although they went too farre in this opinion of the force of imitation wee may truely charge a great deale euen the most of our euill vpon it It giueth all Superiors warning to obserue their whole carriage warily For children wil take great notice what their Parents say or doe the eyes of the Hand-maid vpon the hand of her Mistresse the eyes of Pupils on their Tutors of Subiects to their Soueraigne and their good example may doe much good their ill example may corrupt and peruert much here Christs example of praying did put them all vpon it to make a motion concerning praier Obserue also a modest ciuill manner obserued amongst them though there were many of them I suppose the full number of his Disciples yet but one speaketh for all It is a good precept of the Apostles and applyable to all conuersations of men Let all things be done decently and in good order In our publique meetings where all of vs doe come to moue our God in petitions for things necessary for vs it were a rude and vnciuill confusion if we should all speake at once euery man the desire of his heart therefore the Minister is appointed to speake for vs all and we as before declare our consent of hearts either in some short eiaculation of prayer or in our deuout Amen 3 The motion it selfe Lord teach vs to pray Wherein obserue 1 That they found it a necessary duty to pray 2 That they found themselues not well instructed in that duty and therefore desired to be taught 3 That they resort to their Master and intreate him to teach them 1 They finde it a necessary duty If there had beene no other prouocation but the example of their faithfull Master that had beene sufficient to proue to them the necessitie of this duty 1 I cannot conceiue of these Disciples that they were vtterly ignorant of this duty before because I know that prayer which is the inuocation of power able to helpe vs as we beleeue is a suggestion of nature for as no man is simpliciter atheos but beleeues in some deity whose power is sufficient to protect them from euill and to giue them supply of their wants so naturall reason directeth to seeke that protection and supply by way of petition and therefore in the ship that transported Ionah in the storme euery man called vpon his god Euery man had a god to whom he might flye in time of need and danger and in that extremitie to that god euery man directed his prayer therefore the Disciples could not be ignorant of this duty which is a lesson taught in the schoole of nature 2 The practise of the Church taught them the vse of prayer there was Domus orationis and men vsually went vp thither to pray The Scribes and Pharises were great examples of frequent of long prayers Neither can I suspect these Disciples strangers to the better examples of the holy men and women of foregoing times whose holy deuotion and worship of God those Bookes of Scripture which then were read publiquely in their Synagogues did sufficiently declare But all this is helped and their affections be now by Christs example stirred to apprehend the necessity therof more then before Examples be of great vse in this kinde Beloued this is a necessary point to be taught and beleeued whosoeuer shall desire to be instructed in the doctrine of prayer let him be first perswaded of the necessity of this duty Two things doe make this duty of prayer necessary in the Church and amongst the holy seruants of God 1 The ordinance of God who hath commanded it 2 Our owne necessities which are no other way to be relieued 1 Concerning Gods ordinance We finde it often commanded in Scripture in direct termes and it is implied in the two great Commandements of the Law for not onely obedience is commanded therein but all those holy duties also by which our obedience may be any waies furthered and that giues great place in the precept to prayer seeing that is the chiefest meanes by which we doe obtaine that ability by which the law of God is in any measure fulfilled And therefore it is a note of the faithfull that they be viri orationum and where God giueth his spirit there is prayer for his is a spirit of grace and supplications Vnder the name of prayer is comprehended the whole duty of Christian religion for the Apostle saith Whosoeuer shall call vpon the name of the Lord shall be saued Which words are taken from the Prophet Ioel as the margent of the Bibles directeth you And it is vrged also by the Apostle Saint Peter And the Apostle doth well declare that prayer is the chiefe part of Gods worship by that gradation for no man praieth aright but he that beleeueth and none beleeueth but hee that hath heard and none can heare without a Preacher none can Preach except he be sent In which gradation you may obserue the whole worke of mans guiding to saluation is accomplished in prayer For first God sendeth his Minister to Preach his word to his Church he is not disobedient to the heauenly calling but goeth on the errand of God and preacheth in season and out of season The faithfull heare the word from him faith commeth by this hearing and doth bring forth this ripe fruit of inuocation so that the worke of meanes is compleate in prayer and saluation followeth which maketh prayer the summe of Christian duty and to stand there for the whole exercise and practise of religion In the contrary Dauid describing the vngodly by many notes doth conclude with this as the last and strongest proofe to conuince them of vngodlinesse They call not vpon the name of the Lord. The reason on Gods part is for by prayer God is honoured This declareth him to be God when the eyes of all things looke vp to him when wee seeke his face and confesse him the onely giuer of euery good and perfect gift this is a sacrifice of righteousnesse With such sacrifices GOD is pleased so that our Sauiour pressed no doctrine more by precept then prayer in three seuerall words commanding the same thing Petite quaerite pulsate And to encourage the seruice hee directeth vs both in the matter and forme of praier and in the way and meanes to the Father in his name and he fortifieth the precept with full and gratious promises made to them that doe pray to him And the Apostles doe so much vrge this duty Saint Paul to pray continually to put our whole strength to prayer Saint Iames vrgeth the same precept and sheweth that wisedome is obtained by prayer and declareth what it is that makes many prayers miscarry when we aske amisse But the feruent prayers of the iust doe speed alwaies 2 Another matter that necessitateth the duty of prayer is that God hath left vs no other reuealed meanes to obtaine supply of our wants but by prayer insomuch as
of Gods workes they are in our eyes and we behold them and take vse of them euery day and they that bestow the most paines in the search of Gods worke do know him most and best and from them his name hath or should haue most honour This booke the Apostle calleth the wisedome of God and seeing this was not found sufficient to make God knowen to the world as he desired for their good 2. Another booke was opened the holy Scriptures of God that by them God might be made manifest and his name declared So saith the Apostle After that in the wisedome of God the world by wisdome knew not God it pleased God by the foolishnes of preaching to saue them that beleeue This preaching taketh the text from the written word of God and they that study that booke well shall know the name of the Lord. God hath recommended to his Church the reading hearing and meditating on his law and the blessed man doth exercise himselfe therein day and night and there is nothing that honoureth a nation more in the sight of all nations of the world then the studie and obedience of this law as Moses sayd to the Lords Israel Keepe therefore and doe them for this is your wisedome and your vnderstanding in the sight of the nations which shall heare all these statutes and say Surely this great nation is a wise and vnderstanding people For what nation is there so great who hath God so nigh vnto them as the Lord our God is in all things that we call vpon him for And what nation is there so great that hath statutes and iudgements so righteous as all this law which I set before you this day In which wordes you may obserue 1 That God requireth an exact care for the keeping of his law 2 That this is found and profest by God himselfe to be the wisedome and vnderstanding of his people 3 That it is their glory amongst other nations of the world 4 That by the diligent study and reading and obedience of the law God doth draw nigh to vs 5 That God doth therefore set the law before all the 〈◊〉 6 That Gods name is hereby hallowed of his owne people glorified amongst other nations of the world I beseech you lay all this to heart and I dare say you will call the Church of Rome an hard stepmother to her Children who hideth this booke of God from them for 1 How can the law be well kept when it is not well knowne how can it be well knowen where it is not well preached where euery soule hath not liberty to read and study it at large so that they doe herein hinder the obedience which God requireth to be giuen to his law for as in faith so in obedience how shall they either beleeue or obey without hearing 2 Seeing the wisedome of the Church doth consist in knowing and keeping the law of God doth not the Church of Rome infatuate her children aâ—d make starke fooles of them by hiding the booke of God from them and so robbeth God of his delight for God delighteth not in fooles 3 Seeing the libertie of the law of God is the glorie of a nation the Church of Rome by hiding the booke of God from their people doe make them inglorious and dishonour them to the nations round about them 4 Seeing God doth reueale himself to be neare vnto them that know and study his Law and keepe it the Church of Rome doth what it can to driue it away from amongst them A strange peruersenesse God would draw neere to them by the Ministerie of his word and they refuse him He would be farre off from them when they would make him their creature for the Priests of Rome professe themselues God makers they wil inforce his presence 5 Seeing God doth set his Law before all the people at large the Church of Rome which keepeth vp this booke and forbiddeth the generall communication thereof to all that are capable thereof doth professe it selfe an Antigod herein 6 Seeing by this knowledge and this obedience of the Law the name of God is hallowed and without this it cannot be sanctified as it ought the Church of Rome is guilty of hindering the honour of God both in his Church and without and therefore is no way to be hearkned vnto or embraced as the true Church Let me therefore exhort you so many as do make conscience of hallowing the name of God in which our helpe standeth to exercise your selues in the reading hearing and studie of the holy word of God that you may know the Maiestie Wisedome Holinesse Power and goodnesse of that name that the name of the God of Iacob may defend you from all euill And to this purpose frequent you both diligently and reuerently the house of Gods name and honour where his word is read preached faithfully and sincerely make the Sabbath of the Lord which is a day appointed to the hallowing of Gods name especially your delight for this is the onely outward ordinarie meanes by God deuised and commanded for the making his name knowne to his Church 2. The inward meanes This is without vs for it is the worke of the holy Ghost the meanes to attaine this spirit of God to assist and enable this worke in vs by prayer for so our Sauiour saith If ye then being euill know how to giue good gifts to your children how much more shall your heauenly father giue the holy spirit to them that aske him the gift of this spirit is not obtained by all them that pray but by such onely as pray according to rule and though grace be not necessitated to the outward meanes yet the promise thereof is so annexed to the right vse of the means as we may be bold in that way to lay claime to it God neuer faileth his owne holy ordinances but they that giue themselues to the holy consideration of the workes and word of God and are feruent and frequent in praier such are in the eye and fauour of God and preuaile with him It is a short and sweete praier of Dauid let me commend it to you say it in your hearts often to your God Support and hold me with thy free spirit 2 When we know the name of God our next dutie is to be zealous of the glory of this name for else we do not sanctifie it as we ought Take heed that we doe not speake of it vainly that we doe not blaspheme it profanely that we doe not sweare by it but when we are lawfully called thereto that nothing in the world be more pretious in our estimation then this name of God for God is our blessednesse and the fulnesse of our ioy here reward hereafter his name is glorious and they that haue no other Gods but him will with their soules seeke him and in thought word and deed they will honour his name But God may
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
fenced and armed with this petition And so much time as escapeth vs free from these euils is gained in the patience and long suffering of God to vs to offer vp to God the due tribute of our thankes There should then be no vacation from this double seruice of prayer and prayse for not onely one day telleth another but one houre and minute telleth another of Gods great deliuerances of vs from euill Sathan is our profest aduersarie you may see in Iobs historie what he did what he would doe if the power of God did not restraine him if the protection of God did not defend vs neither should our bodies nor our goods nor our cattaile nor our fruits of the earth nor our children be safe if his hand might be stretched out but the preseruer of men keepeth vs resisteth him 5 Obserue the course of this whole prayer for why doe we desire the honour of Gods holy name but for this that we may flye to it as our tower of strength to defend and deliuer vs from all euill for our helpe is in the name of the Lord. They that know thy name will trust in thee for thou neuer failest them that seeke thee And why doe wee desire the comming of the kingdome of God but that we may be safe from euill being vnder his holy regiment who is able to treade Sathan vnder our feete And why doe we desire that the will of God may bee done but that we may liue in holy obedience to him that we that be his seruants and the sheepe of his pasture may walke without feare in the valley of the shadow of death Why doe we desire life of God to be fed by his hand and blessing with our daily bread but that wee may be preserued by his prouidence from all things that may hurt and annoy vs. Why doe wee desire forgiuenesse of sinnes past and present but to assure his protection and to establish our hearts with grace that wee may serue him in holinesse and righteousnesse Why doe we desire preseruation from temptation but to secure our liues against the pollution and infection of sinne So that these petitions mutuò se generant we desire to obtaine of God all that we aske in the sixe former petitions that we may be deliuered from euill and we desire to be deliuered from euill that we may doe all the duties required in those former requests And let him that desireth to speed in this last supplication cast backe his eye vpon the rest that hee may rectifie himselfe in primo medio imo to the pleasing of God in his prayer 6 Let vs haue faith to beleeue a good successe of our prayers and to apprehend the louing kindenesse of God to vs in Iesus Christ for hee is the Angell of the couenant of this mercy He went about doing good and healing all that were oppressed of the deuil if the sonne therefore make you free you shall be free indeed He giueth perfect liberty from the hands of all our enemies that we may serue him without feare in holinesse and righteousnesse before him Wee cannot haue this deliuerance without faith to apprehend and apply it therefore let vs remember the former mercies of God to strengthen our faith as Dauid Our father 's trusted in thee they trusted in thee and thou didst deliuer them They cryed vnto thee and were deliuered they trusted in thee and were not confounded He is the rocke of our safety let vs build our neasts and lay out yong ones in the holes of this rocke for they that trust in him can want nothing that is good for them MATH 6.13 For thine is the kingdome and the power and the glory for euer IT is plaine in the storie of the Gospell that Christ did twise teach to pray this prayer once priuately which Saint Luke relateth and that at the request of his Disciples Another time publikely in his sermon preached vpon the Mount reported here by Saint Matthew These words which are the close and conclusion of the Lords prayer are omitted in Saint Luke But in his publique sermon they are added as you reade here therefore from hence wee borrow them to supply the prayer in Saint Luke The Disciples obtained what they desired in Saint Luke for Christ taught them to pray and the prayer doth extend no further then these seuen petitions for nothing is desired of God in these words of the conclusion added in Saint Matthew And here let me shew you a great want of iudgement and charity in some of our brethren who haue tendered to his Maiestie some exceptions against our booke of Common Prayer by the way of Question whereof this is one Whether it be an acceptable seruing of God rather to follow the masse-booke in omitting these words then the scripture in vsing of them Sol. 1 You may easily discerne a roote of bitternesse in this obiection for these words are not found in this Scripture and yet here Christ is desired to teach his Disciples to pray and charity might haue as well seene the want of these words in this Scripture as in the masse-booke and thought our imitation rather guided by this text then by that idolatrous booke Sol. 2 Master Beza who tooke great paines to search all the old coppies of the new Testament to perfect his edition thereof by comparing them together doth confesse that in many coppies hee found these words wanting both in Saint Matthew and Saint Luke He addeth also that many interpreters haue thought them put into the text as being the common conclusion vsed by the Christians in their prayers Further he alleadgeth that three of the antient Fathers of purpose expounding the Lords prayer haue omitted this conclusion and haue not so much as mentioned it that is Cyprian Augustine and Ierome So that this vncharitable construction of leauing out these words in the booke of common Prayer will light as heauy vpon Saint Luke and these holy Fathers of the Church as vpon our booke through whose sides these are pierced with this dart of false witnesse to the manifest preuarication of that holy commandement But let them charge it vpon vs doth any Minister in Sol. 3 reading of diuine Seruice euer omit the adding this conclusion to the rest or are we forbidden to vse it rather doe we not vnderstand it intended that it should be added as we vse to say quod necessario subintelligitur non deest Else they might also quarrell the booke for onely beginning the Lords prayer as in many places Zeale is madnesse if it be not guided by a right vnderstanding and tempered with charity I could not omit the answering for our Church against this vniust imputation both to stop the mouth of slander and to fasten shame on the foreheads that blush not at these pickt quarrels And also to settle your iudgements in a sober construction of those things which the Church hath established and done for vs.
declare vnto you the whole counsell of God The principall points of our doctrine are what wee must beleeue what wee must doe and what wee must pray for The doctrine of faith the doctrine of good life and the doctrine of prayer Iohn taught all these for 1 He preached Christ to them the ground of faith 2 He exhorted them to repentance and good life 3 He taught them also to pray His example is our direction in all these things You also haue two lessons from hence 1 To stirre vp your selues by the example of other Disciples and other congregations to doe the like if you heare of their diligence in hearing and their proficiencie in learning the duties of Gods worship let their sicut their good example inflame you with holy emulation to make as good a progression in knowledge and piety as they haue made For why should other congregations outlearne you in these necessarie duties doe not you thinke that God will require his good seed of the word sowne in you and examine what you haue done with it 2 You are further to be moued to an holy emulation of Gods graces in your selues to contend with your selues to increase your knowledge adde strength and growth to your iudgement that you may outgrow your owne infancy and minority in that spirituall vegetation which is called incrementum Dei so Andrew that had learned of Iohn comes now to be taught of Christ 3 You haue a faire example to require instruction at the hands of them who haue the ouersight of you you may say to that Archippus as the Disciples of Christ did to Christ teach vs as Iohn taught his Disciples that is you may stirre vp your Minister to teach and instruct you as other faithfull and conscionable Ministers of the word doe instruct their congregations The Apostle biddeth the Colossians say to Archippus Take heed to the ministery which thou hast receiued in the Lord that thou fulfill it You haue the same right to his labours in his calling as he hath to the tithes of your labours Christs Disciples put him to it to teach them and let all people doe the like to their minister LVC. 11.2 And hee said vnto them when you pray say Our Father c. HEre begins Christs answer to the Disciples motion in which you may obserue 1 That he answers 2 What he answers 1 That he answers The answer of Christ is ready and present declaring that he accepteth the persons and the requests of these petitioners and herein hee comforteth such as cannot pray declaring himselfe readie to teach them if they demand it of him and he comforteth them that pray to him for any thing necessarie that he heareth prayers and granteth requests So that they which pretend they cannot pray haue no excuse for they know where they may be taught euen in this it is but aske and it shall be giuen to you If Iohn taught his Disciples to pray how much more and sooner will Christ teach those that come to him if the lampe shined so cleare to his schollars how much brighter will the shine bee of this Sunne of righteousnesse But as they made this motion for themselues and for vs so Christ taught them in his answere for themselues and for vs and for the whole Church to the worlds end Christ is now sitting at the right hand of his father but this record of his answere to direct vs in prayer liues in this book of the eternall gospell here wee may haue it at a short warning and though Iohns prayer be lost and no monument left of it yet this holy direction contained in his answere to his disciples shall remaine and what he saith to them hee saith to all that haue the same desire and affection to learne to pray When you pray say Our father c. Our comfortable lesson from hence is that it is not labour lost to come to Christ with our petitions to bee instructed as he is the wisdome of the father to teach vs so he is the goodnesse and loue of his father and our father to heare and answere our lawfull and good petitions Which Dauid doth make as an encouragement to all men to pray O thou that hearest prayer vnto thee shall all flesh come This is wisdome to know how to speake and what to aske of God and S. Iames biddeth If any of you lack wisdome let him aske of God who giueth to all men liberally 2 What he answereth When you pray say Our father His answere doth containe a forme of holy prayer to be vsed when you pray wherein two mistakes may wrong the good meaning of our Sauiour 1 If wee thinke this so precise a direction for prayer as that we may neuer vse any other words but these in prayer but that all our prayers must be totidem verbis for that that is not our Sauiours meaning is plain in the doctrine of prayer deliuered by our Sauiour in the sermon which he preached on the mount where hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pray on this manner or to this purpose according to these instructions in this forme contained For I must informe you that the precise frame of the prayer for the words thereof is not punctually the same in S. Matthew and S. Luke which shewes that there is no necssitation of the Church obliging it to the words thereof 2 Another mistake is on the contrary hand when we quite forsake the words which Christ himselfe hath put into our mouthes and esteeme this prayer but as a coppy to write after a mould to make prayers by and not a prayer it selfe This error hath put it selfe in print and some of our nouelists haue taken vpon them to shew reason why this should neuer be vsed for a prayer His late Maiesty of worthy memory giues a quick touch of this erroneous fancy in his learned and godly exposition of the Lords prayer for he saith that the Brownists the authors of this opinion doe approue this prayer for a samplar to make prayers by but refuse it for a prayer because they hold all set formes of prayer vnlawfull His Maiesty saith well that they like praying by descant and not by plainesong by commentary but not by text 1 One reason against the vse of this prayer is because it is Scripture which were a good reason to iustifie the vse of it for that is the vse of Dauids Psalmes and the holy hymnes of Scripture to apply them to our occasion It is Scripture In manus tuas Domine commendo animam meam yet Christ vsed it for a prayer vpon the crosse 2 They alledge that prayer must expresse our wants to God in particular but the Lords prayer is generall Our answer is that both in generall and in particular we must pray to God and therefore our larger prayers doe referre themselues to the generall heads of this prayer and this concludeth them all and this prayer is
them And to him alone wee direct our praiers not vnto them for they know vs not so saith the praier of the true Church Doubtlesse thou art our Father though Abraham bee ignorant of vs and Israel acknowledge vs not thou O Lord art our Father our Redeemer thy name is from euerlasting If Abraham the father of the faithfull and the friend of God be ignorant of vs I know not how hee should heare or know our praiers 6 They alleadge Luke 15.10 Where Christ saith there is ioy in the presence of the Angels of God ouer one sinner that repenteth a grosse non sequitur so Saints may be praied to 7 They alleadge Luk. 16.9 Make to your selues friends of the Mammon of vnrighteousnesse that when ye faile they may receiue you into euerlasting habitations How this may make to their purpose their owne Stella saith Nihil aliud Christus hisce verbis innuere voluit nisi vt bona nostra pauperibus impartiamur vt in aternis habitaculis recipiamur And there is nothing that soundeth at all to the iustification of inuocation of Saints But these are the false shewes that the Papists make to blinde the eyes of the ignorant and to benight the cleare light of the Gospell If they could but diuert vs from God that wee might seeke for helpe any where but from him they had their will of vs but our helpe is in the name of the Lord who hath made heauen and earth and we say with the holy Church O Lord our God other Lords beside thee haue had dominion ouer vs but by thee onely will we make mention of thy name They alleadge that they doe not pray to them as to the giuers of good things but as to Mediators to pray to God for these things for vs. And so they rob not God of his due worship but giue due honour to Angels and Saints So the Spalatine changeling doth excuse it in his Manifesto But we answere 1 That they teach so but practise the contrary as all their Missalls and Breuiaries and Rosaries doe demonstrate Their inuocation of Saint Roch. Tu qui Deo es tam charus Et in luce valde clarus Sana tuos famulos Et a peste nos defende Opem nobis ac impende Contra morbi stimulos It is their owne saying deum Rocho per angelum promisisse vt qui ipsum inuocarent a peste liberarentur You see they inuocate him not as the Procter a father whom wee doe solicite by our prayers for Christ saith Fathers doe know to giue good gifts vnto their children and it is good praying where there is good to be gotten by it The wicked and vngodly of the earth doe not beleeue any such supreame goodnesse in diuine prouidence You heare what they say in Zephan The Lord will doe no good neither will he doe euill A most vnhappy condition of men who cannot looke beyond and aboue earth for good things naturall light doth reueale this truth to men without the Church for the Apostle saith God left not himselfe without witnesse in that he did good and gaue vs raine from heauen and fruitfull seasons filling our hearts with food and gladnesse This is the worke of a father thus to prouide good things for his children and so we goe not beyond the Gentiles in this who are not yet come into the communion of the Church The booke of nature the great volume of Gods workes is written within and without with this name of a Father so that if the Councell of hell like the Councell of Trent would deuise an Index expurgatorius to put out the testimonie of Gods fatherhood the darkenesse of hell would not be darke enough to benight this light But wee who are the Disciples of Christ that learne Rea. 2 of him to call God Father doe plead a nearer interest in his loue then those that are without can pretend for he that is our warrant to call him by that name doth thereby inuite vs to pray and to call vpon him in all our necessities God hath many great and glorious titles which would rather discourage then inuite inuocation the terrour of his Maiestie is such that the Angels are said to couer their faces when they appeare before him If we heare him called the God strong and mightie how dare we the poore wormes and grashoppers of the earth approach him If we call him the holy one of Israel how dare we that are conceiued in sinne and borne in iniquity whose life is polluted with a daily infection of actuall transgressions draw neere to him If we call him Lord of heauen and earth how dare wee that haue not giuen him the honour due to his name that haue not obeyed his holy and iust commandements solicite him If we call him King of Kings how dare we that haue said nolumus hunc regnare super nos come in his sight rebels to his will vassailes to his enemie There is no name so fit for inuocation as the name of a Father that is a name of such louing coniunction that when we haue wasted our whole portion and dishonoured our parentage are come to the lowest ebbe of all worthinesse to the fullest sea of all indignity yet there is hope in that name of a Father as there is of the end of the root of a tree cut downe and whose very root is rotten in the earth for there is a scent of water that will keepe life in vs and giue vs vegetation from the iuyce of that name 1 A King offended with a Subiect may banish him his dominions for euer 2 An husband iustly prouoked by his false and disloyall wife may separate from her by diuorcement 3 A Master may reuenge the trespasses of his vnprofitable seruant by turning him out of his seruice and forbidding him his house 4 Fratrum quoque gratia rara the quarrels of brethren hardly reconciled like a Castle barricadoed 5 Friends may forget the louing interest that they haue exchanged one with another But the name of a Father is a name of such tendernesse as will carry a plea when all these doe faile Can a Father forget can a Mother forget as putting it for a kinde of impossibilitie Dauid cannot forget Absolon hee did him two the most incompatible iniuries that could be offered to iealousie in his wiues he defiled them in the sight of the sunne and of the people in his kingdome for hee attempted the dethroning of him and sought the Crowne in the bloud of his father yet Dauid forgat not that he was his father hee pardoned him liuing he deplored him dead would God I had dyed for thee c. So that one commeth to God touched with a conscionable remorse of all his sinnes saying Etsi ego amisi ingenuitatem filij tu non amisisti pietatem patris So that the name of Father here giuen to God doth denote these two gratious properties of complete loue where first
His name is in the house of his worship our meetings are in his name the prayers of the Church addressed to his name the word which wee heare is reuelatio nominis ejus the Sacraments we receiue is recordatio nominis ejus the Psalmes we sing to his name 2 In respect of our owne good for our helpe standeth in the name of God his name is a strong fortresse to them that trust in him and so long as we haue that name to friend we haue a strong cittie of refuge to fly to in all our vexations an hiding place in a storme therefore the foundation of our safety and the beginning our felicitie driueth it selfe from the name of the God of our health and saluation We must therefore seeke the sanctification thereof first 3 In respect of all the following petitions for except the name of God haue the due honour there can be no hope either of his kingdome that that may come or of his will that it may be performed of vs c. This is Caput votorum and whatsouer we begge of God in all our other petitions if it all aime not at the hallowing of the name our prayers bee turned into sinne It is enough in the second table of the Law to loue our neighbours as our selues but this is angusta dilectio and will not straine to the extent of the first Commandement for we must loue God more then our selues wee must lay down all naturall morall humane respectes and stoope them to this first care of the sanctification of Gods name Rather then that should suffer Moses cryes dele me delibro quem scripsisti So Saint Paul I could wish my selfe accursed from Christ for my brethren my kinsmen according to the flesh Both of these holy men saw how much the name of God suffered in the Apstoasie of their brethren from God and for the repaire of Gods glory in them and the hallowing of Gods they could haue beene content to haue parted with their glory and saluation in pietie to God in charity to their brethren And surely if the name of God might be glorified in our perdition wee should rather desire the glory of that name then the eternall saluation of our soules for better all the world the whole creature perished then that the glorious name of God should be vnhallowed And this desire in vs cannot hinder our saluation rather it aduanceth it for it is impossible that the soule which hath those holy desires should perish 6. What duties depend vpon this petition 2 We are admonished hereby to seeke the true knowledge of God for wee cannot honour him before we know him and the more we know him the more will his holy name be deare to vs. As Dauid saith They that know thy name will put their trust in thee We are borne with a small glimpse of this knowledge naturally which we haue from the light of the law of God written in our hearts but these be so obscure notions that if we haue not farther helpe to put God more in our sight we may faile of that life eternall which is in the knowledge of him For though the light of nature doth reueale to vs one one God yet it is not cleare enough to shew vs that God in three distinct persons it serueth not to reueale to vs the Mediatour betweene God and man Iesus Christ Therfore to accomplish our knowledge of this God whose name must be hallowed by vs wee must vse the meanes appointed by God which are of two sorts 1. Outward 2. Inward 1 For the outward meanes God hath opened to vs two bookes 1. The booke of his creatures 2 The written booke of his VVord And they that studie both these shal see the name of God so texted in them that he that runneth may read For the booke of Gods creatures that we are stirred vp to study in the Psalme for the Sabbath there is no such delight as that studie for Dauid saith For thou Lord hast made me glad through thy worke I will triumph in the operation of thy hands O Lord how great are thy workes c. These workes of God declare his name to vs when Dauid entred into cōsideration of them he saith O Lord our Lord how excellent is thy name in all the earth who hast set thy glory aboue the heauens When I consider the heauens the worke of thy fingers the Moone and the Starres which thou hast ordained Then he descendeth to the Creation of man and the dominion that God gaue him ouer his other workes And applieth it all to the glory of the Creatour so that the consideration of the Creature doth reueale to vs the glory of the Creatour 2 They declare the wisedome of their maker O Lord how manifold are thy workes in wisedome hast thou made them all the earth is full of thy riches So is this great and wide Sea He hath declared his greatnes in the cōpleate perfection of his worke for so Moses saith Because I will publish the name of the Lord ascribe ye greatnesse vnto our God Hee is the rocke his worke is perfect Dauid is full in this point concerning the declaration of Gods name in his Creatures for when hee had brought in his prouisions for the building of the Temple which was to be performed by Salomon his sonne he deuoted them to that vse in the presence of all the people and there he blessed the Lord before all the congregation saying Blessed be thou Lord God of Israel our father for euer and euer Thine O Lord is the greatnesse and the power and glory and the victory and the Maiestie for all that is in the heauen and earth is thine thine is the kingdome O Lord and thou art exalted as head aboue all Now therefore O God we thanke thee and praise thy glorious name Here is the very close and conclusion of the Lords prayer Quia tuum est regnum potentia gloria 5 When we consider where God hath bestowed all this riches of his fauour holy loue euen vpō man this addeth to the honour of his name for what is man that thou art so mindful of him the Prophets word is Patheticall and maketh the fauour more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that signifieth what is sorrowfull and miserable man The same word he vseth in another place Put them in feare O Lord that the nations may know themselues to be but Aenosh that is sorry men incurably sicke It is a sweete entertainment of our lonely priuatnesse when either we sit at home or ly in our beds or walke abroad it will keepe vs from many loose and euill thoughts and it will honour the name of God to thinke on his workes and to meditate on these thinges We may thanke God for it that let the Church of Rome doe her worst she cannot shut vp nor forbid the reading of this Bible
thou risest vp And Saint Paul doth admonish the Thessalonians Wherefore comfort or exhort your selues together and edifie one another euen as also ye doe This is done by priuate conference when wee enlighten one anothers vnderstanding when wee helpe one anothers memories when we inflame one anothers affections by animating of them in good wayes this is an holy building vp of our selues and others in the knowledge faith and loue of the will of God Men doe grow excellent in their mechanicall trades by diligent exercise of them in their owne persons and by frequent conference with such as vse the same course of life They that studie liuing bookes which are able to read lectures and to resolue doubts and to admit disputation doe learne more speedily and profit more compleately then they that onely conuerse with the dead letter of other mens labours The good man that would profit by the word doth with Dauid hide it in his heart it is an vnualuable treasure and therefore no part of him but his heart fit for the laying of it vp Yet our Sauiour to shew that this treasure is not buried there saith that a good man out of the good treasure of his heart bringeth forth good things Which phrase of bringing forth doth agree with this point of doctrine that both to establish our owne memorie and to communicate the grace that is in vs it behoueth vs to speake one to another concerning the will of God that putting that alwaies in sight it may bee the rule of our words and waies For doth not the vncleane person forget that Gods will is his sanctification doth not the ignorant person forget that God would haue all men come to the knowledge of his truth therefore remember and forget not saith the holy ghost 3 To these wee must adde practise by obedience to the will of God that is doing of this will for by nature there is in vs a rebellion to the holy will of God and a desire to walke according to the imaginations of our owne hearts which must be corrected by our endeuour and striuing to liue in the obedience thereof according to the rule of Gods word The law is open written in two Tables we haue them from the hand of God by the ministerie of Moses reade and heare and study the statutes and ordinances of God for your good that it may be well with you and with your children after you for euer Christ fulfilled this law of God in perfect obedience not to exempt vs from the obedience of the same to the vttermost of the measure of grace giuen to vs but to satisfie the iustice of God offended at our preuarication of his law and to giue vs example that we should ambulare sicut ille And that the father of Iohn Baptist doth well expresse vt liberati seruiamus ei for there is a double effect of Christs obedience 1 It is effusiue spent in the worke of our reconciliation to iustifie vs before God 2 It is infusiue effectuall to our sanctification to frame our imitation to a conformity to his obedience in all holinesse They that apprehend and trust to the one without the other haue part in neither of them neither can any man say to his owne heart that he hath part in the effusiue obedience of Christ reconciling him to God vnlesse he haue his portion also in the infusiue obedience of Christ sanctifying him to newnesse of life and imitation of his holy and perfect example This law as you haue heard doth regulate not onely the outward man from doing any thing to the dishonour of God or the wrong of our neighbour but it extendeth to the gouerment of the tongue that neither euill words may corrupt good manners nor idle words may fill vp the euidence against vs in the day of our account It reacheth also to the gouernment of our thoughts and affections that neither in desire we imbrace not so much as entertaine in our fancie the opposition to the law of God or the declining in any the least obliquity from it Search the law then wherein God sheweth you what is good and what his will is doe that best to doe that will and take knowledged from this petition which our Sauiour putteth into your mouth how apt you are to breake this law how readie to omit the duties of it how propense to commit trespasses against it that you may craue helpe from him who is mighty and able to manage you against your corruptions And because this may seeme to you durus sermo and a taske more then you can performe let mee comfort you that the commandements of God in all the elect haue a treble strength 1 They serue for direction to guide the vnderstanding so it is said lex lucerna 2 They serue for correction to reforme the will and bring it into subiection to this will 3 They serue for corroboration to strengthen vs in our endeuour and to giue vs ability to performe in some measure that which is declared to vs to be the holy will of God It is a great secret which God hath reuealed to his Church concerning the reuelation of his will in precepts for the precepts of God are of three sorts 1 Precepts of tryall 2 Of conuiction 3 Of obedience 1 Precepts of probation are such as God doth but try obedience withall but he meaneth not to put them to performance as when God commanded Abraham to offer his sonne in sacrifice he did not meane to put him to it to performe it as the issue of it did demonstrate So Salomon bade to diuide the liuing childe 2 Precepts of conuiction are all the lawes which God commandeth the reprobate to keepe for he knoweth that they will not obey them yet he commandeth them to make them without excuse when hee shall call them to account 3 Precepts of obedience are those wherewith God giueth both light to see and delight to obey and grace to performe his will So when God biddeth an elect person repent he giueth with the precept the grace of repentance as hee commanded Lazarus to come forth of his graue and gaue him life and ability to come forth And that we pray here for that God with the knowledge of his will would giue vs the grace of obedience to doe it Which sheweth that prayer is the best meanes that we can vse to obtaine this grace of obedience to which our owne strength faileth vs but we can doe all things by the power of his might who is alwaies with vs by his spirit to strengthen vs. To worke this indeuour of obedience besides the imperious and royall law of our God we haue the example of heauen which is here added to make vs lift vp our heads to looke vp to that full president of obedience which is there giuen to vs in the tenants of the new Ierusalem This is the right way of honouring Angels and Saints not to rob God of
cleared for as his Lord forgaue him so should he haue forgiuen his fellow seruant The oddes is great for that seruant did owe his Lord 10000 talents which in the margent of the Kings Bible is estimated in our accompt at 750 ounces of siluer to a talent which amounteth to a huge masse of wealth But his fellow seruant did owe him 100 pence and there euery Roman denarius is valued but at 7 d. ob which difference is put to expresse the great debt that we owe to our God and the small debts that our neighbours doe owe vs so that we who pray for the pardon of our great debts at the hand of God might not thinke much to forgiue the small debts owing vs. Though indeed there be nulla proportio finiti ad infinitum and our debt to our God for infinite sinnes is infinite and Christ would not haue vs seeke the pardon hereof but in the way of charity measuring the same measure to our brethren which wee desire for our selues 6 The duties required from hence 1 From the consideration of our sinnes against which we pray 1 Wee are taught before wee pray to search our hearts and our waies for sinne to examine our reines and to see if there bee any way of wickednesse in vs for so did Dauid I know mine owne wickednesse and my sinne is euer before me This generall confession of our sins in the lump will not serue without a particular recognition of so many as wee can call to our remembrance and therefore hee that would sollicite God for this gratious pardon it behooueth him to examine himselfe by euery commandement of the law and to see how much how often hee hath offended God in the breach of euery one of these commandements in thought word and deed Let him consider what amends he can make to his God for these sinnes that finding himselfe a debtor and knowing how much he oweth he may see that hee is no waies able to satisfie the debt and then he will pray heartily for forgiuenesse of it This is well exprest in the forementioned parable where the King tooke accompt of his seruants and there it is set downe how much one of them did owe him the whole debt was 10000 talents Let no man discourage him to doe this because all our sinnes laid by themselues doe swell to so great a bulke as when we take them into consideration we cannot take vp This was Dauids case Innumerable euils haue compassed mee about mine iniquities haue taken hold vpon me so that I am not able to looke vp they are more then the haires of my head therefore my heart faileth me Dauid doth well expresse these sinnes of ours in their burthen oppressing vs in their number not to bee reckoned He saith more then the hayres of our head S. Aug. saith Minima sunt sed multa sunt But our sinnes are multa magna wee cannot accompt them for who can tell how oft he hath offended These be those builders that set vp a wall of separation betweene God and vs these bee those mists which gather into thick clouds to eclipse the light of Gods countenance and to hinder the cheerefull shining thereof vpon vs. It is the Churches pitifull complaint Thou hast couered thy selfe with a cloud that our prayer should not passe through We haue made this thick cloud with the rising vapours of our many sins which hinder the passage of our prayers Therefore wee must peruse the booke of our conscience and heare the accusations of Sathan we must put our selues in our owne eyes and lay our whole life open like a rowle that is spred before the law of God and euery man must say quid feci In this accompt wee must examine our debitor and creditor as strictly as we vse to doe in the suruey of our estate And here wee shall finde our God a great creditor for what haue we that wee haue not receiued the life that quickens vs the cloathes that couer vs the bread that feeds vs the houses that harbour vs the fruit of the wombe of the earth of the seas health liberty peace and before all our religion these are all of him and through him and by him and from him We shall finde our selues debtors to him the full obedience of the whole law Let vs saue God a labour herein for if wee doe not search our waies our selues he will doe it for vs but a-against vs as he hath said But I will reproue thee and set them in order before thine eyes This searching of our wounds to the bottome is the way of our recouery this reuealeth vs to our selues and shewes vs what it is we pray against for when wee come to behold all our sinnes together and finde them innumerable and intolerable wee shall see cause for this petition to desire of God the pardon of them 2 Our second duty is confession of them which doth put them into the eye of God this is implyed in the petition forgiue vs our sinnes for therein we confesse our selues sinners So Dauid I acknowledge my sinne vnto thee and mine iniquity haue I not hid Sathan the accuser of the brethren the great Promooter will informe against vs and make the worst of euery thing we haue said or done Our brethren whom wee haue wronged will complaine of vs our owne workes will ioyne with them in the information all these things are against vs therefore Dauid doth well to be his owne accuser saying peccaui stulte egi Iob doth well to cry peccaui quid faciam tibi custos hominum The Prodigall bethought him of the best course to goe to his father and say vnto him peccaui contra coelum contrate c. Saint Bernard directeth us in confession of sinnes 1 It must be humilis against all opinion of setting of some of our sinnes with some of our righteousnesse 2 It must be pura without concealing excusing or defending our sinnes 3 It must be fidelis with confidence in the healing mercies of God There must be confossio cordis the heart must ake for it There must be confusio facici the face must be ashamed of it There must then be confessio oris the tongue must tell the heauy tale of our abberrations But here ariseth a feare Dauid saith who can tell how oft he offendeth who then hath searched the neast of concupiscence within him so narrowly as to finde out all the young ones we haue committed many sinnes that we haue forgotten we haue done much euill that we are not aware of many secret sinnes secret to the world and to the eyes of others many also secret euen to our selues Against this feare let vs oppose 1 A counsaile 2 Comfort The counsaile is let no day escape thee wherein thou dost not suruey thy wayes and before thou sleepest euen the reckoning with thy God by a contrite confession of thy sinnes for often and euen
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