There is great cause of iubilation in the Church when the righteous increase therefore there is cause of ioy giuen to the Church when the wicked perish The solution of this doubt dependeth vpon this consideration The enemies of God and of our religion are to be considered two waies 1 As they are the creatures of God and partners with vs of the same nature so they are our owne flesh and no man euer hated his owne flesh thus the persons of all men ought to be deare to vs and their life pretious and their welfare desired 2 As they are by their corruptions turned enemies to God and to his Church so shall not I hate them O Lord which hate thee not their persons but their sinnes their malice against the Church that is odio perfecto odi eos Againe in the destruction of Gods enemies we must consider 1 Who it is that punisheth them for it is the hand of God and this is matter of ioy to the Church it is one of the duties of the Sabbath to reioyce in the operations of Gods hand and this is repeated there for one in the Psalmes for the Sabbath Psal 92.4 Thou hast made me glad through thy worke I will triumph in the worke of thy hands When the wicked spring as the grasse and when all the workers of iniquity doe flourish it is that they shall bee destroyed for euer For loe thine enemies O Lord for loe thine enemies shall perish and all the workers of iniquity shall bee scattered Mine eye also shall see my desire vpon mine enemies c. All which sheweth that the ruine and confusion of Gods enemies is the ioy of the Church as it is the worke of Gods hand for doe we not say Tu Domine fecisti and is it not our prayer fiat voluntas tua and are wee not to reioyce in it when it is done doth not God doe all things well and doe not all things worke together for the good of Gods children 2 We must consider who they be that suffer these are brethren with vs according to the flesh here our bowels yearne and we haue cause to mourne and lament on their behalfe for their sinnes that deserued this iudiciall processe against them He that hath a christall glasse in his hand into which his enemie hath infused poison to destroy him and seeth the glasse broken in his hand discouereth the preseruation of his life by that breaking may he not at the same time be glad that the poison is spilt and sorry that so good a glasse is broken The nature which is impoisoned in Gods enemies is Gods creature if the breaking of this glasse of humane nature doe let the poison fall to the ground is there not cause of ioy for the preuention of that euill and yet cause of griefe for the losse of that vessell by which this worke of mischiefe was to be effected Our elements of which we are composed in the frame of our bodies are mixt and not pure and simple bodies the affections that are in the inferiour part of the soule are also mixt for our best courage is shaken with some feare our hope mingled with some doubt our ioy commedled with sorrow that in the very seruice of God we reioyce with trembling In our intellectuall part our vnderstanding is not cleare of clouds in our spirituall and diuine inspirations by the holy ghost there is aliquid carnis some of the naturall man that eclipseth the light and weakeneth the force of the holy ghost in vs. Therefore as there is cause of ioy so is there cause of griefe in the case of Gods enemies but it is a safe rule alwaies to reioyce in the Lord and to approue admire and blesse the operation of his hands The powder traitours whose zeale of the religion of Rome turned them all into gunpowder and inflamed them to that furie and malice as to destroy the peace and the Religion of this Land with one blast how would they haue ioyed to haue brought forth the mischiefe in full birth which they had conceiued yet the bowels of our compassion were moued towards them to see them dye and suffer the iust reward of their most damnable proiection But the bowels of the wicked are cruell shall I shew you the mercy of a Pope it was Sixtus 5. vpon occasion of the murther of Henry the 3. the French King who in ioy of it being performed treacherously by a Monke set on by himselfe doth make a panegyricall oration in the praise of the Creatour and admireth the excellent worke of God in it quod simplex monachus non mutato habitu nongladio clipeoue armatus ad regem libere penetrauit Is not the folly of this sonne of Belial worthy to be despised that makes this a miracle that a Monke vnarmed and in his own habite wherein no man mistrusted him did commit this treason for so these false Monkes were without suspition admitted to the Kings presence but had he changed his habite and come armed he had beene preuented He reioyceth in the Kings death yet he was no heretique as Rome cals heresie but a sonne of the Pope and he layeth the murther to Gods charge Regem Deus per sacratum virum interfecit the whole oration is extant in print they are all ashamed of it so full it is both of folly and malice Wee may not doe the God whom we worship and serue that vnthankefull iniurie to omit the late fearefull example of his iudgement declared vpon a Popish conuenticle assembled in a priuate meeting to an hereticall Sermon they are blinde that see not the hand of God in it and they that take not warning by it to auoyd the like may tempt the iustice of God to some new execution for he hath treasures of wrath I thinke I speake the charitable thoughts of you all it was a iudgement much to be deplored in respect of them that suffered the same So great a number presently either broken with the ruines of the house or smothered with the closenesse of their owne heapes one vpon another others wounded some dead found some fallen into madnesse We haue cause all of vs to lament the sudden violent death of so many of whom we haue cause to perswade our selues charitably that they had the zeale of God but not according to knowledge and that they were made beleeue that they did God good seruice But how many open Churches did they passe by how many learned Preachers might they haue heard at that time from whose light they might haue borrowed light and in whom they might haue heard Iesus Christ speaking to his Church and declaring the way of saluation they forsooke the houses of God to retire themselues into a chamber where their owne weight was their ruine by the iust hand of God as we must needes confesse for his workes are often secret but alwaies iust Did not the blinde leade the blinde and both fell into the ditch
these sinne God correcteth them like a Father pro peccato magno paululum supplicijs satis a patre saith one For he that is called our Father is called pater misericordiarum and Deus omnis consolationis If these begge a suit manum suam implet saturat dat cito dat abunde dat quod est vtilius therefore Dauid O Ye sonnes of men how long will ye looke after vanity and seeke after leasing But know that the Lord hath set apart him that is godly for himselfe And as a father hath compassion of his children so hath the Lord compassion of all them that feare him Princes and great persons are called filij excelsi in respect of the eminence of their places and the trust of authority and power committed to them these are filij celsitudinis Dei but that honoureth them onely amongst men because they represent the authority and dominion of God here on earth filij quos honorat But there is another sort of Sonnes who be filij amoris and these doe represent their father in his holinesse and goodnesse and these are the Lords delight S. Iohn calleth this a prerogatiue so many as receiued him he gaue them a prerogatiue so be the sonnes of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Either dedit eis licentiam 2 Or dedit eis Ius 3 Dedit eis honorem dignitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that there is a new making required to this filiation for we are fallen from our first creation so farre as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The honour therefore is great to vs in that wee are the sonnes of God 1 Because God who had an onely begotten Sonne the expresse forme of his substance equall to himselfe whom hee made heire of all things needed not to adopt any other sonnes or to cast the inheritance as Abraham once thought to doe vpon a seruant yet euen so O Father thy good pleasure was such 2 Because by this adoption he hath brought vs into the society of inheritance with that sonne and hath made vs coheires with Christ without derogation to the heire without diminution to the inheritance for we are the sonnes of God here it appeareth not yet what we shall be but this we know that when we shall see him we shall be like him so vnited to him as that his interest in the Father shall be ours I may adde one reason more that there is no name Rea. 7 wherein God doth more delight or in which God is more honoured then the name of a Father S. Cyprian obserueth that God hath no title that giues him so much honour in his Church as this of Father For as God is called Iehouah which is the name of his being so he either enioyeth himselfe eternally or he communicateth himselfe at large to all things that are But in his title of Father hee is impropriate to his Church and hereby he magnifieth himselfe in that diuine attribute which excelleth all his workes for his mercy is aboue all his workes And it is confest of all hands that the worke of Redemption was a greater and more honourable worke then the Creation You heare of no ioy of Angels at the Creation at the natiuity of the sacred Heire ye know what Iubilation there was ioy to all the earth The Angels doe search into this mystery and stoope themselues to the inquisition And the manifold wisedome of God in this worke of our redemption is by the Church reuealed and made knowne to the principalities and powers in heauenly places I conclude this point with the holy exhortation of S. Peter If ye call on the Father who without respect iudgeth according to euery mans worke passe the time of your soiourning here in feare and as before as obedient children not fashioning your selues according to your former lusts in your ignorance c. Let vs make conscience of doing the duty belonging to that gratious name in imitation of our elder brother who saith I come to doe thy will O my God yea thy law is written in my heart For him God testified This is my beloued Sonne in whom I am well pleased If we will ambulare sicut ille as S. Peter biddeth vs we must beginne where he began at lex eius scripta est in corde meo And then we shall not sinne against him then shall the power of this Father protect vs from all euill the prouidence of this Father shall supply all our wants the loue of this Father shall be a banner to vs the wisedome of this Father shall be a guide to vs to gouerne all our waies and the eldest sonne of this Father shall speake a good word for vs that we may haue an inheritance amongst those that be sanctified So long as by our faith and obedience we can continue this God our Father we are in good case we shall want nothing he will bring vs by riuers of waters and feede vs in greene pastures Doubtlesse mercy and louing kindnesse shall follow vs all the daies of our life and we shall dwell in the house of the Lord for euer 2 Our this word expresseth the interest that we haue in him to whom we pray From whence we are taught 1 To whom our prayer is addressed not to the first person of the holy Trinity God the Father but to the whole Trinity the Father Sonne and holy Ghost For the first person hath but one Sonne to call him Father and he is called Primogenitus and vnigenitus but God that is the holy Trinity is our Father hee is the common father of all the elect Yet if you demand whether it may be lawfull to direct our prayers to each of the persons seuerally My answer is that I finde inuocations of each in Scriptures and holy stories but so as the whole Trinity is euer sought because the prayers of the Church doe alwaies respect the whole godhead so that hee which calleth vpon God the Father doth vse the mediation of God the Sonne and is assisted therein by God the holy Ghost The Father is principally respected in the worke of Creation the Sonne in the worke of Redemption the holy Ghost in the worke of Sanctification yet neither of these persons is alone in any of these but one God in three persons doth worke all our good in vs. And the Apostle blesseth in that holy name The grace of our Lord Iesus Christ and the loue of God and the communion of the holy Ghost be with you and wee baptize ye in the name of the Father the Sonne and the holy Ghost for the three distinct persons doe subsist in one godhead 2 We say Our to expresse our faith for whatsoeuer is not of faith is sinne and our prayers are turned into sinne if we wauer and doubt in them but our faith doth apprehend an interest in the loue of our God to vs if we pray
iust men made perfect And to Iesus the Mediatour of the new Couenant and to the bloud of sprinckling that speaketh better things then the bloud of Abel 2. The Petitions These are of two sorts for some doe concerne the glorie of God and our spirituall and eternall good the rest haue reference to this life and the good thereof It is necessary that we be directed by our Sauiour both in the matter what we may aske and in the order where and at what we must begin there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we put that out of the proper place wee may disorder our praiers and speed the worse Therefore our first petition here is Hallowed be thy name Which wholly is directed to Gods glory for that is first to be desired and sought of vs. In the handling of which words 1 We must search what is here meant by the name of God 2 What it is to Hallow this name 3 Who must doe this 4 Why we doe aske this of God 5 Why we make this our first petition 6 What dueties depend vpon this 1. What is meant by the Name of God Names were giuen to Persons to Creatures and things of old for distinction sake to distinguish one from another and that application by which euery thing is called is the name thereof Therefore God appointed the Creatures which he had put vnder the Dominion of Adam to take their names from him And whatsoeuer Adam called euery Creature that was the name thereof But God hauing none greater then himselfe gaue himselfe his names by which he made himselfe known to the sonnes of men and therefore Moses desirous to know the name of God demanded it of himselfe And God called himselfe I am that I am and bad him say I AM hath sent thee Which great name of Iehovah doth expresse him 1 Eternall in his owne selfe-being altogether independent Yesterday that is from euerlasting to day that is for the present and the same for euer that is both so long as time is and eternally after time is no more Which was which is and which is to come 2 It sheweth the omnipotent production and denuation of all existences from him as the Apostle saith Of him and in him and by him are all things 3 It sheweth his wise and powerfull prouidence in the gubernation and preseruation of all things for seeing the omnipotent hand of creation hath extracted all things out of nothing how easily could they be againe resolued into nothing if the faithfull Creator were not the wise and potent supporter of this creation Sometimes he is called El the strong God Sometimes Elohim Godds in the plurall to expresse the Trinity of persons And so the Preacher vseth the plurall Remember thy Creators in the daies of thy youth first the Father Sonne and holy Ghost Adonai is a proper name to God in respect of his Dominion and absolute Soueraignty ouer all the works of his hands I cannot blame the tendernesse of the Iewes whom the zeale of this glorious name of God restrained from taking it in their mouthes or pronouncing it but vpon great occasion for they were afraid of the terrour of that Commandement which saith The Lord will not hold him guiltlesse that taketh his name in vaine And superstition in that kinde doth come nearer the virtue then profanenesse doth But neither that law nor this praier doth prouide for the honour either of so many letters written or such a word sounded by the tongue But as we vse to say that man hath a good name who hath a good estimation of whom report speaketh well So by the name of God in this place I vnderstand the estimation and good opinion and regard and honour of God And so I vnderstand our Sauiours praier to the Father Father glorifie thy name To whom the Father answered I haue both glorified it and will glorifie it againe His desire is that God would reueale his glory so to men that his name may be great and glorious in the world God is very carefull of this for the spreading of his name in the world for he told Moses and bad him say In very deed for this cause haue I raised thee vp to shew in thee my power that my name may be declared throughout all the earth To this end God doth exact obedience to his law That thou maiest feare this glorious and fearefull name The Lord thy God David O Lord our Lord how excellent is thy name in all the earth who hast set thy glory aboue the Heauens The name of God is also taken for the holy attributes of God his wisedome and power and holinesse and goodnesse and eternity or whatsoeuer may honour him euen as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for this God hath that glorious name and is so farre aduanced aboue all things insomuch as our Helpe standeth in the name of the Lord who hath made heauen and earth And so it is said by way of benediction The name of the God of Iacob defend thee And it is vsed in our praiers by way of Mediation Helpe vs O God of our saluation for the glory of thy name and deliuer vs and purge away our sinnes for thy names sake You see cause from hence that care be taken of the name of the Lord you heare what his name is not only his titles by which he is known but his glory in all his due attributes 2. What is it to Hallow this name It is nomen sanctum already So Dauid Holy and reuerent is his name and our praier is that it may be Sanctificatum that is so declared and reuealed and so accepted and confest Holinesse to the Lord it is his due Any thing is then sayd to be sanctified when it is vindicate and seperate from common vse to a speciall and reuerend regard the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate from all earthinesse and carnalitie 1 From obliuion the name of God must neuer be forgotten of vs as the Church protesteth The desire of our soule is to thy name and to the remembrance of thee 2 From Contempt When the name of God is remembred to be honoured and confest and praised and sworne by vpon iust occasion the temple at Ierusalem was built to the name of God and God put his name there and thither the Tribes went vp to giue thankes to the name of the Lord. 3 From prophanation either by Blasphemy which is the highest degree of abuse of the name of God or by any other pollution of that holy name Blasphemie is either as Aug. in lingua in vita 1. In lingua 1 When any thing is vnworthily attributed to God that becommeth not his holinesse or wisedome or power or goodnesse c. 2 When any thing is wholly derogated from God which belongeth to any of
these 3 When any Creature is ioyned with God in the participation of his incommunicable properties 2. In vita When our conuersation doth not maintaine due correspondence with the honour of God whose name we professe and whose obedience we pretend Againe Euery pollution of the name of God by vaine and idle mention thereof without feare and reuerence is an vnhallowing of this name to Gods dishonour So then Hallowed be thy name is let thy glory bee declared and confest according to the excellent greatnesse and goodnesse of it with all reuerence and feare let it neither be forgotten nor despised nor prophaned by any the greatest or least pollution that may be 3. Who must doe this 1 Christ said to his Father Father glorifie thy name he answereth as you haue heard I haue both glorified it and will glorifie it againe Yet I dare not leaue out this desire in this petition but that we may beseech God that his name may be hallowed by himselfe 2 Christ praieth Father glorifie thy Sonne that thy Sonne also may glorifie thee Neither dare I exclude this in our petition but that we may pray that the name of God may be hallowed by the Sonne of God who best knoweth how to doe it 3 The glorious Angels and Archangels Cherubins and Seraphins continually doe cry Holy holy holy Lord God of Saboath as our Church Hymneth I dare not exclude them in our petition Let my name be hallowed by the celestial armies they are the Churches Sicut in the third petition Sicut in Coelo in terrâ 4 We read that the seperate soules of Gods Saints do not cease night and day praising the name of God and hallowing it with their deuotions I take in them also into this petition let the Saints in glory hallow thy name 5 We finde that the Celestiall bodies the Sunne the Moone the Starres the sublimary creatures all in their kindes declare the glorie of God and make his name glorious therefore I will not leaue out them let the name of God be hallowed also in them let all they that serue him testifie of him It is not Sanctificatu or Sanctificent illi or Sanctificemus nos but it is Sanctificetur and therefore let all things that haue a being doe God right in this 6 But I confesse as this praier is put by our Sauiour into our mouthes it concerneth vs to desire of God that especially we may hallow the name of God For the name of God shall neuer suffer from himselfe or from his Sonne or from his heauenly armies or his ther Celestiall bodies or Terrestiall creatures all the danger of his holy name is from vs. We sinfull men and women doe often thinke often speake vnreuerently of Gods name we be the swearers and lyers and blasphemers and prophane persons that blemish the holy glorie of Gods name so that we had need especially to regard our selues in this suite Sanctificetur à nobis nomen tuum So Saint Cyprianus Petimus a Deo vt nomen ejus sanctificetur in nobis And herein wee honour God desiring to be the vessels of his praise the organs and instruments of his glory here on earth Yet let no man thinke that any thing can be added from vs to the holinesse of Gods name onely we pray that his name which is holy in it selfe may be so both conceiued in our hearts and expressed in our embra'd profession and confession of his name to be so and that nothing may come from vs to blemish and indignifie it 4. Why doe we aske this of God The reason is in sight Holinesse is the Lords none can giue the holy spirit of Sanctification but God only None can hallow or sanctifie but they who are holy prophane persons and Diuels may glorifie God but they cannot sanctifie him God will be glorified euen of his enemies whether they will or no but sanctified hee cannot be saue onely of such as are first made holy The Seraphins in the Prophet I say cry one to another Holy holy holy is the Lord God of hoastes the whole earth is full of thy glory And the foure beasts in the Reuelation rest not night and day saying Holy holy holy Lord God Almighty which was and is and is to come Vpon Aarons brestplate Holinesse to the Lord. Therefore we must resort to the fountaine of Holinesse for the grace of sanctification that he may first sanctifie vs that we may be made able to sanctifie his name We aske this of God 1 For it owne sake because the worke of hallowing the name of God is a good worke in it selfe So Dauid It is a good thing to giue thankes to the Lord. And this beginneth prayer best to glorifie God for his fauours already bestowed for his owne goodnesse which we performe when we say Hallowed be thy name This is the Confession of praise to his name these be the calues of our lippes Sacrum Iustitiae 2. We aske this of God for our owne sakes for seeing none can hallow the name of God but they that are holy wee doe herein begge our owne holinesse of God both holinesse in our vnderstandings to know God and holinesse in our affections to loue him and holinesse of life to serue him and holinesse of perseuerance to hold out herein to the end 3 We aske this of God by way of confession of our owne impotencie for when we desire him that his name may be hallowed by vs we confesse to him that without him we are notable to doe him that seruice for it is not in man to order his owne wayes and without him we can do nothing we confesse that he worketh all good in vs therefore we goe forth in the strength of the Lord and make mention of his righteousnesse only indeed the holinesse that we should giue to the name of God except wee had it from him would not honour him 4 We aske it of him to declare our loue to him for seeing he is our Father as we invocate him it is a debt that sonnes owe to their Parents to perpetuate their names vpon earth and this filiall regard of his fatherly prouidence we expresse in desiring the glory of his name 5 We aske it of him for their sakes that belong to him that God declaring the glorious holinesse of his name men may trust in him for so Dauid They that know thy name will trust in thee So that this maketh way for the following petitions 5. Why we make this our first petition In respect of our dutie for wee were created to this end that God might be glorified in our bodies and soules and to this we were also redeemed therefore Gods part in vs is our best part and his glory our cheifest good And the truth is that except Gods name be hallowed in all that we say or thinke or doe Nihil rite perficitur His name is put vpon vs in our Baptisme In nomine patris et filij c.
His name is in the house of his worship our meetings are in his name the prayers of the Church addressed to his name the word which wee heare is reuelatio nominis ejus the Sacraments we receiue is recordatio nominis ejus the Psalmes we sing to his name 2 In respect of our owne good for our helpe standeth in the name of God his name is a strong fortresse to them that trust in him and so long as we haue that name to friend we haue a strong cittie of refuge to fly to in all our vexations an hiding place in a storme therefore the foundation of our safety and the beginning our felicitie driueth it selfe from the name of the God of our health and saluation We must therefore seeke the sanctification thereof first 3 In respect of all the following petitions for except the name of God haue the due honour there can be no hope either of his kingdome that that may come or of his will that it may be performed of vs c. This is Caput votorum and whatsouer we begge of God in all our other petitions if it all aime not at the hallowing of the name our prayers bee turned into sinne It is enough in the second table of the Law to loue our neighbours as our selues but this is angusta dilectio and will not straine to the extent of the first Commandement for we must loue God more then our selues wee must lay down all naturall morall humane respectes and stoope them to this first care of the sanctification of Gods name Rather then that should suffer Moses cryes dele me delibro quem scripsisti So Saint Paul I could wish my selfe accursed from Christ for my brethren my kinsmen according to the flesh Both of these holy men saw how much the name of God suffered in the Apstoasie of their brethren from God and for the repaire of Gods glory in them and the hallowing of Gods they could haue beene content to haue parted with their glory and saluation in pietie to God in charity to their brethren And surely if the name of God might be glorified in our perdition wee should rather desire the glory of that name then the eternall saluation of our soules for better all the world the whole creature perished then that the glorious name of God should be vnhallowed And this desire in vs cannot hinder our saluation rather it aduanceth it for it is impossible that the soule which hath those holy desires should perish 6. What duties depend vpon this petition 2 We are admonished hereby to seeke the true knowledge of God for wee cannot honour him before we know him and the more we know him the more will his holy name be deare to vs. As Dauid saith They that know thy name will put their trust in thee We are borne with a small glimpse of this knowledge naturally which we haue from the light of the law of God written in our hearts but these be so obscure notions that if we haue not farther helpe to put God more in our sight we may faile of that life eternall which is in the knowledge of him For though the light of nature doth reueale to vs one one God yet it is not cleare enough to shew vs that God in three distinct persons it serueth not to reueale to vs the Mediatour betweene God and man Iesus Christ Therfore to accomplish our knowledge of this God whose name must be hallowed by vs wee must vse the meanes appointed by God which are of two sorts 1. Outward 2. Inward 1 For the outward meanes God hath opened to vs two bookes 1. The booke of his creatures 2 The written booke of his VVord And they that studie both these shal see the name of God so texted in them that he that runneth may read For the booke of Gods creatures that we are stirred vp to study in the Psalme for the Sabbath there is no such delight as that studie for Dauid saith For thou Lord hast made me glad through thy worke I will triumph in the operation of thy hands O Lord how great are thy workes c. These workes of God declare his name to vs when Dauid entred into cōsideration of them he saith O Lord our Lord how excellent is thy name in all the earth who hast set thy glory aboue the heauens When I consider the heauens the worke of thy fingers the Moone and the Starres which thou hast ordained Then he descendeth to the Creation of man and the dominion that God gaue him ouer his other workes And applieth it all to the glory of the Creatour so that the consideration of the Creature doth reueale to vs the glory of the Creatour 2 They declare the wisedome of their maker O Lord how manifold are thy workes in wisedome hast thou made them all the earth is full of thy riches So is this great and wide Sea He hath declared his greatnes in the cōpleate perfection of his worke for so Moses saith Because I will publish the name of the Lord ascribe ye greatnesse vnto our God Hee is the rocke his worke is perfect Dauid is full in this point concerning the declaration of Gods name in his Creatures for when hee had brought in his prouisions for the building of the Temple which was to be performed by Salomon his sonne he deuoted them to that vse in the presence of all the people and there he blessed the Lord before all the congregation saying Blessed be thou Lord God of Israel our father for euer and euer Thine O Lord is the greatnesse and the power and glory and the victory and the Maiestie for all that is in the heauen and earth is thine thine is the kingdome O Lord and thou art exalted as head aboue all Now therefore O God we thanke thee and praise thy glorious name Here is the very close and conclusion of the Lords prayer Quia tuum est regnum potentia gloria 5 When we consider where God hath bestowed all this riches of his fauour holy loue euen vpō man this addeth to the honour of his name for what is man that thou art so mindful of him the Prophets word is Patheticall and maketh the fauour more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that signifieth what is sorrowfull and miserable man The same word he vseth in another place Put them in feare O Lord that the nations may know themselues to be but Aenosh that is sorry men incurably sicke It is a sweete entertainment of our lonely priuatnesse when either we sit at home or ly in our beds or walke abroad it will keepe vs from many loose and euill thoughts and it will honour the name of God to thinke on his workes and to meditate on these thinges We may thanke God for it that let the Church of Rome doe her worst she cannot shut vp nor forbid the reading of this Bible
world God hath reserued that supremacie of right in regno potentiae ejus Lord let that kingdome come Amen It is the phrase of Dauid Before Ephraim and Manasse stirre vp thy strength and come and saue vs. All thy workes shall praise thee O Lord and thy Saints shall blesse thee They shall speake of the glory of thy kingdome and talke of thy power To make knowen to the sonnes of men his mighty acts and the glorious Maiesty of his kingdome Thy kingdome is an euerlasting kingdome and thy dominion endureth throughout all generations This Saint Augustine vnderstandeth of the kingdome of Gods power for he saith in it appeareth quam potens deus qui fecit terram quam potens qui impleuit terram bonis qui dedit vitam animalibus semina terrae c. Dauid speaketh of this kingdome The Lord is King let the earth reioyce let the multitude of Israel be glad Read on and you shall see that hee speaketh there of this kingdome of Gods power and haue wee not good cause to pray that this kingdome may come which bringeth such ioy to all the earth such reioycing to the multitude of the Iles. 2 Wee desire the comming of Gods kingdome of grace whereby his Sonne reigneth in our hearts and consciences for so we shall be made fit and able to hallow the name of God and thus Saint Ambrose saith Tunc venit regnum dei quando ejus estis gratiam consequuiti By the coming of this kingdome the light of Gods truth is set vp in our vnderstandings and the fire of Gods zeale is kindled in our affections from whence ariseth an vtter abnegation of our selues a contempt of the world in our affections wholly stooped to the subiection of Christ and a cleare reuelation of the truth of God in our vnderstanding by which it is freed from all errours of iudgement and rightly informed in Credendis in agendis in petendis And herein we seeke and aske the glory of God for how can we honour him more then by desiring that hee would aduance the kingdome of his Sonne in his Church and in all the hearts of his elect seuerally wee also desire of God our owne good withall that wee may be subiects of this kingdome that his Sonne may reigne within vs. For this he saith My sonne giue me thy heart Giue it me that I may make it the seate of my kingdome that I may set vp my throne in it And we say take it O Lord we yeeld it vp vnto thee reigne thou and rule in it say thou of my heart say thou of thy Church Here will I dwell for I haue a delight in it 3. There is yet a further request in this petition for the kingdome of Gods glory that which God giueth in reward to his chosen seruants let that kingdome come Wherein first wee seeke the glory of God for the subiects and faithfull and loyall vassalls of a king are the glory of his Crowne In these God is glorified both in his power and wisedome and holinesse and iustice and in his mercy which is aboue all his works this mercy doth keepe within the pale and fense of his kingdome of grace and none but the subiects of that kingdome drinke deepe of it this is the marrow and fatnesse of Gods house that oleum laetitiae wherewith the electare annointed from top to toe and it is not giuen in fulnesse of measure heaped vp and pressed downe till it be made compleate in the kingdom of glory Then the glory of God is full in his triumphant Church his communion of Saints 2 We seeke our owne good in this petition for this is our summum bonum this is the gift of God to vs the glory of his bounty the crowne of righteousnesse by which we are iust by Iesus Christ in the sight of God This is that immensumpondus gloriae the prize of that high calling for which we forget that which is behind stretch and striue our selues to that which is before running with patience the race that is set before vs and so running that we may obtain this the reward of our righteousnesse the crowne of our reioycing the saluation of our soules This we begge not so much for our owne sakes that we may be made glorious as for the name of Gods sake that that may be glorified in vs and by vs. And that this is properly also desired in this petition this proofe may serue this is that kingdome for which the elect were elected this is the full accomplishment of Gods grace to vs and glory in vs this is the kingdome prouided for Gods Saints from the beginning of the world This is the hope and expectation of all the iust and no question our Sauiour would not leaue this out of our prayer and it is desired but by consequent in any other petition therefore no question it is included in this the words the sense the matter do all beare it for all that hallow the name of God on earth are promised the inheritance of this kingdome in glory and what God promiseth we may boldy aske of him for he hath sayd Open thy mouth wide and I will fill it Lastly there is a kingdome of Gods glory which he reserueth to himselfe and that is his finall conquest of all his enemies the bringing of all things in subiection to him which we haue great reason to desire that the glory of God may be cōpleate as in vs his Saints so in himself the holy Saints in heauen doe pray for this kingdome Euen so come quickly Lord Iesus They desire it that hee may deliuer vp his kingdom to God the father that God may be all in all And the prouision of the former kingdome of glory is for all such as loue the appearing of God in that kingdome wherefore wee haue cause to pray for the coming of that Kingdome So are the faithfull described looking for the blessed hope and the glorious appearing of the great God and our Sauiour Iesus Christ This is that glorious appearance of God which wee pray for and which the soules vnder the alter do hasten by their prayers wherein God shall be all in all Therefore of all these kingdomes doe I vnderstand this holy petition Let the kingdome of thy power the kingdome of thy grace thy kingdome of our glory thy kingdom of thine owne finall and full glory come 2 How we would haue this kingdome come We must therfore know that though the kingdom be the Lords and he ruleth ouer all Yet there be enemies that aduance thēselues against these kingdomes they not flesh and bloud onely but powers and Principalities Such make warre with God and vsurpe dominion Our praier therfore is that as Moses rod did deuoure the rods of the sorcerers so the kingdome of God may destroy all contrary vsurpation or opposition 1 The kingdome of Gods power on earth is opposed by many
brethren and sisters from sicknesse the returne of our friends from long voyages the prosperous successe of our affaires yet God hath sometimes decreed against these yet wee may pray without sinne in all these cases We finde great examples hereof for the Prophets Moses himself haue praied to God against his will when he hath declared it and when God hath sent the Prophets they haue both threatned in the name of the Lord and yet exhorted to repentance and prayer to diuert the iudgement menaced Abraham for Sodome Dauid prayeth for the life of his childe which was appointed to death and so much Nathan told Dauid before Christ who came of purpose to taste that cup and knew that his fathers will was that he should drinke of it yet doth pray the Father to take it away Which he did 1 Partly to expresse the heauy sufferings that he was to sustaine for our sakes that wee may know wee were bought at a deere rate and an high price was paid for our redemption for it is applied to Christ by the Fathers and fulfilled in Christ Haue ye no regard all ye that passe by the way Consider and behold if euer there were sorrow like my sorrow which was done vnto me wherewith the Lord did afflict me in the day of the fiercenesse of his wrath No man can tell the Angels of God would faine know all the ingredients in this cup which Christ did deprecate It is best left with admiration and wonder at it with due consideration of it as the bitterest cup that euer was tempered by the hand of God not so much for the bodily passion as for the inward pangs and convulsions that the soule of Christ suffered for the sonnes of his Church 2 For our example to warrant our prayers against all euill for though wee know that the hand of God will smite vs and though wee be resolued with patience to beare it saying with Dauid Loe here I am let him doe to me as seemeth good in his eyes Yet we may lawfully pray reseruing our submission to the will of God that this cup tempered of purpose for vs by the decree of God may be taken from vs. Herein we oppose not the absolute will of God but we oppose the euill malum poenae which is against vs and contrary to vs. 3 For comfort in afflictions for Christ praying his Father though he preuailed not in the maine matter of his suit ad transitum calicis yet he sped another way for in his agonie when there was fire in his bones which melted him that he swet water and bloud There appeared vnto him an Angell from heauen strengthening him For our sakes that wee may see the fruit of our prayers which though they preuaile not for full deliuerance from afflictions yet they may speed for comfort in them and strength to beare them Therefore it is a blasphemous assertion that one of our nouellists vented in print that Christ did directly pray against the will of his Father This cleareth the question in my iudgement our first duty is rightly to know what may concerne vs in the point of Gods absolute and secret will that is that the absolute will of God is to turne all things to the best to them that loue him so farre wee may lawfully pray against that which God hath secretly decreed to doe that his will may bee done vpon vs for our good and his glory Wee deprecate onely that euill that may corrupt either our wisedome faith or patience which is not properly to pray against the will by which this euent is willed but against the sting of it And so Christ prayed transeat amaritudo calicis but euen that with reseruation of his fathers will entire and vnresisted 2 There is required of vs also knowledge of the reuealed will of God The Mine of this treasure of heauenly knowledge of the will of God is holy Scripture which Christ biddeth all men to search and which are profitable to make the man of God perfect absolutely perfect in all good workes These the holy ghost hath recommended to vs with all kinde of holy indulgence and fauour and the blessed man doth exercise himselfe herein day and night To assist this worke of knowledge of his reuealed will as he hath opened the booke of his will to vs the holy Bible so he hath opened the dores of his house to vs for our meetings and therein he hath ordained and established the Euangelicall Priesthood of the new Testament for he sendeth forth Ministers of his gospell to Preach the same and he furnisheth them with his holy instructions directing them what to say and he giueth them their errand then he openeth to them the dore of vtterance that he may declare his will in their mouthes to his Church Then he openeth the vnderstandings and moueth the affections of the hearers to receiue the word of Gods will both in Scientiâ and in Conscientiâ For how can the will of God be done there where it is not knowne nor vnderstood Surely they had no minde to doe the will of God that cried nolumus scientiam viarum tuarum And they that neither studie holy Scriptures nor good helpes in vse for the vnderstanding thereof nor come to Church to heare there what is good and what God requireth at their hands or heare there without profit not heeding or obseruing what is taught all these haue not the care nor conscience of doing Gods will They may giue ouer praying that the will of God may bee done that care not for the knowledge of his will It is said of Christ by his knowledge shall my righteous seruant iustifie many 1 Either scientia qua scit for he knoweth who are his and none are predestinate to this life but whom he hath foreknowne 2 Or Scientiâ qua scitur for they that know him and the vertue of his resurrection will trust in him Saint Paul esteemed all things as dung in respect of this knowledge This is life eternall to know thee It is a vaine hope that some haue that their ignorance of the will of God will be pleadable for excuse of their disobedience to it for this may tempt some to liue in ignorance to goe their owne wayes and to extenuate their sinne in the day of their account To put that pretence out of countenance 1 Know that ignorantia affectata is a most heinous sinne it selfe and it abateth nothing of the iudgement due to all the sinnes that are committed in it Noluerunt intelligere vt bene agerent this is the will of God which all know that God who would haue all men to be saued would haue all men come to the knowledge of his truth and we are renewed in knowledge to the image of God And God hath sent his Sonne to giue knowledge of saluation they that will bee darke in so cleare a sunne-shine shew that they loue darkenesse more then light These despise the
reckonings make long friends The comfort is that where particular confession cannot perfect the account it be there supplied with a generall of all our sinnes both remembred and forgotten knowne and vnknowne This was Dauids course for hauing said who can tell how oft he hath offended he addeth cleanse me O Lord from my secret sinnes in which generall request there is ingrost a full confession of all If this generall confession auailed not to this purpose the rule could not hold that at what time so euer a sinner repenteth him of his sinnes from the bottome of his heart all his sinnes should be put out of remembrance The conuerted thiefe on the Crosse had many sinnes to repent euen after he was nailed to the Crosse hee reproached Christ and whilest he was blaspheming his heart smote him and he reproued his fellow and confessed that they suffered iustly therefore he sought and found grace It were most vnhappy for man and would make the way of saluation vnpossible vnpassable if a generall contrition for the whole body of sinne did not ease the conscience when the shortnesse of time and forgetfulnesse doe hinder a particular enumeration of all the seuerall prouocations of the wrath of God against sinne for ignorantly we offend often 3 A third duty ioyned with this confession of the mouth is confession of the heart vnfainedly touched with remorse of sinne for sinne must be first discerned and discouered before it can put vs into shame and feare and griefe for it This yeeldeth vs guilty into the power of iustice and saith like the sonnes of Iacob when the cup was found in Beniamins sacke What shall I say vnto my Lord what shall I speake or how shall I cleare my selfe God hath found out mine iniquity But the tender conscience feareth lest this compunction come short of the sorrow that is due and proportionable to the trespasse for we should haue as great a measure and proportion of hatred to the sinne wherein we offend as there hath beene in vs loue of euill But the delectation of the sinne remembred doth often take out the sting of fit remorse The comfort is that as a father hath compassion of his children so the Lord c. For he knoweth whereof we be made c. We cannot brush off this dust but it will still foule vs and make vs vncleane the law of our members during the vnion of our soule with our body cannot bee repealed therefore the most sanctified man that liues doth finde 1 That either he doth not finde the heinous condition of his sinne to fit it with proportionable remorse 2 Or he doth not sufficiently regard the due punishment to fit it with proportionable feare for according as a man feareth such is Gods displeasure 3 Or not enough consider the foulenesse of the fact to fit it with due shame and hatred of it Therefore considering our imperfections and knowing that our old man is not cannot be vtterly destroyed in vs let it be our comfort yet that wee doe the euill which we would not if we had a measure of grace sufficient to resist it and Dauid will tell vs that our God heareth the desires of the poore 4 A fourth dutie implied here is renouation of our life for when we aske God forgiuenesse of sinnes wee must take heed that we doe not turne it into a practise to doe euill and cry God mercy for it when we haue done as if that were al that we desired to haue leaue to sinne to wipe off the old score and to runne againe into Gods debt still pleading for pardon and still offending Therfore that which God requireth of this petitioner is that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wee be renued in the spirits of our mindes to walke from henceforth in newnesse of life For neither circumcision auaileth any thing nor vncircumcision but a new creature and as many as walke according to this rule peace is vpon them and vpon the Israel of God So that this petitioner must haue a care to his walke that it be secundum hanc regulam of holinesse and piety Here the tender conscience feareth much 1 Because we finde not the image of God repaired in vs for we are nothing like him Against this comfort thy selfe for that is not to be hoped for in this life Saint Iohn saith of vs all comprehending therein all the elect of God We are the sonnes of God but it doth not appeare what we shall be but we know that when he shall appeare wee shall be like him for we shall see him as he is So that till he appeare we cannot be like him But Saint Paul saith of the Thessalonians euen here ye are the children of the light and of the day and as peremptorily he saith not of the night nor of darkenesse But I say I doe not finde my life amended how then can I say dimitte mihi Indeed I confesse that our time is best spent in the reformation of our liues and here is worke enough to take vp all the time of our life and our whole measure of grace They that studie this well see so much weakenesse in themselues to vndergoe this worke that they cry out for helpe It is time for thee Lord to put to thine helping hand Our comfort against this griefe is Thou also hast wrought all our workes in vs we that are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shop in which God worketh cannot suddenly discerne the operations of God within vs for who knoweth his owne heart And the more wee striue toward perfection the more wee discerne the length of the voyage and the weakenesse and defects both in our skill and prouisions to accomplish the same wherefore we mistrust our selues and the better wee grow the worse estimation we still haue of our selues God worketh much good in vs that we are not aware of we are dust and ashes and in these ashes are many embers of grace raked vp the time will come when God will reueale vs to our selues himselfe to vs and then we shall finde our selues much better then our opinion This doth God a while conceale that we may both worke out our saluation with feare and trembling in a godly mortification of the deedes of the flesh passing the time of our dwelling here in feare God who bringeth good out of euill by miraculous extraction and who maketh light to arise out of darkenesse doth make two good vses euen of that remaine of sinne which suruiueth our repentance and of that propension which procliueth vs to euill 1 As the law is called the strength of sinne so these sinnes that remaine in vs and corruption which escapeth our repentance may bee called the strength of grace For the elect of God the more sensible they bee of their owne both pollution by sinne and weakenesse to resist it and impotencie to reforme it so much the more feruent is their zeale of the glory of
put away thy sinne thou shalt not dye Be ye mercifull as your heauenly father is mercifull to forgiue presently seeke peace much more giue and yeeld it to them that seeke it of thee the sooner the better Who will not stoppe a little leake in his ship and make his house theight although it be but a small drippe that drinkes in the raine Dauid saith I labour for peace The forgiuenesse that is put off to the death-bed when all hope of reuenge lies as sicke as the diseased person and as neare to deaths dore is feared to be rather the extortion of necessitie then the free worke of piety and charity As he that giueth so he that forgiueth doth it twise if he doe it quickly 2 Some forgiue but not heartily they make faire weather and heale the sores and binde vp the broken bones of friendship and peace with good countenances faire outward addresses and sweet words but their inward parts are all gall and wormewood their bowels are cruell Such hypocrites there be whose kisse of reconciliation is the seale of treason and their next imbracement is death they say as Ioab to Amasa Art thou well my brother when they meane them a present death Saint Cyprian comparing Caine and Abel in their seruice of godly sacrifice saith of them neque in sacrificijs quae Abel Cain primi obtulerunt munera eorum Deus sed corda intuebatur vt ille placeret in munere qui placebat in corde and therefore of Abel Meritò ille dum in sacrificio dei talis esset postmodum sacrificium deo factus est 3 Some forgiue but not totally there remaineth yet some roote of bitternesse for a day of requitall if it may come if God should forgiue vs all the sinnes of our whole life and should retaine but one euen the least of all for his iust reuenge that one were enough to shut the gates of mercy and glory against vs. Our Sauiour saith si quid habet aduersumte frater though it be neuer so little goe and be reconciled Long and sincere friendship doth follow euen reckonings The Master saith in the parable I forgiue thee all the debt 4 Some forgiue but they cannot forget Gods law is peremptorily against it Thou shalt not auenge nor beare any grudge the originall saith Thou shalt not auenge nor keepe that is remember for seruare intendeth seruare iram So Nahum saith The Lord reserueth wrath for his enemies so that not onely vltio but retentio is forbidden The Hebrewes haue thus exemplified it a man would borrow an Axe of his neighbour who will not lend him he commeth another time to his neighbour to borrow and hee answereth thou wouldest not lend mee ergo nor will I lend to thee this is vltio Reuben would borrow money of Simeon Simeon would not lend Simeon after would borrow of Reuben he answereth I will not I deny thee as thou didst me this is retentio both forbidden in the law Therefore as thou wouldest be forgiuen so forgiue for thou shalt be forgiuen as thou forgiuest Forgiue presently that peace may not be neglected Forgiue heartily that peace may not be falsehearted Forgiue totally that there be no after-reckonings Forgiue and forget that there may be an end of strife and then pray sicut nos You see in this petition how God hath put an hooke in our nosthrils and holdeth vs to it either wee must haue peace with men or we shall haue no peace with him The vncharitable man doth neuer pray this petition but he beggeth iudgement at the hands of God and desireth Gods anger I finde a complaint of Saint Chrysostome that multi nolentes dare veniam peccatoribus in se fugiunt istam orationem orare I remember that once I was asked this question by one troubled in his minde for this for hauing a desire as he profest to forgiue great iniuries done to him he yet suspected himselfe that his forgiuenesse was not so compleate as it is here required such as hee sought at the hands of God and he trembled to thinke of asking a iudgement against himselfe therefore hee demanded whether he might not omit that clause in this petition Sicut nos dimittimus I answered him with Saint Chrysostomes answer 1 Qui non sic orat vt Christus docuit non est Christi Discipulus 2 Non exaudit pater orationem nisi quam filius dictauerit And further I added that there is in flesh and bloud a reluctation against all good and therefore we may as well make question of the whole prayer as of that one clause For we pray that the name of God may be sanctified yet we doe not giue the honour due to that name We pray that the kingdome of God may come yet we liue out of the rule and awe of it We pray that the will of God may be done here as in heauen yet wee giue way continually to our owne wils We pray for bread yet wee are not contented with Gods allowance We pray for pardon of our sinnes and sinne on We would not be led into temptation yet euery one is tempted by his owne concupiscence We would be deliuered from euill yet the corruptions of our nature doe carry vs head-long into all sorts of euill Our comfort is that we send vp these our prayers to our Father who knoweth both our naturall infirmities and our good desires proceeding from his spirit and what measure of grace he hath giuen vs according to which he accepteth our prayers for Christ his sake And if I sinne against that corruption in my selfe which maketh my forgiuing of my neighbour defectiue and imperfect doing my best to performe this act of charity according to the law of peace though I come short of accomplishing the same I may safely desire that God to the vttermost of his perfect mercy would so forgiue me as I to the vttermost of that measure of grace which he hath giuen me doe the best to obey his law in forgiuing my brother Saint Augustine is comfortable and conformable in this Sed quoniam perfectorum sunt ista filiorum dei huc se debet omnis fidelis extendere humanum animum ad hunc affectum orando deum secumque agendo luctandoque perducere But I am not of his minde in that which followeth Procul dubio verba sponsionis huius implentur si homo rogatus vt dimittat dimittat ex corde sicut rogans a deo petit dimitti For I resolue that whether our enemie doe aske vs forgiuenesse or not we are bound by the law of charity vnasked to forgiue him I conclude this point pray as thou art taught and doe thy best to be like that which thou pretendest to affect euen in mercy and loue like thy heauenly father lege Ecclus 28. 3 We must haue respect in this petition to trespasses committed against vs for we must take heed that wee intermeddle not with any other forgiuenesse then
crucis non haberet signo tamen crucis samuniri curabat To that place came a congregation of euill spirits declaring to their chiefe an account of the euill they had suggested that day One of them told how he had tempted one Andreas a Bishop to some loose desires the chiefe of them and all the rest vrged his further proceeding therein After espying themselues ouer heard by the Iew which lay quietly by them they thought to haue done him a mischiefe but he was so fenced with the signe of the Crosse that they could not but left him and disappeared The next day the Iew told the Bishop what hee had heard what he had done and the Bishop was by him preserued against Sathan he by the Bishop catechised and baptised Thomas Cantipratanus a suffragan Bishop a great collectour and register of miracles reports from his own eyes he saith Proprijs oculis vidi hee trauailed 40. miles of purpose and there laet is oculis vidit One Voluandus a Prior of the Predicants vsed euer in life often to signe his brest with the signe of the Crosse his bones after being taken vp to be deposited in another place they saw vpon his breast bone the signe of the Crosse of a massie and bony substance quasi scutum cordis I should surfet your christian patience if I should recount to you the legend of Saint Francis and the Wolfe how he saued himselfe and ouercame the cruelty of the Wolfe onely by the signe of the Crosse and after by gentle perswasions made the Wolfe as tame as any Lambe and made the Wolfe promise him neuer to vse any cruelty againe For why should it not bee as possible for a Wolfe to speake as an Asse These things the Roman faith doth follow as Esau did the red potage that lost him the blessing And such lying Legends as these doe beget such an opinion of the signe of the crosse that many simple ignorants thinke themselues sufficiently fortified against all euill by that signe George Dowley a Priest set forth a Catechisme in English in An. 1616. 1 Chapter of the signe of the Crosse Where he perswadeth this manner of blessing our selues against all euill Making with the thumbe a crosse vpon the forehead against all euill thoughts Another vpon the mouth against euill words The third vpon the breast against euill workes which proceed from the heart saying By the signe of the holy Crosse from all our enemies deliuer vs good Lord. This is modest blasphemy compared with that in the Breuiary of the Church of Rome where vpon the feast of the Inuent of the crosse the people are required to prostrate themselues before the crosse and to say these words O crux splendidior astris salva catervam in tuis laudibus congregatam Is not this a flying from our father which is in heauen to seeke helpe against euills from a creature the work of mans hands thus doth the idolatrous Church of Rome dishonour God with highest contumely and blasphemy In like manner their desertion of God is further declared in their inuocations of the virgin Mary of Angels and Saints and their images their Agni Dei hallowed graines and Medailes which the superstitious papists doe beare about them as their munition and defence against euils that God may renew his old complaint My people haue committed two euils they haue forsaken me the fountaine of liuing waters and hewed them out Cisternes that can hold no water Against this damnable error and practise let vs learne of him that teacheth vs here to pray of whom we may seeke for deliuerance from all euills let vs obserue the way of the faithfull in all ages of the Church and see who gaue them deliuerance and whither they resorted in all feares and pressures and we shall find that all the faithfull haue sought and found deliuerance no where but in the arme of our father which is in heauen 3 The duties of such as moue God in this petition Let vs see where this petition is placed for it is the last request that we make to God in this prayer teaching vs that none are capable of deliuerance from the power and fury of the Deuill but such as desire of God heartily and zealously 1 That the name of God may haue right done to it by him by hallowing of it 2 That the kingdome of God may rule him 3 That he may liue in obedience of the holy will of God all his life 4 That he may liue vnder the prouidence of God seeking his meat from him and receiuing it with his blessing thankfully and contentedly 5 That he may be pardoned all his sinnes in the mercy of God and shew mercy himselfe to such as offend him 6 That he may be free from new defections or relapses He that faithfully beleeueth and feruently desireth and heartily prayeth for these spirituall graces may safely pray it out Libera nos à malo Therefore all the duties of zeale and piety of knowledge obedience charity temperance mercy repentance godly life are required of him that sollicites this sute to God to be deliuered from all euill for hee that would not suffer ill must take heed as much as hee can to doe none The first caution directeth vs how to compose our selues for this petition that we may preuaile with our God for deliuerance that is by seeking first the kingdome of God and the righteousnesse thereof by desiring to liue in the sober and thankfull vse of his creatures and maintaining a good conscience toward God and men 2 Seeing we pray for deliuerance from all euill wee are admonished to decline and avoid all the occasions of euill he that would not haue his teeth set on edge let him not taste of sowre grapes it is the forbidden fruit that embroileth vs in all the calamities of life that vnparadiseth vs and turnes vs ouer to labour and sorrow It is a certaine signe of our regeneration if wee haue a care to keepe our selues from these euills As S. Iohn saith We know that he that is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not Which words doe shew that there is a seed of grace in the elect whereby they may keepe themselues from the touch of Sathan The way to keepe our selues from this danger is by Saint Paul thus opened Holding faith and a good conscience 1 Holding faith that is depending only vpon God for our safety louing him and cleauing to him trusting him and resting vpon him desiring the constant course of his vnchangeable loue to vs in Christ Iesus For nothing doth more establish our hearts in faith then the sweet experience that we haue had of Gods former mercies and loue to vs from which we conclude the vndoubted assurance of his future prouidence This was Dauids plea. By thee haue I beene holden vp from the wombe thou art he that tooke me out of my mothers
things reuealed done by all that loue and conscionably serue him 11 His goodnesse in himselfe and toward all things that haue being of him 12 His grace by which he declareth himselfe in Iesus Christ the father of vs all 13 His mercy in which he couereth our sinnes and pardoneth all our iniquities 14 His righteousnesse by which hee iustifieth his elect and condemneth the vngodly In all these God is glorious in his Church and his Church confesseth it 2 He is glorious in his workes It is a worke for the Sabbath to thinke of them Dauid makes two good vses of them 1 To debase himselfe 2 To exalt God O Lord our Lord how excellent is thy name in all the earth 3 He is glorious in his word 1 In veritate it is called verbum veritatis 2 In aeternitate durat in saeculum Truth maketh vs free and eternity crowneth vs with indesinent perpetuity Our faith is hereby supported that seeing our God is the King of glory and all our prayers are directed to his glory that he will therefore heare vs from heauen and when he heareth he will haue mercy And in that faith we all say Amen to these our holy deuotions MATH 6.13 Amen THis is the last gaspe of this heauenly prayer 1 Consider we what Amen is 2 To what it is said 3 By whom it must be said 4 How we must say it 1 What Amen is It is one of those Hebrew words which is retained in the vse of the Church in all languages and Gabriel Gerson saith it is vsed in Scripture three wayes 1 Nominaliter 2 Aduerbialiter 3 Verbaliter 1 Nominaliter and that 1 Personaliter 2 Realiter Thus it signifieth the truth of the person and so it is the appellation of Christ These things saith Amen the faithfull and true witnesse onely proper to Christ Ego veritas omnis homo mendax Thus it signifieth the truth of things so called all the promises of God in him are yea and Amen that is perfect truth 2 Aduerbialiter So it signifieth verily a word of earnest asseueration sometimes vsed single sometimes double Amen Amen Our Sauiour vseth it much in the Gospell alwaies in serious matters 1 In doctrina Baptism Verily I say vnto you nisi quis renatus fuerit c. 2 In doctrina Euchar. Amen Amen dico vobis Except ye eate the flesh of the sonne of man and drinke his bloud you haue no life in you 3 In doctrina orationis Amen Amen dico vobis quaecunque petieritis patrem in nominâ— meo dabit vobis 4 In the doctrine of comfort in afflictions Verily verily I say vnto you ye shall weepe and lament and the world shall reioyce but your sorrow shall bee turned into ioy So it is vsed in many other important passages in holy Scripture Origen per quod verbum vernaculo Hebraeorum sermone vera fidelia esse quae scripta sunt dicta consignatur Therefore where you finde that word beginne the sentence expect some thing of great moment to follow Attendite credite 3 Verbaliter And thus it is equiualent to So be it and is vsed in the close of 1 Thankesgiuing 2 Praise 3 And prayer 1 Of thankesgiuing The Apostle taketh care that this seruice bee performed lingua familiari Idiomate noto that Amen may be said to it 2 Of praise or blessing of God Blessed be the Lord God of Israel from euerlasting and to euerlasting Amen and Amen Blessed be the Lord for euermore Amen and Amen God teacheth his Leuites to blesse his people when they dismisse the congregation He addeth They shall put my name vpon the children of Israel Amen is his name and the seale of that blessing 3 Of prayer So our prayers end generally and it hath a double vse which I learne of two Fathers 1 Signaculum consensus nostri 2 Votum desiderij nostri 1 It sheweth our vnderstanding well informed 2 Our affections feruently inflamed 2 To what it is said 1 To the Preface 2 To the seuen petitions 3 To the Conclusion 1 To the Preface Here are three things of import 1 That wee chalenge interest in God and call him ours 2 That wee seeke his face as his children and call him Father 3 That we lift vp our hearts to him as being in heauen In all these we vse Amen both aduerbialiter and verbaliter 1 Amen verily he is ours it is vox fidei wee beleeue him so to be 1 We beleeue our right in him noster 2 His loue to vs in Pater 3 His prouident power ouer vs by reason his dwelling is in heauen from whom euery good and perfect gift commeth Amen verily as Aquila fideliter as Origene ad confirmationem omnium quae dicta suut all this is true This is signaculum fidei He that sealeth to his conscience a full perswasion that God dwelling in heauen is his father may be bold to goe on with all the seuen petitions He that will pray let him aske in faith and wauer not Heare the Church prayer Looke downe from heauen and behold from the habitation of thy holinesse and glory where is thy zeale and strength and the multitude of thy bowels and of thy mercies towards me are they restrained Doubtlesse thou art our Father though Abraham bee ignorant of vs though Israel acknowledge vs not thou O Lord art our Father our redeemer c. Say Amen to this and pray on There is also another vse of Amen by way of blessing our selues in the name of the Lord. Amen So be it for this is votum desiderij nostri 1 That he may owne vs and call vs his 2 That he may loue vs and call vs children 3 That he may possesse the place From whence euery good gift commeth That his prouidence may be our storehouse to supply all our wants That his loue may be our banner That his power may be our fenced citie So be it 2 Amen to the petitions Amen to the whole body of the prayer Amen to euery part of it not onely to euery petition but to euery member thereof 2 Aduerbiabiter 1 For our hearts must be established with a full perswasion that it cannot goe well with vs by any meanes except all this be done that we pray for 1 The name of God which is our tower and refuge must be hallowed else quo fugiemus 2 The kingdome of God must come else who shall raigne ouer vs 3 The will of God must be obeied by vs and fulfilled vpon vs for it is his will to saue vs. 4 And if this will of God be not obeyed on earth according to the patterne of heauenly obedience performed by the Angels and Saints of God it will not be accepted in his sight 5 If he giue vs not bread and his blessing with it we shall not liue in his sight 6 If he forgiue vs not wee