There is great cause of iubilation in the Church when the righteous increase therefore there is cause of ioy giuen to the Church when the wicked perish The solution of this doubt dependeth vpon this consideration The enemies of God and of our religion are to be considered two waies 1 As they are the creatures of God and partners with vs of the same nature so they are our owne flesh and no man euer hated his owne flesh thus the persons of all men ought to be deare to vs and their life pretious and their welfare desired 2 As they are by their corruptions turned enemies to God and to his Church so shall not I hate them O Lord which hate thee not their persons but their sinnes their malice against the Church that is odio perfecto odi eos Againe in the destruction of Gods enemies we must consider 1 Who it is that punisheth them for it is the hand of God and this is matter of ioy to the Church it is one of the duties of the Sabbath to reioyce in the operations of Gods hand and this is repeated there for one in the Psalmes for the Sabbath Psal 92.4 Thou hast made me glad through thy worke I will triumph in the worke of thy hands When the wicked spring as the grasse and when all the workers of iniquity doe flourish it is that they shall bee destroyed for euer For loe thine enemies O Lord for loe thine enemies shall perish and all the workers of iniquity shall bee scattered Mine eye also shall see my desire vpon mine enemies c. All which sheweth that the ruine and confusion of Gods enemies is the ioy of the Church as it is the worke of Gods hand for doe we not say Tu Domine fecisti and is it not our prayer fiat voluntas tua and are wee not to reioyce in it when it is done doth not God doe all things well and doe not all things worke together for the good of Gods children 2 We must consider who they be that suffer these are brethren with vs according to the flesh here our bowels yearne and we haue cause to mourne and lament on their behalfe for their sinnes that deserued this iudiciall processe against them He that hath a christall glasse in his hand into which his enemie hath infused poison to destroy him and seeth the glasse broken in his hand discouereth the preseruation of his life by that breaking may he not at the same time be glad that the poison is spilt and sorry that so good a glasse is broken The nature which is impoisoned in Gods enemies is Gods creature if the breaking of this glasse of humane nature doe let the poison fall to the ground is there not cause of ioy for the preuention of that euill and yet cause of griefe for the losse of that vessell by which this worke of mischiefe was to be effected Our elements of which we are composed in the frame of our bodies are mixt and not pure and simple bodies the affections that are in the inferiour part of the soule are also mixt for our best courage is shaken with some feare our hope mingled with some doubt our ioy commedled with sorrow that in the very seruice of God we reioyce with trembling In our intellectuall part our vnderstanding is not cleare of clouds in our spirituall and diuine inspirations by the holy ghost there is aliquid carnis some of the naturall man that eclipseth the light and weakeneth the force of the holy ghost in vs. Therefore as there is cause of ioy so is there cause of griefe in the case of Gods enemies but it is a safe rule alwaies to reioyce in the Lord and to approue admire and blesse the operation of his hands The powder traitours whose zeale of the religion of Rome turned them all into gunpowder and inflamed them to that furie and malice as to destroy the peace and the Religion of this Land with one blast how would they haue ioyed to haue brought forth the mischiefe in full birth which they had conceiued yet the bowels of our compassion were moued towards them to see them dye and suffer the iust reward of their most damnable proiection But the bowels of the wicked are cruell shall I shew you the mercy of a Pope it was Sixtus 5. vpon occasion of the murther of Henry the 3. the French King who in ioy of it being performed treacherously by a Monke set on by himselfe doth make a panegyricall oration in the praise of the Creatour and admireth the excellent worke of God in it quod simplex monachus non mutato habitu nongladio clipeoue armatus ad regem libere penetrauit Is not the folly of this sonne of Belial worthy to be despised that makes this a miracle that a Monke vnarmed and in his own habite wherein no man mistrusted him did commit this treason for so these false Monkes were without suspition admitted to the Kings presence but had he changed his habite and come armed he had beene preuented He reioyceth in the Kings death yet he was no heretique as Rome cals heresie but a sonne of the Pope and he layeth the murther to Gods charge Regem Deus per sacratum virum interfecit the whole oration is extant in print they are all ashamed of it so full it is both of folly and malice Wee may not doe the God whom we worship and serue that vnthankefull iniurie to omit the late fearefull example of his iudgement declared vpon a Popish conuenticle assembled in a priuate meeting to an hereticall Sermon they are blinde that see not the hand of God in it and they that take not warning by it to auoyd the like may tempt the iustice of God to some new execution for he hath treasures of wrath I thinke I speake the charitable thoughts of you all it was a iudgement much to be deplored in respect of them that suffered the same So great a number presently either broken with the ruines of the house or smothered with the closenesse of their owne heapes one vpon another others wounded some dead found some fallen into madnesse We haue cause all of vs to lament the sudden violent death of so many of whom we haue cause to perswade our selues charitably that they had the zeale of God but not according to knowledge and that they were made beleeue that they did God good seruice But how many open Churches did they passe by how many learned Preachers might they haue heard at that time from whose light they might haue borrowed light and in whom they might haue heard Iesus Christ speaking to his Church and declaring the way of saluation they forsooke the houses of God to retire themselues into a chamber where their owne weight was their ruine by the iust hand of God as we must needes confesse for his workes are often secret but alwaies iust Did not the blinde leade the blinde and both fell into the ditch
what God hath directly promised to vs yet hee requireth vs to demand this of him by prayer whether it be for giuing vs good things or for remouing euill from vs. God himselfe doth giue it a cause of his indignation against Iacob Thou hast not called vpon me O Iacob therefore I haue giuen Iacob to the curse and Israel to reproach God in fauour meant to forgiue the friends of Iob who had not spoken right of him as Iob had done and therefore he blameth them and sheweth his anger kindled against them yet notwithstanding hee directeth them the way of their reconciliation to him They must offer sacrifice to God for themselues and Iob must pray for them Him I will accept saith God so his prayer preuailed for them with God The like fauour God meant to Abimelech yet hee passed it to him by prayer by the prayer of Abraham He is a Prophet he shall pray for thee viues Pharaoh himselfe could discerne that there was no way out of the plague that oppressed Egypt but by prayer and therefore he saith to Moses Intreate the Lord that he may take away the Frogges from me and my people It is obiected that the wicked of the earth doe possesse many great fauours of God and in more plenty then the iust and yet they neither pray for what they want nor giue thankes for what they receiue and indeed God is not in all their waies Let not this quench our zeale or abate any thing from the reuerent frequencie of this holy duty for God the Father hath two manners and kindes of distribution and dispensation of his fauours amongst the children of men here on earth 1 God bestoweth his gifts as a faithfull Creator and so he is conseruer of his creatures by a generall prouidence and thus he letteth his Sunne shine and his raine fall vpon the iust and vniust thus he openeth his hand and filleth all things with plenty 2 God bestoweth other fauours as a mercifull Father for Iesus Christs sake and with those fauours his blessing goeth forth and passeth vpon them onely that feare him for seeing he hath ordained Christ his Sonne to be the way of his blessing all the benefits that he bestoweth on man without the mediation of Iesus Christ doe come without his blessing The vngodly of the earth doe receiue many of Gods common gifts but not by the way of grace therefore they are without his blessing so that we cannot esteeme the owners thereof rich seeing the blessing of God maketh man truely rich But whatsoeuer the vngodly possesse is to them vnsanctified therefore let not our eye be set vpon that which they haue and enioy to enuy their prosperity rather let vs consider the want of Gods blessing to lament their miserie and let Saint Paul teach vs that The good things which God bestoweth on his deare children are sanctified by the word of God and by prayer Thus the gifts of God are made blessings to vs the holy Ghost hath an hand in the dispensation of them to Gods glory in vs the aduancement of our saluation The difference betweene these two receiuers doth appeare to vs 1 In the effect that these gifts worke in them 2 In the vse to which they are applied 1 For the effect Where God for Christs sake doth bestow and wee doe receiue good things from him there followeth contentation which euer accompanieth godlinesse but the vngodly man is neuer satisfied 2 For the vse The iust man applieth all the gifts of God to three ends 1 To the glory of God for he vseth the gifts of God as the faculties of well doing whether ye eate or drinke or whatsoeuer ye doe doe all to the glory of God 2 To the good of our neighbour for that is the law proximum tuum vt teipsum so that in the Church of God there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both our spirituall and temporall gifts doe by communion of charity so participate themselues to our brethren and sisters as the stomach in the body receiueth in nourishing food not for it selfe onely though into it selfe first but for the good of the whole body 3 Because the end of our creation was not for this life and we haue here no abiding city therefore the faithfull doe apply all the gifts of God as helpes to the prosecution of eternall life whereas the vngodly finde them impediments to them the cause is for they make them the end of their labours and fixe their hearts vpon them The doctrine of the necessity of prayer is thus cleared from the Commandement by which it is imposed and from our necessities no other way to be relieued 2 In the next place I obserued in those Disciples that they found themselues not well instructed in that seruice of God and therefore desire to be taught And this is a common defect for although by a naturall instinct we know that good things are sought by prayer and the wants and griefes which we doe feele will easily breake forth into words yet the Apostle saith Wee know not what wee should pray for as we ought I vnderstand that the Apostles doe here desire to be instructed 1 In the matter of prayer what to aske 2 In the manner of it as they ought But because this motion doth arise from a sense of defect in themselues we know not saith Saint Paul 1 Then of that sense 1 Euery man hath this defect for flesh and bloud is not wise enough to pray prayer is the worke of a better spirit then that which enliues and actuates our mortall bodies it is the worke of the holy Ghost the same spirit that is the spirit of grace is also the spirit of supplications But euery man doth not feele this defect for many doe ouerweene their ability this way and despise the helpe of all set prayers and take vpon them to be able without any other directions to tell their owne tales to God Almighty and vpon this ability which they conceiue in themselues for this seruice they doe neglect the publique meetings of our Church to our common prayers I iudge not their sufficiencie that way but I must admonish you that you doe mistrust it euery man in himselfe so farre as to put all the feare and holy reuerence you can to this worke For if we be carefull in petitions to great personages and Princes to weigh our words and to aduise with our best care both what and how we desire This holy seruice of God which is so maine a part of Gods worship cannot bee vndertaken with too much feare and reuerence wee cannot come too prepared to this conference with our God They that are sensible hereof as no doubt these Apostles were doe well to desire to be taught Wee had need to bee taught our owne and it is not quenching the spirit in our brethren to admonish them of this naturall vnfitnesse that is in vs to pray
so it is an effect of our patience because by bearing afflictions we doe make a full proofe of our faith for it is not faith except it be loue also and loue suffereth all things and faith worketh by loue They also doe reconcile the two Apostles well who said that patience and experience mutuo se generant for one is the effect of the other as one exemplifies it well for health is the cause of stirring and exercising of the body and againe stirring and exercising of the body is the cause of health And thus it is betweene hearing and faith for hearing begetteth faith and faith begetteth hearing and betweene faith and loue for the loue of God maketh vs beleeue in him and trust him and the more we beleeue the more we loue This is that patience which testifieth of our faith as in Iob Though he kill me yet will I trust in him this declareth that wee are subiects of Christs kingdome when the will of this King is receiued in his lawes with obedience in his gifts with thankfulnesse in his afflictions with patience 2 But to patience we must adde perseuerance which is called long suffering for it pleaseth God to try the faith and patience of his seruants often with spinning out their probation to some length of time to see if any thing haue power ouer thē to withdraw them frō him The best of Gods seruants haue felt this an hard tryall insomuch that Dauid often complaines and thinks the time of his sufferings long and his visitation sharpe and Iob the great example of patience for you haue heard of the patience of Iob saith the Apostle yet euen Iob felt some cold fits of feare and some feuorous burnings of impatience betweene whiles though vpon better consideration he came againe to himselfe and went on in long-suffering If wee consider wisely either with what patience God doth beare with the many prouoking sinnes which we commit to his dishonour or with how long suffering he expecteth our repentance and turning to him wee shall the lesse esteeme the production of our triall for if God should in iust punishment fit vengeance to the dimension of our sinne wee should suffer both much more and much longer then we doe Therefore seeing we finde our selues not vnder his execution as guilty persons to be tortured for our treasons and rackt for our many rebellions but as patients vnder the cure of a gratious Physitian who puts vs to paine to cure vs wee haue no cause to complaine though affliction gall vs for the time which wee haue deserued should oppresse and confound vs for euer And seeing the afflictions of this life are not worthy of the glory that shall bee reuealed who would refuse foule and deepe waies to go to the crowne of glory that neuer withers 3 To perfect the worke of patience wee must adde hereunto reioycing in our tribulations S. Chrysost doth well expresse the difference betweene striuing for a mortall and an immortall crowne of glory Those that striue for a prize here on earth haue no ioy till they come to the end of their labours all the way to the crowne is feare and care and much labour and sorrow but to the Saints that striue for that immensum pondus gloriae non minus iucunditatis adferunt ipsa certamina and this proceedeth from that difference which is betweene the seruants of God and the seruants of sinne For in the righteous though there be a man of flesh which shrinketh at the smart of his sufferings yet there is also a spirituall man who striueth against the weaknesse of nature and ouercometh it by the strength of grace and that hid man of the heart tasteth the sweetnesse of God in the cup of bitternesse and seeth the light of Gods countenance through the thick cloud of temporall vexations True it is that all afflictions are iust punishments of sinne and they are in their nature euill and it is vnnaturall to reioyce for them because they are against vs but to reioyce in them proceedeth from a sense of that diuine grace which sweeteneth them and maketh them wholsome to vs for God is neare vs in the middest of them as S. Chrysost saith Visitat Deus in carcere suos et ibi plus est auxilij semper ubi plus est periculi Therefore if thou wouldest haue the will of God done by thee and vpon thee thy duties are knowledge of this will remembrance of it obedience to it and patience in it and this patience must haue a perfect worke euen to long suffering of to ioyfulnesse in all our afflictions LVC. 11.3 Giue vs day by day our daily bread or Giue vs for the day our daily bread THe three former petitions are framed as you haue heard to the glory of God which is the first and chiefest thing to be sought and desired by vs all that glory which is due to his name that which is belonging to his kingdome in the reuelation of it in the dilatation and stabiliation of it that glory which is done to God in the knowledge and obedience of his holy will and in all godly patience of it Now in this fourth petition we craue a fauour from God to support nature with the necessaries of life that we may bee able for Gods seruice for though wee doe not liue here propter corpus yet wee liue in corpore and God knoweth whereof wee bee made hee remembreth that we are but dust and though to make the best of our body it be templum spiritus sancti yet this temple must be kept in good reparations lest it fall For the better vnderstanding of this petition 1 We must enquire what is meant by bread 2 Why we doe desire it to be giuen vnto vs. 3 Why it is called our bread 4 Why it is called daily bread 5 Why we beg it for this day 6 What duties we learne from this petition 1 Bread Bread as you know is called the staffe of life for by it the life is supported resembled therefore to the staffe or pole that standeth in the middest of a tent which stayeth it vp so this earthly tabernacle of our body is supported by bread and therefore the taking away bread from vs is called the breaking the staffe of bread And so the Prophet Ezechiel calleth it I will breake the staffe of bread in Ierusalem The reason why it is so called I take from Dauid who calleth it Bread which strengthneth mans heart We read no mention of bread till the fall of man neither should man had he staied in the state of his first innocency haue needed to haue tilled the ground for his food but the earth had yeelded him fruits for his sustentation without any labour no more but take and eate and the blessing of God vpon that ready provision should haue supported man In the raine of Manna and Quailes the most prepared food that we read of the fauour of God to his
A GODLY LEARNED EXPOSITION TOGETHER with apt and profitable Notes on the LORDS PRAYER Written by the late Reuerend Orthodoxe Diuine and faithfull Seruant of Iesus Christ SAMVEL PAGE Doctor in Diuinity and Preacher of Gods Word at Deptford Stronde in the County of Kent Published since his death BY NATHANIEL SNAPE of Grayes Inne Esquire LONDON Printed by THOMAS HARPER 1631. TO THE RIGHT HONOVRABLE THOMAS Lord Couentry Baron of Ailsborough and Lord Keeper of the Great Seale of ENGLAND c. Right Honourable YOur naturall propensitie and noble inclination to Learning and Religion your good acceptance of this Authors little Manual of priuate Deuotions lately presented to your Lordship and my particular obligation are the cause of this my dedication My relation to the Author brought his papers to my hands and a desire of the Churches benefit bids me send them to the Presse I thought fit to begin with this vpon the Lords Prayer it being the Principle and Rudiment of Christian Religion And albeit diuers learned Expositors haue trauelled very farre in discouerie of the hidden treasure of this Celestiall Myne yet such is the mysterious plenteousnesse of this compendium of Diuinity which is a contexture of God Almighty his owne making as that it doth and euer will affoord continuall studie to the most laborious and curious searcher This is such a prayer as S. Augustine Math. 6. speaketh of Quae paucis verbis res multiplices comprehendit Cuius mysteriorum profunditate Ingeniosorum prudentia stupescit It is a prayer dictated out of Gods owne mouth for our studie and imitation and therefore I shall neede no other motiue to your Lordships fauourable acceptation hereof For the Author your Lordship had some knowledge of him he must be tam quam that is a right Minister of God all his life must as Saint Greg. super Eze. hom 3. saith sonare verbo ardere desiderio And that the Author was not vnlike thus farre I may safely aduenture to the praise of his memory that the Clergy thought him a reuerend learned and orthodoxe Diuine and that the Laytie found him alwaies painfully zealous in the Ministery vpright and conscionable in his life and conuersation how he hath approued himselfe by these his labours I doe in all humblenesse submit to your Lordships graue iudgement and the iudicious Reader Your Lordships humbly deuoted NATHANIEL SNAPE AN EXPOSITION VPON THE LORDS PRAYER LVC. 11.1 And it came to passe that as he was praying in a certaine place when he ceased one of his Disciples said vnto him Lord teach vs to pray as Iohn also taught his Disciples I Follow our Church Catechisme for after the law of the tenne Commandements this caution followeth know this that thou art not able to doe these things of thy selfe nor to walke in the Commandements of God and to serue him without his speciall grace which thou must learne at all times to call for by diligent praier And as we cannot obey without the helpe of praier neither can we pray without both 1 Teaching what and how to pray 2 Helpe and assistance in our praier The Apostle doth confesse this generall and common defect in vs all We know not what wee should pray for as we ought so there is a quid the matter of our praiers and a sicut the manner of them to be learned and there is an helpe to be sought for to carry vs through this holy duty that God may haue honour we good by our praiers Therefore I begin the doctrine of praier at this place wherein 1 There is example of praying shewed the best and greatest Christ himselfe 2 Thereupon a motion is made to Christ the best and ablest Doctor of the Church to direct in praier Doce nos 3 An instance giuen of the like Sicut Ioannes etiam docuit discipulos suos 1 Concerning the example It came to passe that he was praying in a certaine place This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum est doth intimate the example of purpose shewed to the Disciples to giue them this occasion to desire instruction in the vse of praier for by such baits the great Fisher of men doth catch men and if we could take notice of it God hath many meanes in continuall tender to vs to inuite and prouoke vs to guide also and direct vs to put vs on and encourage vs to those holy duties which please him Sathan and the world and the flesh cast out their baits of temptations to euill and few of them miscarry but they take Let vs not omit these liuing bookes of Doctrine these walking tables of duty when good examples offer themselues to our eyes especially seeing Saint Peter saith we must ambulare sicut ille wee are much bound to the loue of the holy Ghost who left vs these true Records of his walking that as his mediation with the Father is our way to glory so his example of good life may bee our way of holy conuersation It is that which the Apostle doth require in Timothy Be thou an example of the beleeuers in word in conuersation in charity in spirit in faith in purity and in Titus In all things shew thy selfe an example of good workes The Minister that buildeth onely by his Preaching is but an holy day Preacher but he that buildeth also by example is a continuall preacher Me audite hath life in it when it is followed with sequimini me you shall see after how this good example wrought Christ praied there is often mention of Christs praying the Author to the Hebrewes saith that in the daies of his flesh he cried with strong cryes He spent a whole night in praier He rose in the morning a great while before day hee went out and departed into a solitarie place and there praied So that hee hath giuen himselfe to vs an example of praier of frequent of feruent praier of publike of priuate and secret praier Consider then who giueth vs example of praier the Sonne of God in whom dwelleth the fulnesse of the God-head bodily and who thought it no robberie to be equall with God who therefore is heire of all things and who was in want of nothing who could say Omnia mea tua sunt omnia tua mea sunt There be three vses of praier 1 For necessity some say that petitio est soboles indigentiae and so Christ needed not to pray for he wanted no grace which God had to bestow vpon his humane nature but praier is our city of refuge for our helpe is in the name of the Lord. The name of the Lord is a strong tower to them that trust in him the righteous runneth into it and is safe Praier acquainteth God with our necessities not that he is ignorant of them for wee say well that he knoweth our necessities before we aske and our ignorance in asking and he desireth not our praiers for his owne information but that wee may declare our selues
world God hath reserued that supremacie of right in regno potentiae ejus Lord let that kingdome come Amen It is the phrase of Dauid Before Ephraim and Manasse stirre vp thy strength and come and saue vs. All thy workes shall praise thee O Lord and thy Saints shall blesse thee They shall speake of the glory of thy kingdome and talke of thy power To make knowen to the sonnes of men his mighty acts and the glorious Maiesty of his kingdome Thy kingdome is an euerlasting kingdome and thy dominion endureth throughout all generations This Saint Augustine vnderstandeth of the kingdome of Gods power for he saith in it appeareth quam potens deus qui fecit terram quam potens qui impleuit terram bonis qui dedit vitam animalibus semina terrae c. Dauid speaketh of this kingdome The Lord is King let the earth reioyce let the multitude of Israel be glad Read on and you shall see that hee speaketh there of this kingdome of Gods power and haue wee not good cause to pray that this kingdome may come which bringeth such ioy to all the earth such reioycing to the multitude of the Iles. 2 Wee desire the comming of Gods kingdome of grace whereby his Sonne reigneth in our hearts and consciences for so we shall be made fit and able to hallow the name of God and thus Saint Ambrose saith Tunc venit regnum dei quando ejus estis gratiam consequuiti By the coming of this kingdome the light of Gods truth is set vp in our vnderstandings and the fire of Gods zeale is kindled in our affections from whence ariseth an vtter abnegation of our selues a contempt of the world in our affections wholly stooped to the subiection of Christ and a cleare reuelation of the truth of God in our vnderstanding by which it is freed from all errours of iudgement and rightly informed in Credendis in agendis in petendis And herein we seeke and aske the glory of God for how can we honour him more then by desiring that hee would aduance the kingdome of his Sonne in his Church and in all the hearts of his elect seuerally wee also desire of God our owne good withall that wee may be subiects of this kingdome that his Sonne may reigne within vs. For this he saith My sonne giue me thy heart Giue it me that I may make it the seate of my kingdome that I may set vp my throne in it And we say take it O Lord we yeeld it vp vnto thee reigne thou and rule in it say thou of my heart say thou of thy Church Here will I dwell for I haue a delight in it 3. There is yet a further request in this petition for the kingdome of Gods glory that which God giueth in reward to his chosen seruants let that kingdome come Wherein first wee seeke the glory of God for the subiects and faithfull and loyall vassalls of a king are the glory of his Crowne In these God is glorified both in his power and wisedome and holinesse and iustice and in his mercy which is aboue all his works this mercy doth keepe within the pale and fense of his kingdome of grace and none but the subiects of that kingdome drinke deepe of it this is the marrow and fatnesse of Gods house that oleum laetitiae wherewith the electare annointed from top to toe and it is not giuen in fulnesse of measure heaped vp and pressed downe till it be made compleate in the kingdom of glory Then the glory of God is full in his triumphant Church his communion of Saints 2 We seeke our owne good in this petition for this is our summum bonum this is the gift of God to vs the glory of his bounty the crowne of righteousnesse by which we are iust by Iesus Christ in the sight of God This is that immensumpondus gloriae the prize of that high calling for which we forget that which is behind stretch and striue our selues to that which is before running with patience the race that is set before vs and so running that we may obtain this the reward of our righteousnesse the crowne of our reioycing the saluation of our soules This we begge not so much for our owne sakes that we may be made glorious as for the name of Gods sake that that may be glorified in vs and by vs. And that this is properly also desired in this petition this proofe may serue this is that kingdome for which the elect were elected this is the full accomplishment of Gods grace to vs and glory in vs this is the kingdome prouided for Gods Saints from the beginning of the world This is the hope and expectation of all the iust and no question our Sauiour would not leaue this out of our prayer and it is desired but by consequent in any other petition therefore no question it is included in this the words the sense the matter do all beare it for all that hallow the name of God on earth are promised the inheritance of this kingdome in glory and what God promiseth we may boldy aske of him for he hath sayd Open thy mouth wide and I will fill it Lastly there is a kingdome of Gods glory which he reserueth to himselfe and that is his finall conquest of all his enemies the bringing of all things in subiection to him which we haue great reason to desire that the glory of God may be cōpleate as in vs his Saints so in himself the holy Saints in heauen doe pray for this kingdome Euen so come quickly Lord Iesus They desire it that hee may deliuer vp his kingdom to God the father that God may be all in all And the prouision of the former kingdome of glory is for all such as loue the appearing of God in that kingdome wherefore wee haue cause to pray for the coming of that Kingdome So are the faithfull described looking for the blessed hope and the glorious appearing of the great God and our Sauiour Iesus Christ This is that glorious appearance of God which wee pray for and which the soules vnder the alter do hasten by their prayers wherein God shall be all in all Therefore of all these kingdomes doe I vnderstand this holy petition Let the kingdome of thy power the kingdome of thy grace thy kingdome of our glory thy kingdom of thine owne finall and full glory come 2 How we would haue this kingdome come We must therfore know that though the kingdom be the Lords and he ruleth ouer all Yet there be enemies that aduance thēselues against these kingdomes they not flesh and bloud onely but powers and Principalities Such make warre with God and vsurpe dominion Our praier therfore is that as Moses rod did deuoure the rods of the sorcerers so the kingdome of God may destroy all contrary vsurpation or opposition 1 The kingdome of Gods power on earth is opposed by many
and lying heauier and smarting more sharpely vpon vs then before let vs consider this to bee done in the equall iustice of God whose iudgements are saepe occulta but nunquam iniusta And remember that of Saint Paul All things worke together for the good of them that loue God and Saint Augustine Sine tentatione probatus esse nullus potest This is the Lords fire and though it burne and scorch it preuaileth not but vpon our drosse the gold is safe It is the Lords fanne it preuaileth onely against the chaffe the good wheate is the purer for it and the fitter for the garner 3 To our brethren when we see them shaken with a temptation and struggling with sinne wrastling with Sathan and almost foiled let vs not iudge them forsaken of the Lord but visited in his iustice for their good and you that are spirituall restore such a one with the spirit of meekenesse considering your selues lest you also be tempted Ply them with all spirituall consolations euen those especially wherewith God hath in like tryals comforted you and expect their happy comming forth of the furnace of this probation with victory Pray for them with your selues Leade not vs O Lord into temptation let not the enemy preuaile against vs. This charity runnes in euery veyne of this prayer no petition is without it and euery petitioner must bee as hearty and zealous in the cause of his brethren as for himselfe for we are members one of another and the law commandeth to loue our neighbour as our selfe 3 We must consider our facility in yeelding our impotency in resisting temptations It is Saint Cyprians note vpon this petition Quando hoc rogamus admonemur infirmitatis imbecillitatis nostrae neque se insolenter extollat neque sibi superbe atque arroganter aliquid assumat neque aut confessionis aut passionis gloriam suam ducat In temptations the faithfull are hardly distinguished from the reprobate which makes many of Gods beloued seruants doubt whether they be in the state of grace or no. Yea the elect of God haue commonly a deepe impression both of the conscience of their sinne and of the sense of Gods wrath and of feare and of the vengeance to come 1 Therefore our duty in this case is to renounce our selues vtterly and to lay downe all confidence of our owne strength for by his owne strength none can preuaile Wherefore I abhorre my selfe and repent in dust and ashes this will cast vs vpon the mercy of God and put vs vnder the shadow of his wings 2 In regard of our infirmity to resist temptations our duty is as much as wee can to decline the battaile which is here desired for Christ hath not taught vs to petition God to assist vs in temptation or to deliuer vs out of it but rather to keepe vs altogether from it Leade vs not into temptation For he knowes whereof we are made Neuer did any of the Saints of God come off so faire from temptations but that they had some very deepe wound and the scarre of it remained after the healing Adam and Salomon had their fals and the scarre remaining is that to this day many are vnsatisfied concerning their saluation and though there be no iust cause of such doubt yet it may passe for a punishment that their fall well deserued Noah and Lot had their drunken fits and the holy story hath recorded them Iosephus Dauid carries that blemish vpon record and his praise hath that exception saue onely in the matter of Vriah the Hittite Iob and Ieremie haue their passions and pangs of impatience registred The pusillanimity of the Apostles the speciall incredulitie of Thomas the renegation of Peter and his oblique treading reproued by Saint Paul all these are blemishes in their stories and trophies in Sathans Therefore O Lord leade vs not into temptation 4 We must consider the necessitie of faith to apprehend this fauour He that prayes leade vs not must beleeue that 1 We cannot be led by any opposite arme against his protection it cannot be done without him 2 That he is able to diuert all temptations from vs vt ne in ficiant if hee please vt ne interficiant if they doe their worst 1 It is Cyprians note qua in parte ostenditur nihil contra aduersarium posse nos nisi Deus ante permiserit He teacheth vs the duty arising hence vt omnis timor noster atque deuotio ad deum conuertatur There is nothing to be feared in a subordinate power if we keepe the supreame to friend who regards the frownes of any subiect power vpon whom the face of his Soueraigne shines cleare from whence all inferiour greatnesse doth borrow light Who knowes not that the power of Sathan is all borrowed and limited therefore no cause of feare from him if we cleaue to the rocke of our defence who is the holy one of Israel 2 Seeing he in whom we trust can diuert temptations from vs we haue warning whither to goe to preuent them and this petition in our mouth from a feruent spirit is the charme that putteth them off with this we goe so defenced against them that Iosephs Mistresse may solicite day by day her vnchast suit for his vnhonest welcome of her vnlawfull desires and loose all her labour 5 Concerning the right vse and application of this remedie Seeing we finde temptation so dangerous and our God so iust to punish by it our selues so apt to yeeld to it so weake to resist it seeing wee know where we may haue helpe I conclude this point Let euery one that desireth to escape this danger and who would not fall in the tryall of his faith labour to auoid temptations all that we can and to pray continually against them that we may haue Gods preuenting grace to keepe vs out of them his subuecting grace to assist vs in them his filiall grace deliuering vs alwayes from them To this purpose let vs take a learned fathers good counsaile Semper inueniat te inimicus occupatum pray continually in all things giue thankes be hearing or reading or meditating on thy duty to God and thy neighbour remembring and confessing thy sinnes deploring them deprecating Gods wrath striuing against thine owne corruptions indeuouring to amend thy life labouring alwayes to haue a good conscience before God and men walking with God It is Saint Augustines note vpon this petition Cum sancti petant ne nos inferas in tentationem quid aliud petunt nisi vt in sanctitate perseuerent aske of God wisedome from aboue to discerne temptations strength to resist them faith to ouercome them And for those instruments of Sathan that tempt thee to euill know the voyce of Sathan speaking in them as Christ did when Peter tempted him and say vnto them as Ahab did Eliah haue I found thee O mine enemy If any tempt thee to wantonnesse to drunkennesse to breach of the Sabbath to contention enflaming thee against
pray continually biddeth if it be possible as much as in you is haue peace with all men for the God of peace must be sought in peace and it is a note of the vngodly The way of peace they haue not knowne Therefore before thou fall downe before the face of God in prayer empty all malice out of thy heart and remember that thy father is thy brothers father and the communion of charity doth giue him a share in all thy holy prayers and deuotions But this neglected will fall so heauy vpon vs before we haue done this prayer that God shall condemne vs from our owne mouthes when we desire to be forgiuen as we doe forgiue Here arise certaine quaeres 1 Is it not lawfull to pray saying My father giue mee No doubt it is and without preiudice of christian charity for we haue the warrant both of reason precept and example for it 1 Of reason the common right of all doth not impeach the particular right of each in this Father this name is borrowed from nature whereby euery childe is warranted to call My father without inuasion of the right of his brethren to that title 2 Of precept God himselfe saith But I said how shall I put thee among the children and I said thou shalt call me my Father 3 By example Christ O my Father if it be possible transeat calix iste Thomas My Lord my God Indeed we haue each of vs our particular occasions to repaire to God and desire his helpe in which cases we may either plead the common interest that we haue in God as members of his Church vnder the name of our Father as here or we may by faithfull zeale inuocate him in our owne right to him by Iesus Christ saying My father so the Sonne of God is my Redeemer and Mediatour the holy ghost my sanctifier and preseruer 2 Seeing our Father is a name of such charity as doth combine vs in loue and well-wishing may it be lawfull to vse imprecations to pray against any The content of this word our doth include all men for all men are by creation and by conseruation and protection the Sonnes of God and God onely knowes of these who are his we know that there is no vniuersall grace Christ hath said many called few chosen so that mankinde is diuided into two portions Gods friends Gods enemies But they be all our fellow creatures and the law of charity doth binde vs to the loue of their persons so farre forth praying for them as may stand with the maintenance of Gods glory Indefinitely we may pray against all the deuices of the wicked that God would make them frustrate as he did the counsell of Achitophel so Dauid Lord I pray thee turne the counsell of Achitophel into foolishnesse We heare that Antichrist is Gods profest enemie we may pray for his confusion for wee may hate where God hateth Whence the enemies of our Church wish the light of the Gospell quenched and the superstition of the Church of Rome and her abhominable idolatry reuiued amongst vs we may lawfully pray to God against their machinations that hee would confound their counsels We haue seene what they would haue done in their Powder Treason we may see how they fell into the pit that they digged we may say with Deborah and Barack So let all thine enemies perish O Lord. Finally whosoeuer are not the sonnes of God either in present admission or in his holy election wee may pray against them that God would glorifie himselfe in their confusion and vtter destruction Generally against all impenitent sinners whom God hath giuen ouer to a reprobate sense we pray to be preserued from their society and from all infection by them and against their prosperity as hurtfull to the Church of God 3 Seeing the law of charity doth thus binde vs all one to another In christian loue that wee must pray for all men in our owne particular quarrels one with another is it lawfull to pray against our enemies Our answere is that Christ hath made it a law to his Church in the exposition of the second great Commandement concerning the loue of our neighbour But I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them which despightfully vse you and persecute you that you may be children of your Father that is in heauen whereby he putteth all them out of the number of the children of God that doe not pray for their enemies and if no children we cannot say our Father Therefore our Church in the holy Letanie thereof prayeth charitably and according to this holy rule That it may please thee to forgiue our enemies persecutors and slanderers and to turne their hearts And by this charitable Shiboleth we are distinguished from the heathen and Publicans from the pharisaicall interpreters of that law who haue said Thou shalt loue thy neighbour and hate thine enemie They that seeke and loue the peace of God doe desire the sauing of the enemy the destruction of the enmity Our enemie is one of the medicines of our life hee serueth vs to good vse to exercise our patience and our charity and wisedome to keepe vs in awe that wee giue no aduantage against our selues if naturally we loue not physicke yet for healths sake we out of iudgement doe approue it and take it patiently 4 Whether we may reioyce at the destruction of our owne enemies or the enemies of our religion and state 1 The very title of our father which doth vnite vs in one bond of common brotherhood doth so enioyne vs to wish the common good of all Adams children that the ruine of any part of this building ought to bee a griefe to all the rest so that nature biddeth vs not to reioyce in the destruction of any man quia homo hee is flesh of our flesh and bone of our bone and can the members suffer and the whole body not ake for it 2 There is some remaine of the image of God in all the enemies of God which is louely and ought to bee deare to vs the defacing whereof is such a griefe that though Samuel knew that God had wisely and iustly reiected Saul yet he could not chuse but mourne for him and when Dauid saw that Saul was dead hee bewailed his death bitterly though he got a kingdome by it and when he heard that his traitour sonne and subiect Absolon was dead he deplored his death with great passion and much tendernesse 3 The precept of Christ Be ye mercifull as your heauenly father and his critis filij patris vestri by shewing loue to enemies doth also teach vs to take the fall euen of Gods enemies to heart But it is obiected against this that Salomon saith when the wicked perish there is shouting he giueth a good reason for it for when they perish the righteous increase