Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	faith_n	good_a	temperance_n	1,131	5	11.1758	5	true

Text snippets containing the quad

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

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

zeale fortitude the glorie of God pag. 181. 182. and those that follow 52 Of the inward outward worship of God the things that disagree therefrom where of liuely faith pag. 188. 189. c. 53 Of inuocation where of prayer of the Lords prayer of an oath pag. 197 54 Of thankesgiuing and the confession of truth pag. 211. 212. 55 Of the rites or ceremonies of the Church where of a godly fast vow sacrifices of the old Testament feast pag. 215. 216. and so forward 56 Of vertue where concerning the desire of wisdome of fortitude temperance chastitie liberalitie iustice and the whole company of vertues pag. 196. and so forward 57 Of priuate iustice where of wedlocke and of diuorse pag. 243. 244 58 Of the publike iustice where of Magistrate and lawes of peace and warre pag. 273. and so forward THE FIRST BOOKE OF THE PARTITIONS AND DEFINITIONS OF DIuinitie framed according to the rules of a naturall methode by Amandus Polanus of Polansdorf Of Faith THe word of God is a doctrine written by the Prophets and Apostles the holy spirite being the inditour thereof perfectly deliuering the way how to obtaine eternall life 2. Pet. 1.21 Ephes 2.20 Iohn 5.24.39 and 20.29.31 1. Cor. 1.21 2. Tim. 1.10 and 2.5 Tit. 1.1 2. Rom. 1.16 Psal 32.1 and 1.1 and 119.1 and so forward Mat. 5.3 so forward Iam. 1.21.22 Of the word of God there be two partes the first concerning faith Act. 24.14.15.16 Rom. 1.16 Hab. 2.4 the other cōcerning good workes Iam. 2.20 Phil. 1.27 Tit. 3.8 Mar. 1.15 1. Tim. 1.18.19 Of faith The first part namely concerning faith doth teach vs what we must beleeue to saluation And that cōcerneth either God or the Church God is an eternall infinite omnipotent Of God and most holy spirit Iohn 4.24 Psal 9.2 92.8 102.13 Esa 63.16 Dan. 6.26 Heb. 1.12 Reu. 4.8 11.17 16.5 1. Kin. 8.27 2. Chro. 6.18 Iob. 11.7.8 Iere. 23.23 Psal 139.7.10 Esa 6.3 Gen. 17.1 35.11 Exod. 6.3 Deut. 7.8 10.17 Num. 11.23 Esa 40.12 Matt. 19.26 Luk. 1.37 Reu. 1.8 Mat. 19.17 2. Chr. 30.18 Of the knowledge of God or of faith concerning God are two parts the first concerning the essence of God the second concerning his workes The essence of God is the nature of God whereby God is indeede and doth subsist And that essence is but one and therefore God is but onely one also There are two partes of the knowledge of the essence of God the first concerning the attributes of God the second concerning the distinction of the persons The attributes of God are those titles which are attributed to God to declare his essence better vnto vs. Of the attributes of God The attributes of God are either simple or compared The simple attributes of God are the esential properties of God which doe agree to him without comparison Of these some haue such a similitude of him as is in the creatures by creation some haue not Of the former kind are blessednes immortalitie vnderstanding praescience memorie will goodnesse holinesse iustice clemencie long sufferance patience constacie fortitude truth faithfulnesse and the rest The goodnesse of God is that by which he hath bene euerlastingly contented with him selfe not hauing neede of any other thing 1. Tim. 1.11 6.15 The vnderstāding of God is that by which he hath a perfect vnderstāding of al things this is somtimes called the wisdome of God The immortalitie of God is that by which he neuer dieth 1. Tim. 1.17 6.16 The praescience of God is a most perfect foreknowledge of all things to come The memorie of God is that by which he doth most exactly remember all things Psal 25.6.7 Esa 49.16 Of the will of God The will of God is that by which he willeth all things Rom 9.15.22 Eph. 1.5.9.11 And that will is onely one most simple if we respect God him self but so farre as we respect mē to whō it is either reuealed or hid it is two fold manifest or secret The schoolemen do call the former of these the wil of the signe the other the will of the good pleasure of God The secret wil also in due time appointed by God is made open and manifest The will of God is most free whereupon also it is called the free will of God The free wil of God is that self same essence of God vnderstanding by it selfe all things immediatly and most perfectly that most freely but yet vnchangeably and necessarily willing that which is good onely and abhorring that onely which is euill neither depending of another former beginning but of it selfe onely And this alone may properly be called of his owne power The goodnes of God is that by which he is the author of all good things And he doth exercise this either generally towards all creatures or else particularly towards his elect The former is called beneficence the later is called mercie The beneficence of God is that by which he giueth his gifts to all his creatures Mat. 5.44.45 Act. 14.17 The mercie of God is that by which God doth good to his elect although they deserue nothing of him but euill Esa 49.10.13 Eph. 2.3.4 Psal 145.9 The holinesse of God is that by which he doth altogether abhorre all impuritie vncleanesse Esa 6.3 Reu. 4.8 Ierem. 3.12 The iustice of God is that by which he dealeth iustly in all things Psal 116.11 Rom. 3.4 The clemencie of God is that by which he doth represse his anger which is most iust that he might spare vs. Exod. 34.5 The long sufferance of God is that wherby he doth a long time defer his anger and punishment against sinners that he might prouoke them to repentance Exod 34.5 The patiēce of God is that by which he suffereth a long time patiently the sins of men that he might lead thē to repentance Esa 48.9 The constancie of God is that by which he performeth most certainely that which hee hath spoken Exod. 34.5 The fortitude of God is that by which he is able to performe all thinges that hee doth wil. 1 Sam. 2.2 2 Sam. 23.13 Esay 28.2 49.26 Ier. 50.34 Reuel 18.8 The truth of God is that by which hee speaketh and doeth all things as they are indeed he himselfe being most free from all lying Rom. 3.4 Deut. 7.9 The fayhfulnes of God is that by which he most faythfully performeth to his children that which hee hath promised Esay 49.7 Exod. 34.6 Deut. 7.10 Hitherto we haue handled the simple attributes of God which are of the first sort they of the latter sort follow The simple attributs of God of the later sort are those which haue not in thē such a similitude of him as is in some creatures by creatiō Of which sort are these Eternitie Infinitnes vbiquity omnipotency omniscience Eternitie is an essential propertie of God by which hee is sayde to bee without any beginning or ending Esa 43.13 Ps 90.2

committed or as we say more sleight transgression Thankesgiuing offrings were those which on the behalfe of thankes were offered to God for benefites bestowed Gen. 8.20 Thanks offrings were meat offrings peace offrings and the sacrifice of praise A meat offering was a thankes offering in which meat was offered The Priest did take part of these the rest was burned with incense Peace offrings was a sacrifice in which only the fat of the oblations was burned and they did receiue the rest whose oblations they were The sacrifice of prayse was a sacrifice in which cattell were slaine and drinke offrings were to be offered to celebrate and set out prayses due to the Lord. Hitherto concerning-sacrifices now concerning the obseruation of holy times Of the holy times in the old Testament Holy times in the old testament were either of some set dayes or else of yeares 1 Of some set dayes which were either daily in which a continuall sacrifice was offered and a continual sacrifice was a sacrifice which was offered to God daily at Morning and Euening Exod. 29.38.39 2 Or of euery seuenth day in which the Sabaoth was obserued The Sabaoth was a holy day The Sabaoth which was celebrated on euery seuenth day Exod. 20.8 3 Or of Calends in which the new Moones were celebrated A new Moone was a holy day which was religiously obserued the first day of eueuery moneth Num. 28.11 Hitherto concerning the holy times of a day now concerning the holy times of a yeare Of the holines in the old Testament The holy times of a year are those wherein were celebrated either yearely solemnities or those which returned after many yeares Yearly solemnities were those which came euery where And they were instituted either by God or by the Iewes Those that were instituted by God were either great or lesser Great as the Passeouer Pentecost and the feast of the Tabernacles The Passeouer was a great holy day which was celebrated the fourteenth day of the moneth Abib for the continuall remembrāce of bringing the people of Israell out of Egypt Exod. 12.1 Pentecost was a great holy day obserued in the fiftieth day after the holy dayes of the Passeouer in which euery family did offer two loues of the first of the corne for remembrance of the publishing of the Law Exod. 23.16 Leuit. 23.15 The feasts of Tabernacles were holy daies which were celebrated the fifteenth day of the seauenth moneth in remembraunce of preseruing of the people abiding in tentes whilst they were in the wildernesse and to put them in mind of thankesgiuing for the promised land deliuered to them and for the yearely gathering of their corne Deut. 16. The lesser solemnities were those which were celebrated with lesse preparation And they were either the feast of trumpets or of expiation The feast of trumpets was celebrated in the first day of the seuenth moneth of expiation in the tenth of the same moneth Leuit. 23. ver 24.27 Hitherto haue the solemnities instituted by God himselfe bene handled The solemnities instituted by the Iewes were either the feast of Lots or of restauration or dedication of the Temple The feast of lots were set holy daies of the Iewes and commanded and instituted by Queene Hester and Mordecay they were celebrated in the fourteenth fifteenth daies of the moneth Adar in remembrance of the most cruell counsell of Aman for slaying the Iewes euery where which was hindered euen by God himselfe Est 9.17 The feasts of restauration or dedication of the Temple were set holy daies of the Iewes instituted by Iudas Maccabaeus they were celebrated in the fift day of the ninth moneth in remembrance of the religion and the temple restored which before was prophaned by the Gentiles 1. Macch. 4.59 Hitherto concerning the yearly solemnities The solemnities which returned after many yeares were two either the sabbaoth of the land or the yeare of Iubilie The sabbaoth of the land was a solemnity comming euery seuenth yeare in which they were to cease from tilling their fields vineyards Leuit. 25. The yeare of Iubilie was a solemnity comming euery fiftieth yeare in which all their possessions returned to their owne maisters the Hebrew seruants were set free Leu. 25. Hitherto concerning the publicke rites of the old Testament now concerning the priuate A priuate rite was that which euery one did priuately obserue And it consisted both in manifold purifications and also in the obseruing of the differences of meats Hitherto we haue handled the rites proper to the old Testament the rites proper to the new Testament remaine to be treated of A rite proper to the new Testament is an obseruing of the holy daies of the new Testament A holy day of the new Testament is either weekely or yearely Weekly is the Lords day The Lords day is the first day of the week Of the Lords day wherein Christians do make solemne meetings to exercise the publicke worship of God Act. 20.7 1. Cor. 16.2 Reuel 1.10 But the Lords day is celebrated in stead of the sabbaoth for 3. causes 1. that it might continually call to remembrance the benefite of the Lords resurrection 2. That the beleeuers might vnderstand that they are freed from the yoke of the Law 3. That it might be a difference betweene vs that are Christians and the Iews who as yet but without cause are addicted to the obseruation of the time The yearely holy day of the new Testament is either the feast of Christ or else of the comming of the holy Spirit The holy daie or feast of Christ is that which Christians by the repeating and holy remembrāce of speciall benefits which Christ hath bestowed on the Church is celebrated and kept for the honor of our Sauiour Christ himselfe And it is either the holy day of Christ his birth or of Christs circumcision or of his passion or of his resurrection or of his ascension into heauen Hitherto concerning the holy dayes of Christ. The holy day of the holy Spirit is the holy day of Pentecost or Whitsontide as wee call it in which the memory of sending the holy Spirite is remembred and set before vs. And thus farre concerning the worship of God now concerning vertue Of Vertue Vertue is a serious purpose of the will to liue honestly continually and constantly manifesting it selfe by outward ctaions Or vertue is an enclining of the will to honest actions Psal 1.2 39.2.10 102.2.3 and so forward 119.2.5.8.16.30.35.40.44.47.57.59.60.69.70.77.93.106.111.112.115.117.121.128.141.143.153.157.166.167.168.173.174 Dan. 1.8 Prou. 16.1 Iob. 39.37.38 in which places the will or purpose of the will is alwayes distinguished from the actions themselues proceeding from the purpose of the will Tit. 3.8 1. Thess 4.12 Rom. 12.17 For euen as true faith is not idle but working and powerfull by loue so true Vertue is not a bare affection of the minde or a naked purpose of the will but declareth it selfe by outward honest actions and doth shine in

them from whence it is that all the praise of vertue doth consist in action Therefore Vertue is the worker of honest actions and therefore also the honest actions by a metonymie of the effect are euery where almost called Vertues To Vertue is opposed a counterfaite Vertue and vice the former as disparat or disagreeing the other as contrary A counterfaite Vertue is a false or fained shew a pretext or appearance of Vertue Vice is a purpose of the will to liue dishonestly Vice Vertue is referred to our selues or others When it is referred to vs our selues it is either the desire of wisedome or a zeale of goodnesse also fortitude and temperance Of Chastity Chastity is an abstaining from straggling lusts and al impurity and vncleannesse whether it be in mariage or out of mariage To it is contrary the counterfaiting of chastity and filthinesse of life Of filthines there are many kinds as these fornication adultery whoredome incest rapte daintinesse sodomitry beastlinesse Fornication is cōmitting of filthines with a single person that hath bene defiled or with a harlot Adultery is filthines with a maried person Whordome is filthinesse with a virgin Incest is filthinesse with one of the bloud or that is of kinne Rapte is filthinesse with a maid violently stolen or taken out of her fathers house Daintinesse is filthinesse when any is willingly polluted by himselfe Sodomitry is filthinesse of man with man or of woman with woman Beastlines is the filthines of mā with a beast Of shamefastnes Shamefastnesse is an abstaining not onely from delights following lust as vnchast and immodest embracings kisses songs conferences or speeches but also from thoughts gestures and signs of lust as from immodest mouing of the eyes c. To it is contrary the counterfeiting of shamefastnes immodesty or shamelesnes Hitherto concerning continency now concerning thriftinesse Of thriftines Thriftines is a moderating of costs and expenses that so they may become onely honest and necessary To it is cōtrary nigardlines prodigality Nigardlines is to vse riches so sparingly that neither due honour is giuen to that kinde of life wherein a man liueth neither can he almost spare any thing out of his substance and riches but trouble and hard labour Prodigality is a vice whē any doth by litle litle wast at the lēgth cōsume his riches in vnnecessary immoderat costs expēses Thus farre concerning Temperance now concerning the care or desire of true glory The care of true glory is a vertue through which we by honest meanes that is to say by true godlines and vertue do endeuour to get our selues a good name among others Gal. 6.4 The Grecians expresse it by one word which signifieth an honest care of glory The hunting after vaine glory whether it be by hypocrisie or wickednesse or vice or sinne doth differ from it Mat. 6.2 Gal. 5 26. 6.3 so doth the contempt of true glory as that in the Epicures who passe away their life as beasts which nature hath made prone and obedient to the belly And these mē are ashamed of a good name of godlines vertue Hitherto we haue spoken of vertue which is referred to our selues now concerning vertue towards others Vertue towards others is that which by outward actions doth spread it self abroad to the vse of others or of our neighbor as we say Our neighbour is euery man whether he be our friend or enemy rich or poore either domesticall or a stranger and especially those which stand in need of our helpe Lu. 10.36.37 Vertue towards other is either humanity ciuility brideling of the inordinat motiōs of the mind or else christian loue and iustice Humanity is a vertue Humanity when any signifieth his good will towards men by gestures and conuenient words To it is contrary lightnes inhumanity Ciuility Ciuility is a moderating of outward manners gestures that so they may agree with nature By an other name it is called a speciall comlinesse Ciuility pertaineth to Vertue towards other for it cannot be exercised but amongst others To it is ioyned graciousnesse Graciousnesse is a vertue when any doth so striue vnto the elegancy and nature of manners and gentlenesse of speach that he may be gracious to others thereby To ciuility is contrary toyishnesse and clownishnesse Ciuility standeth either in modesty and grauity or else in elegancy of manners and cleanlinesse of attire Modesty is that Modesty by which we in the motion of the whole body do shun those things which do not become vs. To it is contrary impudency Grauity is that Grauity by which any sheweth a comelinesse and a conuenient dignity in the course of his life And that is either in speech apparell or gesture Grauity in speech is either the right vse of the tong or taciturnity stilnesse of speech The right vse of the tongue The right vse or moderating of the tong is a grauity when we so vse the tong as when neede is we speake fitly and in place such things only as belong to the glory of God edification of our neighbour And it is either in serious or merry spech Serious speech is when necessary thinges are spoken and that so farre forth as pertaineth to the good of others Merry speech consisteth in pleasantnesse Pleasantnesse is a modest dexterity or quickenesse in pleasant speeches and comely iesting the Greeks call it pleasant table talke Scurrility is diuerse from it and lumpishnesse is contrary to it To the right vse of the tongue is contrary the abuse of the tongue when any doth with his tongue speake peruerse things Prou. 10.31 that is to say when any abuseth his tong to execrations cursings blasphemies or to lie to spread abroad false opinions to scurrility and filthy speeches to slander to seduce to giue euill counsell so forth To speake peruerse things is to subuert the trueth iustice good maners to deceiue blaspheme backbite Taciturnity or silence is a grauity when we cōceale things which might incur the reprehension of such as are able to iudge iustly And it is either honest or necessary Honest taciturnity is a silence whē we abstain hold our peace from speaking thē especially whē it doth not become vs to speak Necessary taciturnity is a silence whereby without the hurt of our cōscience we cōceale secrets least they might be spred to hurt any Grauity in apparell or attire is that by which we obserue in our apparell or clothing a conuenient adorning of nature To it is contrary lightnesse in apparell Grauity of gesture is that by which we do so gouern the outward gestures of the whole body seuerall members therof that it may appeare therby that the mind is well ordered Gentlenes in speach is that Gentlenes in speech by which we shew our selues easie affable tractable otherwise it is called popularity affability facility c. That in our meetings

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