TVVO SERMONS Preached before his Maiestie in his Chappell at Whitehall the one the xi of Februarie the other the xxv of the same moneth By Richard Meredeth one of his Maiesties Chaplaines in ordinarie AT LONDON Printed by G. Eld for Simon Waterson 1606. Text. Micheas Chap. 6. vers 3 4 5. O my people what haue I done vnto thee or wherein haue I grieued thee testifie against me surely I brought thee vp out of the land of Aegypt and deliuered thee from the bondage of seruants and haue sent before thee Moyses Aaron and Miriam O my people remember what Balaac the King of Moab hath deuised and what Balaim the sonne of Beor answered him from Sittem to Gilgal that thou mayest knowe the righteousnesse of the Lord. THat Gods excéeding goodnesse towards the Jewish nation and their extreame vnthankefulnes againe towards him might the more clearely appeare beeing compared together the mountaines that is as S. Hierom. faith Hierom in Micheaâ—â— Cap. 6. the elect Angels of heauen and the mighty foundations of the earth that is the great Monarchs and Potentates of the world beeing sommoned to be witnesses of this controuersie and quarrell betwéene God and them the spirit of the Lord God in the mouth of the Prophet Micheas the pen of a ready writer maketh protessation in this place of the one prouoketh him by open challeng to auoid if they can in reasoÌ„ the shame of the other and therewithall licenseth them to dispute their owne cause for themselues to plead against God eyther to conuince him of wrong done vnto them and iniury or else to condemne themselues of too much ingratitude towards him and wicked obstinacie O my people saith God what haue I done vnto thee c. It is not my purpose most honourable to cal to your remembrance the manifold benefittes and blessings which God from time to time vnder good leaders captaines iudges and kings hath bestowed vpon the Iewish nation that might be tedious vnto some superfluous vnto others and impossible to me at this one time for so I might at this time begin and not be able to make an ende my purpose is to come neerer home vnto our selues and to apply in particular the circumstances of this Scripture vnto these present times and present occasions men consider with better attention those things which they féele to be done vnto themselues then they do those things which they heare done vnto others we beleeue the report of the one because we haue heard it our selues can testifie the certainty of the other because wée haue séene it as we haue heard concerning them so also haue we séene concerning our selues in the house of God God hath as little grieued vs as euer he grieued them 1. God hath as aboundantly blessed vs as euer hée blessed them 2. We for our parts haue dealt as vnkindly with him as euer did they before vs. 3 And therefore he for his part may as iustly contest against vs as euer he did against them and say vnto vs and against vs. O my people what haue I done vnto thee c. Policarpus Euseb eccl hist lib. 3. cap. 9. beeing required by an Infidell Iudge to blaspheme Christ made him this witty and deuout answer 86. peeres haue I liued neither did he once harme me in any one thing why then should I blaspheme my God which hath neither hindred nor iniured me We cannot charge our God with any wrong our gratious Lord with any hardnes iniury or vnkindnes towards vs but must alwayes euer with Polycarpus acknowledge his excéeding bounty and vnspeakeable goodnes There be but 3. things in the world which the Lord hath alwayes vsed as 3. notable instruments for the filling vp of his sury and for the spending of his plagues vppon the nations to wit Famine Pestilence and the Sword choose saith the prophet Gad vnto Dauid whether 〈◊〉 wilt haue 3. daies Pestilence or whether thou wilt haue 7. yeares Famine in the Land or whether thou wilt flie 3. moneths before thine enimies and with which of these 3. hath the Lord grieued I cannot say wronged vs if so be it be a blessing and not a punishment to stand still void and exempt of all affliction and trouble First as touching Pestilence albeit it bee a speciall punishment appointed by God himselfe vnto all those which stubbornely disobey and transgresse his commandements for so speaketh God by his seruant Moyses If thou shalt not hearken vnto the word which I command thee this day to doe it I wil make the Pestilence to cleaue vnto thee vntill it haue consumed thee from the land and smite thee with the botch of Aegypt c. And no one nation vnder the couer of the cope of heauen that we flatter not our selues more sinfull people then we haue béene yet so farre forth hath the measure of Gods mercie and goodnesse excéeded the measure of our sinne and wickednesse that the fault remayning too excessiuely amongst vs the punishment for the most part hath béene taken away yea in the verye time of vengeance and destruction our God bethought himselfe of mercy and preseruation for in the winter season he commaunded the Angell to smite and in the summer season a mercy beyond all expectation he commaunded the destroyer to forbear in one yeare he constrained this mighty NinÌ„iuie the great Citty of London to drinke of the cuppe of the wrath of his vengeance the next yeare following spared them and enforced all the noble Citties of this mighty Kingdome to sucke out the dregges which were left in that cuppe At this time he hath gathered many of the arrowes of this his displeasure into his Quiuer but suffereth some of them to remaine scattered that we may learne to feare him which hath power ouer the plagues to take vp betimes with God lest a worse thing happen vnto vs so occasion be giuen vnto GOD to fill vp the measure of that vengeance which he hath begone and so swéepe vs all top and tayle root and braunch great and small young old superior inferior sweepe vs I say al with that Besom which the holy Scripture speaketh of the Besom of destruction For the other instrument of Gods iustice famine of bread and scarcitie of foode this Land hath not this many yeares béene grieued and afflicted the Lord hath opened his góod treasure vnto vs euen the Heauens to giue raine vnto the earth in due season and the earth to giue her encrease the Trées of the field to send forth their fruite the Lord hath made vs happie in the blessing of Ioseph euen in the fattnesse of the earth and the dewe of Heauen The Lord hath heard the heauens the Heauens haue heard the earth and the earth hath heard the Corne and the Corne hath heard Israel his people Howbeit least our long peace should breede vs too much plentie and our ouer much plentie should make vs too proud and our pride should
for that maiestie tooke vpon it humility power tooke vpon it infernitie The mightie GOD became the prince of peace the wounderfull became the councellor Ego dominus et ego dominus became misericors et miserator Dominus powred forth vpon men vpon Angles vpon Saints vpon sinners vpon bonde vpon frée vpon male and female powred forth from heauen vnto earth from the east to the west from the Iewes to the gentles from the Grecians to the Barbarians from the knowen word to the vnkowen world from Ierusalem to Tubal and Iapan the Isles a farre off powred forth like the oyle of the widowes cruse of Saâ—repta tooke greater aduantage for of one Christ is risen a whole world of Christians powres forth like the pretious oyntment which ranne downe Arons beard vnto the skirts of his garment for we haue all receiued of his fulnesse grace for grace powred forth for the holy oyntment of the Arke of Gods Testament the sauor and swéetnesse of that oyntment drew on all the Iewes to follow the Arke and the swéete sauor of Christs vertues had drawne on all the world in the name of the sonne to worship the father Petite in nomine meo Aske in my name a name of greatnesse a name of maiestie a name of saluation a name of glory a name of greatnesse his name shall be called wonderfull counsellor the mightie God the euerlasting father the prince of peace a name of Maiestie at the name of Iesus Christ euery knée shall bowe the things in heauen the things in earth and things vnderneath the earth a name of saluation there is no name giuen vs vnder heauen by the which we may be saued but only in the name of the Lord Iesu Christ a name of glory in him are hid all the treasures of wisdome knowledge and vnderstanding because it pleaseth the father that in him all fulnesse should dwell Petite in nomine meo aske in my name which hath bin derided by the Gentles scorned of the Iewes abused of the Heretickes persecuted by tyrants and trembled at by the diuels but within short time shall eate idolatry from the Gentles superstition from the Iewes the Church vsurped from the heretickes the fiercenesse to shed blood from tyrants and the very seates of heauen from the reprobate flocks of diuels Aske in my name and yee shall receiue and my heauenly father Dabit vobis shall giue vnto you You will say perchance yée haue asked many times in this name yet haue not béene heard but I say vnto you that yée were more then heard when as it séemed vnto you yée were not heard Foure wayes there bée by the which God imparteth his fauour and goodnesse and graces vnto vs. 1. By deferring grace 2. By changing grace 3. By denying grace And 4. by kindling our zeale to aske grace What saith the zealous man and woman that they haue praied for feruor of spirit and could not be heard yée but if God hath giuen vnto them to be sorrowfull with a godly sorrow for the wante of this feruour behold grace granted vnto them by deferring of grace 2. What say the sonnes of Zebedie that they haue asked dextram sinistram and could not be heard yée but if God hath giuen vnto them to drinke of the bitter cup of his passion that for this they might receiue a greater crowne of glory behold grace giuen by changing of grace 3. What sales the luxurious what say the wantons what say the ambitious what say the couetous that they haue asked pleasures and honours and riches and could not be heard I but if God had giuen them they would haue mispent them vpon the lewd shamefull lusts behold grace here giuen by denying of grace 4. What say the hipocrits the worldlings the Athiests that they haue prayed in his name and could not be heard I but they prayed faithlessely I but they praied coldly I but they prayed Kemissely when they shall pray faithfully and feruently and deuoutly they shall be heard behold grace here granted in quickning our zeale to aske grace And surely that oftentimes yée aske and do not receiue yée séeke and doe not finde yée knocke and it is not opened vnto you either it is because when yée pray yée curse and that is to say the Popes and deuils Pater noster or else it is because yée aske amisse as Saint Iames saith or else it is because although yée aske honest things enough yet not according to Gods will as Saint Paul did or else it is because yée pray vainly as Zebedeus the wise did or else it is because yée pray proudly as the Pharasies did or else it is because yée pray with your hands full of bloud as the Iewes did or else it is because yée pray ignorantly as the Papists did or else it is because yée pray faithlessely and coldly as the Athiests doe If any fault be the defect is on our side on Gods part this promise remaineth firme quicquid petieritis whatsoeuer yée shall aske the father in the sonnes name shall be giuen vnto you O most powerfull and profitable and holy prayer the comfort of the soule the key to grace the Ladder to heauen the entrie to saluation a most rich field of Manna a most endlesse fountaine of Paradice the heart of the spirit the spirit of the life the life of him that liueth well Now the reason why I haue thus magnified and extolled this holy exercise of prayer is to diminish and abate the credit of a certaine new-fangled and ouerlicentious opinion which is of late conceiued amongst men to wit that all the chiefe parts and points of the christian religioÌ„ consisteth in the reading of scriptures frequenting of Lectures and hearing of Sermons and here it is necessarie that I preface least I be mistaken Therfore as S. Iames is not to be vnderstood to dispraise faith when as he preferred charitie before it in respect of continuance nor almes déeds nor martyrdom when as he preferred charitie before them both in respect of the dayly vse nor the operation of great and mightie workes and the speculation of high knowledge when as he preferred charitie before them both in respect of pietie no more would I be thought to dispraise reading of Scriptures frequenting of Lectures and hearing of Sermons when as I preferred prayer before them all in respect of the vncessant vse we haue of it in the dayly seruice of God let euery thing be placed in his proper roome and order because they are giuen and procéede all from him which liketh so well of order that he vouchsalfeth to be called the God of order Surely as touching reading of Scriptures hearing of Sermons we must néedes confesse both these to be great helps vnto the man of God in that cause of saluatioÌ„ Whence is faith but of hearing whence is hearing but of the word howbeit let the vngenerate man heare the Apostles preach strange tounges he estéemes them as dronkennesse let
pricke vs to play the wanton children against our gratious GOD he hath in his Fatherly prouidence tempered our prosperitie with some gentle 〈◊〉 of moderate correction to this purpose some eight or nine yeares since the séede became rotten vnder the cloddes the meate was cut of before our eyes our old store was spent our garners were emptie our flocks of shéepe were destroyed our heards of cattell were â—oded the starte of bread 〈◊〉 in euery place the tongue of the suckling Child did euen cleaue as it were to the roofe of his mouth many asked bread very fewe brake and gaue vnto them For the third instrument of the scourge of Gods iustice warre and the sword of this these many yeares we haue not and I pray God many moe yeares we do not tast Inquire the generations of old which were before time since that God created man first vpon the earth and aske from one end of the heauen to the other was there euer any nation vnto whom vpon whom God hath bestowed greater kindnes fauor then he hath done vpoÌ„ us in this behalfe the lord hath done asmuch for vs in this little Iland as euer he did for the children of Israel in the land of Goshan through out the whole laÌ„d of Egipt there was swarmes of Flies and Liece and Caterpillers and Blasting and Thunder and Mildew but in the Land of Goshan where the children of Israel were there was none of all these insomuch as the Lord saith he would deale wonderfully euen betwéene the beasts of Israel and beasts of Aegipt Altour néere neighbours and emborders round about vs haue dronken of the fierce cup of the wrath of Gods indignation hee hath made his arrowes surfeit with blood and hath made his swoord to eate the flesh of the one and of the other but as for vs his beloued in this little Iland he hath kept vs in safetie in a Land which floweth with milke and wheal and honie and hath multiplied vs and hath blessed vs and hath encreased vs and hath enriched vs both in encrease of our kine and flocks of our shéepe and heards of our cattell and hath commaunded the heauens that they should drop vpon vs the fatnes of their dewe as some times they did vpon the little hill of Hermon hee hath amazed the Duke of Edom with our happinesse he hath cast the terror of vs vpon the mightymen of Moab he hath made the inhabitance of Canaan to quake and yet for all this is not the goodnesse of our God ceased towards vs but yet there is mercie powred on vs still it is much that he hath giuen vs the Gospell it is more that he hath giuen it without any publicke Crosse and calamitie Surely he hath brought vs also out of the Land of Aegipt and deliuered vs from the bondage of seruants speaking of this point I may iustly say where may I beginne or where may I end the matter I am to speake of is much the time allotted mee to speake in is but short loath I am to offend any chast or Godly or religious eares but something must be said of it that we may shew our selues thankefull for our deliuerance of religion we are sometimes perswaded that it consisted onely in the obseruation of a few outward rites and ceremonies as touch not taste not handle not which all perish with the vsage and after the doctrines and traditions of men 2. Of faith that it was onely a bare speculation full of feare and terror without any certaine knowledge of or sure confidence in the word of God 3. Of workes that a man might worke out his owne saluation or if so be he had none of his owne he might buy the ouerplus of the workes of other men which they call the worke of supererogation which they cal also the treasure of the church 4. Ofdeuotion that ignorance was the mother of it and pilgrimage the nurse 5. Of prayer that it may be vsed in an vnknowne tongue and offered to stocks to saints and to Images 6. Of the sacrament of Baptisme that it might be applied to bels in a mockery and encombred besides with infinite superstitions 7. Of the sacrifice of the Masse that it was a sacrifice propitiatory for the quick and the dead as if the sacrifice of Christ once offered vp vpon the aultar of his crosse had not béene sufficient 8. Of the Church that it could not possibly erre although it departed from the expresse word of God 9. Of the word that it was but a dead letter written with Pen and Inke insufficient without traditions ambiguous without the interpretation of the Church of Rome 10. Of the Pope that he was Christ his generall Vicar vpon earth aboue Kings aboue Princes aboue the word of God greater of higher authoritie then the Apostles Of these things were some of vs our fathers somtimes perswaded in the doctrine of these things were they trained vp they worshipped vanities honored lies or if they refused so to do the talkmaisters were ready to lay more heauy burthens vpon them then euer were laid vpon the Israelits in Aegypt their goods were spoiled their houses ransacked their liuings forfeited their lands extended their bodies imprisoned themselues martyred their goods houses and children ransacked looke what cursing what banning what hangman what gibbet what torment what torture was able to doe the Saints of GOD did not onely taste of it but in full measure drinke of faggot fire was as common in their mouths as Ad leonem Christiane in Licinius his dayes but God which was able to deliuer Daniel out of the Lyons denne and Ionas out of the whales belly the thrée children in the fiery furnace and Israel in the Red-sea whose eyes are euermore ouer the righteous and which is néere enough to al them that cal vpoÌ„ him faithfully working their deliuerance when things were most desperate sometimes by meanes sometimes without meanes sometimes against all meanes euen he in the aboundant riches of his mercies hath freed vs from this slauery and tyranny of our consciences the Gospel which was defaced hee hath restored vnto this maruailous light hath made the beames thereof so to shine ouer al parts corners and quarters of this excellent kingdom the rich the poore the learned the vnlearned the great mighty men potentates in the world are become defeÌ„dors and maintayners of the same not onely by their profession and by their word but by their forces and their sword wheÌ„ as they haue protest with their dearest blood yet for al this is not the goodnes of our God ceased towards vs but yet there is mercies powred out stil He hath sent before vs also Moyses Aaron and Miriam if the wish of our hearts were giuen vnto vs in two things as it was giuen to King Salomon in one thing we could not desire two greater blessings to be giuen froÌ„ heauen vnto earth by god vnto maÌ„ then Moyses
and Aaron a good king to rule vs and a good priest to instruct vs now if God in the multitude of his mercies hath giuen vs the fruition of both these how iustly then may he say vnto vs as vnto the Iewes What can I do more S. Paul is very earnest with the Corinthians that they should learne to know themselues which is as some thinke the first point of wisdom Know your selues saith he what do you not know your selues so giue me leaue a little to importune know your selues what know you not your owne state after God in the multitude of his blessings had giuen vnto you to be gouerned for the space of 45. years vnder the regiment of a most heroical gratious vertuous religious Quéene hee hath in the aboundance of his mercies giuen you a King to raigne ouer you O how honorable is the name of a King for God the King enterchange names for the King is a God vpoÌ„ earth and God himselfe is a King in heauen I will expresse all whatsoeuer I meane to say coÌ„cerning this matter in an Embleme or mistery The Lord past by a mighty wind rent the mountaines and tare the rockes but the Lord was not in the wind and after 1. King 19. the wind came an earthquake but the Lord was not in the earthquake after that came fire but the lord was not in the fire and after the fire came a small stil voice and the Lord was in the voyce In the daies of king Henry the 8. of renowned memory true religion began to appeare to shewe forth her head but this was brought to passe with much tumult hurliburly Here the L. passed by vs in a mighty strong wind renting the mountaines tearing the rockes but yet the Lord was not in the wind Deus in turbine It pleased not God to haue a temple erected vnto him in his dayes I thinke it was because hee was a man as Dauid was a man of Blood After him succéeded K. Edward the 6. in his daies the very foundations of Popery beganne to be shaken whereupon sundry violent insurrectioÌ„s were attempted and most dangerous conspiracies were preuented here the L. passed along by vs in an earthquake but the L was not in the earthquake Deus non in commotione no religion established in K. Edward the 6. dayes After him succéeded in the kingdome Q. Mary and in her dayes was séene in England such a fire as was neuer séene from the beginning and I hope neuer shall be séene to the ending Here the Lord passed along by vs in the fire but the L. was not in the fire Deus non in igne After her succeeded in the kingdome Q. Elizabeth of most happy and blessed memory and shée albeit shée was the voice yet she was not the small still voyce the ouerswaying faction of Popery at home the manifold suspitions of practises abroad inforced her to carry her Ensigne vnder his baÌ„ner whose name is the L. of hosts onely in the old Testament but euer the God of peace in the new Testament As a voice she gaue forth Tanquam ouis ad mactationem as a voyce she gaue forth Posui deum adiutoreÌ„ meum but the noyse of the warrior and the report of the Cannon and the tumbling of garments in blood and the rumors of warres and the iust suspitions of Armadoes and inuasions would not permit her to be the small still voice Sibilus aure tenuis she found the Gospell professed by her accompanied by the sword as our Sauiour foretold Tinke ye that I am come to send peace Mat. 10. vpon the earth I tel ye no I am not come to send peace but a sword But we haue liued to behold him who is both the voice and the still voice Et sibilus sibilus aure tenuis as a voice he giues out behold The Lambe of God Mat. 3. which taketh away the sins of the world as a still voice he writeth for his word Beati pacifici 2. as a voice hee protesteth This is the way walke in it turne neither to Mat. 6. the right haÌ„d nor to the left as a stil voice he hath made peace with them that are a far off with them that are neare Pacem his qui longe Pacem his qui prope as a voice resolueth come of it what may I my people wil serue 1. Sam. 17. the liuing L. as a stil voice he engraueth Faciem eo in geÌ„tem vnam 4. as a voice he publisheth Exurgat Deus discipentur inimici as a stil voice he hath done more then any of his noble progenitors for although Henricus rosas yet Regna Iacobus as a voice he studieth he disputeth he Ephe. 2. conferreth to make vs al to be of one religion on god on faith on baptisme as a still voice hee laboureth to make vs al to become one nation Vt fiat vnus pastor et vnum ouile 1 Reg. 9. Eph. 4. Cassiodor vnus Rex vna lex vnus dux vna lux vna ciuitas vna communiâ—as omnia sunt vnum inquit Milissus We haue liued therefore to inioy him which is the voice to enioy him which is the stil voice et sibilus et sibilus aure tenuis the Lord no doubt of it is in the voyce the Lord is in the still voyce and I giue a reason for warres and tumult and sedition and faction and scismaticall contention is like vnto a Cannon stone which makes two walles of one but peace and concord and amitie and charitie and vnitie and vnion is like vnto Christ the corner stone which maketh one wall of two peace and truth in the dayes of Ezechia we read it we beléene it the Gospell and all quietnesse in the daies of King Iames we haue it we enioy it we haue found him therefore of whom the scripture saieth Rex Pacificus magnificatus est super 2. Peg. 9. omnes reges vniuersae terra I dauve not vp with vntempered morter neither doe I powre out the precious oyle of flatterie to breake that head which vnder Christ in his Church is the head of vs all but I speake the words of truth sovernesse of truth in respect of the matter of sobernesse in respect of the fashion and in very reason flattery vseth not to commend that which is but that which is not but rather to this end and purpose haue I spoken that which I haue said that we may be thankfull for the benefit and with the propheticall King Dauid breake out into praises of our peaceable King saying Praise thy God O Ierusalem praise thy God O England for hee hath made fast the batres of the gates and hath blessed thy children within thee he setteth peace in thy borders Now as God hath giuen vs a good Moses a méeke King to raigne ouer vs so if he haue giuen vs good Priests withall we must néedes confesse that he
graces from the aboundance of whose streame all manner of grace and goodnesse doth flowe so sayth Saint Iames Euery good and perfect gift commeth from aboue and proceedeth from the Father of lights howbeit as Saint Paul saith He dwelleth in the light which no man can attaine vnto to discouer him therefore vnto vs and to open all the treasure inclosed in him behold the straight line behold the true letter Petite in nomine meo aske in Christs name and you shall obtaine But here it may be demaunded what it is to aske in Christs name Chrisostome saith that then we aske in the name of Iesus which signifies saluation when as we aske nothing else but that which appertaineth to saluation S. Austine saith that then we aske in the name of Christ which signifieth annointed when as we are annointed in the faith and vertues of Christ the word Nomen according to the Scriptures sometimes signifieth authority as to baptize in the name of Christ is to baptize out of the authority of Christ sometimes to haue such a name signifieth to be such an one as his name shal be called Emanuel that is by interpretation God with vs somtimes the word name is taken for the vertue of the merit of Christ as where it is said At the name of Iesu Christ euery knee shall bowe the things in heauen the things in earth and vnderneath the earth That is giue thankes for the vertue of Christs merit Angels in heauen shall bowe their knees for that implentur ruinas there seates are filled vp and men on earth for that their sinnes are remitted and the bodies of faithfull persons vnder the earth for that they are to be restored to the fulnesse of life and therefore with Cirrell I take the word Nomen in the last sense for the vertue merite of Christ and say that Petere patrem in nomine Christi Is to desire him not to looke vpon any vnworthinesse in vs but vppon the worthinesse of his sonne Respice in faciem Christi tui Thus you sée it is not enough in your prayers to aske such a one that is such a person such a goodnesse or such a gift or such a grace but you must haue a speciall care in vertue of whose merit you aske that gift not in the vertue of the merit of Patriarke or Prophet Angell or Archangell Saint or Saints but in the vertue of the merit and satisfaction of Christ Iesus in nomine meo there is the meane The Prophet Dauid vseth many arguments and reasons by the which as he thinkes hee might and should preuaile with God in his prayers of the which some are drawne from GOD some from himselfe others from externall things 1. From GOD heare me O Lord for that thou art mighty heare mée for thy mercye sake heare me for that thou vsest to take compassion heare mée that thou mightest bée iustified in thy sayings 2. From himselfe heare me for that in comparison of others I may séeme to bée righteous heare me for that I haue washed my handes in innocencie heare mée for my soule trusteth in thée heare mée for that I am abandoned of all others 3. From externall things heare me for the reproach of the enemy heare me why should hee tryumph this day ouer mée heare me why should he say to my soule there there so would we haue it heare me why should the enemy blaspheme thée thus dayly thus the deuout king Dauid laboured by all possible meanes to preuaile with God in his prayers But to say truely we haue a more pregnant and vrgent motiue to obtaine at Gods handes and that is Petere patrem in nomine Christi a name which the Sinagogue neuer vsed for ordinary for they neuer went higher then to pray propter AbrahaÌ„ Isaac et Iacob Ierem. 12. calling on the father Enigmatically in the vertue of the promised séede which was to issue out of these Patriarches loynes and the most illuminate amongst them neuer vsed this name but figuratiuely when they prayed Respice in faciem Christi tui nay the Apostles themselues were not come to this high manner of praying as to aske in Christs name And therefore our Sauiour tells them in this Chapter Vsque modo nihil petieritis hitherto ye haue asked nothing in my name and exhorteth them aske and ye shal obtaine And as the Apostles of Christ so the Church of the Apostles learned to offer vp theyr prayers in the name of Christ concluding euery prayer and Collect as you may sée in the communion booke with this clause Per Iesum Christum Dominum nostrum Through our Lord Iesus Christ O most bountifull Lord of whom we may say Petimus te per te et propter te Wee aske Gloss ord in loco thee we aske by thée and wée aske for thee wee aske thee in that thou art God we aske by thee in that thou art our mediatour we aske for thee in that by the vertue of thy merit all our prayers are founded and grounded To make your prayers to bee effectuall many conditions are to bée required 1. Let your prayers bée fitly and aptly prepared for a medicine which is prepared helpeth and not prepared hurteth 2. Let it bée innocent and pure for the spouse then pleaseth the Bridgrome best when shee is a Virgin and beautifull 3. Let it be mentall and votall as occasion is offered for deuotion like the fire of Willowe vnlesse it be blowne it will goe out and die 4. Let it bee well desposed and quiet for the harmonie delighteth not where there is a noyse 5. Let it be discreete and wary for salte is alway conuenient to a sacrifice 6. Let it be faithfull and humble for humilitie aduanceth vs and faith maketh God to stoupe 7. Let it be lifted vp on high for a pigme must be lifted vp aboue his owne measure to talke with a giant 8. Let it be deuout and sincere for the incense vnlesse it bée put on fire sinelleth not 9. Let it be forcible and strong for the darte with the more force it is cast the farther it flieth and déeper it pierseth 10. Let it be full of loue and ardent for the Iron burning pierseth more then when it is colde 11. Let it be moist and wéeping for with that temperature the hardest stone is dissolued 12. Let it bée bold and importune for the silly whelpe after the repulses obtaineth the morsels at his masters table 13. In a word to say all let it be in Christes name for an oyntment powred forth made the whole house to smell and Christs name is an oyntment powred forth oloum effusum nomen tuum not only an oyntment as holy Barnard well noteth quia lucet praedicatum for it shineth while it is preached pascit â—ecogitatum for that it féedeth whilest it is thought vpon lenet inuocatum for that it quieteth the conscience whiles it is called vpon but oloum effusum an oyntment powrod forth powred forth