bowels and therefore he prayeth Cast me not off in the time of old age O forsake me not when my strength faileth To establish this faith and to make it fruitfull of obedience God himselfe giuing his law to his people saith I am the Lord thy God which brought thee out of the land of Aegypt out of the house of bondage And we may say God hath sed and clothed me and preserued me hitherto therefore my trust is in him for he neuer forsaketh those that trust in his mercy This made Dauid confident against Goliah when Saul the king discouraged him saying Thou art not able to goe against this Philistin to fight with him for thou art but a youth and he a man of warre from his youth But Dauid called to minde how God had enabled him against a Boare and a Lion that attempted one of his Lambes which hee kept and hee slew them and he resolued This vncircumcised Philistine shall be as one of them Faith buildeth vpon this rock and trusteth not to any selfe abilility And is strong only in the strength of Gods might keepe faith then and keepe thy selfe This is the mercy of the Church Gods gratious protection Ionah calleth it so They that obserue lying vanities forsake their owne mercy God is euer prior in amore he reserueth mercy for thousands of them that feare him So that the mercy of protection from euills is our owne if wee forsake it not this is the patrimony and birth-right of the Church for mercy imbraceth them on euery side for if God be ours as we call him here our Father His mercy is to them that feare him throughout all generations Dauid describing his safety vnder this protecting and supporting mercy of God The Lord is my shepheard c. concludeth from this proofe and experience of Gods good fauour Surely goodnesse and mercy shall follow me all the daies of my life They haue not this faith and so forfeit their interest in this mercy who hauing growne vp like yong Plants watered with Gods early and later raine to whom God hath beene a sunne to enlighten and warme them a shield to defend them the more they receiue from God the more they feare and cruciate themselues with the sollicitous and anxious iealousie of losse and want The faith here meant to be holden in the whole course of life is a constant and equall dependance vpon God casting all our care vpon him because he hath declared that he careth for vs. 2 Another thing to ensure Gods protection from euils is the holding fast of a good conscience this makes our life a continuall feast that is when we haue the secret testimonie of our heart that In simplicitie and godly sincerity not with fleshly wisedome but by the grace of God we haue had our conuersation in the world This godly sincerity I conceiue to be best exprest 1 In our generall vocation to the Church of God for therein wee must labour to be sound in our knowledge of the truth and will of God without those crotchets fancies which commonly possesse the phanaticall brains of such as study new wayes as heretiques and schismatiques doe Without that dead and dull ignorance which implicite faith-founders doe cast and mould into deuotion And without hypocrisie the leauen of Scribes and Pharisees which turnes all religion into a formall outside of pretence and hath no heart this is rottennesse at the core 2 Sincerity in our priuate callings which keepes from idlenesse the moath and rust that corrupteth the whole conuersation and exposeth vs to Sathans temptations Herein we must walke as in our wayes and we may promise our selues a guard of Angels to protect vs and we need not to waste and consume our selues with cares of the world but cast the successe of all vpon God 3 In sincerity of godly conuersation not giuing not taking euill counsaile not defiling not defiled with euill example eschuing ill words and corrupt communications vaine delights and wicked and vngodly company hauing no fellowship with the vnfruitfull workes of darkenesse but rather reprouing them They that goe in this way may not promise themselues any priuiledge from the calamities of life for if the deuill or the Pope can doe such a shrewd turne he will but they may boldly and faithfully put themselues vnder the wings of Gods sauing protection and pray to him Libera nos a malo 3 This as the rest imposeth on vs all the dutie of charity for we pray not euery one for himselfe but each for all libera nos that law proximum vt teipsum doth make vs as much obliged to procure the good of our neigbbour as our owne good which reproueth 1 Those whose care begins and ends with themselues the lash of calamity doth not smart vpon them if it fall not vpon their own particular these make themselues entire bodies they are not members of the whole body of Christ the Church and they had need of a particular Mediatour for cutting themselues from the body they are no members of Christ neither can they haue any interest in the common saluation 2 These are much more to be reproued who worke their owne good out of the common euill and heale themselues with the wounds and soares of the Common-wealth for if the procuration of common good be an incumbent care on euery member both of Church and Common-wealth when we pray libera nos a malo we pray to be deliuered from all those proiectours and deuisers of new rods to scourge their brethren 3 This reproueth them that curse and banne their brethren with all bitternesse of imprecation that by secret or open meanes doe practise the vexation and molestation the impouerishing or defamation of their brethren Christ teacheth vs to pray one for another that we may be all deliuered from ill Dauid biddeth Pray for the peace of Ierusalem he promiseth They shall prosper that loue thee he directeth them in a forme of blessing Peace be within thy wals He putteth them on by his owne example For my brethren and companions sake I will wish thee now prosperity For the house of Gods sake I will seeke to doe thee good It was Cains voyce Am I my brothers keeper we may answere thou art to the vtmost of thy power To thee belongeth the care and custody of thy brother to saue and keepe him from hurt if thou maiest if any euill come to him which thou mightest haue diuerted thou art answerable to him before God for it but if thou procure his hurt or but wish it in thy heart or if thou ioy in his griefe this petition is thy accusation 4 This last petition doth teach vs the Apostles doctrine pray continually in all things giue thankes For there be so many euils towards vs by reason of our continuall trespasses that we are euer in danger Iuge peccatum Iuge periculum so that there is not a moment of our life but it had neede be
these things 3 We ascribe vnto him glory A great argument to moue him to doe all these things for his owne glory for this is his praise that he heareth our prayers therefore to him doth all flesh come and that is it we seeke in this prayer the three first petitions are addressed to the glory of his name of his kingdome and will we desire bread that we may liue here to praise and serue him We desire pardon of all sinnes past and release from our iniquities present and strength against all ensuing temptations and deliuerance from all deserued euils that we may be able to liue in holinesse and righteousnesse before him all the dayes of our life 3 Our faith in this prayer is confirmed by these 3 reg potentia glor 1 A regno true that of earthly Kings the Prophet saith Trust not in Princes nor in any sonne of man for there is no helpe c. But the Lord is a King that may be trusted I am a great King saith the Lord of hosts King of Kings and Lord of Lords is his name Reuel 19.16 and he saith Per me reges regnant We begin at Our father whence we haue audaciam petendi we end at tuum est regnum whence wee haue fiduciam impetrandi he ruleth ouer all all things serue him feare not thou little flocke for it is your fathers pleasure to giue you a kingdome The Apostle calleth this kingdome the inheritance of them that are sanctified and he calleth all the faithfull heires and coheires with Christ This King sent the heire of his kingdome in the similitude of sinfull flesh amongst the sonnes of men of purpose to expiate their faults to reconcile them to his fauour and to inuest them in the rights of this inheritance Faith is the ground of these things which wee hope for and this King is the giuer of euery good and perfect gift whom we call our father What can we want wherein can our faith stagger if it cleaue to him and that we may once say cheerefully with the Apostle Scio cui credidi All the elect of God are not onely the subiects of this kingdome but fauourites also of this King his darlings his delight is in them Dauid makes so bold with God as to pray Keepe me as the Apple of thine eye hide me vnder the shadow of thy wings The Hebrew word signifieth the blacke of the Apple the very sight of the eye He that toucheth you toucheth the Apple of his eye God holdeth them so pretious that men had need to handle his children as tenderly as they would handle the Apples of their owne eyes aliqui intelligunt de oculis dei 2 A potentia there be many titulary Kings here on earth swolne with titles of great dominions wherein they haue neither foote of land in possession nor the obedience of any subiect it may be that there is ius dominij annexed to their Crownes for which they retaine the titles as our Soueraignes doe in France or they may be pretenders to some rights as the Kings of Spaine are to Ierusalem There be Kings that haue supremacie of dignity and possession of regalitie but their wings are clipt they are limited how farre they may flye Such a King was Achish in Gath who approued Dauid well but he could not keepe him with him for saith he Thou art not good in the eyes of the Lords wherefore now returne and goe in peace that you displease not the Lords of the Philistims Whether Princes be ouerawed by their Magnats or in their owne facility doe diuest themselues of their power both wayes here is kingdome without power or glory But thine is the power for God is the high creatour and possessour of heauen and earth as Melchizedech called him And as he holdeth possession vndenied so he maintaineth dominion vnresisted Hee doth whatsoeuer hee will Power is neuer fearefull when it is in a Father rather here is firme foundation to build faith on the Leper in the Gospell built vpon this rocke Thou canst make mee cleane The sister of Lazarus confest the power that Christ had with the Father quicquid petieris Our God is caput potentiae The powers that be are ordained of God they are but so many rayes or beames of this glorious sunne or if we esteeme them as starres for glory yet they borrow their light from this sunne God would haue this knowne and confest Thy Saints shall blesse thee they shall speake of the glory of thy kingdome and talke of thy power This power is the strong rocke and the high place the wall of defence to the Church The powers and principalities which are against vs may shake our faith with some terrours they cannot make it faile As the mountaines compasse about Ierusalem so is the Lord round about them that feare him and put their trust in his mercy 3 A gloria vbi regnum potentia ibi gloria The glory of God is threefold 1 In his owne glorious nature and essence 2 In his workes 3 In his word The glory of his nature is a light that no man can attaine to we conceiue it best by that which is reuealed to vs in the two great volumes of his workes which our eyes behold and of his word which he hath left in his Church for our learning that we may know him and him whom he hath sent Iesus Christ There is that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wee haue no outward meanes to know it but by the workes and word of God within vs the spirit also helpeth our infirmities This glory of diuine nature doth consist in the holy attributes of God 1 His simplicitie for he is ens simplicissimum without permission a selfe-bearer 2 His eternitie for he is α and ω without beginning and end 3 His life for he is called deus viuens ita viuit vt sit sua vita ita est vt sit sua essentia 4 His immensity and infinity whereby he comprehendeth all things filleth all things and is in euery place 5 His authority perfection and selfe-sufficiency which extendeth not onely to the complement of his owne essence but is the originall of all perfection that is in his workes 6 His blessednesse for he is God blessed for euer blessed in being so and blessed in knowing himselfe so to be and blessed in the communication of his blessings to his creatures according to their capacity and vse 7 His omnipotencie for he alwaies worketh both in himselfe in actions immanent and without himselfe in actions transient in both he doth what he will 8 His wisedome for he knoweth and foreknoweth and decreeth maketh and gouerneth and preserueth all things by infinite wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 His truth for his wisedome doth both apprehend all truth his operations be all in truth his onely is the reuelation of truth 10 His will secret done in and vpon all
and are with God toward that part of the Church which is militant here on earth and we giue God thankes for them and their glory But wee haue no warrant to resort to them for their intercession but haue an open way to the perfect and full al-sufficient Mediatour Iesus Christ who sitteth at the right hand of God and maketh intercession for vs. Yet let vs see how faithfully this apostata doth quote the Fathers to the maintenance of this idolatrous inuocation I will examine some few of his quotations out of the Fathers that you may tast him in a little for hee that hath dealt doubly with God and vnfaithfully with the faith it selfe what hope can wee haue of him that he same he being now in the cleare light where he may behold the truth would therefore pray to God for such as sit yet here below amiddest many clouds of darkenesse But that he meant not to make Cyprian a Mediatour betweene God and the Church who can better tell then Saint Augustine himselfe who of purpose handling this point doth 1 Shew the necessity of a Mediatour betweene God and vs. 2 He sheweth what kinde of Mediatour hee must be that will serue our turnes God and man and from thence 3 He excludeth Angels Boni igitur Angeli inter miseros mortales beatos immortales medij esse non possunt This declareth his found iudgement against mediations of any but Christ So that adiuuet nos orationibus suis is no prayer to him but a figuratiue kinde of Colloquie with him as when Dauid saith Laudent eum coeli The next authority is S. Aug. De verbis Apostoli Serm. 47. I know not where he found that sermon for we haue in print but 35. in all It were a long worke for me and not so pleasant for you nor profitable that I should pursue this fugitiue Apostata in all his colourable pretences for inuocation of Saints I desire to establish your hearts in the doctrine of truth grounded vpon the name of Father It teacheth vs to seeke the face of God onely in his mediation for whose sake God is become our Father To worke this stedfast faith in you know that there be three things which properly belong to a Mediatour which can be found in none but Christ onely 1 He must be of Gods appointing and declaring to vs none but hee can tell whom he will admit or heare for vs. And we finde Christ onely reuealed If any sinne we haue an aduocate with the Father Iesus Christ the righteous I am the way no man commeth to the Father but by me 2 He must be iustus institia suâ we say of Angels that they are iust iustitia data a quo nostram ab eo habent iustitiam we say of Saints that they be rather Iustificati then iusti But Christ is called sapientia patris iustitia nostra 3 He must be able to merit for others that no Angell nor Saint can doe Christ confirmed Angels Christ restored man For the angels wee deny not but they may know what our wants are because they are ministring spirits that by the appointment of God doe attend vpon vs yet no Scripture hath reuealed any example of inuocation directed to them But for the Saints they know not our particular necessities they see not the euils which wee suffer onely they know as hauing beene members of the militant Church that we are left behinde them here in a valley of teares and therefore in generall they pray for vs as hath beene said Against their particular knowledge of our wants two plaine texts conuince our aduersaries of errour therein 1 When the Church confesseth that Abraham is ignorant of vs and Israel knoweth vs not 2 Huldah the Prophetesse telleth Iosiah he must bee gathered to his fathers and put into his graue in peace that his eyes may not see all the euill that God would bring vpon that place From whence wee may conclude that they who see not our miseries heare not our prayers and therefore are not to be required to mediate for vs. I conclude this point in the words of S. Aug. All christian men commended each other in their prayers to God and he who praies for all and for whom none praies he is that one and true Mediatour you may easily know whom he meanes We call him Father to teach vs that prayer is a spirituall exercise a worke of the holy Ghost in vs therefore Rea. 4 it is called the spirit of grace and supplications which teacheth vs to pray and enableth vs in praier It is the spirit of God onely which witnesseth to our spirits that we are the sonnes of God by which we call Abba Father Therefore all those that pray to God by that name without that sweet and secret testimony of the holy Ghost assuring them that they are the children of God doe not pray but prate and babble and God heareth them not This confuteth the Popish doctrine of doubting whether we be in the state of grace for shall I call God Father and yet stand in doubt whether he be my Father if I beleeue as I say that hee is my Father vpon what shall I build my faith is it not the suggestion of Gods spirit that is the author of my regeneration and that leadeth me into the way of all truth that telleth me so This is the right comming to God in prayer to aske as S. Iames teacheth nothing doubting to come in assurance of faith We call him Father to comfort all our distresses and Rea. 5 to warrant the successe of our prayers for Christ hath taught vs that this Father exceedeth all naturall Parents both in the knowledge of the necessities of his children and in tendernesse of compassion of them and in readinesse to heare them and grant their requests and in giuing good things to them what can I sinne against my father that he will not forgiue what can I aske that he will not giue Rea. 6 Another great reason is to assure vs of the excellencie of the state of grace for so Saint Iohn doth vrge it Behold what manner of loue the Father hath bestowed vpon vs that we should be called the sonnes of God This would be thought an high honour if wee did wisely consider the glorious liberty of the Sonnes of God hereafter the gratious liberty of them here We call the sonnes of rich men happy because they are like to be left full and the sonnes of great men because they shall sit amongst the Princes of the earth but if these be not the Sonnes of God they may one day see poore Lazarus in ioyes when themselues are tormented in flames The truth is though the flesh the world and the deuill oppugne it that there is no man in the way of happinesse but such onely as are the Sonnes of God such onely as haue God to their Father by a speciall interest in him by Iesus Christ If
fenced and armed with this petition And so much time as escapeth vs free from these euils is gained in the patience and long suffering of God to vs to offer vp to God the due tribute of our thankes There should then be no vacation from this double seruice of prayer and prayse for not onely one day telleth another but one houre and minute telleth another of Gods great deliuerances of vs from euill Sathan is our profest aduersarie you may see in Iobs historie what he did what he would doe if the power of God did not restraine him if the protection of God did not defend vs neither should our bodies nor our goods nor our cattaile nor our fruits of the earth nor our children be safe if his hand might be stretched out but the preseruer of men keepeth vs resisteth him 5 Obserue the course of this whole prayer for why doe we desire the honour of Gods holy name but for this that we may flye to it as our tower of strength to defend and deliuer vs from all euill for our helpe is in the name of the Lord. They that know thy name will trust in thee for thou neuer failest them that seeke thee And why doe wee desire the comming of the kingdome of God but that we may be safe from euill being vnder his holy regiment who is able to treade Sathan vnder our feete And why doe we desire that the will of God may bee done but that we may liue in holy obedience to him that we that be his seruants and the sheepe of his pasture may walke without feare in the valley of the shadow of death Why doe we desire life of God to be fed by his hand and blessing with our daily bread but that wee may be preserued by his prouidence from all things that may hurt and annoy vs. Why doe wee desire forgiuenesse of sinnes past and present but to assure his protection and to establish our hearts with grace that wee may serue him in holinesse and righteousnesse Why doe we desire preseruation from temptation but to secure our liues against the pollution and infection of sinne So that these petitions mutuò se generant we desire to obtaine of God all that we aske in the sixe former petitions that we may be deliuered from euill and we desire to be deliuered from euill that we may doe all the duties required in those former requests And let him that desireth to speed in this last supplication cast backe his eye vpon the rest that hee may rectifie himselfe in primo medio imo to the pleasing of God in his prayer 6 Let vs haue faith to beleeue a good successe of our prayers and to apprehend the louing kindenesse of God to vs in Iesus Christ for hee is the Angell of the couenant of this mercy He went about doing good and healing all that were oppressed of the deuil if the sonne therefore make you free you shall be free indeed He giueth perfect liberty from the hands of all our enemies that we may serue him without feare in holinesse and righteousnesse before him Wee cannot haue this deliuerance without faith to apprehend and apply it therefore let vs remember the former mercies of God to strengthen our faith as Dauid Our father 's trusted in thee they trusted in thee and thou didst deliuer them They cryed vnto thee and were deliuered they trusted in thee and were not confounded He is the rocke of our safety let vs build our neasts and lay out yong ones in the holes of this rocke for they that trust in him can want nothing that is good for them MATH 6.13 For thine is the kingdome and the power and the glory for euer IT is plaine in the storie of the Gospell that Christ did twise teach to pray this prayer once priuately which Saint Luke relateth and that at the request of his Disciples Another time publikely in his sermon preached vpon the Mount reported here by Saint Matthew These words which are the close and conclusion of the Lords prayer are omitted in Saint Luke But in his publique sermon they are added as you reade here therefore from hence wee borrow them to supply the prayer in Saint Luke The Disciples obtained what they desired in Saint Luke for Christ taught them to pray and the prayer doth extend no further then these seuen petitions for nothing is desired of God in these words of the conclusion added in Saint Matthew And here let me shew you a great want of iudgement and charity in some of our brethren who haue tendered to his Maiestie some exceptions against our booke of Common Prayer by the way of Question whereof this is one Whether it be an acceptable seruing of God rather to follow the masse-booke in omitting these words then the scripture in vsing of them Sol. 1 You may easily discerne a roote of bitternesse in this obiection for these words are not found in this Scripture and yet here Christ is desired to teach his Disciples to pray and charity might haue as well seene the want of these words in this Scripture as in the masse-booke and thought our imitation rather guided by this text then by that idolatrous booke Sol. 2 Master Beza who tooke great paines to search all the old coppies of the new Testament to perfect his edition thereof by comparing them together doth confesse that in many coppies hee found these words wanting both in Saint Matthew and Saint Luke He addeth also that many interpreters haue thought them put into the text as being the common conclusion vsed by the Christians in their prayers Further he alleadgeth that three of the antient Fathers of purpose expounding the Lords prayer haue omitted this conclusion and haue not so much as mentioned it that is Cyprian Augustine and Ierome So that this vncharitable construction of leauing out these words in the booke of common Prayer will light as heauy vpon Saint Luke and these holy Fathers of the Church as vpon our booke through whose sides these are pierced with this dart of false witnesse to the manifest preuarication of that holy commandement But let them charge it vpon vs doth any Minister in Sol. 3 reading of diuine Seruice euer omit the adding this conclusion to the rest or are we forbidden to vse it rather doe we not vnderstand it intended that it should be added as we vse to say quod necessario subintelligitur non deest Else they might also quarrell the booke for onely beginning the Lords prayer as in many places Zeale is madnesse if it be not guided by a right vnderstanding and tempered with charity I could not omit the answering for our Church against this vniust imputation both to stop the mouth of slander and to fasten shame on the foreheads that blush not at these pickt quarrels And also to settle your iudgements in a sober construction of those things which the Church hath established and done for vs.
pater noster Whatsoeuer we aske according to his will wee obtaine all those petitions are according to his will hee that is in his bosome hath taught vs this prayer Attributa dei hoc volunt 1 His holinesse affecteth the hallowing of his name 2 His glory the comming of his kingdome 3 His iustice the doing of his will 4 His bounty the giuing of bread 5 His mercy forgiuing of sinnes 6 His wisedome in preuenting temptations 7 His power in deliuering from euill He is willing to magnifie his own glorious attributes in all these therefore wee may safely say Amen to all these petitions seeing we aske them all according to his holy will To conclude in this prayer we cast our selues at the feete of our Father wee seeke his kingdome first and the righteousnesse thereof in the three first petitions Then we pleade our owne cause in the foure last We begin in confession of his goodnesse wee end in confession of his greatnesse hee is our α hee is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first we pleade our interest in him in the last we acknowledge his interest in vs we seale all with one Amen And euen that Amen of ours is petitorie and begges his Amen that as wee so hee would say to our whole prayer So be it He that biddeth vs pray prayed himselfe with supplications and strong cryes in the dayes of his flesh As Bernard Sic gessit sic iussit and he hath taught vs how and what to pray Would not one of vs that had a suit to the King perswade himselfe that he should preuaile if the Prince should penne his petition for him with his owne hand and put it into his to deliuer Would not the King know his owne sonnes hand would not his very Character commend the cause to gratious hearing It is our case GOD is our King of old we are his humble suppliants and poore creatures Christ the Sonne of God the Prince hath endighted here our Petition wee pray coldly and offend very fouly in the deliuery of our petition if we speed not For his drawing our petition is GODS Amen to it Much wrong hath this holy prayer done to it in the Church of Rome often repeated in a strange tongue Much wrong generally done euen where the light of the Gospell shineth when it is onely said and not vnderstood I haue done my best to helpe your vnderstandings in the exposition of it and God giue his blessing to my faithfull labours herein To whose sufficient grace I recommend you for he is able to build you vp further in knowledge and faith and zeale and obedience and to giue you an inheritance amongst those that are sanctified FJNJS Rom. 8.26 1 Note 1 Tim. 4.12 Tit. 2.7 2 Note Luc. 6.12 Mark 1.35 Pro. 18.10 Obiect Sol. Mat. 6.8 1 Reg. 8.28 Verse 30. Obiect 2. Sol. Is 46.1 Psal 2.8 Is 1.18 1 Pet 2.5 Io. 17.9 3 Note â—oel 2.17 1 Sam. 7.8.9 1 Sam. 14 19 Note Zach. 12.10 Rom 10.13 Ioel 2.32 Act. 2.21 Psal 14.4 Isa 43.22.28 â—ob 42.8 Gen. 20.7 Exod. 8.8 Obiect Sol. Rom. 8.26 Note Pro. 2.3 Eph. 4 1â— 1 Reg. 3.11 Pro. 4.10 Pro. 3.10 Mat. 7.11 1 Io. 5.14 1 Vnderstanding Super Ps 18. Enarr 2. Ps 89.15 Lib. 3.32 In Ps 28. Mal. 1.8 2 Reuerence 1 Inward 2 Outward 3 Sense of our want 4 In feruencie Rom. 12.12 Iames 5.16 5 Sincerity 6 In faith Heb. 10.22 Iames 1.6 7 In the mediation of Christ Isa 6.2 Exod. 28.29 2. Tim 2 5. 8 Informa verborum 9 In Methode Ps 78 4â— Ps 40.1 Is 28.16 1 Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Note Ioh. 1.18 Rom. 8.3 3 Note Mat. 23.8 Math. 11.11 Mal. 4.5 Math. 11.10 Verse 14. Iohn 1.35 c. Verse 6. 2 Tim. 3 8. 1 Vse Act. 20.20 Ps 65.2 Iam. 1.5 Ps 31.6 Luc. 28.46 Math. 26.44 2 Cor. 12 8. Luk. 18.13 Luk. 18 1. In Alcibi Iam. 1.5 Iam. 1.16 Iam. 1.6 Psal 73.25 26. Math 6.8 Ps 65.2 Deut 4.32 Defens of the Apology p. 2. pag. 244. Gen. 48.16 Isa 47.4 Gen. 28.15 Gen. 31.11.13 Hos 12.4 Psal 148. Luk. 16 24. Iob 5.1 Chemni exam p. 3. pag. 174. Reinold de Idol 1.7.2 3.28 Isa 63.13 Isa 26.13 Obiect Sol. Zeph. 1. Verse 12. Acts 14.17 Gen. 4.20 21. Heb. 11.3 Psal 148.5 Rom. 8.15 Deciu 9.15 Is 63.16 2 Reg. 22.20 Contra Epistolam Parmen lib. 3 c. 8. 1 Ioh. 3.1 Psal 4.2 3. Ioh. 1.12 1 Pet. 1.12 Eph. 3.10 1 Pet. 1.17.14 Psal 23. 1 Vox directionis Quest 2 Cor. 13.13 Vox fidei Gen. 15.1 3 Vox charitatis Gloss in extrauâ— Io. 22. cap. contr Lib. 1. Ep 3. 4 Vox humilitatis Math. 23 8.9 Rom. 12. 1 Pet. 2. Phil. 2.3 Gen. 42.11 2 Vox pacis Quest Sol. Ier. 3.15 Math. 27.46 Io. 20.28 2 Sam. 15.31 Sol. Matt. 5.44 Sol. Obiect Prou. 11.10.28.28 Verse 7. 9. Vse Reue 18.20 Ier. 23.24 1. Reg. 8.27 Iob. 22.12 13 14 Psal 139.7 8 Quest Sol. 1. 1 Glory Math. 5.34 Psal 11.4 Eccles 5.1 Reg Bible Omni vidency Psal 102.19 Heb. 4.13 Psal 4. Omnipotency Psal 29.1 1. Sam. 2 6. 9. 1. Sam. 2.2 Psal 130 4. Math. 8. Psal 78.19 Holinesse Iam. 4.8 Exod 3.5 5 Wisdome Eccles 5.4 6 Celsitude Psal 102.19.20 7. Goodnesse Psal 27.4 8 Our own home 2 Cor. 5.1 2 4 6 8 Heb. 10 20. Heb. 17. â—2 Gen. 12 19. Exod. 3 14. Heb 13.8 Reu. 1.8 Rom. 11.36 Eclesi 12.1 Ioh 12 28. Exod. 9.16 Deut 28.58 Psal 8.1 Psal 20.1 Psal 75.9 Psal 111.5 Isay 26.8 Psal 122.4 Ioh. 17.1 Decronian domini Isay 6.3 Reu. 4.8 Psal 92.1 Exod. 32.32 Rom. 9.3 Psal 32.4 1 Gloria Psal 8.1 2 Wisdome Psal 104.24 25. 3 Greatnesse Deut. 32.3.4 4 Power 2 Chron. 29.20 c. 5. Goodnesse Psal 8.4 Psal 3.20 2 Cor. 1.21 Deut. 4.6 Luk. 11.13 Psal 51.12 Lev. 19.17 Psal 141.5 Psal 139.20 1 Tim. 6.1 Psal 103.19 Dan. 4 32. Luk. 4.6 Zeph. 2.3 Mal. 3.16 Luk. 17.21 Rom. 14.18 1 Norstrae Luk. 12.38 Math. 25.34 Psal 17.15 Psal 16.11 Isay 4.3 vers 4. 2 Cor. 15.24 25 23. 2. Dei Ioh 17. Eph. 1.23 Solution Dan. 4.32 Psal 80.2 Psal 145.10 11 12 13. Psal 97.1 De Sacram. â— 4 2 Tim 4.8 Titus 2.13 Ier. 1.10 Rom. 1.21 22.23 Rom 5.14 Rom. 16. 2 Thes 2.4 8. 9. Rom. 6.12 vers 14. Rom. 6.6 Psal 9â— 3 4 5 Ose 13.14 Rev. 12.4 Act. 28.22 Gal. 5.19 Mal 3.15 3. regnum gloriae Math. 8.11.12 Psal 84. Rom. 3.22 21. 23. 26. Reuel 6.9 Iob 14.14 Is 41.6 Ezech. 18.30 Isa 2.3 3 Petition 1 Quod Deus vult Acts 21 14. 2 Quod Deus vult nos velâ—e Ier. 10.23 Ezech 33.11 Math. 18.14 Deut. 5.29 2 Thes 4.3 Ioh. 6.40 2. Cor. 9.7 2 Col. 3.23 1 Willingly 2 Speedily Psal 119.60 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Fideliter Psal 103.20 2 Peter 2.8 Rom. 12.2 Luk. 1â— 42 Lam. 1.12 2 Sam 25 26. Luk. 22.43 Is 53.11 Luk. 12.48 Quaest ex utroque test qu. 67. De verb Dom.