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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

earthly matter alone is not a perfect and whole Sacrament but there must be adioyned to it the outwarde action or ceremonie or the vse of the earthly matter appointed by Christ For nothing hath the force of a Sacrament except there be adioyned to it the vse of it according to Christes institution Of the earthly matter The earthly matter in the Sacrament is a signe or token by which vnder a certaine promised similitude a heauenly matter is signified and represented to the faithfull that so they might bee assured that the heauenly matter is as certaine spiritually present as they doe certainely see the earthly matter to be bodily present before their eies Gen. 17.11 Rom 4 11. Eze. 36 25. Christ himselfe by the holy spirite doth make the thinges promised present to our faith and faith receiueth them Faith worketh not that presence but Christ himselfe worketh it The heauenly matter signified in the Sacrament by the earthly matter is the new Testament or couenant of grace in the bloud of Christ Therefore we must not respect the minister and earthly elements but turne the eyes of our fayth to the thinges promised Of a Sacramētall metaphor Wherefore also the earthly matter by a manner of speaking both vsuall in the Scripture and Church and also plaine in it selfe is also oft-times called by the name of the heauenly matter because the heauenly matter is signified and meant by the earthly Exod. 24.8 The bloud of the sacrifices is called the bloud of the couenant Genes 17.10 Circumcision is called the couenant Exod. 12.11 The Paschall Lambe is called the Passeouer Titus 3.5 Baptisme is called the washing of regeneration Now howe these speeches concerning the Sacramentes ought to be vnderstoode and expounded the Scripture it selfe doeth declare because the earthly matter is a signe of the couenant Genes 17.11 Because it is a seale of the righteousnesse of fayth Rom. 4.11 Because it is a remembrance of Christes death And it is so called by a metaphor in which the signe is eyther put for the thing signified or is called by the name of the thing signified Hitherto concerning the earthly matter now concerning the outwarde action in a Sacrament Of the outward action in the Sacrament The outward action in a Sacrament that is to say a rite or ceremonie which we must obserue in the Sacramēt according to the institution Christ is a signe of the inward action Deut. 30.6 Matth. 3.11 Rom. 6.3 1. Cor. 6.11 Col. 2.11 Act. 22.16 This action is two fold one of the minister administring the Sacrament the other of a faythfull man vsing a Sacrament The action of the Minister administring the Sacrament is two folde the sanctification of the earthly matter and the administring of the same earthly matter The sanctifying of the earthly matter is an action of the minister in the which by Gods commaundement hee appointeth the earthly matter to a holy vse Therefore the rehearsing of the wordes of the institution of the Sacrament is necessarie both that the manner of instituting the Sacrament may bee layde open as also that by it the earthly matter may bee sanctified and consecrated to a holy vse because therein the commaundement of God is contayned Therefore Augustine sayth The worde commeth to the element and so there is a Sacrament 1. Corinth 11.23.24.25 The administring of the earthly matter is the other action of the minister whereby is meant that God doth as certainely offer and giue the benefites that he hath promised as we do certainely see that the earthly matter is offered and giuen vs by the minister of the word 1. Cor. 11.23 The minister of the worde distributeth and offereth the earthly matter but Christ himselfe distributeth and offereth the heauenly matter Matth. 3.11 I baptize you with water there is an other who baptizeth with the holy spirite Hitherto concerning the action of the minister that administreth the Sacrament The action of a faithfull man vsing a Sacrament is also two folde namely the receiuing of the earthly matter and thankesgiuing The receiuing of the earthly matter is the action of a faithfull man vsing the Sacramēt whereby he receiueth the earthly matter to signifie that he doth so certainely receiue spiritually the benefits that God hath promised as he doth certainly receiue bodily the earthly matter Rom. 4.11 Matth. 26.26 We receiue the worde of the promise of grace and the earthly matter from the mouth and hand of the minister but we receiue the heauenly matters from the hande of Christ himselfe The outward receiuing is wrought in the body the inward is only wrought by faith by the powerfull working of the holy spirit in our harts for the inward receiuing comprehendeth iustification and regeneration We receiue the earthly matter by the body that is to say by the members actions senses of the body by the eies eares handes mouth stomacke sight hearing touching tast and smell but we receiue the heauenly matters by faith and the powerfull working of the holy spirite in our hearts And therefore not onely the faithfull but euen infidels receiue the earthly matter but the faithfull onely receiue the heauenly matter Thankesgiuing is the action of a faithfull man vsing the Sacraments whereby he with his mouth and heart giueth thanks to Christ for the whole worke and benefite of his redemption 1. Cor. 11.25.26 These therefore are the partes of a Sacrament which are required to the perfecting of euery Sacrament by which the couenant of grace is sealed vp with which if in the true vse thereof the heauenly matters and the inwarde action be ioyned together this coniunction is called a Sacramentall vnion which is also the cause of the speeches proper to a Sacrament Of the Sacramētall vnion Therefore the Sacramentall vnion is a spirituall ioyning together of the Sacrament with those things whereof it is a Sacrament or else it is a ioyning together of the signes and things that is to say of the earthly matter with the heauenly and of the outwarde action with the inward action This vnion is not naturall and locall but spirituall and belonging to couenants and hauing respect to others which is in the diuine disposing of the signe to the thing it selfe and in the spirituall offering and receiuing of things truely ioyned with the bodily offering and receiuing of signes As therfore there are two parts of a Sacrament so also of the sacramentall vnion The first part is the vniting of the earthly matter with the heauenly It is not necessary that this heauenly matter be substantially and bodily in the earthly matter or in that place in which the earthly matter is because this vnion is meerly spirituall Neither doth it follow if Christ be not bodily present on the earth in the earthly matter or in the place in which the earthly matter is that therefore he is not present because that indeede is truly present which is present spiritually The other part

92.8 Infinitenesse is an essentiall propertie of God by which we vnderstand that the diuine essence can in no wise be cōprehēded in any boundes 1. Kin. 8.27 2. Chro. 2.6 and 6.18 It is also called his vnmeasurablenesse Vbiquitie is an essentiall property of God by which he is alwayes present euery where in all things Iere. 23.23.24 Psal 139.7.10 Esa 6.3 and 66.1 It is also called omnipresence Infinitnesse is the cause of vbiquitie For that that is euery where is therfore euery where because it is infinite Neither is neither can any thing be said to be euery where except it be infinit And this is proper to the Deitie alone that it be whole euery where in euery particular place Omnipotencie is an essentiall propertie of God by which he can bring to passe all things whatsoeuer he doth will now he doth will all those things which are agreable to his nature and word Luk. 1.37 and 18.27 Omniscience is an essentiall propertie of God by which he most perfectly knoweth euen in one moment all things euery where Hebr. 4.13 The meditation hereof hath a double vse one for our exhortation the other for our comfort It serueth vs for exhortation because it stirreth vs vp to the sincere feare of God that in euery place we may flie all filthinesse and sins seeing all things though neuer so secret are subiect to the eyes of God nothing can be hid frō thē seing also God will bring forth into the open light all secrets in due time It serueth vs for comfort because it doth strēgthē our minds in all miseries seeing God knoweth them they cānot be hid frō him Thus haue the simple attributes of God bene handled The compared follow The compared attributs of God are those titles which do belong properly to creatures but are by a metaphore or similitude attributed to God For the Scripture oftentimes doth speake of God according to mās capacitie Of them some are taken from man some from other creatures Those which are taken from man are said to be attributed to God by a humane passiō A humane passion is a metaphore Of a humane passion in God whereby those things which perteine to man are by a similitude attributed to God Of this sort are these the parts members senses affections and adioynts of man The soule which is a part of man is attributed to God Iere. 5.29 and 9.9 Amos. 6.8 Where by the soule is meāt the life of God that is to say the very essence of God it selfe And by the members of the body by the senses affectiōs adioynts which are attributed to God a power is meant to be in God performing for vs certaine actiōs by an incōprehensible maner whereof the works which men performe by the meanes of their members senses affections and adioyntes be as it were a certaine resemblance These members of the body are attributed to God the head the face the eye the apple of the eye the mouth the eare the nose the nostrels the hand the arme the right hand the finger the hart the wombe the feete By Gods head is meant God himself being such a one as to whose glory all things are to be referred which are subiect to him in Christ 1. Cor. 11.3 God is the head of Christ By face or countenance is meant sometime presence sometimes the fauour kindnesse or God Psal 114.7 and 27.8.9 and 31.17 Sometimes anger Psal 34.17 By the eyes is meant either the good will and fauor of God Psal 34.16 Or the prouidence of God or else this namely that God seeth all things By the apple of the eye is meant that which is most deare to God Deut. 32.10 Psal 17.8 Zach. 2.8 By the mouth is meant either the decree of Gods prouidēce Mat. 4.4 or else the cōmandement or reuealing of his word Iere. 9.12 By the eares is meant either readinesse and facilitie in hearing our prayers Psal 31.3 and 34.16 Or this that God heareth all things By the nose is meant the fierce wrath of God Ierem. 49.37 By the nostrels to which smelling is attributed is meant that acceptation by which he taketh sacrifices to be well pleasing and acceptable vnto him Genes 8.21 By the hand is meant power protection liberalitie workemanship and those things which are like these Iob. 10.8 Psal 31.6 8.7 By the arme is meant power strength and might Genes 49.24 Exod. 6.6 By the right hand is meant the power or rule of God As in the Creede of the Apostles By the finger is meant power mightie working Exod. 8.19 or else workemanship Exod. 31.18 By the hart is meant either the liuing essence of God for the hart is iudged to be the seate of life in a liuing creature Genes 6.6 or the decree of God because the holy Scripture doth appoint the hart to be the seate of the sense whose part is to think to determine Iere. 19.5 or the good pleasure of God as when Dauid is said to be a man according to Gods owne hart By the wombe is meant generation Psal 110.3 By the feete is meant strength or power Psal 110.1 or else the presence of God Hitherto of the members attributed to God in the Scripture now follow the senses By the senses attributed to God there is vnderstood the prouidēce of God Mat. 14.2 The senses which are attributed to God are either inward or outward Inward as memorie or remembrance Esa 49.16 1. Sam. 15.2 To which is opposed forgetfulnesse Esa 49.14 The outward senses attributed to God are sight Genes 1.4 Hearing Psal 5.2 and 6.8.9 Smelling Genes 8.21 And these are the senses which are attributed to God the affections follow Affections are attributed to God as loue grace or mercy anger furie hatred repēting The loue of God is that whereby he being moued doth bestow his gifts on his creatures Mal. 1.2.3 Iohn 2. Tit. 3.4 Ephes 2.4 Of the grace of God The grace or mercy of God is the fauour good will clemencie of God by which he giueth freely to his elect without any desert of theirs all good things both for body and soule especially eternall life Rom. 11.6.12.25 The schoolemen do make two sorts of the grace of God A grace making a man freely accepted another grace giuen freely The schoolemen for the most part do vnderstand by the grace which maketh a man freely acceptable the gifts qualities infused into the soule but more rightly it is taken for the fauour mercy of God which doth not consist in vs but in God himselfe Grace giuē freely is euery gift which doth proceede from the loue liberalitie of God and is bestowed vpon vs. Paule calleth it the gift by grace Rom. 5.15 Schoolemen call it an infused grace The good pleasure of God is that by which he suffereth all good things to please him Gene. 1. God saw all things that he had made and behold they were very good So workes done by faith please God The

without lowlinesse poore without want rich without labour as Bernard saith Pride is a sinne when any one without the knowledge of his own infirmity doth loue extoll and magnifie himselfe for some giftes he hath and doth swell and trust in his owne wisedome holinesse and strength and attributeth to himselfe more then is in him despiseth others Prou. 8.13 16.5 Reuel 3.17 Thus farre concerning humility now concerning confidence in God Of confidence in God Confidence in God is the inward worship of God when all humaine confidence either in our selues or in other creatures being layed aside we do rest in God alone Ier. 17.5 and so forward To it is opposed tempting of God confidence in creatures and distrust Tempting of God is presumption and confidēce imagining vnder a foolish pretext of confidence in God that we shall effect and performe some things without the word reuealed will of God as if any will not vse meanes ordayned by God to such a sinne the Deuill tempted Christ Mat 4.6.7 Confidence in creatures is a sinne when any doth put his trust in riches or in the fauour of Princes and of other men Eph. 5.5 Mat 6.24 Psal 146.3 Iere. 17.5 48. Distrust is a sinne when any doth not rest in God nor stay vppon his helpe alone but giueth place to fearefulnesse trembling and anguish and doth seeke meanes and helpes forbidden and not graunted 1. Sam. 28.5.6.7.8 Confidence in God is either a liuely faith or hope in God Of a liuely faith A liuely faith is not onely a knowledge and consent whereby a man beleeueth that whatsoeuer the word of God hath commanded to be beleeued is true but also a firme constant confidence by which euery one doth for himselfe obtaine and get the benefits promised by God Or else a iustifying faith is a confidence whereby euery one certainely beleeueth for himselfe that the merite of Christ is assuredly imputed and giuen to him Faith doth receiue not only spirituall but euen bodily benefites also Mat. 9.22 Christ sayth to the womā that had an issue of bloud Thy faith hath saued thee Therefore a liuely faith is either of spirituall or bodily good things The proper duties thereof are two The first that by it euery one is certainely perswaded for himselfe that the promises of God do also pertaine to himselfe The other that by that alone as by the only hand we receiue and lay hold on the benefites offered by God Therefore also by that alone we are iustified before God To be iustified by faith onely in Iesus Christ Of righteousnes by faith is by faith alone as by a hand and only instrument to take hold of and to apply to himselfe the righteousnesse of Christ purchased by the obedience of his death To a sauing faith is opposed incredulity doubting infolden or hidden faith and temporary faith Incredulity is that which when a man hath heard and known Gods word doth not consent to the same and specially to the promise of Grace Doubting is neither fi mely to consent to the word of God in that word to the promise of Grace especially neither altogether to resist the same but to flow now into one part and anone faintly to incline to the other part An infolden or hidden faith is to submit his sense obediently to the Church Of a hid faith and to beleeue things not vnderstood and to embrace for trueth whatsoeuer the Church hath prescribed and to post ouer to the Church the labour of enquiring and knowing the same not to be carefull whether the Church prescribe true things or not This deuise of an infolden or hidden faith was inuented by schoolemen and after them the Vbiquitaries haue diuersly commended it vnder which name decking a most grosse ignoraunce they go about to delude the sillie common people to their great destruction Temporarie faith is to embrace the truth for a time but without regeneration and confidence of the promise of the grace of God and therefore in time of temptations and persecutions to be ouercome through hope of profit and honor and to cast away againe the profession of the trueth Mat. 13.5.20.21 Luk 8.13 Act. 8.13 Heb. 6.4 So much concerning faith now concerning hope in God Of hope in God Hope in God is confidence in God by which we vndoubtedly looke for the benefites of God to come but especially eternall life to be giuen freely for Christ his sake and the mitigating of the present crosse or deliuerāce from it according to Gods counsell 1. Pet. 1.13 Faith doth receiue the present benefites of God but hope doth looke for those which are to come To hope is opposed the hope of Papists doubting concerning the receiu●ng of Gods benefites and desperation Papisticall hope is a sinne when any for the Buls and pardons of that damnable Romaine Antichrist and his indulgences or else for some good worke of his owne especially not commaunded by God as peregrinations to the sepulchres of Saincts buildings of Monasteries giftes to Churches or for taking a Munckes Cowle and so for that doth falsely perswade himselfe that he shall obtaine eternall life Doubting concerning the receiuing of Gods benefits is a sinne whē any doth doubt of eternall life and defence and deliuerance in temptation Desperation is to esteeme and iudge his owne sinnes greater then the merite of the Sonne of God and to refuse the mercy of God offered in the Sonne of God the mediatour of God and man and therefore not to looke for the benefites promised by God to the beleeuers but to be vexed with the horrible feeling of Gods wrath with feare of subsequent casting away into eternall punishment and to abhor and hate God as cruell and a tyrant Gen. 4.13 1. Thess 4.13 So much concerning confidence now concerning patience Of patience Patience is the inward worship of God when we submit our selues to God quietly to beare the crosse layed vpon vs by him Num. 16.46 Iob. 1.20 2.10 To it is opposed an hypocriticall tollerating or bearing and impatiency An hypocriticall tollerating or bearing is a suffering of torments brought vppon them by their owne accord as in Heremites in Munckes in whippers who do beat themselues with rods Impatiency is a sinne when a man will not obey God in bearing the griefes which God hath layd vpon him but is angry and murmureth against God chiefly against them that hurt him as the Isaelites Exod. 5.21 14.11 16.3 17.2.3 Hitherto concerning that worship of God which is only inward now concerning that which is both inward and outward The worship of God both inward outward is that which comprehend the obedience of the soule and body Deut. 5.19 6.5 10.12 Rom. 12.1 And it hath two obiects that is calling vpon God and thankesgiuing and also the confession of the trueth and the obseruing of the Ecclesiasticall rites or orders Of calling vpon God Calling vpon God is the worship

by good works Therefore the sense and meaning of the first petition is this Grant that we may glorifie thee by true faith and good works We sanctifie Gods name by true faith when we rightly acknowledge God and his workes We sanctifie Gods name by good works both when we worship God aright and also when we desire and labour for vertue and well doing and that to this end that the most holy name of God might not be slaundered through our meanes but rather that other seeing our good workes might glorifie our heauenly Father The second petition is this II. Petition Let thy kingdome come In it we aske the comming of the kingdome of God The comming of the kingdome of God is the gouerning of the Church And this comming of Gods kingdome is two fold either to the whole Church or to the seuerall members of it The cōming of gods kingdome to the whole Church is when God defendeth the Church And that two waies both in preseruing encreasing his owne church in destroying the church of the deuill or sathās synagogue The comming of Gods kingdome to euery mēber of the church is when God doth so by his word and spirite gouerne euery one that he doth subiect them more and more to himselfe and the obedience of his will The sense therefore of the second petition is this Gouerne thy Church and the seuerall members of the Church by thy spirit and word The third petition is this III. Petition Thy will bee done as in heauen so in earth also In it we aske that all of vs might obey Gods will and that all wicked lustes being tamed we might wholly and altogether serue God and that so readily and willingly as the holy Angels in heauen do Will doth here signifie that which is acceptable to God and that also which he therfore requireth of vs. The three former petitions haue been thus expounded the three later follow The three later petitions pertaine to our necessity and that both as in respect of the body as the fourth petition and also as in respect of the soule as the fift and sixt The fourth petition is this IIII. Petition Giue vs this day our daily bread In it we aske the sustentation and nourishment of this temporall life Daily bread is whatsoeuer is necessarie for the vpholding and preseruation of this present life God indeed hath commaunded vs to get it with the labour of our hands but yet we aske it of God because neither our labour neither those thing which are gotten by our labour do or can profite vs without Gods blessing which it selfe also is part of dayly bread But if thou art rich and abounding yet as if thou were needy pray daily for the blessed vse of thy riches thinke that full sellers and full store-houses or chests may be sodenly emptyed except they be kept by the Lords hand yea except the Lord shall season with his blessing the meat and drinke that we take in they that eat shall sterue for hunger they that drinke shall waxe dry with thirst Eze. 4.14 Ye shall eat and not be satisfied Leuit. 26.26 Now we name it our bread indeede and yet we aske that God would giue it vs because that by the gift of God it is become ours neither can any thing be ours or become ours except God giue it We name it our bread that so being content with that we might not desire another mans And we call it our bread and not mine that so euery one might know that he ought to aske bread necessary not for himself alone but for his neighbour also Lastly we aske dayly bread and pray that the same may be dayly giuen vs for foure causes 1 That a distrustfull carefulnesse for to morow might be taken out of our minds 2 That we might remember that for daily bread we haue neede of daily prayers 3 That we might be daily admonished of the shortnes of this our bodily life as though we should liue to day onely 4 That we might not immoderately greedily desire or couet any thing besides that which God hath prescribed The fift petition is this V. petition And forgiue vs our trespasses as we forgiue those that trespasse against vs. In it we aske the forgiuenesse of sinnes or iustification And when God in his eternall couenant had willingly freely promised vs forgiuenesse of sinnes he hath also bound vs to himselfe by the answering againe of a good conscience to forgiue our brethren So that he is not bound to keepe his promise with vs except we also continue in the obligation couenant or condition to be performed on our part Our forgiuing therefore is not a cause of Gods forgiuing for God first hath freely promised vs forgiuenesse when as yet wee were his enemies and besides he hath bound vs to himselfe to pardon our brethren also The cause can not be after his proper effect But our forgiuing of them is after Gods forgiuing of vs. Therefore our forgiuing is not the cause of Gods forgiuing The assumption is certaine for they only can pardon their bretheren to whom God hath forgiuen their sinnes and by this testimonie we feele in our harts that our sinnes are pardoned vs if wee be fully purposed with our selues from our hearts to pardon all those who haue offended vs. The sixt petition is this VI. Petition And leade vs not into temptation but deliuer vs from euill In it we aske both that we our selues may be gouerned by the holy spirite and word least we should fall into sinne And this gouerning is part of our regeneration or sanctification and also deliuerance from euils that is to say from the snares of Sathan from the deceipts of the world and from the entisements of the flesh as causes of sinne Thus hath the second part of the Lordes prayer bene handled the third followeth The third part of the Lords prayer is a cōfirmation which conteyneth three argumēts by which our faith is confirmed that God doth certainly heare our prayers Two arguments are drawen from the adioynts of God the third from the end of hearing The first adioynt of God is this because he is king hauing rule ouer all things The second because he is able who can giue vs all things which we aske The argument from the ende is that he might be praysed and glorified for euer because he is God and a most bountifull and mercifull father Hitherto we haue handled the third part of the Lords prayer the conclusion remaineth The conclusion of the Lords prayer consisteth in one word Amen which is both a wish that those things may be ratified which we aske and also a note of confidence wherby we shew that we are perswaded that God hath certainly heard our prayers Blessing is a peculiar kinde of prayer Blessing and that is whereby we aske good things for other men at the hands of God And that is due to all whether

of God by which we do religiously call vppon God Psal 50.18 116.13 To it is opposed an idolatrous inuocation and the omitting of inuocation or sinne An idolatrous inuocation is a sinne when that is called vpon which is not God And of this first is the inuocation or sinne of the Gentiles Turkes Iewes and Papists The omitting of inuocation is a sin when inuocation so straightly commaunded by God is omitted as though God had no need of it Calling vppon God is either prayer or an oath Of prayer Prayer is a calling vppon God by which we aske of God such good things as are necessary for the soule and body and contrariwise do pray that euill things may be remoued Gen. 17.18 24.12 28. 2. ●2 11 Exod. 8.12 1. Sam. 17.19 1. King 8.15 And that 〈◊〉 either the absolute seruice of the deity or prayer proper to the mediator The absolute seruice of the deity is that which is properly directed to the deity and with that also wee worshippe Christ as hee is God and by which we attribute vnto him the honour of omnipotency knowing all things and being euery where present Of worshipping the mediator Christ Prayer proper to the mediator is that worship which is giuen to Christ both in respect of his person and of his office as to that mediator that is God and man For as the acknowledgement of Christ consisteth in the acknowledgement of his person and office so in inuocation we must thinke of Christ after either manner First he is to be called vppon as God the giuer of good things with the Father and the holy Spirite Secondly we must thinke of him as of a mediatour and intercessour for whose sake we beleeue that wee are receiued and heard That worship of the mediatour is one not in respect or degree but in number And as our faith in the acknowledgment of Christ doth put a difference betweene the natures so also in the worshipping of him Therefore he the mediatour is worshipped not for his humanities sake which is created but because of his eternall and omnipotent deity For the deity the Creator of all things is the proper subiect of religious worship and not the humanity because it is a creature Cyrillus writing to Theodosius the king concerning the right faith saith Shall we therefore worship Emmanuell that is God with vs as a man Be it farre from vs for this sinne were a dotage deceipt and errour For in this wee should not differ from those who do worship the creature more then the creator and maker And as faith doth attribute to him according to either nature that which it ought according to the Scriptures so it doth demaund that in the worke of hearing as in the perfection of his duetie and obedience he should worke according to either nature that which is his owne to do According to the deity that he might behold the hearts heare the sighes of his seruants giue the holy Spirite and other good things according to his vnmeasurable wisdome and power But according to the humanity that he might of his own humaine will approoue the prayers and hearings of his people and in that might do that which is proper to him So the Church prayeth Reuel 22.20 Euen come thou Lord Iesus in which prayer it doth aske not that made manifest in his God-head he might come in the clouds but manifested in his humanity and so one and that selfe same Lord Iesus might deliuer and glorifie the Church by his diuine omnipotency or almighty power Thus much concerning the distribution of prayer now concerning the forme of prayer Of all other the Lords prayer is the best forme of prayer The Lords prayer is that which our Lord Christ himselfe hath taught vs. The expounding of the Lords prayer Mat. 6.9 Luke 11.20 Our Father which art in heauen and so forth Of the Lords prayer are foure parts an entrance petitions a confirmation and a conclusion Of the entrance there are two parts the first teacheth vs whom we ought to call vppon namely our father Our father is God Now we call God father for two causes 1 Because he hath begot the sonne to himselfe from eternity to wit Iesus Christ 2 Because he hath adopted vs to be his sonnes for Christ his sake But in our prayers we call him father for three causes 1 That we being about to pray might find a distinction between our inuocation and the prayers of Infidels turning our selues to this God who hath manifested himselfe in his sonne Iesus Christ 2 That a child-like feare and reuerence of God might be stirred vp in vs. 3 That we might pray with confidence certainly assuring our selues that we are heard of God as of a mercifull father because he hath adopted vs to be his sonnes because we are members of Christ because we call vpon him by Christ But we call him our Father for two causes 1 That so we might thinke that we are to pray not only for our selues but for other men also especially for those who are members with vs in the body of Christ sonnes of the same father in heauen 2 That we may pray the more boldly thinking this that the whole Church and euen the mediator as our brother doth pray with vs. This is the first part of the entrance the second followeth The second part is this which art in Heauen That God is in heauen it meaneth that he onely is omnipotent and alone can giue vs those things which we aske of him God truely is euery where Iere. 23.23.24 Esa 66.1 But heauen is as it were the ordinary Pallace of God in which is his throne and the chiefest glory of God doth appeare because God doth most magnifically manifest himself in heauen to the Angels blessed soules Psal 115.16 Psal 19. But these words which art in heauen are added for fiue causes 1 That we might not imagine any earthly and carnall matter of the heauenly maiesty of God 2 That we being about to pray might lift vp our minds from the earth to heauen Psal 25. 121. 3 That we might expect from the omnipotency and almighty power of God what things soeuer are necessary for soule body 4 That we might be mindfull of this that our God hath all gouernment of heauen and earth that he is present euery where and that he heareth and helpeth those that cal on him 5 That we should not direct or tie the worship of God to any place or thing besides his commandement So much concerning the entrance of the Lords prayer the petitions follow The petitions of the Lordes prayer are two fold the three former pertaine to the glorie of God and the three later to our own necessitie The first petition is this I. Petition Hallowed be thy name In it wee aske the hallowing of Gods name The hallowing of Gods name is the glorifying of God And that is done both by true faith and also