Ierusalem the spirit of supplications poureth also the spirit of grace to sanctifie the supplications So it is called in Zech. the Spirit of grace and supplications And Dauid can say If I regard wickednesse in my heart the Lord will not heare me Obserue it in Saint Iames his directions Draw nigh to God and hee will draw nigh to you clense your hands yee sinners and purifie your hearts you double minded When God appeard to Moses in the bush and Moses was approaching to him he heard a voyce saying to him Put off thy shoes from thy feete for the place whereon thou standest is holy ground There is no Comming then to God without holinesse without which we may seeke but we shall neuer see the face of God 5 This mention of the heauens here doth put vs in minde of the wisedome of God who of nothing raised vp that glorious frame of those celestiall habitations that high Sanctuary for his owne dwelling for in wisedome he hath made them all Which teacheth vs to beware how we appeare before God in our praiers and holy deuotions not as fooles but as wise Take heed to thy foote when thou entrest into the house of God and be more neare to heare then to offer the sacrifice of fooles They that pray not in wisdome doe offer to God the sacrifice of fooles And Salomon saith God hath no pleasure in fooles There is no folly like to the folly that is vsed in prayer and deuotion when the God of wisedome hath vs in his eye and the iealous God who is tender of his worship discerneth that he is slighted That is one of the sinnes of our time a foolish worship without consideration care or reuerence which turneth our praiers into sinne Hath God any pleasure in the set words of a solemne seruice Did he not blame his owne people Populus hic honorat me labijs suis Dauid admonisheth to sing praises to God with vnderstanding It asketh a great deale of spirituall wisedome to addresse our suites to the Court of heauen where the highest King of glory doth wisely consider all the sonnes of men and beholds with what descretion and wisedome they come before him Take heed therefore that thou forget not our Father to be in heauen Heauen is mentioned for the height of Gods sanctuarie for God is in excelsis which teacheth vs in praier to sublime our soules from the earth and earthly things to an holy eleuation thereto agree those outward formes of lifting vp the eyes in prayer I lifted vp mine eyes to the hills from whence my help commeth Our helpe is in the name of the Lord who hath made heauen and earth And let the lifting vp of mine hands be an euening sacrifice Sursum corda It is the voice of the Church Our Conuersation is in heauen and it is the Apostles counsaile If ye be risen with Christ seeke the things which are aboue and not the things which are below where Christ sitteth at the right hand of God O that I had the winges of a Doue the wings of an Eagle rather to fly high there is the Carcase and thither the Eagles resort Our earthly Parents giue good things to vs but they haue them from hence the bread the fish the necessaries of life Sometimes earthly Parents proue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but our heauenly father is one whose compassion falles not when my father and mother forsaketh me the Lord taketh me vp Doubtlesse thou art our father though Abraham knowes not though Israel be ignorant of vs. Earthly Parents see vs sicke and in prison and in disgrace and in want they can sit downe and droppe their teares and viz their groanes with ours but there is no helpe in them they may be parted from vs by death but our heauenly father shall endure for euer his yeares change not he looked down from the height of his sanctuarie From heauen did the Lord behold the earth to heare the groaning of the prisoners to loose those that are appointed to death 7 The mention of heauen added to the title of our Father doth put vs in minde of his goodnesse for hee dwelleth in that place from which euery good giuing and euery perfect gift doth proceed From whence also we are directed in our Prayers not to aske of this Father that is nothing but good and perfect gifts In temporall benefits we must still haue an eye to the true vse of them to make them serue for spirituall and heauenly vses One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Let our eye be vpon the inheritance and the birth-right and for things temporal so far as they may be adjumenta or oramenta to vs to aduance this final desire of the kingdome of God so farre let vs desire and seeke and vse them Who will petition a King for beades and babies and such trifling things feare nto little flock it is your fathers pleasure to giue you a Kingdome Let our wisedome seeke it where it is to be found in heauen where Iesus Christ sitteth at the right hand of his father and maketh intercession for vs. Why should we aske stones where we may haue bread for asking bread of the finest wheat flower Manna Angels bread 8 The name of our father in the heauens doth put vs in minde of the country which we seeke for we are but Pilgrimes and strangers and we haue no abiding City here we are but soiourners as all our fathers were But we know that if our earthly house of this tabernacle were dissolued wee haue a building not made with hands but eternall in the heauens For in this we groane earnestly desiring to be cloathed vpon with our house which is from heauen that mortalitie might be swallowed vp of life for Whilest we art at home in the body we are absent from the Lord. We are confident and willing to be absent from the body and to be present with the Lord. We sit here weeping by the riuers of Babel If I forget thee O Ierusalem c. Returne to thy rest O my soule Studie those heauens search and finde out the way to them there is one that is gone before to prepare a place there for vs in the many Mansions of his Fathers house and as the Church sweetely Hymneth He hath opened the Kingdome of heauen to all beleeuers by a new and liuing way which hee hath Consecrated for vs through the vaile that is to say his flesh Conducting vs to Mount Sion the City of the liuing God the heauenly Ierusalem and to an innumerable companie of Angels To the generall assembly and Church of the first borne which are written in heauen and to God the iudge of all and to the spirits of
deepe in the blood of Gods Saints he careth not to destroy Christs kingdome to aduance his owne vsurping that power in the world in the name of Christ which himselfe did not assume who said My kingdome is not of this world The Turke the Iew and all the Barbarous nations of the world who liue in the darke to whom the pretious light of the Gospel hath not appeared all professe hostilitie to this Gospell of the kingdom that we may say of it as the Iewes sayd to Paul As concerning this sect we know that euery where it is spoken against But these profest enemies of the kingdome of Iesus Christ are in open hostility against the Church and proclaime warres to it they are the forces of that great king who came against that litle city in the booke of the preacher and besieged it and built bulwarkes against it we can expect no better from them then force and fury There be secret enemies Wolues in sheepes cloathing whose close malice doth put vs into more danger and feare these hide themselues within the Church and carry a semblance of brethren and they are 1 Heretikes that corrode and fret the holy truth of the Gospell with their false doctrines and blasphemous and impious assertions of vntruthes to mis-lead the ignorant into errour and to corrupt their iudgements 2 Schismatikes that disquiet the peace of the Church disturbe the order rankes of Gods wel ordered armies and disfigure the beautie of holinesse setting vs together by the eares fermēting the masse of Christian charity with their gall of bitternesse which they maliciously infuse into the body of that city that is compact together 3 Hypocrites which put on Religion as they do fine garments for shew onely and personate pietie to make the world of opinion that they are holy whereas all their Religion and holinesse is in the eye those are but the outsides of professors and their workes denie and blaspheme the faith of which their mouthes tongues doe make formall profession Against all these we pray that the Kingdome of Iesus Christ may come to vs to reueale to vs the light of Gods truth to establish peace and concord amongst brethren and to declare the true and vnfeined Religion which consisteth in the sincere seruice of our God for where this kingdome is throughly established there truth and peace and sincerity doe shew their faces and lift vp their heads and are exalted by all the subiects of that Kingdome 3 Our naturall corruptions are enemies to this kingdome the flesh lusteth against the spirit and the law of our members resisteth the law of God there is ventus ab oriente which bringeth into vs whole armies of Grashoppers and Catterpillars that is a corruption from our birth which spanneth in our vnderstandings with multiplicity of phantasticall opinions various distraction of our thoughts and filleth the inferiour part of the soule with many vnlawfull desires vnquiet longings for things forbidden wherby our affections are troubled and corrupted with vniust appetite of things forbidden Against these also we pray in the comming of this kingdome that God would rule in our vnderstandings to instruct vs and that God would rule in our thoughts to limit them and keepe them from all wandring distraction and that he would rule in our affections to bridle restraine their loosenesse to correct their rebellion to the spirit of God to awe them to the obedience of God and to sanctifie vs wholly both in our bodies soules and spirits that neither in thought word nor deed we may grieue the holy Spirit of God by whom we are sealed vp to the day of our redemption So that in this petition we pray against the dominion of sinne in our mortall bodies against the pollution of sinne in our immortall soules against all spirituall and carnall wickednesse that the brightnesse of Christs kingdome may driue away the darkenesse of Sathans kingdom in vs that he would enter into vs by his grace and bind the strong man Sathan who possesseth vs by his power and cast him out in his iustice and abide in vs by his mercie For so shall no iniquity haue dominion ouer vs. What need we haue to pray for this as Christ praied with strong cries we may easily discerne for when wee looke about vs and behold what horrible sins are afoot in the world euen all the workes of the flesh Adultery lasciuiousnesse Idolatry Contentions seditions heresies enuie murther drunkennesse and such like all which are the pretious stones in the Diademe of Sathan When wee see how much those are despised that walke conscionably and feare the prophanation of Gods Sabbath by doing their owne workes on Gods holy day and feare the blasphemie of Gods holy name by an oath would faine put off the very garment that is spotted with the flesh When we see the proud esteemed happy and them that worke wickednesse set vp yea them that tempt God deliuered When wee behold corruption in courtes of iustice oppressions of the mighty persecutions of the poore and weake Simony bribery extort on trades of liuing swearing gluttony drunkennesse filthy speaking sins in fashion There is no hope to helpe all this but by the comming of the kingdom of grace to pardon these trāsgressions to conuert these transgressors for this great King is able to set vp a light in our vnderstandings to informe vs in the truth and to shed his loue in our affections to knit vs together both to himselfe and to one another of vs. 3 Saint Cyprian hath a good caution vpon this petition Continua oratione opus est ne excidamus a regno Coelesti this doth bring in the Kingdome of glory into this petition This is our maine ambition to be heires of this heauenly Kingdome and S. Cyprian saith Cauendum ne excidamus a regno Coelesti sicut Iudaei For it is an heauy saying of Christ And I say vnto you many shall come from the East and West and shall sit downe with Abraham and Isaac and Iacob in the kingdome of heauen But the children of the kingdome shall be cast out into vtter darkenesse c. By the children of the kingdome here hee meaneth the Iewes the seed of Abraham to whom the promises of this kingdome came and to whom all the meanes for attaining this kingdome were tendered so that being then the visible Church of God on earth they were in a kinde of possession of the kingdome of heauen but lost it by their disobedience and so left a way open for many to come from the East and West that is for the Church of the Gentiles to come in euen in their place and now till Plenitudo gentium be come in there is no promise of the restitution of the Iewes ad viam regni It is a good note of Saint Cyprian quando cessauit in eis no men paternum cessauit et regnum When they gaue ouer hallowing
hath beene said it is plaine how God leadeth into temptation and that it is a malitious slander that is put vpon the Protestants by the shauelings of Rome that we maintaine God to bee the authour and suggestor of sinne Campian in his paradoxes of the Protestants chargeth Master Caluin with this and shamelesly citeth a chapter in his institutions which beareth this title and maketh it good by learned proofes Deumita impiorum opera vti animos flectere ad exequenda sua iudicia vt purus ipse ab omni labe maneat Wherein he maintaineth that no euill is or can bee done against the will of God for where were his prouidence if any thing could be done whether he will or no so that there is not a bare permission of God but there is the hand of action in all euils for seeing in him all liue moue and haue their being there can be nothing done but by his power And Thomas of Aquine hath put a difference betweene these two Actio Actionis vitium wee cannot exclude the will and power of God from the action we cannot include his approbation of the euill in the action Yet Maldonate the Iesuite vpon this petition demandeth quomodo nos deus in tentationem inducitur he answereth facilè Caluinistae respondent quia nos ad peccandum impellit he addeth facile est hareticum esse We reply facile est mendacem esse Master Caluins booke is in many hands and they that will reade him vpon this point shall conuince his accusers of malitious calumniation and shall finde the truth of God cleerely and learnedly and vnanswerably maintained against all contradiction and strife of tongues 3 What duties are required of those that moue God in this petition 1 We are admonished to know the danger that we are in of being tempted to euill 2 Of Gods iustice in leauing many in their temptations for their punishment 3 Of our easinesse in yeelding of our impotencie in resisting temptations 4 Of the necessitie of faith to apprehend the remedy of this temptation 5 Of the vse and application of this remedy 1 The danger The danger as you haue heard is double 1 From within vs by our concupiscence 2 From without vs by Sathan 1 The danger from within vs is by the Apostle Saint Iames well set forth Euery man is tempted when he is drawne away by his owne concupiscence and inticed Against this the Apostle instructeth vs. Dearely beloued I beseech you as pilgrims and strangers abstaine from fleshly lusts which warre against the soule The way to put them off at the first breeding of them is to meete with them in their conception and to kill them vpon the neast according to the old rule principijs obstat If ye through the spirit doe mortifie the deedes of the body ye shall liue But then sinne is growne to a full stature when it commeth to deeds of the body yet euen then not inuincible But it is not safe suffering of lust to hatch her yonglings and to send them abroad in deeds of the body it is a surer way to begin sooner Blessed shall hee be that taketh and dasheth the little ones against the stones for it is a true rule that primi motus ad peccata sunt peccata We kill whole neasts of yong vermine not for any hurt that they haue done yet but because they are ex genere noxio they are inuisam genus so must we breake the egges of concupiscence for as the Prophet saith Out of the Serpents roote shall come forth a Cockatrice and his fruit shall be a fiery flying Serpent Therefore the surest way is to lay our Axe to this roote And let no man excuse himselfe of being ouertaken with a temptation for it is a mans owne fault and not his excuse if he be so miscarried for this I dare say The vnregenerate man by the light of the law written in his heart by the finger of God hath vnderstanding to distinguish betweene good and euill and though humane appetite doe approue euill yet humane reason doth defie it Therefore to the naturall man I say If he desire to leade a morall and ciuill life in the society of men let him rather be directed by his reason then his appetite and let reason doubt of all the faire tenders of appetite and proue all things and hold onely what is good In the regenerate man there is the spirit of God and the will of man these the Apostle saith are contrary the one to the other for the flesh that is the will of man lusteth against the spirit so that except by this spirit we mortifie those lusts we shall suffer sinne to raigne in our mortall bodies to our obedience of it in the lusts thereof But hee that desireth to leade a christian and a holy life is admonished omnicustodia custodire cor suum and when his owne corruption is kindling a fire in him to giue way to the spirit of God to blow it out for the spirit of God is not either idle or impotent in the children of God to resist concupiscence if we doe hearken to it and imbrace the good motions thereof Here is the safety of a christian in this spirituall combat for if we incline to the better part and rather suffer our selues to be led and guided by the spirit of God then by our owne spirits temptation to euill is soon put off and wee ouercome euill with goodnesse therefore our rest must be that of Ioseph How shall I doe this great euill and so sinne against God If there be a voyce before vs wasting vs to euill God hath told vs Thine eare shall heare a word behinde thee this is the way walke ye in it when ye turne to the right hand and when ye turne to the left If the naturall man cannot doe euill against his owne reason but that will rise vp against it to resist it surely the regenerate man cannot doe euill against the conscience and the secret checke of the spirit of God but hee shall be sure to heare of it This is a worke of grace in the faithfull seruants of God that they take timely notice of these spawning lusts and muster the graces of the spirit of God and array them against their first appearing calling for helpe from him that is mighty in this petition Leade vs not into temptation 2 Our second danger is from without vs by Sathan who goeth about sometimes as to Euah with an apple of temptation like a subtle Serpent sometimes with fire and tempests and instruments of violence as to Iob. In Iobs story wee finde how he comes into the presence of God how he seeketh for leaue to afflict and how he spareth not the vttermost of malice so farre as his power and leaue extendeth In Saint Peters story wee see how he desireth to sift and winnow him In Saint Pauls storie we reade how the angell of Sathan
and lying heauier and smarting more sharpely vpon vs then before let vs consider this to bee done in the equall iustice of God whose iudgements are saepe occulta but nunquam iniusta And remember that of Saint Paul All things worke together for the good of them that loue God and Saint Augustine Sine tentatione probatus esse nullus potest This is the Lords fire and though it burne and scorch it preuaileth not but vpon our drosse the gold is safe It is the Lords fanne it preuaileth onely against the chaffe the good wheate is the purer for it and the fitter for the garner 3 To our brethren when we see them shaken with a temptation and struggling with sinne wrastling with Sathan and almost foiled let vs not iudge them forsaken of the Lord but visited in his iustice for their good and you that are spirituall restore such a one with the spirit of meekenesse considering your selues lest you also be tempted Ply them with all spirituall consolations euen those especially wherewith God hath in like tryals comforted you and expect their happy comming forth of the furnace of this probation with victory Pray for them with your selues Leade not vs O Lord into temptation let not the enemy preuaile against vs. This charity runnes in euery veyne of this prayer no petition is without it and euery petitioner must bee as hearty and zealous in the cause of his brethren as for himselfe for we are members one of another and the law commandeth to loue our neighbour as our selfe 3 We must consider our facility in yeelding our impotency in resisting temptations It is Saint Cyprians note vpon this petition Quando hoc rogamus admonemur infirmitatis imbecillitatis nostrae neque se insolenter extollat neque sibi superbe atque arroganter aliquid assumat neque aut confessionis aut passionis gloriam suam ducat In temptations the faithfull are hardly distinguished from the reprobate which makes many of Gods beloued seruants doubt whether they be in the state of grace or no. Yea the elect of God haue commonly a deepe impression both of the conscience of their sinne and of the sense of Gods wrath and of feare and of the vengeance to come 1 Therefore our duty in this case is to renounce our selues vtterly and to lay downe all confidence of our owne strength for by his owne strength none can preuaile Wherefore I abhorre my selfe and repent in dust and ashes this will cast vs vpon the mercy of God and put vs vnder the shadow of his wings 2 In regard of our infirmity to resist temptations our duty is as much as wee can to decline the battaile which is here desired for Christ hath not taught vs to petition God to assist vs in temptation or to deliuer vs out of it but rather to keepe vs altogether from it Leade vs not into temptation For he knowes whereof we are made Neuer did any of the Saints of God come off so faire from temptations but that they had some very deepe wound and the scarre of it remained after the healing Adam and Salomon had their fals and the scarre remaining is that to this day many are vnsatisfied concerning their saluation and though there be no iust cause of such doubt yet it may passe for a punishment that their fall well deserued Noah and Lot had their drunken fits and the holy story hath recorded them Iosephus Dauid carries that blemish vpon record and his praise hath that exception saue onely in the matter of Vriah the Hittite Iob and Ieremie haue their passions and pangs of impatience registred The pusillanimity of the Apostles the speciall incredulitie of Thomas the renegation of Peter and his oblique treading reproued by Saint Paul all these are blemishes in their stories and trophies in Sathans Therefore O Lord leade vs not into temptation 4 We must consider the necessitie of faith to apprehend this fauour He that prayes leade vs not must beleeue that 1 We cannot be led by any opposite arme against his protection it cannot be done without him 2 That he is able to diuert all temptations from vs vt ne in ficiant if hee please vt ne interficiant if they doe their worst 1 It is Cyprians note qua in parte ostenditur nihil contra aduersarium posse nos nisi Deus ante permiserit He teacheth vs the duty arising hence vt omnis timor noster atque deuotio ad deum conuertatur There is nothing to be feared in a subordinate power if we keepe the supreame to friend who regards the frownes of any subiect power vpon whom the face of his Soueraigne shines cleare from whence all inferiour greatnesse doth borrow light Who knowes not that the power of Sathan is all borrowed and limited therefore no cause of feare from him if we cleaue to the rocke of our defence who is the holy one of Israel 2 Seeing he in whom we trust can diuert temptations from vs we haue warning whither to goe to preuent them and this petition in our mouth from a feruent spirit is the charme that putteth them off with this we goe so defenced against them that Iosephs Mistresse may solicite day by day her vnchast suit for his vnhonest welcome of her vnlawfull desires and loose all her labour 5 Concerning the right vse and application of this remedie Seeing we finde temptation so dangerous and our God so iust to punish by it our selues so apt to yeeld to it so weake to resist it seeing wee know where we may haue helpe I conclude this point Let euery one that desireth to escape this danger and who would not fall in the tryall of his faith labour to auoid temptations all that we can and to pray continually against them that we may haue Gods preuenting grace to keepe vs out of them his subuecting grace to assist vs in them his filiall grace deliuering vs alwayes from them To this purpose let vs take a learned fathers good counsaile Semper inueniat te inimicus occupatum pray continually in all things giue thankes be hearing or reading or meditating on thy duty to God and thy neighbour remembring and confessing thy sinnes deploring them deprecating Gods wrath striuing against thine owne corruptions indeuouring to amend thy life labouring alwayes to haue a good conscience before God and men walking with God It is Saint Augustines note vpon this petition Cum sancti petant ne nos inferas in tentationem quid aliud petunt nisi vt in sanctitate perseuerent aske of God wisedome from aboue to discerne temptations strength to resist them faith to ouercome them And for those instruments of Sathan that tempt thee to euill know the voyce of Sathan speaking in them as Christ did when Peter tempted him and say vnto them as Ahab did Eliah haue I found thee O mine enemy If any tempt thee to wantonnesse to drunkennesse to breach of the Sabbath to contention enflaming thee against
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