Consolation to the children of God Therefore what greater comfort ×ל ×לוה ××œ×”×™× Fortis victor can a Christian haue then this The Lorde is on my side I willnot feare what man can doe vnto mee For the mighty God is my refuge euen the God of Iacob is my defence * God is terrible to the wicked And what a terror is it to the wicked that God euen the strong one is against them ready to send them to vtter confusion when it pleaseth him bee they neuer so strong and mighty here Therfore a little is better to the Godlye then much spoyles and the great wealth of the wicked For they stand in slipperye places ELOHIM also importeth the trinity Elohim the plural of Eloah when it is either ioyned with a verbe of the singuler number as Gen. 1. In the beginning Gods he When it importeth the Trinitie made heauen and earth And ELOHIM he sayd Let there be light And againe ELOHIM said Let vs make man with many such like places as Deuter. 10. Exod. 8. and when this Nowne Plurall is ioyned with a Relatiue singular as Iosu 24. but most liuely doth the 35. Chapter and 7. verse of Genesis expresse the Trinitie And Iacob built there an Alter and called the name of the place ELDETHEL because saith he KI SHAM NIGLV ELAV HA ELOHIM Quia reuclati sunt ad eum dij because Gods were there reuealed vnto him where it importeth the Trinitie and most liuely sheweth the three persons in the Deity First ELOHIM importeth the In how many diuers sences this worde is vsed in the scriptures Trinitie as Gen. 1. Iosu 24. Gen. 35. 7. Secondly this name is giuen to false Gods as Deut. 5. 7. Thirdly to men in office as Deut 1. Also where God saith to Moses I haue made thee Pharaohs God Fourthly to Angels as Psal 8. GOD also calleth himselfe שדי God vseth this name for the streÌ„gthning of his children in faith and obedience as Gen. 17. SHADDI which signifieth Omnipotent Al-sufficient Some learned deriue this word of SHAEL which in the Hebrew tongue signifieth a womans Brest or Pap teaching vs thus much that as the mother doth nourish and cherish her young childe by the milke of her brests Euen so doth the Lord his children with his grace and louing kindnesse Gen. 28 * S. Ierom Other learned say it is a compound word of SHE the Relatiue and DAI which signifieth aboundancy sufficiencie and plentie for he not onely aboundeth with all good things himselfe but Iohn 1. 14. 16. also giueth aboundantly to all For of his fulnesse wee receiue Tim 6. 17. grace for grace And therefore the Apostle Paul willeth men not to trust in vncertaine riches but in God that giueth aboundantly to all Yea this word SHADDAI doth not only signifie that God is Almightie and Al-sufficient but that he affecteth all things in all creatures to which sence Saint Paul alludes when he saith God Act. 17 24. 5. 6. 7. that made the worlde and all things that are therein seeing that he is Lorde of Heauen and Earth dwelleth not in temples made with hands 1. Cor. 6. neither is worshipped with mens hands as though he needed any things seeing he giueth to all breath and life and all things And hath made of one bloud all mankinde to dwell on all the face of the earth And hath assigned the times which were ordained before and bonds of their habitations that they should seeeke the Lorde if so be they might haue groped after him and founde him though doubtlesse hee is not farre from euery one of vs. For in him wee liue and mooue and haue our being Also the Apostle saith to the Church of Corinth there are diuersities of operations But God is the same that worketh all in all And in the same chapter hauing repeated diuerse and sundrye giftes hee saith all these things worketh euen the selfe same spirit distributing to euery man seuerally as he will for of his prouidence wisedome and bounty all men and creatures in the world haue their being moouing and liuing receiuing all from his eternall treasury These and such like names bring most heauenly contemplation yea and consolation to the children of God who are desirous to know their fathers name so farre forth as he is willing it shall be knowne and as he hath reuealed it vnto vs in his word Many and most singuler for heauenly comfort are the attributes of God in the scriptures as Iust mercifull prudent wise true and holy these and many such like shew the properties that be in God Which dooth not onely comfort vs in affliction but also leade forwarde our affections towardes perfection Therefore these names are not to be vsed of vs at our pleasure but with all reuerence least in steade of halowing we prophaine the name of God But alas we stay not in this sinne but euen many times blaspheme the name of God Surely such as remaine in this desperate sinne cannot haue any assurance that that which they pray for shall be granted For Godly his Prophets hath sayd hee will not here the praiers of such Yea those that be scorners Ier. 17. 16. of God and his word hath God said they shall call vpon me Ezek. 8. 18. when affliction and anguish shall Prou. 1. 28. fall on them but I will not answeare Also against vayne bablers Pro. 15. 29. hath the Lorde sayde that when they crye he will be a farre of Pro. 15. 29. How much more then when the blasphemers cryeth for blasphemers are farre from a blessing when they call to God because they delighte in cursing and indeede that is their portion from the Lord Zach. 5. 13. 4. euen curses and woes a whole booke full and the Wise man saith thus Eccl. 23. 9. Accustome not thy selfe to swearing Eccl. 23. 9. for therein is many falles neither take for accustome the naming Also Exo. 20. 7. of the holy one for thou shalt not be vnpunished for such things cha 27. 15. For as a seruant which is often Math. 5. 33. punished cannot be without some scar so he that sweareth nameth God continually shal not be faultlesse and a man that vseth much swearing shall be filled with wickednesse and the plague shall neuer go from his house when he shall offend his fault shall be vpon him and if he knowledge not his sinne he maketh a double offence Yea if he sweare in vaine he shall not be innocent but his house shall befull of plagues Thinke vpon this yee that vse swearing and learne to halow Gods name els yee but mock God in saying halowed be thy name and yet profane his sacred name bind not two sinnes togather for euen in one shalt thou not go vnpunished And here in this petition by What is here vnderstood by name name I vnderstand the power of God as to cast out deuils in the name
of Christ it was to do it in the power and vertue of Christ Also where the Apostle saith At the name of Iesus euery knee shall bow c. is meant that euery creature shall be subiect to the power of Christ Therefore we will conclude that man blessed whose strength is Iehouah * Prou 18. 20. For the name of the Lord is a strong tower the righteous runne to it and are exalted Secondly note whereas we say What is meant by halowing the name of God in this place halowed be thy name We do not meane that God or his name is vnholy in it selfe but as it is said of wisedome which is most iust that shee is iustified of her children because they so account Sebus Mun. his and acknowledge her so heere meane wee that by the halowing of Gods name that hee would graunt vs to confesse acknowledge honour and obay this holye name of his and this is the halowing of the name of God First therefore wee learne from The vse hence that both by faith obedience in knowledge practise we must sanctifie the name of God Also with soule and body in word and thought whatsoeuer yee doe in word or deede do all to the glory of God saith Paule Secondly let vs take heede that whatsoeuer we aske it may bee to Gods glory and that we preferre the glory of God before any other thing in the world whatsoeuer and then haue we promise to be heard The 2. petition Let thy Kingdome come THe kingdome of God is threefold 1. His kingdome of power 2. His kingdome of grace 3. His kingdome of glory For the first that is his kingdome of power whereby he causeth all his creatures to serue him as well bad as good that is not meant in this place for God will neuer lessen and take away this his authority Therefore saith the Psalmist whatsoeuer it pleased the Lord that did he in heauen in earth in the sea and in all deepes But in this place we meane the kingdome of grace that God would raigne in our hartes that he would put to flight all our old sinnes both originall and actuall that our bodyes might be prepared fit temples for the holy ghost for this kingdome is neither meat nor drinke but righteousnesse peace and ioy in the holye ghost For this kingdome comes not by obseruation but it must be considered within And saith that godlye Father Theophilact Nam si quempiam videris quasi absque carne viuere vitam Euangelicam an non diceres quod regnum coelorum iam habet for if thou shalt see any man to liue an Euangelicall life as being not in the flesh wilt thou not say that he hath already the kingdome of God And in another place he saith to beleeue aright and to walke accordingly is called to be worthy our vocation which is indeede to be subiects of this kingdome And the same author saith on Mat. chap. 23. vppon these wordes the Scribes and the Pharises would neither enter into the kingdō of God nor suffer other It is saith he they would neither beleeue in Christ nor yet suffer others that would In this petition therefore wee pray that God would raigne in our hearts by a true and a liuely faith And if we vnfainedlie beleeue we haue the promises of this life and of that which is to come For saith Christ Seeke first the kingdome of God and the righteousnesse thereof and all other things shall be cast vnto you Also note that in this petition we pray for the meanes to beget faith which is preaching also for the right vse of the Sacraments which is a meanes to strengthen our faith and godlie Magistrates for to keepe the * Which is the Church body in order and how can any good Christian but remember our good Prince in his prayers Praising God for her and praying him to prolong her dayes to raigne long amongst vs here and after this life with God for euer The third kingdome is the kingdome of glorie the state of happinesse after this life which we in deed pray for in this petition but it is mediatly as being first members of the kingdome of grace for whome God rules Rom. 8. them he sanctifieth and whome hee sanctifieth them also he iustifieth and whome he iustifieth them also he will glorifie Application But alas what shall we say by such as haue such wauering and vnstedfastnesse in religion can they pray in hope to be heard Surely no for seeing they haue delighted to wander saith the Lord and haue not refrained their seete therfore when they fast I will not heare Ier. 14. 10. 11. their crie and when they offer burnt offrings and oblations I will not accept them Therefore purge your harts yee wauering minded men else are yee not subiects of this kingdome the admission wherevnto is by faith and if yee be not subiects God taketh you for his enemies against whome he will execute a heauie iudgement Luk. 19. 2. 7. Bring hether those mine enemies that would not I should Luk. 19. 27. raigne ouer them and slaye them before me Oh consider this yee that forget God Least I teare you in peeces and there be none that can deliuer you saith the Eternall But he that offereth praises shall glorifie me and to Psa 50. 32. him that disposeth his waye aright will I shewe the saluation of God The 3. petition Thy will be done as in heauen so also in earth THis petition rightly and fitly agreeth with the former for in the other we pray that GOD may rule our hearts to beleeue which cannot be if we be vnwilling to doe the will of God our heauenly Father Therefore aptlie wee pray in the next place for the effects of faith obedience to Gods lawes in these wordes Thy will be done Which petition hath two principall parts that is First what the will of God is Secondly that is not enough to know the same but to doe it For the first the will of God we pray may be done is his reuealed will in his word This teacheth vs how precious knowledge is and that it is a great meanes to make vs able in some good measure to doe Gods will for first we must know what is to be done before we can doe it Secondly it teacheth that wee must not do our owne wils eyther in prayer or in any matter of religion For God will be prayed vnto and serued as he hath commanded in his word and therefore hee saith obedience is better then sacrifice Wherefore let vs looke to our feete before we come to pray least we offer the sacrifice of fooles and let vs learne the will of God This saith Christ is the will of God to beleeue in him whome he hath sent and the Apostle Paule saith This is the will of God euen our sanctification So that here we see that faith and a holy life are ioyned together God requiring the
in cōmanding him to go out of his owne coūtrie Secondly by Sarahs cōception who being past age and was as dead in regarde of strength of nature and thirdly God tempted him in offring vp his onely sonne Isaack of whom it was said in Isaack shall thy seede be called therefore is Abram called the Father of the faithfull deliuer vs from euill IN the former petitions we begged pardon for sinnes past and here we craue Gods grace to resist sinnes to come And surely if we looke into our selues how prone we be to fall we shall see that we had need to craue of God that we come not into temptation for that Satan intendeth euill towards vs and surely as S. Iames saith God temteth none to euill but man is eyther tempted by his lustes as the Apostle obserueth which is a voluntary temptation as drunkennesse whoredome theft and such like are voluntarie temptations or else by cruell tyrants to do that which is against religion and conscience and this is called vnuoluntary temptation when wee are compelled by force to do against Gods lawes these temptations we are not to desire But if any such happen the Apostle Iames willeth vs to account it exceeding ioye and sheweth the benefits that follow to them that feare God and if God tempt or prooue his children it is to manifest their faith to the world and for example to others so he tempted Abraham in offering his sonne Isaack also the Israelites and Iob yea indeede he tempted all his children so and his onely Sonne also that we might not thinke much nor faint in our temptations And therefore said Moses to the children of Israel Yee shall not feare because the Lorde commeth to tempt you for he commeth to tempt you to manifest what is in thy heart But Satan he doth it to an euill end Yea euer when he tempteth it is not for conuersion but subuersion of the party he tempteth and this is euident through all the Byble But what shall we say of those which are dead in sinne and haue no feeling of temptation nor remorse of conscience O God deliuer vs from that euill The second part of the sixt petition But deliuer vs from euill THerefore in the next place we pray that God would Deliuer vs from euill that is saith olde and new writers from the Diuell which is indeede the very fountaine of euill Thus we pray not simply against temptation but against the euill of temptation for we see our sauiour was tempted with three capitall great temptations such as fewe of the best members do withstand and what were they Theophilact telleth thee they were auaritia Gula etinanis gloria couetousnes gluttony and vaine glory Consider therefore him that was equall to God yea thought it no robbery to be so yet for thy sake he tooke to him the shape of a seruant and euen was buffeted of Satan that he might the better strengthen those that are tempted was not all for thy sake ô vnthankfull Heb. 2. mankinde learne therefore to take vp his yoke for it is easie and the burden light and God is faithfull that will not suffer thee to bee tempted aboue that thou art able but in all our temptations hee will giue vs a happy issue which God grant vnto vs Amen The Conclusion For thine is that kindome the power and the glory for euer and euer Amen The first part FOr thine is that kingdom this sheweth Reue. 21 vs a reasō why we should pray to God onely because he only is King and to him we owe this duty therefore the Angell told Iohn in the reuelation that he must worship Reu. 21. God for he was but his fellow seruant Obiection Why Dauid saith the earth is the Lords with the fulnes therof the roūd world and they that dwel therein why therfore say you that Kingdome Answere Surely God ruleth all Kingdomes indeed preserueth bad to from outward dangers as you may read in Dan. ch 5. also Ester ch 16. 16. but here we speake of the Kingdome of grace by which God rules in the harts of his childre◠after a more peculiar manner therefore well may we say that kingdome for he sheweth Mysteria regni the misteryes of that kingdome to his chosen but he hath not dealt so with euery nation The second part of the conclusion The power THe Lorde our God is a God of Gods and Lord of Lordes a great God mighty and terrible which accepteth no persons nor taketh rewardes and this is the second reasō why we ought to pray to God because all power is his and he onely able to helpe vs. In the first place as he is our king he willes our good as he is of power he is able to performe what himselfe pleaseth Therfore are we to pray to him that he would preserue vs keepe vs reade Num. cha 6. 24. But alas how often hath God manyfested his power to euery one of vs so that we may say with Moses there is neither God in heauen nor in earth that could do like thy workes and like thy power How did the Lord manifest his power against the cruel bloudy spaniards in 1588. yea and how hath he diuerse and sundry times ouerthrowne our enimies since hath not this father of ours preserued our gracious Queene most miraculously from secret conspiracy and most vile treachery oh that we would therefore praise the Lord for his goodnesse declare the wonders he doth for vs in this little Iland Hast thou remembred Gods power in deliuering thee from Satan and sinne and for preseruing thee all thy life oh thou redeemed Christian thou subiect of the realme of England say thou with Dauid Psal 106. 2. who can expresse the noble acts of the Lord or shew forth all his power The third part of the conclusion And the glory THou art worthy O Lord to receiue glory honour and power for thou Reue. 4. 11. hast created all things and for thy willes sake they are and haue beene created And the blessed Apostle S. Paule saith whatsoeuer we do it must be to Gods glory for that is his due and our duty Therfore well said a learned writer on this place Habes hic etiam causam cur nullae omnino creaturae sint inuocandae quia ipsarum non est regnum non habent omnipotentiam nec debetur illis ea gloria that is to say thou hast here also the cause why no creatures are to be called vpon at all because saith he the kingdome is not of them neither haue they the power neither Illiricus pa. 325. may that glory bee due vnto them Wherefore let vs say with the Prophet Dauid in Psa 108. 5. my hart is prepared O God so is my tonge I will sing and giue praise And exalt thy selfe O God aboue the heauens and thy glory aboue all the earth and let vs as Ieremy exhorteth giue Ier. 13. 16. glory to the Lord our