1 I obserue how quickly vpon the forbearance of the law the Papists doe take aduantage to congregate themselues into assemblies and to make open profession of their opposition to vs. 2. How readie the treacherous Priests who haue fallen from vs by Apostasie are to confirme the Apostasie of such as are gone from vs to tempt others not established 3. Another speciall obseruation in that conuenticle was the time when this suddaine destruction came vpon Papists it was by their new computation of the yeare in the Gregorian Calender on their fift day of Nouember So that God would haue them tast of his iustice with a touch and remembrance of that dismall day which their religion had dessigned to our ruine now they haue their fift of Nouember as well as we but with so mercifull a difference on our part so iust a difference on their part that when they shall thinke of our fift of Nouember they may see their owne hand plotting mischiefe Gods hand detecting and defeating it and their fift of Nouember will acknowledge no hand but of Almighty God in the whole worke of their destruction Their intendment forged in hell was to haue wrought vpward to blow vp all this execution from the hand of God wrought downeward in the fall On our fift of Nouember the great assembly of the State which maintaine true Religions was aimed at On their fift of Nouember a priuate Conuenticle hereticall changelings and such as haue denied the faith of Christ here rightly and sincerely taught were hit And as their day intended the sodaine death of some of their owne friends to make those whom they hated more sure So it is to be feared that some of our owne Protestants somewhat too curious to pry somewhit too daring to aduenture into the tents of the enemie did pay deare for their ouer curious diligence in ioyning themselues with vnlawfull assemblies The vse of those fearefull examples of Gods iustice vpon those that forsake the true Church of God is not to reioyce in their destruction But secondly to remember the threatning Word of our Sauiour Except yee repent yee shall all likewise perish For God wanteth not matter of iust quarrell against the best of vs all to punish vs also and to make vs examples of his iust vengeance if he were not our Father louing and indulgent toward vs for Christs sake in whom he loueth and spareth and forbeareth vs and we haue no other way to keepe him a father but by our true repentance of our sinnes and obedience to his holy Word 2. It is a warning to vs seeing he that we pray to is our father in a speciall reference to all the sincere professours of the holy truth of God without schisme heresie or superstition that therefore we keepe our selues in the vnity of the Church not forsaking the assemblies of our brethren whom either faction or superstition hath separated from vs. These sinners against their owne soules are a dangerous societie let vs haue nothing to doe with them in their hereticall seperations the very eye vpon them may bee dangerous for these are the windowes of the body Mors intrat per fenestras Dauids Prayer is Auerie oculos meos ne videant vanitatem And let not vs say aperiam oculos meos vt videam If we take hurt by looking on we may too late complaine with him in the Poet Cur aliquid vidi Cur noxia lumina feci Is it not safer to avoyd poyson then to drinke it in vpon confidence of our antidote 3. Let the name of our Father moue a compassion in vs towards our brethren staggering in Religion to confirme them fallen from vs to reduce them to the vnity of our Church this partly by our earnest prayers to God for them partly by our wholesome and good counsailes giuen to them partly by the example of our good life directing them when they shall be witnesses of our conformity in life with the doctrine of our faith may be happily performed with much more ioy then we can take in the ruine and destruction of them though they be a generation that doth not set their hearts aright and in whose sight our liues are nothing pretious Till God do declare them his enemies let vs hope and iudge the best of them but the time shall come when God will come himselfe to purge his floore and to diuide betweene the Chaffe and the Wheat betweene the good graine the tares then those whom God shall cast off as his enemies the communion of Saints shall know them and they shall haue warrant to reioyce in their eternall destruction and they shall haue commandement from the iudge of quicke and dead to triumph ouer them Reioyce ouer her thou heauen and yee holy Apostles and Prophets for God hath auenged you on her And in the next Chapter there is an Halleluiah sung in heauen and God is praised for the destruction of Babylon that is the kingdome of Antichrist Let vs with praier striue with God so long as we liue to encrease the number of his faithfull ones to dilate the boundes of his Church and to adde to it dayly such as may be saued with vs. And let vs with patience awaite the iustice of God which in the last day will be reuealed when the sheepe and goats shall be parted and when God shall declare both with whom we shall reioyce in the communion of his Saints and ouer whom we shall triumph in the Synagogue of Sathan then shall the glorie of God both wayes delight vs and we shall haue our desire vpon all Gods enemies Which art in heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who art in the heauens The name of heauen in Scripture is giuen at large to all that space that is aboue the earth so that the ayre where the fowles doe flye is called heauen and they volatilia coeli the planets and the fixed starres are heauenly bodies and there is an heauen farre aboue all heauens to which Christ is said to be exalted We comprehend all in this word for God is dwelling in them all Yet we must take heed that we confine not our God to any certaine place for he is infinite and incomprehensible himselfe telleth vs so Can any hide himselfe in secret places that I shall not see him saith the Lord doe not I fill heauen and earth saith the Lord Salomon confesseth when he had built God an house at Ierusalem Behold the heauen and heauen of heauens cannot containe thee how much lesse this house that I haue builded Else what comfort had we to pray or hope to bee heard if we did not beleeue the omnipresence of God Eliphaz in Iob doth dispute this point Is not God in the height of heauen and behold the height of the starres how high they are And thou saist how doth God know can hee iudge through the darke cloudes Thicke cloudes are a courening to him that he
words and therefore some haue conceiued that these words haue their seuerall reference to each of the three petitions and are not a proper appendix to this alone but to the rest Hallowed be thy name in earth as it is in heauen so in the two following I approue the necessary implication of it in them all but I take it where I find it and it is a full Sicut a compleat example For in heauen are the Angels of God and Dauid saith of them faciunt voluntatem ejus there are the soules of iust men made perfect and now euer since his ascensiō there sitteth at the right hand of God he that taught vs to pray this prayer Who came into the world of purpose to do the wil of his father that sent him he continueth the office yet in heauen A mediator making intercession to the Father for his Church a mighty protector sending his Angels as ministering spirits for the good of them whom he hath called of purpose So that the example is full Iesus Christ the Angels in what difference so euer of ranke or degree the soules of the iust who are also tanquam angeli dei all these obey and fulfill the will of God in perfect obedience to the vttermost of what is exacted of them We pray fiat sicut That is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grudgingly but as Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord who knowes when he hath seruice that is due to him 1 They do the will of God willingly that is their meat and drinke as Christ said of himselfe here they haue no body of sinne to resist them they haue no flesh to oppresse and burthen them no temptation can fasten vpon them they alwaies behold the face of God attending vpon him to be commanded by him 2 They are exprest to vs as hauing winges wherein the holy Ghost doth declare to our apprehension the quicke readinesse of their expedition in the seruice of God So let Gods will bee done on earth speedily So Dauid I made hast and delaied not to keepe thy Commandements 3 They doe the will of God first for indeed they haue nothing else to doe here on earth wee haue many occasions for the necessities of the body to entertaine time and endeauour and God is so tender of our necessities as to dispense with his law in compassionate support of them But the Angels and heauenly spirits haue no other busines in heauen but to attend the will of God and to doe it at first their nature is so perfectly diuine that they are onely gouerned by the will of God there is nothing concerning themselues to be desired but the aduancement of Gods kingdome ouer all 4 They doe the whole will of God in full obedience For Dauid saith They doe Gods Commandements by obeying the voyce of his Word That is the right way of obedience to be directed by the voyce of the Word of God and to doe so as hee commandeth all that he biddeth Here note that this Sicut doth not imply aequalitatem that we should performe it in the same fulnesse of perfect complete obedience as they do which is impossible for them that dwell in houses of clay and who carrie about them Corpus peccati but qualitatem similitudinem so farre as in holy imitation wee can follow them as Iulus followed Aeneas Sequiturque patrem non passibus aequis This is the heroicall spirit of the elect of God they are therby carried towards perfection what they faile either in act of obedience or in endeuour of seruice that they supply with feruencie of holy desire God heareth the desires of the poore This is further holpen by our griefe of heart and holy sorrow for our weakenesse and holy indignation against our iniquities that hinder this obedience and holy carefulnesse to amend it and holy prayers to God to assist our endeuour herein It is obserued of Lot when hee laboured the conuersion of the Sodomites that his righteous soule was vexed from day to day with their vnlawfull deedes This also pleaseth God that our hatred of sinne in our selues and others do declare that wee seeke for the fulnesse of obedience that the will of God may be fulfilled according to the great example of heauenly seruice 4 What dueties are taught here 1 We must labour for the knowledge of the will of God so saith the Apostle That yee may prooue what is that good that acceptable and perfect will of God That is first concerning the secret will of God wee must know that it is absolute not to be changed by God not to be resisted by man but implicitly to be yeelded vnto although we know it not we beleeue it doth decree all things out of wisedome and Counsaile with iustice and goodnesse and all for the best and when God shall by euents declare it to vs wee must know that God is to be praised and thanked for it How therefore we must remember in our deuotions to referre our petitions to this absolute will of God so that our petitions must be with reseruation of that will saluo semper decreto diuino For so Christ prayed his father to take the cup of his passion from him he hath warrant from the following petition to pray against all euill and against Sathan the suggester of it Libera nos a male But because it pleaseth God for some iust motiues in himselfe to determine the exercise of the patience of his Church in afflictions or for some other reason alwayes iust though often secret to let that euill come vpon vs against which we pray therfore our will in this stoopeth to the absolute will of God with that exception of our Sauiour Father if thou be willing remoue this cup from me neuerthelesse not mine but thy will be done Seeing this secret and absolute will of God is within himselfe the Saints of God by a generall warrant for prayer for all things needfull doe goe to God often for such things as in that free and absolute will he hath decreed not to grant and this may be done without sinne in the faithfull and without preuarication of this vnreuealed will of God So we pray for the peace of Ierusalem that is the Church of God when yet God may finde it fit in his wisedome to send the sword amongst them as we see in the Churches of Bohemia both the Palatinates and the French Protestants God hath declared his will to vs in that which they haue suffered and in that which as yet they endure vnder the Popish tyranny of those Iesuited Princes by whom the religion and truth of God is opprest Yet we pray still for their deliuerance from the hand of their enemies but neither disliking the effects nor doubting the wisedome nor quarrelling the counsell of God in this decree but submitting to it So we pray often for the recouerie of our
if we repeate the same words to iterate the same petitions to God why is it more blameable in vs then in Christ himselfe who in the Garden is said to haue vsed three times seuerally the same words not the same petition onely Or then in Saint Paul who when Sathan buffeted him did three times pray the same prayer as hee confesseth Neither can I be perswaded that the contrite Publican in the Gospell did giue ouer with once saying Lord be mercifull vnto me a sinner no question he often pressed his humble suit The practise of the Church of Rome to say ouer so many Pater nosters like Parrets not vnderstanding what they say or thinking that God will take his seruice and our deuotions by number without weight is an abhominable abusing of the Maiestie of God and of the holy exercise of prayer it is also a foolish beguiling of themselues But the often repeating this prayer or any other made by the rule of this or any one petition of this is a good signe of that importunity which Christ commendeth in prayer and which we finde effectuall by the euents thereof in the parable of the Widow and vniust Iudge and of him that borrowed loaues of his neighbour It is a rule of charitie to make the best construction we can of any thing that is done or said by our neighbour and therefore in the directions of the holy Church of which we are members and parts and into which by our Baptisme we are admitted it is both piety and charity to make the best of all and not to abuse our wit to finde faults we are very happy in this that God hath by his owne Sonne taught vs both what good things to aske of God and in what fit words and I dare presse the frequent vse hereof vpon warrant of this plain and cleare text Quando oratis dicite quandocunque oratis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may beare a siquando Here is the wood for our sacrifice the very matter of prayer prouided to our hands and methodically put in order we haue rather the sacrifice it selfe prepared and nothing wanteth but fire from heauen to enflame it that is our holy zeale and that may be had for asking if by faith we demand it of God Plato finding that the people of his time were very ill instructed how to pray and did many times desire things to their owne hurt taught them this forme of prayer from an old Poet Iuppiter rex optima nobis vouentibus non vouentibus tribue mala autem poscentibus quoque abesse iube But we may say of Christ hee hath shewed thee O man what is good what thou maist boldly aske by faith he hath drawne thy petition himselfe and puts thee on vpon thy suit that thou shalt neither goe on thine owne head nor in thine owne name ne pecces lingua tua I will yet adde one note Christ saith when ye pray as putting it for granted that you thinke vpon it as a necessary duty that you resolue vpon it as a fit seruice of God to pray So when you Fast saith hee doe thus as supposing that you will finde times for these things if you make no conscience of prayer this direction is of no vse to you To pray you haue heard is an holy serious act of religion and a principall part of Gods worship when you really doe that say thus if it be but saying of prayers as good let it alone It is to no purpose to teach men how to pray that haue no meaning or purpose to pray neither is it to any purpose to teach them the way to heauen that set their faces not to Ierusalem but to Babylon It is a great fault in them that doe not pray and yet say Our father as all they doe whose tongues repeat the words and yet neither their vnderstandings are instructed either in the matter or order of the petitions nor their affections once moued at any thing they say This is a direction for none but such as desire to learne it for none but such as desire to make vse of it that is for such as would poure sorth their hearts and open their desires to God When you meane to doe so you may either vse these very words or you may frame your petitions in this order or if you haue any one of these petitions alone to sollicite God in this may be your rule and direction I must therefore call vpon you to pray and in your prayer to follow this holy direction and to make you more able for it I haue vndertaken to interpret this holy prayer to you wherein you shall see what you may aske and you must keepe you so precisely to this rule as not to dare to aske any thing else for Christ would not say when you pray say Our father but that he meaneth to giue you a full instruction and to set you in a good and perfect way of prayer Whatsoeuer you aske more then this or beside this is sinne and prouoketh God against you Our Father which art in heauen I come now to the prayer it selfe and herein I will not forsake a path so well beaten before me by so many great and learned iudgements both ancient and of yesterday who diuide this whole prayer into three parts 1 An inuocation in the first words 2 Petitions in the body of it 3 A conclusion giuing reason of both 1 Of the Inuocation This hath three words in it which containe the three parts of the inuocation 1 Father shewing who it is to whom our praiers are directed 2 Our expressing the interest that wee haue in him 3 In heauen pointing to the place from whence we looke for helpe and where this our heauenly father is 1 Father herein consider 1 Who is meant in that title 2 Why he is inuocated vnder that title 1 Who is meant No doubt is made that this praier is addressed to God and it is cleare that in this we are by Christ onely directed to God for when they sayd doce nos orare they desired the full instruction in all things concerning praier and when Christ answered them pray our Father he gaue them a full direction in which it is necessary mainely that they be taught to whom they must pray and if Christ doe onely direct them to God wee may conclude that none but God may be called vpon in our praier Our reasons for this onely inuocation of the name of God are 1 From this direction for if any else be to be inuocated Christ himselfe hath not giuen a full instruction who directeth vs onely to our Father in heauen But it is sinnefull to charge the wisedome of God with defect in his directions for if we aske wisedome of God hee giueth it abundantly as S. Iames saith this had beene short of giuing wisedome abundantly for he hath not giuen
it sufficiently if more be added to his instructions 2 Wee must in praier begge nothing but good and perfect gifts which I thinke none will deny And it is folly to begge those of any one or more who are not able to giue them therefore S. Iames doth direct vs to God because Euery good gift and euery perfect gift is from aboue and commeth downe from the father of lights in spinis non quaeris vnas 3 Praier is a principall part of Gods worship and therefore onely proper to God according to his law Thou shalt worship the Lord thy God and him onely shalt thou serue 4 Inuocation and faith are ioyned together we may not pray but to him in whom we must beleeue so the Apostle How shall they call on him on whom they haue not beleeued Where the Apostles argument is plainely vrged that people did not beleeue in God therefore they did not pray Which consequence sheweth that where there is no beleeuing there is no praier for faith must goe before praier so Saint Iames let him aske in faith And I hope no good Christian will hold it lawfull to beleeue in any but God therefore Our father which art in heauen which begins our praier answereth to I beleeue in God the Father Almighty which beginnes our Creed Whom haue I in heauen but thee and there is none vpon earth that I desire besides thee God is the strength of my heart and my portion for euer 5 Praier is not lawfully directed to any but to him who knoweth what we stand in need of And this none but Almighty God knoweth therefore he onely is to be called vpon I take this argument from our Sauiour your heauenly father knoweth what things yee haue need of before yee aske him Therefore babble not in long praiers hee onely knoweth whether our praiers be for such things as wee haue need of for no other things may be desired of him in our praier but what we need this none of our fellow creatures can perfectly know yea our selues want many things and are not alwayes sensible of our wants and sometimes we doe falsely flatter our selues that wee haue those things which we want as the Church of Laodicea thought her selfe rich and happy being poore and miserable 6 It is fit that we direct our prayers to such a one who is able to releeue vs against all opposition this no creature can doe for Sathan and all the euill angels which continually pursue vs to annoy vs and to hinder our good will certainly preuaile against vs if wee haue no strength but our owne and the assistance of our fellow-creatures to aide vs. But our God is the rock and fortresse of his Church which is impregnable he opens his hand and all the kingdome of Sathan cannot shut it hee stretcheth out his hand and the powers of darknesse can neither shrinke vp nor shorten it for who hath resisted his right hand None can hinder the dispensation of his bounties none can stoppe the decourse of them to vs none but himselfe can take them from vs. 7 Prayers must be directed to him only who alone heareth the prayers of all them that pray all the world ouer It were a lamentable state of man if his danger be at hand and his remedy farre off if hee feele his misery and his mercy be to seeke no Dauid saith O thou that hearest prayers vnto thee shall all flesh come To what creature can we ascribe this vbiquity this omniscience this omnipotence that we should pray to him and all things but God are creatures therefore none but God to be prayed to I will vrge the argument of Moses the man of God concerning all other inuocations of any but this liuing God Aske now of the dayes that are past which were before thee since the day that God created man vpon the earth and aske from the one side of heauen to the other Search the liuing booke of Gods truth the canon of faith and manners from the first in principio to the last amen and see if there be either precept or example of any other inuocation then that which Christ here teacheth of God only Examples and instructions are frequent for this inuocation none against it therefore no other inuocation but this pleadable I deny not but the Church of Rome hath both doctrine and practise against this truth of the word of God and it is no newes for their kingdome is of this world and it were much out of their way that all the world should beleeue that the way to God is open in the only mediation of Christ Iesus for all that wee would haue either giuen or forgiuen vs therefore they maintaine prayer to Angels and to Saints Which they haue long laboured to defend but their pretended proofes haue beene euer so learnedly and fully reproued by the patrons of the truth that any indifferent minded man might see the light euen through the mists which they cast vpon it and poore shifts haue they made to put off the shame of their foyle I will giue you instance In the controuersie betweene Bishop Iewell and Harding The Bishop doth presse him with this their blasphemous prayer to the Virgin Mary Salva omnes quae te glorificant Hard. Our meaning is pray for vs to God that we may be saued Were not words taught vs to expresse our meaning doe these words import any such thing as their glosse putteth vpon them But because wee liue now in the times wherein the Papists make more bold then euer they durst these 60. yeares and more and because his Maiestie hath left their doctrines open to our confutation though for some reason of State their persons are priuiledged from the iustice of the lawes of the state Seeing praier is a chiefe part of our holy seruice of God and it belongeth to vs to teach the doctrine of praier it is fit that we be setled in iudgement in this first point to whom we must pray Wherein because there is a difference betweene the Papists and vs let vs set that to rights first In a late pocket Pamphlet which smels yet of the Presse dispersed to corrupt the religion of such as are either vngrounded or giddie it is vndertaken to bee proued out of the Kings Bible in English 1 That Angels may be praied to 2 That Saints may be inuocated 1 For inuocation of Angels 1 It is alleadged that Iacob blessing the sonnes of Ioseph vsed these words The Angell which redeemed mee from all euill blesse the lads What is this but a calling vpon the Angell and as much is it a praier as the former wherein hee inuocateth the name of God who fed him all his life long The state of this question lyeth in the search and finding out what Angell Iacob meaneth in that benediction His words are plaine the Angell that redeemed him from all euill and will it not fall out to be the
beleeuing that he is our Father we pray with assurance of perswasion that we shall preuaile For they that haue the comfortable perswasion of their hearts that God is their God cannot doubt of right and interest in his good and perfect gifts if hee be ours qui se dedit dabit sua In our right wee can call nothing our owne but our sinne for our bodies and soules are not ours glorifie God in your bodies and in your soules for they are Gods Gods in the right of creation And ye are bought with a price so not your owne in respect of redemption And God to shew his right in his Saints maketh them a temple for his holy spirit to dwell in so he taketh possession of vs for himselfe But all our sinnes are ours or Sathans those that grow out of our owne corruption are ours those that are infused in vs by Sathans temptations are his in vs yet our guiltinesse and infection The grace of God which bringeth saluation doth make vs proprietaries in God and calleth him ours The comfort of this interest taketh away feare So God to Abraham feare not I am thy shield and thy exceeding great reward This fixing of our faith vpon him to whom we pray doth put it out of question that none is to be prayed to but he in whom we must onely beleeue Indeed we haue no right or interest in any of our fellow creatures but by the interest that we haue in God by the mediation of Iesus Christ Sinne hath both diuested vs of the primitiue right wee had in them and them of the primitiue power that they had to ayde and support one another so that faith carrieth noster to God onely and resteth in him Master Foxe from sufficient testimonie out of Scotland reporteth that in anno 1551. there arose a great schisme in Scotland about the Pater noster whether it might be said to Saints or no. It was deliuered publiquely in a Sermon at S. Andrewes that wee could call none our Father but God onely and presently a gray Fryar tooke vpon him to confute that doctrine in the Pulpit and to proue that it might be said also to Saints And first because we call old men fathers one may therefore much rather call a Saint our Father 2 Because God hath made the names of Saints holy therefore we may say to them Hallowed be thy name 3 Because the kingdome of heauen is theirs by Gods free gift therefore we may say to them adueniat regnum tuum 4 Seeing their will is Gods will else they had neuer come to that kingdome we may say fiat voluntas tua But when hee came to the rest of the petitions his wits failed him and hee beganne to alleadge that they might vse the intercession of Saints to God for daily bread and for forgiuenesse of sinnes and for deliuerance from euill But the three first Petitions which directly are referred to the onely glory of God these he blasphemously applyed to Saints Which gaue occasion of a great schisme in Scotland insomuch as they distinguished their parties by this Shiboleth to whom say you the Pater noster to God or to Saints The people were much distracted with this schisme and in the Abbey Church of S. Andrewes this pasquell was set vp Patres nostrì in Collegio Concludunt idem cum Lucifero Quod sancti sunt similes altissimo Another in english The Fryars would be called Rabbi Magister noster and know not to whom to say Pater noster But after much contention it was at last resolued that it was onely to be said to God This word Our ioyned with Father is vox fidei as you haue heard and directed to one and therefore not to be either communicated with others nor withdrawne from God Our is vox charitatis for it containeth the spirituall kindred of the faithfull who doe all acknowledge but one common father of all one God one Father this is the obiect of our common faith We haue patres carnis our naturall Parents we haue Magistrates and Princes in things temporall Bishops and Ministers in spirituall and all these haue the honourable title of Fathers giuen to them in the law of the fift Commandement but this compellation extendeth not to the longitude or latitude of this fatherhood in the Lords prayer these haue particular references this hath an vniuersall relation to the whole body of the Church and herein God goeth alone away with the name of our Father the other hold by seruice this honour from him onely hee holdeth that in Capite ouer them and their sonnes And herein the Pope encroacheth vpon God with abhominable vsurpation and is by his Parasites stiled Sanctissimus pater and the blinde ignorants that see no further then by his Lampelight and speake no other language then what he hath taught them doe mannerly call him our holy father God hath no honour intire but he comes in for his share with him not the name of Lord God he inuadeth that also It is a knowne and printed blasphemie Dominus Deus noster papa which the glosse vpon the extrauagancie of Iohn 22. doth lewdly giue the Pope True it is that when the Bishop of Rome was an orthodoxe Bishop and maintained the Apostolicall doctrine of the true Church he was called Pappa or Papa of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke word which is Pater And so it was not a proper title to the Bishop of Rome but common to all Bishops as at this day the name of Father is giuen to them But this vnlimited claime to the name in chiefe ouer all not onely the lay people but the very Clergie of the whole Church he hath rather purchased with S. Pauls sword then with S. Peters keyes But he holdeth it now with that absolute right to it that none can be a member of the true Church but he must be his sonne And therefore Gregory the fifteenth in his letters lately sent from Rome to our then most excellent Prince residing for the time in the Court of Spaine doth thus court his Highnesse Truely the armes of papall charity with sighes doe worship the God of mercy and doe stretch them forth for your safety to embrace you a most desired sonne c. I cannot blame him for when the Kings and Princes of England were popish his Holinesse had his coffers much the fuller for it and his Kitchin was the better prouided But one thing I note in that letter that this Gregorie the then Pope doth confesse himselfe modestly farre inferiour to Gregory the first whose name he assumed at his Coronation in sanctitie and vertue although equall in dignity and of the same name I wonder that he should be so open as to confesse a succession in dignity and not in sanctity in seate and not in vertue for this makes it no argument which yet is falsely vrged and his Holinesse forsakes the truth in it He affirmeth that Gregory the great
Ierusalem the spirit of supplications poureth also the spirit of grace to sanctifie the supplications So it is called in Zech. the Spirit of grace and supplications And Dauid can say If I regard wickednesse in my heart the Lord will not heare me Obserue it in Saint Iames his directions Draw nigh to God and hee will draw nigh to you clense your hands yee sinners and purifie your hearts you double minded When God appeard to Moses in the bush and Moses was approaching to him he heard a voyce saying to him Put off thy shoes from thy feete for the place whereon thou standest is holy ground There is no Comming then to God without holinesse without which we may seeke but we shall neuer see the face of God 5 This mention of the heauens here doth put vs in minde of the wisedome of God who of nothing raised vp that glorious frame of those celestiall habitations that high Sanctuary for his owne dwelling for in wisedome he hath made them all Which teacheth vs to beware how we appeare before God in our praiers and holy deuotions not as fooles but as wise Take heed to thy foote when thou entrest into the house of God and be more neare to heare then to offer the sacrifice of fooles They that pray not in wisdome doe offer to God the sacrifice of fooles And Salomon saith God hath no pleasure in fooles There is no folly like to the folly that is vsed in prayer and deuotion when the God of wisedome hath vs in his eye and the iealous God who is tender of his worship discerneth that he is slighted That is one of the sinnes of our time a foolish worship without consideration care or reuerence which turneth our praiers into sinne Hath God any pleasure in the set words of a solemne seruice Did he not blame his owne people Populus hic honorat me labijs suis Dauid admonisheth to sing praises to God with vnderstanding It asketh a great deale of spirituall wisedome to addresse our suites to the Court of heauen where the highest King of glory doth wisely consider all the sonnes of men and beholds with what descretion and wisedome they come before him Take heed therefore that thou forget not our Father to be in heauen Heauen is mentioned for the height of Gods sanctuarie for God is in excelsis which teacheth vs in praier to sublime our soules from the earth and earthly things to an holy eleuation thereto agree those outward formes of lifting vp the eyes in prayer I lifted vp mine eyes to the hills from whence my help commeth Our helpe is in the name of the Lord who hath made heauen and earth And let the lifting vp of mine hands be an euening sacrifice Sursum corda It is the voice of the Church Our Conuersation is in heauen and it is the Apostles counsaile If ye be risen with Christ seeke the things which are aboue and not the things which are below where Christ sitteth at the right hand of God O that I had the winges of a Doue the wings of an Eagle rather to fly high there is the Carcase and thither the Eagles resort Our earthly Parents giue good things to vs but they haue them from hence the bread the fish the necessaries of life Sometimes earthly Parents proue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but our heauenly father is one whose compassion falles not when my father and mother forsaketh me the Lord taketh me vp Doubtlesse thou art our father though Abraham knowes not though Israel be ignorant of vs. Earthly Parents see vs sicke and in prison and in disgrace and in want they can sit downe and droppe their teares and viz their groanes with ours but there is no helpe in them they may be parted from vs by death but our heauenly father shall endure for euer his yeares change not he looked down from the height of his sanctuarie From heauen did the Lord behold the earth to heare the groaning of the prisoners to loose those that are appointed to death 7 The mention of heauen added to the title of our Father doth put vs in minde of his goodnesse for hee dwelleth in that place from which euery good giuing and euery perfect gift doth proceed From whence also we are directed in our Prayers not to aske of this Father that is nothing but good and perfect gifts In temporall benefits we must still haue an eye to the true vse of them to make them serue for spirituall and heauenly vses One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Let our eye be vpon the inheritance and the birth-right and for things temporal so far as they may be adjumenta or oramenta to vs to aduance this final desire of the kingdome of God so farre let vs desire and seeke and vse them Who will petition a King for beades and babies and such trifling things feare nto little flock it is your fathers pleasure to giue you a Kingdome Let our wisedome seeke it where it is to be found in heauen where Iesus Christ sitteth at the right hand of his father and maketh intercession for vs. Why should we aske stones where we may haue bread for asking bread of the finest wheat flower Manna Angels bread 8 The name of our father in the heauens doth put vs in minde of the country which we seeke for we are but Pilgrimes and strangers and we haue no abiding City here we are but soiourners as all our fathers were But we know that if our earthly house of this tabernacle were dissolued wee haue a building not made with hands but eternall in the heauens For in this we groane earnestly desiring to be cloathed vpon with our house which is from heauen that mortalitie might be swallowed vp of life for Whilest we art at home in the body we are absent from the Lord. We are confident and willing to be absent from the body and to be present with the Lord. We sit here weeping by the riuers of Babel If I forget thee O Ierusalem c. Returne to thy rest O my soule Studie those heauens search and finde out the way to them there is one that is gone before to prepare a place there for vs in the many Mansions of his Fathers house and as the Church sweetely Hymneth He hath opened the Kingdome of heauen to all beleeuers by a new and liuing way which hee hath Consecrated for vs through the vaile that is to say his flesh Conducting vs to Mount Sion the City of the liuing God the heauenly Ierusalem and to an innumerable companie of Angels To the generall assembly and Church of the first borne which are written in heauen and to God the iudge of all and to the spirits of
brethren and sisters from sicknesse the returne of our friends from long voyages the prosperous successe of our affaires yet God hath sometimes decreed against these yet wee may pray without sinne in all these cases We finde great examples hereof for the Prophets Moses himself haue praied to God against his will when he hath declared it and when God hath sent the Prophets they haue both threatned in the name of the Lord and yet exhorted to repentance and prayer to diuert the iudgement menaced Abraham for Sodome Dauid prayeth for the life of his childe which was appointed to death and so much Nathan told Dauid before Christ who came of purpose to taste that cup and knew that his fathers will was that he should drinke of it yet doth pray the Father to take it away Which he did 1 Partly to expresse the heauy sufferings that he was to sustaine for our sakes that wee may know wee were bought at a deere rate and an high price was paid for our redemption for it is applied to Christ by the Fathers and fulfilled in Christ Haue ye no regard all ye that passe by the way Consider and behold if euer there were sorrow like my sorrow which was done vnto me wherewith the Lord did afflict me in the day of the fiercenesse of his wrath No man can tell the Angels of God would faine know all the ingredients in this cup which Christ did deprecate It is best left with admiration and wonder at it with due consideration of it as the bitterest cup that euer was tempered by the hand of God not so much for the bodily passion as for the inward pangs and convulsions that the soule of Christ suffered for the sonnes of his Church 2 For our example to warrant our prayers against all euill for though wee know that the hand of God will smite vs and though wee be resolued with patience to beare it saying with Dauid Loe here I am let him doe to me as seemeth good in his eyes Yet we may lawfully pray reseruing our submission to the will of God that this cup tempered of purpose for vs by the decree of God may be taken from vs. Herein we oppose not the absolute will of God but we oppose the euill malum poenae which is against vs and contrary to vs. 3 For comfort in afflictions for Christ praying his Father though he preuailed not in the maine matter of his suit ad transitum calicis yet he sped another way for in his agonie when there was fire in his bones which melted him that he swet water and bloud There appeared vnto him an Angell from heauen strengthening him For our sakes that wee may see the fruit of our prayers which though they preuaile not for full deliuerance from afflictions yet they may speed for comfort in them and strength to beare them Therefore it is a blasphemous assertion that one of our nouellists vented in print that Christ did directly pray against the will of his Father This cleareth the question in my iudgement our first duty is rightly to know what may concerne vs in the point of Gods absolute and secret will that is that the absolute will of God is to turne all things to the best to them that loue him so farre wee may lawfully pray against that which God hath secretly decreed to doe that his will may bee done vpon vs for our good and his glory Wee deprecate onely that euill that may corrupt either our wisedome faith or patience which is not properly to pray against the will by which this euent is willed but against the sting of it And so Christ prayed transeat amaritudo calicis but euen that with reseruation of his fathers will entire and vnresisted 2 There is required of vs also knowledge of the reuealed will of God The Mine of this treasure of heauenly knowledge of the will of God is holy Scripture which Christ biddeth all men to search and which are profitable to make the man of God perfect absolutely perfect in all good workes These the holy ghost hath recommended to vs with all kinde of holy indulgence and fauour and the blessed man doth exercise himselfe herein day and night To assist this worke of knowledge of his reuealed will as he hath opened the booke of his will to vs the holy Bible so he hath opened the dores of his house to vs for our meetings and therein he hath ordained and established the Euangelicall Priesthood of the new Testament for he sendeth forth Ministers of his gospell to Preach the same and he furnisheth them with his holy instructions directing them what to say and he giueth them their errand then he openeth to them the dore of vtterance that he may declare his will in their mouthes to his Church Then he openeth the vnderstandings and moueth the affections of the hearers to receiue the word of Gods will both in Scientiâ and in Conscientiâ For how can the will of God be done there where it is not knowne nor vnderstood Surely they had no minde to doe the will of God that cried nolumus scientiam viarum tuarum And they that neither studie holy Scriptures nor good helpes in vse for the vnderstanding thereof nor come to Church to heare there what is good and what God requireth at their hands or heare there without profit not heeding or obseruing what is taught all these haue not the care nor conscience of doing Gods will They may giue ouer praying that the will of God may bee done that care not for the knowledge of his will It is said of Christ by his knowledge shall my righteous seruant iustifie many 1 Either scientia qua scit for he knoweth who are his and none are predestinate to this life but whom he hath foreknowne 2 Or Scientiâ qua scitur for they that know him and the vertue of his resurrection will trust in him Saint Paul esteemed all things as dung in respect of this knowledge This is life eternall to know thee It is a vaine hope that some haue that their ignorance of the will of God will be pleadable for excuse of their disobedience to it for this may tempt some to liue in ignorance to goe their owne wayes and to extenuate their sinne in the day of their account To put that pretence out of countenance 1 Know that ignorantia affectata is a most heinous sinne it selfe and it abateth nothing of the iudgement due to all the sinnes that are committed in it Noluerunt intelligere vt bene agerent this is the will of God which all know that God who would haue all men to be saued would haue all men come to the knowledge of his truth and we are renewed in knowledge to the image of God And God hath sent his Sonne to giue knowledge of saluation they that will bee darke in so cleare a sunne-shine shew that they loue darkenesse more then light These despise the
you may not present him with a dwindled withered heart weakned and infirmed with vntimely afflictions but strong and able for his seruice And make a conscience to bestow the strength of your heart vpon him that giues you bread to strengthen your hearts that he may thinke his bread well bestowed for hee loueth not the sacrifices of the leane and lame and blinde and impotent of your flock the best serues him best 2 From this name of bread giuen to the necessaries of life we are taught that we haue no warrant to pray to God for more then what is needfull The sonne of Iakeh doth pray against riches giue mee not riches yet many there be that sell heauen for riches and exchange God for Mammon whose damnation sleepeth not Many there be who study the back what shall I put on not now only what stuffe but in what fashion that I may out shine my equals my betters they make Idols of their bodies and bestow such painting guilding and iewelling of it as if it were immortall their back is their God Many study what they shall eat all the inquisitions of rarities and delicacies that the earth the ayre the sea can afford are congested into their catories and kitchins to please their various palates with change of viands epicuriously satiating themselues with the marrow and fatnesse of Gods good creatures cramming themselues for the Deuils shambles making their bellies their Gods and delighting in their shame I deny not but God doth open his hand and giueth great abundance of all good things crowning the yeare with his plenty and making the earth not onely to bring forth bread to strengthen the heart of man but wine also to make his heart glad and oyle to make him a chearefull countenance for who can controll him doing with his owne as he please and disposing of it where he will But still I say I finde no warrant to aske of him any more then the needfull support of life we may not pray beyond our proportion food necessary for life for therefore do we aske bread of God to shew our desires limited to the meanes ordained by him for our preseruation If any shall dare to passe these bounds let him remember the fearefull example of Israel in the way of their iourney toward Canaan They lusted exceedingly in the wildernesse and tempted God in the desart And he gaue them their request but sent leanesse into their soule These ouer dainty palates that are euer longing for delicacies may make fat bodies but they haue leane soules and when they pray beyond warrant God may heare them and may grant their request but they shall lose by it There was a rich man who liuing was richly and softly arraied delicately fed euery day but hee that heares him pitifully complaining out of hell for a little cold water will scarce desire to be in his coate or to bee of his messe 1 This teacheth vs to be content with bread and to thanke God for it for if wee haue but sufficient for life we haue as much as we aske and so much as Christ our Master who teacheth vs to pray thinkes fit to allow vs to aske of our father which art in heauen 2 Seeing we finde God so rich and plentifull as to open his hand so wide to giue vs more then we aske exceeding abundantly to some more to some lesse Let not vs like children when wee haue any thing giuen vs measure the worth of the gift by comparing it with that which is giuen to others but weigh the gift in and by it selfe and let vs admire and praise the open hand of God who ouer-doeth our demands and maketh our cup runne ouer But because this name of bread doth so limit vs to the demand onely of things necessarie let me admonish you that there is duplex necessitas 1 Necessitas rei which containes onely the supportation of life 2 Necessitas personae which containes the maintenance of vs in our estate of life I conceiue that this petition doth extend to both these for 1 We craue of God all those things without which we cannot liue 2 Wee aske all those things that are conuenient for our estate and ranke that we may not want the meanes to support our persons and estate with moderate decencie befitting our degree but so that if God who lifteth vs vp and casteth vs downe shall thinke it meete to abase vs and stoope vs below the port and state of our place that we now hold we may abate also of our desires and be content with such things as are of absolute necessitie for subsistence in life and therefore 3 We are taught to learne with the Apostle both how to abound and how to want and may not thinke much if there bee mutatio dexitae excelsi For in these things Iobs lesson is to be learnt The Lord giueth and the Lord taketh away in both we must blesse the name of the Lord. 2 Giue Many duties are learnt from this word 1 Wee are taught to vnderstand and confesse our poore and miserable condition who in creation had all things put in subiection vnder our feete as Dauid saith all sheepe and oxen yea and the beasts of the field the fowles of the ayre the fishes of the sea c. and now by sinne haue lost that right to these things which the grace of creation inuested vs in and are now so poore and needy that we haue not bread of our owne to sustaine vs with God gaue man all these things vpon condition of obedience that failing hee hath cancelled that deed of gift and resumed into his owne hands the possession and power of distribution thereof to the sonnes of men Naked came I into the world naked shall I returne saith Iob we brought nothing with vs into the world saith the Apostle and here we finde nothing that we can call ours The earth is the Lords and the fulnesse thereof they that feele the want of these things doe pray with appetite and feruour for them and therefore all of vs euen such as haue most must learne to know their miserable wants and necessities they all lye at the gates of God as Lazarus at the gates of the rich man desiring to be satisfied with the crums that fall from Gods table and except God doe both giue and blesse his gifts to vs wee must perish for want of bread euen they whose Barnes are fullest crammed whose Winepresses breake with plenty whose Tables are ouercharged with prouision whose stomacks are distent with their full feedings such is our misery that we all want both what we haue not and what we haue if God giue not our bread 2 When we say to our father giue which teacheth vs to know the right owner of these things euen hee whom Melchisedech calleth The most high God possessour of heauen and earth To whom else should wee say giue but to him of whom the Apostle saith euery good giuing
Herod would reward the daughter of Herodias for her dancing he said Aske of me whatsoeuer thou wilt and I will giue it thee Great persons loue to be sued to for their fauours and thinke it an accession to their honour when they haue many petitions Christ would haue vs know that prayer is the key which openeth the full hand of God and that we haue no right to the bread we eate or to any thing wee possesse except we haue first asked it of God by prayer or sanctified it thereby And therefore it is religion and good manners to blesse our tables before we eate with prayer when you reade of Christs eating or feeding of others there looking vp to heauen and blessing goeth before breaking and eating or giuing to eate As if hee would haue vs know that our bread is the gift of God and we must aske it of him and they that haue learnt no other grace before meat to blesse their table and their food if they can say from a deuout heart but this Our father which art in heauen giue vs this day our daily bread no doubt but hee that put that prayer into our hearts and mouthes will see that it shall speed where it goes for hee onely maketh our prayers passable to God and acceptable with him Saint Paul telleth vs that euery creature of God is good for it is sanctified by the word of GOD and prayer Therefore ancient is the practise of sanctifying the table before meate which we call saying of grace Saint Chrysostome mentioneth the grace vsed by the Monkes of Egypt their manner was before their meat was set vpon the boord to repeate ouer the whole Psal 145. And when the meat was set on one said and hee a Priest Christe Deus noster benedic cibo ac potui servorum tuorum quoniam tu es sanctus nunc semper in saecula saeculorum Amen In the middest of the meale they stood all vp and one for the rest repeated these words Benedictus es Domine Deus qui misereris nostri pascis nos à iuventute nostrâ qui das escam omni carni reple gaudio laetitia corda nostra ut semper habentes animum presentibus contentum exuberemus in omne opus bonum in Christo Iesu Domino nostro In the Latine church ancient is this forme of blessing the table The Priest if any be present or the Master of the family if no Priest were in company standing with the guests about the table said Sacerd. Oculi omnium in te sperant Domine Conv. Et tu das escam illorum in tempore opportuno Sacerd. Aperis tu manum tuâ—m Conv. Et imples omne animal benedictione tua Sacerd. Gloria patri filio c. Conv. Sicut erat in principio c. Sacerd. Benedic Domine nos tua dona quae in tua largitate sumus sumpturi Mensae coelestis participes nos faciat rex aeternae gloriae And we may perceiue that the ordinary manner of blessing our tables is taken from these great and good and ancient examples of the seruants of God in times past Let me therefore admonish you in the feare of God not to lay hands vpon the dayly bread till you haue blessed it with prayer that God may feed you and susteine you with his prouisions for vnblest bread is not wholsome 6 Da teacheth vs the necessity of thanksgiuing for if we receiue our food of gift and God doth expect no other pay or reckoning but our thanks Dauid will tell vs that iustos decet laudare Therefore it was frequent also with those aboue named after their meale to stand vp and to render thanks to God for their food The Latine Church Sac. Confiteantur tibi omnia opera tua Con. Sancti tui benedicant tibi Sac. Gloria patri filio c. Con. Sicut erat in principio c. Sac. Agimus tibi gratias omnipotens Deus pre universis tuis beneficijs qui vivis regnas in saecula saeculorum Sac. Benedicam Domino in omne tempus Con. Et semper laus ejus erit in ore meo Sac. In Domine gloriabitur anima mea Con. Audiant mansueti et laetentur Sac. Magnificate Dominum mecum Con. Et exultemus nomini eius in id ipsum Sac Sit nomen Domini benedictum Con. Ex hoc nunc usque in saecula Sac. Deus det nobis suam pacem And this is the forme of blessing the table vsed according to the statutes of the Colledge where I had my breeding euen at this day In the Greeke Church after meales Gloria tibi sancte pater gloria tibi rex quoniam dedisti nobis escas ad laetitiam imple nos etiam spiritu sancto ut in veniamur in conspectu tuo accepti non confusi pudefacti quando reddes unicuique secundum opera sua To which they added Sicut in medio discipulorum tuorum coenantium adfuisti Salvator dicens pax vobis ita veni etiam ad nos et salva nos I shew you these ancient formes vsed in both the Churches both Greeke and Latine to stirre you vp to reuerence and thanksgiuing in the blessing of this bread which you beg of God that wee doe not like bruite beasts receiue our food from God without imploration of his blessing with recognition of his fauour 7 The last duty is a sober vse of our bread let it not be the bread of gluttony or the wine of drunkennesse We must take heed that the gift of God bee not abused to his dishonour lest it turne vnwholsome and vnprofitable for vs. This is the fathers gift and it is the childrens bread it is no meate for dogges that is for greedy and vnthankfull deuourers thereof But a more proper vse of this point will follow vpon the word Daily 3 Da nobis 1 We must herein consider our first respect the beginning of our charity at our owne persons Christ that taught vs to pray teacheth vs to haue care of our owne maintenance and to seeke it of God for it is a true rule Qui sibi nequam cui bonus The Law makes vs a president of loue ut teipsum This doth reproue the Romish doctrine of voluntary pouerty for they taking aduantage of those words of Christ to the yong man Si vis perfectus esse vende omnia et da pauperibus doe count that a worke of super-errogation to doe so to giue away all and liue vpon almes Whereas that was not an euangelicall counsaile as they suggest but a precept and not a precept of obedience but of probation whereby God did proue the heart of that yong man that himselfe might see how his soule did cleaue to the world and the things thereof Or at the most it was but a particular precept giuen to that man and not a generall counsell extensiue to all persons and all ages and times for God would haue vs eat
The bread of sorrowes because it asketh so much paines to purchase it Saint Paul enioyneth it Let him that stole steale no more but let him labour working with his hands the thing that is good The labourer is worthy of his meate Christ saith and the Apostle saith when we were with you this wee commanded you that if any would not worke neither should he eate Sweet and wholesome is the bread of honest and lawfull labour for in that curse of God there is sweetnesse of mercy in sudore vultus tui is punishment comedes panem is blessing This reproues idlenesse in all callings from the highest to the lowest for such as offend that way doe not eate their owne bread neither Kings nor their subordinate Magistrates that labour not in gouernment to manage all things iustly nor Bishops and Ministers that labour not in the gouernment and teaching of the Church of God wisely faithfully and painefully nor men of inferiour ranke that doe not finde something still to doe to the common benefit of Church or Common-wealth or the particular good of their owne soules and bodies that God may be glorified 2 Seeing this bread is called ours in regard of the necessity of our life which is such that we cannot liue by the ordinary prouidence of God without it We are taught to come to God in the full sense of this necessitie let not the rich man say I haue bread enough I haue no neede to pray for it let not the poore impotent man say I cannot worke and the Parish must finde me bread Let not the idle person say there be workers enough and there is bread enough stirring and I shall get a share amongst them Let not the cunning vngodly man say I will make others prouide me of bread Let not the thiefe say I will steale bread rather let euery man know that bread is the gift of God only and let him consider how necessary it is for his life that hee may daily prostrate this his want before God in his praiers for the full person that despiseth an hony combe can scarce put any zeale or feruency to this petition but he that knoweth the necessitie of bread and how his life dependeth vpon it will put this petition home They pray coldly and perfunctoriously that doe not feele and consider their necessities and such prayers goe no further then their owne lips they haue no power to ascend so high as heauen therefore let euery one that calleth vpon God for this bread remember that he cannot liue without it that he may pray feruently for it 3 Seeing it is called our bread in respect of Gods donation who only giueth it as you haue heard wee are taught to seeke our bread no where else by prayer but from the open hand of God Dauid telleth vs that The eyes of all things looke vp to God and he openeth his hand and filleth all things liuing with plenteousnesse The yong lyons though they roare for their prey yet they seeke their meat of God As Cardinall Bellarmine well obserueth because they seeke it Eo modo quo providentia Dei statuit For it is God that saues both man and beast And as we must goe no whither else but to God for food so we must goe to him and seeke it from his hand as children goe to their father for their bread this caseth vs of our care and anxious sollicitudes for our bread for the loue of a father is such such is his tendernesse that a little praying will soone preuaile with him for any thing that is in his power to giue and they are worthy to suffer hunger that will not say to their father Da nobis panem In our fathers house there is bread enough And Christ saith Aske and you shall receiue Our Sauiour cannot put the easie purchase of our food better in sight then in the example of nature in our naturall parents for what father is there that if his son doe aske bread of him will giue him a stone Obserue it in the parable of the prodigall hee called for stolam primam to cloath him and he killed vitulum illum to feed him 4 Seeing it is called our bread by his blessing of it to our nourishment wee must remember to pray that Gods blessing may make our bread ours for where hee giueth it without his blessing he giueth it to hurt It is the blessing of God that maketh rich and there is no sorrow with it That blessing vpon the earth crowneth it with fatnesse vpon the barnes and garners with fulnesse in our vse with wholsomnesse A little with this blessing goeth farre The miserable rich man that hath no power to eate of the bread that God giueth him because God hat sent leanesse into his soule hath no ioy of his bread because he wanteth the blessing of God with it The vngodly man that holdeth good things without the Sunne of righteousnesse shining vpon his tabernacle is vnhappy in all that hee hath cursed in his fields cursed in his barnes cursed in his winepresses in his cattell in his ouen in his table in all that he possesseth for it is not earthly happinesse to haue much but to haue the blessing of God vpon that we haue be it much or little Therefore learne from hence to blesse your owne endeuours to blesse your seruans your cattell that labour for you your fields your tables that is to pray to God to giue you his blessing in all these things Doe not seise vpon these things as infidels that know not God aright as the gifts of strange gods nor as bruit beasts eat and are satisfied and consider not who makes their food theirs Wrastle with God in your prayers as Iacob did and giue him not ouer till hee leaue his blessing vpon all that you haue vpon all that you doe beginne your day with prayer to God to blesse you in all your vndertakings 5 Seeing God preserueth our food for vs and so it is called ours we must know that our bread will not keepe without his blessing if he doe blow vpon it the breath of his indignation blasteth it and it mouldeth and rotteth in our hands as the Israelites Manna gathered in vndue time did and if God doe not make it ours a stranger shall come and eat our labours What a great prouision had the army of the Syrians that in the dearth and famine of Samaria when an Asses head was sold for 80 peeces of siluer in the city the next day according to the word of the man of God the plenty was such in that famished city that a measure of fine flower was sold for a shekell and two measures of barly for a shekell and all this plenty came from the full prouision of the Syrians they being driuen away from their owne bread If God keepe not our bread for vs how soone is it gone and a stranger cometh in vpon all that wee haue
offence The name of debts doth well expresse in what case we are for all the seruice which God requireth from vs he exacteth as a due debt to him to which wee stand obliged by the law of our creation being made for it And this obligation of our duty hath annexed to it a counterband of all Gods fauours assured to the obedience of Gods lawes and it implyeth both a release of God from all his promised mercies and an engagement of vs to the whole wrath of God So debtors must either pay their debt or the iustice of the law sendeth them to prison I tell thee saith Christ thou shalt not come out thence till thou hast payd the vtmost farthing Obedience then being due euery sinne that we doe euery good duty that we omit doth increase our debt call them therefore as they are sinnes or as they are like debts against these we pray Againe in the indefinite forgiue our debts or sinnes we comprehend all both of all sorts and of all times our originall and naturall sins our actuall our omissions of good duties our commissions of euill our sinnes of thoughts words and workes our secret our open sins knowne and vnknowne our sinnes which the Church of Rome calleth veniall as well as those that they call mortall we must leaue out none for the least sinne vnpardoned defileth and nothing vncleane shall enter into heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errours Further seeing our sinnes make vs debters and thereby lyable to Gods iust punishment that obedience which we owe and cannot pay to God faciendo by performing what he doth command that ingageth vs to satisfaction patiendo by induring the punishment due to our sinne So that therein we are Gods debters owing to him the sufferance of his iust punishment It was the state of Gods owne Israel God gaue them the lands of the heathen and they inherited the labour of the people That they might obserue his statutes and keepe his lawes That was their debt But then if they payed not that debt they should owe God a suffering of all his iudgements the vndergoing of all the following curses whereby God should chasten their disobedience and pay himselfe in their iust punishment 2 What we request Forgiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as let them goe haue nothing to say to them There be diuers phrases vsed in holy scripture to expresse this forgiuenesse that is here desired Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man to whom the Lord imputeth not iniquity and in whose speech there is no guile In which words of pardon and couering and not imputing sinne is intended such an abolition both of the fault and punishment as if neither the one had beene committed nor the other deserued Ezechiah finding God fauourable to him in this free pardon of his sinnes doth confesse it and hee expresseth it thus Thou hast cast all my sinnes behinde thy back Micah hath another phrase for it He will turne againe he will haue compassion vpon vs he will subdue our iniquities and thou wilt cast all their sinnes into the depth of the seas These phrases meet in one expression of a full forgiuenesse for what wee cast behinde vs as willing to see no more what we cast away into the sea as willing it should perish that we desire to quit from any further thought Therefore Dauid calleth this forgiuenesse a washing and purging and clensing from sinne blotting out of transgressions putting them out of the booke of Gods remembrance for euer This forgiuenesse of all our sinnes is an article of our Christian faith so that we may say with Dauid I beleeued therefore I did speake We must first beleeue then we must pray to God for the pardon of our sinnes Nehemiah putteth this petition full into a double request Remember me O Lord and spare me He desireth that God would take notice of all the good seruice hee had done to him and reward it that hee would spare him for all the euill that he had done to forgiue and forget it 3 Of whom this forgiuenesse is desired That is of our father which is in heauen of him only whose name must bee hallowed whose kingdome must rule all and whose will must bee obeied of him only who alone giueth vs bread to nourish vs in whom we liue and moue and haue our being No question but in a cast of so great danger as our sinne doth put vs into Christ would direct vs the right way out of them to him that only hath power to forgiue them 4 For whom this request is made Forgiue vs carrieth the same extent that giue vs doâ—h in the former petition to all that haue done or are now doing any euill wee pray for all that offend God any way that Gods gratious pardon may cancell all the obligations and forgiue all the debts for payment whereof we finde our selues vnable and vnsufficient But vnder this word vs wee doe not comprehend the dead vpon whom God hath past his sentence in their particular iudgement at their death which sentence is not to be reuersed or altered wee finde no warrant in Scripture to beare vs out in any such superstitious charity but vs includeth the liuing without respect of persons high or low bond or free Iew or Graecian Neither yet doe we so include all in this generall pardon as if we had opinion of vniuersall grace for when the Apostle saith The Lord knoweth who are his wee may probably suppose that all are not his therefore we forget not our former petition Fiat voluntas tua for so we desire God to forgiue and so farre to extend this his generall pardon as may stand with your fulfilling of the will of God yet because wee know not how to put difference we pray as the Apostle biddeth for all men declaring our charity to them and referring them to the will of our God 5 The condition of the request so S. Matthew repeateth it Forgiue as we forgiue Or the reason of the request Forgiue vs for we forgiue our debtors Wee must include both in our petition and that helpe we haue by comparing text with text for one giueth light to another and wee professing our forgiuenesse of our brethren trespassing vs are made the more capable of Gods pardon of all our sinnes When before we pray fiat voluntas tua sicut in coelo that sicut importeth our imitation of the heauenly spirits in their obedience but we here say forgiue as wee forgiue this sicut doth not stoope God to an imitation of vs but implieth only a condition that God would forgiue vs if we forgiue our brethren For as one saith quilibet homo est debitor habens debitorem and so resembled by Christ in the parable of one that was a debtor to his Lord and a creditor to his fellow seruant in which parable the point is
God against it Seeing the conscience of our frailties doth awake vs to a more watchfull custody of our heart and obseruation of our wayes Therefore as some sharpe fits of an ague in the spring proue medicinall to our bodies So in our spring of grace our infirmities well considered proue physicke to our soules because they make vs remember whereof we are made and shew vs the vse of those meanes which God hath ordained for our recouery such are hearing of the Word meditation in it prayer to God for his blessing vpon vs and such like holy munitions against Sathan 2 These remaines of sinne doe shew vs what neede we haue of a Iesus to saue vs from them that wee may cry with Saint Bernard O Iesu esto mihi Iesus For if any thing will cast vs down at the feete of God and open our hearts and mouthes to say Our father which art in heauen forgiue vs our trespasses this will doe it when we behold these remaines of euill disposition after our repentance But it is obserued that all this labour which we put vpon men for search of their conscience for confession and compunction for sinne and newnesse of life needeth not Seeing God seeth no sinnes in his elect and they are so reconciled to God that they cannot fall from grace For if they be the sheepe of Christ no man or deuill can take them out of his hand This is a flattering heresie which vnder a colour of establishing the decree of Gods election of grace doth destroy the truth of Gods word and nourisheth sinne The Apostle saith If we say we haue no sinne wee deceiue our selues and the truth is not in vs. If we confesse our sinnes hee is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse If we say we haue not sinned wee make him a lyar and his word is not in vs They obiect from the same Apostle he saith we know that he which is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not Whosoeuer is borne of God doth not commit sinne for his seed remaineth in him and hee cannot sinne because he is borne of God Is the Apostle contrary to himselfe Not so for he declareth what sinne it is of which hee speaketh that he which is borne of God cannot commit All vnrighteousnesse is sinne And there is a sinne not vnto death In which words he distinguisheth sinne from sinne for in the former verse he saith There is a sinne vnto death I say not that hee shall pray for it This distinction cleareth the point for sinne is of two sorts 1 Not vnto death 2 Vnto death When the Apostle saith We make God a lyar and deceiue our selues if we say we haue no sinne hee meaneth that of the sinnes of infirmity which are not vnto death because these the elect of God doe confesse to God penitently and he is faithfull and iust to forgiue them vpon their repentance And when he saith Whosoeuer is borne of God sinneth not neither can sinne hee meaneth that sinne that is vnto death The elect cannot sinne vnto death But when he saith He that committeth sinne is of the Deuill he meaneth such as sinne obstinately and with an high hand and a stiffe neck impenitently which is to death So then to the point of their tenet God doth not see sinne in his elect is a true position cum grano salis if we vnderstand it thus God seeth no sinne in them vnto death no such sinne as either they will conceale from him but they will by confession lay open before him no such sinne as he will punish with aeternall death but hee will forgiue it them But what is the way of their peace Euery man that hath this hope purifieth himselfe euen as he is pure The manner of our purifying our selues is also exprest I will take it as I finde it in the text Whosoeuer abideth in him sinneth not He that doth righteousnesse is righteous euen as hee is righteous Not in aequality as righteous as he but in imitation and by imputation of his righteousnesse This doing of righeeousnesse hee distributeth into the loue of God whom we haue not seene and the loue of our neighbour whom we haue seene This he calleth Keeping of the commandements and doing those things that are pleasing in his fight And this commandement is double 1 Of faith to beleeue on the name of his sonne Iesus Christ 2 Of loue one to another There is also before required on our part our confession on Gods part his absolution Gods absolution consisteth of two parts 1 His pardon of our sinnes that is his releasing vs from the punishment of them 2 His purging and clensing vs from the pollution of them As you haue heard if wee confesse our sinnes hee is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse He addeth hereunto prayer Whatsoeuer we aske we receiue of him So that to gather vp all into a short compendium thus it is with vs The elect of God are all sinners The way to helpe it is 1 Search and confession 2 Faith in the sonne of God 3 Obedience to the Law of God 4 Prayer to God for pardon of our sinnes And therefore when Christs holy disciples desired him to teach them to pray hee bade them say dimitte nobis debita nostra shewing that they were debtors and not able to pay the debt but needed to desire of God to pardon it And from hence the whole doctrine of repentance from dead works comes which needed not if the elect had no sinne But it is obiected 1 That Christ hath satisfied his father for the sinnes of all the elect for so saith Isaiah He was wounded for our transgression he was bruised for our iniquities the chastisement of our peace was vpon him and with his stripes are we healed And God laid on him the iniquity of vs all What need we then pray for the forgiuenesse of our sinnes which are already forgiuen 2 Remission of our sinnes is one the articles of our faith if we beleeue that our sinne are forgiuen already why doe we yet pray to haue them forgiuen To both we answere That Christ hath indeed answered for all the sinnes of his Church and the elect of God doe beleeue it But this satisfaction of Christ is performed to none but such as both search their heart for sinne and finde it and confesse it and come to him by prayer to aske it Come to me all yee that are weary and heauy laden and I will ease you This coming is by repentance of sinnes by saith of the remission of them and by prayer for the remission of them I confesse that there needeth no more deprecation of the wrath of God to establish the decree of
which doe endanger vs. 1 A naturall propension in vs to sinne which maketh vs like tinder apt to take fire from a little sparke conceiued and borne in sinne and iniquity 2 There is in temptation a deceitfull appearance of good that tendreth to vs a sensuall delight which flesh and bloud doe soone relish and tast This petition doth put off both these when we desire the preuenting grace of God to sanctifie our vnderstanding and affections so that temptation may not fasten vpon vs. The coherence and scope of this petition thus cleared let vs proceed in this order 1 To enquire what temptation is 2 How God leadeth into it against which we pray 3 What duties are here required to be done of vs that make this petition 1 What temptation we pray against There is a temptation whereof often mention is made in Scripture whereby God doth make tryall of the wisedome faith hope and loue of his children of their patience and other vertues both to make them better acquainted with themselues and to make vse of their good example abroad for confirming such as are in the Church and for recouering such as are departed from the Church and for bringing in such as are without the Church This is a fanne by which God doth diuide the chaffe from the wheate it is the fire which purgeth the mettall and refineth it God euer vseth this for the good of his holy ones this kinde of temptation Aquin. describeth thus it is Probatio alicuiu◠an sciat an passit an velit And let no man suppose that God vseth this temptation to informe himselfe concerning the knowledge power or will of his seruants for hee knoweth all that is in man better then the spirit that is in him for his hands made man and fashioned him and his spirit searcheth all things euen arcana dei Thus was Abraham tempted when God commanded him to offer his sonne And it came to passe after these thinge God did tempt Abraham It is noted that the word rendred to tempt in that place signifieth a lifting vp of a thing for a signe which expresseth both what God did and why he did it 1 What he did in this tryall he did lift vp Abraham aboue former examples of obedience and faith 2 Why he did it euen for a signe that the eyes of all posteritie might be fixed vpon him as a memorable president The author to the Hebrewes proclaimes this amongst the great examples of faith and obedience By faith Abraham when he was tryed offered vp Isaac c. So Iob was tryed and made an example of patience so well knowne in the Church that Saint Iames saith ye haue heard of the patience of Iob. But of this tryall no more because that is not the temptation here meant This is a prouocation to euill against which we pray lest after God hath pardoned our former sinnes we either relapse into the old or fall into new sinnes The word here vsed is significant and expresseth the thing meant very fully for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an vndertaking of any thing by strength and fraud for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both force and deceit thence Pirates take their name And wee pray against that malice and cunning wherewith the old Serpent assaulteth vs. This kinde of temptation is double 1 From without vs by Sathan whose deceiueablenesse too often mis-carryes vs to euill and therefore hee in his attempt against Christ in the wildernesse is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 From within vs and that is from the corruption of nature and that seed of euill which we deriue by seminall traduction from our first transgressing and faulty Parents of which the Apostle saith Euery man is tempted when he is drawne away by his owne lust and intised In which words the Apostle well describeth this temptation against which we pray for it consisteth of two parts 1 Our concupiscence draweth vs away from the rule of Gods law and the obedience of it as in the first of the Angels that sinned they were drawne away from that content that should haue established them in the liking of their high and glorious creation by entertaining an aspiring sublimation of themselues to an equality with God whereas the condition of their creation should haue beene a law to them to haue reposed them on the prouidence of their maker So in the temptation of Euah the Serpent began with her to question the law of the forbidden fruit and to moue doubts concerning the equity of that law And euer since our concupiscence corrupted with originall impurity resisteth the law of God so farre as the law against sinne doth become an occasion of sinning 2 This concupiscence enticeth to doe euill for so the Angels being diuerted from the content in the law of their creation were entised to that sinne of rebellion which lost them heauen And our Mother Euah seeing the fruit was faire good to eate and to bee desired for the knowledge of good and euill was enticed to eate thereof And euer since after we are once drawne away from God and the obedience of his law we are enticed by our owne concupiscence to obey the law of our members giuing our concupiscence leaue to neast in vs to conceiue and breed and bring forth and hatch sinne Against both these we pray that we may neither bee carried away from the obedience that wee owe to the law of God nor caused to affect or doe those things which are contrary to this holy law the rule of our life 2 How we say to God Ne nos inducas Some obiect what need this petition when S. Iames saith let no man say when he is tempted I am tempted of God for God cannot be tempted with euill neither tempteth he any man To tempt there as the scope of the place doth declare is to draw from God and to entise to doe euill for so the Apostle doth expresse himselfe and in that sense God doth tempt no man for he that Would haue all men to be saued and come to the knowledge of his truth cannot be suspected of vnfaithfulnesse to his creature to betray him to his ruine for he is called a faithfull Creator but as Saint Cyprian saith Dat potestatem aduersum nos 1 Vel ad poenam cum delinquimus 2 Vel ad gloriam cum probamur Both these wayes God tryeth vs sometime by withdrawing his grace from vs and leauing of vs to our selues that we may know by our yeelding to the temptations of Sathan how weake wee are in our owne strength that we may not presume vpon our selues but depend wholly vpon him for he is our rocke and strong hold Sometime by expressing vs with sundry tryals of our faith to see if any thing will support vs from the loue that we beare to God Against this we pray not wholy for the Apostle doth bid vs to count
crucis non haberet signo tamen crucis samuniri curabat To that place came a congregation of euill spirits declaring to their chiefe an account of the euill they had suggested that day One of them told how he had tempted one Andreas a Bishop to some loose desires the chiefe of them and all the rest vrged his further proceeding therein After espying themselues ouer heard by the Iew which lay quietly by them they thought to haue done him a mischiefe but he was so fenced with the signe of the Crosse that they could not but left him and disappeared The next day the Iew told the Bishop what hee had heard what he had done and the Bishop was by him preserued against Sathan he by the Bishop catechised and baptised Thomas Cantipratanus a suffragan Bishop a great collectour and register of miracles reports from his own eyes he saith Proprijs oculis vidi hee trauailed 40. miles of purpose and there laet is oculis vidit One Voluandus a Prior of the Predicants vsed euer in life often to signe his brest with the signe of the Crosse his bones after being taken vp to be deposited in another place they saw vpon his breast bone the signe of the Crosse of a massie and bony substance quasi scutum cordis I should surfet your christian patience if I should recount to you the legend of Saint Francis and the Wolfe how he saued himselfe and ouercame the cruelty of the Wolfe onely by the signe of the Crosse and after by gentle perswasions made the Wolfe as tame as any Lambe and made the Wolfe promise him neuer to vse any cruelty againe For why should it not bee as possible for a Wolfe to speake as an Asse These things the Roman faith doth follow as Esau did the red potage that lost him the blessing And such lying Legends as these doe beget such an opinion of the signe of the crosse that many simple ignorants thinke themselues sufficiently fortified against all euill by that signe George Dowley a Priest set forth a Catechisme in English in An. 1616. 1 Chapter of the signe of the Crosse Where he perswadeth this manner of blessing our selues against all euill Making with the thumbe a crosse vpon the forehead against all euill thoughts Another vpon the mouth against euill words The third vpon the breast against euill workes which proceed from the heart saying By the signe of the holy Crosse from all our enemies deliuer vs good Lord. This is modest blasphemy compared with that in the Breuiary of the Church of Rome where vpon the feast of the Inuent of the crosse the people are required to prostrate themselues before the crosse and to say these words O crux splendidior astris salva catervam in tuis laudibus congregatam Is not this a flying from our father which is in heauen to seeke helpe against euills from a creature the work of mans hands thus doth the idolatrous Church of Rome dishonour God with highest contumely and blasphemy In like manner their desertion of God is further declared in their inuocations of the virgin Mary of Angels and Saints and their images their Agni Dei hallowed graines and Medailes which the superstitious papists doe beare about them as their munition and defence against euils that God may renew his old complaint My people haue committed two euils they haue forsaken me the fountaine of liuing waters and hewed them out Cisternes that can hold no water Against this damnable error and practise let vs learne of him that teacheth vs here to pray of whom we may seeke for deliuerance from all euills let vs obserue the way of the faithfull in all ages of the Church and see who gaue them deliuerance and whither they resorted in all feares and pressures and we shall find that all the faithfull haue sought and found deliuerance no where but in the arme of our father which is in heauen 3 The duties of such as moue God in this petition Let vs see where this petition is placed for it is the last request that we make to God in this prayer teaching vs that none are capable of deliuerance from the power and fury of the Deuill but such as desire of God heartily and zealously 1 That the name of God may haue right done to it by him by hallowing of it 2 That the kingdome of God may rule him 3 That he may liue in obedience of the holy will of God all his life 4 That he may liue vnder the prouidence of God seeking his meat from him and receiuing it with his blessing thankfully and contentedly 5 That he may be pardoned all his sinnes in the mercy of God and shew mercy himselfe to such as offend him 6 That he may be free from new defections or relapses He that faithfully beleeueth and feruently desireth and heartily prayeth for these spirituall graces may safely pray it out Libera nos à malo Therefore all the duties of zeale and piety of knowledge obedience charity temperance mercy repentance godly life are required of him that sollicites this sute to God to be deliuered from all euill for hee that would not suffer ill must take heed as much as hee can to doe none The first caution directeth vs how to compose our selues for this petition that we may preuaile with our God for deliuerance that is by seeking first the kingdome of God and the righteousnesse thereof by desiring to liue in the sober and thankfull vse of his creatures and maintaining a good conscience toward God and men 2 Seeing we pray for deliuerance from all euill wee are admonished to decline and avoid all the occasions of euill he that would not haue his teeth set on edge let him not taste of sowre grapes it is the forbidden fruit that embroileth vs in all the calamities of life that vnparadiseth vs and turnes vs ouer to labour and sorrow It is a certaine signe of our regeneration if wee haue a care to keepe our selues from these euills As S. Iohn saith We know that he that is borne of God sinneth not but he that is begotten of God keepeth himselfe and that wicked one toucheth him not Which words doe shew that there is a seed of grace in the elect whereby they may keepe themselues from the touch of Sathan The way to keepe our selues from this danger is by Saint Paul thus opened Holding faith and a good conscience 1 Holding faith that is depending only vpon God for our safety louing him and cleauing to him trusting him and resting vpon him desiring the constant course of his vnchangeable loue to vs in Christ Iesus For nothing doth more establish our hearts in faith then the sweet experience that we haue had of Gods former mercies and loue to vs from which we conclude the vndoubted assurance of his future prouidence This was Dauids plea. By thee haue I beene holden vp from the wombe thou art he that tooke me out of my mothers
seeth not and he walketh in the Circuite of heauen These are grosse and carnall opinions of God that his high habitation in heauen doth make him a stranger to vs and our wayes or maketh our prayers imperssions to him Am I a God at hand saith the Lord and not a God farre of This title of Gods being in the heauens doth not clip the winges of his presence spread and dilated ouer all the world Whither shall I goe from thy spirit or whither shall I fly from thy presence If I ascend vp into heauen thou art there If I make my bed in hell thou art there c. We must therefore search the reasons why God whose presence filleth all places is here called vpon as dwelling in the heauens He is said to be in the heauens in respect of his Maiestie and glory for as the throne of an earthly Prince is his highest place of greatnesse and glory so we can best conceiue God in his glory when wee cast our selues downe before him sitting vpon his throne so Christ saith Heauen is Gods throne and the earth is his footstoole So Dauid The Lords throne is in Heauen his eyes will consider his eye-liddes will try the children of men This teacheth vs to come before God in our praiers with all humble reuerence feare as before a Prince of highest glory sitting in the thron where he iudgeth right They forget this who come before him and present him with their rude and vndigested extemporall euaporations of their desires daring to petition the highest Maiestie with their vnstudied vnpremeditated supplications Salomon presseth this consideration thus Be not rash with thy mouth and let not thine heart be hastie to vtter any thing before God for God is in heauen and thou vpon earth therefore let thy words be few If the Maiestie of earthly Princes do make thee study thy petitions and take counsaile what thou shalt desire and in what wordes and that thou weighest euery word in it that thou maiest giue no offence doe not make too bold with God who though he be thy father yet is he an heauenly glorious God whose seat is aboue all The sweet and gracious name of a father may peraduenture make vs too bold and therefore this addition of Maiestie is put to it to temper and moderate our presumption and to awe vs. 2. This mention of heauen in Gods title is a remonstrance of Gods omni-videncie for hee is aboue as in speculo in a watch tower from whence hee discerneth all that is done all the world ouer So Dauid Out of heauen did the Lord behold the earth his eye is ouer all the world Neither is there any creature that is not manifest in his sight but all things are naked and opened vnto the eyes of him with whom we haue to doe The Lord is in his holy temple He seeth all mens hearts and discerneth from what affectiōs their praiers are breathed forth into his hearing He seeth who come to him who neglect him he discerneth what it is that bringes to him whether our necessities and wants only or our loue to him he discerneth what vse we intend to make of his gifts if we preuaile with him how we will take it if we speed not in our suites for he knoweth all our thoughts long before So that we are hereby stirred vp to a further conscience of reuerence holy deuotion in our praiers for that we appeare in his presence whose searching doth so narrowly suruey vs from the height of his Sanctuary 3. This mention of the heauens in his title doth expresse the high power of God for what doth more expresse him to vs in fulnesse of omnipotency then this high throne of his greatnesse established in heauen The Heauens declare the glory of God and the firmament sheweth his handy-worke This addes yet more to our feare for that power is not to be dallied with The Lord killeth and maketh aliue hee bringeth downe to the graue and bringeth vp By strength no man shall preuaile Here is no contesting with this power and no resisting his right hand our father which art in the heauens Take heed that the presumption on the name of Father doe not dash thee against the rocke of his power for There is no rocke like our God Dauid hath secretly directed vs herein But there is forgiuenesse with thee that thou maist be feared This is the best composition of the heart that prayeth to God to loue and hope and beleeue and approach and sue and all with feare for feare will keepe vs within boundes that we offend not Now that we haue both these considerations in sight together in this compellation of our father in heauen we haue also matter of faith as well as feare There be two doubtes which may be cast in prayer which are both remoued in this title and our faith established against them 1. That of the Leper Lord if thou wilt thou canst make me cleane He confest him a Lord he belieued of his power but his doubt was of his will But seeing he is our father there can be no cause of that doubt 2. That of Israel Can God furnish a table in the wildernesse here is doubt of the power of God and this is cleared when we confesse that our father is in heauen For his being in heauen which we here confesse is not a bare habitation there for so the Angels of God are in heauen but it acknowledgeth his Creation of the heauens his possession of them his dominion ouer them the heauens are his imperiall chamber wherein he sitteth as supreme Monarch in most absolute and independent omnipotenc y As Dauid He hath done whatsoeuer he would in heauen and in earth and in all deepe places There be two great hinderances to the preuailance of our praiers 1. Nimia trepidatio when we are too much cast down with the terrour of Diuine Maiestie that is healed in Our father 2. Nimia oscitatio when we beare our selues too bouldly vpon the confidence of his fauour and that is quash tif we consider him in the heauens the place of his high glorie 4 This mention of heauens doth call vs to the consideration of the holinesse of God for that is called the Lords Sanctuarie the Sanctum sanctorum and into that shall enter nothing that is vncleane Therefore in the law so many washings and clensings were in vse so many preparations for any speciall resort to God the people called vpon to sanctifie themselues for God that openeth his hand and filleth our empty vessels as the pottes at the marriage in Cana to the brimme will not powre his pure graces into vncleane vessels And hee that is pure and holy will not receiue the praiers that come from an vncleane and pudled spring of flesh and bloud hee that poureth on the house of Dauid and the inhabitants of