacred

Name of Iesus was a lowd proclamation of the Deliuerance which was brought in∣to the world by that Name.* 1.190 S. Augustine tels vs the crowne of Stephens martyrdome was platted in his Name, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies a Crowne.

And as there were prophecies of Good desciphered by them, so also of Euill. For A∣chitophel was a title of Ruine, Ieroboam of Rebellion, Iezabel of Woe.

I know there are many amongst vs, who are curious obseruers of Names, and will conclude some to haue beene more o∣minous, more vnluckie or vnfortunate, more lasting or short liued than others, which by no meanes they will endure to be put vpon their children.* 1.191 As Saint Chry∣sostome makes mention of some in his time, that would haue their children called only after the names of those that liued longest, out of a perswasion that the Name might conduce to the addition of their Yeares. That the choise and imposition of names, so they be not scurrile or scandalous, is in∣different and free to all, I confesse; though

I cannot allow that conceit which misleads many so farre, as to beleeue our fortunes, or our ages are contriued in our Names. Should a man bid Methuselah for one Gos∣sip, and Salomon for another; I doe not see for all that, why he should haue a longer terme of life, or a larger portion of wit than others, that haue names neither so du∣rable nor so discreet.

Some by glorious Actions haue enno∣bled meane Names, and others by degene∣rating from their titles, haue forfeited them to infamie. Iudas by the signification of his Name, should haue been a Confessour, not a Traytour; and Lucifer an Angell of light, not the Prince of Darknesse.

I am perswaded 'tis in Mans own electi∣on to ouer-rule the misfortunes which wilde Astrologie guesses at, or his Name threatens.

—Sapiens dominabitur astris.

The miseries of our liues are rooted in our Natures, not in our Names. There is no man throughly miserable, but hee that makes himselfe so, and no Name fa∣tall

but vnto him that beleeues it.

So my life be good, what disaduantage is it if I be Christned with a By-word in stead of a Name? I am sure when I goe downe into my graue I shall leaue it there, nor shall it at the last day rise vp with mee; for he that will change our vile Bodies, will also change our vile Names, at our admit∣tance into his New City, he will impose vp∣on vs His New Name, His better Name,* 1.192 that euerlasting Name,* 1.193 which shall not be put out.

To finish this Nominall discourse. For the Time when Names were giuen, I finde no set day till the couenant of Circumcisi∣on was established, and then they vsed to Name and Circumcise their children at once. So we reade in the Gospell,* 1.194 When the eight dayes were accomplished that they should circumcise the Childe, his Name was then cal∣led Iesus. By which custome wee are yet gouerned, forbearing to name any till their Baptisme, which succeeded the Circumci∣sion in the old Law.

In former Ages of the world, Men had

onely one Name, but as the world multi¦plied, so did Names also. The first Sir∣name we reade of in the old Testament, I take it is, 2 Sam. 20.21. Sheba filius Bichri cognomine (so the vulgar reades it) but the New Testament mentions diuers.

Yet the Romanes not content with one name (as Varro sayes, their Founder Romu∣lus had no more) or with Two, as most of their succeeding Kings, swelled into no lesse than foure, bearing as many Names, as a Pinnace hath sailes, their Maine, and Fore, and Top, &c. for they had their Praenomina, their Nomina, their Cognomina, their Agno∣mina. I neuer lately heard of so many, but onely in Eudaemon Iohannes, who sure had more witnesses than ordinary, else I won∣der how he came by so many Names.

Wee in our practise are satisfied with Two, the Sir-name, which is Nomen genti∣litium, the name of the Tribe or Family, from whence wee issue, and the Christen Name receiued at our Baptisme. In the gi∣uing whereof, though (as I said before) an vndenied Liberty be left, for the choosing

of any either Hebrew or Ethnick, yet most commonly we beare such Names as wee finde mentioned in the Scripture, either of Prophets, or Patriarkes, or Christs Saints and Apostles, which we choose not for that reason Stapleton alleages on behalfe of the Pontificians,* 1.195 Vt Patronos & Inter∣cessores habeant quorum nomina gerunt, that we thinke they become our Guardians, or that we are inrolled into their companies, capable of their intercession and custody, because we beare their Names, but to put vs in minde to imitate the vertues of those holy Men whose Names we haue.

A practise of a pious meaning, how∣euer wee know many amongst vs that swerue from it, choosing out of a nice sin∣gularity, or a suspition of circumstantiall Idolatry, to impose any Names but the names of Saints. To decline which, they christen their Children with Propositions and wholsome Sentences; yea, they im∣pose plaine challenges vpon them in stead of Names, as, Sin defy; Fight the good fight of faith, and the like.

But I should neither much blame nor censure them, did they not doe it out of grosse affectation, and insolent opposition to the customes vsed by vs.

No more of Humane Names; I haue held you too long in this Argument. If you now expect I should giue an ac∣count of that time I haue spent in this dis∣course, or shew what it conduces to No∣men Tuum, to the Name of God, I must con∣fesse I followed that generall Liberty which the word Nomen afforded, which Quue being so fitly giuen by the Text, I held it not impertinent to premise some∣what concerning Mens Names, that you might more plainly discerne the difference betwixt Nomen, and Nomen Tuum; Gods Name and Ours.

[ 2] Well may we distinguish Man and Man by their seuerall Appellations,* 1.196 but God whose simplicity is ineffable, whose Es∣sence most indiuisible,* 1.197 we cannot. Illic vocabulis opus est cùm per singulos propriis appellationum insignibus multitudo dirimenda est, Deo qui solus est, Deus vocabulum totum

est. When there are many, there is need of Names; where but one, the paucity and sin∣gularity is distinction enough. There being then but one God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.198 (saith Trismegistus) he needs no Name. Besides, as we want strength of sight to discerne, and capacity to estimate Him, so we want Titles whereby to circumscribe his infinite Immense Being. Shall the tongue of Man graspe and fathome Him in one narrow Appellation, whom the worlds continent, nor Heauen more spatious than it, no nor the heart of Man vaster and more capaci∣ous than them both, is not able to com∣prehend? Nobis ad intellectum pectus au∣gustum est, & ideò sic eum dignè aestimamus,* 1.199 dum inaestimabilem dicimus. There is there∣fore no vse of Name with God, the dispro∣portion is so great betwixt him and our Finite Attributes, that wee disparage and detract from his greatnesse, when we striue to expresse him by any Names.* 1.200 Omne quod nomine appellatur à meliore nomen accipit. The imposition of Names implies a pri∣ority of worth, of Time, and of Know∣ledge,

so that as the Lesser is blest, so is hee Named by the Greater. But who hath pre∣ceded God in Time, as that hee was ac∣quainted with his pedigree, or in know∣ledge that he knew his being? or in dignity that he could denominate him?

Amongst Men, Names illustrate and re∣ueale the knowledge of the thing Named, as Damascen defines them,* 1.201 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but with God they shut it vp, they darken and diminish that know∣ledge of Him which is imprinted in our apprehensions,* 1.202 Quod si Patrem dixero, ter∣renum opineris; si Regem, carnalem suspi∣ceris; si Dominum, intelliges vtique morta∣lem. Doe we stile him Father, or King, or Lord? why by these same Titles doe wee call mortall Men; so that wee both con∣tract his Essence, and dimme our owne capacity, whilst we fix on those Appella∣tions.* 1.203 Aufer additamenta nominum, & per∣spicies eius claritatem; remoue those weake helpes; a Spectacle argues an infirme eye, Thy vnderstanding will bee more sharpe and cleere to discerne Him without a

Name. Better is it onely to conceiue than to Name God, for our conceit is more ample than our language; and 'tis more Glory to God, when in a silent Contem∣plation wee confesse Him farre greater than we can vtter. Let vs be religious to sanctifie, not curious to search his Name. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.204 'Tis good for vs to be busied in his Statutes (as the Psalmists phrase is) not in his Attri∣butes: The one will guide vs into the way of Peace, the other will confound vs. Let passe. then all busie searches, they doe hurt. Nec nomen Dei quaeras,* 1.205 Deus Nomen est; For thy seruice and adoration thou needest know no other Name but God. That Title is enough to giue aime to thy Petitions; that Obiect powerfull to grant them. Looke not therefore after any other Name,* 1.206 Quia nec inuenies (one answers roundly) if thou dost, 'tis but lost labour, thou shalt neuer finde it. God hath no Name distinguished from his being;* 1.207 Deus est Nomen suum, Hee is his owne Name. Lactantius quotes out of Mercurius Trisme∣gistus,

that Ne quis Nomen eius requireret;* 1.208 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, esse dixit, to preuent all study which men might make for finding his Name, He is without Name. Dionysius saies, Hee is Innominabilis, impossible to be Named.

Which, if it be true, then is this Petition nullified. If God haue no Name, why doe we cry, Sanctificetur Nomen Tuum, Hallow∣ed be thy Name?

The Schooles wipe away this scruple with a distinction. Nomen prout significat compositionem substantiae & qualitatis non conuenit Deo; As the Name imports the composition of Substance and Quality, so it cannot suit with the simplicity of Gods Essence. For God hath no compo∣sition, either Naturall or Metaphysicall, but as it only signifies Notitiam, any thing by which He is notified, and by which we striue to expresse Him, so He may be said to haue a Name.

Yea, He hath many Names, Vel potius Cognomina (saith Arias) Petrus Galatinus ••eckons out of the Rabbines Threescore and Twelue Names,* 1.209 which they multi∣plied

into Ten sorts; so that according to their calculation, they amounted to Seuen Hundred and Twenty in all.

But contract them according to our Numbers, and you shall finde very many, yet all those too few to giue vs a sufficient declaration of Him. The cause of which multiplicity of Attributes springs from our owne imbecillity (saith Zanchius* 1.210) for they were not assign'd to intimate that really, there were many distinct seuerall vertues in God, Est enim vna duntaxat, ad omnia idonea ac sufficiens; but that by meanes of them He might the better de∣scend to our capacity,* 1.211 and we make shift to signifie Him by Many, since One At∣tribute was too narrow to comprehend his Incomprehensible Greatnesse.

Some Names there be (saith Saint Am∣brose* 1.212) expressing his Diuinity, others his Maiesty. Sunt euidentia indicia quae propri∣etatem Diuinitatis ostendunt, & sunt quae per∣spicuam diuinae Maiestatis exprimunt vir∣tutem. The Schoolemen distribute them into Three Rankes; first, Essentialia, as

Verity, Eternity, &c, Secondly, Notiona∣lia, applyed to each Person, as Paternity, Filiation, &c. Thirdly, Appropriationis, which though they agree to the whole Trinity together, yet are they attributed seuerally to euery Person; as Election to the Father, Redemption to the Son, Sancti∣fication to the Holy Ghost. Some Names God hath from euerlasting, as his Attri∣butes of Power, of Goodnesse, of Truth, &c.* 1.213 Some are Relatiue, which beganne in Time, as Creator, Lord, &c. for he was no Lord before he had seruants, nor Creator before the world was made. Lastly, hee hath some which be rather signes and ef∣fects then Names; as his Workes, his Word, his Sacraments, whereby neuer∣thelesse He is knowne to his Church as perfectly and distinctly as men by their Names. And 'tis agreed by all Authority of Fathers, that the profanation and abuse of his Word and Sacraments are apparant breaches of the Third Commandement, Thou shalt not take the Name of the Lord thy God in vaine.

Such and so many are the Names of God, and yet this large variety no way em∣paires the simplicitie of his Essence.* 1.214 Cum Dei simplicitate diuersa Nomina non pug∣nant. Rather I should think it is a good Mo∣rall way of expressing Gods Infinity by an infinite number of Attributes. What hurt or blemish is it to the Diamond, though you put seuerall rates vpon it? the quantity and the lustre is still one, and the same: so is God.

Neither doe those Attributes of his, which began in Time, cause any alteration or change in his Eternity. For (saith Saint Augustine* 1.215) Nummus cùm dicitur pretium re∣latiue dicitur, nec tum mutatus est cùm esse coe∣pit pretium, nec cùm dicitur pignus: One and the same peece of money is successiuely cal∣led a Price, a Debt, a Pawne, a Tribute; yet those appellations change neither the me∣tall, nor the weight, nor the Impression. How much easier then may we apprehend the Immutability of Gods substance a∣midst these his Attributes,* 1.216 In whom there is no shadow of Change.

There being then so great a Number of Names belonging to God; Biel proposes the doubt, which of them the Text means, when we say, Hallowed be Thy Name. To which I answer briefly, that, whereas Saint Augustine* 1.217 sayes Nomen est quasi Notamen; that which Alexander Hales* 1.218 infers is most certaine, Quicquid notificat nobis Deum No∣men eius est; Whatsoeuer denotes or expres∣ses God vnto vs, is his Name. And there∣fore we must sanctifie euery one of those notifications, sanctifie Him in euery Attri∣bute, in euery Circumstance, by which his knowledge is conueyed vnto vs. Which how it is done, and how omitted, how Gods Name is Hallowed, and how profa∣ned; in briefe instances I shall declare, be∣ing the last part of my discourse due to this word Sanctificetur. Hallowed be Thy Name.

[ 3] First, Iust and Mercifull are Gods Names. Now we sanctifie the Attribute of his Iu∣stice,* 1.219 when wee leaue vnto Him the righ∣ting and auenging of our wrongs, for Vin∣dicta mihi,* 1.220 is his prerogatiue, Vengeance is

mine: and we offer violence to this blessed Name, when vrged with a distempered haste and fury, we wreake our selues by of∣fering violence vnto our Brethren. When we rely wholly on his Mercy, confessing that there is no Name vnder Heauen which can saue, but only that of his Sonne Christ, we sanctifie that Attribute; where∣as when we fly to Saints Intercession, and from rotten Shrines looke for Deliuerance, we abuse and vilifie his Name.

Secondly, the Sacraments, and Gods word are his Names, when we reuerently receiue those sacred Representations of his Bodie and Bloud, bringing along with vs neither obstinate hearts, nor stiffe rebellious knees, that will not doe their dutie to Him, for feare of Idolatry to the Bread, we then san∣ctifie his Name; whereas comming thither irreuerently, or vnprepared, we scandalize those holy Mysteries,* 1.221 and condemne our selues. When we liue according to the rule of Faith, his holy Word, when we doe not disguise our selues with the Mantle of Reli∣gion, making it a cloake of malitiousnesse,* 1.222

and vsing religious pretexts but as a way to compasse sacrilegious designes; when we doe not as Sixtus complained of some, Magis gentilizare quam christianizare; com∣mitting nothing that may be preiudiciall to the Faith we professe, or vnworthy the Christian Name borne from our Baptisme, we Hallow Gods Name; but when wee in∣uert the Order of those words, doe the con∣trary,* 1.223 we then take his Name in vaine. For Nomen inane crimen inane. There is no grea∣ter crime then Hypocrisie; when men co∣uer a rotten heart vnder a religious Title, and haue no part of goodnesse but the Name. Of this Hypocrisie none are more guiltie than the Iesuites,* 1.224 none more fre∣quently take the name of Iesus in vaine than they. In whose tumultuous breasts the Lion and the Lamb cohabitate: yet not in that sense the Prophet meanes, but as Christ interprets those in the Gospel, Wolues in sheepes cloathing: cruelty coloured ouer and hatched on the outside, with holinesse. Meere pit-falls strewed with Religion, as Coffins with flowers, to couer the ruine of

many a State swallowed vp by their po∣licie.

Lastly, we sanctifie the Name of God, when we neuer speake or thinke of Him, but with a religious reuerence.* 1.225 Quoties No∣minari audis Deum, maius quiddam & admi∣rabilius occurrat quam quod possit humana mens capere: We must not talke of Him, as of a common Argument, fit for all times, or all places. How did the Hebrewes trem∣ble to take the Tetragrammaton into their mouthes? Nay it is recorded that onely the High-Priest, and that in the Temple, and on the Day of Expiation, was held fit to pronounce the Name of God.

How is it then that Men presume to play with His Name? with scurrile wit vented in euery idle pamphlet, deriding both Him, and his seruice. How is it that without acknowledging any distance with Him they make their tongues euery where, in all places so familiar with Him, that out of an ill nurtur'd familiarity, they will not in his owne peculiar, his proper place, the Church, where his Tabernacle

and Habitation is fixt, scarce honour Him with a bended knee or an vncouered head? cheap low-rated complements which they passe vpon all other occasions, and are con∣tent to cast away vpon euery one that hath but leasure to entertaine them: as if either God were not there present, or his presence not worthy of that regard. Is the Temple of God so much disesteemed since the Vale was rent, since the Trauerse was taken a∣way, and the Wall of Partition, that deni'd the people accesse into the Holy Place, bro∣ken downe, in comparison of what it was before: when it was free only for the Priest to enter: Men made a Religion euen to looke towards it; but now, when the San∣ctum Sanctorum, wherein the Propitiation betwixt God and his People is made, wher∣in the sacrifice of Prayer is daily offered vp, and the Sacraments administred, is free and open to euery commer; so little reue∣rence doth the place finde from them, that euen the Seruice more awfull than the place, cannot win that reuerence they owe it; as if the outward worship of God had

past away with the old abolished ceremo∣nies, and with them were now extinct.

Gods Name must be sanctified, as by our Inward, so also by our Outward wor∣ship, by the Gesture, as well as the Heart. Why else did hee command Moses in the old Law to put off his shooes when he stood on holy ground?* 1.226 Why doth the Apostle in the New Law tell vs,* 1.227 that He who prayes with his head couered, dishonoureth his head, God and his Christ? Or why doth he publish that Decree enacted by diuine Authority, that At the Name of Iesus euery knee should bow? That many take a peruerse libertie,* 1.228 some out of a wilfull neglect, others out of a precise superstition, to trespasse vpon ei∣ther of these precepts, is true; but how any way they can discharge themselues of those duties, or excuse the neglect, I cannot see; if they but thinke it is no order in the Mosaicall Law, but a Decree in the Gospell, which bindes them to it.

In a word, if the old Israelites were so ti∣morous and sparing to vse the Name of God, vnlesse in weighty occasions, Let me

aske with Dauid,* 1.229 Why doe wicked men tempt and prouoke God? By daily prophanations of his Name, by an habituated Blasphemie, by a trade of swearing, rending open the wounds of Christ their Sauiour, and ma∣king new issues for his Bloud to flow out at their Mouths? accounting it a grace, not a sin, to enterline their discourse with Oathes; not thinking their words haue ei∣ther their iust Ballast, or true cadence, vn∣lesse poised and bound vp with Oathes, in stead of Periods. How happie were our as∣semblies, did not this loud sinne reigne in them? How happie were wee all, if wee could reserue this sacred Name, not for our talke, but for our Prayers, doing that which the language of my Text inuites vs to, San∣ctificetur Nomen Tuum, Hallowing the Name of God.

* 1.230To end all; how we abuse the Name of God wee plainly see: but let me aske this once for all; How can we sanctifie it? Is not Holinesse his Attribute,* 1.231 Holy is his Name? Nay not onely the Act, but the power to hallow al things (for so saith Arias

Montanus, the Hebrew word imports Sa∣crare;) and, as Iohn Baptist said to Christ when He came to bee baptized of him, Commeth he to be Hallowed by vs, who are men of profane lips and polluted liues? Doth God want that Sanctitie which wee can lend him? Doth he need the helpe and ad∣uantage of our Prayers? Or hath Christ taught vs here to pray for Him as well as our selues? Saint Augustine* 1.232 makes my re∣ply, Intellige & pro te rogas; marke well the sense of the words, and thou shalt finde 'tis for thy selfe, for thy owne bene∣fit, for thy own sanctification, thou prayest not for God. Vt quod semper est sanctum san∣ctificetur in te,* 1.233 Thou prayest that the Name of God, which is holy in it selfe, may al∣so bee sanctified by Thee; Thou prayest that His Word, His Sacraments, which are His Names, may be vindicated from all abuse. Thou prayest that his glorious Name may be sanctified here on Earth,* 1.234 as it is in Heauen, where the Angels cry aloud, Holy, Holy, Holy, Lord God of Hosts. Lastly, thou prayest, (saith Saint Chryso∣stome)

that His Holy Name which sancti∣fies all things may also sanctifie Thee.* 1.235 For without His Grace thou canst not Name Him as thou oughtest in thy Pray∣ers, and vnlesse first anointed with his Holy Oile (Oleo meo sancto vnctus) thou canst not Hallow that Name whereof the Scripture testifies;* 1.236 Oleum effusum Nomen Tuum, Thy Name is like a precious Oint∣ment powred out. That therefore the odour of this Name may proue vnto vs the Sweet sauour of Life and not of Death,* 1.237 let vs daily beseech that God who ownes that Name.* 1.238 Situ quaeris Nomen Dei, quaerit & ipse Nomen Tuum. If thou shalt forget his seruice, and take no notice of his Name in this life, He will not know thee in the next, Verily I know you not. But if thou seeke the honour of His Name here, thou shalt see his Glory, and his reward hereafter. If thou call on the Name of the Lord in these thy daies,* 1.239 He will in His Great Day call on thy Name, Veni Benedicte, Come thou blessed. Now the God of all Mercies grant vs his gracious assistance, that we may so

sanctifie his Name on Earth, that our Names may be writ in his Booke of Life in Heauen, Amen.

Thy Kingdome come.

A Kingdome is no common Notion, no popular Theme, but very nice and dangerous to bee discussed. It was the Admonition of Pindarus, to speak temperately and cautelously of the Gods; the aduice holds as well for those that are the Gods of the Earth, Kings and their Kingdomes.

'Ti•• growne a fashion amongst some that would pretend a deeper reach than men of ordinary compasse, to speak no lan∣guage but State, and with that mis-becom∣ming freedome, that their vsuall discourse is no better than a Libell. Such contem∣plations as these, when they moue out of their owne sphere, and are versed by persons not qualified with the liberty

or capacity to handle them, are full of hazard.

From the Pulpit they sound worst of all, that being a place not priuileged for censure, but erected as an Oratory where∣in to pray for Kings and Kingdomes.

'Twas neuer well with Christendome, since the Romish Clergy left Diuinity and studied Politicks. Had the consideration of States neuer entred the Conclaue of Cardinals, and had the Iesuites not entred into the secrets of Kingdomes; but like Regular men liued within their Cloister, many Princes had gone downe to their Graues,* 1.240 Siccâ morte, with white winding sheets, not stained or discoloured with their owne bloud.

If at any time we will mention the King or Kingdome, let it be in our Prayers, our Commission reaches no further. For our blessed Sauiour did as straitly charge vs by the mouth of his Apostle, to pray for Kings and the present prosperity of those King∣domes he hath established on Earth, as by his owne Mouth he hath taught vs to pray

for the comming of his Heauenly King∣dome, Adueniat Regnum tuum; Thy King∣dome come.

The parts are two:

First, the Obiect of our Prayer,* 1.241 Reg∣num Tuum, Thy Kingdome.

Secondly, the Petition, by which wee desire to bring it neere to vs, Adueniat; Thy Kingdome come.

But did hee teach vs onely to Pray for Kingdomes and Princes, and not also to giues thankes for them? Certainly, if the Apostles rule hold, that wee must giue Thankes for all men, much more for those that are the best of Men, Princes: And if for Princes, how much more for the Best of that ranke? improued to that Su∣perlatiue, not by the partiall rate of our affections (which might bee allowed to value him in that degree, because ours) but weighed in the vnpartiall balance of Merit, which cannot lye, nor needs the least graine of flattery or fauour to make Him more currant in the Worlds opinion.

Me thinkes I should not goe on in this

subiect, and not allow Him a roome in it; nor can we effectually pray for the com∣ming of Christs Kingdome,* 1.242 and not first giue Him thankes for the comming home of our owne.

Indeed our Kingdome shifted place, our Iland swam from vs and made an In∣road vpon the Continent, where awhile it stucke. Yea our Hearts trauelled from vs, bound on a voyage in which all our Hopes were aduentured.

They are now return'd, and we fixt in our owne Center againe. And shall wee be tongue-tied? shall we not blesse the God of Iacob, who hath brought backe the staffe of our Iacob, wherewith he past ouer that Iordan which diuides these King∣domes, crossed the Riuer to come to vs, and hath restored safe from the floud the staffe of these Kingdomes, which went out from vs, and crossed a Sea greater than Iordan? Shall we not praise his goodnesse, who, when our hopes were imbarqued and put to Sea in so rich a Bottome as the Prince, brought both Him and them back

vnto vs without wracke or miscarriage in the Aduenture?

Yet some may say, this Ceremony is ended, and therefore suppose the repeti∣tion of it sounds out of date. I thinke not so. Hee that imagines thankes can be at any time vnseasonable, is not of Saint Pauls minde,* 1.243 who bids vs Giue thankes al∣waies. And hee that thinkes when God hath giuen him a share in any blessing, that he can pay him at one breath, and after a short Lord I thanke thee,* 1.244 may sue out his Quietus, as if hee owed Him no more; or that thinkes his gratitude for this par∣ticular Blessing, which was kindled and lighted with his Bonfire, should burne out and end in it, is not of my minde.

The mercies which God affords vs re∣quire many daies of payment, we cannot discharge them at one entire solution. Some blessings God hath bestowed on vs, for which we haue taken aboue fiue thou∣sand yeeres to satisfie him, so long haue we beene thanking Him for our Election, which was more ancient than the world,

and his Church hath these sixteene hun∣dred yeeres beene leuying Thankes to pay him for the Saluation he sent into the world by his onely Sonne; and yet the summe is imperfect, the greatest part behind vn∣payed.

I am not so mad to compare these anci∣ent mercies of God with any later. New benefits hold no proportion, nor deserue to be named with them; yet this I know, God that did allow so many Hundred yeeres of thanksgiuing for Spirituall bles∣sings, doth allow a few daies for Tem∣porall. And if so, I come within my time to pay my thankes, nor can I forfeit any thing to his discretion, that will censure this mention vnfit or vnseasonable. Not to trouble you with a receit of many words, Sueton writes,* 1.245 when the newes of Germa∣nicus his welfare came to Rome, the people welcommed it with Lights and Fires, and this shout, Salua Roma, Salua Patria, Saluus Germanicus; turne it to Britanicus, and the Acclamation vpon this happy returne may be ours, Salua Patria, Saluus Britanicus, our

Country is safe, our Prince is safe; God grant that both He and It may long conti∣nue so; He secure in It, It secur'd by Him. And as He is the Branch of a most Royall Stocke, may He spread like Him, that our Hopes may rest and build in his Boughes, and vnder them the Church and Com∣mon wealth be sheltered.

Nor let it seeme vncharitable or vnchri∣stian to anathematize them, who doe not beare a part in this Ioy and in this Prayer for the good of our Kingdome, from ha∣uing any part in the Kingdome of Christ which here we sue for, Adueniat Regnum tuum.

There is no eye so dull, but that dis∣cernes the Kingdome* 1.246 here specified, not to lye so low as Earth; nor is that Tem∣porall Kingdome of Christ, which the Iewes vainely expect, here meant. Our Sauiour himselfe hath told vs, The King∣dome which he promises, and we pray for, is not of this world.* 1.247 Yet are the Kingdomes of the Earth Christs, by the surest Titles that can be, Inheritance and Purchase. He

that is the Lord of the Cittadel commands the Towne; and he that is possest of the Hils, is Lord of the Inferiour Vallies. By an higher prerogatiue of Domination then must it follow, that Hee who is the King of Heauen, is King of the Earth too.

For Heauen is the originall Copy of all Kingdomes, as Christ of all Kings.

Let me not seeme to lead your Medita∣tions out of the way or meaning of my Text, if I stay them a little vpon the Tem∣porall consideration of Regnum tuum, touch vpon the Kingdome of the Earth.

My Method thus strengthened will run but the same course wee our selues hold. From Earth we trauell vpwards towards Heauen; and from the generall conside∣ration of Regnum tuum, will I conduct your attention to the Kingdom of Christ.

The Romish Pilgrims are content to beleeue their neerest way to Heauen lies thorow Arabia and Palestina, the Holy Land: but I hope our Climate is not a whit out of the way.* 1.248 Saint Hierome assures vs, Et de Hierosolymis & de Britanniâ, aequa∣liter patet aula celestis.

Britaine is as neere Heauen as any other Kingdome of the World; and I dare vn∣dertake to carry your Meditations as soone thither from hence, as if they trauelled by Ierusalem or the Sepulchre.

In fetching of which compasse I pre∣tend onely to proue (what none can con∣tradict) that Hee that made Heauen and Earth, is King of Earth as well as Heauen. Howeuer then the Deuill was so franke to offer Him all those Kingdomes which he shewed in that large Map of his, mentio∣ned in the third of Matthew; he sought to bribe Christ, but with his owne, for hee needed not the Deuils vsurped claime to strengthen his title, since all was his be∣fore. The Earth is the Lords, and all the Kingdomes of the Earth are but Copy∣holds belonging to Regnum tuum, His Kingdome, as the Capitall Mannor and hold from him.

Heare by what Euidence.

'Tis true, the first Adam was heire of the world, and inuested with a kingly Power,* 1.249 To rule ouer all the Earth; but those condi∣tions

and Couenants which God made with him, being not obserued, his title for∣faited by disobedience became void, and reuerted into His hand againe that first gaue it.* 1.250 In the third of Genesis, vers 17. God Re-enters, and in vers. 24. Adam is eiect∣ed. Neuerthelesse, God at that time did not otherwise make seisure of it, but that it might bee redeemed againe, whensoeuer the debt of Adam, and the weighty arrerage which his seed had runne into was satis∣fied. By Christ, the second Adam, was this debt discharged, and by His Bloud was Death's Bond, that Chyrographum Lethale mentioned by the Apostle, cancell'd and washt out. So that the World forfaited to Iustice, and lying as a desperate Mortgage, not possible to be redeemed but onely by the Sonne of God, now became His pur∣chase: God surrenders and yeelds vp both Title and Possession to Him,* 1.251 I will giue thee the Heathen for thine Inheritance, and the ends of the Earth for thy possession. In the verse following, hee puts the Scepter into His hand, and in the sixt verse pro∣claimes

the Coronation,* 1.252 I haue set my King vpon Sion.

Thus Christ being enthronized in the Worlds Kingdome, hath euer since set His owne stampe and figure vpon euery King∣dome thereof, Feare and Maiesty. A Ro∣man Historian writes, that when Vespasian was saluted Emperour, the transfiguration of his State shone in his face, which appea∣red much brighter than before. Indeed euery King is, as it were, a rich Medall cast in Christs owne Mould, and beares that awfull Motto of safety written about his sacred Person, Nolite tangere Christos meos;* 1.253 Touch not mine anointed. A spell of most ap∣proued vertue, for we haue often knowne that the Maiesty which a King beares a∣bout him, hath beene a charme to fright treason from him, by disarming and cast∣ing downe the hands of such who came prouided and furnished for his Death. The lookes of Marius, though his high for∣tunes were now leuelled with the ground on which he lay, so appaled his Executi∣oner, that in stead of wounding him, hee

drops his sword from his hand, and cries for mercy, Parce ô Imperator. Yea, the very sound of Christs voice in the Garden, when the darknesse of Night concealed his face and begat an vncertainty of Him whom they sought, made his surprisers retire, and doe an homage to his Person by falling flat to the ground.* 1.254

Besides, hee hath declared how close this Tuum hath bound the Kingdome to Him by vndertaking the substitution of Deputies here on Earth. 'Tis his conditi∣on,* 1.255 Thou shalt make no King but whom the Lord shall choose; and in Aggee, He exerci∣ses that power,* 1.256 I haue chosen Thee. And againe, by the confession of the wisest and greatest King that euer was, Per me Reges regnant;* 1.257 By me Kings reigne, that is, by my permission, my appointment: the Psalmist giues the reason, Quoniam Domini est Reg∣num;* 1.258 Because the Kingdome is the Lords.

* 1.259If it be cleere then, that Regnum tuum is Christs peculiar; if he be the Disposer of Scepters and Soueraignty, by what right doth the Pope vndertake to bestow both

them and the Allegeance of Subiects, as he pleases? Or what wrong can hee com∣plaine of, if those persons it concernes de∣ny him to be their Iudge and Visitor?

I neuer read that the Iron Scepter which bruises the Nations was put into his hands;* 1.260 and though he will needs keepe the Keyes, surely the Chaines and Fetters to binde Prin∣ces and Nobles were no part of his charge: The Psalmist left them with Christ, where they yet remaine, vnlesse hee hath since purloined them. Yet I know the Canonists haue lifted him vp to as high a pitch as that was from whence the Deuill ouer∣lookt the Kingdomes of the world,* 1.261 Prin∣ceps omnium, Rex Regum, King of Kings; Pater dignitatum, sicut sol pater planetarum, (so cries another) The Father of Principa∣lities, from whom Emperours receiue their power, as the Moone borrowes light from the Sunne. And againe, in that blas∣phemous acclamation of the Conclaue to Pope Iulius, Tu es omnia, suprà omnia, omnis potestas tibi data est in Coelo & in Terra: Thou art all, aboue all, all Power in Earth

and Heauen is entrusted to thee. Yea, had those flatterers beene silent, he hath beene forward enough to be his owne Trumpet; Ego sum Papa & Caesar, coelestis & terrestris Imperij Dominium habeo, so Boniface pro∣claimed himselfe.

But for all this, these Sycophants onely speake what his Ambition striues to bee, not what of right he is or should be: these lying Texts are more authenticall to proue him Antichrist, then King of Kings, or a disposer of the Nations. For what lesse can he be, that would deuest Christ of that glorious Attribute, to put it on him∣selfe?

Since that time he layed by the keyes, and presumed to vnsheath the Emperours sword, Christendome hath felt to her smart, that sword could neuer yet finde the way into i'ts scabberd againe. 'Twere a great deale better for Christs Vicar to meddle with his owne Church-booke, to be content with his wax vailes, his Com∣mutations and Tributes, his Impost vpon the Bordelli: those Candle-rents, as being

Petty Tithes, we confesse due to his Vica∣ridge; but for Scepters and Kingdomes they are great Tithes, and onely proper to Christ, whose Vicar he calls himselfe.

Againe, if it be Regnum Tuum, Christ be the supreme transcendent Monarch,* 1.262 King of Kings, and Lord of Lords,* 1.263 and Solus potens Rex Regum; and as the Psalmist,* 1.264 His King∣dome ruleth ouer all; how can any other ap∣propriate the Earths Kingdomes to him∣selfe, or lay claime to an vniuersall Mo∣narchy?

'Tis an hatefull inclosure to hedge in the World at once,* 1.265 and a License which none but a Geographer can iustifie, to quarter Sea and Land in one Globe. Did God ap∣point to each Body a Peculiar Angell, and did he lesse to those Greater Bodies, King∣domes, and common wealths? The Apo∣stle tels vs, there is but one Faith,* 1.266 one Bap∣tisme, one God, Father of all, which is aboue all, yet we haue no Text that there should be but one King. When God tooke asun∣der the world, and scattered it into seuerall people and seuerall languages, certainly he

neuer meant any man should peece them together againe, or make them vnderstand one Tongue; but Christ alone, whose Trumpet in the end of the World shall speake to them in such a language that shal be heard and vnderstood alike of all. Then indeed the curse which scattered them shal be repealed, but not till then, and all shall be reduced vnto one Head, that there may be One Shepherd and one fold.

The Poet saies, Alexander was almost stifled with a conceit that the World was so narrow for him, hee wanted Aire and elbow-roome in it.

* 1.267Aestuat infoelix angusto limite mundi.

And Plutarch writes, He wisht for more worlds than one, fearing that which was discouered was too small a prize for him to conquer, and would be too quickly won. I confesse this became him well in an A∣pothegme, or a Verse; but in plaine mea∣ning Prose, for any man to be so vast in his desires as to affect no lesse than the whole Worlds soueraignty, is a prodigious auarice too great for our Wonder.

He indeeres himselfe too far into Gods fauour that thinkes the Earth was made onely for him, as the Flouds for Leuia∣than. Sure Almighty God that calls him∣selfe King of Kings,* 1.268 intended more Kings than one.

In the Psalme we finde a Plurality, God standeth in the congregation of Princes,* 1.269 there God is President of that Royall Assembly. And in another Psalme he speaks to them, Be wise O ye Kings of the Earth,* 1.270 wise to pre∣serue and vnderstand their number, as wel as their obedience vnto Him. For should there bee one onely supreme Power on Earth to whom all the rest should be sub∣ordinate, they were not then Kings but Viceroyes, nor could their States be called Kingdomes but Corporations, rather held at the Deuotion of Him that giues the Charter.

To come off from this Argument; Wee finde in the Reuelat.* 1.271 The Crownes of all the Kings cast at the feet of the Lambe. The rea∣son is there giuen, Quoniam dignus, Hee alone was worthy to be Lord of them all. If

there bee any more worthy of them then Christ, let him stand vp and claime them. Till then, we shall acknowledge no singu∣lar Power, no Lord Paramount, nor vni∣uersall Monarch but Christ alone. And vn∣till that Interrogation of Iob bee solued, Quem constituit alium super terram, aut quem posuit super orbem?* 1.272 We will turne his Quaere into a Thesis, and say, He hath appointed no one to Lord the whole Earth besides himselfe.

* 1.273I haue done with the Temporall consi∣deration of Regnum Tuum, I come now to the stricter acception of it, which is Spiritu∣all; in which sense Regnum Tuum imports a Kingdome different much from the other. For those other Kingdomes are Occidentall, wee looke on them as on the Sunne set∣ting and declining to Night; but this Kingdome is in the East, and the aspect of it is like the morning Sunne which fairely rises to our Prayers: Those Scepters are de∣liuered ouer from hand to hand, but this is Sceptrum aeternum, not successiue, but E∣ternall, as the Psalmist saies, Thy Throne, O God,* 1.274 is for euer, the Scepter of thy Kingdome

is a right Scepter. Lastly, Earths Kingdomes beare the difference of the younger house, they are Regna transeuntia, Moueable Kingdomes, which goe and come, change and decline; but this is Regnum Adueni∣ens, not yet Come, but Comming. Yea when it is Come, it will be Adueniens still; when it hath growne as old as the World, seene as many yeeres as we reckon from Adam, there shall come after them a terme longer liu'd than the first, and still the suc∣ceeding date shall bee double, till at the last the Account outgrow all Arithmetick. Though we began our Calculation with the stars, and layed the dust of the Earth for Cyphers, yet shall we want number to compute how many ages are behind to come of this Kingdomes date which here we pray for, Adueniat.

The Schoolemen that deale altogether vpon distinction, and would, if it were possible, diuide Christs seamlesse Coat, haue variously diuided this Kingdome of His, made it an Heptarchy. For they doe not only vnderstand by Regnum Tuum,

that Generall Administration whereby he gouernes all things, or the Kingdome of Grace, or that of Glory, but they make Regnum Scripturae, and Regnum Ecclesiae Militantis, The Scripture and the Church Kingdomes. They make Locum Beatitudi∣nis, the place where the blessed Saints con∣template God, a Kingdome; Nay, by a bold figure they erect a Throne in the Kings owne Person, take Christ himselfe for a Kingdome.

For all which I deny not but they may haue colourable warrant from the Scrip∣ture; yet I shall not hold their course, or stay to view so many Kingdomes as their Discoueries haue trauelled thorow.

I rest vpon that proper construction of Regnum Tuum, which imports Christs Ad∣ministration as He is head of the Church, and by his sacred Word (which is the Law whereby His Kingdome is gouerned) subiects the Faith and obedience of his ser∣uants to himselfe.

Which acception will fully determine in two others contained vnder it, The

Kingdome of Grace, and the Kingdome of Glory. And howeuer the last of these is the finall Obiect of our Praiers; yet is the first a disposition and necessary meanes to attaine the other. He that prayes for the Kingdom of Glory, and hath not a sufficient stocke of Grace to maintaine and beare vp that Petition, builds without his foundation. He is like one that attempts to flye with∣out wings, or like a Proiector, that in go∣ing neerer waies to profit or preferment than by the beaten path, beguiles himselfe at last: he sends vp his Prayers as vainly as children doe their Arrowes into the aire, which fall backe as fast as they shoot them vp.

The Kingdome of Glory presumes that of Grace; As the Peace which God giues vs in this World, is a pledge of our future peace in the other, so is Grace the earnest of our Glory. None can be admitted into the Triumphant Church, but who hath first serued in the Militant, and none can bee made free of the Kingdome of Glory, but hee who hath serued his time in the

Kingdome of Grace. Therefore by good right doe we here pray for the Kingdome of Grace, as well as for the Kingdome of Glory.

Yet our Adueniat, when it referres to the Kingdome of Grace, doth not looke on it, as on a thing altogether absent, but as not yet fully come. The Kingdome of God indeed hath beene come amongst vs euer since Christs time, and we haue liued vn∣der the reigne of Grace euer since the Law was abolished and the Gospell establisht; but this Kingdome is yet straitened, beares not it's full bredth, nor is it arriued at it's perfect growth. Wee therefore yet Pray, Adueniat, for the dilation, the in∣crease, the perfection of this Empire. So long as the Holy Scripture, that rich Cab∣banet, wherein the Graces and Mercies of God are lockt vp, is opened with the right Key, vnderstood in the true vpright mea∣ning of it, and preserued in that height of dignity which Christ appointed to it, not wrested to make Heresie authenticall, nor abased so low as to make Tradition Iudge

of it; so long (I say) as the lustre of it is not dim'd, but the dignity preserued religiously amongst vs, so long haue we the earnest of Saluation and pledge of Grace deposi∣ted with vs; but where it is quite lockt vp from Gods people, and the Keyes kept in the Popes Chamber, that the Laity can∣not open it at all, nor when it is opened, must vnderstand it any way but how hee pleases, how it serues best for his aduan∣tage, Where Tales and Fables beare more authority then Diuine Stories, Where the Legend is in stead of Bibles, and mans stu∣pid Traditions valued aboue Gods Scrip∣ture, I feare the Kingdome of Grace hath lost much ground there, that there it is, since the first comming of it, almost gone, almost extinct, and that the curse which was throwne vpon the hard-hearted Iewes that would not see what they saw, nor vn∣derstand what they read, hath trenched ve∣ry deepe vpon it,* 1.275 Auferetur Regnum Dei à vobis; The Kingdome of God shall be taken away from you: That is, Intelligentia spiritu∣alis Scripturae sacrae, the true vnderstand∣ing

and estimation of the Scripture shall be remoued from you.

Our Adueniat therefore must stand in the Gates of our lips, to disperse this Can∣ker that it neuer eat vpon our Church, that the dangerous teeth of this curse neuer fa∣sten vpon vs, but that the Word of God may still be as open to our Vnderstanding, as it is free and open for vs to Heare in all Churches of this Land.

Againe, so long as the Gospell of Christ, which is the Euidence of his Grace is min∣ced or dam'd vp in any Circumstances, so that the Current is hindred and cannot flow with a free liberall streame, it shewes the Kingdome of Grace is not fully come. We must therefore open the course with our Adueniat, pray that the Obstacles may be remoued, and those Sluces that either stop or diuert the naturall Current of it may be taken vp; that so it may finde no let or opposition through the Christian World. Let mee adde Saint Chrysostomes exposition. So long as our earthly affecti∣ons are predominant, and a peruerse will

ouer-rules the vnderstanding, so long as the flesh is in rebellion against the Spirit and preuailes, the Kingdome of Grace is not yet come. But when the Spirit hath subdued the Earthly Man, 'tis an Infallible token of the Kingdome of Grace. Our Adueniat therefore prayes for the setting vp of this Kingdome in mans selfe (which the Schooles call Regnum animae) as well as for Christs Kingdome.* 1.276 He that by Re∣ligion and reason hath subiected that earth which lies in his Temper, he (saith Chry∣sostome) is Lord of himselfe. And Ger∣son out of that old Maxime, Si vis tibi om∣nia subijcere, subijce te rationi, inferres; He is not fit to reigne with Christ in his King∣dome, who hath not first ouercome all worldly passions, and beene King ouer himselfe.

Lastly, whilst the sound of the Gospell hath not gone out into all Nations, whilst there is a World layed open to our disco∣uery which hath not discouered Christ, nor heard of Him (like those in the Acts who had not heard whether there were a Re∣surrection

or no) the Kingdome of Grace is not yet come so amply as it should bee. Wee must therefore daily propagate it in our Prayers, beseeching God that all Na∣tions may entertaine his Truth, that so Christ may be Lord from Dan to Beershe∣ba, from Sea to Sea, from one side of the Continent to the other. And then, where there is this Extent of Grace, where there is this Vnity of Faith, and Harmony of Reli∣gion through the world, 'tis the immedi∣ate fore-runner of Christs last glorious Aduent: the Kingdome of Grace is then at a Period, and giues way to the last Monar∣chy which euer shall be, The Kingdome of Glory, which is the full scope of our Adue∣niat, Thy Kingdome come.

Thus wee can make shift to delineate, though in a rude imperfect Modell, the Kingdome of Grace, but the Kingdome of Glory we cannot. On that we are permit∣ted to looke at the distance whereat Sea∣men discouer Land, and our hopes are as remote from vs, as they from Harbour, which they onely beginne to ken, and no

more.* 1.277 Or as Moses from the top of Aba∣rim suruaied the Land of Promise, and tooke possession of the Soile with his eye; so from this Mount of Grace are we per∣mitted to descry that higher Mount of Glory, whose top reaches the highest Hea∣uens, To taste it in the promises of the Gos∣pell, and take possession of it, Oculo fidei, with the Eye of our Faith, till our selues be∣ing seated in it, the Eyes of our Body shall hereafter see all that we now beleeue.

We are suffered to discerne that to bee our Gole, may descry the Host of Hea∣uen, Angels and Saints there assembled, and haue a glimpse of that Crowne of Righ∣teousnesse which Saint Paul speakes of,* 1.278 and read that promise writ in the Circle of it, Si compatimur conregnabimus,* 1.279 that we shall after that great day of Coronation reigne for euer with Christ: but here our eye dazles, dimme and vnable to behold any more; the Consequence of that blisse is vnutterable, the Measure of it not to bee taken by so weake a Perspectiue as the Eye. The eye hath not seene,* 1.280 nor the eare

heard, nor can the heart of man conceiue the ioyes which are comprehended in that King∣dome of Glory.

So then the Kingdome of Grace is not our Petitions full scope, it onely is the Har∣binger to fit vs for the life of Glory, as Iohn Baptist was to prepare the way for Christ. And as Iohn Baptist could no o∣therwise describe the Excellency of Him that was to come after him, but onely by accusing his owne vnworthinesse,* 1.281 Non sum dignus, I am not worthy to vntie his shooe-latchet; so can we no way discipher the Kingdome of Glory and the ioyes there treasured vp, but by professing our selues vnworthy to vtter, and vnable to figure it in any other Mould but in our wishes and Petitions, praying to God That it may come.

But what language doth this Adueniat* 1.282 naturally speake? What is our meaning in this Petition? Doe we accuse God of slack∣nesse, that He tarries too long? or doe wee dare His comming? Or doe we doubt it? like those in the Prophet, Qui dicunt festi∣net,

which call for his comming,* 1.283 Let him make haste.

Or doe we thinke our request can pre∣uaile with Him to alter the prefixt day of his arriuall, to change the Iesses of that great Iourney, and come sooner than in his eternall purpose he hath decreed? certainly none of these. This Petition doth not ar∣gue or complaine of Gods slownesse, no more than the Saints in the Reuelation, that cry from vnder the Altar, Vsque quò Do∣mine? How long Lord holy and true,* 1.284 &c. nor is it so ill bred as to presse or quicken Him, but it shewes the alacrity of our Faith beating in our Prayers, by which we doe Festinare ad spei nostrae complexum,* 1.285 a little anticipate our Hopes, and labour to get a little ground, a little aduantage of that Time, which vpon euen termes will out-flie vs. For if we lye still and be not before hand with it, but suffer it to ouer∣take vs, we are lost. 'Tis so speedy and we so dull, we cannot keepe wing with it, but shall be cast behind so farre as the foolish Virgins were, nor can we euer be able to

recouer that ground which our slow im∣prouidence hath lost. Againe, in this Ad∣ueniat wee doe not sue to God to change his purpose of comming, but rather be∣seech him to change our vile bodies that so we may goe the sooner to Him, vncloa∣thing our selues of the burthen of our flesh,* 1.286 and crying with Saint Paul, Cupio dissolui, I desire to be dissolued and to be with Christ; and winging our selues with the Prophet Dauids wish,* 1.287 O that I had wings like a Doue, that I might flie away and bee at rest.

Lastly, 'tis no impatient voice of a man weary of Gods stay, or not content to tar∣ry his leisure, but rather like the shout of men harnessed and prepared for the Bat∣taile, which declares our readinesse to en∣counter Him, not silently awaiting his comming, but whilst he is yet on his way making out to meet Him, and standing ready to welcome his arriuall, his Iourney towards vs with the loud acclamation of an Adueniat Regnum tuum, Thy Kingdome come.

I haue spoke all, and in this short Para∣phrase vpon the Adueniat in my Text, deli∣uered the full vse we all must make of this Petition: which is, to make our selues as ready for the Kingdome of Glory, as that is ready for vs, to set our selues as neere to God, as the approaching day of his King∣dome is neere to vs. Iohn Baptist long since proclaimed this Kingdome to be at hand, and in the Reuelat. that Ecce venio,* 1.288 tels vs the King of Glory is not farre off. O then (as it is in the Psalme) Lift vp your selues ye euerlasting Gates,* 1.289 that the King of Glory may enter in. The Heart is the Gate at which Christ must enter, 'tis the Fort, the Cittadell which He would haue yeelded into his possession, My sonne giue me thy heart;* 1.290 Let vs therefore prepare our Hearts for the entertainment of so great a Guest, that so our soules may hold the same course here∣after which our Prayers here doe. If wee cry vnto Him Adueniat, pray for his Com∣ming, yet are vnready and vnsetled against that Day, we doe not loue but feare his arriuall. And then if this Adueniat breath

from a soule distracted with feare, our Pe∣titions runne counter; the point of them is turn'd against our owne breast, we pray against our selues.* 1.291 Optas vt veniat quem times ne veniat? Doest thou wish for Him whom thou fearest?* 1.292 Peruersum est & ne∣scio vtrum verum, quem diligis timere ne ve∣niat; Orare veniat regnum tuum, & timere ne exaudiaris? How shall God beleeue thee when thou thus iugglest and playest the Hypocrite with Him, when thou makest a request to Him which thou art afraid lest he should grant vnto Thee?

Thinke how miserable were thy case if Hee should take thee at thy word, and when thou sayest Thy Kingdome come, should suddenly at the instant come vpon thee, before thou had'st time to recollect thy selfe, and to repent this Hypocrisie of thy Prayers.

Thou hast no way to rectifie and set straight thy Prayers but by rectifying thy selfe. Corrige te vt non ores contra te; correct thy peruerse waies and amend thy life, lest if God take thee vnprouided, thou finde

by late and wofull experience that thou hast prayed against thy selfe.

'Tis most true, Repentance is the best pre∣paratiue for the Kingdome of Glory, com∣mended to vs by the Great Physitian of our soules, Repent,* 1.293 for the Kingdome of Heauen is at hand. He that against that time shall be enabled with Grace to lay vp so good a stocke for himselfe as a New life, is furnished for a glorious voyage into the New Ierusalem. Nor needs hee be afraid how soone Christs second Aduent will be. This onely preparation doth He require of vs, and if He yet deferre His comming a while longer, 'tis onely for our good, to giue vs time thus to prouide for his enter∣tainment, as He himselfe warnes vs,* 1.294 Et vos estote parati; we doe not stay for Him, no, He staies for vs. Behold, his preparations are all made, O that ours were made al∣so. Heare from his owne mouth, Omnia parata, All things are in a readinesse;* 1.295 Paratae sunt nuptiae, The Marriage is at hand;* 1.296 Para∣ta est Coena, My Supper is ready; and Para∣tum est Regnum, My Kingdome is long since

prepared. Blessed is that Man who can truly answer him, Paratum est Cor meum, Lord,* 1.297 my heart is ready, my heart is ready. He shall be sure to be one of those to heare that ioyfull Reply from Christ againe, Possidete paratum vobis Regnum;* 1.298 Enter into that glo∣rious Kingdome prepared from th•• beginning of the world.

Thy will bee done in Earth as it is in Heauen.

HItherto our Petitions haue beene in the ascent, raising and working themselues vpon the wings of this Prayer. They are now climbed to the highest pitch, the Culmen & fastigium, Top of this Mount of God. For the contem∣plation of Gods Will is next in height to his owne Presence, nay 'tis Himselfe. Wee can put no difference betwixt his Essence and his Will. Now because this is other∣wise in Man, whose Will is a faculty of the

soule, and not his Essence;

My first part shall be to shew the diffe∣rence [ 1] betwixt voluntas tua, and voluntas Hominis, Gods Will and Mans.

Secondly, I shall declare what this Will [ 2] of God is, and the seuerall Acceptions of it, which is the contemplatiue part; Inuoluing Totū theologiae, the whole body of diuinity.

Thirdly, how this Will of His is to bee [ 3] fulfilled, which is the Practicke part of the Petition; and indeed Totum Religionis, the Maine scope of Religion: In the per∣forming whereof, the whole Law and the Prophets are fulfilled; Fiat, Thy Will be done.

Lastly, I shall present vnto you the Pat∣terne [ 4] proposed vnto vs, according to which, Religion and our Endeuours must worke; Sicut in Coelo, In Earth as it is in Heauen; and this is the perfection of this Petition, which is the Exemplary part.

First, of the consideration of voluntas [ 1] Tua and Hominis, Gods Will and Mans. Like the distance betwixt Heauen and Earth, such is the disproportion betwixt God and Man. God sees not as Man sees, nor

doth He Will like him. The Will of Man is moued by occasions, altered by chance; but the Will of God, like the Persian Lawes, stands irreuocable, neither to be resisted nor reuersed.

When Adams priuilege was called in, the Will was abridged too, and allowed lesse freedome than before. If it now haue any Liberty, 'tis Negatiue. It is in a Mans owne Will and choice whether he will do any foule fact, perpetrate an Ill, for Homo est liberè malus, nothing compels or laies an ineuitable necessity of sinning vpon him; 'tis free for him to auoid it. No loose Starre bawdes him in his inordinate de∣sires; no angry Planet guides his hand to Murther; no watry Influence vrges him to that familiar sinne now growne a fashi∣onable complement, Drunkennesse. Hee may auoid the Actions of sinne, though not the Offers. Those Primi motus, moti∣ons and seeds of sinne, which are scattered vpon his whole being, will bud and put forth a blade. Though the Heart of Man be neuer so well manured by Grace, and

sowne with graine of better value; for all that, Originall sinne will send vp those ranke weedes, those wild tares to grow amongst our best Haruests, as the remem∣brances and Characters of that taint wee beare about vs.

Now although Man be Liberè malus, he is not Liberè bonus; Though it be in his Election to act no mischiefe, 'tis more than he can vndertake to doe any Good; yea, or to thinke well, without the assistance of God.

The liberty of Will consists not In in∣differentia ad vtrum{que} contrariorum (which is the state of the question, and the termes of quarrell betwixt vs and the Papists touching Free-will) in an Indifferency to Will that which is Good or that is Euill, but onely In immunitate à Coactione, in an immunity from any Coaction; a man is not good against his Will, nor is there any Necessity of sinning laied vpon him.

So that this Liberty is clogged with Re∣straint.

Cum fugit à collô trabitur pars longa catenae.* 1.299

It is a negatiue freedome, like that which is indulged to Prisoners, who are allowed the liberty of the Prison, to goe freely a∣bout the house, but may not exceed that circuit (if you can call it a liberty not to weare shackles) or else haue leaue to walke abroad with their Keepers, or be confin'd to one roome, this is such: Man is not left indifferent to himselfe, but still waited on by an Abridgement.

To speake more properly, Man hath such a freedome ouer his Will, as Kee∣pers haue ouer Lions in their grates, who permit them a kinde of liberty: they doe not tye them vp, but let them walke about in their Cels, and can choose, keeping them within those bounds, whether they shall doe any hurt; but it were a dangerous presumption to inlarge them further: as dangerous is their bold∣nesse, who dare impute to Man the liberty of doing well, or giue the latitude and scope to Will, which if not bridled, and with a strait hand held in, is wilder then the wildest of creatures.

Man may rudely Cast and Proiect good things, Intend and Meane towards Well, yet all this is but Purpose, but Pretense, 'tis not Action. He must wait on God for the finishing his good intents. For though he may cast the Modell, lay the Plat-forme of Vertue, he cannot raise the worke without higher assistance.* 1.300 Except the Lord build the house, in vaine is all other endeuour; Vpon which foundation Damascen builds his conclusion,* 1.301 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: We haue in our eye and contemplation what to doe, but cannot determine vpon it, or effect it with∣out God co-operate with vs.

But howsoeuer Man be thus confin'd in his Will, God is not in His. He is Liberri∣mum agens, such an Agent as attends not the concurrence of Causes or Times for accomplishing what he would haue effe∣cted: all times are seasonable to Him, all causes giue way to his prerogatiue, who precedes all causes that we can call First; and with such a prompt passiue obedience, that He no sooner Wils any thing, but that

Will is moulded and made vp into a Work, Eodem modô vidit facta,* 1.302 quô viderit faci∣enda. His Will speaks in no other tongue but his Workes, and what we in our lan∣guage and translation call Workes, is in the Originall nothing else but His Will. He doth not Velle first, and then Facere, first Intend, and then Act, but these runne euen together; if there be any preuention in either, 'tis in the Action, forward to obey his Will.

You neuer read a Voluit, but you see a Fecit goes along with it. Quicquid voluit fecit,* 1.303 He hath done whatsoeuer hee pleased. Whereupon iustly doth Saint Augustine inferre;* 1.304 Voluntas Dei prima & summa causa est omnium operum & motionum, Gods Will is the highest and the Primary Cause of all motion and action. Damascen inlarges it farther,* 1.305 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: His Will both makes and conserues all things.

Besides, the Will of Man is but a Qua∣lity, an adherent Companion to the soule, rather Consequens essentiam animae, then Es∣sentia

ipsa, a Consequence, not an Essence. He that writes most boldly of it, stiles it but Pars animae, part of the soule.* 1.306 But the Will of God is not Pars Dei, a part of the Deity, but entirely It selfe: not an affecti∣on, or a quality, or an elicit act, but the very Essence.* 1.307 Nam voluntas Dei quâ sem∣per volens est non affectus vel motus est sed Diuina 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 'Tis not a distinct thing in God to Will and to Be, but the same. And as it is all one in Him, to be Good and to bee God, so Idem est ei esse volentem ac esse De∣um, it is all one in Him to Will and to be God. Such an Identity is betwixt the Es∣sence of God and his Will; in which Iustin Martyr grosly erred, holding that Gods Essence differed from his Will.

They are both Conuertible, and yet the Master of the Sentences well notes that the Conuersion holds not round, for though we say, Idem est Deo velle quod esse, non ta∣men dicendum est Deum esse omnia quae vult. Howsoeuer it bee true to say, 'tis all one in God to Will as to Be, we must not for all that say, God Is whatsoeuer He Wils.

The distance then appeares so large be∣twixt these two Wills, of God, and Man, that 'tis fit I set the tearmes of my compa∣rison wider then at first I did. For Hea∣uen and Earth are lesse distant from each, than Gods Will and Mans. As remote as they seeme to our apprehensions, yet they meet in Logicke; one Predicament con∣taines both Heauen and Earth, but Volun∣tas Hominis, and Voluntas Tua totô genere differunt, differ in the Genus, Gods Will and Mans will not to be reconciled in one Predicament, the Will of God being a Sub∣stance and the Essence of God, Mans but a Faculty and Accident.

Lastly, the Will of God and of Mans, differ sometimes as contraries. Mans will is carried to those Obiects which the Will of God is not to grant him. Oft times we wish abundance and a smooth life, not made rugged or sowred with Crosses, when God in his wisdome knoweth want is better for vs, and that calamity best makes vs vnderstand both Him and our selues, according to that, Vexatio dat intel∣lectum.

We couet long termes of life, addition of daies both to our selues and those wee loue, when wee see God withstands our wishes, dealing more mercifully with vs than we are able to apprehend, or choose for our selues. What the Poet spake of the false gods, with better right may I of the True God, Charior est illis homo quàm sibi. Out of this prouident care of vs he cuts vs off early, before age hath reacht his mid∣way, and by this diminution of yeeres, as well preuents the growth of sinne in vs, as takes vs from the sense and sight of those woes which hang ouer the last times. Hee depriues vs of our dearest comforts, takes from vs the chiefest blessings which the World yeelds, for whose sakes wee are content to grow enamoured of the World, not being desirous to forgoe it for Hea∣uen, till that tedious age seize vs, where∣in wee are not fit or able to liue any longer. By which sad lesson Hee lets vs know, that 'tis in vaine to dreame of any Heauen vpon Earth, of any perpetuity of worldly blessings; and admonisheth vs that

we should weane and dissettle our affecti∣ons from them betimes, fixing our eyes vpon better obiects. For by the path of losse and Affliction, Hee leades our eyes, and drawes vp our Meditations to that Tabernacle of rest, that place of euerlasting comfort, whither he hath taken our friends before vs.

* 1.308I haue easily discharged my first Part, touching the difference of Gods and Mans Will. My second is an harder taske, to shew what this Voluntas Tua, Will of God is; in∣deed an impossibility, if we vnderstand by it his Hidden and Secret Will. For who hath beene the Lords Counsellor? who hath knowne his minde so farre as to bee acquainted with the mystery of His Will? What finite tongue is able to define such an infinity as it? As no Name hath sig∣nification enough, no. Attribute breadth or capacity competent to import his Es∣sence, so neither is any definition capable of His Will, which is Himsefe. If any could be assigned certainly, the Genus of that de∣finition must be Mercy: resting vpon that

we shall be sure the Definition will not be much wider, and not a whit narrower than the definition, but holds the best and most equall proportion; for you shall find that His Wil is euer apparel'd in Mercy,* 1.309 As I liue I would not haue the death of a sinner. Mercy was the Foundation of all his workes, which are but the issues and fruits of his Will. In Mercy did hee found this vast Globe of the World,* 1.310 and The whole earth is full of his Mercies.

Yea, and when his Will was to contract the Greater World, to cast it in a lesser Mould, comprising the whole Vniuerse in Man, that Decree, that Act of his Will was accompanied with a Mercy greater and more ancient than the other, whereby he did Pre-elect Mankind to Saluation, An∣tè iacta mundi fundamenta,* 1.311 long before the foundations of that Greater World were layed.

Which superlatiue Mercy was rooted in his Will. Such a Mercy vnto which He was not perswaded vpon Conditions, ei∣ther Ex praeuisâ Fide (as the Arminian

holds) a preuision or foresight of Faith; or, Ex praeuisis operibus, any forestalled Me∣rit, or for Good workes which Hee fore∣saw at our Election (as some of the Papists flatter themselues) but Ex merâ Gratiâ & Beneplacitô, moued and lead to it by his owne gracious inclination: There was no preceding cause that induced Him, no contract that tyed Him to this great work of Mercy saue onely his Will, Desponsaui te mihi in aeternum; I haue contracted thee, not thou thy selfe: Euen so Lord was it thy good Will and Pleasure.

I dare not giue way to a farther inquiry, or let our curiosity, though steered by Du∣ty and Religion, trace this secret Will of God any higher. 'Tis dangerous to hunt such abstruse mysteries at the view, or looke too neere, lest a perpetuall blind∣nesse punish our presumption, as Vzzah for daring to touch the Arke was strucke dead.* 1.312

We will here call downe our Contem∣plation, and as they that looke on the Sunne reflected in the water, see him more

perfectly & more safely than if they should gaze on him in his owne Sphere wherein he moues: so will we behold the glorious Will of God by reflex in his Word. Thus looking on it, wee shall bee able to satisfie our selues in so much as becomes Christi∣ans, not ouer-curious, to vnderstand.

Moses cast a Mantle ouer his head, and would not suffer his eye to meet God com∣ming towards Him, or open it selfe at the face of God, but onely to looke after Him being past; so may we, though it be full of hazard to looke on his Will, à priori, in the face of it, in the motiues or occasions which first induced the operation thereof; we are allowed to suruay it, à posteriori, in the Back-parts, the effects and consequen∣ces, for they are visible and vnuailed, be∣ing the markes and discoueries of his Re∣uealed Will.

To this end, and to let in our apprehen∣sions more cleerely to the knowledge thereof, the Schooles distinguish variously of the Will of God. There is Voluntas bene [ 1] placiti, or Absoluta,* 1.313 The absolute Will of

God that ordaines a Being vnto all things, Sibi in aliquô complacens vt sit vel fiat, (so he illustrates it) Which is againe diuided into two Other, Voluntas Antecedens, taken to signifie his Eternall Ordinance, wherein he forecast what He would doe; or Con∣sequens, which imports his Prouidence, whereby Hee sustaines those creatures which he hath produced.

Secondly, there is Voluntas Signi, a Ma∣nifestation of his Will, whether it be in his Workes, which are the fruits of his Will, or his Word which is the Euidence of his Wil, directing vs to the knowledge what Hee would haue vs doe. A sense Tropicall and Figuratiue, yet most proper to informe vs: and this is scattered into fiue diuisions or species. First, Permissio, his Permission or Allowance, or Priuiledge to things, without which they cannot be;* 1.314 Non fit aliquid nisi omnipotens fieri velit, vel sinendo vt fiat, vel faciendo. Secondly, Impletio, the Perfecting or Fulfilling of them. Thirdly, Consilium, his Reuealed Decree. Fourthly, Praeceptum, his Positiue Law; his Precepts

wherein he teaches and commands vs to doe what is acceptable in his sight. Fiftly and lastly, Prohibitio, the Restraint Hee laies vpon vs, His command for the es∣chewing those Actions which are contrary to his Will.

Peter Lombard is of opinion that the Will of God, which in this Petition wee desire may be done, is taken Pro Praeceptô aut Consilio Dei. So that the meaning and Paraphrase of it is this; We desire God to enable vs for the performance of that which his Will instructs and bids vs doe.

You see into how many seuerall accep∣tions Voluntas Tua is scattered, which not∣withstanding doe not vary or diuersifie Gods Wil, but our Apprehensions of it. Non Dei voluntas est diuersa, sed locutio diuer∣sa; God hath not many, but one Will, how∣euer we treat of that one Will many waies. And yet this Treaty ends not our taske, which is not so much to Dispute of his Will as to Doe it. I therefore leaue this contemplatiue part, and goe on to the Pra∣cticke, which offers it selfe in the next Cir∣cumstance,

Fiat voluntas, Thy Will bee done.

[ 3] Here some may obiect and aske, Doth God need our Fiat?* 1.315 Doth He not perfect whatsoeuer. He Wills without leaue from vs? I read it as one of Gods Mottoes, Omnis voluntas mea fiet, Euery iot of my Will shall be fulfilled: And if so, why doe we giue him our Fiat?

If any subordinate Magistrate should vnder-write the Kings Letters Patents, or a Constable signe a Proclamation, which is the immediate Herald and Messenger of his Will, as if those acts were so feeble and bashfull that they could want countenan∣cing or approbation from him, would you not thinke him lunaticke? What then can we thinke of our selues? if we in our Petitions annex a Fiat to Voluntas tua, Thy Will be done.

Againe, is not the Will of God inflex∣ible?* 1.316 Voluntas mea stabit, My Will, like a peremptory Decree, must stand: Is it not immutable, vnalterable, like Himselfe? Apud quem non est transmutatio;* 1.317 with whom there

is no shadow of change. If then his Sen∣tences of Vengeance and of Mercy stand fixt, concluded and determined,* 1.318 Non vo∣luntate Conditionali aut Indeterminatâ sed Absolutâ & Determinatâ; not by any Alte∣rable, Reuocable Will, but Absolute and not to be repeal'd; If wee preiudicate our Petitions, knowing the fruitlesse successe before we make them; If a despaire to pre∣uaile with God, and an impossibility either to promote or hinder his purposes hang vpon our lips and clog our words as they goe vp, why doe we pray 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; why doe wee trouble God with an importunate seruice, or put our selues to an vnfruitfull taske, praying for that, which without Heresie, and the concession of Mutability in God, we cannot obtaine?

Bradwardin tells vs,* 1.319 Imponitur Aegyptijs tanquàm error, quod ipsi putabant volunta∣tem Domini posse per Sacrificia immutari; It was an Error which lay on the Aegypti∣ans, that they thought Sacrifices might diuert Gods purposes, alter his resolutions; May it not be imputed for as great an error

vnto vs, if wee imagine that our Pray∣ers (which are our Sacrifices and Holo∣causts) can alter Gods Will, or disturbe his Method, which must goe on whether we pray or be silent?

But to take away these busie scruples, and to wipe them out, vnâ Liturâ, from any weake imagination, to which they shall obiect themselues. I grant it a truth, that the Pelagians (of whom we may reade in Saint Augustine lib. de Haeres.) anciently, and since them Petrus Abailardus (as Al∣phonsus à Castro) and many more I doubt not besides him (though I am sure not those religious men whom Alphonsus in that Chapter iniuriously,* 1.320 and without any ground to be taken out of their workes, couples with him Wickliffe, Hus, and Lu∣ther, whose precious Memory I will not wrong so much as to seeke to vindicate them from such Blasphemy against the vse of Prayer, neuer but highly extolled and deuoutly practised by them) I say the Pela∣gians, and some other Heretikes, out of a malicious practise of theirs to discounte∣nance

the vse of Prayer, and to make it vn∣effectuall, obiected God was Inexorable, a hard peremptory Master, whose Will would not bee altered, concluding with those in Malachy, Vanus est qui seruit Do∣mino,* 1.321 'Tis to no end to serue or pray vnto God.

But yet I see not why this Conceit should so transport them, or stagger any others. If any sparke of that Heresie to this day lurke amongst vs, or lye raked vp in any schismaticall bosome, let them know that the hinderance of Gods Will is not the scope of our Prayer, but the execution of it; for we literally beseech Him that his Will may be accomplished.

What his secret Will is, we looke not in∣to; but we are sure Prayer is a condition of His Reuealed Will: the Law bids vs pray,* 1.322 Ora pro ijs sicut praecepit Dominus; and the Prophets bid vs pray, Orabit me, &c.* 1.323 and the Gospell bids vs pray,* 1.324 Orate ne intretis in tentationem: Yea, so necessary is this act of Praying, that without it God will not send downe his blessings to vs: 'Tis the Medium

to conuay vnto vs those mercies which in his secret Wil he hath decreed to bestow vp∣on vs. God will not saue a man against his owne minde, or without his owne desire, Non saluabit te sine te. Though he made thee without thy aduice or knowledge, and did not call thee to counsell when he elected thee to life; yet for all this he hath left some part of thine election to bee made vp by thy selfe.* 1.325 Thou must worke out thy Salua∣tion by thine owne importunity. Though thou hast His Word, and the Warrant for thy deliuerance from death be signed, and enrolled, and registred in his Book; though it hath past his Mouth and his Hand, yet He leaues thee to be thy owne Solicitour for procuring the Seale to bee put to it: Though He hath graciously promised thee a Pardon, 'tis in his Court of Heauen, as in our common Fores, that Pardon profits not thee, is indeed no Pardon vnlesse thou sue it out. God will not saue thee if thou implore Him not, nor shalt thou beleeue He can, if by thy Prayers thou doe not begge an vnwauering Faith, a constant be∣leefe

in his Mercy, built and grounded vp∣on the promises of his Word.

In briefe thus: we doe not here pray that God would Change His Will, but Alter Ours, and giue vs grace to conforme our crooked inclinations according to that Rubricke, that strait Rule of our Faith: We do not take vpon vs by a kind of con∣cession to authorize Gods Will, or desire Him to do what we cannot hinder, but we petition Him to authorize vs, and to enable our weaknesse to performe his Will,* 1.326 Non petimus vt Deus faciat quod vult, sed vt nos facere possimus quod Deus vult. Wee first desire an aptitude to Will those things that are acceptable in his sight, Supple nos velle, and then to Doe them, Fiat voluntas Tua, Thy will be done.

The Commandements are His Will, we doe not presume so much on our owne strength, or perswade our selues wee can fulfill them as the Rhemists doe,* 1.327 but retire to God from whom they came for his assistance, such is the humble voice of our Letany. Incline thou O Lord our hearts

to keepe these Lawes.

Againe, 'tis his Command and Will that We beleeue in the Name of Iesus Christ, Ioh. 3.23. Therefore wee cry to him in the Gospell,* 1.328 Domine adauge fidem, That Hee would helpe our vnbeleefe, and confirme his faith in vs.

Againe, it is the Will of God we should be sanctified both in soule and Body, that wee abstaine from fornication, from op∣pression, and fraud; And here the Pre∣cept is most seasonable, iustly set for the Meridian of this City, of which I may speake, as Gregory Nazianzen did of Alex∣andria, Ciuitas quam vix multa virtutis ex∣empla saluare possunt; It is such a City as hath need of Prayers, within whose walls sin hath too long kept his quarter; where fraud is euer predominant, and couzenage reputed a thriuing Trade, not a Crime; where Oppression lurkes in the bosome of Authority, being sometimes clad in the Colour and Robe of Iustice, where vn∣cleannesse is growne so impudent it seekes no darke Retreats, no suburbes or blinde

paths, but broadly lookes day in the face, and takes a pride to outstare honesty, now a daies so dis-esteem'd and out of fashion, that 'tis held only the Birth-right of Fooles.

Now as this Fiat is Vox infirmitatis, the voice of weaknesse, inuocating God for strength and supply, so it is Vox Obedien∣tiae, the voice of Obedience. Where this Fiat voluntas Tua, Thy Will be done, is truly said and meant, it is the pledge of our sub∣mission, yeelding obedience and assent to Gods Will. Of which Obedience I seeke no example but Christs, Ille materiam & exemplum dabit. He who was obedient in ••he highest Degree, (for that Obedience exalted Him to the Crosse) can best in∣struct our Wills in the passiue Lessons of this vertue. He that in this place taught vs to say, Thy Will be done, in the 26. Chapter of Matthew, Monstrat non iubet, there de∣monstrates to vs by example, what Hee taught here by Precept. For on the Eue and fearefull Vigils, preceding that great Festiuall of Tyranny, His Passion, after three seuerall Charges made vpon Him in

the Garden by different Agonies, when our faint infirmity and the guilt of our sinnes made him seeme to shrinke a little and giue backe, hauing Thrice besought his Father that Cup might passe, yet for all this He comes on againe faster, and more resoluedly than Hee seem'd to retire, ma∣king this Fiat voluntas tua, three times the Period of His Prayer. If it may not passe ••rom me but I must drinke it,* 1.329 Thy Will be done, not mine, Not as I will, but as Thou wilt.* 1.330 Vpon which words Tertullian ex∣cellently glosses, Ipse erat voluntas & po∣testas Patris, & tamen ad demonstrationem sufferentiâ debitae, voluntati se Patris dedi∣dit, though He was both the Power and Will of His Father, yet to tutour our Obe∣dience by His owne Example, He submit∣ted Himselfe to the Will of His Father.

Lastly, it is Vox Patientiae, the voice of Patience, and sounds like that Ecce paratus sum, I am ready to vndergoe thy Will, O Lord. He that hath perfectly learnt Saint Pauls Lesson,* 1.331 To be content in what condition soeuer he is, that Man is a confirm'd Chri∣stian.

Happy is he that with a cheerefull countenance can looke vpon all the chan∣ges of life, —Sapiens sibique imperiosus,* 1.332 Quem neque pauperies, ne{que} mors, ne{que} vincu∣la terrent; that with an euen vnmoued Temper can welcome all fortune; not tempted by his Felicity to forget God, nor vrged by his afflictions to murmur at Him, that when he hath lost his venture by Sea, or his comforts by land, suffers no tempest or rebellious perturbation with∣in his owne brest, but parts with his wealth as Bias did with his at the sacke of Priene,* 1.333 Ille haec ludibria fortunae ne sua qui∣dem putauit; considering his riches as hirelings, destin'd to change their Masters, and parts with his friends as the noble Ro∣man did with his Sonne, of whose death, when he had receiued the notice, he enter∣tain'd it with this manly reply,* 1.334 Ego cùm genui tum moriturum sciui, I knew he was not immortall, and when he first became mine, I receiued him vpon such conditi∣ons, as that I reckoned Death might make him not mine; He I say that can thus vn∣altered

looke vpon his Crosse, speaking Saint Augustines language,* 1.335 and with his deuout heart, Foelix sit mundus, euertatur mundus, benedicam Dominum qui fecit mun∣dum; Let the world stand or sinke to it's first foundations, let my fortune fall vnder those ruines, yet my Faith and Patience shall not sinke; I will still blesse that God that made the world, and made me. Hee that thus meets the affronts of Death and Fortune, giuing them Iobs thankfull, though sad, farewell; Dominus dedit, Domi∣nus abstulit;* 1.336 The Lord giues, and the Lord takes away, blessed bee the Name of the Lord; such a man hath well Learn't Christ,* 1.337 and made a iust application of the Apo∣stles Doctrine;* 1.338 In all things giue thankes, for this is the Will of God.* 1.339 Scias eadem esse iustissima fulmina quae etiàm percussi colunt, (diuinely speakes Seneca) 'tis most cer∣taine God ownes them for his dearest chil∣dren, who obediently bow to His Iustice; who though Thunder-strook, his Arrowes sticking fast in them, yet blesse Him that afflicts them, and adore the hand that hurt

them. How vnkind, how curst soeuer thy fortune be, how violent thy afflictions, let not thy Patience proue a Ruffian. Lay thy hand vpon thy mouth, and let that which was once thy Masters be thy Motto, Sicut ouis coram tondente,* 1.340 Like a Sheep dumb before the Shearer; for thy taske is to suffer, not to reply or complaine. How grieuous so∣euer thy losses bee, either of goods, or health, or (that which of all others trench∣eth deepest vpon our affections) of friends, amidst those losses be sure thou doe not lose thy selfe, and then be as sure thou shalt one day finde againe those whom thou here missest.

Me thinks the very cōnexion of these two Petitions, Thy Kingdome come, Thy Will be done, are like strong grapples & ties to hold a Christian & his Patience together. How can a man but gladly suffer the depriuatiō of his friends, when he thinks they are lan∣ded and arriued at that Kingdome which we daily pray to come vnto? When he re∣members they are gone before to that hap∣py place, whither we, with all the Sailes

Deuotion can beare, with all the speed Prayers can make, follow after; Surely not to be thankfull to God, but repine at his Will for lifting them vp to that height of Beatitude, were an ingratitude next Atheisme; and to lament them whom we beleeue to haue gained an euerlasting state of happinesse, were madnesse, not sorrow, and rather enuy than affection.

Thus are wee arriued at our furthest point of this voyage. These mixt Medita∣tions compounded of contrary ingredi∣ents, Bitter and Sweet, Affliction and Pa∣tience, Sorrow and Ioy, Mortality and Heauen, haue brought vs to the last part of this Petition, which is the Exemplary part, Sicut in Coelo sic in Terra, In Earth as it is in Heauen.

* 1.341Man was a creature made vp in imita∣tion of his Maker, Imago Dei, the Image of God, to put him in remembrance that he should continually worke after that Ori∣ginall Copy which God gaue him from Heauen.* 1.342 Thus Saint Basil, Nec ob aliam causam homo ad Imaginem Dei altissimi

factus est, quàm vt aliquid gesturus, in eum tanquam in Archetypum exemplar{que} aspiciens, modum viamque virtutis imitari conaretur. God commanded Moses to doe according to that he had receiued from Himselfe in the Mount; and our blessed Sauiour who knew well to worke his Elect by the best Copy, prayes, that his Disciples might not onely be where Himselfe was,* 1.343 but Sicut too, as the Father and He was. We expect to be Changed,* 1.344 and that our vile bodies shall one day be made like Christs glorious Bo∣dy; That Faith, that beleefe for the altera∣tion of our Bodies, should therefore in the meane time daily preach vnto vs the change of our crooked corrupt Minds, to make both Them and our peruerse Wills, Sicut eius, obedient and conformable to his.

To liue Sicut in Terrâ, according to the times and fashion of the World, is quite out of the rode of Heauen. Christs Me∣thod was contrary to the worlds: in his last Legacy he bequeathed,* 1.345 Pacem non sicut Mundus, a Peace to his Disciples not like

the peace of the World: and he expects a like proportion from vs, that wee should not vitam Mundi agere, not liue to the World, but to God; not passe our daies as Worldlings and Sonnes of the Earth, but as Filij Lucis,* 1.346 Children of the Light.

We must leade our liues in, but not by the World, Sicut in Coelis, non sicut in Terrâ. Earth is a bad Copy, lame and imperfect. Let Beasts make that their obiect, the leuell of their thoughts. Mans exalted strait forme bids him looke vp, inuites his Con∣templation to the things aboue, not the things below. That man degenerates from Nature much, from Grace more, that proposes vnto himselfe low ignoble patternes.* 1.347 Imitation in it's proper Moti∣on euer ascends, for the Sphere of Vertue is mounted high, and all Good is deriued from aboue. Sufficit Discipulo vt sit sicut Magi∣ster, Christ hath said, There is no compe∣tent congruous samplar for the Disciple, but his Master; nor must any Christian know any other sicùt, but sicùt in Coelis; He must only patterne himselfe by Heauen.

I stand not to amplifie this point: only to repeat the seueral Interpretations which learned Men giue of Coelum and Terra in this place, is a sufficient Morall and Appli∣cation.

First, Saint Augustine vnderstands by [ 1] Heauen, the Angels; and by Earth, Men: vpon which hee grounds this exposition, Petitur vt sicut Dei voluntas fit in Angelis,* 1.348 qui Coeli sunt, &c. ità etiàm fiat in Terrâ, in Sanctis qui sunt in Terrâ, & de Terrâ quan∣tum ad corpus facti: When we pray, Thy Will be done, &c. we desire, that as the Will of God is performed by the Angels in Hea∣uen, so it may also be fulfilled by men on Earth; Vt sint homines similes Angelis,* 1.349 that Men may be as obedient to Gods Will, as are those blessed Ministers of Heauen, who readily fulfill all his Commands.

'Tis not enough to know the Bible, or be able to repeat the seuerall volumes of his Will, vnlesse a practise be ioyned to this speculatiue science of Christianity. Know∣ledge what to doe, and forbearance to doe what we know, hastens our Condemna∣tion,

and addes weight to it;* 1.350 That seruant who knowes the Will of his Master, but does it not, shall be beaten with many stripes. Isidor Pelusiot saies,* 1.351 It is a most impudent Hypo∣crisie (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.) to call God Father, yet doe nothing worthy his sonne; to cry, Thy Will be done, and yet doe nothing agreeable to that Will.

[ 2] The Glosse in Matth. 6. interprets these words, De carne & spiritu, vnderstanding by Heauen the Intellectuall Faculties in Man, which exercise their acts in the head and vpper region of the Body: by Earth the Sensitiue, which keepe their quarter in Inferioribus, below; Sic ergo petimus obedi∣entiam carnis ad spiritum, vt caro spiritui non rebellet, we pray that the flesh may not resist the good motions of the Spirit; that the dis∣solute appetite rebell not against Reason, that Anger or Passion breed no tumult, no intestine warres within mans selfe, nor di∣stract his thoughts frō the seruice of God; but that Will may be gouerned by Reason, Sense subordinate to the Intellect, the Flesh to the Spirit, and all these obedient to the

Will of God: Vt terrena coelestibus cedant,* 1.352 & spiritualia & diuina praeualeant; that no worldly respects may hold downe our Meditations from Heauen, but that the loue of God and his seruice may bee pre∣dominant aboue all earthly pleasures or profit.

Other of the Fathers, out of these words, [ 3] Sicut in Coelo, &c. extract this charitable vse, to Pray for our enemies, vnderstanding by Coelum Ecclesiam iustorum, by Terra Con∣gregationem peccatorum; by Heauen, the Church; by Earth, the Congregation of sinners, and such as either know not Christ aright, or not at all. For their conuersion to the true Faith doe we pray in this place: Moniti sumus orare pro inimicis nostris qui Terra sunt, Quasi dicamus,* 1.353 credant inimici no∣stri sicut & nos in te credimus. And the same Father recites out of S. Cyprian,* 1.354 Non tan∣tùm pro fidelibus vt augeatur vel perseueret fides, verùm etiàm pro infidelibus vt habere incipiant, Sancta Ecclesia orat; The Church prayes not onely for the constancy and perfection of Faith in the Elect, but for

the Inchoation of it in those that are yet Vnbeleeuers; That they also might be en∣lightened, and haue a stocke of Faith whereon to build their Saluation.

An excellent Christian-peece of Charity, which I wish were more in request with some Roman Catholikes than the practise of their Church shewes. See the difference betwixt a Protestant and a Popish Charity. They solemnly Banne and Curse all Here∣tikes Foure times a yeere, and on Maundy-Thursday the Protestants; but we in our Church the day after, Good-Friday, in me∣mory and imitation of our blessed Saui∣our, who prayed on his Crosse for those that crucified Him, deuoutly pray for Them, that God would giue them cleerer Eyes and softer Hearts, that He would re∣duce them and all others, who either out of wilfull malice, or out of ignorance wander from the Truth, to his Fold, that there might bee but one Shepheard and one Flocke.* 1.355

Some take Coelum and Terra literally, and interpret Terra to signifie Men that

dwell on Earth. Heauen, the Materiall Body of the Celestials consisting of diuers Orbes, of Planets and Starres, all which as they are carried about in a Regular moti∣on, no way Exorbitant or Eccentricall, but according to Gods Ordinance; so we desire God that here in the Sphere of his Church we may moue in a like Regula∣rity, not transgressing his commands and our appointed bounds; that as the Sunne runnes his race about the Heauen, so may wee discharge our progresse on Earth, go∣ing forward in all goodnesse, passing from one Vertue to another, till hauing runne thorow the whole Zodiacke of the Ver∣tues, and all the Degrees of Goodnesse; we may reach our highest Degree, the Fe∣licity of Saints in Heauen. And as that Sunne stood still in Gibeon,* 1.356 whilest Iosuah pursued the aduersaries of God, so must our Faith haue it's Solstice, and our hearts stand vndaunted and vnmoued in defence of Truth and the Gospell, against all those that oppugne or labour to supplant it. And lastly, as the Sunne went backe and made

his retreit from the Diall in Ezekiahs time,* 1.357 so must we sometimes be Retrograde, that is, retire from the habit of our sinnes, and by vnfeined Repentance turne backe vnto the God of our saluation, from whom, as lost Sheepe, we went astray.

[ 5] Finally, Saint Chrysostome* 1.358 doth as it were binde vp these various expositions of Coe∣lum and Terra, and applies them all briefly according to that Excellent Rule of the Apostle,* 1.359 Vt conuersatio nostra sit in Coelis, making the full meaning of our Petition this, That our Conuersation may bee in Heauen, and wee our selues may so liue out our Pilgrimage on Earth, that wee be not excluded from the ioyes and frui∣tion of Christs glorious Kingdome in Heauen.

* 1.360This is the Period, the resting place of all our Hopes, and of our Faith, it is the end of our Prayers, it shall also bee mine. I conclude in the words of the Psalmist, Beati qui custodiunt; Blessed are they that know the Will of God and obserue it; That yeeld Him such a setled Obedi∣ence,

which affliction cannot shake, That haue learn't to beare their Crosse without murmur; and though wounded, giue thankes with holy Iob, Though hee kill me,* 1.361 yet will I trust in him. That, if at any time re∣bellious passions dare turne head to rea∣son, or dispute with God, Why goe I thus heauily and oppressed? Why doth thy vengeance single me out? Why dost thou lay this burthen of sorrow vpon me? are able to refute and choake it with Voluntas Domini; Be not disquieted or troubled,* 1.362 O my Soule, it is the Will of God.

Lastly, whose Patience is so well vaul∣ted, that no weight crushes, but strength∣ens it, making it more close and firme; whose resolution is so bold, that like Atlas, they stand, not lie vnder their burthen; and though Fortune, or the Hand of God haue cast them neuer so low, yet on that dust, those ruines that couer and bury them, write this for an Epitaph; Voluntas Domini facta est, The Will of God is done, and Blessed bee his Holy Will. They that can thus court their sorrowes, thus enter∣taine

and giue them such a welcome, that can so. Christian-like endure the Will of God in this kinde here on Earth; let them not feare, nor doubt, nor be confounded, but know in the Confidence of Christs promise,* 1.363 that It is the Will of God, after those trials on Earth to giue them a King∣dome in Heauen, where it shall be no more with them Sicùt in Terra, as it was on Earth; for there shall be no more sorrow, nor teares, nor affliction, nor night, but an euerlasting Day of happinesse, and a fruition of Ioyes which shall there beginne but neuer end, Amen.

Giue vs this day our daily Bread.

THe life of a Christian is not there∣fore tearm'd Spirituall, that wee should liue like Spirits without food; Neither did our Sauiour, when hee said, The loue of the world is enmity with God, intend to put that mortall Opposi∣tion

betwixt vs and the world, that wee should cast off all worldly respects condu∣cing to a supply of our wants. He whose goodnesse gaue vs Being, gaue vs then also meanes to preserue that Being,* 1.364 Meats for the belly,* 1.365 (saith S. Paul) and Herbs for the vse of man, (so the Psalme.) I confesse there are many Texts to hold the Body in subie∣ction, but none to destroy it: For he that bids vs fast, bids vs not starue; and he that bids vs in the Psalme,* 1.366 Not to set our hearts vpon riches, bids vs not begge* 1.367.

Nay there is no Text that doth, by ad∣uancing the price and estimation of the soule, deuest vs of a iust regard of the Body. S. Ambrose sayes the Body is Tunica animae, the Coat, the Vesture of the Soule; He there∣fore that casts off all care of it, vncloathes Nature, and discouers the shame of his vn∣derstanding. Though the Soule must haue the highest regard, the Body must haue a share, and a degree in our regard. For how can wee iustifie the neglect of that Body for the present, which God hath decreed to Glorifie hereafter? Of which future

Glory he hath giuen this earnest, that hee hath alotted a roome in this Praier meerely for things conducing to the Bodies pro∣uision.

It is not strange that God who hath ta∣ken so strict an Inuentory of Man, that the very least haire of his head is entred in his Registry,* 1.368 should be so tender of the whole Body. He that so precisely rates each Liga∣ment, each small Threed that ties the parts of the Body together, could not lesse than prouide for sustenance to hold the maine Essentiall parts Soule and Body together.

Against all therefore that professe the Science of Want and Willing Pouertie, a∣gainst all those that tyrannize ouer Nature, and execute a iustice vpon themselues be∣yond Gods commission, by staruing the Body, let mee oppose this Petition, as an inducement to them not to be cruell to their owne Flesh, and as an argument of Gods impartiall care of the Body, as of the Soule. And you may obserue how farre he carries this care, euen thorow all his Acti∣ons and our courses. There is not so great

a disproportion betwixt the Soule and the Body, as betwixt God and Man; yet in those acts which concerne our profit and his Glory, He so farre condescends to vs, that He allowes vs more time for our ad∣uantage than He takes to Himselfe. Of the Seuen dayes in the weeke, Six He allowes to Mans industrie, to doe his worke in, to buy and sell, to plant Vineyards, and to reape the fruits of the Earth, reseruing only one Sabbath, the Seuenth day, for the ado∣ration of his Name.

And of the Seuen Petitions in this Dia∣rie, this Ephaemerides of Praier, Christ hath ordained a more liberall share to Man than to Himselfe: for only Three of them di∣rectly and immediately concerne his King∣dome and the Honour of his Name, the Foure last were intended for helps to ac∣commodate Man whilst he liues here in the World.

This Petition is our first step to Earth: In the three former wee made our ascents and approches towards Heauen; here our Deuotion flies at a lower pitch, and stoops

at the World. Naturalitèr, quod procedere non potest, recedit. By Natures Rule, when things are at the highest, they must de∣scend. When the Sun hath clomb vp to the remotest part of our Tropick, and is placed at greatest distance from our Hemisphaere, he trauerses his course, and by another Tropick falls neerer to vs againe. In the three first Petitions wee were neerer the Sun, neerer that place where the Throne of God is fixt, and the Sun of righteousnesse moues, Heauen. Here wee as it were cut the Line, are in a new Climate: The Two Globes of Earth and Heauen here diuide themselues, this being the first side of the Terrestriall. On which I shall describe vn∣to you Six Prouinces that offer themselues to our view.

[ 1] First, the Necessitie of asking, implied in this postulation, Giue.

[ 2] Secondly, Ordo petendi, the order in which our Petitions must be ranked, which is exemplified in the Method of this Praier, which requires Heauenly Blessings before Earthly, and teaches vs to intend Gods

Honour, and the performance of his Will, before our owne Necessities.

Thirdly, Qualitas petendorum, the Qua∣litie [ 3] of what wee aske, Bread.

Fourthly, Modus petendi, the Measure or [ 4] Bounds of our Petition, Quotidiamus, Daily Bread.

Fiftly, the Petitioners for whom wee [ 5] aske, Nobis, Giue vs.

Sixtly, the Date of the Petition, Hodie, [ 6] This Day.

It is the blessing of Clients to meet with [ 1] easie Patrons,* 1.369 such as will be mollified with Petitions. Wee are not sure there be many of this soft temper in the world: but wee are most certaine God is one. A mer∣cifull Lord that yet neuer closed his eare to shut out the Praier of such as inuok't Him, nor contracted his bounty for bestowing mercy where it was implor'd. So graci∣ous, that He euer giues where He is faith∣fully askt, yea and sometimes antedates his fauours, by hearing vs before wee call,* 1.370 and granting our requests before wee giue them language to vtter themselues in.

— Multa Dij dedêre neglecti.

The Poet gaue that free testimonie of his false gods: how fully is it verified in the True God? He confers his Grace on many that seeke it not. Indeed, if God should giue vs no more than wee aske, wee should receiue very little; but if no more than wee deserue, nothing at all.

Of such a profuse benignitie is He, that for feare lest our owne Necessities should not be imperious enough, vrge vs fast enough to seeke his helpe, He with them laies his command on vs, and indents with vs, makes a perpetuall Couenant that wee shall require his assistance when wee need it:* 1.371 Call vpon mee in the day of trouble, so I will heare thee, and thou shalt praise mee. O the riches of his Mercy, that preuents the dull suiter, and bespeakes subiects to conferre his blessings on! That descends so low as to solicit vs to sue to him; That contracts for our praiers to be sent vp for our good,* 1.372 as He doth for his owne sacri∣fice; and is afraid of nothing more than that wee will not aske so much, and so

often as Hee is willing to bestow.

How different is the Worlds custome from his? There is a wretched kinde of te∣nacitie predominant in the disposition of Man, who is generally in nothing more close than in giuing, nor more reseru'd than in doing good to his brethren. There is scarce one amongst many that with a se∣rene contented looke receiues a suit.* 1.373 Quis non, cùm aliquid à se peti suspicatus est, fron∣tem obduxit, vultum auertit, occupationes simulauit, & varijs artibus properantes ne∣cessitates elusit? Who is there almost that comes within the view of a Petition, but turnes away his head? as if there were no spectacle so odious as a poore mans suppli∣cation: or else reuiles, or non-suits him with a frowne, or faines occasions to shake off the importunate Client and excuse his owne beneuolence; or, if he be surprised so that hee cannot auoid the giuing of somewhat, either he giues so slowly, or vnwillingly, or disdainfully, that he de∣stroyes the nature of his good turne.

When I consider with how much delay

commonly the charitie of Men is stupified and besotted, with how much insolence oft times their benefits are seasoned, I can∣not but conclude them most happy, whose free independant condition exempts them from committing a seruile Idolatry to Men, so that they know no Fore but the Temple, and vnderstand no vse of Petiti∣ons but in their Praiers. A suit commen∣ced in Gods Court will finde a swifter de∣cision, and cheaper Issue, than in ours. There is sometimes that vnconscionable impost set vpon the fauours of Men, that Clients must sue long and yet pay too. But Gods come at an easier rate,* 1.374 Sine pretio, without money,* 1.375 though Non sine petitione, not without praier.

Wee must pray then for the supply of our wants;* 1.376 but not only pray: Hoc genus daemoniorum non eijcitur sola prece; Necessi∣tie is a bad Spirit, that will not be exorcised or cast out, vnlesse wee ioyne our owne endeuours to our Praiers. When Adam for∣feited his obedience, and shut God out of his heart, the eare of God and the bounty

of Nature were at once barr'd against him: for at first the Earth wore her commodi∣ties in her forehead, visible and eminent, but after Mans fall she by Gods command calld in her blessings, conceald her fruits, and in stead of that plenty wherein once she was apparelled, now only weares that barren attire which Gods curse cast vpon her, Thornes and Thistles.* 1.377 From which Curse nothing can rescue or redeeme her, but Prayer and Labour; Prayer to open the eare of God, and Labour to open the Earth and search for those riches which lie hid within her bosome. So that, both these being requisite to supply Mans wants, it were a lazie presumption for any to sup∣pose that the saying of Lord, Lord,* 1.378 should win God to giue them bread, for which they would take no paines at all.

Now as wee must not only Pray, and not Labour, so neither must our Labour goe single, without Prayer: for though it be our industry that opens the Earth with the Plough or the Mattocke, tis Prayer that must open the windowes of Heauen for* 1.379

the former and latter raine,* 1.380 to blesse the la∣bour of the Husbandman. Whosoeuer digges, or ploughes, or sowes, or plants, it is God alone who giues the increase.* 1.381 A For∣tune collected meerely by mans industry, without God, shall melt away at the second generation, nor shall it haue the blessing of continuance, vnlesse it be euicted by suit at His hand who is able to prosper the worke of our hands.* 1.382 The Apostle tels vs, Ye fight and warre but get nothing, because yee aske not. A man may struggle with necessitie, and wage a continuall warre with his wants, but neuer get the vpper hand of them, neuer obtaine that victory he hath sweat for, Abundance and Plenty, vnlesse Deuotion be mingled with his Labours, vnlesse he hath prayed, as well as sweat for it. Tis therefore best wee all take the ad∣uice which the Spirit gaue the Church of Laodicea,* 1.383 I counsell thee to buy of mee gold that thou maiest be made rich, to purchase a Patrimony by thy Prayers from God, and to lay the foundation of thy Fortune in Re∣ligion and a good conscience.

I passe from the Necessitie of our Asking, [ 2] to the Order.* 1.384 Wee must place Spirituall blessings before Temporall, and begin at God, from whom all things assum'd their beginnings. For as He hath the Prioritie of Essence and Power, being the Prima Causa and Primus Motor, first Cause and first Mouer, so must he haue the prioritie in our obseruance and duty. Else what a Soloecisme were it, that He who preceded the World in his owne Being, should be cast backe and come behinde the World in our account? This were (so farre as in vs lies) to degrade our Maker, and to make God, who is Antiquus Dierum,* 1.385 the Ancient of Dayes, Puny to his owne workes.

God hath stampt a method in the Graue, and made the parent of Confusion, Death, sensible of order; for the Apostle tells vs, Wee shall not rise, but in our order;* 1.386 and shall wee liue so preposterously to disorder Him who is the God of Order, by denying that place and dignitie wherein hee ought to stand in our affections?

Riuers that take their beginning from

the Sea, flow backe againe, and pay a thankfull Tribute to the Ocean, by pow∣ring themselues into the lap of their first Parent. Tis a iust and equall gratitude, that the Soule, who was infused by God, and tooke her first birth from Him, should, so soone as she is able to apprehend her owne Parentage, so soone as her Intelle∣ctuall Faculties be full summd, and the wings of Meditation and Prayer can carry her vpward, take her first flight to Heauen, her Natiue Soile, there to confesse the Power and Goodnesse of Him that made Her.

He were a most peruerse Scholar, and learnt counter, that should begin at the wrong end of the Alphabet, and so trace it vpward. God is the first Letter in the Chri∣stian Alphabet, for He is α, and therefore to be first studied, to haue the first roome in our thoughts: And againe he is ω, the last, and for that hath another capacitie, another right to be first with vs. The end, though last in execution, is euer first in the intention. God is the end, to whose Glory

wee and the world were made: Hee is the Terminus whither wee all tend: Let Him then and his Kingdome possesse the chiefe roome in our desires, and then wee shall bring home the Wise mans counsell to our selues, Let thy end be alwayes in thy sight.* 1.387

God cannot endure to come in the Rere of our meditations, or be rankt lowest in our regard.* 1.388 He that commanded the First Fruits of the Earth as his due, will expect Primitias Labiorum, the Firstlings of our Loue and Deuotions too. For this cause He bids vs, Remember him in our beginning, in the Dayes of our Youth.* 1.389 And the Psalmist dedicates the first part of the Day to his seruice, Early will I call vpon thee.* 1.390

Wee see in the common practise, that till the Custome be paid the Trade is not free or open: so whilst the First fruits, which are Gods Custome, rest vnpaid, wee cannot expect a profitable Trafficke with Him, or successe in our owne affaires.

The Story tells vs, that when Iaacob pressed by the famine which reigned in his Land, sent to Egypt for victuals, he consi∣dered

the dignitie of the Gouernour before his owne necessitie, and honoured him with a Present the best he could prouide,* 1.391 before he askt for Corne. Wee were not true Israëlites, if wee more regarded meats and drinks, than to doe the Will of God, or preferred Panem quotidianum, our Daily Bread, before the Hallowing of his Name.

Certainly to begin with God is a faire Introduction to all other blessings. They that feare God can lacke nothing (saith the Psalmist) He hath giuen them meat that feare him;* 1.392 and though Lions suffer hunger, they shall be fed.

It was Dauids conclusion, and demon∣strated in his Son Salomon, whose election God so well approu'd in that hee sought Wisdome before Glory, and Religion aboue Riches, that he told him, Because he had asked those things, He had not only granted what he requested, but what hee asked not,* 1.393 Riches and Honours in greater measure than any of his predecessors euer had. Christ, who was figured in Salomon, by the Method and Order of this Prayer

teacheth vs that al Petitions are best coucht for our aduantage, when they begin with God and his Kingdome. For so he com∣ments vpon his owne Method;* 1.394 First seeke the Kingdome of God and the righteousnesse thereof, and all these things shall be added vn∣to you.

This being premised touching the Order of these Petitions, my third point followes seasonably, which is Qualitas petendorum, [ 3] the Qualitie of what wee aske, Bread.* 1.395

S. Augustine as loth to eat before he had reconciled Christs two Texts that seeme to thwart one another, moues the doubt, Why our Sauiour teaches vs here to pray for what wee eat, and yet elsewhere pre∣cisely forbids vs to be solicitous what wee should eat.* 1.396 But the Father doth not sooner moue the scruple than solue it. Alexander Hales hath made vp his answer in a short distinction; There is (saith he) Solicitudo curiositatis, a curious care to please the pa∣late with varietie of diet, and there is Soli citudo diligentiae, an honest diligence that aimes but at a competent allowance to re∣sist

hunger. Tis only the first solicitude Christ forbids, not the last.

Certainly if wee measure this Petition Literally according to its Obiect, wee shall finde the Word pretends no curiositie. Tis but Bread wee aske. The smallest, most tem∣perate request which Pouertie can put vp, and the lowest rate Bounty or Charity can be seized at. You see how small a bredth the word carries in our acception, yet Saint Augustine in his construction enlarges it very farre, and will haue it signifie all kinds of meat, Panis pro omni cibo. But the He∣brew stretches the sense so wide, that vnder this word Bread it hath inuolued all things that tend to the sustentation or support of our life, as Health, Plenty, Peace. And as Manna the Bread from Heauen humoured the palate so farre,* 1.397 that it counterfeited all meats, and relisht to him that ate it like that his Appetite most longed for; so doth this Bread apply it selfe to all necessities, impor∣ting whatsoeuer conduces to our preserua∣tion. Insomuch that S. Ambrose* 1.398 iustly in∣ferres, Haec postulatio maxima est eorum quae

postulantur; No Petition within this Praier is of so large dimensions as this. For Lite∣rally in it wee pray for Meats and Drinks: And because Meats without a Stomacke are a torment, not a blessing, wee pray for health of Body, that wee may enioy the Earths fruits, and eat the labour of our hands.* 1.399 And because a Land which is made the Stage of Warre wheron her bloudy Scenes are acted, banishes all Husbandry (for where the Sword is busie, the Plough stands idle) wee pray for Peace that wee may eat our owne Bread, that euery man may sit vnder his owne Vine,* 1.400 and vnder his owne Figge-tree, that Warre fright not plen∣tie from vs, or make vs slaues to want and famine,* 1.401 but (as it is in the Prophet) Our Speares may be turned into Sithes, and Swords into Mattocks. I finde also that Victory is figured vnder the title of Bread; for Ioshua tells Israel God would giue the people of the Land of Canaan for Bread to them.* 1.402

By these seuerall steps doth the significa∣tion of this word Bread dilate it selfe, thus wide doth it stretch in the naturall mea∣ning,

and the Mysticall sense is as ample as the other. For as it signifies Panem corpo∣ralem, that Bread which nourisheth the Body,* 1.403 so doth it also Panem vitae & iusti∣tiae, that Bread of Life which is the Word of God, wherewith the Pastors feed Christs flocke. And wee may imagine, hereupon it is that S. Augustine interprets those Fiue Loaues wherewith our Sauiour fed the Multitude,* 1.404 to be the Pentateuch, the Fiue Bookes of Moses. Besides, it signifies the Sacrament which the Psalmist calls Panem Angelorum,* 1.405 and the Author of the Booke of Wisdome Panem de Coelo,* 1.406 Angels food and Bread from Heauen.

Lastly, Righteousnesse may be called Bread; for our Sauiours Sermon in the Mount implies as much, when he termes them Blessed that hunger and thirst after righteousnesse.* 1.407

This is the summe of all that the Schooles say concerning the word Bread. Which is broken by them into Fiue parts. First, Cor∣poralis, our common Bread. Secondly, Spi∣ritualis, Bread in a spirituall sense, which is

Panis Iustitiae, Righteousnesse. Thirdly, Doctrinalis, the Doctrinall Bread distribu∣ted by Gods Dispensers, the Preachers. Fourthly, Sacramentalis, that hallowed Bread which wee receiue in the Commu∣nion. Fiftly, Aeternalis, that eternall Bread of Life which wee hope to be partakers of in the World to come, of which our Saui∣our sayes, Ego sum Panis viuus.* 1.408 I may adde one other Species of Bread, which the Psalmist calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.409 Bread kneaded with our teares, which is the Bread of Re∣pentance and sorrow for sinne past.

I shall not erect any large discourse on these foundations. Only thus: Wee must remember, Man liues not by Bread only,* 1.410 but by the Word of God. And that euen the Soule, our best part, hath her decayes as well as the Body, and requires a repaire as speedy: She is sensible of wants and pi∣nings, hath her part of Hunger and Thirst, and that in a degree so farre exalted aboue the corporall hunger, as her subtile essence is sublimated and refined aboue the Body: In which kinde of sense the Psalmist sayes,

He sent leannesse into their Soules.* 1.411

Therefore because the Word of God is our Soules food, and Hee in the Prophet hath threatned a famine more dangerous than that of Bread,* 1.412 a Famine of hearing his Word; Let vs daily beseech Him that Hee will be pleased to continue both this Bread vnto vs, and the number of such as are to distribute it; That so the plenty which blest his People may dwell amongst vs, and wee may speake the Psalmists language, God gaue the Word, great was the multitude of the Preachers.* 1.413

Againe, because the Bread which wee eat in the Sacrament is viaticum animae (as S. Augustine stiles it) the bait or prouision to strengthen the Soule in her iourney; be∣cause it is both the Antidote to resist the venome of sinne, and the Physicke to purge it away when it is collected, (for so S. Bernard* 1.414 sayes tis Medicina animae) let vs beseech the great Physitian that he would reuiue our sicke Soules with that Bread, and giue vs often leaue to wash our woun∣ded consciences in that Cup: and that the

administration of his Sacraments, which are the Euidences, the visible Seales of his grace and fauour, may neuer be cancelled or supprest till that time come when wee shall eat and drinke with him in Heauen.

Modus petendi, The measure of the pe∣tition, [ 4] is included in this word Quotidianus, Daily Bread.* 1.415

I finde the two Euangelists S. Matthew and S. Luke somewhat differently transla∣ted in the Vulgar. S. Matthew hath Panem supersubstantialem; S. Luke, Quotidianum. I meane not to dispute the cause of this difference, or the truth of the translation. I am content to take the Schoolemens rea∣son,* 1.416 that S. Matthew spake to the capacitie of the learned, Orationem Dominicam scripsit vt perfectis conueniebat; but S. Luke spake to the vnderstanding of the rude and vnlet∣tered, as well as the other. Supersubstantia∣lis (saith Alexander Hales) is a word that few vnderstand, but Quotidianus is the more easie and familiar: Therefore because this Praier was to be commonly vsed by all sorts of Men, the Church determined to

vse this word Quotidianus, Daily Bread, as most proper to informe al vnderstandings.

But vpon this ground and concession let mee aske, vnto whose capacitie did the Rhemists fit their translation? when they read, Giue vs our supersubstantiall Bread. Did they intend it for the vse of Scholars, or generally for the People? If for them, why would they offer with strange dresses to disfigure our Mother Tongue, to attire it in the Roman garbe, blending the En∣glish with so much Latine, that they vtterly disguise it from vulgar apprehensions. I cannot conceiue what darke designe they had in obscuring the Text with so much vnknowne compound sophisticate Lan∣guage, vsing not only here, but thorowout their whole Translation, such words as but Schollars none can vnderstand, vnlesse besides that plot, in which their whole fa∣ction hath long laboured, to benight the Church of Christ, and cast a generall mist of ignorance to blinde the World, that it should not discerne this Truth, they haue a plot vpon God himselfe, and would, if it

were possible, make Him speake in as vn∣knowne a tongue to the Congregation, as they themselues speake to the People, and teach the People to pray vnto Him.

Wee that studie perspicuitie embrace the common, and by best iudgements most approued, word Quotidianus, both because by it Generaliùs exprimuntur petenda, 'tis of more spatious signification than Supersub∣stantialis,* 1.417 carrying both the Materiall and Spirituall sense. Yet how euer it be in it selfe of so significatiue an extent, 'tis set vp to vs as a Boundary to limit our vast de∣sires, and empale the wilde appetite. If we may compare this Petition to a Terrestri∣all Globe, this must be the Meridian to gir∣dle it about; by it must wee take the length and bredth of our requests. 'Tis the size, the measure of our Markets,* 1.418 as the Omer was Israels daily stint for the collecting of their Manna, which was their Bread. Wee here are tied to our allowance and propor∣tion like them, our Daily Bread, that is, so much as is sufficient for our daily suste∣nance. The Syriacke Translation expresses

it fully, Panis indigentiae, Bread to resist Hunger and repaire Nature.

Neither did Christ put this Epithet into our mouthes only to bridle the appetite, but the Will too, and all the couetous mo∣tions springing from thence.

What meanes then our wastfull excesse in Meats and Drinks? our learned, witty Gluttony, which exercises all the Elements, Earth, and Aire, and Fire, and Water; which tortures the backs of beasts to carry, and braines of men to deuise new Sacrifices to offer daily to their deuouring Idoll, the Belly, which many serue more than God. The Roman Poet loudly exclaimes against it;* 1.419

O quaesitorum terrâ pelago{que} ciborum Ambitiosa fames!

Certainly if wee but considered how little expence Nature puts vs to for her support,

—Quàm paucis liceat traducere vitam,

Et quantum Natura petat: how that the staffe of Bread is sufficient to waft and carry vs thorow Lifes whole iourney, wee should see that Gods hot indignation glowes against vs as much for the prodigi∣ous

abuse of his Creatures this way, as for any other sinne. How can wee excuse our selues to Him, when wee lay out on one meale a yeares allowance, and waste as much prouision in a few houres, as were sufficient to releeue the famine of an Army? Si in vno conuiuio tantum capis, quantum centum diebus sufficere potest, iam non Panem Quotidianum, sed multorum dierum panem manducas.* 1.420 When thou deuourest at one Feast what would suffice thee for an hun∣dred dayes, thou eatest not in Gods name; for 'tis not Panis Quotidianus, thy Daily Bread, but the Bread of many dayes.

Againe,* 1.421 what meanes the Ioyning of house to house, the carefull collecting of an estate purchased with losse of Time, and perhaps of Conscience? which if Fortune depriue vs not of whilest we liue, we must part with when wee die. If we considered how little of that earth wee buy must one day hold vs, in how narrow a graue our corps shall lie, this meditation well appre∣hended were enough to entombe all aua∣rice. Wee should account it madnesse, not

prouidence, and not thrift but profusion, to lay out so much care in compassing that which wee must enioy so short a time. Apuleius* 1.422 elegantly speakes; Ad viuendum sicut ad natandum is melior, qui onere liberior; He swims best that hath the least weight to encomber him; and he liues happiest who least troubles himselfe about the worlds pelfe. Minutius Foelix interprets him: Magno viatico breue iter vitae non in∣struitur, sed oneratur; A large prouision for so short a voyage as Life, is a perplexitie, not an helpe; and a burthen, not a supply.

* 1.423I end this point with S. Augustines para∣phrase vpon this Petition: Petite vobis suf∣ficientiam; Aske not superfluitie of things, but so much as is necessary for thy vse. Cloath thy request in Salomons words, Giue mee not riches nor pouertie,* 1.424 and thou thereby doest not crosse but vary these of Christ.

Nature is not vnreasonable in her de∣sires, nor chargeable in her fare: See the whole Bill of fare, and Catalogue of her vtensils set downe,* 1.425 The chiefe things of life

is Water and Bread, and cloathing and lodging to couer thy nakednesse: They who haue all these things haue enough, they want no∣thing, but the Apostles contented minde, Habentes victum & vestitum,* 1.426 his contenti simus; When wee haue food and raiment, let vs therewith be content, and giue God thanks.

Concerning our Spirituall Bread, that doth not so much require a Limitation, as a Caution. Receiue the holy Sacrament so often as thou canst prepare thy selfe, Quo∣tidie accipe, quotidie curabere: S. Bernard* 1.427 allowes it thee euery day, if thou darest al∣low it thy selfe.

Heare the Word of God preached in abundance, take in at thy eare Quantum sufficit, so much as is sufficient, or if that be too little, as much as thou listest: but take heed the frequent reception of the one doe not make thee loath and vnder∣value thy Lords Supper, nor the plentifull hearing of Gods Word make thy deuotion surfet.

Omnis saturatio mala, panis verò pessima;* 1.428

A surfet of Bread, in the opinion of the Phy∣sitian, is of all surfets the worst; but in the sentence of the Diuine a surfet of that Bread which is the Word of God, is of all Bread-surfets the most desperate.

There is one condition concerning this our Bread, which I cannot passe: It must be Panis datus, Bread giuen to vs from God, not Panis arreptus, extorted and wrung from the throats of others. For God will not blesse that kinde of men which vultur∣like liues by rapine and preying on their brethren. Such as these doe neither eat Panem nostrum, their owne, nor Panem Quotidianum,* 1.429 their Daily Bread, but (as it is in the Psalme) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They eat vp the people in stead of Bread. And howsoeuer it digests with them in this World,* 1.430 I feare they must looke to be fed in the next with that diet which Ahab threatned to Michaiah, The Bread of sorrow and affliction.

[ 5] The Petitioners are intimated in this word vs,* 1.431 Giue vs. That wee aske not for our selues in particular, Giue mee, but vs,

is a Lecture of Charitie. The Apostle pro∣fesses if he had all the World, all Gifts, all Faith, and had not Charitie,* 1.432 whatsoeuer he had or could doe was as nothing.

I may in allusion to his speech boldly say, if God haue bestowed his gifts vpon vs in the greatest abundance, if he haue fill'd our Granaries with corne, and multiplied our flocks in the fold, yet hath not enrich∣ed vs with that Brotherly loue wherewith wee should support one another;* 1.433 If he hath not giuen vs a bountifull heart, and a cha∣ritable hand to giue some of our goods to the releefe, and some of our bread to the nourishment of the poore, He hath giuen vs but halfe a blessing. Wealth is but a con∣fused lumpe, till bounty shape and put it into forme; but a dead vselesse peece of earth, till Charitie inanimate and quicken, and by sending it abroad make it currant, and by distributing it to seuerall hands giue it heat and motion.

The Apostle bids vs, as to Loue all,* 1.434 so to Doe good to all. A man that doth good to none but to himselfe, is a hatefull incloser;

he empales Gods bounty, by vsurping a strict proprietie in those blessings which he intended for the common releefe of man∣kinde.

As no part of the body was made only for it selfe, so no man. Wee are all one bo∣dy, whereof Christ is head, and therefore one anothers members. As wee are all parts of that mysticall body, so are we also of a Politicall. Of which body as the King is the Head, & the Counsellors the braine, so the Rich man is the stomacke that re∣ceiues the good of the Land. Now as the stomacke receiues the meat not to retaine it still there, but to disperse it into all the parts of the body, which must be fed by that nourishment: so haue Rich men their wealth not to hoord vp, but to disperse amongst the needy:* 1.435 for Dispersit, Dedit pauperibus, is the Rich mans office and commendation too.

Doe but obserue how God waters the Earth by seuerall Veines and Channels: Shall the Channell say to the dry ground, I will retaine my waters and shut vp my

banks from releeuing your barrennesse▪ when the Channell is but the conueyance of that blessing to the World. God oft times reaches vnto vs his benefits by others hands: He hath made the Rich his Almoner, his hand to contribute vnto the necessities of his brethren;* 1.436 for Per eum qui habet iuuat egentem, per eum qui non habet probat habentem: if then he be of such a cruell retention to close and shut vp him∣selfe against the poore,* 1.437 he resists the ordi∣nance of God, by with-holding that good which He intended to conuey to others by him. Christ teaches vs to say Our Bread, and Giue vs; wee heare not of any in the whole Booke of God that sayes My Bread,* 1.438 but only Nabal, who is therefore both Churle and Foole vpon record. Let him that hath Bread, scatter it freely vpon the waters,* 1.439 for so God shall make it Panem Quotidia∣num in a lasting sense, by feeding him and his posteritie Daily; and,* 1.440 as Elisha told the widow, neither the meale in his barrell, nor the oile in his cruse shall euer suffer a diminu¦tion.

[ 6] This Day. As tis the date of the Petition, so must it also be the date of our solicitude.* 1.441 From whence I shall only raise these short Lessons, and so end.

[ 1] First, wee must know that our care of Temporall blessings ought not be prolon∣ged so farre as either to impedite deuotion, or make life tedious. Care is an vselesse companion to Christians. For let the ap∣prehension of it worke neuer so strongly on thee,* 1.442 it can neither Adde to thy stature, nor yet diminish the growth of thy sor∣rowes: And though it may change thee from thy selfe, by making thee old and gray-headed in youth, it cannot change thy Fate. Tis an vnnecessary affliction of the minde, since Man hath no cause to doubt his prouidence or loue, who both feeds the Fowles and cloathes the Lilies.* 1.443 Cu∣ius enim diei spatium te visurum nescis,* 1.444 quam ob causam in illius solicitudine torqueris? Let vs therefore take our Sauiours counsell, Cast our care vpon the Lord,* 1.445 and bid the mor∣row care for it selfe.

[ 2] Secondly, tis put as a Motiue to quicken

our Pietie, and inuite vs to a continuall ex∣ercise of Prayer. Therefore though thou beest full, though God hath giuen thee, as he gaue Israël, Bread enough, though thou art liberally replenisht with the blessings of earth, and He hath fill'd vp the measure of thy desires, let not thy abundance per∣swade thee to shake hands with Religion, as Lot did with Abraham,* 1.446 when he grew too great; As if Prayer were but a needy seruice for beggars, not the rich. Doe not thou like a Fort Towne, because thou art victualled for many moneths, presume vpon thy strength, or stand vpon thy own guard, as if thou couldest hold out a siege against all necessities: Like the rich man in the Gospell, who hauing fill'd his barnes and store-houses,* 1.447 bid his soule rest securely in the confidence of his wealth. Know, God with one fit of an ague can shake thy strongest Fortification; That He can cut off thy supplies,* 1.448 and breake thy staffe of Bread, as he did Israëls, and by the battery of one hot disease euen in a nights skirmish beat thy soule out of her fraile Cittadell.

Stulte hâc nocte.* 1.449 If thou beest full therfore, praise God in the daily practise of thy Reli∣gion,* 1.450 Giue thanks to him alwayes, and pray vnto him continually, that his hand may not be shortned towards thee to plucke backe his fauours from thy possession: I say, continually pray: Thinke it not enough to come to Church vpon Sundayes, or serue God once a weeke, and forget him till the next Sabbaths All-in awake thee. As it was a constant daily sacrifice which the Priest offered in the old Law, so must thou offer vp to God Diurnum, Hodiernum sacrificium, a sacrifice of Prayer for the san∣ctification of this Day, and each present Day vnto thee. For Almightie God no more likes an intermittent, vnequall, bro∣ken Deuotion, than a Physitian doth the Pulse which falters in its pace, and beats an vneuen time.

Now as thou must not discontinue Gods seruice, so neither must thou anticipate, putting two dayes Deuotions into one; or thinke to serue God so long at once, as will serue for thrice. Thou must not deale for

Gods blessings, as thou doest for Reuersi∣ons, whose purchase precedes the possessi∣on. God doth not vse to make any such estate in his fauours, nor allow such early payments. He is not so needy of thy ser∣uice, as that he should take it before hand. Pay thy Vowes when he requires, and thy Prayers when they are due, Hodie, This Day. Hodie, id est,* 1.451 omni horâ & toto tem∣pore vitae; To day in the present, that is, euery day, for the present comprehends all time: Yesterday was the Present, This Day is, To Morrow will be. Pray vnto Him this day, and if He giue thee leaue to stay till the morrow become a Hodie, that to morrow this time thou maist say To Day, Pray vnto Him then also; and so let thy vn∣wearied zeale still proceed, still keepe pace with Time, not ceasing to trauell ouer the whole Kalendar of Dayes, vntill it hath found that Acceptable Day wherein God will seale the full pardon of thy sinnes. For be sure He hath laid vp That Thy Day amongst the rest, yet conceal'd it from thee, that Hee might engage thee in a

perpetuall, assiduous, indefatigable search of it.

If wee marke it, Gods Conueyances and Patents of Grace run in the Present, and are signed with a Hodiè.* 1.452 This Day haue I set thee vp ouer Kingdomes and Nations; so he tells the Prophet Ieremy. Againe; The Lord hath auouched thee this Day to be his peculiar people.* 1.453 And thus also doe his Par∣dons run. He tells the Theefe on the Crosse, Hodiè mecum eris in Paradiso,* 1.454 This Day thou shalt be with mee in Paradise. If therefore wee in our Counterpart shall vary this Date, or performe that duty which on our party wee owe vnto Him in another stile, wee nullifie this Grant, and forfeit the whole Indenture of his fauour.

Let vs therefore Heare his voice to Day (as it is in the Psalme* 1.455) Hodie si vocem eius audieritis,* 1.456 that is, all the Dayes of our Life, and Hodie, let vs to Day, and in a conti∣nued course of Prayer all the Dayes of our Life beseech Him to heare ours. That He would vouchsafe to speake vnto euery one of vs in that gracious language wherein he

bespake his Deare Sonne, Hodie genui te,* 1.457 This Day haue I begotten you anew, this Day haue I accepted of you for my chil∣dren, and setled on you the Inheritance of my Kingdome, which shall neuer be reuo∣ked or reuersed,* 1.458 That yee may eat and drinke at my table in my Kingdome.

Lastly, it obiects our frailtie, and puts vs [ 3] in minde of the shortnesse of Life, In which wee haue no Terme but the present, no State but a Hodie, To Day: For wee are here to day, and gone to morrow. Of all the numerous distributions of Time, which multiply from Minutes to Dayes, and from thence grow into Yeeres, wee can claime no share, no portion but so much as is mea∣sured out in a Hodie, one Day. For as the Euening and the Morning in the Worlds beginning were the first Day,* 1.459 so Mane Iu∣uentutis and Vespere Senectutis, our Mor∣ning of Youth and Euening of Age in the computation of Life make but one Day. Of all the species of Time which Philoso∣phy hath fathered vpon it, wee can pretend to none but only the Present. For what is

past wee haue not, and what is to come wee know not whether euer wee shall; Praesens tantum nostrum est,* 1.460 Wee are sure of nothing but the Present, and not sure of that neither. For who knowes the compasse of his Dayes? nay of one Day, of this Hodie? Who knowes whether this very Minute may not be the Period of the Dayes of his Life?

Since therefore wee haue so small an Interest in the World, let not our soules fix there, or make their habitation amongst the Tents of Kedar.* 1.461 Let vs not still looke downward, lingring after the Bread, or the Temporall Benefits of this Life, as Israël did after the Fleshpots of Egypt;* 1.462 but ad∣dresse our selues for a new Voyage: Re∣membring that when our strength and stomacke shall faile, when age shall cast a generall numnesse ouer vs, when this our Bread shall grow insipid, and our palate tastlesse, there is a new Table and another kinde of Bread prouided for vs in the King∣dome of Christ. In stead of this Panis Quotidianus, our Daily Bread, Panis crastinus

(for so S. Hierome writes that some He∣brewes translated this place) a Future Bread,* 1.463 which wee shall eat the Morrow after this Worlds Day concludes. Such Bread which when wee haue once tasted, will leaue no more hunger to succeed it; and such a Morrow, which shall haue no new Day apparant to inherit that Light which died the Euening before. For this Lifes Hodie, which wee call To Day, shall bee turn'd into a Quotidie, Euery Day, in the next, but without difference, or vicissitude, or alteration. That Euery Day shall bee but One entire Day produced and length∣ned into a Semper, a blest Eternitie, whose duration shall be, like our Ioyes, both as vnutterable, as endlesse. Amen.

And forgiue vs our Debts, as wee forgiue our Debtors.

CHristianitie is an actiue Profession, full of Religious importunitie, that will not suffer her Disciples to fix their minds or meditations too long on Earth, but eleuates their thoughts to that Meridian whose highest degree is Heauen. Indeed it were vnreasonable that the Ser∣uants should slumber vpon that pillow, whereon our Great Master the Son of Man had no roome to lay his head.* 1.464

Earth is but as the Center in the midst of a Circle; and how euer our apprehensions thinke it a great Body (as in it selfe it is) yet compared to Heauen tis but as a little Ball. If those 1022. Starres whose bignesse the Astronomer concludes to exceed the dimensions of our whole Terrestriall Globe,* 1.465 appeare to our view not like Leaues, or Lines, or Characters writ in that great Volume of Heauen, but only like small Points and Periods; Imagine then, to one

that should from that exalted part of the Firmament suruey the Lower World, how like an Atome or little Mote would this huge heape of Dust appeare whereon wee tread? If to mans subtile and most sublime thoughts Earth be so small a thing, what an vnequall distribution should that man make of his thoughts, that could content them with such a Trifle? What an Empti∣nesse and Vacuitie would inhabit that soule, which when it hath Capacitie and Receit fit to comprehend the Foure points of Heauen, nay Him whose Essence is lar∣ger than them, God, should contract and lessen it selfe, and let out all his roome to entertaine so small a Guest, so scant a Te∣nant as the World?

Tis a iust proportion to allow the cares of this life as much roome in our thoughts as the quantitie and bredth of that Stage whereon wee moue is, compar'd to Hea∣uen. Tis in respect of that only Punctum, and therefore wee are taught wee should only Tangere in puncto, touch it but lightly, giue it only a short entertainment in our

meditations. See how short a stay our Blessed Sauiour makes vpon the World, who only glances vpon it in Transitu, in his way and passage thorow this Prayer, not touching it directly but in one of the Seuen Petitions, which is the very Center of the whole Prayer, as Earth is in respect of Heauen; Giue vs this Day our daily Bread.* 1.466 Haec sola Petitio est boni nostri; This is the only Petition which includes Tem∣porall Blessings. For (as Caietan sayes fur∣ther) Priores petunt bonum diuinum, poste∣riores remotionem seu vitationem mali nostri; The three former Petitions aske those things which conduce to the Glory of God, and the three last remoue and depre∣cate those euills, those transgressions which make vs vncapable of his Kingdome and vnfit to doe his Will.

Now therefore, as to a Man that stands vpon this Center of Earth, Heauen is his Obiect, whether he lookes Diametrically from one side to another, or whether hee view the large Circumference that enui∣rons him, —Coelum est quodcunque videtur,

Tis Heauen that on al sides terminates and confines his eye: so if wee consider the middle Petition, Giue vs this day &c. whether wee looke backe, Heauen is be∣hinde vs in the Three preceding Petitions; or looke wee forward, tis before vs againe in those Three which follow it.

Thus you see like men set on shore for refreshment and prouision of some neces∣saries for their voyage, we are call'd aboord againe: Christ did only Land vs vpon the Worlds shore in that Middle Petition, to refresh vs in the midst of our Trauels, but He purposed not to affoord vs any long stay, for you may see Mans meditations here embarqued for the furthest point of Lifes Voyage. For the cleering of which passage to his last Home, he vses all dili∣gence in these three last Petitions, which are as it were his Harbingers to* 1.467 remoue all impediments which might retard him in the course of his future Beatitude.

See in this, Man making his peace with God and the World, compounding with his Creditor God, and with his Debtors

Men, at one and the same rate, Forgiue vs &c. As wee forgiue them &c. See him in the next, preuenting all future arrerages that might lie vpon him, or make his Onus swell vp and become great againe, when he prayes for grace to auoid the occasions of sinne, Lead vs not into Temptation. And behold him in the last, suing out his euer∣lasting Quietus est, not to be encombred with after-reckonings, or troubled with the fearfull punishment in another World for sins acted in this, Deliuer vs from euill. Which is the scope of what most of the Schoolemen write concerning the latter part of this Prayer.

* 1.468This of my Text is a suit, limited by a Condition. The former part is the Suit, wherein wee solicit the mercy of God for remission, Forgiue vs. Secondly, we spe∣cifie the danger wee would be deliuered from, in this word Debts. Thirdly, we ac∣knowledge the proprietie of the Debt, that it is Ours, run into by our owne defaults, Forgiue vs our Debts.

* 1.469The latter is the Couenant vpon which

the Validitie of Gods Grant to vs, and the confirmation of the Suit depends, a Reci∣procall Mercy which wee promise to shew vnto our Brethren that haue iniur'd or of∣fended vs, comprehended vnder the stile of Our Debtors, As wee forgiue our Debtors.

The first part is a Discharge wee seeke from God, a priuilege from former arrests, a Freehold wee labour to purchase from Him, Forgiue vs.

The latter containes our Bargaine, and the consideration wee tender Him in lieu of his goodnesse to vs, Forgiuenesse to our Brethren.

I remember Hieron.* 1.470 in his Epistle ad Paulinum speakes of the Booke of Iob, Sin∣gula in eo verba plena sunt sensibus, Euery word in it is of import. And Gerson makes this conclusion of the whole Scripture, Nihil in ijs otiosum reponi putandum est;* 1.471 there is nothing in them contained but is mate∣riall and of vse. Nay, Singuli verborum api∣ces (saith another) Euery point and tittle is of consequence, according to that our Sa∣uiour said,* 1.472 Iota vnum aut apex vnus non prae∣teribit

à lege. Now if euery word in Scrip∣ture hath its weight, much more euery word in this Prayer, which is the Epitome of all Scripture, and as the Spirit extracted out of the whole Booke of God.

I must not then passe by this Copulatiue ET dimitte, AND forgiue vs, which Christ hath prefixt to this Petition, without a Note, at least without mentioning the Schoolemens reason, why this Petition is coupled with a Coniunction, and so the next after this, whereas the Three first are not tied together by any such Band. The cause is,* 1.473 saith Hales, and Biel, who recites him, for that the three former imply such a necessary connexion one to the other, that they cannot be seuered;* 1.474 For the Name of the Father cannot so heartily be blest and hallowed by the Children, vnlesse they ex∣pected an Inheritance in the Kingdome of their Father, which should deuolue on them; Nor were they capable of that In∣heritance, were there not a conformitie be∣tweene their Fathers Will and Theirs.

So though there be three Petitions, they

haue but one scope, one and the same In∣created obiect, the Fruition of Gods Pre∣sence; Vnto whose Kingdome, as in a Iourney all the steps wee take are but one continued Motion tending to the place we goe to, how euer that motion be diuersified in our Gate; so those three first Petitions are but our steps, they are but one spiritu∣all Progresse in which wee make our ap∣proaches vnto our Father which is in Hea∣uen. Those then being inseparable, could admit no tie to hold them together, their necessary dependance one vpon the other being their Cement, which combines them so close they appeare but one peece: but tis not so with the rest of the Petitions, which ••hough they conduce to the same end as the former, yet they goe by seuerall wayes. They are seuerall subiects, and therefor•• needed a Coniunction, which as it vnites them, so it argues the diuersitie of the thing vnited (as Biel) Copulatio Coniunctionis sig∣num est diuersitatis copulatorum.* 1.475 The Thre•• first could not be dis-ioyn'd in Gods grant▪ These may: for God may giue abundanc••

of Temporall blessings, and yet giue no Remission for sinne. He may giue Riches In Poenam, to men that imploy them so as they only by them purchase their finall condemnation: He may bestow the fat of the Land vpon a Miser that cares not what extortion he practises vpon his brethren: He may bestow his Bread vpon a Prodi∣gall, that abuses it in Riot and Surfets, from that fulnesse growing into a wanton disor∣der, which pampers vice and encourages those Temptations of sinne wee here pray against. Thus haue I shewed you the rea∣son of this Coniunction; From whence I proceed to the first part of this Text, the Suit, Forgiue.

[ 1] * 1.476Wherein I purpose not to dispute the proprietie of the terme Dimitte, whether it had not beene better exprest by Remitte: since as Salmeron well notes,* 1.477 Haec vox Ec∣clesiastico vsu recepta est in eâ significatione vt accipiatur pro remissione; The Church by Dimitte vnderstands Forgiuenesse or Re∣mission of sinne. An Act which though God hath imparted to his Church by a di∣rect

Commission giuen to the Ministers, Whose sinnes yee remit they are remitted,* 1.478 and whose sinnes yee retaine they are retained; yet is the power originally in Himselfe: Quis potest dimittere peccata nisi solus Deus?* 1.479 Who can forgiue sinne but God alone? Forgiue vs.

Neuer did Man speake in so naturall a Dialect as this. Other Petitions displayed he condition and temper of his Faith, this only shewes the condition of his Nature. Those implied the happinesse he hopes for hereafter, this the weighty miserie hee lies vnder in this World, Sinne. What better method can the conuicted hold than to submit? or what more proper fauour can the condemned sue for, than their pardon? There is no such acceptable forme wherin wee can present our selues to God, as in Repentance; nor is the accent of any word vttered by the tongue of man so sweet in his eare as the confession of a fault.

For how should the acknowledgemen•• of a sinne but delight God, when the con∣uersion of a sinner affects the whole hoast

of glorified Spirits in Heauen?* 1.480 Est enim gaudium coràm Angelis &c. Such a confessi∣on as this is the first step to a Conuert. Ex∣omologesis est petitio veniae,* 1.481 quâ qui petit ve∣niam, delictum confitetur: To aske forgiue∣nesse, and to confesse the fault, are in effect all one.

In the practise of our Law, wee finde it is not safe for a delinquent to put himselfe vpon his purgation, if his guilt lie in preg∣nant proofe: Peremptory attempts of iusti∣fication rather exasperate Iustice; which is in nothing more softned, than by one who (strooke with remorse) pleads guiltie to his Inditement. Tis iust thus in Gods Courts, who deemes it a contumacie in Man to diminish an offence committed against Him by vaine apologie or excuse; when wee are sure that many by anticipa∣ting his Iustice, and by an vnurged Con∣fession of their Crime, haue appeased the Iudge, and acquitted themselues. The Pub∣licans bashfull contrition, that was afraid to make his approaches too neere the Al∣tar, and ashamed to looke that way his

sinne had ascended, won pity from his lips who had the power to absolue him; where∣as the proud garbe of the Pharisee, who (saith S. Augustine) Superbè gratias egit, thankt God for a fauour he neuer had, was condemned.

He that thinkes to beare vp himselfe by his owne merit, hangs a golden weight about his necke, that will choake him at last. A man must not thinke to turne the scale of Gods Iustice by iustifying himselfe. That which he thinks Righteousnesse in himselfe, is not so indeed; and that which is so, is not his, but Gods, Lent and Impu∣ted by Him. Tis a proud Ingratitude there∣fore for a Man enricht only by Deuotion and Loane, to lift vp himselfe against that hand from whence he borrowed it. As if he should take vp money, and then goe to Law with his Creditor that lent it.

Euen thus a man that glorifies himselfe in the conceit of that Righteousnesse which he receiued not from Nature but from Grace, not by Acquisition but Infu∣sion, affronts God with his owne fauours,

and receiues a Brest-plate (for so the Apo∣stle calls it,* 1.482 Loricam Iustitiae) out of his Armorie, to stand out and wage a pre∣sumptuous warre against Him.

* 1.483Si vis defendere te de peccato tuo, laudare non potes Deum; Transi igitur ad vituperati∣onem tuam & laudabis. Hee that defends himselfe, dishonours God, and wrongs his owne soule; therefore accuse and discom∣mend thy selfe, for so thou canst in nothing lesse wrong God, or more right thy selfe. Say with Dauid,* 1.484 Forgiue Lord, be mercifull to my sinnes, and thy conscience shall finde that voice of pitty suggested to it which he reports, Thou forgauest my sinne.

This word Forgiue is the Key which opens the wounds of Christ, and giues a ready passage to the Mercy Seat. He that can vse this Key dexterously with that Christian skill wherewith the Artist, who first formed it, instructed the Disciples, cannot doubt of the successe.* 1.485 Qui orare nos pro debitis & peccatis docuit, paternam mise∣ricordiam promisit & veniam secuturam. He that taught vs to aske forgiuenesse, pro∣mised

to grant what wee sued for: And that vpon an euerlasting record kept by Eze∣chiel, where wee may finde a Pardon Dor∣mant for all sinnes whensoeuer we should sue it out,* 1.486 At what time soeuer a sinner shall repent I will blot out all his offences.

If wee consider the condition of the Suitors, Vs* 1.487 Men, wee shall then finde it ne∣cessary to be sued for at all times.* 1.488 Ex quo enim homo, ex hoc & infirmus; ex quo infir∣mus, ex hoc & orans. Man and an infirmi∣tie which makes him prone to sinne, are in∣separable companions; His faults with their vnblest societie will accompany him whilest he liues. And if he alwayes sinne, he hath no remedy but alwayes to pray for his redresse in the forgiuenesse of sinnes.

To presume that Man should be Impec∣cable, when none that euer was apparelled in our flesh, but only the Sonne of God, was so, is a dangerous and false presump∣tion. An forte quisquam ita superbit,* 1.489 & ita se immaculatum esse praesumit, vt nullius reno∣uationis indigeat? Fallitur prorsus ista per∣suasio, & nimiâ vanitate veterascit. Can it

be beleeued (saith Leo) that Man should flatter himselfe with an opinion of integri∣tie? Man that hath more alliances to sinne than to Adam, from whom the Pedigree of his Guilt is deriued;* 1.490 Qui primus peccauit, & nos cum peccati obligatione generauit; whose first offence left a perpetuall obliga∣tion of sinne vpon vs. A sinne which an∣ticipates his birth, and when he is borne growes vp and waxeth like him, who is an Ancient in transgression before his birth, nay before his conception, guilty in both, as being Borne in iniquitie,* 1.491 and conceiued in sinne.

Since therefore Man cannot but offend, the Schoolemens cautelous doubt, which they put if in case a man that sins not sayes this Prayer, is defeated, whereas it is a sinne to suppose a separation of sinne from Mans Nature. If we say we haue no sinne, wee giue God the Lie, who sayes wee haue. The very deniall conuicts vs, and into the number of our hidden faults calls one that is euident, an vntruth. So that wee haue so much the more sinne, in that wee shew so little truth.

S. Augustine sayes the Pharises insolent gratitude was reproued, not because he gaue God thanks,* 1.492 Sed quia nihil sibi addi cupiebat, but because he thought himselfe aboue Gods pardon. And the same Father diduces his odious arrogance to this issue, that he needed not say Forgiue vs our tres∣passes: For so he enforces, Ergo iustus es,* 1.493 ergo nihil rogas, ergo iam plenus es, ergo iam non est quaredicas, Dimitte nobis debita nostra. But admit the impossible supposition, that there could be found a man deuoid of sinne; what inconuenience could the say∣ing of this Petition bring? nay it would proue a large aduantage. Say thy branch be yet greene, not blasted by the breath of sinne, In ramo adhuc nihil commisisti,* 1.494 sed in radice periisti; Why for all that thy root is dead, and thou hast no meanes to keepe that mortifying Gangrene from inuading thy selfe, but by imploring Gods preueni∣ent grace, lest that rottennesse be transfu∣sed into the limmes of thy Tree.

Say thou art fallen into no actuall sin, why this Petition is a warning to tell thee

that thou maist, it puts thee in minde thy actions may be foule, and that thy intenti∣ons are so.* 1.495 For thus S. Cyprian, Prouidè & salubritèr admonemur, quòd peccatores su∣mus, ne quis sibi quasi innocens placeat.

To goe a little further. If thou hast hi∣therto committed no foule transgression, this Prayer like an Antidote strengthens the complexion of thy Faith, and helpes thee to resist the contagion of sinne, nay it forespeakes God thus farre to antedate thy pardon, in that it brings Him to an easi∣nesse to forgiue thee when thou doest sin. And when he hath forgiuen thee, when by his gracious pardon thou hast got thy ab∣solution from sinne, the continuall repeti∣tion of this Prayer addes new seales and confirmations to that Pardon which Hee hath already granted. So that I may con∣clude of the vse of this Petition, as Leo doth of the Sacraments, that they are profitable for all, Good and Bad, so is this Petition aduantageous vnto all, vnto those that haue sinned,* 1.496 vt quod nondum habent accipi∣ant, that they may receiue what yet they

haue not, Remission of sinnes; Vnto those that are absolued of their sinnes, vt accepta custodiant, that they may preserue the inte∣gritie which Gods Pardon hath renewed in them. Thus it raises vp those that are fal∣len, and it confirmes those that yet stand, lest they should fall.

To end this point. S. Bernard out of the consideration that wee sinne often, con∣cludes a necessitie of our frequent suing vnto God to Forgiue vs:* 1.497 Saepiùs aberrantes & delinquentes necessariò pro indulgentiâ supplicamus. But S. Augustine will haue not only those that haue sinned, but the iustest and most vpright to vse it as oft,* 1.498 Licet bona conscientia sit, tamen dicit Deo, Dimitte no∣bis debita. And you shall finde that Lyra and the Glosse by the authoritie of S. Augu∣stine (whom they recite) interpret those two moneths (which by S. Augustines com∣putation are threescore dayes) desired by the daughter of Iephthah to bewaile her Virginitie,* 1.499 to be the Six Ages of the Church; That is, from Adam to Noah, from him to Abraham, so to Dauid, so to

the Captiuitie, from thence to Christ, and from his time to the End of the World: In all which Ages Virgo Ecclesia congregatur,* 1.500 & peccata lamentatur, quotidie dicens, Dimitte nobis debita nostra: The pure Virgin Church in all her Congregations laments the sinnes of her People, daily crying vnto God in the voice of my Text, Forgiue vs our trespasses.

Iustly therefore, because Man is a crea∣ture apt to sooth himselfe in the conceit of Merit, and Inherent Righteousnesse (as doth the Church of Rome too much) and because this opinion had preuailed so farre on some, that they presumed to leaue out a branch of this Prayer, (for so did those Precise Hereticks the Cathari) exempting themselues from the communitie of sin∣ning like other men; Iustly (I say) did a Councill decree,* 1.501 that vnicuique etiam iusto dicere oporteat, Dimitte nobis debita nostra; He that was most righteous might truly vse this Prayer, and necessarily ought to say, Forgiue vs our debts. Nay it further decreed,* 1.502 that if any man presumed to say, that Saints or holy men when they vsed

this forme of Prayer,* 1.503 spake not on behalfe of themselues, as being endowed with that measure of sanctitie they needed it not, but on behalfe of such as were sinners, that man should be anathematized and conclu∣ded vnder a curse.

Forgiue vs our Debts.* 1.504 There be some debts of which tis impossible wee should be discharged, as that Generall Debt wee owe to Nature by Death; A payment which without difference all must equally make, as well the Prince as the Vassaile, the richest as the meanest.* 1.505 Debemur morti nos nostraque. To die is as true, as good a Debt, as any the world knowes. For the leuying of which Debt, there is an Extent vpon all Mankinde, and a Statute recorded by S. Paul, Statutum est omnibus semel mori,* 1.506 It is decreed that all must die once. This is a Decree not to be reuersed, a Debt which is not possible to be declined.

There be other Debts from which it were a sinne in vs to sue for a release, as our Obedience to God and his Law, our Loue to Him, our Thankfulnesse for all the fa¦uours

and mercies He hath conferred vp∣on vs: wee doe not here sue to be freed from these payments (saith Salmeron) No,* 1.507 they are heauier Debts, and of a different condition, Debts which wee borrow of as many Creditors as wee haue sinnes: The worst sort of Debts that can be, and yet not Doubtfull or Desperate Debts, (Twere well they were so) for no secret conuey∣ance or Deed of trust made vnderhand can delude that Creditor, who will require an account for them.

How happy were a great many, if after the beggering of other men by their op∣pressions, if after the fraudulent purchases of much wealth, and the erecting of an high Fortune of their owne, vpon the ru∣ine of their poore Brethren, first chewed and ground by those fearfull Milstones, the Vpper and the Lower (for there are both) Vse, and Vse vpon Vse, and then swallow∣ed downe and digested in a Mortgage, they could bequeath those sinnes from them∣selues, as they doe their estates, or by an absolute Deed of Gift make ouer their

Guilt, assigning the punishment for their ill gotten wealth to their Executors. But twill not be, God is a cleere-sighted Credi∣tor, who cannot be mockt out of his Iu∣stice; and the Vengeance due vnto sinne is such a Debt which neither can be entailed vpon the Heire, nor by any forfeiture escheat into other hands saue the hand of God, nor be sold off, as men sometimes make bargaines for others Debentur, nor any way be alienated. They are Debita no∣stra, such Debts whose propertie cannot be altered, our Debts, assur'd by such a Title as Gehazies Leprosie was vnto him, that it should cleaue fast.* 1.508 The father cannot trans∣ferre them to his sonne, but they will reuert to their first Owner: For thus God hath said, Euery man shall beare his owne burthen;* 1.509 And in the Prophet he protests plainly, The Sonne shall not beare the iniquitie of the Father, nor the Father of the Sonne.

That by Debts are meant Sinnes,* 1.510 is appa∣rant by the interpretation of another Euan∣gelist, who was well able to comment vp∣on the Text of his Master, I meane S. Luke.

For that which S. Matthew here cals Debts, he reads Sinnes,* 1.511 Forgiue vs our Sinnes. And in the fourteenth verse of this Chapter S. Matthew thus expresses himselfe, that Debts are Trespasses. Debitum delicti figura est in Scriptura;* 1.512 Tis vsuall in Scripture to expresse Sinne by the name of Debts. For so in the Parable we find this Debt diuersly rated, and comprehended vnder the name of Talents and Pence.* 1.513 And iustly. For as pecuniary Debts differ in their summes, and Coynes vary in their valuation, so doe Sinnes. The reason why Sinne is stiled Debt,* 1.514 Tertullian renders, Quod perinde iu∣dicio debeatur, & ab eo exigatur; because it binds a man ouer to a future account, and in the day of Iudgement euery offence will be required and charged vpon the delin∣quent.* 1.515 Nam sicut Debitor à Creditore requi∣ritur, ita peccatum à Deo in Die Iudicii ne∣cesse est exigatur. So Fortunatus amplifies it.

As there is a difference in Debts, some being Greater and others Lesse, so is there in Sinnes too: Some are more hainous, and shal haue a seuerer punishment than sinnes

of a lower degree. And yet all Debts from the greatest to the least are payable, and all sinnes from the foulest to the cheapest, from the wilfull Offence to the sinne of Ignorance, are punishable. The quantitie of the Debt doth not make it more a Debt, though it make it greater. He that lends a penny is a Creditor in as true a sense, as he that lends a pound: and one that is indeb∣ted but in a small summe, hath as much right to answer it backe from whence it was borrowed, as hee that is ingaged in a Million.

It being then granted that there is the same reason in Sinnes, as in Debts, it fol∣lowes by necessary consequence, That by the rule of Iustice, the least sinnes are as liable to punishment, as are the least Debts to payment.* 1.516 From which conclusi∣on I ground a direct Antithesis against the Church of Rome, which allowes the con∣ceit of veniall sinnes. For so their writers distinguish sinne in Mortale & Veniale, in∣to Mortall and Veniall, whereas there is no sin which is not mortall. The debt of sin

is Iudgement, and the Valuation Death: Therefore as the smallest Coine which beares the Kings Impresse is currant as well as the greatest: so the slightest offence hath its proportionable rate and value in the account of Gods Iustice, as any of an Higher Nature.

Who will deny that Pilferings are Thefts, or that our Lawes punish Theft as well as Murther? or who knowes not but that hee that Robs a Cottage though hee take little, nay though he take nothing, is in as much danger of an Arraignment as hee that robs a Palace? There is no sinne we can commit which is lesse in quantitie than the point of any of those Thornes which were platted in Christs Coronet, & yet the least of those Thornes prickt Him, the least drew Bloud from Him. Shall wee then so farre vnderualue any sinne, as to call that Veniall which was rated in any degree of Christs sufferings, or proportion of his Bloud? That precious, vnualuable Bloud, whose least drop had beene enough to pay the ransome of the whole World,

and make a full expiation for all sinne! There is nothing more dangerous to a Christian, than to slight or diminish an offence; To say to thy selfe, I haue done no Murther, I haue committed no Sacri∣lege, I haue violated no mans Bed, nor de∣filed my owne Temple, which is my Body, but the Holy Ghosts Chapell; These are sinnes which might bring mee in danger of damnation, but I haue done no such: If I haue thought ill, that Thought was neuer brought to an Act; though it sprang from my infirmitie, yet that infirmitie ne∣uer had strength to bring it forth, but like an Abortiue it perisht againe in that womb wherein it was conceiued: Therefore I hope God will be more mercifull than pu∣nish my purposes with death, to condemn mee for that I neuer did, for that which was only form'd and cast in my imagina∣tion, not full shaped. Surely I hope so too. And our hope in Christs Mercy is a Rocke whose foundation will neuer faile. But yet for all that, like wise builders, wee must build the right way, or else our building

will proue in vaine. And certainly he that trusts vpon the diminution of a sinne, builds vpon the falsest foundation that may be. For to let small sinnes run on, out of a hope that they are not worthy Gods taking notice, or, if He doe take notice, that they are not worthy of his anger, is not Hope, but Presumption, and so our Hope is turned into a sinne.

Alas wee flatter our selues in our securi∣tie, if we thinke there be any Veniall sinne, or if we thinke that our Thoughts or lasci∣uious lookes are only the Abortions of sinne, and not sinne. He that imagineth euill is the Author (saith Salomon.) For The wicked thought is sinne.* 1.517 And Christ hath pronounced, that incontinent wishes are adulteries;* 1.518 He that seeth a woman to lust after her, hath committed adultery.

So then, Thoughts are sins, and Lookes are sins, which (not repented) will, if not absolutely condemne, (which though I am not peremptory to pronounce, I dare not be so coole in Gods cause as to deny) yet proue as sluces to let in damnation, and

worke wholly vnto that vnhappy end; as the smallest Leake which is sprung at Sea may, if neglected, let in water to drowne the tallest Ship. Therefore if the Tide of sinne haue washt, though neuer so lightly, ouer thy Banke, if a Temptation haue floa∣ted in vpon thy Soule by any of thy Fiue Ports, thy Senses, make vp the Breach be∣times, lest a Tide or two more ouerwhelme and lay thee quite vnder water. Had thy Mother Euah done so, had she not lookt vpon the beauty of the Fruit, she had not tasted it, nor for it had she tasted the sor∣rowes of Child-bearing, which that curio∣sitie deriued vpon her: Had she then closed her eye, Death had neuer closed the eye of any childe of hers. Stop then thy eare a∣gainst those Romish Charmers that would besot thee with the confidence of Veniall Sinnes, I meane, that some sinnes are so lit∣tle thou needest not aske pardon for them. Exorcise that plausible mischiefe with S. Augustines Spell, Ne minima contemnat,* 1.519 qui in maxima labi nolit. Despise not the smallest sinne, for euen that is a step to a

greater. Remember thou maist multiply Pence till they come to a Talent, so thou maist linke sinne to sinne, till they make▪ Chaine long enough to dragge thee into perpetuall bondage with the Prince of Darknesse, long enough to reach from Earth to Hell, till the multiplication of those Acts grow into a Habit, become great and strong, and heauy enough to sinke thee into the Bottomelesse Pit. Re∣member too, that as the least Coines, euen to the Farthing haue their value, so also the least Sinnes shall haue their Punishment. For the Iustice of God hath put a price vp∣on euery Sinne: Christ mentions the Far∣thing, and will not abate euen that in His Audit,* 1.520 when he sayes, Thou shalt not goe out till thou hast paid the vttermost farthing. Vpon which the Glosse excellently com∣ments, and to the shame of many Doctors in the Romish Church; Per Quadrantem intelligit minima peccata, quia nihil remanet impunitum: By the Farthing he vnderstands the least offences, because none of all them shall passe vnpunished. And when remem∣bring

this thou shalt deliuer it ouer vnto thy meditations, and digest it into thy be∣leefe, so oft as thou shalt apply this pretious balme tempered by Christ to heale thy wounded conscience, and to wipe out thy sinnes, whensoeuer thou shalt cry vnto him, Forgiue our sinnes, thou wilt include sinne in the Latitude, All thy sinnes, and sinne in the Number, the very least of all thy sinnes; Not closing thy eyes at Night, nor opening them at Morning vpon any affaire, till thou hast sued for thy release from all, And running ouer the History of thy Dayes and Nights, left none vnrepen∣ted, whose omission might endanger thy saluation.

Forgiue vs Our Debts.* 1.521 There is not so naked, so penurious a thing as Man.* 1.522 Na∣ked was he borne, and naked shall he re∣turne, deuested of all but his sinnes. Wee haue no peculiar but this, nothing that wee can call Ours, but only our Faults. Except that lucklesse patrimony, I know not what wee can lay claime to, either that is without vs, or in vs. Bona Fortunae, Wealth acknow∣ledgeth

no Soueraigne but Fortune, wee are not Masters of it; And though it abide with vs as an Hireling, perhaps till the end of our dayes, then it surely takes leaue, often before that, becomming any ones saue his whose it last was. Nothing of all wee had goes along with vs but our Windingsheet; for other things wee haue gathered, the Psalme sayes,* 1.523 wee know not who shall en∣ioy them: sure wee are, wee shall not. And for that forme which makes so many ena∣moured of themselues, can any call it Theirs? when all the Pargets Art hath in∣uented are not able to Coat it against the violence of Time and Weather, nor by all their fillings to repaire those decayes and breaches which sicknesse hath wrought vpon it. The Breath we draw, is that Ours? Is it not suckt and borrowed from the next Aire? Our best part, the Soule, is it any more than a Loane? deposited for some yeares with the Body, after whose expira∣tion it reuerts to him that gaue it.* 1.524 And lastly for our Body, is it any thing else but a Lumpe of walking clay, a little Earth ina∣nimated?

the certaine restitution where∣of wee owe vnto that Dust from whence it was taken. What is there then of our whole selues which wee can call Ours, vn∣lesse our Sinnes? These are effects spring∣ing from our owne depraued Nature, the fruits of a Vicious Crooked Will, our true Legitimate Issue, though borne against all Law both Humane and Diuine. They are Nostra, Ours, by many assurances, Ours by all Titles both of right and possession. Therefore Hugo Cardinalis vpon the words of the fifteenth verse (But if yee forgiue not men their trespasses, neither will the Father forgiue yours) makes this inference;* 1.525 Benè dicit Vestra, quia haec est sola possessio & operatio hominis: Rightly doth Christ call them Your Sinnes, because they are the only Acts wherein Man is the Prime Agent. These are the only reuenues of Nature, and the possession of Mankinde. Such an vn∣doubted Inheritance and Possession, of which wee can no way deuest our selues, but by conferring our Title vpon Christ, who was content to accept it, and by cast∣ing

our sinnes vpon Him,* 1.526 who became Sinne for vs, that He might free vs from the pe∣naltie of sinne, making the Crosse a Blou∣die Euidence of that right he claim'd in our Punishment, and a Trophee both of his Loue to vs, and of his victories ouer Death, and Hell, and Sinne. The Intercession of whose Bloud daily solicits our Pardon, and seales vnto our Conscience the Forgiue∣nesse of these Sinnes wee here sue for, For∣giue vs our sinnes.

As wee forgiue our Debtors.

I Am vpon an argument of Debts, and may assume S. Augustines beginning to some Auditors of his:* 1.527 Debitor sum fa∣teor non necessitate cogente, sed quod est ve∣hementius charitate; Ad compellendum non potest esse molestus exactor, quando ad red∣dendum deuotus est Debitor. I must confesse my selfe indebted for the handling of this Text, betwixt the first part whereof and this

last hath passed so large a time, that it is now become a stale Arrerage. And though the Contagion which lately dispersed vs, hath diminished many of those hearers vn∣to whom I was a Debtor, I am ready to discharge it to you, being desirous to pur∣sue my first intent (though sometimes by other seruice interrupted) of going tho∣row the seuerall Petitions of this Prayer.

This Petition I told you was a Suit limi∣ted by a Condition. The former part was the Suit, this the Condition on our be∣halfe; wherein wee couenant with God, whom wee daily offend, for his Mercy and Forgiuenesse to vs, As wee forgiue and shew mercy vnto such as haue offended vs.

So that this whereon I am now to insist is the Counterpart. From whence I shall shew you in generalitie how we are mutu∣all [ 1] Debtors to one another.

That wee are Debtors for some things [ 2] which wee borrow not, yet wee owe and must make payment.

That there be some Debts due vnto vs [ 3] from others, yet wee must not require

them, which are Trespasses committed against vs; And these wee condition with God that wee will remit, Wee forgiue our Debtors.

[ 4] The last circumstance enforces the Peti∣tion vpon our selues, precluding vs, and making vs incapable of Gods Pardon, if wee forgiue not our Brethren [Sicut] For∣giue vs &c. As wee forgiue &c.

[ 1] Wee are Debtors, contracted to this title euer since the bargaine of our Forefather,* 1.528 which left vs indebted to the Iustice of God and Penaltie of sinne. Since the seue∣rall discharges whereof by Christ, wee yet hold a firme interest in the name. The Re∣ciprocall Offices which passe betwixt man and man are Debts: Relations whether Aequiperantiae or Disquiperantiae (as Logici∣ans distinguish) of Distance or neerer Ties, the References of Command or of Affe∣ction, of Duty or of Seruice, deriue this stile of Debtors vpon vs. Friends that are linkt in a Paritie of minde, Husbands and Wiues who by a neerer vnion are conioy∣ned, Masters and Seruants that in a more

vnequall manner referre to each, and lastly Parents and Children, that by two sure knots of Bloud and of Obedience are fast∣ned together, are Debtors, by mutuall re∣spects owing themselues to each. These Offices of Seruice, or Affection, or Duty, are so good Debt, that not onely wilfull neglect of them, but omission forfaits vs to the censure of God and Man.

Our blessed Sauiour bound vs by a Pre∣cept to Loue one another,* 1.529 Diligite inuicem, and therefore whatsoeuer wee pay not vp∣on that common Bond, wee stand indeb∣ted for, both to our Brethren and to Him.

Subiection is the Debt of the Wife to the Husband,* 1.530 * 1.531 Obedience of the Children to their Parents,* 1.532 Loyaltie of Seruants to their Masters; And the not payment of euery such Debt where it growes due makes the Arrerage Sinne.

To strengthen which Obligation you shall finde that they are al enterchangeably signed. The same Spirit who enioyned Submission to the Wife,* 1.533 hath leuied also vpon the Husband a tender Affection, like

vnto that wherwith God loues his Church,* 1.534 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Literally, they owe it to their wiues, saith S. Paul.

So Parents owe somewhat to their Chil∣dren in lieu of their Obedience: They must not grieue nor prouoke their Chil∣dren,* 1.535 * 1.536 no more than they must dishonour them. Nor must the Master proue a Ty∣rant to his Seruant, since, besides the wa∣ges he contracts for, there is a fauourable respect to descend vpon him, like that which the great Lord of Heauen shewes vnto vs.* 1.537

And yet how euer these Precepts run enterchangeably obliging both parties, as well the Relatum as the Correlatum, I must tell you, the violating of the Conditions on one part doth not make the other void. An ill Master, or an hard Father, or a worse Husband, doe not disoblige Seruant, or Childe, or Wife, from those respects which Gods Commands hath cast vpon them as Debts. When equalitie of desert or corre∣spondence in those parties failes, our Obe∣dience vnto God, vnder whose sentence

wee must stand or fall, should supply their defect.

Vnnaturall harshnesse or rigour in Pa∣rents doth not slacke the Tie of Filiall Du∣tie: Though they forget to be Parents, Chil∣dren are bound to remember them by their Obedience, that they are so: Since though Natures Deed be cancelled, Gods Statute, which conueyes an Honour vpon the Pa∣rents, is still in force.

Though the Husband hate,* 1.538 or proue cruell to his owne flesh, if he forget the Wife of his Bosome, to whose building the first Husband that euer was contributed a Rib from his owne side, the wife must not make his vnkindnesse a Bill to diuorce her regard from him. If vpon euery distem∣per or frenzie of our Head the Body should take aduantage to reuolt, if the Heart growne hot with indignation or vnkind∣nesse, should by any sudden Allarme which passion strikes her into, cause the Bloud to boile aboue the vsuall height, or make her Pulse beat a running precipitate March, if by awaking the Humours she should cause

the stomacke to cast vp ill fumes, or the side to send splenatiue Damps into the Head, this were not the way to cure, but quite to discompose & disorder the frame of Wedlocke so much, as that it could ne∣uer be peeced together againe.

Lastly, if any Superiours, Lords or Ma∣sters, by the ill manage of their authoritie, should proue grieuous or Tyrannicall to such as are subiected to their Commands, this default of theirs must not arme an in∣feriour hand against them, nor doth it ac∣quite Inferiours from their subiection.

* 1.539Wee owe vnto the Higher Powers, in what ranke or title of domination soeuer set ouer vs, a seruice as Tribute, assured by two Seales of Loue and Conscience. So that if any that are aboue vs send not downe those graces which Inferiours may looke for, they must not thinke to pay them∣selues by stoppage, or to right themselues by with-holding the Duty which they are bound to performe, but must still proceed in their obseruance, if not so much for Loue,* 1.540 yet for Conscience sake. These are

Currant Debts, which wee Owe and Re∣quire, Pay and Receiue.

There be other Debts which wee bor∣row [ 2] not, and yet wee Owe them; such are Deeds of Charitie. Of which Debt how euer Manes discharges himselfe, who it should seeme studied the Art to saue his Purse, more then to saue his Soule, it be∣ing his thriftie Heresie, that Deeds of Cha∣ritie are vnlawfull; And though the Ana∣baptists and Familie of Loue by their vn∣charitable practise would haue no Mercy moue but in their owne Sphere, towards their owne Fraternitie and Sect, accoun∣ting all releefe extended to others extraua∣gant, and as Bread throwne to Dogges: Yet had He or They beene but halfe so pre∣cise in husbanding their Conscience, as their Estates, they would haue beene of another minde. Better Men, I am sure, were and are. Thy Bounty (saith S. Ambrose) is the poore mans Reuenew, nor is thy Rent more due to Thee, than thy Almes to Him. Diues propter pauperem factus est,* 1.541 & pauper propter Diuitem (saith August.) God made

the Rich and the Poore for one another: Pouertie is a subiect allowed by Him to exercise the Pietie of such as doe abound, and Abundance is but a surplusage to sup∣port the poore. So that a rich man whose abilities make him capable of doing good, if he doe it not, forfeits the maine cause for which God enriched him.

The Gospell carries these sinnes of Omis∣sion higher, making them not lesse than perpetrated facts. By that Rule, and in that Language all Defect in Charity is Cru∣elty; Not to giue is as much as to take a∣way; Not to succour the distressed is in effect all one as to spoile them. If I feed not the hungry, I starue them; if I releeue not, I destroy.

Nay our Sauiour carries it yet higher, making according to his rate trespasses of this Nature not Morall Vices, but Capitall Crimes, whereby through our vnkind∣nesse to our Brethren He is wounded, I was sicke in prison and ye visited not me,* 1.542 I was hungry and thirsty and ye releeued me neither with your Bread nor your Drinke: I was

naked, and yee cloathed mee not. Nor can wee plead Ignorance, or excuse our selues with Lord when saw we thee hungry, or sicke, or naked? since our Sauiour professes, In not doing it to them,* 1.543 wee haue omitted it towards Him. Giue mee leaue in Saint Augustines phrase to raise this Debt yet one step high∣er, and I then fall off.* 1.544 Si cum Diabolo ardere habet qui nudum non vestiuit, pntas vbi ar∣surus est qui expoliauit? If hee endanger his owne safety that cloathes not the naked, what shall become of Him that deuests the poore, and by Extortion makes pillage of his Brethren?

I passe from these Debts which we owe [ 3] and must pay, to other Debts which are owing to vs, and yet wee must not exact them,

We forgiue our Debtors.

If this Gospell should haue the same construction that the Law hath, taken to the Letter, Forgiue our Debtors, it would scarce proue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good Tidings, or wel∣come newes to many a Creditor. Those who in the Dialect of the Ryalto are the

Best, those whom the Exchange cals Good men would Pray worst. Christs Prayer to them would become as terrible as his Scourge, and doe as much as that did, Driue the Money-changers out of the Temple:* 1.545 I feare most Bankers would then turne Re∣cusants, and not onely forbeare to vse the Lords Prayer in the Congregation, lest before witnesse they should release their lendings, but euen in their Chambers would bee afraid to vse it, vnlesse they might expunge the latter part of this Pe∣tition, as the Cathari did the former. It would then grow a profitable part of Reli∣gion, a Motiue to Deuotion to be in Debt, and none would be so zealous to pay their vowes to God, as they that would not pay their Debts to men.

* 1.546I read that vpon the entreaty of Nehemi∣ah the Hundreth part of the Debt was re∣mitted by the Creditors, and all Mort∣gages restored to the Owners; but the Greeke History tels vs that Lycurgus and Solon seeing how much the People of La∣cedaemonia suffered by being ouercharged

with Debt, burnt all the Bonds and Obli∣gations of the Creditors in the Market Place. Such a Bond-fire as this in our City would smell sweeter than the Arabian Tri∣umphs, wherein Spices are their Fewell, and create a greater Iubilee amongst vs, than euer was held in Rome. I am sure men would get more by the remission of their Debts, than the Pope can giue them by the remission of their Sinnes: since those who repaire thither pay more for his Acquit∣tance than the Pardon or whole Lease of their Sinnes is worth.

But not to send any Creditors away dis∣contented by preaching Forgiuenesse of Debts, as the Gospell sayes the young man went from Christ sorrowfull when he bid him Sell his Possessions and giue them to the poore;* 1.547 not to terrifie the Rich with any imagination or sound of Losse, as if their loue to God could make them Losers, or that they must suffer in their Fortune for Religions sake;* 1.548 Let mee tell them this Text beares another sense: These Debts are Sinnes, and the Debtors are such as haue of∣fended

or wronged vs;* 1.549 so S. Luke reads it. And therefore if there be any Debtor who to detaine his Debt, and haue a colour not to pay, should appeale to the Letter, hee may remember there is a Text which disa∣bles him to borrow,* 1.550 Nemini quicquam de∣beatis sed vt inuicem diligatis; Owe no man any thing but to loue one another. If it were established as a Law that none should lend or borrow but from this stock, there could be no currant true payment of this Debt but to owe it still. Obligations of Cour∣tesie and Affection are not like common Bonds, Dated and Cancelled at a Yeere; the older they are, the firmer; since Time not superannuates but improues them, and still the more wee owe, the more wee pay.

I know some Councels and other Po∣pish Writers are Literally for not payment to some. A Romish Debtor is actually re∣leased of all Debt or Contract with an He∣retike,* 1.551 saith their Canon. Which makes mee remember that in the Psalme,* 1.552 The righte∣ous lendeth, but the wicked borroweth and payeth not. What large Indulgences doth

Rome afford to her Children, which Can∣cels their Debts, and Pardons their Sinnes at the same rate! What better Religion can dissolute men chuse than Popery, which priuileges them to owe without payment, and to sinne without punishment?

But not to persist in this Diuersion. The Text intercedes not for a release of Debts, but Sinnes. Our Commission is to preach Forgiuenesse of Sinnes: And yet though wee haue no warrant to preach Remission, wee haue warrant to preach Forbearance of Debts. Debita nisi suo tempore,* 1.553 cùm fa∣cultas dabitur exoluerimus, proculdubiò in peccatum labimur, contrectantes rem alienam. Tis a kinde of robberie, for one that is able to restore what he borrowes, to keepe it from the Owner; nor is it violence, but iustice to force him to a restitution. But to presse an vnable Debtor is Tyranny, and makes the Creditor accountant for such a sinne which his whole Debt cannot buy out. Such as these,* 1.554 Christs Parable instructs vs to forbeare; and where he mediates for longer day, tis irreligion not to grant it. It

is lawfull for any man to call for his owne, but he must doe it in a temperate Christian way. I may deliuer a truth in that phrase and those circumstances, that it may sound like a Libell: and I may require my owne in that harsh fashion, that it shall appeare Extortion rather than Equitie. There be some men so punctuall and peremptory vpon their Debtors, that impatient of rea∣son or delay, they punish their breaking of Day for payment with imprisonment. With ill Debtors, that would delude them, they haue some colour to deale thus; But with such from whom they can receiue no present satisfaction but their Body, nor ex∣pect any possibilitie of satisfaction but by a patient forbearance, and giuing them a longer respit, to deale thus is neither dis∣cretion nor conscience. Is the carcase of a poore Debtor languishing in a Iayle better securitie than what they haue already? or doth that wretched pawne of his Body sa∣tisfie the Debt? If not, what madnesse is it in them when a Debt is doubtfull, to take a course to make it quite desperate? What

barbarousnesse is it in them, because a man is already disabled for satisfaction, by a cruell restraint vpon his libertie to disable him for euer? I am afraid to thinke what will become of such flintie hearted men, who sacrifice their brethren to ruine and starue poore Debtors, only to feed the wolfe of their reuenge.* 1.555 Si periturus est qui carcerem non visitauit, quid de illo fiet qui in carcerem misit? If hee be in danger to be chain'd vp in eternall darknesse who visits not the Prisons, what chaines are preparing for him whose crueltie fills them?

For such men as these, Father forgiue them, or at the least reduce their cauteriz'd dead consciences to this sense of their owne miserie, that without a speedy repentance shall reprieue them, they are lost, and that they neuer must taste drop of thy mercy, vnlesse they shew that mercy vnto others which they expect from thee; For wee co∣uenant for thy forgiuenesse, Sicut dimitti∣mus, As wee forgiue our Debtors.

In Matthew 7. it was a Maxime which [ 4] our Sauiour Christ gaue to his Disciples,* 1.556

Whatsoeuer yee would that men should doe vnto you, euen so doe yee vnto them. A Maxime so iust and equall, that euen Hea∣then men adored it. Seuerus the Emperour was so much affected with it, that he cau∣sed it to be engrauen in his Palace, and vp∣on the publique Buildings: And besides, out of a reuerence to the Author, determi∣ned to haue built a Temple for Him. But how euer he was crost in that purpose, wee finde this very sentence gaue occasion to Vlpian chiefe Counsellour to Seuerus, to frame that Conclusion which is amongst the Pandects, Quod quisque iuris in alterum statuerit, vt ipse eodem iure vtatur; That euery one should expect that right vpon himselfe which he gaue others.* 1.557 Camerarius writes, that vpon an old Monument vnder which Apollonia Geria was buried at Rome, they found this inscribed; Quod quisque vestrûm optauerit mihi, illi semper eueniat viuo & mortuo; Let that befall you aliue and dead which you wish to mee.

But to leaue these Stories. Our Sauiour in his Gospell, to put •• greater dignitie vp∣on

this Rule of his, professes it is not only a Law to gouerne the Actions that passe betweene Man and Man, but is also a Co∣uenant established betwixt God and vs, who will doe vnto vs as wee doe vnto our Brethren, exercising the same measure, the same degree of rigour or mercy on vs, as wee expresse towards them.* 1.558 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, With what measure yee mete, it shall be measured to you againe, and with what iudgement yee iudge yee shall bee iudged. Which is the perfect scope of this Petition, wherein he doth not promise to heare vs, or allow our Praier for Remission of our Sinnes, but vpon condition, that wee forgiue those that trespasse against vs: Forgiue vs Sicut, So, and no otherwise but As wee forgiue.

Therefore Caietan* 1.559 well sayes, Modum veniae nobis ipsis definimus, wee as it were iudge our selues, and define how farre the mercies of God shall extend to vs, when wee either contract or dilate them accor∣ding to the limits of our owne Charitie to others. Nay wee as it were enter Bond with

God,* 1.560 Durissimis nos vinculis alligamus, nisi quod profitemur impleamus, that wee will ex∣pect no mercy from Him, if we shew none.

To what a strange equalitie doth the goodnesse of God leuell it selfe for our sakes! At first God was mans patterne by which he was wrought and made vp, Fa∣ctus ad imaginem, according to his Image: Now man is Gods, who formes his Acti∣ons by a Samplar within vs, the complexi∣on of our Conscience: So Theophylact* 1.561 sayes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God takes patterne by my actions, and whatsoeuer I doe to others, the same will hee doe to mee. You see what a necessary depen∣dance there is betwixt the Mercy of God and Ours, when God implies Ours as a Condition not to be dispensed with, or ra∣ther as a Preuious Disposition which must precede His.* 1.562 If thou haue ought against thy brother, goe and first be reconciled, and then come and tender thy Gift. In vaine doest thou make thy approaches to the Altar, and thinke to be accepted before God, when thou leauest behinde thee that fume

which sweetens the sacrifice of thy Praiers, thy Charitie with Men. Therefore S. Luke deliuers it absolute, Forgiue &c.* 1.563 For wee forgiue those that are indebted to vs.

So you see there is a necessitie laid on vs, Woe vnto vs if wee forgiue not, for then the hand-writing of Death which stands against vs must neuer be reuersed. Wee shut out Gods mercy from vs,* 1.564 if wee first shew it not to our Brethren. But yet the ne∣cessitie holds only on our part. It doth not necessarily follow if wee forgiue others, God must therefore forgiue vs. Our Re∣mission I confesse may be a Motiue to in∣cline God, not a Cause to necessitate, or compell his Mercy to vs. God sayes hee will not parley with vs, vnlesse wee first be reconcil'd; and yet he tells vs not when wee are reconciled that our Act of Recon∣cilement must conclude Him. It doth not follow, if I commit Adulterie and remit a Grudge, that vpon my Act of Forgiuenesse God should quit Scores, and pardon my In∣continence: Non propterea Dominus ait,* 1.565 Si dimiseritis vos hominibus, dimittet vobis

Deus, vt eâ oratione securi quotidiana scelera faciamus. Such bargaines as these would open a large way to Atheisme and all licen∣tiousnesse. Gods mercy is not subordinate to ours, but most free and independant, no merit of ours can buy it, nor any action wee can doe produce it as a consequent. Our mercy shewed to others is not the cause of Gods, but a Motiue to incline His, and to qualifie vs with a capacitie to re∣ceiue His. Neither did Christ in these words absolutely promise His Remission, but by an exhortation excite ours. Caluin* 1.566 states it rightly: Venia, quam nobis dari peti∣mus, ab eâ quam praestamus alijs non dependet, sed hoc modo ad remittendas omnes offensas hortari nos voluit Christus. For which speech Stapleton in his Antidote bitterly inueighs against him,* 1.567 as being willing to quarrell with the Truth, if Caluin spake it. Yet I will not wreake the iniury vpon Stapleton; wee are vpon a Theme of Forgiuenesse, and Stapleton himselfe but fiue lines after this hot accusation cries Caluin mercy, vrging his words to refute himselfe; Non alia lege

nos ad veniam admittet Deus, nisi fratribus ignoscimus: God will not vpon any other termes take vs to fauour, but as wee take those into our mercy who haue offended vs. He will not forgiue our Debts, but as we forgiue our Debtors.

Let the deuout eiaculation therefore of Hugo Cardinalis be the Preface to my close, Da vt nos dimittamus alijs quod in nos pecca∣uêre, & tu dimitte nobis; Good Lord grant vs that gift of Charitie, that wee may remit vnto others the wrongs which they haue done vnto vs, and be thou gracious to re∣mit our trespasses committed against Thee.

The Light of Nature, Reason, and the True Light Christ Iesus tells vs, it is better to forgiue, than to retaine an iniury.

Is it a Calumny cast vpon thee? The noblest reuenge is silence or neglect.* 1.568 S. Ba∣sil as highly commends that Philosopher Pericles, who to a tedious Railer made no reply, as wee doe Conquerours. Indeed tis nothing but our apprehension which quickens slander, and giues it life; which if despised, would returne vpon the Au∣thor,

and like a weed perish in that ranke soile which bare it.

Is it a Law-strife, in which many a man wrangles out his time? S. Paul tells thee tis more wisdome to sit downe:* 1.569 Is there not one wise man amongst you, but Brother goeth to Law with Brother; why doe yee not rather take wrong? And our Sauiour tells vs tis better husbandry to agree with an ad∣uersary at any rate,* 1.570 than stand out, for there is nothing got by it: If any man sue thee at the Law to take thy coat,* 1.571 let him haue thy cloake also; for thou shalt spend more to re∣couer one, than both are worth. Therfore if thine aduersary take thy coat, giue him thy cloake; for if he haue it not, thy Attur∣ney will: And since thou art sure to lose it both wayes, tis better to yeeld it vpon quiet termes, than after much vexation lose it in the costs of thy warre.

* 1.572Or lastly, is it a Quarrell, whose decision ends in bloud? Quae vtilitas in sanguine meo? Giue mee leaue to vse the words. What satisfaction can my bloud giue thee for an iniury? Or what can my death adde

to thee, but a new sinne? whose clamour can neuer be appeased vntill it haue awak't iustice, and let loose that vengeance which thy remission might still haue kept muz∣zel'd and tied vp. What strange prodigious Spirit of wrath is it, that like an Incubus ouerlayes thy iudgement, and makes thee value the satisfaction of a wrong aboue the fauour of God, and sooner forfet Hea∣uen than thy Reuenge?

O what a rebellious thing is Man, whose passions and perturbations that power which calmes the angry Sea cannot allay! Sub iussione Christi mare audit,* 1.573 & tu surdus es? Shall the Wind or the Flouds be more obedient to Him than thou? In euery such storme of fury call vp thy Religion, and wake Christ, who sleepes in thee, when thy Passions are awake; as the Disciples in that tempest did with their loud cry,* 1.574 Master helpe vs, or wee perish. For if He sleepe still, thou art vtterly lost, and wrackt vpon thy owne Coast. Nay, if thou suffer these vin∣dicatiue gusts to preuaile vpon thee, the storme will grow so loud, that thou shalt

want voice to cry, & to wake him. Whilest fury or malice is in thy heart, the tongue of thy Praier is either quite tied vp, or if it doe speake, it speakes Death vnto thy soule. If thou cry vnto God to forgiue thee, as thou forgiuest, in that cruell hypocrisie of thine thou signest the warrant for thine owne death. Thy not forgiuing thy brother, turnes thy Praier into a Curse, and like a Comet makes it shoot vengeance into thine owne bosome.

Mercy was the last Legacie which thy Sauiour bequeathed whilest that Sunne of Righteousnesse hung vpon the Crosse, and was neere his Sun-set. He would not goe downe in wrath, but in forgiuenesse, Fa∣ther forgiue them.* 1.575 O let not Him see the Sunne goe downe vpon thy wrath.* 1.576 It is not with thy Conscience as with the Skie; A Red Euening prognosticates a faire day: But if the Euening of thy Life be Red, if it be died or discoloured with bloud, the Morning of the next World will rise foule, and lowre vpon thee, nor shall any sound but of Iudgement and Horrour salute thy

eare; Awake to Iudgement, thou that wouldest not sleepe in Mercy. Whereas if here thou liest downe in peace, (as Dauid speakes) reconciled to men, and to thy selfe, thou shalt finde (no doubt) the fruit of this reconcilement on Earth sealed in Heauen, in the Forgiuenesse of all thy sinnes. AMEN.

And leade vs not into Temptation.

THis part of the Praier is rather a De∣precation than a Petition, fitly en∣suing that which precedes it. Where∣in as wee sued for the discharge of sinnes committed, so here wee deprecate all new occasions which may reuiue those sinnes, Leade vs not into Temptation.* 1.577 Ne scilicet purgatâ domo nostrâ à peccatorum sordibus, rursùs tentatione victi, in eadem aut maiora recidiuantes, nouissima nostra fiant prioribus peiora; So Biel glosses it: Lest relapsing into our soule habit of sinne, after we haue

beene cleansed, our latter condition proues more dangerous than the first.

* 1.578Alexander Hales makes the obiect of this part Concupiscence, which is Vices Seminary, the mould wherein sinne is cast, the beginning of all Temptations. It is Christs Method to stop the Primos motus peccati, Conceptions of sinne, preuent ills in their cradle, kill them in the Bud, before they acquire strength or opportunitie to ripen.

Lest any should misconceiue the words, and,* 1.579 because wee pray vnto God Not to leade vs into temptation, make an affirma∣tiue inference, that He might be the Author and leade vs into Temptation, I shall first shew,

[ 1] God is no Cause of Euill.

[ 2] Nor an occasion of it by Tempting any.

[ 3] Yet He permits Temptation.

[ 4] What, and from whence, and how Va∣rious this Temptation is, who the Author of it.

[ 5] Who the Deliuerer from it, my ensuing Treaty will disclose.

My first taske is to shew, God is no Cause [ 1] of sinne.* 1.580 For is there any so farre gone in errour, as to suppose the cleere Fountaine of all Goodnesse can be the foule Sewer of Sinne? Can Good and Euill flow from the same head? Or can the Iudge of all the World play booty with his Clients, receiue a Praier with one hand, and deale a Curse with the other? Tis true, the tongue can blesse and curse with the same breath; but God, who gaue it motion, making it the Organ of Speech, and Interpreter of the Heart, made not the peruerse language which the tongue vtters. Cursings were neuer stampt in his Mint, but cast by him who is the Author of Lies and Forgeries. Contraries neuer rose from one Spring, nor doe the brackish and sweet waters flow from the same Rocke. What a Monster then should that man breed in his imagi∣nation, that should pronounce God the Author of Sinne? If Nature abhorre to teeme with Opposites in one and the same wombe; If the Grape and the Thorne,* 1.581 the Figge and the Thistle, be births which one

stocke beares not; If bitter and sweet be qualities which necessarily deriue them∣selues from a different parentage; then much more are Good & Euill Births which the God of Nature neuer yet reconciled in his Acts. And sooner shall Nature runne counter to her selfe, inuerting her euen course, sooner shall the congeal'd frost lodge with the fire, and Winter become the preposterous Mother of the Haruest, than the true Father of Light be brought to father the spurious issue of Night, Sinne and Errour.

As there is none good but God alone, so nothing but goodnesse can proceed from Him. And if wee deuest him of that pro∣prietie, we act a robbery vpon Him which his Vegetable Creatures are not capable of. Christ sayes, A good tree bringeth forth good fruit; And if wee say lesse of the Author of all good fruits, than of the Tree, doe wee not conclude his goodnesse to be of lesse growth than it?

Such a deniall as this, is, at the easiest construction, a folly of as large extent as

his that denied God. Dixit insipiens,* 1.582 There is one foole in the Psalme that sayes there is no God; And there is another foole (saith S. Basil) who imagines God the Author of euill.

Such is the madnesse of many, that out of a desire to extenuate or disguise their faults, they impute them to God;* 1.583 Crimi∣nantur Creatorem vt se criminibus absoluant, by false criminations traducing euen the God of Truth.

Strange presumption of the Creature, that dares make Him guilty of his defor∣mities, who in the originall Copy of his workes neuer knew any lamenesse or im∣perfection! For vpon the first reuiew, his Penman records, that he approu'd them all for good, Vidit{que} Deus cuncta quae fecerat,* 1.584 & erant valdè bona.

Therefore S. Augustine* 1.585 sayes right, Ho∣minem fecit Deus, peccatorem homo; God made Man, but Man made himselfe a Sin∣ner. And it is S. Bernards free confession, Si peccaui, ego peccaui, non fatum,* 1.586 non fortu∣na, non diabolus, aduersus me pronuntiabo, non

aduersus Dominum. He is so farre from bla∣ming God, that he will not blame Destiny or Fortune, nay he accounts it a slander to accuse the Deuill as the Author of his Sin. Tis true that the deceit of the Deuill was the Prologue to sinne; his perswasions laid the first traine by which Mans will was inflamed, he kindled his desire with curiositie to Know, but the Cause was in Mans selfe, a Peruersnesse & Disobedience in his Will. Aske the Prophet, and he will tell you, that there lies the head of sinne: As the fountaine casteth her waters,* 1.587 so shee her malice. If Mans Will had beene suitable to his first abilities, he might haue stood vnshaken by any assault of the Serpent; Acceperat posse si vellet,* 1.588 sed non habuit velle quo posset: It was in his power, at his owne election, not to haue fallen, he might haue stood if he would, but his Will declin'd and forfaited that power.* 1.589 Et quia suam ma∣luit facere voluntatem quàm Dei, de illo acta est voluntas Dei: Therefore because he ra∣ther chose to fulfill his owne vicious pur∣pose than Gods command, God left him to

the fearfull consequence and punishment of the sinne by him committed. If then Mans Will were the cause of his fall, what an addition should that man make to his sinne, that would make God accessory to that fault, whereto onely himselfe con∣sented?

As God is not the Author of sinne, so [ 2] neither of Temptation:* 1.590 which in the de∣finition of the Schooles is, Quidam motus vel actus natus inclinare ad aliquid illicitum, A motiue or prouocation to ill:* 1.591 and Ten∣tans est quicunque intendit vt tentatum repro∣bum faciat & seducat; The end of a Temp∣ter is to seduce and make ill. How then can it stand with his goodnesse to be a Fa∣ctor for reprobation, or a Confederate in that Act which he abhorres?

I know, Temptation is the concurrence of Time, and Place, and subiects appliable to both; And howeuer in it selfe it be lesse than the Fact, yet considered in the Author, that inuites sinne by these opportunities, it shall farre outgoe it. The infirmitie of a Sinner may sometimes finde excuse or pity,

but what shadow of excuse can shelter his malice that drew him to the Act?

Tis more hatefull to be sinnes Bawd, than to be the subiect of it. The first is the Actiue part of Vice, the last is Passiue. The first Nurses it, the last receiues it; And, if the milke be empoisoned, you will rather blame the Nurse that gaue it, than the Childe that drew it in. Tis not the Wax, but the Impression of the Seale that fortifies a Conueyance, and makes the Deed. Man is a thing easily perswaded to errour,* 1.592 Cereus in vitium flecti, like wax wrought to a soft∣nesse, that will receiue the Figure of any Vice. And yet we blame not his softnesse, but lament him, whose credulitie and easie temper betrayes him to euery Temptation.

If wee lay the occasion of Mans fault aright, wee must lay it on the Tempter: At his allurements did Adams obedience relent, his perswasions heated him with the inordinate desire of knowledge: Hee chafte this wax, mollifying it with such art, that it receiued his Authenticke Seale of damnation, by which Sinne was made cur∣rant

in the World. Had there beene no Tempter, happily Men had neuer beene ac∣quainted with Sinne. And we may iustly thinke, it was the Serpent made him fami∣liar with that mischiefe, which his inno∣cent disposition then knew not.

Temptation then is but an instruction How and When to sinne, a subtile engine seruing to encourage and giue aime to those faults, which our frailtie is perfect in without a Prompter. Tis but a deceitfull Glosse set vpon Vice to make it looke ami∣able, Assimilatio boni ad fallendum;* 1.593 As the Physitian wraps his bitter Pills in Gold, only to beguile the Phantasie of his Pati∣ent. And if so, for Religions sake let vs impose a better office on God than to be the Deuils Factor in procuring sins.* 1.594 Absit vt Dominus tentare videatur, quasi aut igno∣ret fidem cuiusquam, aut dejicere sit consenti∣ens (saith Tertullian) Farre be it from vs to thinke God contriues or consents to Mans ruine, or like a Broker for Hell vnderwrites our Bill of Sale.

If I would stretch my thoughts to the

very center & lowest degree of basenesse, they could not thinke a vilenesse below a Seducer: an office which posed that great Master of language S. Hierome, whose sharpe pen knew to display the darkest Vice, and dissect the foulest Body of Sinne, but to deale with this hee had not words nor art enough, is faine to cry for helpe to expresse himselfe:* 1.595 De te quid dicam, fili Ser∣pentis, minister Diaboli, violator Templi Dei, qui in vno scelere duo crimina perpetrasti? What shall I say of thee, thou childe of the Serpent, minister of Satan, who by thy se∣ducements hast couched many sins in one?

Tis more Religion to deny God, than to make so inglorious a confession of Him, as to repute Him sinnes Agent. The King of Glory is an vsurped Title if He trade in deeds of shame; nor is Hee a competent Iudge of sinne, if his practice makes Him confederate in the sinne which Hee con∣demnes.* 1.596 Let no man therefore say when hee is tempted, I am tempted of God, for God cannot be tempted to euill, neither tempteth he any man.

But doth God not Tempt? How then shall wee reconcile Scripture to Scripture,* 1.597 [ 3] Moses to S. Iames? who tells the people in Deut. 13. Tentat vos Dominus Deus vester,* 1.598 The Lord your God tempts you. S. Augustine reconciles both by a Distinction. There is Tentatio Deceptionis, and Probationis;* 1.599 or, as he expresses himselfe elsewhere, Est ten∣tatio adducens peccatum, quâ Deus neminem tentat; & est tentatio probans fidem, quâ & Deus tentare dignatur: There is one kinde of temptation wherein God proues and makes triall of the faith of his seruants, and this himselfe sometimes vouchsafes to owne; and there is another temptation of deceit, which allures men to sinne, whereof He is by no meanes the Author. Notwith∣standing though He be not the Cause of it, He Permits euen this:* 1.600 Inducit Deus in Ten∣tationem Permissiuè, non Effectiue aut Opera∣tiuè; so Alexander Hales. God may be said to Lead vs into Temptation, not that He ef∣fects it, but that he giues way to it, which is by a Desertion,* 1.601 and the withdrawing of his helpe. Non enim per se inducit Deus, sed

induci patitur eum quem suo auxilio deseruerit, as S. Augustine exemplifies it.

In which I haue vnueiled the sense of this Petition, which is not to imply God a party in Temptation, but a Deliuerer, to rescue vs from it, or to auert and hinder, and breake the force of it. Ne inferas, or Ne inducas, that is, Ne patiaris induci; so S. Augustine explaines; And S. Cyprian reads it,* 1.602 Suffer vs not to be lead into Temp∣tation.

But Permissio est quoddam genus volun∣tatis, Permission implies Consent, nay it is a kinde of Will, one of the fiue branches into which the Will is subdiuided, and so neere allied vnto the Fact, that the Trage∣dian deliuered it for truth,* 1.603 Peccatum qui non vetat cùm potest, iubet: Toleration of a fault, makes an Accessory; and not to hin∣der a mischiefe when tis in his power, is to command it. How then shall wee acquite God for being Accessory to the Tempta∣tion, since He who by his least word might hinder, suffers it? Or how is He vnguilty of Adams fall, when He permitted the Ser∣pent

to Tempt him, whom Hee knew would fall? Tis Lombards question,* 1.604 Quare Deus permisit hominem tentari, quem casurum sciuit? The Reply is easily form'd, nor can he that weighs it aright, impute any the least part of Adams trespasse either to Gods Fore-knowledge or Permission.

First for his Prescience. Tis true,* 1.605 God foresaw Man would fall, yet did not his foresight cause it. Vidit ab aeterno, sed vidit non coegit, sciuit non sanxit, praedixit non praescripsit: Hee foresaw that lucklesse euent, but not established it, not compeld it, not inioyn'd it. For as He Foresaw it, so He Forewarned Adam, dealing plainly with him, that If he eat of the forbidden fruit, he should die the death. Were it not strange proceeding, to endite mee of Conspiracie, for telling another of a danger which hee might haue shunn'd but would not? If it be iniustice to Man, tis irreligion to God: Therefore we cannot lay the fault of Adam any where but on himselfe, who would not apprehend the danger by taking that warning which God gaue him.

[ 2] Now in his Permission of the Tempter God was lesse culpable than in the other. Neither doe I see what God could haue done more to preuent mans ruine, than what He did, vnlesse He should haue lockt him vp against all attempts by making him impregnable, and deafe to the tongue of the Charmer, and so incapable of temp∣tation. Which had God done, he had some way degraded the dignitie of his Work∣manship, by forming him so that he could not be corrupted, but must be good whe∣ther he would or no.

It was more Glory to leaue him to the libertie of his Election, and more Honour for Man to haue the Power to resist Tempta∣tion, than to haue beene guarded with such a priuilege, as that he Could not be tempted at all:* 1.606 Cùm in Naturâ posse, & in Potestate velle haberet non consentire suadenti, Deo iuuante, & gloriosius est non consentire, quàm tentari non posse.

This Power had Man, by vertue where∣of he might haue stood the shocke of any Temptation, had he not willingly disabled

himselfe. So that he cannot complaine that he was vanquished, since he neuer stood out at all. Qui dedit, & non resistit,* 1.607 non vincitur sed consentit: he yeelded vpon parley, not conquest; nor was he ouer∣come, but by a base composition surren∣dred himselfe. Nor can he complaine that God preordain'd him to destruction, by giuing him a Crazy Temper, putting so much Earth and frailtie in his constitution, which must needs depresse him. We can∣not thinke that an ill complexion, which was so made vp, that man might not haue sinn'd if he would; Nor can wee lay any blot vpon Gods iustice for punishing him, who wilfully and without constraint yeel∣ded himselfe to sinne:* 1.608 Concedant non esse malam naturam, quae talis facta est, vt posset non peccare si vellet, & iustè punitam, quae voluntate non necessitate peccauit.

You may obserue how carefull God was in preuenting Mans ruine, who did not only warne him of the danger when hee was yet out of the distance of it, but in the very conflict it selfe suggested a meanes

to euade it.* 1.609 He did (as S. Paul sayes) with the Temptation make a way to escape. For though He suffered, that is, not Inhibited the Tempter, yet He Inhibited him to ap∣peare in any other shape, but of the Ser∣pent. The Deuill to effect his ends, and to beguile vs, can transforme himselfe into an Angell of Light: But here he was restrained for assuming that, or any other shape, but the worst; That so our first Parents might take warning from his outside, and suspect the danger of his Offer and Treaty, from the forme of the Tempter.

Which great mercy, began to our first Parents, He continues to vs. As He restrai∣ned then the Manner of the Temptation, so doth He still limit the Power of it to∣wards vs. When He brought Iob to the test, suffering the Deuill to be the Minerall to separate that pure Gold from the drosse which embased all the rest of his linage, his bad Friends and worse Wife, He bound his hands, suffered him to doe nothing but by His speciall Warrant. When Hee submitted his substance to his malice, Hee

excepted his Body:* 1.610 Vpon himselfe shalt thou not stretch out thine hand. And when Hee enlarged his Commission vpon his Body, Hee charged him to attempt nothing a∣gainst his Life,* 1.611 by euery step and procee∣ding directing his malice to a fortunate end, that, after this probation, He might enrich Iobs latter daies with blessings more ample than the first.* 1.612

Let not then a misgouern'd curiositie thrust thee into any impertinent searches, or suspicious thoughts of God, as if Hee conspir'd to make thee sinne, by scattering Temptations in thy way for thee to stoope at; neither be so irreligiously acute to see more in Gods Permission than He meant.

If thou wilt needs know why God suf∣fered Temptations; Let this pious resolution silence all other questions of this nature, with this answer rest modestly satisfied; He suffers Temptation for our good, not to oc∣casion our Fall, but from thence to take occasion to crowne vs: Tentat vt probet,* 1.613 & probatum remuneret. From those Temp∣tations which wee are assisted by his Grace

to withstand, He takes occasion to reward vs. And let mee say with one who (I hope) deuoutly meant it, for those Temp∣tations which vanquish vs, Hee suffers them, that from thence wee may borrow some colour to excuse our faults:* 1.614 Tentari nos patitur, vt excusationem habeamus pec∣candi. For those Delinquents finde an ea∣sier way to pardon, that can say, though they did the fact, they were drawne and tempted to it.

* 1.615If then Temptations haue so blest an Issue, why doe wee shun them in our Prai∣ers? why doe wee not rather cherish and desire them? The Schoolemen, as peremp∣tory in the stating of a doubt, as they are bold in their Quaeres, doe halfe affirme That they are to be desired. The weakest ••ort of Christians (say they) must pray for ••atience and victory if Temptation assaile them;* 1.616 Infirmis non appetenda est tentatio, ••ed appetenda patientia & victoria si accidat: Perfectis & expertis, multum confidentibus de Dei misericordia & fidelitate, benè & vti∣litèr appetitur: But Christians of better

growth, that dare presume on their owne abilities and Gods assistance, may profita∣bly desire it. To strengthen which assertion they vrge S. Gregories speech,* 1.617 Sanctus se tentari post virtutes desiderat, A Saint, next vertue, couets nothing more than Tempta∣tion. For my part I should easily subscribe to them, could they produce any of so con∣firm'd a beleefe, which Temptation could not shake; but since I finde none of that proofe, no not amongst the Disciples, whom Christ vpbraids with the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men of little faith, I shall rest in that modest determination of S. Chrysostome and Theophylact; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Wee are all at best vnprofitable seruants, and at strongest too weake to wrastle with a Temptation:* 1.618 Therefore wee must not wilfully thrust our selues into the mouth of danger, or draw temptations vpon vs. Such forward∣nesse is not Resolution, but Rashnesse, nor is it the fruit of a well ordered Faith, but an ouer-daring Presumption. There is no Ship so tall built or strongly Ribb'd, which

can be confident shee will not founder in the next storme: nor is there any man of such a confidence, who, if a Tempest or Temptation rise vp against him, can be assured that at the instant he can call vp so much Reason and Religion as to with∣stand it.

Would you not iudge him mad, who, being come to an Anchor in a safe Road, would, like the Dolphin, hunt the storme, and chuse to ride it out at the Maine Sea? Is it not enough thou hast an Antidote to expell poison, but thou must turne Empe∣rick vpon thy selfe, hazard the empoison∣ing of thine owne Body, to try the power of thy Medicine? Tis no discreet Religion which seekes out dangers, and glories in Temptations; nor is he wise to saluation, who presents himselfe to that hazard which Christ taught him to pray against.* 1.619 Fateor imbecillitatem meam, nolo spe pugnare victo∣riae, ne perdam aliquando victoriam, saith S. Hierome: To hazard a set battell in hope of a doubtfull victory, is to out-dare a mans iudgement. Tis possible that he who

exposes himselfe to the danger of a sight, may ouercome, but tis probable hee may fall: The perill is certaine, the victory doubtfull. In vn-needfull Temptations, I had rather distrust my selfe, than make trial of my strength in apparant disaduantage.

Certainly I will pray against Temptation, tis my Sauiours rule, Orate ne intretis in Tentationem, Pray lest yee enter into Temp∣tation; but if it surprise mee, I will pray to Him Not to leade mee into it, that is, not to deliuer mee into the power of it, but to giue mee grace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.620 to beare it manfully. Which is the full scope of this Petition: so Isidor. Pelusiot. expresses it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.621 Not to be swallowed vp in Temptation. And Thomas Aquinas is bold to say, that herein wee doe not pray that wee be not Tempted, but that wee be not Ouercome by Temptation:* 1.622 Non petimus vt non tentemur, sed vt non à Tentatione vin∣camur.

The Glosse sayes, He is Lead into tempta∣tion, who is ouerthrowne by it:* 1.623 In tentatio∣nem inducitur qui tentatione frangitur. So

that, Tentari non est malum, sed cedere ten∣tationi, & ab eâ vinci; Tis not ill to be Tempted, (Christ you know was, and yet without sinne) the mischiefe growes by yeelding to it. In this sense doe I vnder∣stand S. Augustines words, where he distin∣guisheth betwixt Tentari, & In Tentationem induci; The First implies the Trials God layes on his Seruants, the Last those Occa∣sions of danger, into which, by with∣drawing his helpe, He suffers vs, by the various Ministers of sinne, both Externall and Internall, to be lead.

[ 4] * 1.624Which are so many, that, if wee will compute our danger, wee need not send out our wishes to meet Temptations, or bring them home to vs, they come too swiftly, and vnbidden, like rough winds that blow from euery corner of the skie; and in that number, as if each minute were computed by them. So plentifull is the spawne of sinne in our waters. There∣fore S. Bernard* 1.625 cries out, Hei mihi misero! vndique mihi bella, vndique volant tela, vn∣dique tentamenta, vndique pericula: Woe is

mee! I am enuirond with warre, and hemm'd in on all sides with Temptations.

Biel fitly compares them to the cree∣ping things of the earth, which are num∣berlesse:* 1.626 Sunt in hoc mari magno & spatioso reptilia quorum non est numerus. S. Bernard likens them to the little Foxes in the Canti∣cles, Vulpes sunt tentationes,* 1.627 which with cunning insinuation lurke in euery branch of our Vine, in euery angle of the Body, nourished at our owne boord, and by the same diet which feeds our Passions.* 1.628 Ab hu∣moribus inordinatis causas procedere passio∣num; The cause of perturbations and pas∣sions arises from the humours, and these perturbations are the Tinder, at which the Deuill lights his Temptations.

To make which more plausible, tis euer his cunning practise to attire them in that dresse and Liuery which best suits each mans Humour and Complexion. To the phantasie of the Melancholy he whispers nothing but horrour, plying him with all Obiects that may bring him to madnesse or despaire. To the Sanguine Complexion

he presents those wanton delights where∣unto naturally it leanes. The Phlegmatick, like Marishes which euery Tide ouerflows, he seekes to lay quite vnder water, by the habit of that moist vice, which like a De∣luge couers the greater part of the Earth, Drunkennesse. Lastly, the Furious and Cholericke he prompts to quarrels, che∣rishing that vnruly flame so long, till hee haue made them beleeue that Murder is the triumph of Reputation; so causing them to purchase the opinion of an vn∣happy valour by Bloudshed. At which lucklesse period he leaues them, to the tor∣ture of a Guilty Conscience in this Life, and the fearfull expectation of vengeance in the next. Thus doth the Deuill, like a po∣litique Enginer, besiege vs in our owne works, turning our Passions, like Daggers, vpon our owne brests.

Twas this busie Tempter who made a suit to Christ to sift and winnow his Apo∣stles;* 1.629 Satan hath desired to winnow you as wheat. Is it not time then to put in our Crosse plea? To make it our suit to Christ

to keepe vs from his sleights,* 1.630 that wee be not entrapt by him, Qui negotium quoddam habet deceptionis, whose trade and businesse is to deceiue: Suffer vs not to be seduced by him whose proper office it is to Tempt, Lest we be tempted by him that tempts.* 1.631

But, though the Deuill be the chiefe In∣stigator of sinne, the Flesh is the Instru∣ment; Nay, saith Origen,* 1.632 Etiamsi Diabolus non esset, homines haberent appetitum ciborum & Venereorum; Were there no other De∣uill, wee haue one at home, an inuisible Deuill, that lodgeth in the Bloud, the sedi∣tious Appetite which vrges vs to perpe∣tuall mutiny against the good motions of Gods Spirit. This Deuill of Concupiscence which daily entises and drawes vs away (as S. Iames hath it) must wee exorcise too;* 1.633 beseeching God that He will not, by for∣saking vs, deliuer vs ouer to our selues, nor suffer our owne Lusts, which maintaine the hot Trafficke with Hell, to betray vs to Shame and Perdition.

Againe, because euery new Opinion or strange Doctrine (wherewith our Times,

like ouer-ranke soiles, abound) is, as Vin∣cent. Lyrinensis calls it, a Temptation, draw∣ing a Traine of new Sectaries after it, be∣cause our Religion is planted betwixt two extremes, both which haue but one End, leading vs by different paths to destructi∣on, wee beseech God so to confirme vs, that wee be not deliuered into the power of their perswasions, who vpon the false foundation of Merit raise vp a Babel of Presumption, from whose steepe and ele∣uated top they precipitate their giddy fol∣lowers,* 1.634 (as the Tempter when he had car∣ried Christ to the highest pinnacle, would haue cast Him downe:) Nor yet suffer vs to be deiected or depressed by the heauy Doctrine of those Teachers, whose tongues are heauier than the hands of Moses, when he was supported by Aaron and Hur. In∣deed they preach Moses, not Christ, a pound of the Law, for a dramme of the Gospell; neuer well but when they are busied in ar∣guments of Iudgement and Reprobation; with which Killing Letter they wound those Consciences which they should, bind

vp,* 1.635 their Doctrine being Non tam Aedifi∣catio quam Tentatio, not to edifie but to demolish, to plucke downe the Liuing stones of Christs Church by despaire. Suffer vs not to be seduced by either of those Spi∣rits, the one is a Spirit of Aire, the other of Fire; But let thy calme, peacefull Spirit so compose our Faith, so settle our Religion, that thus established it may rest sure vpon its owne Base and Center, the Word of Truth, not to be shaken by these, or disor∣dered by any the like Temptations.* 1.636 For In tentationem intrare est à fide exire; To de∣part from Faith by Apostasie, nay to bee brought into any degree of Reuolt, either by recoiling against the Truth, or by any vnsteadinesse, any hesitation to stagger in it, is to be Lead into Temptation.

Lastly, because the whole World feeds vs with vanitie, and foments vs daily with delights, wee here beseech God to vphold vs, that wee fall not on these rocks of Temptation, or be induced for the short liu'd happinesse of this world to forfait the euerlasting ioyes of the World to come.

[ 5] For as He only can lead vs into those ioyes,* 1.637 so He alone can Lead vs out of the Labyrinth of Temptation, wherein without His guidance wee are apt to lose our selues.

Howeuer then those Arch-hereticks Pe∣lagius and Coelestius will not be beholding to this clew to bring them out, nor will haue this Petition so vnderstood, as if men implored Gods helpe to hold them vp from falling by Temptation, presuming it in their owne power to resist sinne, and not to accept of a Temptation (which Opinion is sharply sentenced by seuerall Councels) yet We haue not so learned Christ; Nor beare wee so sleight regard to that Praier which His lips authorized, as to thinke any part of it superfluous, or that Hee would instruct vs to make a suit of that vnto his Father, which was in our owne power to grant or to deny. Wee are assured, though there be many Windowes, and Ports, and Doores for Temptation to enter at, there is but one Key to let vs out, or to locke vs vp against it, Gods Assistant or Preuenient Grace.* 1.638 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

cries the Psalmist, By thee shall I be deliuered from an Hoast of Temptations: And it is Gods voluntary promise,* 1.639 Liberabo te ab hora Tentationis, I will guard thee so sure in all thy wayes, that no Temptations shall preuaile against thee.

Which promise He performes either by giuing vs abilitie to decline them when they offer themselues at vs;* 1.640 Or by allaying them in such fashion that they become healthfull Medicines to cure, not Poisons to corrupt vs, and happy Probations not to waste but to refine vs; As Gold runs purest from the Furnace, finding no abatement of the substance, but the drosse only: Or by apportioning them to our strength, that they doe not ouer-match vs; so though Hee giues vs not Peace, yet Hee giues vs meanes, by a faire defensiue warre, to hold out the siege against them.

Be this then our comfort,* 1.641 that as Temp∣tation hath some ill in it, so it hath much good. It was said of the Conspiracie against Iulius Caesar,* 1.642 If in that action there were any thing of glory, it belonged to Brutus,

but all the malice and crueltie of the de∣signe was imputed to Cassius. I make a iuster application; Whatsoeuer good is oc∣casioned by Temptation, we must ascribe it to God, but the malignitie which accom∣panies it belongs to the Deuill. S. Augustine sayes, Gods purpose in imposing trials is not to hurt,* 1.643 Vt probet, non vt perimat. And S. Ambrose sayes, though the Deuill tempts to destroy vs, yet God when either Hee tries vs, or suffers vs to be tempted by him, doth it to crowne vs.* 1.644 Diabolus tentat vt subuertat, Deus tentat vt coronet. Blessed be the Spirit of Comfort, that disposes his malice to our happinesse, and so fortifies vs that though He suffer vs to be tempted,* 1.645 He will not suffer vs to be tempted aboue our strength. Who though He may some way Permissiuely be said to Lead vs into Temp∣tation, doth not put vs vpon any Forlorne Hope, where wee are sure to perish, but in the noblest sense of Leading, Leads vs as a Generall doth his Souldiers, encoura∣ging them to giue on vpon the enemy, in the assurance of a victory: or as He lead

our Generall Christ Iesus to be tempted of the Deuill.* 1.646 Blessed be our Leader Christ Iesus, who in his Gospell hath left a rich Legacie to comfort vs in all our conflicts; Be of good comfort,* 1.647 I haue ouercome the world. Wee are to be assured in the Apo∣stles confidence,* 1.648 In that hee himselfe was tempted, he is able to succour vs when wee are tempted. And blessed be the God of Hoasts, who, through the Intercession of his Son, will giue vs the Victory not onely ouer Temptation, but ouer our Last Enemies, Hell and Death. Amen.

But deliuer vs from Euill.

CHristianitie is but a Spirituall War∣fare, and the chiefe weapon is our Prayer. Arma nostra preces & la∣chrymae. You know who was the Generall of the Field, and Leader of this Battell, who ordered the Files, ranked the seuerall Peti∣tions

of this Prayer, and cast it into this Seuenfold Forme.

It is not only the propertie of an expert Generall to giue on vpon the Enemy, but to goe off as well. He must not only pro∣uoke his Souldiers to make bold Charges vpon the Aduersaries, but when the day is ended prouide for a safe and honourable Retrait. Our blessed Sauiour, that Hee might shew himselfe a perfect Leader, not only able to instruct vs in the fight, but carefull to bring vs off againe, see how He hath ordered the manner of our Retire∣ment, Guarding our returne with safetie, and fortifying the last part of his Prayer with the full Power and Fruit of his Medi∣ation, Deliuerance. As He once placed the Pillar of Fire behind the Israëlites, to secure them from the danger of the Egyptians, who then had them in chase.

I know, if wee only looke with carnall eyes, no Prospect offers it selfe to our view but feare and terrour on all sides; Tempta∣tion (like Egypt) at our heeles, in the pre∣ceding Petition; and Euill (like the Cana∣anite)

nay the Extremitie of all Euills, be∣yond the Temporall Scourge of Ashur, the Punishment of Sinne before vs, in This. So that wee might for euer languish in that distracted amazement which seized the Seruant of Elisha,* 1.649 when he beheld the whole Country of Samaria begirt with Souldiers, and no meanes of Escape. But when Faith hath cleared, and deuout Prayer obtained that fauour at Gods hand for vs, which the Prophet there did for his Seruant, the Opening of our eyes, we shall then perceiue that our Trenches are stron∣ger than all the works raisd by the Enemy; that there are many Powers leuied in this name of Deliuerance;* 1.650 that Chariots of Fire are our Conuoy, and, as he there con∣fessed, they that are with vs are stronger than any that oppose vs.* 1.651 Indeed If God be on our side, who can be against vs? Who can doubt of successe in his Prayer, or safe∣tie from all danger, when Saluation beares him off, and Deliuerance marches in his Rere-gard?

Deliuer vs from Euill.* 1.652

[ 1] The scope then of this last Petition is Deliuerance, Libera nos, Deliuer vs.

[ 2] The Danger wee desire to be secured from, A malo, from euill. That is,

[ 1] Euill Present, and Euill to come. A malo [ 2] Culpae, & à Malo Poenae: From the Euill of Sinne in this World, And from the Euill of Punishment in the World to come.

[ 1] God did not onely intend his owne Glory,* 1.653 when He raised vp so excellent a peece of Building as Man, but had a Pur∣pose also afterwards to Glorifie that Crea∣ture whom Hee then made. How that Building was defaced, or who was the ac∣cursed Instrument to demolish it, I men∣tion not here: The meanes of his Repara∣tion, not the Manner of his Decay, is now my Argument.

To this repaire of ruin'd Man, and the re-setling of him in that way of Glory vnto which the Ordinance of his Maker first disposed him, nothing contributes more than Prayer, which is the very Picture of our Mediator, daily solliciting the accom∣plishment of that happy worke which Hee

vndertooke for vs, Deliuerance; and whose maine intention is to prop vs vp from fal∣ling into the Habit of Sinne, and from that Habit to the lowest degree of Woe, Hell fire, Deliuer vs.

Tis sometimes seene that Griefe makes vs eloquent: I am sure danger often makes vs deuout. Necessitie prompts men to seeke releefe, and the apprehension of an ill, ready to fall vpon vs, sends vs to God for shelter.

Doubtlesse Religion owes much to feare. Petronius an vnderstanding Heathen affirmed, that the Heathens his Brethren did owe the Inuention of their Gods to it.

Primus in Orbe Deos fecit timor.

Twas feare at first opened the eye of Nature, and made her, euen blindfold, to groape after some Deitie that ruled the World, and kept all the Elements in awe.

In the Prophecie of Ionas wee finde, that the fearfull Tempest gaue motion to those mens zeale, which perhaps before was wholly becalmed, and the working of the Sea wrought them into a Religion. When

the Wind and the Billow chid loudest, the shrill accent of their feare was heard aboue it; The tumultuous exhortation of each one, to pray vnto his God, spake in as much noise as the storme. Nor did the ter∣rour of their Shipwracke, which then threatned them, employ the industry of their owne prayers, but reacht so farre, that it awaked the sleepie Deuotion of Ionah: What meanest thou, O Sleeper?* 1.654 Arise and call vpon thy God, if so be that God will thinke vpon vs that wee perish not. I doe not wonder if a furious Sea frighted those Sai∣lors into Deuotion, since the Disciples themselues hauing put to Sea, and running the like hazard by a Storme, which had neere buried the Ship, forgetting the con∣fidence wherewith faith should haue ar∣med them, and remitting all trust either in the goodnesse or power of their Pilot then aboord with them, though asleepe, being now almost growne desperate by their feares, raised Him with this loud cry, Master saue vs, wee perish.

There is nothing so naturall to Man as

to call for helpe, because there is not in the World a creature exposed to so much want and danger as he.* 1.655 And how euer the Ca∣thari, out of the proud conceit of their owne Puritie, omitted this Petition, wee know the very Condition of his Being is a Miserie, and his Conuersation full of Sin. Well may our tongues then be perfect in the language of this Petition, Deliuer vs from euill; When Nature and Conscience, our owne Infirmitie, and the expectation of an heauier sentence prompt vs to it. Danger euen now grapples with vs, and Iudgement waits so close vpon vs, that both in View and at Distance, Neere hand and Farre off, for the Present and for the Future, in Possession and in Reuersion, our miseries are entaild vpon vs. Where there are so many Ques giuen vs, we cannot but be expert in the repetition; and when woe is the constant Scene, Libera nos should be our Mother Tongue: Deliuer vs from Euill, A Malo Praesenti & Futuro, From Ills Pre∣sent and to Come.

This is the Dialect of Nature and of [ 2] * 1.656

Conscience; By the Rules of this vnhappy Syntaxis doe they both most congruously speake. Life is a Misery, and Sinne a Sting, and Death a Terrour. Life exposes vs to the assault and opportunitie of Sinne, and Sinne binds vs ouer to the sentence of Death at the last Sessions, when the World shall be arraigned in flames. Deliuer vs therefore A Malo Vitae, from an Euill Life, and from a Worse Death.

[ 1] Wee first grow familiar with our Euills when wee take acquaintance with Life:* 1.657 Whose whole Voyage is so clogg'd with varietie of encombrance, that tis an affli∣ction but to carry our Contemplations thorow, or trauell it with our Thoughts.

I know, in the sense of many a wretch, Death is an happinesse, and there can be no such exquisite torment as to prolong an vnwilling life. I doe not only include in this speech those whom Misery hath tired out, and so made weary of liuing; Wee must allow them to be partiall, and iustly to preiudicate Life. My speech reaches to all, and in this Generall Appeale I make

Common Vnderstanding the Iudge; and on that ground pronounce, that there is none who indifferently weighs the trou∣bles of Life, when it is calmest, and our quiet in Death, but will rest vpon S. Am∣brose his Conclusion, Tantis malis repleta est haec vita, vt comparatione eius mors re∣medium esse putetur, non poena. So abundant are Lifes Crosses, so scarce the Comforts, that compared to it Death is an Ease, not a Punishment, and a Curing Medicine, not a Corsiue. When wee shall thinke that these bodies of ours are made vp only to be dissolu'd againe: As Printing-Characters are put together only to serue the short pur∣pose of the Author; which done, and the Impression finished, they are taken asunder againe, and throwne into their Cells. When wee shall thinke, that discord lodges in our Temper, that the contention of the Elements rules the Bloud, and that the victory of euery predominant Humour and Qualitie in the Body turnes to a mor∣tall Disease to strike vs into Dust. When wee shall thinke Youth is a hot Feuer, and

Age a cold Palsey; That One and twenty is a Temptation, and Threescore an Affli∣ction; That the Entrance of Life is with Labour, and the Catastrophe, the vtmost extent of it, a meere inueterate Sorrow; we shall finde good cause to approue their Custome for the best, that vsed to mourne vpon the Birth-day, and laugh at the Fu∣neralls of their Friends, welcomming the Natiuitie of their Children with Teares, but celebrating their Death with Feasts.

* 1.658It was the speech of Gregory; Si subtili∣tèr consideretur omne quod hîc agitur, poena miseriae est: If wee iudiciously apprehend the whole cast of life, or our owne Actions, wee shall perceiue a perpetuall Sentence, a Doome hanging ouer vs, That our Dayes are euill, and all the Circumstances of Life or Time, but as so many Titles to misery. Which may not onely warrant vs, with S. Paul to Desire a Dissolution,* 1.659 Cupiens dis∣solui, but with Elias fainting vnder the consideration of his sorrowes, to make a voluntary resignation of his weary life, It is enough,* 1.660 O Lord, take my soule. Deliuer vs

therefore à Malo vitae, from those Euills and Crosses which make Life distastfull or dangerous to vs.

It were happy if all Mans Misery were lockt vp in himselfe, if the summe of his vnhappinesse consisted in his owne sor∣rowes; for then Death would Cure, at least Finish them. But the Steame arising vp from his corruption, flies vp to Hea∣uen, and breeds ill odour in the nostrills of God: God is exasperated and troubled, nay grieued by his Sinnes. Praebuisti mihi laborem in iniquitatibus tuis; Tis his Com∣plaint in Esay,* 1.661 Thou hast wearied mee with thy sinnes. Because therefore this Dilassa∣tion, this tiring of God, this abuse of his Patience may kindle Him into a flame of displeasure, we pray to be deliuered à Malo Culpae, from those sinnes which endanger his wrath, Deliuer vs from this Euill.

I know, each Sinne beares a Whip at [ 2] the Backe,* 1.662 and like the Scorpion carries a Venome which few Antidotes can expell.

Vice is its owne Mulct, and euery bad Thought is but a new capacitie of Ven∣geance.

Our Affections are our Penalties: The Master of the Sentences calls them Poenales Affectus.* 1.663 Our owne Passions, like Plommets tied at the feet of men throwne into the Sea, weigh vs downe. Anger, like a Calenture, burnes vs vp; and Drunken∣nesse, like a Dropsie, melts vs into water; Gluttony choakes vs with surfet, and In∣continence rewards vs with disease. Iob sayes the sentence is now absolutely past and gone out vpon the wicked,* 1.664 His bones are full of the sinnes of his Youth; And so filld, that he cannot laue them out of his Conscience, or empty them into the Graue. That earth which annihilates all other things, cannot concoct such a cruditie as sinne. The faults of Life suruiue in Death, Et cum eo in puluere dormient,* 1.665 and as men sleepe vpon their owne condemnation with the Axe vnder their Pillowes, so wee on them. They sleepe with vs in the Dust, and when the last Earth-quake shall shake off those hills of Dust that couer vs, those sinnes will rise vp with vs, and produce an Euidence whose bloudy Character Time

or Rottennesse could not blot out; by which they will deliuer vs vnto a Torture more immortall than the malice of our Inditement.

If our Prayers then rest onely here, and sue for no further Deliuerance than A Malo Culpae, from Temporall Miseries and Dis∣eases, or from those Mischiefes which actually our sinnes cast vpon vs in this Life, they trauell but halfe way, leauing the greatest part of the Iourney, of best aduantage or of most dangerous Conse∣quence, behinde them.

Wee therefore enlarge our Petition, and [ 3] pray to be deliuered A Malo Poenae,* 1.666 from the Euill of the last Punishment; for this is the full scope and meaning of the words.

And yet wee doe not exclude the auoi∣dance of those* 1.667 Punishments which are laid vpon vs whilest wee liue here. The Attachment of a Principall inuolues all that are Partakers. Sinne is a Party in Death, and Temporall Punishments are as De∣crees binding vs ouer to an heauier Sen∣tence, vnlesse a Timely Penitence reuerse

that Sentence, and sue out our Pardon. The Feuer in my bloud is a Figure of the last Fire which will burne both Body and Soule, if the Teares of Contrition quench it not in the meane space.

As therefore, in the latitude of this word Euill,* 1.668 wee pray against all kinds of Euill, whether they be Mala Naturae, or Culpae, or Poenae; Naturall Euills, as Deformitie of the Body, Blinde, or Lame, Misse-shapen Births, such as Monsters are made vp in: Or Morall Euills, Sinnes that deforme the Soule, and make the Minde of Man a Monster, or Prodigie to affright euen him∣selfe: Or lastly, Euills of Punishment ordai∣ned for the vindication of those sinnes: So vnder the title of Punishment wee are al∣lowed to pray against all kinds thereof, whether they be (as the Schooles distribute them) Temporall, or Eternall.

* 1.669And yet Bonauenture apparells some of these Temporall Punishments laid vpon vs, in such a Phrase as makes them rather to be embraced than shunn'd. Poenae Tem∣porales non tantùm sunt Punitiuae, sed Pro∣motiuae:

There be some Punishments or∣dained for the ouerthrow of Gods Ene∣mies: There be others appointed for the Reclamation of his Seruants, of which sort are those Fatherly Corrections and gentle Visitations, whereby God humbles vs to raise vs vp to an higher degree in his fauour, and set vs a step neerer Heauen. These are the Christians Presse-money, whereby God bindes them to his seruice. Castigat omnem filium &c.* 1.670 He chastens euery sonne he loues. Wee doe not pray against these Castigations, that conduce to the bettering or improuing of our Soules; These are not angry Curses darted against vs, but Blessings: Beatus quem tu corripis.

They are the other Vindicatiue Punish∣ments wee seeke to decline; Those that speake in Mortall Diseases, in Famine, and Bloudshed.

Nor doe we only pray against these. All Earths Punishments compared to those that are treasured vp against the day of wrath, are Mercies.

This Petition is but an Armour to beare

off the heat of the last fearfull Day. Famine, or Warre, or Disease, can only kill the Body, but the finall Punishment is an eternall Warre, waged with my Soule and Body too, that neuer admits a Truce; A Famine which Time cannot determine, nor Com∣fort releeue. As our Sauiour bids vs rather feare those can kill both Body and Soule,* 1.671 than those who onely haue power to de∣stroy the Body: So hath He instructed vs, rather to pray against the euerlasting Tor∣ture of the Soule, than the Momentany Discruciations of the Body. The princi∣pall aime of this Petition is leueld against the principall Misery, the Eternall Punish∣ment of the Life to come; Deliuer vs from Euill.

By which Malum Poenae, Future Misery, what is meant, what Species of Punishment it is, I shall first shew by a Negatiue, and then Define.

* 1.672First, this Euill is not Purgatory: For that which hath no being, cannot be the subiect of this Petition. Purgatory (I con∣fesse) is a fine Tale for a Romanza, but a

ridiculous History to be brought into a Church; It being capable of no colour of Truth. And therefore it was one of the wisest Acts the Councell of Trent euer did, at that time when it decreed, That the Do∣ctrine of Purgatory should be beleeued by the people, taught by the Bishops and Priests, euen in the Body of the Decree to prohibit any Disputation or curious search after it. They suspected, and iustly, it would lie open to too much infirmitie, and shame the Abettors by the folly of its Pedigree. For what euer they vaunt in the Praeludium to that Ninth Session,* 1.673 Cùm Catholica Ec∣clesia Spiritu Sancto edocta, ex sacris Literis &c. bringing the Holy Ghost, the Scrip∣ture, and the Fathers to authorize their In∣uention; Vndoubtedly the Father was an Amorite, the Mother an Hittite. It owes the true Parentage, the Naturall extraction to Philosophy and Poetry.

It was first phansied by Plato, foure hundred yeeres before Christ: Who, in his booke De Anima, reports the seuerall suc∣cesse of deceased Men. Those (saith hee)

who haue liued very well,* 1.674 are conuayed to the purest Regions and Islands of the bles∣sed: Those that haue liued but indifferently are wasted ouer Acheron vnto a Fiery Marish, where they suffer for a time, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being Purged and Purified in that Fire, they are released. But Mortall, Capitall Offenders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are cast into Tartarus, from whence there is no release.

Virgil confirmes this:

* 1.675Alijs sub gurgite vasto Infectum eluitur scelus aut exuritur igni.

* 1.676So Homer, Odyss. ^α. and ^γ.

So Ouid 2. Fast.

And so the Alchoran, Artic. 10.

Here then without all Controuersie it began, and from thence obtained some credit amongst men addicted to the rea∣ding of Philosophers and Poets.

Origen, a Man of rare Parts and great Wit, but subiect (as great Wits are) to the extrauagancie of conceit, was the first lear∣ned Conuertite that named it in his Wri∣tings. Who notwithstanding, though he

held a Purgatory, held not that any Prayers were auailable to deliuer Soules from thence. And besides, his Purgatory differs very much from that of the Church of Rome. The Romish Purgatory takes place immediatly after the end of this life, Origens not till after the day of Iudgement. The Church of Rome holds their Purgatory is ordained for men of a middle condition or state of goodnesse, Origen extends his to all, euen the very best.* 1.677 Cùm nemo in hac vitâ à sordibus mundus sit, etiam sanctissimos in flammis Purgatorij expurgandos. (It is the fift Article for which he was condem∣ned.) His Authoritie gaind amongst his many Schollars some priuate Adherents, but yet found such cold entertainment in the Greeke Church, wherein he liued, that in the Councell held at Basil Ann. Dom. 550. vpon an Apologie then deliuered by the Easterne Pastors, it was scornfully explo∣ded, and by full consent cast out, as a new groundlesse imagination. So the Apologie runs,* 1.678 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We neuer heard from the Doctors of our Church there was any such thing as Purgatory. So then howsoeuer the Councell of Trent giue it out for a thing generally currant in the Catholike Church, you see it was not so, since the Easterne Church opposed it from the first. And so Roffensis (whom they haue reason to be∣leeue) confesses;* 1.679 The Greekes to this day doe not beleeue there is a Purgatory &c. It was then reiected by the Greeke Church, yet not extinguisht so, but that it began to breake out againe in the Latine; I meane Nam'd, but not Defin'd as a thing De Fide.

* 1.680S. Augustine, though hee mentions it, concludes nothing for it; nay he is so farre from that, he confesses ingenuously it be∣gan from the Platonicks and Heathen Au∣thors. And in his booke De Haeres. he re∣gisters Origens opinion of Purgatory for an Heresie;* 1.681 which had he beleeued, sure he neuer would haue done.

In this vncertaine manner for a long time, like a sparke raked vp in Embers, it

lay sometimes glowing, but with no con∣fident apparance at all, vntill the Councell of Florence held Anno 1439. There it was set a foot and decreed for. In which Sessi∣on though they allotted it a being, they could not assigne it an Vbi; They would haue it somewhere, but neither they nor any Writers since them could euer yet re∣solue where. Some will haue it to be in Hell; from whence a new question springs,* 1.682 An Gehenna & Purgatorium sint in eodem loco? Others in the Center of the Earth. Eckius placeth it in the bottome of the Sea. But Lorichius, in a distempered Conscience and troubled Minde. Olaus Magnus trans∣lates it to Heckelburge in Norway. Bellar∣mine out of Gregory, Moral. lib. 15. cap. 30. contends that Purgatory is in Mount Etna, or Lipara, or Hiera, and the rest of the Vulcanean Islands. But, because the matter which nourished the Fire in those places hath (as* 1.683 Fazellus reports) long since fai∣led,u 1.684 Surius layes the Scaene at Hekla in Ise∣land, Quod ibi erumpant Flammae: It was ill lucke that "Tierra del Fuego in the South

of America was not discouered in his time. It had been the best vse that Region could euer haue beene put to; And I am perswa∣ded that in the whole world a fitter place either in regard of compasse of Land, or plenty of Fire, could not haue beene thought of to receiue this Plantation of Purgatory.

* 1.685As they could neuer agree about the Place, so neither about the Tormentors in Purgatory, whether they were Angels, as some thought, or Deuils. Neither about the Torments, whether they consist of Fire only, and then whether that Fire be Corporeall or Incorporeall: or whether of Water and Fire;* 1.686 or of Frost and Cold: Or of none of these, but of disturbed affecti∣ons, perplexed with faint Hopes and cer∣taine Feares.* 1.687 So Lorichius.

* 1.688Neither about the Duration of those Torments; whether all the Soules con∣demned to that Fire, languish there vntill the day of Iudgement, as Dionys. Carthu∣sian. Or some only, and not all, as Beda. Or whether they lie there only for the space

of Ten yeeres, and no more,* 1.689 as Dominicus à Soto: or vntill the Pope pleases to enlarge them, as others. Or whether they haue in∣termission from their paines vpon Sun∣dayes and Holy-dayes,* 1.690 as Durandus and Prudentius, cited by Bellarmine: Sunt & spiritibus saepe nocentibus poenarum celebres sub Styge Feriae. Or whether those paines by little and little are remitted and dimi∣nished, as Bellarmine.* 1.691

Neither about the Causes or Occasions of those Torments;* 1.692 Whether Veniall sins are only punished there, as Gregor. or Ve∣niall and Mortall sinnes too, as Eckius.

Nor lastly about the Condition and State of Soules in Purgatory.* 1.693 For some hold, that the Soules punished in that Fire, endure a Torment which surpasseth all the most exquisite Torments in this life. But the Rhemists thinke the Soules in Pur∣gatory to be in a more happy and blessed Condition than any men that liue in this World: And Tho. Aquinas,* 1.694 * 1.695 with Bellar∣mine, thinke it probable, Animas igne Pur∣gatorio tortas, pro nobis orare & impetrare:

Both which are cited by Emanuel Sa, Apho∣rism. Confessar. in Purgatorium. Yet not∣withstanding, the Councell of Trent makes nothing to swallow downe all these in∣congruous, phantasticall conceits of Pur∣gatory, and to digest them into a Canon with Decrees for that Spurious, Lunaticke Monster, which is only full shaped and made Legitimate there. Yet not out of any foundation either in Reason, or Scripture. For whereas that Councell boasts of Scrip∣tures Authoritie to shoare vp this rotten building, it is so false, that their owne Wri∣ters, who had the reputation of Learned, by name Petrus à Soto and Perionius, ac∣knowledge there is no Text of Scripture which Proues or Names Purgatory. There is but one place to make it colourable, and that in the Apocrypha (which they are faine for that and the like Purposes to make Ca∣nonicall) where Iudas Macabaeus made a Collection of Two Thousand Drachmes which he sent to Hierusalem to offer a Sin-offering:* 1.696 And that, for ought they know, was for the Liuing rather than the Dead;

That the whole Army might not perish for their sinne, who vnder their Coats,* 1.697 contrary to their Law,* 1.698 had hidden the Iewels consecrated to Idols:* 1.699 Euen as Achan did the Wedge, for which so many were slaine flying before the men of Ai.

And although vers. 44. Praying for the Dead be mentioned, wee finde Iudas did it in contemplation of the Resurrection: not a word of bringing Soules out of Pur∣gatory.* 1.700 For other texts of Scripture allea∣ged by their side, they are but forc'd im∣postures, and meere distorsions.

Thus haue I deliuered the full History of Purgatory, which all learned men of their owne side know to be true. And I will be bold to doe them that right, as to say, Howeuer they are well content, for the great commodity which thence ariseth to their Church, that common ignorant people beleeue it for Truth, I cannot be perswaded they themselues beleeue it at all.

Tis a Politicke Case of Profit, not of Conscience, which makes them willing to

hold it.* 1.701 Iust like Demetrius in the Acts, who not for the zeale to Dianaes Temple at Ephesus, but in respect of the aduantage to his owne Trade, exasperated the tumul∣tuous people against Paul. His Exordium is,* 1.702 Sirs, you know by this Art wee haue got our goods. Vpon which Principle (I sup∣pose) the Pontificials are willing to main∣taine their conclusion for Purgatory.

Tis certaine, their most gainfull Copy∣holds and Tenements hold of Purgatory, as their chiefe Mannor. Their Masses for the Dead, their Pilgrimages, their Bathes for the Soule, Vigils, Anniuersaries, Indul∣gences, Workes of Supererogation, Holy Water, Exequies; their Oblations at the Shrines of Saints: All which Candle-rents would fall to ground, were this conceit of Purgatory remoued, which onely keepes them in repaire and Tenentable. Wee for our parts neither feare nor credit it, and therefore not include it in the scope of this Prayer.

* 1.703The Euill wee pray against, is the Sen∣tence of the Euill Day, the Day of Wrath,

of Blacknesse and Tempest, of Vengeance and Fire: Whose sequele is to them that haue done ill, incessant Torment in the Lake of Fire and Brimstone. Tis consonant to our Creed to acknowledge no Third place be∣twixt Heauen and Hell: The one for the Righteous, the other for the Reprobate. They that haue done Good shall goe into Life Euerlasting,* 1.704 and they that haue done Euill in∣to Euerlasting Fire.

A Father defines a Sinner to be the sub∣stance of all Misery both in this World and in the next: Peccator est substantia miseriae huius & futuri saeculi. Whilest he liues here, his Conscience like a sad Perspectiue shews him Hell; and when hee dies, hee feeles what he but fear'd before. To make vp which, the Extremitie of all Ill concurres, Poena Damni and Poena Sensus, The Paine of Losse and the Paine of Sense: One to torment the Soule, the other the Body; Whilest he shall both languish in a perpetu∣all Exilement from the sight of God, wan∣ting the comforts of his gracious Presence, and in a most exquisite sense endure all

shapes of Torment multiplied vpon the Body. This is the Worme that gnawes, but neuer dies, this the vnquenchable Fire that continually feeds on them who are cast in∣to it, but neuer consumes it selfe or them.

When I haue said this, no mans curiosi∣tie (I presume) will expect a more pun∣ctuall Description of this Summum Malum, Highest Degree of Euill; Or desire to be resolued what kinde of Fire it is, whether Materiall, or Immateriall? What Place it hath, whether in the Body of the Earth, or in the Aire? What Intermissions, what Duration?

I am not so well skill'd in the Chorogra∣phy and Map of Hell, as those that vnder∣take both to Dispute and Define these things. Tis a Theme rather to exercise our Feares and Deuotion, than our Enquiry. If any scrupulous Atheist there be that de∣nies Hell, as Almaricus did; or doubts it, as Dionysius; or beleeues it only in an Allego∣ricall sense, as the Family of Loue, and those ancient Hereticks mentioned by S. Augu∣stine did,* 1.705 I pray God they doe not fetch

their resolution there too soone; Like that vnreasonable Philosopher, who, denying the Fire to burne, was by his enraged An∣tagonist thrust into the Fire, that hee who would not be instructed by reason, might be confuted by sense and demonstration in the Flame.

What this Gehenna is, Tertullian will sufficiently resolue:* 1.706 Est ignis arcani subter∣raneus ad poenam thesaurus; It is a Treasure of Fire which will breake out at the last Day. That this Fire differs from that culi∣nary Fire which serues our vse, there is no controuersie:* 1.707 Longè alius est qui vsui hu∣mano, alius qui iudicio Dei apparet. That there shall be a difference in the Torment, wee may boldly pronounce for Truth: For as all shall not be rewarded with equall degree of Beatitude, so neither shall all Sin∣ners be punished alike. Adultery, and Theft, and Murther, meet in one and the same Center Hell, but the Theefe and the Murtherer shall not burne alike. Vndoub∣tedly Bloudshed shall haue more Heat, a greater intension of Flames. But for the

Intermission or Cessation of each Offen∣ders Punishment, that must be hopelesse. Howeuer it be imputed to Origen, that (in this more mercifull than God) hee hath shortned the date of that fearfull Iudge∣ment, assigning certaine Paroxysmes to conclude that exalted Feuer of Fire, and putting a Period not only to the Paines of the Damned, but of the Deuils themselues. To beleeue this is more dangerous than his Pity was foolish. All Epithets are too nar∣row to comprehend, all language too light to expresse the weight of those Torments, all Arithmeticke too little to calculate the duration of them. It is Mors sine Morte, Finis sine Fine, Defectus sine Defectu; An Immortall Death, a dying, yet neuer deter∣mining Life, an Endlesse End, a Plenty of all Misery, but Dearth of all Comfort. Poe∣nae Gehennales torquent, non extorquent; puniunt, non finiunt corpora: The Punish∣ment of Hell is a torture that kills not; A Iudgement that executes eternally, but ne∣uer finishes the execution. Tis an euerlast∣ing Calenture, a Disease vnder which the

Body euer languishes, but neuer impaires. Where though the Body be the fuell, yet the vn-deuouring Fire feeds it; Like the Salamander, which is nourished in the Flame; or the Liuer of Prometheus, which grew as fast as the Vulture gnawed it.* 1.708 Non enim absumit quod exurit, sed dum erogat reparat.

The least sparke of this Fire may serue to kindle our Deuotion, and the contem∣plation of so great a danger giue Religion a tongue to call loudly to the God of Mercy to Deliuer vs from this Iudgement: May teach vs to make this Libera nos à Malo, the Antiphone of our Litany, Deli∣uer vs from this Euill.

Nothing but the breath of Prayer can coole, nothing but the teares of Contrition and Penitence quench this Fire.

Let it then be our care betimes to striue to allay this Combustion, which, if neg∣lected, growes too violent to be appeased; and whilest wee liue here, to laue from our eyes those religious showres which may extinguish it. Whilest our Oile is yet in out

Lampes, and these Candles of Nature, our Eyes, not sunke downe within their Soc∣kets, the Doores of Heauen lie open to our Prayers; but when wee are once benight∣ed with dimnesse, clos'd within the Cham∣bers of Death, the Gates of Heauen are shut: Either wee cannot pray, or if we doe, our Prayers knocke at Heauen as at a Gate of Brasse; for it is now become so, and like a Mine of Adamant Deafe and Impe∣netrable beats backe the voice.

* 1.709Quis tam demens qui consensu & placito innumerabilium stultorum aperiri Coelum mortuis arbitretur? The successelesse Peti∣tion of Diues will shew that the Soules condemned to the Pit of Sulphur are so farre from release, that they cannot make their approaches to the first degree of comfort. The Ocean of Gods Mercy, then dry as the Pumish, hath not one drop that can be purchased, or wrung out by any im∣portunitie. The Fountaine of Liuing Wa∣ter is only free to Life. Nor will the Balme of Gilead cure the second Death. When the Feuer is vpon vs, preuenting Physicke

comes too late. Prayer and Penitence are vnable to remoue the fits of the last Criti∣call fire when they are vpon vs: but if they be seasonably and timely applied, they doe not only Bale vs from Iudgement by Deli∣uering and Guarding vs from Euill, but like Starres, fix vs in that glorious Firma∣ment, where is the fruition of All Deliue∣rance, Saluation, and Peace, and Ioy for euermore. Amen.

For thine is the Kingdome, and the Power, and the Glory, for euer. Amen.

WHen I first entered vpon this Prayer, I compar'd it to a Let∣ter, which is a Iustifiable Me∣taphor: For all Prayer is the Interpreter of our Minde and Desire, (so Aquinas defines it) Oratio est quodammodo desiderij nostri interpres ad Deum.* 1.710 Nay tis both the Letter

and the Bearer too, Per nuntium orationis, so S. Augustine. To a Letter or Epistle doth this Prayer agree in each circum∣stance. First, for the Endorsement, or Su∣perscription, whereby it is directed to God, Our Father &c. Secondly, for the Con∣tents, which are branched out into seuen Petitions. Thirdly, for the Coronis, the forme of Conclusion, or Subscription, which is the matter of this Text, For thine is the Kingdome &c. I might for a need finde a date for it, though a large one, in these words, For euer. And lastly here is a Seale put to it, Amen.

The Direction, and Explication of the Matters seuerally contained in the Petiti∣ons, hath beene my former Subiect. That which remaines here to make vp my last treatise, is like that Ciuill and Mannerly Ceremony, which wee vsually referre to the latter part of our Letters, wherein wee mention our Acknowledgment and Fare∣well together.

I doe not call it a Ceremony any way to diminish or lessen the dignitie of the

words. They haue their weight and Au∣thoritie confirm'd by Him who dictated the rest. Nor are they vnnecessary or vse∣lesse, though only annexed, not incorpo∣rated into the Prayer. Though our Essen∣tiall Parts, as Soule and Body, be the maine Foundations of our Being, none will deny but that the Integrals, as Hands and Feet, are necessary assistants both to serue and adorne our Being.

Of the nature of Integrall Parts are these words; which as they haue their Decen∣cie, so they are Necessary too.

They are the gratefull acknowledge∣ment of Gods goodnesse, with whose men∣tion as wee begin our Prayers, so tis fit we end them. Quomodo cepit à laudibus Dei,* 1.711 sic debet in Dei laude desinere. It is a comely thing to sing praises vnto God (saith the Psalme.) And the Apostle will tell vs, They that aske must be confident that hee of whom they aske hath power to giue, for else they doe not aske in faith.

You see in what a qualified sense I call this Doxologie a Ceremony. I wish some

others had not in a proper sense vsed it as a Ceremony, fit only to be annull'd and ••brogated. The Latine Copies are defici∣ent in setting it downe. Whether they were loth one Euangelist should speake more than another, for Luke hath it not at all; or whether they suspected that these words were additions to the Prayer, wanting the priuilege of our Sauiour, who was the Author, to make them Authenticall. Erasmus, it should seeme, was transported with this conceit, and hath not so much forfeited his Temper or Iudgement vpon any thing of like consequence, as this. For in his Notes vpon Matthew, he per∣emptorily deliuers it, that* 1.712 they which annexed this Conclusion to the Lords Prayer, did patch vp the Prayer with their owne idle inuention, leauing a greater scorne vpon these words, which in good manners hee might haue left disputable whether they were Christs or no, than vp∣on any Apocryphall writings, which with∣out controuersie he knew to be but mans. Maldonat the Iesuite deales more calmely,

he does not vilifie the words like Erasmus, but only seekes to excuse the Latines for leauing them out: Supposing, as Erasmus doth, that their vse began from the Greeke Church; who, he thinks, were like enough to make the addition here, as they added the Gloria Patri to the end of each Psalme, and likewise to the Angels Salutation of the blessed Virgin these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Or as they vsed to close their Sermons with this Doxologie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ascribing, as wee doe, all Honour, and Power, and Dominion vnto God.* 1.713 Est{que} id Graecorum ingenio & moribus valdè consentaneum, qui ad finem concionum solent adiungere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

I will not looke so farre into the mea∣ning of the Holy Ghost, as to dispute whe∣ther these words * were not borrowed from the speech of Dauid, 1 Chron. 29.11.* 1.714 Thine (O Lord) is Greatnesse, and Power, and Victory, and Praise; for all that is in Heauen and in Earth is thine: Thine is the Kingdome, O Lord, and thou excellest, as Head ouer all. Tis not vnlikely that the

same Spirit might speake the same thing here againe, though in a shorter phrase.

This I am sure is granted on all parts, and confessed by Maldonat, that not onely the Septuagint, or the Fathers of the Greeke Church, Chrysostome, Theophylact, and Eu∣thymius, recite the words, but the Hebrew and the Syriacke, which were the Origi∣nall Copies. And tis not vnfitly noted by Chemnicius, that S. Paul mentioning the sense of the last Petition, addes this clause too:* 1.715 And the Lord shall deliuer mee from euery euill worke, and will preserue mee vnto his heauenly Kingdome, to whom be glory for euer and euer. Amen.

Let then this truth be granted, that the Testaments Originally had this clause, and reason (if not authoritie which out∣weighs Erasmus) will confirme vs, that this is no vnsuited Argument, patcht in to stuffe out the Prayer, but added as a most apposite and deuout Close, not only to in∣forme our desires, that their maine scope must terminate in the Glory of God, but to teach vs that the seuerall Dictates and

Petitions of Christs Prayer are radicated and founded in God alone; To weaken thereby the pride of such who vainglori∣ously impute the successe of their Prayers rather to their owne merit than the mercy of God. So Caluin inferres.* 1.716

But if his credit be too light to counter∣ballance him, I thinke in any indifferent iudgement S. Chrysostome will turne the scale. For he makes these words to haue a necessary relation to the Two last Petiti∣ons, being annexed by our Sauiour 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.717 to embolden and fortifie the faith of his seruants. He was loth to leaue their Medi∣tations vpon two such dangerous Rocks as Temptation and Euill, without a Tide or a flash of Mercy to fetch them off;* 1.718 And therefore adioyned these words to esta∣blish them in a confident beleefe, that He, who taught them to pray against the Kingdome of Satan or Power of Sinne, was able to destroy them both, and in the meane time willing to confine them so, that they should not preuaile against them For all the Principalities and Powers, whe∣ther

of the Aire or of the Fire, of Light or of Darknesse, must stoope and bow vnder His Scepter who hath Dominion ouer Sinne and Death, Heauen and Hell. For thine is the Kingdome, the Power, and the Glory, &c.

The Summe of the words, is but an In∣uesting God with his owne Titles, which are three, set out

1. By an eminent Declaration:

• 1. The Kingdome.
• 2. And the Power.
• 3. And the Glory.

2. Their Duration, For euer, or as our Liturgie hath it, For euer and euer.

3. The forme, vnder which they are conueyed vpon God, Tuum est &c. For thine is &c.

4. Lastly, the Seale of the whole Prayer, Amen.

* 1.719God, who at first imparted his Image to Man, in that Act deriued some of his Authoritie vpon him too, To rule the World as his Vicegerent vpon Earth: By which He lifted vp Man to the Contem∣plation

of his Diuine Maiestie and King∣dome. When Man but thinks ouer his owne and the Worlds History, hee must needs in the end of his trauell land vpon the consideration of that Maiestie, whose Prerogatiue put him into the possession of the World. Philosophers beginning but at the Foot of Motion, could trace it vp to the Head, and by that speculatiue study arriue at the First Mouer. So when Man iudiciously suruayes his owne being, how all Creatures are subordinate vnto him, to serue either his Necessities or his Delight, how himselfe hath Dominion ouer them, Reason ouer Him, Faith ouer Reason, and God ouer Faith, must confesse that the top of all Dominion and Supremacie is in God alone.

S. Basil sayes a King is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a visible God, but God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an inuisible King. So the King is the Glasse thorow which wee may behold God: Hee is his Picture, and yet resembles Him no neerer than dead Colours doe the Life. For Death doth not only rule in his Complexion and

the Temper of his Body, but euen all those faire Colours of State and Shew, of out∣ward Pompe and Command, of Glory and Authoritie, which set him off, shall in a little Time starue and fade, like those which the hand of the Painter hath laid vpon his Picture.* 1.720 As the Fashion, and Symmetry, and Beauty of this World pas∣ses away, so also the fashion of those that rule the World.* 1.721 Paulatìm imperia, regna, & principatus senescunt, aegrotant, concidunt, &c. Principalities grow old and infirme, they sicken and die. An Empire hath its fu∣nerall pile, as the Emperour his Hearse. Kingdomes expire like the Kings, and they like vs. For though they haue the title of Gods, they are but mortall, miserable Gods, like their gorgeous Statues, which the stroke of an hammer breakes into dust. Euery slight distemper is able to depose and thrust them into earth, imprisoning all their Glories in a little Coffin, from which low Captiuitie their whole Exche∣quer cannot buy them.* 1.722 They shall Die like common men; And not onely their

Bodies, but their Thoughts perish.* 1.723

He then that takes the Altitude of God by the King, goes a regular way: but hee that rises to no higher an estimate of Gods Power than the Kings, degrades that high Authoritie which gaue Kings theirs, and makes Him lesse, by whom they were made so Great. All the seuerall Lines of Regalitie are vnited in God, as the whole masse of Light in the Body of the Sunne, but in an higher exaltation of Maiestie, in a more eminent degree. The phrase here specified sounds no lesse, The Kingdome. Which small Particle speakes Him in his fullest stile, importing the difference of his State, and the Aduancement of his Pre∣rogatiue aboue all the Kingdomes of the Earth. A King, or A Kingdome, is currant Language thorow most parts of the inha∣bited World, Pagan or Christian: But since the Truth of God was reuealed in his Word, or That Word translated into other Tongues, neuer was it knowne that The Kingdome was translated in any Tongue but Spanish; Which in the Title of the

Catholike King amasses all Soueraigntie. As if all other Kings were his Viceroyes, and not Gods, holding their Crownes in Fee from him, and not from that Supreme Power which hath said, By mee Kings rule.

I need not be coy in speaking it, since tis an Argument they daily maintaine both with their Pens and Swords. They haue not long since* 1.724 printed it, the King him∣selfe allowing the Presse: and not onely in America, but in all parts of Christendome (so farre as they can or dare) they auow this Doctrine by their Practice.

Suidas writes, the pride of Cleopatra swell'd so high, that she would be call'd the Queene of Queenes: And Curtius reports, that Darius the Persian Monarch, before he was vanquished by Alexander the Great, stil'd himselfe* 1.725 King of Kings, and Kinsman of the Gods, affording no Title to Alexan∣der but of his seruant. His Pride and Igno∣rance of God (I confesse) might some way excuse his folly; but how I should excuse any Christian Prince, that layes claime to an Vniuersall Monarchy, I am yet to learne.

Dauid may command from Dan to Beer∣sheba, or from the Riuer to the Floud; but such an Extent of Dominion, as includes all the Nations of the Earth, such an Ex∣pansion of Gouernment as reaches from Sea to Sea, from Gibraltar to the Mediter∣ranean, from one Point of Heauen to the other, is only the Limit of Christs Domi∣nion, and the Inheritance of the Son of God.* 1.726 The whole Globe of the Earth, and all the seuerall Prouinces contained therein, are too great an handfull to be grasped by any Palme but His,* 1.727 who is a great King aboue all Gods, and in whose hand are all the Corners of the Earth. Tacitus, though an Heathen, would giue Supremacie and Singularitie of Rule to none but God: Vnum esse regnatorem omnium Deum, was his Maxime. Nor by the Rules of Christianitie is vni∣uersall Homage due to any but to Him alone, who claimes this honour, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Euery knee shall bow to mee.* 1.728 Therefore Dauid concludes his Festiuall Sacrifice with this Antheme,* 1.729 Let the Hea∣uens be glad, and the Earth reioyce, and let

men say among the Nations, The Lord reig∣neth. For thine is the Kingdome.

But Titles without Power make Au∣thoritie ridiculous, and beget scorne, not reuerence. They are but like Cities in a Map, where wee only trauell ouer Names and Titles, not Countries. Therefore to shew that God is not only mighty in Word,* 1.730 but in Deed too; That He is not only Pow∣erfull in Voice and Name, but in Fact too; here is Authoritie ioyn'd to his Scepter, and to the Latitude of Dominion the Pre∣rogatiue of Power,* 1.731 For thine is the King∣dome, and the Power.

Well may our Prayers determine in this ascribing of Power to God, when the first Prayers vsed in our Church beare this Confession in their foreheads, and begin with this Attribute of Power, Almighty.

I haue heard that Power belongeth vnto God (saith Dauid.) And wee haue seene the Declarations and Testimonies of that Power. It was that Mighty Power which first reduced the World out of that darke Confusion wherein it lay, into a cleere and

beautifull forme, and stamp'd the face of Method vpon it, when it was concluded in a rude Chaos. By that Power were the Motions of the Heauens established; and by that same Power are the Species of Crea∣tures mouing vpon the Earth conserued. By that Power were the Elements ex∣tracted out of Nothing, and by that Power are they restrained to their Stations and Places.

The highest euidence of Earthly Power is the Power of Making Lawes, and the ty∣ing vp of factious dispositions in an Obe∣dience of doing whatsoeuer they com∣mand. But vnto what an height is this Power eleuated in God? who is the vniuer∣sall Law-giuer, ruling them which rule vs, by whose Decrees Nature and the Ele∣ments are gouerned, Life and Death ad∣ministred.

A Story tells vs, that Canutus sometimes King of this Land, sitting by the Riuers side, at the comming in of the Tide, char∣ged the Floud it should not presume to ap∣proach that stone whereon his feet rested.

But the vnruly Floud disdaining to be checkt by any command saue Gods, by whose Ordinance it was allowed to make its vsuall sallies from the Ocean, and then retire againe, notwithstanding his charge wet his feet: Letting him see, it was God only could giue Lawes to the Water, saying to the Sea,* 1.732 Thus farre and no farther shall thy proud waues come. And whereas Homer fainingly tells vs, that the petty King of Ithaca, Vlysses, had the Winds in a Bagge, to enlarge or shut vp at his pleasure, wee are sure that it is only the True God who hath the Winds in custodie, which when He pleaseth He brings out of his Treasures. In a word, Hee hath the full exercise of Power, both for the Dispensation and Exe∣cution of Lawes: The Portion of Shame, or the Crowne of Glory; Iudgement or Mercy are the pay of his Exchequer.* 1.733 In tuâ manu & potestate sunt misericordia & salus, mors & vita: (Tis the Paraphrase of a de∣uout Patriarch vpon this place) Hee de∣stroyes and Hee saues, Hee scatters abroad and collects againe, banishes and repeales,

kills and makes aliue, ruling the Graue by so high an hand, that when the first Death hath arrested these Bodies of ours, He by his Power can Bale them, can recall the Breath which is fled, and transplant the defaced ruines of Nature, out of that cor∣ruptible Mould wherein they were buried, into the Kingdome of Glory. For as the Kingdome, and the Power, so The Glory is His.

There is no Theme so conspicuous as the Glory of the Lord:* 1.734 * 1.735 Whose Anniuerse the Heauens are (for they declare his Glory) and whose Trumpet the Tongue of An∣gels. Gloria in altissimis,* 1.736 was the Antheme sung by the Angels, Glory be to God on high. That Glory was an Argument which they found not on Earth, but brought it along with them from Heauen: Nor doe they leaue it here behinde them; The Tenour of their Embassie is, Peace vpon Earth, and Grace or Good will to Men, but Glory only to God.

What Monuments of Shame then doe those erect to themselues, and at how

easie a rate doe they purchase confusion, who prize their owne deseruings too much? What forbidden Altars doe they build, what high Places doe they set vp for an Idolatrous worship, who Glorifie Dust and Ashes? who studying the Doxo∣logie of men, in the most seruile Postures of insinuation, are content to cast them∣selues below the reputation of Men, and to promote their owne ends, make Ad∣uancement their Religion, and their Pa∣tron their God?* 1.737 Let no man Glory in men, (it was S. Pauls Lesson) no not in the best of men, Princes. For, to let vs see that all our glorying euen in them is but shame, our blessed Sauiour so farre degrades the opinion of Salomons Magnificence, that in his Gospell he preferres the Glory of the Lilly before his:* 1.738 And Hee that cloathes the Lillies,* 1.739 Crownes Kings. Let him then that Glories, Glory in the Lord: And let him that wrongs himselfe by Glorifying Men, at length doe God right, by giuing Him the Glory which is only due and pe∣culiar vnto Him.

King Dauid (who had better right to take, than they to giue) to the shame of Sycophants, modestly releases all his Claime or Title to Glory, conferring it wholly vpon God: Non nobis Domine,* 1.740 non nobis, sed Nomini tuo da Gloriam; Not vnto vs, Lord, not vnto vs, but to thy Name giue the Glory. For Heauen is the Sphere of Glory, and God is the King of Glory, and Glory is the Prerogatiue of his King∣dome, which as it doth Conuenire soli, so Semper; As it is Only His, so Euerlastingly His. For Thine is the Kingdome, the Power, and the Glory, For euer.

How loosely doe Honours sit on Men,* 1.741 when euery Disease shakes them off, and Layes them in the Dust?* 1.742 How miserable is the Condition of all Earths Glory, which hardly holds out a Life, but often dies be∣fore vs, rauisht away by a frowne, or for∣faited by a fault? Or if it doe last as long as the Owners, with the Staffe of Office crackt and throwne into the Graue, is there buried with the Corps.

It is a wofull, but fit difference, to distin∣guish

that specious Vanitie which Man termes Glory, from the Glory of God, which onely is true Glory, because onely Permanent. When the fashion of ours is as transitorie as the fashion of the World, when it tastes the same frailtie which our Bodies doe, euen this, like a Lecture of Mortalitie, tells vs that here all Glory is but Corruption: That either wee haue none, or if any, tis included in our Hopes, respi∣ced and adiourned till that time when This Corruptible shall put on Incorruption.* 1.743 But the Glory of God is an immortall Title, which Time cannot discolour, nor Age enfeeble; An vnalterable Possession, which as He euer had, He hath now, and shall euer haue. When all Motion shall cease, and the Time which measured that Motion shall be no more; When those great Lights in the Firmament, which successiuely watch the Iesses and obserue the Iournies of Time, by whose Kalendar wee compute the reuolution of our owne Yeeres, and the expence of euery Houre; When (I say) those Lights, like Dying Tapers, shall be

eternally smothered and goe out, the Glory of the Lord shall shine forth, and make a fairer Light than euer the Sunne in the pride of his Meridian could cast. A Light which is preserued by His Presence, who is the true Light; A Light which can neuer be eclipsed by the interposition of Dark∣nesse or Sorrow, but shall continue like that Glorious Essence which feeds it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thorow all Ages, or Thorow all Successions of Eternitie, (for so the tran∣scendent expression of our English hath it) For euer and euer. The one whereof re∣ferres to His Being, which Euer was; the other to His Duration, which Euer shall be.

Our Tenures here are suited and pro∣portioned to our owne Being: They are Ours Durante vitâ, whilest Life lasts, else they cannot properly be call'd ours, but anothers; They are not Free-holds, but Farmes; nor are wee Inheritors, but Te∣nants.

Is it not fit the great Landlord of Nature, who hath leased vnto vs not onely the meanes to sustaine our Being, but our Be∣ing

also, should hold his Titles by a Te∣nure as lasting and as independant as wee? Our Termes are bounded by a few yeeres, but there is no scope of Time, no Terme that can hold any proportion with God, but For euer and euer. Eternitie is Gods Free-hold, and there is no Title worth his wearing, which is not Eternall. Thy Yeeres are from euerlasting, and the Scepter of thy Kingdome is an euerlasting Scepter; Thy Power infinite, Thy Glory for euer and euer. Which perpetuitie concludes Him the Owner and Proprietary both in The King∣dome, The Power, and The Glory which is here setled vpon Him, and wherewith He is inuested, being put into a full possession with Tuum est, Thine is the Kingdome, &c.

* 1.744The Complement wee vse with God is quite different from that wee vse to Men. In the shutting vp of our Letters wee com∣monly mention the Obligations wee owe vnto those wee write, professing how much and by how many Titles wee are Theirs. But here in the close of our Praiers wee reward God out of his owne Inuento∣rie,

and, in the rehearsall of his Titles, professe vnto Him how much is His, Thine is the Kingdome, the Power, and the Glory.

And yet in this we imply a Dedication, a Deuoting of our selues to Him: For the ascribing of Dominion and Power to Him, imports the obedience, and subiection, and seruice which wee owe Him.

Wee can neuer in the way of thankfull Debtors owe Him enough, who gaue his Only Sonne a Ransome for vs. Wee can ne∣uer giue Him too much Honour, who gaue vs all the Circumstances of our Be∣ing. Nay, such is our Pouertie, wee cannot giue Him any Thing, but for a Gift are faine to tender Him a Repetition of His owne. Wee see by experience that it is no new thing for the bounty and munifi∣cence of God to pose vs daily with new Blessings, or new Deliuerances from Dan∣ger. But for vs to present Him with any new forme of Gratitude is impossible. As in the old Legall Sacrifices, Offerings were made vnto God of those Creatures which

were His before,* 1.745 (for so He claimes them, The Beasts of the Field are mine) and of those Fruits wherewith Hee had first en∣riched the Earth: So, in this Euangelicall Sacrifice of Prayer and Thanksgiuing, what wee offer vnto Him is taken out of his owne Store.

The Keyes of those Faculties and Or∣gans wherewith wee praise Him, are in His Custodie: The Heart that prayes is in His Hand: The Spirit which vocally inter∣prets the Heart is in the disposall of His Will. And therefore the Prophet Dauid will not presume to enter vpon the subiect of His Praise without leaue from Him: Domine labia mea aperies,* 1.746 &c. Thou must open my lips, that my mouth may shew forth thy praise.* 1.747 O sacrificium gratiâ datum! Non quidem hoc emi quod offerrem, sed tu donâsti! (tis S. Augustines exclamation) O the vouchsafed grace of God! I did not buy the sacrifice, but receiued it from Thee; Twas not my Purchase, but thine owne Gift. Though Gods loue to Mankinde cost Him deare, yet our Thankes to Him costs

little, tis at a most cheape rate. Such is his Bounty, and the riches of his Loue to vs, that He doth not only finde the Sacri∣fice, but build the Altar too; Hee is not only at the charge of the Offering, but of the Wood to dresse it. Hee bestowes the Holocaust, and Hee bestowes the Fewell. Hee obligeth vs first, and then prompts vs to a gratefull returne of that Obligation. Hee by his mercy giues vs cause to praise Him, and Hee by the working of his Grace inspires vs with a Duty and holy Zeale to ascribe this Praise. Thus wee pay God out of his owne Exchequer: Wee re∣ceiue from Him not only the Matter of our Thanksgiuing, but the Forme too; not only the Subiect of our Gratitude, but the expression of that Gratitude. As the Fauours wee receiue are His, so their Ac∣knowledgement is his also. These Organs of our Bodies are His, and the Musicke they make is by Him. The Praise wee yeeld Him is His owne; Dono tuo te laudo,* 1.748 (saith S. Augustine.) Nay He Himselfe is His owne Praise;* 1.749 Laus tua Domine Tu

ipse es, saith the same Father in another place.

Since then all Titles of Possession thus meet and Concenter themselues in God; Since the stile of His suruay runs vniuer∣sally, and is Audited in a Tuum est, All is Thine; How miserable were wee, had wee no place to be entered into this Au∣dit? Since not only the Dominion ouer all things, and Power, and Glory is Gods, but the meanes of rendring, the abilitie of conueying those Attributes vp∣on Him is giuen vnto vs by Him, what shame were it that wee our selues should not accompany our owne Faculties? that wee who entitle God to all His Attributes, should not be able to make any title to Him our selues? Certainly in the intent of Christ, the Dedication of these Attributes and of our Prayers to God is lame on our parts, and imperfect, if wee include not our selues in the Dedication, if wee are not able to say that as the Power and the Glory is Gods, so wee are His too.

S. Paul leaues the Corinthians vpon this

comfort, that As Christ is Gods,* 1.750 so they are Christs. And may that God for His Christs sake grant vnto vs all, that into this Account of Gods Possession wee may cast our selues, and whilest wee vtter this Doxology, Thine is the Kingdome, and the Power, and the Glory, may, in the assu∣rance of our Faith, be able to say that wee our selues are Thine: That so, when wee shall sleepe in the Dust, by His Power wee may be raised vp to the Life of Glory, and established in His euerlasting Kingdome.

Our Deed is now finished and ready for the Seale;* 1.751 I must onely desire your helpe for the Impression of that Seale. It hath beene my Office, thorowout this whole Tract vpon Christs Prayer, only to Chafe the Wax, to informe, and mollifie, and prepare your Meditations, by kindling a Religious zeale in you. My part is done, and I must now expect somewhat from you. To shew that your hearts went along with mee in this holy exercise, to testifie your assent to the Dictates of Christ, that He spake no more to God for you, than

you would be ready to speake ouer againe for your selues, you must now adde your Suffrage, since the remainder lies on you. For as it is the Priests duty to pray in the Temple, so tis the duty of the Congrega∣tion to say Amen to his Prayers.

I know some Writers of the Roman Church endeuour to proue that None but the Priest should here say Amen. Indeed, to speake truth, in a Church where Prayer in an vnknowne Tongue is practised and de∣fended, where the People vnderstand not what the Priest sayes, S. Paul thinks it no reason that in such a case their Deuotion should exceed their Learning, or that they ought to say Amen:* 1.752 How shall the vnlear∣ned say Amen at thy giuing thanks, seeing hee vnderstandeth not what thou sayest? But in a Church where, for the most part I hope, wee doe, or should vnderstand one another; where, as neere as wee can, wee follow the Psalmists rule,* 1.753 To praise God with vnderstanding, there is no colour nor reason to leaue it onely to the Priests Mouth. Seeing that in Deuteronomy no

lesse than Twelue times the Command is iterated, Let all the People say Amen.* 1.754 And in Nehemiah, when Ezra the Priest blessed the Lord, All the people said Amen, Amen.* 1.755

It is then your worke. But since hee that offers at the Altar, is a party with the Congregation, and offers for himselfe too; Since the Priest in praying for others, prayes for himselfe, (for wee say Our Fa∣ther, and Forgiue vs) Since wee are not only Embassadours from God for your sakes, but Heraulds too, I will by your patience suruay this Seale, and Blazon the Coat which is engrauen in it, and then leaue it to be Affixed by you.

I doe not impose a new Name vpon it, in stiling the Amen a Seale. S. Hierome calls it Signaculum Orationis Dominicae,* 1.756 the Seale of the Lords Prayer; Sicut Sigillum confirmatio est alicuius codiculi,* 1.757 As a Seale is the confirmation of a Codicill, so Albinus Flaccus expresses it. And like a most Au∣thenticke Signet, it hath remain'd vnalte∣red, retaining that Originall Stampe of Language which the mouth of God first

put vpon it.* 1.758 Pronuntiatur in illo idiomate siue linguâ, in quâ pronuntiabatur à Domino. S. Augustine giues the reason: There be (saith hee) some Hebrew words which cannot be translated, as Racha and Osanna; the first whereof is the voice of Indigna∣tion, the last of Exultation. There bee others which wee might haue translated, but yet Propter sanctiorem authoritatem seruata est antiquitas,* 1.759 it was held fit by the Primitiue Church,* 1.760 for the greater dignitie and Authoritie of the words, to preserue them in the Hebrew Garbe still, as Alleluiah and Amen.* 1.761 For which reason, the same Father speaking of this word, by occasion of our Sauiours Asseueration, Iohn 8.34. Amen dico vobis, sayes, That in honour of it, neither the Greeke nor Latine Interpre∣ter durst render it.

Tis certaine that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the con∣clusion of the 88. Psalme, and Fiat in the Latine, and So be it in our English, might serue to expresse this Amen: But S. Augu∣stine liked no Translation of it, but it selfe.

Indeed it cannot be denied, but that it

must needs lose much weight being trans∣lated, in that no one word can expresse it. For though the Prolation of the word be still the same, yet the meaning varies with the vse, and according to the Acception in the Scripture.* 1.762 In the practice of the Iewes, Amen was a Note of Assent; nor was it vsed in their Synagogue at Prayers onely, but at the Sermons and Expositions deli∣uered by the Rabbines, to testifie that the people beleeued and assented to all which they taught. But the Schoolemen haue ga∣thered diuers other acceptions of it in the Scripture. Sometimes it is taken Nomina∣litèr, as a Name, signifying as much as Ve∣rax, or Veritas, Truth telling, or Truth, and so it is vsed Reuel. 3.14. Haec dicit Amen, Testis fidelis; These things saith the Amen, the faithfull and true Witnesse.

Sometimes tis taken Aduerbially, and then it signifies as much as Verè or Fideli∣tèr, Truly or Verily. So it is vsed by our Sauiour in the Gospell, by way of Asseue∣ration, Amen dico vobis, Verily I say vnto you. In which sense S. Bernard termes it

Verbum confirmationis,* 1.763 The word of Con∣firmation: And S. Augustine termes it our Sauiours oath; Quodammodò, si dici fas est, iuratio eius est.

Lastly, it is taken Verbalitèr, Verbally, as it is an Hebrew word, importing as much as Fiat, Let it be done, or So be it, intimating the Affection, or Desire, or Zeale of such as Pray.* 1.764 Vbi exprimit deside∣rium Orantis; Where the pronounced Amen is Quasi Clausio, the Close, or in Saint Hieromes Phrase, the Signet with which our Prayers are Sealed vp.

Indeed it is a Transcendent Seale, which like the Great Seale, commands or includes all other Seales. As our Prayers, so our Faith hath Seales too. The Sacraments are the Seales of our Faith, but this Seale of Prayer is the Seale also of the Sacraments. When wee desire those Sacraments may be effectuall to vs, wee testifie our desire by saying Amen. When by those meanes He hath allowed, wee either apply God to vs, or our selues to Him, wee conclude and strengthen the Application by an Amen.

When wee commend the Bodies of our de∣ceased Brethren to Earth, In hope of the Resurrection, wee Seale vp their Graues with Amen. And when wee commend our owne Soules into the protection of God, we signe that Petition with the same Amen. In a Commonwealth it would be thought a Forgerie for a Party to Seale his owne Pasport; but in the Church tis Religion, and an Indulgence giuen by Christ, that each man may promote not only his Pray∣ers, but his passage to Heauen, and contri∣bute something to the Sealing of his owne Pasport.

a 1.765 I finde that Rabbi Iehudah thought the pronouncing of Amen so meritorious, that hee who said Amen in this World, was wor∣thy thy to say Amen in the Next. Andb 1.766 others of the Rabbines esteemed it so effectuall, that being deuoutly vttered, it would ac∣celerate and hasten the time of their Re∣demption. For my part, I place no Merit in the Prolation or Sound of the word, but yet I account it such a strength to Prayer, and so fit an Attestation of the

Peoples Zeale,* 1.767 that I must euer wonder wherefore the Church of Rome should make this Amen only the Priests Peculiar, shutting out the People for bearing any share in it: Or why they labour to giue a reason that like a Counter-verse it ought to be pronounced in a soft single voice by the Priest, when the whole Congregation, like a full Quire, most fitly should pro∣nounce it: For so S. Iohn reports, that hee heard the Host of Heauen like the sound of many Waters, or like the voice of Thunder, crying Amen,* 1.768 Alleluiah.

The Priest only must preach to the Peo∣ple, but the People may pray for them∣selues: Or if the Priest doe pray for the People, at least let the People say Amen to his Prayers. I shall neuer thinke he meanes fairely, or prayes with a good intent for mee, that vsurpes both Priest and Clarke, and will not giue mee leaue to say Amen for my selfe. I denie not, that in the Church the Priests Prayers are more acceptable than the Congregations, because he is the Mediator betwixt God and the People:

Yet I will neuer beleeue but the Congrega∣tions Amen is more obligatory, more effe∣ctuall than the Priests. At the Siege of Iericho the Priests Trumpets shooke the Walls,* 1.769 but the Walls fell not downe till the People shouted. The saying of Amen is but the Peoples Acclamation, the ioyfull shouting of the Congregation, in assurance of the Victory and successe of Prayer. Per hos impletur confirmatio precis,* 1.770 qui respondent AMEN, &c. For by those that cry Amen, the Prayer is confirm'd (saith S. Ambrose.) Nay the Blessing which the Priest distri∣butes is then confirm'd,* 1.771 Cùm Sacerdos be∣nedicit, Populus respondet Amen, confirmans benedictionem. This was the opinion and practice of the Primitiue Church; And some Writers of the Romane Church, handling purposely the Order of their Li∣turgie, hold it most fit to be continued. So Amalarius Fortunatus, sometimes Bishop of Treuere: so also* 1.772 Iuo Carnotensis Episco∣pus. But why summe I vp humane Au∣thorities, when God himselfe hath inioynd it? And when He bids say Amen, let not

the Authoritie of Rome silence you, but in obedience to his Command, and in assent to our Prayers, Let all the People say Amen.

But yet Prayers are not crown'd with their effects vnlesse God himselfe also say Amen. The Peoples Amen concludes the Prayer, expressing a desire to obtaine, but Gods Amen perfects it, by consummating that desire.

Let vs therefore addresse our selues to Him not only in our Prayers, but for the successe of those Prayers, beseeching Him, who at first pronounced a Fiat ouer the Worke of his Creation, to repeat that Fiat ouer vs in accomplishing the Worke of our Redemption.* 1.773 Dic verbum tantùm, Lord only say the word, and thy seruants shall liue. By the Power of thy Word thou didst set vp a Light in Darknesse; Thou saidst,* 1.774 Let there be light, and it was made: Gracious God, for thy mercies sake, exer∣cise that Act of Power vpon vs. When we shall be benighted in our Graues, and shut vp within the Region of Darknesse, O Thou that art the True Light, suffer vs not

for euer to sleepe in Death,* 1.775 but grant that in Thy Kingdome, and in Thy Presence, wee may haue the fruition of a New Light: That wee may see Light in Thy Light, and enioy that Light by enioying Thee who art that Light: That from thy Militant Church, wee may be translated into thy Triumphant: That of Christians here, we may be made Saints there, and finally ex∣change the State of Grace for a Crowne of Glory in Thy Kingdome, which shall know no End. Amen.

FINIS.

Notes

• * 1.1

  Diuision.
• * 1.2

  Pray.
• * 1.3

  Alexand. Hales p rt 4. Aug l••b. de Bon•• Pe••s••uer••••.
• * 1.4

  Tho. Aquin. 22. quaest. 83. Artic. 3. Resp. ad. 2.
• * 1.5

  Ier. 33 3. Psal 126.6. Psal 3••.7.
• * 1.6

  Luk 22.40.
• * 1.7

  Mat. 13.33.
• * 1.8

  Alfonsus à Ca∣stro.
• * 1.9

  Necessity.
• * 1.10

  Vict•••• & ve∣stitus.
• * 1.11

  Aug. ser. 29. de verbis Domini
• * 1.12

  Aug. ser. 5. de verb. Dom.
• * 1.13

  Petronius Arbit.
• * 1.14

  August.
• * 1.15

  Gerard, Apho∣rism.
• * 1.16

  Psal. 81.1••.
• * 1.17

  Psal. 71.6.
• * 1.18

  Aug. de ciuit. Dei lib. 5. cap. 10.
• * 1.19

  Alexand. Hales part. 4. ex Aug.
• * 1.20

  Matth. 7.7.
• * 1.21

  The Excel∣lence of Prayer.
• * 1.22

  Dionys Carthus. in Matth.
• * 1.23

  Psal. 141.2.
• * 1.24

  Numb. 16.48.
• * 1.25

  Exod. 32.11.
• * 1.26

  Psal. 141.2.
• * 1.27

  Mat. 26.40.
• * 1.28

  Ecclus. 35.21.
• * 1.29

  Mat. 11.12.
• * 1.30

  Ambros. ser. 86.
• * 1.31

  Luther.
• * 1.32

  Gen. 32.2.24.
• * 1.33

  Hieron. Epist.
• * 1.34

  Psal. 130.1.
• * 1.35

  Aug. Ser. 226. de tempore.
• * 1.36

  1 King. 18.45.
• * 1.37

  Pray thus.
• * 1.38

  Patterne.
• * 1.39

  A set forme.
• * 1.40

  Rom. 8.
• * 1.41

  Eccles. 5.2.
• * 1.42

  Ecclus. 18.22.
• * 1.43

  2 Sam. 24.24.
• * 1.44

  Hugo Cardin. in Mat. 6. Dimitte, &c.
• * 1.45

  Carranza. Concil. Tolet. 3. Can. 9. Alphons. à Castro.
• * 1.46

  Psal. 45.2.
• * 1.47

  2 A short forme of Prayer.
• * 1.48

  Pertinet ad fi∣nem & modesti∣am fidei si non agmine verbo∣rum adeundum putemus ad Do∣minum. Tertul. lib de Orat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Mat.
• * 1.49

  August. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrys. in Mat. 6.
• * 1.50

  Matth. 6.8.
• * 1.51

  Epist. ad Pro∣bam.
• * 1.52

  August. ibid.
• * 1.53

  Cyprian.
• * 1.54

  Ambros. offic. lib. 1. cap. 4.
• * 1.55

  Aliud est sermo multus, aliud diuturnus affe∣ctus, August. epist. 121.
• * 1.56

  Confutatio in Rhemist. Testa∣ment. in Matth. 16.21.
• * 1.57

  Eccles. 5.2.
• * 1.58

  Part. 3. Vos.
• * 1.59

  August. Serm. de verb. Dom.
• * 1.60

  1 Thess. 5.17.
• * 1.61

  Aquinas 2^•. 2ae. q. 83. art. 17.
• * 1.62

  Qui innocētiam colit Domino supplicat. Minut. Foelix.
• * 1.63

  Gloss. in 1 Thess. 3. Sine intermis∣sione orate.
• * 1.64

  Seneca.
• * 1.65

  Ambros. lib. 3. de virg.
• * 1.66

  Gerard. Apho∣rism. Sacr.
• * 1.67

  Mat. 6.9.
• * 1.68

  Psal. 47.
• * 1.69

  Vers. 7.
• * 1.70

  Aug. de Ciuit. Dei. l. 21. c. 27.
• * 1.71

  Reuel. 1.16.
• * 1.72

  Vers. 12.
• * 1.73

  Vers. 11.
• * 1.74

  August. Hor. 43
• * 1.75

  Lyra in 3. Reg. 18.
• * 1.76

  In Mat. 6.
• * 1.77

  Dignitas. Cyprian. de Orat.
• * 1.78

  Cyprian. ibid.
• * 1.79

  Breuitas.
• * 1.80

  Esa. 10.23.
• * 1.81

  Cyprian.
• * 1.82

  Aug. Ser. 213. de Tempore.
• * 1.83

  Alex. Hales. Part. 4.
• * 1.84

  Facunditas.
• * 1.85

  Tertull. de orat.
• * 1.86

  Garran. in Matth. 6.
• * 1.87

  Biel Lect. 64. in Miss.
• * 1.88

  Iohn 12.28.
• * 1.89

  Psal. 80.19.
• * 1.90

  Psal. 17.5.
• * 1.91

  Prou. 30.8.
• * 1.92

  Psal. 7.4.
• * 1.93

  Eccles. 23.5.
• * 1.94

  Psal. 144.11.
• * 1.95

  Tertull lib. de orat.
• * 1.96

  Alex. Hales part. 4.
• * 1.97

  Nazianzen.
• * 1.98

  Cyprian. de orat.
• * 1.99

  Cyprian. ibid.
• * 1.100

  Agnoscit Pa∣ter Filii sui ver∣ba cum precem facimus.

  Cyprian. ib.
• * 1.101

  The Diuision and generall Cast of the whole Pray∣er.
• * 1.102

  Petr. de Aliaco. Vid. Biel. sect. 64. in Miss.
• * 1.103

  Diuision of the Text.
• * 1.104

  Ambros.
• * 1.105

  Lect. 64. in Miss.
• * 1.106

  Luke 18.14.
• * 1.107

  Gen. 18.
• * 1.108

  Exodus 34.
• * 1.109

  Psal. 25.
• * 1.110

  Vers. 6,
• * 1.111

  Vers. 7.
• * 1.112

  Caluin.
• * 1.113

  Hieron. Ep. ad Tranquillin.
• * 1.114

  Gloss.
• * 1.115

  Consess. l. 7. c. 21.
• * 1.116

  Iob. 3.46.
• * 1.117

  Our Father. Biel. Lect. 64. in Niss.
• * 1.118

  Biel. Loc. Cit.
• * 1.119

  Serm. 151. de Tempore.
• * 1.120

  Gal. 4 7.
• * 1.121

  Rom. 8.15.
• * 1.122

  Ierem. 3.19.
• * 1.123

  Chrysostome.
• * 1.124

  Bernard.
• * 1.125

  Ioh. 1.
• * 1.126

  Mat. 15.26.
• * 1.127

  Prou. 13.
• * 1.128

  Part 4. pag. 165.
• * 1.129

  Idem.
• * 1.130

  Noster.
• * 1.131

  Our Father.
• * 1.132

  1 King. 21.6.
• * 1.133

  Gloss.
• * 1.134

  Ambros.
• * 1.135

  Idem. Vid. Biel.
• * 1.136

  Malach. 2.10.
• * 1.137

  1 Iohn 4.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom.
• * 1.138

  Prou. 18.19.
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Chry∣sostom.
• * 1.140

  Exod. 30.15.
• * 1.141

  August. Hom. 42.
• * 1.142

  August. ib.
• * 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.
• * 1.144

  Which art.
• * 1.145

  Exod. 3.14.
• * 1.146

  Iohn 8.58.
• * 1.147

  Apoc. 1.4.
• * 1.148

  Gabr. Biel.
• * 1.149

  Idem.
• * 1.150

  Exod. 3.14.
• * 1.151

  Chald. Paraphr.
• * 1.152

  Heb. 13.8.
• * 1.153

  Lombard. lib. 1. Sent. Distinct. 1.
• * 1.154

  Ambros. lib. 3. de Sacram.
• * 1.155

  Vide Hales part. 4.
• * 1.156

  Aristot. de Caelo.
• * 1.157

  Mat. 13.43.
• * 1.158

  In Heauen.
• * 1.159

  Alex. Hales part. 4. de Miss. part. 2. p. 165.
• * 1.160

  Psal. 68.33.
• * 1.161

  Luk. 2.14.
• * 1.162

  Ambros. Offic. lib. 1. cap. 13.
• * 1.163

  Ierem. 23.
• * 1.164

  Gregory.
• * 1.165

  Caietan. in Mat. 6.
• * 1.166

  Chrysostome.
• * 1.167

  Mat. 28.6.
• * 1.168

  Reuel. 19.10.
• * 1.169

  Esay 1.
• * 1.170

  Tertul. de Orat.
• * 1.171

  Psal. 60.10.
• * 1.172

  Psal. 144.1.
• * 1.173

  Euseb. de vita Constant. l. 1. c. 22.
• * 1.174

  Psal. 44.
• * 1.175

  Thom. Aquin. 2^a. 2ae. q. 83.
• * 1.176

  Gabr. Biel Lect. 66. in Miss.
• * 1.177

  Gloss.
• * 1.178

  Caictan. Mat. 6.
• * 1.179

  1 Ioh. 4.19.
• * 1.180

  Ioh. 21.15.
• * 1.181

  Mat. 10 37.
• * 1.182

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostome.
• * 1.183

  Mat. 6.33.
• * 1.184

  Diuis.
• * 1.185

  Nomen. Of Names in generall, and their first institu∣tion.
• * 1.186

  Gen. 2.19, 20.
• * 1.187

  1 Cor. 13.41.
• * 1.188

  Psal. 147.4.
• * 1.189

  All Names at first signi∣ficant.
• * 1.190

  Iam coronae no∣men h••bebat & ideò palmā mar∣tyr••j suo nomine praefe••ebat. Aug. serm. 2. de Steph.
• * 1.191

  Chrysost. hom. 12. in 1 Cor. 4.
• * 1.192

  Apoc. 3.12.
• * 1.193

  Esay 46.5.
• * 1.194

  Luke 2.21.
• * 1.195

  Stapleton in Fest. Iohan. Baptistae.
• * 1.196

  Nomen Tuum. Thy Name.
• * 1.197

  Minut. Foelix.
• * 1.198

  Lactant. l. 1. cap 6.
• * 1.199

  Minut. Foelix.
• * 1.200

  Xixtus sentent.
• * 1.201

  Damascen. lib. 1. cap. 13.
• * 1.202

  Minutius Faelix.
• * 1.203

  Jdem.
• * 1.204

  Isidor. Pelus. lib. 2. Epist. 299.
• * 1.205

  Minutius Foelix.
• * 1.206

  Xixtus.
• * 1.207

  Drusius.
• * 1.208

  ••actant. l. 1. c. 6.
• * 1.209

  Arias Montan. lib. de Arcano ser. cap. 2.

  Petrus Galatinus lib. 2. cap. 17.
• * 1.210

  Zanchius.
• * 1.211

  Why God is stiled vnder so many Attri∣butes.
• * 1.212

  Ambros.
• * 1.213

  Dominus fuit ab aeterno, s••cundū Potestatem, non secundum Rela∣tionem.

  Thom. Aquin.
• * 1.214

  Zanch de Nat. Dei. cap. 8. q. 4.
• * 1.215

  Augustine.
• * 1.216

  Iames 1.17.
• * 1.217

  Augustine.
• * 1.218

  Alex Hales.
• * 1.219

  Sanctifice∣tur.
• * 1.220

  Deut. 32.35.
• * 1.221

  Rom. 2 1.
• * 1.222

  1 Pet. 2.16.
• * 1.223

  Ambros. de Vir∣gin.
• * 1.224

  Pertantes san∣ctum Nomen ad poenam suam. Aug. ser. 18. de verb. Dom.
• * 1.225

  Ludouicus Vi∣••es.
• * 1.226

  Exod. 3.5.
• * 1.227

  1 Cor. 11.4.
• * 1.228

  Philip. 2.10.
• * 1.229

  Psal. 78.56.
• * 1.230

  Conclusion.
• * 1.231

  Luke 1.49.
• * 1.232

  Aug.
• * 1.233

  Idem.
• * 1.234

  Illa particula in Caelo & in terrâ, determinat quā∣libet trium pri∣marum petitio∣num.

  Caietan. in Mat. 6.
• * 1.235

  Chrysost.
• * 1.236

  Cant. 1.3.
• * 1.237

  2 Cor. 2.16.
• * 1.238

  August.
• * 1.239

  Mat. 25.34.
• * 1.240

  Iuuenal.
• * 1.241

  Diuis.
• * 1.242

  The Prince his returne from Spaine.
• * 1.243

  1 Thes. 5.18.
• * 1.244

  Luk. 18.11.
• * 1.245

  In Caligula.
• * 1.246

  Kingdome.
• * 1.247

  Iohn 18.36.
• * 1.248

  Hieron. Ep. ad Paulin. de Insti∣tut. Monar.
• * 1.249

  Gen. 1.26.
• * 1.250

  Gen. 3.17.
• * 1.251

  Psal. 2.8.
• * 1.252

  Vers. 6.
• * 1.253

  Psal. 105.15.
• * 1.254

  Ioh. 18.6.
• * 1.255

  Deut. 17.16.
• * 1.256

  Aggae. 2.24.
• * 1.257

  Prou. 8.15.
• * 1.258

  Psal. 22.28.
• * 1.259

  The Pope no disposer of Kingdomes.
• * 1.260

  Psal. 2.9.
• * 1.261

  Baldus.
• * 1.262

  Reuel. 19.16.
• * 1.263

  1 Tim. 6.15.
• * 1.264

  Psal. 103.19.
• * 1.265

  No vniuersall Monarchy.
• * 1.266

  Ephes. 4.5, 6.
• * 1.267

  Iuuenal. sat.
• * 1.268

  Reuel. 17.14.
• * 1.269

  Psal. 82.1.
• * 1.270

  Psal. 2.10.
• * 1.271

  Reuel. 4.10.
• * 1.272

  Iob 34.13.
• * 1.273

  Tuum. Thy King∣dome.
• * 1.274

  Psal. 45.6.
• * 1.275

  Mat. 21 43.
• * 1.276

  Chrysost.
• * 1.277

  Numb. 27.12.
• * 1.278

  2 Tim. 4.8.
• * 1.279

  2 Tim. 2.12.
• * 1.280

  1 Cor. 2.9.
• * 1.281

  Luk. 3.16.
• * 1.282

  Adueniat. Thy King∣dome come.
• * 1.283

  Esa. 5.19.
• * 1.284

  Reuel. 6.10.
• * 1.285

  Tertul. lib. de Orat.
• * 1.286

  Phil. 1.23.
• * 1.287

  Psal. 55.6.
• * 1.288

  Reuel. 16.15.
• * 1.289

  Psal. 24.7.
• * 1.290

  Prou. 23.26.
• * 1.291

  Aug. in Psal 97.
• * 1.292

  Aug. in Psal. 147
• * 1.293

  Mat. 4.17.
• * 1.294

  Mat. 24.44.
• * 1.295

  Mat. 22.4.
• * 1.296

  Vers. 8.
• * 1.297

  Psal. 57.7.
• * 1.298

  Mat. 25.34.
• * 1.299

  Pers. Sat. 5.
• * 1.300

  Psal. 127.1.
• * 1.301

  Damascen. lib. 2. cap. 29.
• * 1.302

  August.
• * 1.303

  Iob 23.13.
• * 1.304

  Aug. lib. 3. de Trinitate.
• * 1.305

  Damascon. lib. 2. cap. 29.
• * 1.306

  Zanchius.
• * 1.307

  Pet. Lomb. lib. 1. Dist. 45.
• * 1.308

  2 Part. Thy Will.
• * 1.309

  Ezech. 33.11.
• * 1.310

  Psal. 31.5.
• * 1.311

  Mat. 25.34.
• * 1.312

  2 Sam. 6.7.
• * 1.313

  Biel. Lect. 69. In Miss.
• * 1.314

  Aug. Enchirid.
• * 1.315

  Fiat. Thy Will be done. Esa. 46.10.
• * 1.316

  Esa. 46.10.
• * 1.317

  Iac. 1.17.
• * 1.318

  Bradwardin. de causa Dei lib. 1. cap. 23. Corollar.
• * 1.319

  Lib. 1. cap. 28. in fine.
• * 1.320

  Alphons. à Castro lib. 11.
• * 1.321

  Mal. 3.14.
• * 1.322

  Leuit. 5.7.
• * 1.323

  Ier. 29.12.
• * 1.324

  Luk. 22.40.
• * 1.325

  Phil. 2.12.
• * 1.326

  Cyprianus.
• * 1.327

  Rhem. Test. Mat. 11.
• * 1.328

  Luk. 17.5.
• * 1.329

  Mat. 26.39.
• * 1.330

  Tertul. lib. de Orat.
• * 1.331

  Phil. 4.11.
• * 1.332

  Horat. l. 2. Sat. 7.
• * 1.333

  Tull. Paradox.
• * 1.334

  Sen. Consol. ad Polyb.
• * 1.335

  Aug. Serm. 29. de verb. Domini.
• * 1.336

  Iob 1.21.
• * 1.337

  Ephes. 4.20.
• * 1.338

  1 Thes 5.3.
• * 1.339

  Senec. Consolat.
• * 1.340

  Act. 8.32.
• * 1.341

  4 Part. In Earth as it is in Hea∣uen.
• * 1.342

  Basil. Institut. ad vitam perfe∣ctam, cap. 2.
• * 1.343

  Iohn 17.11, 24.
• * 1.344

  Phil. 3.21.
• * 1.345

  Iob. 14.27.
• * 1.346

  Ephes. 5.6.
• * 1.347

  Nunquam ex∣emplum à malis sumit: Semper à meliore parte incitamenta virtutum sunt. Hierom. Epist. 21. Iac. 1.17. Mat. 10.25.
• * 1.348

  Biel. loc. cit.
• * 1.349

  Jd. pag. 143.
• * 1.350

  Luk. 12.47.
• * 1.351

  Isidor. Pelus. Epist. 24 l. 4.
• * 1.352

  Cyprian.
• * 1.353

  August.
• * 1.354

  Id. lib. de bono perseuerantiae.
• * 1.355

  Iohn 10.16.
• * 1.356

  Iosh. 10.13.
• * 1.357

  Esa 38.8.
• * 1.358

  Chrysost.
• * 1.359

  Phil. 3.20.
• * 1.360

  Conclusion.
• * 1.361

  Iob 13.15.
• * 1.362

  Psal. 42.11.
• * 1.363

  Luk. 12.32.
• * 1.364

  1 Cor. 6.13.
• * 1.365

  Psal. 104 14.
• * 1.366

  Psal 62.10.
• * 1.367

  Non dixit, No∣lite habere, sed, Nolite diligere. Aug. Ser. 33. de verb. Dom.
• * 1.368

  Matt. 10.30.
• * 1.369

  Giue.
• * 1.370

  Esa. 65.24.
• * 1.371

  Psal. 50.15.
• * 1.372

  Vers. 14.
• * 1.373

  Sen. de Benef. lib. 1. cap. 1.
• * 1.374

  Esay 55.1.
• * 1.375

  Matt. 7.7.
• * 1.376

  Matt. 17.21.
• * 1.377

  Gen. 3.18.
• * 1.378

  Matt. 25.11.
• * 1.379

  2 King. 7.2.
• * 1.380

  Jerem. 5.24.
• * 1.381

  1 Cor. 3.6.
• * 1.382

  Iac. 4 7.
• * 1.383

  Reuel. 3.18.
• * 1.384

  Ordo pe∣tendi.
• * 1.385

  Dan. 7.9.
• * 1.386

  1 Cor. 15.23.
• * 1.387

  Ecclus. 7.36.
• * 1.388

  Exod. 23.19.
• * 1.389

  Eccles. 12 1.
• * 1.390

  Psal. 88.14.
• * 1.391

  Gen. 43.11.
• * 1.392

  Psal. 111.5.
• * 1.393

  1 King. 3.11, 12, 13.
• * 1.394

  Luc. 12.31. & Matt. 6.33.
• * 1.395

  Bread.
• * 1.396

  Matt. 6.31.
• * 1.397

  Wisd. 16.20, 21.
• * 1.398

  Ambros.
• * 1.399

  Psal. 128.2.
• * 1.400

  2 King. 18.31.
• * 1.401

  Micah 4.3.
• * 1.402

  Num. 14.9.
• * 1.403

  Ecclesiastic. 15.1.
• * 1.404

  Matt. 14.17.
• * 1.405

  Psal. 78.25.
• * 1.406

  Sap. 16.
• * 1.407

  Matt. 5.6.
• * 1.408

  John 6.35.
• * 1.409

  Psal. 80.5.
• * 1.410

  Matt. 4.4.
• * 1.411

  Psal. 106.15.
• * 1.412

  Amos 8.11.
• * 1.413

  Psal. 68.11.
• * 1.414

  Bernard.
• * 1.415

  Daily Bread.
• * 1.416

  Alex. Hales part. 4. quaest. 10. pag. 175.
• * 1.417

  Biel. Lect. 70. in Miss.
• * 1.418

  Exod. 16.16.
• * 1.419

  Lucan.
• * 1.420

  Aug. Ser. in Monte.
• * 1.421

  Esa. 5.8.
• * 1.422

  Apuleius.
• * 1.423

  Ser. 105. de Tem∣pore.
• * 1.424

  Prou. 30.8.
• * 1.425

  Ecclus. 39.16.
• * 1.426

  1 Tim. 6.8.
• * 1.427

  Bernard.
• * 1.428

  Hyppocrates.
• * 1.429

  Psal. 53.5.
• * 1.430

  2 Chron. 18.26.
• * 1.431

  Nobis.
• * 1.432

  1 Cor. 13.
• * 1.433

  Ephes. 4.2.
• * 1.434

  Gal. 6.10.
• * 1.435

  Psal. 112.9.
• * 1.436

  Aug. Ser. 205. de Temp.
• * 1.437

  Jta suam omni∣potentiam tempe∣rauit, vt labori∣bus hominum per homines subueni∣ret. Leo Ser. 5. de Quadrages.
• * 1.438

  1 Sam. 25.11.25.
• * 1.439

  Eccles. 11.1.
• * 1.440

  1 King. 17.14.
• * 1.441

  Hodie.
• * 1.442

  Matt. 6.27.
• * 1.443

  V. 26. & 28.
• * 1.444

  Chrysost.
• * 1.445

  Matt. 6.34.
• * 1.446

  Gen. 13.11.
• * 1.447

  Luk. 12.19.
• * 1.448

  Psal. 105.16.
• * 1.449

  Luk. 12.20.
• * 1.450

  2 Thess. 1.3.
• * 1.451

  Aug. Epist. ad Probam.
• * 1.452

  Jer. 1.10.
• * 1.453

  Deut. 26.18.
• * 1.454

  Luke 23.43.
• * 1.455

  Psal. 95.8.
• * 1.456

  Biel. Lect. 70. de Miss. p. 146.
• * 1.457

  Psal. 2.7.
• * 1.458

  Luk. 22.30.
• * 1.459

  Gen. 1.
• * 1.460

  Senec.
• * 1.461

  Psal. 120.5.
• * 1.462

  Exod. 16.3.
• * 1.463

  Hieron. Cōment. in Matt. 6.
• * 1.464

  Matt. 8.20.
• * 1.465

  Conimbricens. lib. 2. de Coelo, cap. 12.
• * 1.466

  Caietan. in Matt. 6.
• * 1.467

  Thom. Aquin. 2••. 2ae q. 83. Art. 9. in conclus. Id. Salmeron. To. 5. Tract. 51.
• * 1.468

  Diuision. First part.
• * 1.469

  Second part.
• * 1.470

  Hieron.
• * 1.471

  Gerson. part. 2. Ser. de 4. domi∣bus.
• * 1.472

  Matt. 5.18.
• * 1.473

  Hal••s part. 4. q. 37.
• * 1.474

  Biel Lect. 72. de Missa.
• * 1.475

  Biel. loc. citat.
• * 1.476

  Forgiue.
• * 1.477

  Salmeron. Tom. 5. Tract. 51.
• * 1.478

  John 20.23.
• * 1.479

  Mark. 2.7.
• * 1.480

  Luk. 15.10.
• * 1.481

  Tertull. de orat. ••ap. 7.
• * 1.482

  Ephes. 6.14.
• * 1.483

  Augustin. Serm. de verb. Dom.
• * 1.484

  Psal.
• * 1.485

  Cyprian. de orat. Dom.
• * 1.486

  Ezech. 18.22.27.
• * 1.487

  Vs.
• * 1.488

  Aug in Psal. 29.
• * 1.489

  Leo Ser. 5. de Quadrages.
• * 1.490

  Aug. Ser. 15. de verb. Dom.
• * 1.491

  Psal. 51.5.
• * 1.492

  Aug. Ser. 36. de verb. Dom.
• * 1.493

  Jd.
• * 1.494

  Aug. ib.
• * 1.495

  Cyprian.
• * 1.496

  Leo Ser. 5. de Quadrages.
• * 1.497

  Bernard. Ser. 6. de Quadrag.
• * 1.498

  Aug. Ser. 23. de verb. Dom. Quantumlibet profecerimus, ne∣cessarium est no∣bis dicere, Di∣mitte nobis debita nostra &c. Aug. Epist. 29.
• * 1.499

  Iud. 11.
• * 1.500

  Lyra & Gloss. in Iud. 11.
• * 1.501

  Carranza summ. Concil. Mileuit. Can. 8.
• * 1.502

  Can. 7.
• * 1.503

  Alphonsus à Ca∣stro aduers. haeres. l. 11. de Oratione.
• * 1.504

  Debita.
• * 1.505

  Horat.
• * 1.506

  Heb. 9.27.
• * 1.507

  Tom. 5. Tract. 51. pag. 319.
• * 1.508

  2 King. 5.27.
• * 1.509

  Ezek. 18.20.
• * 1.510

  Debts are Sins or Trespasses.
• * 1.511

  Luk. 11.4.
• * 1.512

  Matt. 6.14. Tertull. de orat. cap. 7.
• * 1.513

  Matt. 18.24.28
• * 1.514

  Id.
• * 1.515

  Pamelius Anno∣tat. in Lib. Ter∣tullian. de orat. ex Fortunato.
• * 1.516

  No sinnes Ve∣niall.
• * 1.517

  Prou. 24.8, 9.
• * 1.518

  Matt. 5.28.
• * 1.519

  Aug.
• * 1.520

  Matt. 5.26.
• * 1.521

  Nostra.
• * 1.522

  Job 1.21.
• * 1.523

  Psal. 39.7.
• * 1.524

  Eccles. 12.7.
• * 1.525

  Hug. Cardinal. in Matt. 6.15.
• * 1.526

  2 Cor. 5.21.
• * 1.527

  Aug. Orat. de 5. Haeres. Tom. 6.
• * 1.528

  All are Deb∣tors.
• * 1.529

  Jo••. 13.34.
• * 1.530

  Eph••s. 5.22.
• * 1.531

  Ephes. 6 1.
• * 1.532

  Vers. 5.
• * 1.533

  Eph••s. 5.29.
• * 1.534

  Vers. 28.
• * 1.535

  Coloss. 3.21.
• * 1.536

  Ephes. 6.4.
• * 1.537

  Ephes. 6.9.
• * 1.538

  Ephes. 5.29.
• * 1.539

  Rom. 13.1.
• * 1.540

  Rom. 13.5.
• * 1.541

  Aug. Ser. 25. de verb. Dom.
• * 1.542

  Matt. 25.42.
• * 1.543

  Vers. 45.
• * 1.544

  August. Ser. 20. de verb. Dom.
• * 1.545

  Ioh. 2.15.
• * 1.546

  Nehem. 5.10.
• * 1.547

  Matt. 19.22.
• * 1.548

  Non ••ic vrgetur pecuniam d••mit∣tere &c. August. lib. 2. de ser. Dom. in Monte cap. 13. Tom 4.
• * 1.549

  Luk. 11.4.
• * 1.550

  Rom. 13.8.
• * 1.551

  Concil. Carthag. p. 528. per C••ab.
• * 1.552

  Psal. 37.26.21
• * 1.553

  Salmeron. Tom. 5 Tract. 51.
• * 1.554

  Matt. 18.24.
• * 1.555

  Aug. Serm. 38. de Sanct.
• * 1.556

  Sicut, As we forgiue &c.
• * 1.557

  Camerat. Histo∣ric. Meditat. lib. 5. cap. 18.
• * 1.558

  Matt. 7.2.
• * 1.559

  Caietan.
• * 1.560

  Leo Ser. 5. de Quadrages.
• * 1.561

  Theophylact.
• * 1.562

  Matt. 5.24.
• * 1.563

  Luk. 11.4.
• * 1.564

  Matt. 18.35.
• * 1.565

  Aug. de ciuit. D•••• l. 21. ca 27.
• * 1.566

  Caluin.
• * 1.567

  Stapleton. Anti∣dot. Euangel. in Matt. 6.15.
• * 1.568

  Basil. de legendis Gentil. libris.
• * 1.569

  1 Cor. 6.5, 6, 7.
• * 1.570

  Matt. 5.25.
• * 1.571

  Vers. 40.
• * 1.572

  Psal. 30.9.
• * 1.573

  Aug. Ser. 3. de Epiphan.
• * 1.574

  Matt. 8.25.
• * 1.575

  Ephes. 4.25.
• * 1.576

  Matt. 16.2.
• * 1.577

  Gabriel. Biel Lect. 77. de Missa.
• * 1.578

  Per tentatio∣nem intelligitur concupiscentia, quae origo est om∣nium tentatio∣num; vnde pe∣tens singulariter non induci in il∣lam, petit induci per consequens in nullam. Part. 4. pag. 177.
• * 1.579

  Si non induceret Deus in tentati∣onem, frustra pe∣ti ne induceret. Hales.
• * 1.580

  God is no cause of sinne.
• * 1.581

  Luk. 6.44.
• * 1.582

  Psal. 53.
• * 1.583

  Orig. Homil. 13. in Ezek.
• * 1.584

  Gen. 1.31.
• * 1.585

  Aug.
• * 1.586

  Bernard. Ser. 76. in Cantic.
• * 1.587

  Ier. 6.7.
• * 1.588

  August. citat. à Petr. Lombard. Lib. 2. Dist. 24.
• * 1.589

  Aug. Enchirid.
• * 1.590

  God not the Author of Temptation.
• * 1.591

  Brulefer. lib. 2. Dist. 21. quaest. 1.
• * 1.592

  Iuuenal.
• * 1.593

  Cassian. & Biel loc. cit.
• * 1.594

  Tertull. lib. de Orat.
• * 1.595

  Hieron.
• * 1.596

  Iam. 1.13.
• * 1.597

  God permits Temptation.
• * 1.598

  Deuter. 13.
• * 1.599

  Aug. Epist. 146. Cons••ntio. Id. Ser. 11. de verb. Dom. Tom. 10.
• * 1.600

  Alex. Hales part 4 pag. 177.
• * 1.601

  A••g de ser Dom. in M••nte, l. 2. c. 14. Tom. 4.
• * 1.602

  Cyprian. de Orat. Dom.
• * 1.603

  Senec. Tragoed.
• * 1.604

  Petr. Lombard. lib. 2. dist. 23.
• * 1.605

  God no way the Cause of Adams Fall, either in re∣gard of his Prescience or Permission.
• * 1.606

  Petr. Lombard. l. 2. dist. 23. a.
• * 1.607

  Augustin.
• * 1.608

  Petr. Lombard. l. 2. dist. 24.
• * 1.609

  1 Cor. 10.13.
• * 1.610

  Iob 1.12.
• * 1.611

  Iob 2.6.
• * 1.612

  Iob 42 12.
• * 1.613

  Alexand. Hales ••art. 4.
• * 1.614

  Boskier.
• * 1.615

  Temptation not to bee sought wil∣fully.
• * 1.616

  Alex. Hales part 4. pag. 176.
• * 1.617

  Gregor. Magnus.
• * 1.618

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ch••ysost. post vltim. Petit.
• * 1.619

  Hieron. aduers. Vigilant.
• * 1.620

  Theophylact.
• * 1.621

  Isidor. Pelus. l. 2. ep. 76.
• * 1.622

  Th. Aquin. 2••. 2ae quaest. 83. art. 9. in conclus.
• * 1.623

  Gloss. in Matt. 6.
• * 1.624

  Temptations.
• * 1.625

  Bernard.
• * 1.626

  Gabriel Biel lect. 77. de Miss.
• * 1.627

  Bernard. in Can∣tic. Ser. 64.
• * 1.628

  Bern. Ser. 4. in fest. omn. Sanct.
• * 1.629

  Luk. 22.31.
• * 1.630

  Aug. de Ciuit. Dei lib. 6.
• * 1.631

  1 Thess. 3.5.
• * 1.632

  Origen.
• * 1.633

  Iac. 1.14.
• * 1.634

  Matt. 4.6.
• * 1.635

  Vincent. Lyri∣nensis.
• * 1.636

  Aug.
• * 1.637

  God deliuers from Tempta∣tion.
• * 1.638

  Psal. 17.30.
• * 1.639

  Reuel. 3.9, 10.
• * 1.640

  How God de∣liuers from Temptation.
• * 1.641

  Conclusion.
• * 1.642

  Plutarch. Iul. Caesar.
• * 1.643

  Ser. 126. de Tempore.
• * 1.644

  Ambros. l. 1. de Abraham. c. 8.
• * 1.645

  1 Cor. 10.13.
• * 1.646

  Matt. 4.
• * 1.647

  Iohn 16.33.
• * 1.648

  Heb. 2.18.
• * 1.649

  2 King. 6.15, 16, 17.
• * 1.650

  Vers. 17.
• * 1.651

  Rom. 8.31.
• * 1.652

  Diuision.
• * 1.653

  Deliuer vs.
• * 1.654

  Ionah 1.6.
• * 1.655

  Cathari hanc pe∣titionem exclu∣serunt, opinantes se peccare non posse quia prae∣destinatos.
• * 1.656

  From Euill.
• * 1.657

  A Malo vitae
• * 1.658

  Gregor. Moral. lib. 11. c. 97.
• * 1.659

  Philip. 1.23.
• * 1.660

  1 King. 4.
• * 1.661

  Esa. 43.24.
• * 1.662

  A Malo Culpae.
• * 1.663

  Petr. Lombard. lib. 3. dist. 15.
• * 1.664

  Iob 20.11.
• * 1.665

  Jd.
• * 1.666

  A Malo Poenae.
• * 1.667

  Intelligitur Poenalitas prae∣sens. Thom. Aquin. 2^•. 2ae. q. 83. Art. 9. in Conclus.
• * 1.668

  Brulefer.
• * 1.669

  Bonauent. l. 2. dist. 33. Art. 3. q. 1.
• * 1.670

  Hebr. 12.6.
• * 1.671

  Luk. 12.4, 5.
• * 1.672

  Purgatory not meant here.
• * 1.673

  Concil. Trident. sess. 9.
• * 1.674

  Eusebius lib. 1. Appar. cap. vlt.
• * 1.675

  Aeneid. 6.
• * 1.676

  Vid. Chemniti∣um in Exam. Concil. Trident. Sess. 9. Decret. de Purgator.
• * 1.677

  Origen.
• * 1.678

  Apolog. Graec. pag. 119.
• * 1.679

  Roffens. Art. 18. pag. 86. b.
• * 1.680

  Aug. de Ciuit. Dei. lib. 21. c. 13.
• * 1.681

  Haeres. 43.
• * 1.682

  Eckius in En∣chirid. Lorich. Instit. Ca∣thol. de 12. Fidei Artic.
• * 1.683

  At nunc Lipara & Hiera a••dere desinunt, iam plu∣rimis ante an∣nis consumptâ materiâ. Fazel∣lus. Id. de Aetna, ad Annum 1554 Surius Hist. ad Annum 1537. Hekla perpetuis damnata aestibus & niuibus hor∣rendo boatu lapi∣des euomit. vid. Ortelium.
• u 1.684

  Of the erup∣tion of these fires, see Pur∣chase Pilgrim. part. 3. pag. 939. Vt. Ioseph. Acosta, lib. 3. cap. 19. vid. & Herera.
• * 1.685

  Incertum est an à Daemonibus torquentur Ani∣mae. Eman. Sa Aphorism. in Purgatorium, ex Tho. Aquin. & Bellarmin.
• * 1.686

  Purgantur aequè frigore ac igne aut glacie. Olaus Magnus.
• * 1.687

  Loc. citat.
• * 1.688

  Incertum est quandiu &c. Emanuel Sa loc. citat. Dionys. Carthus. de 4. Hom. No∣uiss.

  Aliquas saltem ad Diem Iudicii &c. Beda lib. 5. hist. cap. 13.
• * 1.689

  Dominic. à Soto in 4. lib. Sent. Dist. 19. Quaest. 3. Art. 2.
• * 1.690

  Durand. de Offic. Mort. lib. 7. Et Bellarmin. l. 2. de Purgator. c. 18. Quod autem poe∣na Purgatorii paulatim remit∣tatur, &c.
• * 1.691

  Bellarm. lib. 2. de Purgator. cap. 14. in fin.
• * 1.692

  Gregor. Dialog. lib. 4. cap. 39. & Eman. Sa. loc. cit. Eckius Posit. 6.
• * 1.693

  Emanuel Sa. ex Gregor. Anselm. &c. Vid. Bellarm. l 2. de Purgator. cap. 14.
• * 1.694

  Rhem. Testam. Annot. in Apoc. 14. 13.
• * 1.695

  Tho. Aquin. 2^•. 2ae. quaest. 83. art. 11. ad 3^m. Bellarm. l. 2. c. 15. de Purgator.
• * 1.696

  2 Macab. 12.43.
• * 1.697

  Vers. 42.
• * 1.698

  Vers. 40.
• * 1.699

  J••sh. 7.21.
• * 1.700

  Vid. Chemnitiū Exam. Concil. Trident. loc. cit.
• * 1.701

  Acts 19.
• * 1.702

  Vers. 25.
• * 1.703

  A Malo Ge∣hennae.
• * 1.704

  Athanas. Creed
• * 1.705

  Aug. de Haeres.
• * 1.706

  Tertull. Apolo∣get. cap. 47.
• * 1.707

  Cap. 48.
• * 1.708

  Tertull. Apolo∣get. cap. 48.
• * 1.709

  Lactant. lib. 1. cap. 15.
• * 1.710

  Tho. Aquinas 2^a. 2ae. q. 83.
• * 1.711

  Ambros. de Sa∣crament. l. 6. c. 5.
• * 1.712

  Magis taxan∣da fait illorum temeritas, qui non veriti sunt tam diuinae pre∣cationi suas nu∣gas assuere. Erasm. annot. in Matt. 6.
• * 1.713

  Maldonat. in Matt. 6.13.
• * 1.714

  Cartwright Re∣spons. Praefat. Rhem. Test. p 154
• * 1.715

  Chemnicius in Harmon. cap. 51. 2 Tim. 4.17.
• * 1.716

  Caluin. Harmon. Matt. 6.
• * 1.717

  Chrysost.
• * 1.718

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Homil. 20. ••n Matt. 6.
• * 1.719

  1 The King∣dome.
• * 1.720

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 7.31.
• * 1.721

  Gregor. Tholos. Syntagm. Iuris lib. 18. cap. 1. Num. 14.
• * 1.722

  Psal. 82.7.
• * 1.723

  Psal. 146.4.
• * 1.724

  Iuan de la Puente Chroni∣sta de la Mag^d Catolica en Ma∣drid en la Im∣printa Real 1612
• * 1.725

  Rex Regum & consanguineus Deorum. Quint. Curtius lib. 2.
• * 1.726

  Psal. 2.8.
• * 1.727

  Psal 95.3, 4.
• * 1.728

  Rom. 14.11.
• * 1.729

  1 Chron. 16.31.
• * 1.730

  Luk. 24.19.
• * 1.731

  2 And the Power.
• * 1.732

  Iob 38.11.
• * 1.733

  Germani Patri∣archae Constanti∣nop. expos. in orat. Dominic.
• * 1.734

  3 And the Glory.
• * 1.735

  Psal. 18.2.
• * 1.736

  Luk. 2.14.
• * 1.737

  1 Cor. 3.21.
• * 1.738

  Matt. 6.29.
• * 1.739

  1 Cor. 1.31.
• * 1.740

  Psal. 115.1.
• * 1.741

  4 For euer.
• * 1.742

  Psal. 7.5.
• * 1.743

  1 Cor. 15.54.
• * 1.744

  5 Thine is &c.
• * 1.745

  Psal. 50.10.
• * 1.746

  Psal. 51.15.
• * 1.747

  Aug. in Psal. 49.
• * 1.748

  Aug. in Psal. 62.
• * 1.749

  Idem Soliloq. cap. 10.
• * 1.750

  1 Cor. 3.23.
• * 1.751

  6 Amen.
• * 1.752

  1 Cor. 14.16.
• * 1.753

  Psal. 47.7.
• * 1.754

  Deuter. 27.
• * 1.755

  Nehem. 8.6.
• * 1.756

  Hieron. in Matt. 6.
• * 1.757

  Albinus Flaccus de Diuinis Offic. pag. 78.
• * 1.758

  Alexand. Hales part. 4 q. 10.
• * 1.759

  Aug. de Doctr. Christ. lib. 2. c. 11.
• * 1.760

  Vid. & Rabban. Maurum de Instit. Cleric. lib. 1. cap. 33.
• * 1.761

  Nec Graecus hoc Interpres ausus est facere, nec Latinus. Sic mansit & non est interpretatum, vt honorem haberet velamento Se∣creti, non vt esset negatum, sed ne vilesceret nuda∣tum. August. Tract. in Iohan. 41. cap. 8.
• * 1.762

  Iudaei non so∣lùm ad omnes preces, sed ad omnes conciones & expositiones Allegoricas dice∣re debent Amen, vt per hoc signi∣ficent quod cre∣dant id omne quod Rabbini loquentur, &c. Vid. Buxdorf de Synagog. Iudaic. cap. 1. pag. 64.
• * 1.763

  Bernard. Decla∣mat. in illa verba Ecce nos reli∣quimus omnia. Aug. Tract. in Ioh. 41. c. 8.
• * 1.764

  Biel. loc. cit.
• a 1.765

  In libro Tan∣chuma scriptum est, quod Rabbi Iehudah dicebat quemlibet qui di∣cat Amen in mundo hoc, dig∣num quoque esse vt dicat Amen in mundo futuro. Buxdorf. de Sy∣nagog. Iudaic. cap. 5. pag. 181.
• b 1.766

  Sapientissimi Iudaeorum scri∣bunt, quod quis∣quis cum magnâ Cauanah & at∣tentione dicat Amen, is efficiat vt Redemptio no∣••tra celeriter ap∣propinquet. Id. ib.
• * 1.767

  Alexand. Hales part. 4. q. 10. Dicitur à Sa∣cerdote celebran∣te, & non ab alijs assistentibus: Di∣citur Submissè à Sacerdote, & non Altè.
• * 1.768

  Reuel. 19.6.
• * 1.769

  Iosh. 6.20.
• * 1.770

  Ambros. in Epist. 1. ad Corinth. 14. p. 529. E.
• * 1.771

  Id. in Psal. 40. pag 370. b. Sic Iuo Carnotens. de rebus Eccles. Hâc vnâ participem voce se faciens omnium charis∣matum, quod Sacerdos multi∣plici Sacramen∣torum diuersitat studuit impetra•• De Ecclesiast. Offic. li. 3. ca. 9.
• * 1.772

  De rebus Ec∣cles. ser. pag. 434.
• * 1.773

  Matt. 8.8.
• * 1.774

  Gen. 1.3.
• * 1.775

  Psal. 13.3.