the fourth commandement This kingdome is in righteousnesse and peace and ioy in the holy Ghost The onely meanes to attaine this is by beleeuing in Christ and seeing faith is by hearing the worde preached therefore hath God ordained one day of seauen for that purpose For surely he that keepeth not the Sabboth day which was ordained to meditate on Gods workes and to heare Gods worde preached can neither be skilfull rightly to know the vse of creatiō and redemption and if he be ignorant in this neither is God his King nor he anye way fit to doe Gods will for that is farre more hard to attaine to then but barelie to know it surely if any should aske me the cause of so much losenesse in our conuersation and so great blindnesse in this glorious time of the Gospel I should say it was the neglect of the Saboth day Therfore I would desire all Christians to remember when God bids vs remember and especiallie the Magistrate in his place that where no conscience of this dutye is there may be correction duly administred For the neglect of this commandement is the cause of breaking all the rest and it is the very gate either to knowledge or an entrance for all the workes of darkenes Consider Christian reader if the Lordes day were kept of euery one and spent in reading hearing Gods word preached what delight knowledge would it bring thee to in a very short space Therefore saith God remember to do my will not thine owne Neither can we pray thy kingdome come and let vs do thy will when in deed Gods will is we should spend the day in hearing reading and meditating of his meruelous workes both of creation and redemption Thus we see the three petitions Sab. Mun. on the 5. of Mat. answer to the foure first cōmandements both liuely shewing our duty to God for frō the first table I vnderstand the whole worship of God namely faith in God feare of God confidence loue of God euen as it is said thou shalt loue the Lord thy God with all thy hart with all thy soule and in thy whole endeuour for loue trust faith and feare are in the hart and in them consisteth the true worship of God The second table of the law com 5 Honor thy father and thy mother that thy daies may be prolonged vpō the land which Iehouah thy God giueth thee This saith Paule was the first commandement with promise Thou shalt not kill com 6 Christ expoundeth this in Mat. 5. The second part of the Lords praier Giue vs this day our daily bread petitiō 4 This sheweth that we may lawfully pray for earthly things that are necessary but God euer maketh the disobediēt to parents to want or at leastwise curseth the labour of their hands for the lord hath said cursed is he that curseth father or mother Therefore Salomon saith his light shal be put out in obscure darkenes This was the first commandement with the promise of Canaan annexed to it which was the land that had aboundance of earthly riches and was a figure of heauen Forgiue vs our debtes as wee forgiue our debtors which teacheth petitiō 5 vs that we must not onely do no murther but euē shew no crabbed looke nor to vse a churlish word nor conceiue a hatefull ire against our brother So far should we be from making him our prey as euer we should remēber him to God in our prayers this our sauiour taught expounding this commandement in the fift of Mathew Thou shalt not commit adultery com 7 Thou shalt not steale com 8 Thou shalt not beare false witnesse com 9 againe thy neighbour Thou shalt not couet thy neighbours com 10 house neither shalt thou couet thy neighbours wife nor his man seruant nor his maid nor his oxe nor his asse neither any thing that is thy neighbours Leade vs not into temptation petiti ∣ on 6 but deliuer vs from euill This answereth to the foure last commandements for man is most subiect to be ouercome by these workes of the flesh which are adultery theft lying and couetousnes And so the sum of the second table is to loue our neighbour as our selues But deliuer vs from euill sheweth we are to desire that God would grant vs his assistance to walke in obedience to his holy commādements and this ought euer to be the desire of all Christians in their prayers to God as is shewed before Thus beloued brethren we see that the law is holy and good also that Christ came not to destroy the law or to giue men liberty to sin but to establish the same and to fulfill the same which none but he could doe therefore in a worde know the vse and end of the law The vse is that we should striue towardes perfection and bring Vse forth fruite as beseemeth trees of Gods planting The end is that End our own infertility barennesse should make vs confesse the equity of the law the iniquity of our selues and the euerlasting mercy of God for wheras by the law we are vnder the curse because it concludeth all vnder sinne By the Gospell we are made happy through faith in the sonne of God for that which the law could not doe Christ did for he turned the water into wine saith Theophilact and that that was not able to norish vs he hath made good to vs and profitable for vs. And whereas before we were bond men vnder the law that is the curse we are now made free men by him which became a curse for vs yea he hath made vs a chosen generation a royall priesthood Titus 2. 14. a holy nation a pecultar people let vs not now therfore sinne that grace 1. Pet. 2. 9. may abound God forbid that wee should do so for if we be his chosen we haue crucified the flesh with Paule we must be crucified to the world and the world to vs so we may be the more able to resist sathan when he shall tempt vs in our praiers or otherwise let vs that professe Christ walke as Christ hath walked and aboue all things let vs not faint in our praiers for if we be faithful God is louing merciful and he wil giue whatsoeur we haue neede of for as the Psalmist saith there is no good thing that he withholdeth from them that feare him Now the God of peace that brought againe from the dead the Lord Iesus Heb. 13 20. the great shepheard of the sheepe through the bloud of the euerlasting couenant make vs perfit in all good workes to do his will working in vs that which is pleasant in his sight through Iesus Christ to whome be praise for euer and euer Amen FINIS
God for he is the king of glory Yea and he onely is Psal 24. 8. to haue glory for he will not giue his glory to another And for this end are Isai 48. 11. we saued euen to the praise of the glory of his grace wherewith he hath made vs accepted in his beloued son by whom we haue redemption through his Ephes 1. 6. 7. bloud euen the forgiuenes of our sinnes through his rich grace The last reason of the conclusion why we must pray to God For euer and euer THat is thou must not pray so this yeare that for thy Gods name is IEHOVAH that is the eternall and his time cannot be diminished Isai 50. Therefore is he called the auncient of dayes and Dauid saith the heauens wax olde but thou art the same for euer for his power is not diminished nor his hand shortned Therefore continue thy prayers onely to him and rob him not of his glory doe thy duty betimes and God will rewarde thee in his time Eccle. 51. 30. saith the Wiseman for the Lord is neare to all them that call vpon him to all that call vpon him in truth he will fulfill the desires of them that feare him he will heare their cry and Psa 145 18. 19. will saue them Amen OVr Christ is Amen the faithfull and true witnesse who hath The seale of faith commaunded vs to begin and end our prayers in faith And he tolde his Apostles and in them vs that whatsoeuer we aske beleeue we shall receiue it and we shall receiue it Thus Amen is diuersly taken in the scriptures and many profitable significations arise from the roote in the holy Hebrew I will but onely name some of them leauing them to thy consideration and so I commit thee to God First it signifieth trueth secondly faith thirdly stedfastnesse and perseueraunce and surely most profitable lessons may we learne from these First to come before God in truth without any hypocriticall shew for he is the God of truth hath assumed the name of Amen to himselfe Secondly it teacheth vs faith to beleeue God in his promises for all the promises of God in Christ are yea and Amen Thirdly that we must not bee vnconstant in our prayers for then Iam. 1. S. Iames telleth vs that we shall receiue Luk. 18. 4. nothing Fourthly it teacheth vs perseueraunce to continue in prayer Fiftly Amen is truely which is a kind of oath shewing that we must not deliuer vp our prayers coldly but in vehemency of spirit Also Pagnine saith it is Constitutum a matter throughly determined that so our prayers be not a sacrifice of Fooles And lastly in this place it is an earnest wishing that that we haue prayed for may come so to passe so is it vsed at the end of all prayers through the Bible in this sence so be it As Deut. 27. 1. Kin. 1. Nom. 5. Ier. 28. Psal 95. Reuel 1. Here followeth a table shewing the agreement betweene the Lords prayer and the ten commandements of Almighty God The Preface to the Reader NOw I remember the saying of the Greeke Father Theophilact that if the Lawe and the Gospell were compared together there is Christ reuealed in the midst of both And surely at the mouth of two or three witnesses is euery word established Seeing therfore Christ hath taught vs a praier agreeing to the commandements let vs not thinke the sonne of God came to giue liberty to sin but indeed to deliuer vs from sinne yea Zachary saith in Luke though we serue him with Luke 1. out feare yet it is in holinesse and righteousnesse all the dayes of our life Therfore said a godly father vpon Luk. 9. where it is said that Moses Elias were with Christ when he praied in the Mount this sheweth saith he that he was no aduersary nor contrary either to the lawe or Prophets And that this may more plainly appeare behold the table I haue here set down for thy further instruction chiefly for their instruction who talke so much of Christian libertie that their life is nothing but licencialitie Now followeth the Table Psalme 119. verse 130. The entrance into thy words sheweth light and giueth vnderstanding to the simple The Preface of the Lawe I Am IEHOVAH thy God which brought thee out of the land of Aegipt and out of the house of bondage com 1 Thou shalt haue none other Gods before my face com 2 Thou shalt make thee no grauen image neither any similitude of things that are in heauen aboue neither that are in the earth beneath nor that are in the waters vnder the earth Thou shalt not howe to them neither serue them for I am Iehouah thy God a iealous God visiting the iniquitie of the fathers vpon the children vpon the third generation and vpon the fourth of them that hate me and shewing mercy vnto thousands to thē that loue me keepe my commandements The Preface of the Lordes prayer Our Father which art in heauen THis preface of the Lords prayer very aptlye agreeth with these two first commandements For it teacheth vs that our Father is Iehouah Elohim the blessed Trinitie as that reuerend Father Bishop Babington hath well obserued on this place The word Father teacheth vs that we are sonnes of God that is by grace and adoption in Christ and telleth our conscience that he hath deliuered vs from Egipt that is from the power of Satan and from the cursed Pope And therefore the godly in the Reuelation are bid to come out of Egipt of bondmen he hath made vs free and therefore him we ought to serue and none else yea alone to pray to him to honor obay and serue him and feruently to loue him as a childe doth his father Neither ought we to pray to saint or picture of any but to him that is almightie The worde Heauen sheweth he onely ought to be feared and that he alone is holy to whome belongeth all holy worship neither must any be worshiped but he least the all seeing God looke downe from heauen and punish vs. Thou shalt not take the name of Iehouah com 3 thy God in vaine for Iehouah will not holde him guiltlesse that taketh his name in vaine com 4 Remember the Sabboth day to keepe it holy Six dayes shalt thou labour and do all thy worke but the seauenth day is the Sabboth of Iehouah thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man seruant nor thy maide nor thy beast nor thy stranger that is within thy gates for in six dayes Iehouah made the heauens and the earth the sea and all that in them is and rested the seauenth day Therefore Iehouah blessed the Sabboth day halowed it Halowed be thy name answereth petitiō 1 fitly to the third commandement Thy kingdome come petitiō 2 Thy will be done as in heauen petitiō 3 so also in the earth agreeth with
thee the agreement of the Lordes prayer with the ten commaundementes And whereas in reading thou shalt see this marke * At the beginning of any sentence looke on the margent and it sheweth thee the writer from whence that sentence was borrowed and because that some may thinke my enterprise bould yea and this my doing to be altogether needelesse in as much as I haue but busied my selfe with that which my betters haue both learnedly taught and writ the which notwithstanding we still continuing in our security and carelesnesse thinking in our prosperity we shall neuer be cast downe putting farre from vs the euill day which amongst many is the most desperate disease to the soule that can be Also considering with my selfe the duty I owe to God remembring how euery one must giue an account how he hath vsed his talent yea religion bindeth me to haue a louing care of the saluation of my brethren and the duty and loue I beare to the church wherein I liue and of which I am a member these and many more such like reasons cause me to say the loue of God in Christ Iesus constraines me to speake that I doe and with the Apostles in the Acts I cannot chuse but speake the things I haue heard and seene Neyther gentle reader let this worke seeme to thee superfluous because some learned haue entreated of the same matter before we see by lamentable experience how soone their learned labours are forgot and how seldome put in practise therefore we cannot heare a good thing too often nor learne it too well And I beseech God for his sonnes sake to take the scales from our eyes that our affections may be illuminated and we being strengthened in the inner man may the better discharge so waighty a duty as praier is Read this booke christian brother with a single eye not onely so much to know as to practise and to be penitent for that which hath beene amisse and that humility and meeknes dwelling in thy soule God may guide thy iudgement and teach thee in his way and that thou Psal 25 vse this booke no otherwise then it was meant to thy good and comfort which God grant vnto thee Amen Thy louing brother in Christ Iesus Tho. S. QVisquis amas Christum sanctè componere vota Discas Diabolum sic superare potes Ipse licet nobis minitetur vulnera Daemon Saepe precare Deum vulnera nulla feres Contrà nos tumidae minitantur praelia Gentes Exitiumque parant Perdere nemo potest Nam Dius exaudit iustorum tempore duro Cum clamant gemitus auxilium que feret Corda leuate Deo mundanas spernite curas Impediunt votum pondere corda premunt Sanctificet que fides semper pia dicta precantis Haec mentem sanctam redere sola solet Hac iter ad vitam hac magnitecta Tonantis Scandimus eloqvio Pax vbi sola manet Sintque manus purae nobis sint pectora pura Sic Dominus precibus cuncta petita dabit Christus discipulos docuit pia verba referre Hoc docet exemplo nos quo que verba pia Quis poterit Christi magnae praeconia laudis Dicere pro meritis dicere nemo queat Qui monstrare viam voluit qua culmina coeli Scandimus atque patri sacra referre suo Non pudeat sanctos sanctam didicisse loquelam Omnia nam sanctis obuia sunt precibus Vt docuisti tuos olim mitissime Christe Discipulos verbo nos quoque pasce tuo Tempora concedas vitae faelicia nobis Sit tibi sitque patri gloria lausque tuo Oratio absque fide est quasi corpus sine anima W. P. To the secure and carelesse saith S. Iames. Yee lust and haue not because yee aske not Iam. 4. verse 2. To the lasciuious and carnall Yee aske and receiue not because yee aske amisse verse 3. To the regenerate Christian saith S. Iohn This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs. John 5. verse 14. 15. Before we crie will hee answere and whilst wee speake will he heare vs. Jsa 65. vers 24. ⧠Obseruations to praie aright Eight lessons or necessary obseruations to be learned of all that will pray aright AS no exercises can be wel performed without some circumstances obseruations necessarylie thereto belonging whether we respect exercises of the body or of the minde So prayer being an exercise ordained of God then the which nothing is more profitable can in no good measure on our part be performed without some necessary circumstances thereto belonging The consideration whereof hath caused me to place before the Lordes prayer these eight necessary circumstances belonging to To whom we must pray prayer The first whereof is to whom we must pray For as it is ridiculous to vtter Circū ∣ stance 1 much speach vnto them who are neither carefull nor capable of that we say and as it is great simplicity for any to deliuer a supplication vnto the cooke which perteineth to the king so much more folly is it for any to pray vnto Angell or Saint Papists in so doing like the Athenians seeing we may iustly doubt whether they heare or can giue vs what we want And if any so doe he is as blinde as the Athenians to pray to an vnknowne God Therefore we must pray to him that is willing to helpe vs which also is incomprehensible in all places to heare vs and alsufficient able to giue vs els cannot our prayers be made in faith And if they be not in faith the Apostle saith whatsoeuer is not of faith is sinne But prayer to Saints cannot be of faith therefore such prayers are sinne Againe we can pray to none but to them we beleeue in But we must beleeue onely in God Therefore pray to him onely Our sauiours wordes which ought to be without contradiction teach vs that plainely Thou shalt worship the Lord thy God Mat. 4. and him onely shalt thou serue And that this is a part of Gods worship and honour to be prayed vnto heare what the Prophet saith in the person of God Call vpon me Psa 50. and I will deliuer thee and thou shall glorifie me and looke into the verse before and thou shalt finde he that giues this commandement is the most high and blessed Trinity The second Circumstance THe second obseruation is to We must pray in the name of Christ know through whom or in whose name to offer vp our praiers and that is in Christes name so doth 1. Tim. 2. 3. the Apostle Paule teache vs. There is one God and one mediator betweene God and man the man Christ Iesus And the Apostle Iohn saith if any 1. Ioh. 2. 1. man sinne we haue an aduocate with the father Iesus Christ the righteous And Christ him selfe hath witnessed whatsoeuer we shall aske the father Ioh. 16. in his name we shall
and Israel be ignorant of vs yet thou art our father and our redeemer thy name is for euer Obiection CHrist calleth God father is he therefore his father as he is ours Answere NO For he is our father by his creating and adopting vs in Christ But he is Christes father Nota. ☞ by eternall generation he the naturall sonne of God but wee by grace Therefore well did he euer make this distinction I thanke thee ô my father for so hee is in the most peculier manner Also where he saith I go to my father your father my God and your God What doth he teach but that God is his father by eternall generation and ours by adoption Now from this word Father let vs learne fiue lessons First let vs learne to pray in faith For saith Theophilact faith is the very foundation of prayer and he 1. Of stedfastnes in his promises goeth further and saith Nisi enim crediderit homo quòd hoc quòd petet accepturus est in suam vtilitatem vanaest oratio quam facit Except a 2. Of our loue man beleeue he shall receaue that 3. Of our honoring him which hee shall aske for his profit that prayer which hee dooth make is vaine The very worde in 4. Of feare to his maiestie the originall which is * The word Father putteth vs in mind AB of ABAH to will it sheweth that God willeth our good And what will a father deny his sonne 5. Of obedience dutie Mat. 7. 7 that is for his good saith our Sauiour yea saith the Lorde can a woman forget her childe and not haue compassion on the sonne of her wombe though it could be yet will I not forget thee saith the Eternall Secondly it teacheth vs to haue a louing affection when we come to appeare before a mercifull Father and not as a seuere Iudge therefore saith Dauid and with him let vs say My soule thirsteth Psa 42. after the liuing God when shall I come to appeare before the presence of God Thirdly the name Father teacheth vs honor If I be your Father Mal. 1. saith God where is my honor Fourthly Feare If yee call him 1. Pet. 1 13. Father which without respect of persons iudgeth euery man according to his workes passe the time of your dwelling in feare Fiftly obedience As obedient children fashion not your selues to the 1. Pet. 1. 4. former lustes of ignorance Lastly this word Father telleth our consciences that God is apeased for our sinnes and that Christ hath fully satisfied his fathers wrath for vs so we are not only friendes but also coheires with Christ therefore the spirit boldneth vs to call God ABBA father herein is the great loue of our mercifull father maruelously set forth euen in this that when we were Rom. 5. 8. 9. yet sinners he sent his sonne to die for vs. How much more being iustified by his bloud we shall be saued and seeing he hath giuen vs Christ how shall he not giue vs all things O Christian remember thy duty Applica ∣ tion ☞ God hath beene twise a father to thee but thou not once worthy the name of a sonne Thus much of the first worde Father now for the AFFIX our I haue shewed before how God is our Father both by creation and adoption It followeth to set downe what lessons wee may learne from this worde our which are in number foure First it teacheth vs charity for The vse 1 loue seeketh not her owne but we must seeke to edifie one another to be like minded one towards another to pray one for another Therefore dooth Christ teach vs to pray one for another saying Our Father not my Father Secondly it doth teach vs to agree in saith and doctrine with our brethren Thirdly it teacheth vs humility to say with Peter there is no respect of persons with God And with Paul there is neither Iewe nor Graecian bond nor free male nor female but wee are all one in Christ Therefore said Iob If I contemned the iudgement of my seruant Iob. 31. 13. when he contended with me what then shall I do when God standeth vp and visiteth me what then shall I answere Lastly it teacheth vs to beware of Sectes and Scismatickes which haue indeed the spirite of Babell saying I am holyer then thee stand from me or with the proud Pharisie I thanke thee Lord I am not like this Publican The third part of the Preface Which art FOr the first word Which SHE an abstract of ASHER the relatiue of the roote of the verbe ASHAR of which commeth also ASHRE Blessed or blessings giuing vs to vnderstand thus much that God is the fountaine whence all blessings come And if we be blessed it is by receiuing it from God for when God and wee are relatiues I meane when we are his sonnes in Christ then doth he impart of his blessings vnto vs as ASHRE NES VI Psal 32. 1. PESHANG Blessed is he whose sinne is forgiuen Art THis word Art is not in the originall but is necessarily יהוה vnderstood and this adiunct of Future י Preterp ה Present ו time in the Present-tense yea in all tenses agreeth to God euermore as the learned well know The letters in the name * Theo. Beza in Apoc. 1. Iehouah doe Reuel 1. 14. note to vs as much as S. Iohn in the Apocalips Which is which was and which is to come The Present Preter-perfect and the Future tense The consideration of this eternitie Doctrin of God strengtheneth vs in faith if we obserue the Apostles words all the promises of God in Christ are Yea and Amen With God there is no shadowe nor variance of change for whome he loueth he loueth to the end Iesus Christ yesterday and to day and the same is for euer The vse of this is that we should not wauer in faith nor be inconstant Vse in religion but faithfull in all our promises then haue we a blessing for Christ saith be faithfull vnto death and I will giue thee the crowne of life In Heauen AS in the first word of this preface we are taught that God is our father therefore willing to heare vs. So in this last word heauen we are put in minde of his might that he is able to helpe vs. Psal 99. 2. Dauid saith the Lord is great in Sion he is high aboue all people Christ saith My father is greater Ioh. 10. then I and none is able to take my sheepe out of his hands therfore feare not Satans subtiltie nor his childrens tirranie Secondly we must not admit any base or earthly conceit of our father in heauen for the Prophet Isaijah saith Gods thoughts are not our thoughts neither are his wayes our wayes But as the heauens are higher then the earth so are his wayes higher then our wayes Thirdly the place heauen must teach vs that when we come to speake to
in cōmanding him to go out of his owne coūtrie Secondly by Sarahs cōception who being past age and was as dead in regarde of strength of nature and thirdly God tempted him in offring vp his onely sonne Isaack of whom it was said in Isaack shall thy seede be called therefore is Abram called the Father of the faithfull deliuer vs from euill IN the former petitions we begged pardon for sinnes past and here we craue Gods grace to resist sinnes to come And surely if we looke into our selues how prone we be to fall we shall see that we had need to craue of God that we come not into temptation for that Satan intendeth euill towards vs and surely as S. Iames saith God temteth none to euill but man is eyther tempted by his lustes as the Apostle obserueth which is a voluntary temptation as drunkennesse whoredome theft and such like are voluntarie temptations or else by cruell tyrants to do that which is against religion and conscience and this is called vnuoluntary temptation when wee are compelled by force to do against Gods lawes these temptations we are not to desire But if any such happen the Apostle Iames willeth vs to account it exceeding ioye and sheweth the benefits that follow to them that feare God and if God tempt or prooue his children it is to manifest their faith to the world and for example to others so he tempted Abraham in offering his sonne Isaack also the Israelites and Iob yea indeede he tempted all his children so and his onely Sonne also that we might not thinke much nor faint in our temptations And therefore said Moses to the children of Israel Yee shall not feare because the Lorde commeth to tempt you for he commeth to tempt you to manifest what is in thy heart But Satan he doth it to an euill end Yea euer when he tempteth it is not for conuersion but subuersion of the party he tempteth and this is euident through all the Byble But what shall we say of those which are dead in sinne and haue no feeling of temptation nor remorse of conscience O God deliuer vs from that euill The second part of the sixt petition But deliuer vs from euill THerefore in the next place we pray that God would Deliuer vs from euill that is saith olde and new writers from the Diuell which is indeede the very fountaine of euill Thus we pray not simply against temptation but against the euill of temptation for we see our sauiour was tempted with three capitall great temptations such as fewe of the best members do withstand and what were they Theophilact telleth thee they were auaritia Gula etinanis gloria couetousnes gluttony and vaine glory Consider therefore him that was equall to God yea thought it no robbery to be so yet for thy sake he tooke to him the shape of a seruant and euen was buffeted of Satan that he might the better strengthen those that are tempted was not all for thy sake ô vnthankfull Heb. 2. mankinde learne therefore to take vp his yoke for it is easie and the burden light and God is faithfull that will not suffer thee to bee tempted aboue that thou art able but in all our temptations hee will giue vs a happy issue which God grant vnto vs Amen The Conclusion For thine is that kindome the power and the glory for euer and euer Amen The first part FOr thine is that kingdom this sheweth Reue. 21 vs a reasō why we should pray to God onely because he only is King and to him we owe this duty therefore the Angell told Iohn in the reuelation that he must worship Reu. 21. God for he was but his fellow seruant Obiection Why Dauid saith the earth is the Lords with the fulnes therof the roūd world and they that dwel therein why therfore say you that Kingdome Answere Surely God ruleth all Kingdomes indeed preserueth bad to from outward dangers as you may read in Dan. ch 5. also Ester ch 16. 16. but here we speake of the Kingdome of grace by which God rules in the harts of his childre◠after a more peculiar manner therefore well may we say that kingdome for he sheweth Mysteria regni the misteryes of that kingdome to his chosen but he hath not dealt so with euery nation The second part of the conclusion The power THe Lorde our God is a God of Gods and Lord of Lordes a great God mighty and terrible which accepteth no persons nor taketh rewardes and this is the second reasō why we ought to pray to God because all power is his and he onely able to helpe vs. In the first place as he is our king he willes our good as he is of power he is able to performe what himselfe pleaseth Therfore are we to pray to him that he would preserue vs keepe vs reade Num. cha 6. 24. But alas how often hath God manyfested his power to euery one of vs so that we may say with Moses there is neither God in heauen nor in earth that could do like thy workes and like thy power How did the Lord manifest his power against the cruel bloudy spaniards in 1588. yea and how hath he diuerse and sundry times ouerthrowne our enimies since hath not this father of ours preserued our gracious Queene most miraculously from secret conspiracy and most vile treachery oh that we would therefore praise the Lord for his goodnesse declare the wonders he doth for vs in this little Iland Hast thou remembred Gods power in deliuering thee from Satan and sinne and for preseruing thee all thy life oh thou redeemed Christian thou subiect of the realme of England say thou with Dauid Psal 106. 2. who can expresse the noble acts of the Lord or shew forth all his power The third part of the conclusion And the glory THou art worthy O Lord to receiue glory honour and power for thou Reue. 4. 11. hast created all things and for thy willes sake they are and haue beene created And the blessed Apostle S. Paule saith whatsoeuer we do it must be to Gods glory for that is his due and our duty Therfore well said a learned writer on this place Habes hic etiam causam cur nullae omnino creaturae sint inuocandae quia ipsarum non est regnum non habent omnipotentiam nec debetur illis ea gloria that is to say thou hast here also the cause why no creatures are to be called vpon at all because saith he the kingdome is not of them neither haue they the power neither Illiricus pa. 325. may that glory bee due vnto them Wherefore let vs say with the Prophet Dauid in Psa 108. 5. my hart is prepared O God so is my tonge I will sing and giue praise And exalt thy selfe O God aboue the heauens and thy glory aboue all the earth and let vs as Ieremy exhorteth giue Ier. 13. 16. glory to the Lord our