Arias Montanus giues this note vpon these words in Saint Matthew Animaduerte lector hanc clausulam non esse de textu he addeth also that in the Greeke Church the congregation doth neuer repeate this clause but when they haue with the Minister said libera nos a malo The Priest onely pronounceth these words quia tuum est regnum c. And learned Erasmus thinkes that these words might be added to the Lords prayer by the vse of the Church as at the end of the Psalmes we added that holy acclamation of Gloria patri filio spiritui sancto yet neither of these Apocryphicall or without diuine authority for Dauid is said to blesse the Lord before all the congregation saying Thine O Lord is the greatnesse power and glory and the maiesty and the victory for all that is in the heauen and earth is thine Thine is the kingdome O Lord and thou art exalted as head aboue all Therefore approuing the vse of this conclusion of the Lords prayer we proceed in it 1 And call it by the name which is giuen to it by the holy Ghost our Blessing of God after prayer this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 We will consider it as a motiue to God to grant vs the requests made in the seuen petitions 3 As it is a strengthening of our faith to aske all these things at the hands of God 1 This is a blessing of God We are said to blesse God when we doe praise him and giue him the honour due to his name So Saint Paul meant it Blessed be God euen the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort And it agreeth well with our duty that we petitioning this father in this prayer for all mercies and all comfort and wrastling with him in our prayer as Iacob did for his blessing vpon vs should also blesse him and praise his name Rea. 1 And for our direction herein we haue our Sicut in coelo in terra for Iohn heard euery creature which is in heauen and in earth and vnder the earth and such as are in the sea saying Blessing honour glory and power bee vnto him that sitteth vpon the throne and vnto the lambe for euer and euer Rea. 2 Let vs consider what Dauid saith Great is the Lord and greatly to be praised We pray in our first petition Hallowed be thy name for the name of God is great and Dauid saith According to thy name O God so is thy praise vnto the ends of the earth thy hand is full of righteousnesse We labour to open that hand by our prayers that we may partake of his righteousnesse therefore to him belongeth praise for his names sake We are created to this end to glorifie God in our bodies Rea. 3 and in our soules and this is the way to honour him ipse dixit Who so offereth praise glorifieth me Dauid often calleth it Sacrificium laudis And he calleth these kinde of sacrifices the sacrifices of righteousnesse These be called vituli labiorum in Hose they are called fructus labiorum confitentium nomini eius by the author to the Hebrewes The Saints of God haue vsed to cast themselues downe at his feete that in their humiliation he may bee exalted when we kneele or prostrate our selues to one that standeth by vs we make him shew high ouer vs therefore when the Lords faithfull seruants come to him to worship they fall low on their knees before him They euacuate themselues and put off all honour and estimation from themselues to giue it all to him this is blessing of God So doe we in this prayer all petition then confession 2 Consider this as a motiue to God to grant the petitions herein contained 1 Wherein obserue that we haue no arguments to induce God to goodnesse towards vs but such onely as are drawne from himselfe and his owne holy and great attributes Therefore Daniel renounceth all respects drawne from himselfe as vnpleadable Wee doe not present our supplications before thee for our owne righteousnesse but for thy great mercies therefore he prayeth O Lord heare O Lord forgiue O Lord hearken and doe deferre not for thine owne sake O my God So Nehemiah in his prayer doth make a contrite confession of his sinnes to God and the sinnes of all the people and his plea for mercy and forgiuenesse and for further grace and fauour of God is the promise of God Remember the word that thou commandedst by thy seruant Moses So we pray remember thine owne kingdome thy power and thy glory when we aske of thee these petitions for we haue nothing of our own worth the remembring for whose sake thou shouldest grant our requests 2 Let vs consider how these may be motiues to perswade our God to heare our prayers we doe herein acknowledge and ascribe to God 1 Kingdome as Dauid saith The Lord is King the earth may be glad thereof he is no tyrant but a King to whom belongeth the procuration of the good of his Subiects Hee is our King of old saith Dauid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is therefore the breath of our nostrils he is the common father of vs all ruling vs with authority and loue And because thou art our King we pray thee to glorifie thine owne name in thy Church to let thy kingdome come to it To aduance thy will in it To sustaine vs thy subiects with all the necessaries and conueniences of life To seale thy pardon of all our sinnes To keepe vs from the infection of new sinnes from relapses into our old ones To defend vs from the power of the deuill and to saue vs from any thing that may offend and hurt vs. 2 Power is ascribed to God Wherein we appeale to the omnipotency of our Father we acknowledge him able to doe whatsoeuer hee will in heauen and earth So Nehemiah beginneth his prayer O Lord God of heauen the great and terrible God So began Daniel O Lord the great and dreadfull God This confession of Gods power doth incline the greatnesse and might of God to stoope it selfe to vs for power takes no ioy in aduancing it self against weaknes Amongst men there be of those barbarous and inhumane natures which abuse power to vnmercifull tyranny and oppression but when we confesse the power of God we submit to it and thereby moue the God of power to declare the same to our good He hath power in spirituall graces to bestow them on vs that we may serue him in the hallowing of his name his power can extend his kingdome ouer all his power onely can make vs able to doe his will this power commandeth heauen and earth to minister to our necessities He hath power to pardon all sinnes and to preserue vs from temptation and euill Therefore the consideration of our confession of his power moueth him to grant our requests in all
reckonings make long friends The comfort is that where particular confession cannot perfect the account it be there supplied with a generall of all our sinnes both remembred and forgotten knowne and vnknowne This was Dauids course for hauing said who can tell how oft he hath offended he addeth cleanse me O Lord from my secret sinnes in which generall request there is ingrost a full confession of all If this generall confession auailed not to this purpose the rule could not hold that at what time so euer a sinner repenteth him of his sinnes from the bottome of his heart all his sinnes should be put out of remembrance The conuerted thiefe on the Crosse had many sinnes to repent euen after he was nailed to the Crosse hee reproached Christ and whilest he was blaspheming his heart smote him and he reproued his fellow and confessed that they suffered iustly therefore he sought and found grace It were most vnhappy for man and would make the way of saluation vnpossible vnpassable if a generall contrition for the whole body of sinne did not ease the conscience when the shortnesse of time and forgetfulnesse doe hinder a particular enumeration of all the seuerall prouocations of the wrath of God against sinne for ignorantly we offend often 3 A third duty ioyned with this confession of the mouth is confession of the heart vnfainedly touched with remorse of sinne for sinne must be first discerned and discouered before it can put vs into shame and feare and griefe for it This yeeldeth vs guilty into the power of iustice and saith like the sonnes of Iacob when the cup was found in Beniamins sacke What shall I say vnto my Lord what shall I speake or how shall I cleare my selfe God hath found out mine iniquity But the tender conscience feareth lest this compunction come short of the sorrow that is due and proportionable to the trespasse for we should haue as great a measure and proportion of hatred to the sinne wherein we offend as there hath beene in vs loue of euill But the delectation of the sinne remembred doth often take out the sting of fit remorse The comfort is that as a father hath compassion of his children so the Lord c. For he knoweth whereof we be made c. We cannot brush off this dust but it will still foule vs and make vs vncleane the law of our members during the vnion of our soule with our body cannot bee repealed therefore the most sanctified man that liues doth finde 1 That either he doth not finde the heinous condition of his sinne to fit it with proportionable remorse 2 Or he doth not sufficiently regard the due punishment to fit it with proportionable feare for according as a man feareth such is Gods displeasure 3 Or not enough consider the foulenesse of the fact to fit it with due shame and hatred of it Therefore considering our imperfections and knowing that our old man is not cannot be vtterly destroyed in vs let it be our comfort yet that wee doe the euill which we would not if we had a measure of grace sufficient to resist it and Dauid will tell vs that our God heareth the desires of the poore 4 A fourth dutie implied here is renouation of our life for when we aske God forgiuenesse of sinnes wee must take heed that we doe not turne it into a practise to doe euill and cry God mercy for it when we haue done as if that were al that we desired to haue leaue to sinne to wipe off the old score and to runne againe into Gods debt still pleading for pardon and still offending Therfore that which God requireth of this petitioner is that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wee be renued in the spirits of our mindes to walke from henceforth in newnesse of life For neither circumcision auaileth any thing nor vncircumcision but a new creature and as many as walke according to this rule peace is vpon them and vpon the Israel of God So that this petitioner must haue a care to his walke that it be secundum hanc regulam of holinesse and piety Here the tender conscience feareth much 1 Because we finde not the image of God repaired in vs for we are nothing like him Against this comfort thy selfe for that is not to be hoped for in this life Saint Iohn saith of vs all comprehending therein all the elect of God We are the sonnes of God but it doth not appeare what we shall be but we know that when he shall appeare wee shall be like him for we shall see him as he is So that till he appeare we cannot be like him But Saint Paul saith of the Thessalonians euen here ye are the children of the light and of the day and as peremptorily he saith not of the night nor of darkenesse But I say I doe not finde my life amended how then can I say dimitte mihi Indeed I confesse that our time is best spent in the reformation of our liues and here is worke enough to take vp all the time of our life and our whole measure of grace They that studie this well see so much weakenesse in themselues to vndergoe this worke that they cry out for helpe It is time for thee Lord to put to thine helping hand Our comfort against this griefe is Thou also hast wrought all our workes in vs we that are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shop in which God worketh cannot suddenly discerne the operations of God within vs for who knoweth his owne heart And the more wee striue toward perfection the more wee discerne the length of the voyage and the weakenesse and defects both in our skill and prouisions to accomplish the same wherefore we mistrust our selues and the better wee grow the worse estimation we still haue of our selues God worketh much good in vs that we are not aware of we are dust and ashes and in these ashes are many embers of grace raked vp the time will come when God will reueale vs to our selues himselfe to vs and then we shall finde our selues much better then our opinion This doth God a while conceale that we may both worke out our saluation with feare and trembling in a godly mortification of the deedes of the flesh passing the time of our dwelling here in feare God who bringeth good out of euill by miraculous extraction and who maketh light to arise out of darkenesse doth make two good vses euen of that remaine of sinne which suruiueth our repentance and of that propension which procliueth vs to euill 1 As the law is called the strength of sinne so these sinnes that remaine in vs and corruption which escapeth our repentance may bee called the strength of grace For the elect of God the more sensible they bee of their owne both pollution by sinne and weakenesse to resist it and impotencie to reforme it so much the more feruent is their zeale of the glory of
it exceeding ioy when ye fall into diuers temptations this is probatio fidei Dauid beggeth this of God proue me O Lord and try me Saint Augustine Hic vre hic seca this is euer meant to Gods glory and for our good we deprecate it not wholly we pray against the first of these which is Gods leading vs into temptation ad poenam cùm delinquimus for this is Gods act for the punishment of some former to leaue vs to Sathans power for a time 3 Desertio in poena So Iob was by God led into temptation when God gaue Sathan leaue to vexe him with many afflictions wherein God did so hide and conceale his protection that the faith and patience of Iob were staggered and suffered a very hard assault And in like manner was Ieremiah led into temptation when his passion brake forth into some extremities And Saint Paul knew that it was God who led him into that great temptation when the Angell of Sathan buffeted him and hee therefore did thrice beseech the Lord that he might depart from him this was one of Gods desertions wherein hee left his faithfull seruants for a time of which himselfe speaketh by his holy Prophet For a moment in mine anger I hid my face from thee for a little season During the fit the seruants of God wanting the light of this countenance of God discouer great weakenesse as you haue heard in the former examples and it will better appeare if you heare themselues vtter their own passions Dauid felt this desertion strongly when he complained Will the Lord cast off for euer and will he be fauourable no more Is his mercy cleane gone for euer doth his promise faile for euermore Hath God forgotten to be gratious hath he in anger shut vp his tender mercies Here Gods desertion led Dauid into temptation This kinde of desertion in punishment the Sonne of God himselfe felt on the Crosse which brake forth into that bitter complaint when he said My God my God why hast thou forsaken mee Here was no doubt of the loue of God but here the plaintiue smarted and in the anguish of his paine complained of what he suffered being for the time engulfed in afflictions This was Gedeons case the Angell of the Lord said to him The Lord is with thee he replyed O my Lord if the Lord be with vs why then is all this befallen vs where be all his miracles which our Fathers told vs of saying Did not the Lord bring vs out of Egypt but now the Lord hath forsaken vs and deliuered vs into the hands of the Midianites Many of Gods faithfull seruants finde and feele in themselues a decay of faith an vnwillingnesse and vnablenesse to pray a feare and almost a despaire of the presence and fauour of God a quenching of the spirit in them Some are so farre gone in this desertion as to apprehend the disfauour of God so deepely as to see no way out of it for the time and therefore they iudge themselues vnworthy to liue any longer and are tempted by Sathan to destroy themselues Some are left in their sinnes as Dauid and Peter were and many of Gods Saints who doe many things amisse All these cases are full of danger and require of vs to be importunate suiters to our God for his fauour that hee would not leade vs into any of these temptations that he would not be a looker on or stand farre off when we are thus assaulted that he would not keepe in the influence of his grace from working effectually in vs first ne veniant secondly ne vincant And here for comfort of the faithfull in these kinde of temptations we are taught 1 That there is danger in these temptations but God hath in mercy directed vs where to seek helpe remedy euen from our father which is in heauen and hee that biddeth vs aske his helpe hath promised to giue to them that aske and to open to them that knocke at the gates of his mercy therefore Christ biddeth vs pray ne nos inducas 2 That it is God that leadeth his seruants into these temptations from whence we may comfortably conclude 1 That they shall not preuaile totally and finally against vs for God will suffer no man to be tempted beyond his strength but will giue issue to the temptation though they doe not sodainly finde the way out of them and though they presse and oppresse vs for the time with great violence for his compassions faile not 2 That he which taught vs this prayer the sonne of God was man and himselfe indured temptation and was in all things tempted like to vs and ouercame these temptations for vs. 3 That Christ our Sauiour doth assist vs in our temptations with his prayers to the Father as he said to Peter But I haue prayed for thee that thy faith may not faile 4 That God in these spirituall and temporall desertions doth giue vs grace for grace that if he hide himselfe from vs by with-holding one necessary grace the want whereof doth disquiet vs and put vs in feare yet he gratiously supplieth vs otherwise with some other fauour wherein he secretly signifieth to vs that he hath not quite forsaken vs. So when Dauid by the treasonable insurrection of his sonne saw a curtaine drawne betweene him and the face of his God yet God in fauour gaue him an humble and patient heart to cast himselfe at his foote and to tarry in expectation of his will If the Lord thus say I haue no delight in thee behold here I am let him doe to mee as seemeth good in his eyes Though he giue not the grace of taking away from vs the Angell of Sathan that buffereth vs as he did Paul he saith my grace is sufficient for thee he armeth vs with such fortification and munition as shall safeguard vs from Sathans victory Or if he giueth not the grace of remoue of our temptations from vs in stead thereof hee remoueth vs in grace and good fauour from them The righteous is taken away from the euill to come so to Iosiah Behold I will gather thee to thy fathers in peace and thine eyes shall not see the euill that I will bring vpon this place Or if he take away from vs the sense of his loue and feeling of the comforts of his spirit in stead thereof hee giueth vs an holy desire and longing after him which the Apostle calleth sighes and groanes which cannot bee exprest as in Dauid I cryed vnto God with my voyce euen vnto God with my voyce and hee gaue eare vnto me 2 In the day of my trouble I sought the Lord my soare â—â—nne in the night and ceased not my soule refused to be comforted Reade on and you shall find that God did not leaue him comfortlesse but when hee could not feele the fauour of God he found the grace of prayer and perceiued that God heard him By this that
things reuealed done by all that loue and conscionably serue him 11 His goodnesse in himselfe and toward all things that haue being of him 12 His grace by which he declareth himselfe in Iesus Christ the father of vs all 13 His mercy in which he couereth our sinnes and pardoneth all our iniquities 14 His righteousnesse by which hee iustifieth his elect and condemneth the vngodly In all these God is glorious in his Church and his Church confesseth it 2 He is glorious in his workes It is a worke for the Sabbath to thinke of them Dauid makes two good vses of them 1 To debase himselfe 2 To exalt God O Lord our Lord how excellent is thy name in all the earth 3 He is glorious in his word 1 In veritate it is called verbum veritatis 2 In aeternitate durat in saeculum Truth maketh vs free and eternity crowneth vs with indesinent perpetuity Our faith is hereby supported that seeing our God is the King of glory and all our prayers are directed to his glory that he will therefore heare vs from heauen and when he heareth he will haue mercy And in that faith we all say Amen to these our holy deuotions MATH 6.13 Amen THis is the last gaspe of this heauenly prayer 1 Consider we what Amen is 2 To what it is said 3 By whom it must be said 4 How we must say it 1 What Amen is It is one of those Hebrew words which is retained in the vse of the Church in all languages and Gabriel Gerson saith it is vsed in Scripture three wayes 1 Nominaliter 2 Aduerbialiter 3 Verbaliter 1 Nominaliter and that 1 Personaliter 2 Realiter Thus it signifieth the truth of the person and so it is the appellation of Christ These things saith Amen the faithfull and true witnesse onely proper to Christ Ego veritas omnis homo mendax Thus it signifieth the truth of things so called all the promises of God in him are yea and Amen that is perfect truth 2 Aduerbialiter So it signifieth verily a word of earnest asseueration sometimes vsed single sometimes double Amen Amen Our Sauiour vseth it much in the Gospell alwaies in serious matters 1 In doctrina Baptism Verily I say vnto you nisi quis renatus fuerit c. 2 In doctrina Euchar. Amen Amen dico vobis Except ye eate the flesh of the sonne of man and drinke his bloud you haue no life in you 3 In doctrina orationis Amen Amen dico vobis quaecunque petieritis patrem in nominâ— meo dabit vobis 4 In the doctrine of comfort in afflictions Verily verily I say vnto you ye shall weepe and lament and the world shall reioyce but your sorrow shall bee turned into ioy So it is vsed in many other important passages in holy Scripture Origen per quod verbum vernaculo Hebraeorum sermone vera fidelia esse quae scripta sunt dicta consignatur Therefore where you finde that word beginne the sentence expect some thing of great moment to follow Attendite credite 3 Verbaliter And thus it is equiualent to So be it and is vsed in the close of 1 Thankesgiuing 2 Praise 3 And prayer 1 Of thankesgiuing The Apostle taketh care that this seruice bee performed lingua familiari Idiomate noto that Amen may be said to it 2 Of praise or blessing of God Blessed be the Lord God of Israel from euerlasting and to euerlasting Amen and Amen Blessed be the Lord for euermore Amen and Amen God teacheth his Leuites to blesse his people when they dismisse the congregation He addeth They shall put my name vpon the children of Israel Amen is his name and the seale of that blessing 3 Of prayer So our prayers end generally and it hath a double vse which I learne of two Fathers 1 Signaculum consensus nostri 2 Votum desiderij nostri 1 It sheweth our vnderstanding well informed 2 Our affections feruently inflamed 2 To what it is said 1 To the Preface 2 To the seuen petitions 3 To the Conclusion 1 To the Preface Here are three things of import 1 That wee chalenge interest in God and call him ours 2 That wee seeke his face as his children and call him Father 3 That we lift vp our hearts to him as being in heauen In all these we vse Amen both aduerbialiter and verbaliter 1 Amen verily he is ours it is vox fidei wee beleeue him so to be 1 We beleeue our right in him noster 2 His loue to vs in Pater 3 His prouident power ouer vs by reason his dwelling is in heauen from whom euery good and perfect gift commeth Amen verily as Aquila fideliter as Origene ad confirmationem omnium quae dicta suut all this is true This is signaculum fidei He that sealeth to his conscience a full perswasion that God dwelling in heauen is his father may be bold to goe on with all the seuen petitions He that will pray let him aske in faith and wauer not Heare the Church prayer Looke downe from heauen and behold from the habitation of thy holinesse and glory where is thy zeale and strength and the multitude of thy bowels and of thy mercies towards me are they restrained Doubtlesse thou art our Father though Abraham bee ignorant of vs though Israel acknowledge vs not thou O Lord art our Father our redeemer c. Say Amen to this and pray on There is also another vse of Amen by way of blessing our selues in the name of the Lord. Amen So be it for this is votum desiderij nostri 1 That he may owne vs and call vs his 2 That he may loue vs and call vs children 3 That he may possesse the place From whence euery good gift commeth That his prouidence may be our storehouse to supply all our wants That his loue may be our banner That his power may be our fenced citie So be it 2 Amen to the petitions Amen to the whole body of the prayer Amen to euery part of it not onely to euery petition but to euery member thereof 2 Aduerbiabiter 1 For our hearts must be established with a full perswasion that it cannot goe well with vs by any meanes except all this be done that we pray for 1 The name of God which is our tower and refuge must be hallowed else quo fugiemus 2 The kingdome of God must come else who shall raigne ouer vs 3 The will of God must be obeied by vs and fulfilled vpon vs for it is his will to saue vs. 4 And if this will of God be not obeyed on earth according to the patterne of heauenly obedience performed by the Angels and Saints of God it will not be accepted in his sight 5 If he giue vs not bread and his blessing with it we shall not liue in his sight 6 If he forgiue vs not wee
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
deepe in the blood of Gods Saints he careth not to destroy Christs kingdome to aduance his owne vsurping that power in the world in the name of Christ which himselfe did not assume who said My kingdome is not of this world The Turke the Iew and all the Barbarous nations of the world who liue in the darke to whom the pretious light of the Gospel hath not appeared all professe hostilitie to this Gospell of the kingdom that we may say of it as the Iewes sayd to Paul As concerning this sect we know that euery where it is spoken against But these profest enemies of the kingdome of Iesus Christ are in open hostility against the Church and proclaime warres to it they are the forces of that great king who came against that litle city in the booke of the preacher and besieged it and built bulwarkes against it we can expect no better from them then force and fury There be secret enemies Wolues in sheepes cloathing whose close malice doth put vs into more danger and feare these hide themselues within the Church and carry a semblance of brethren and they are 1 Heretikes that corrode and fret the holy truth of the Gospell with their false doctrines and blasphemous and impious assertions of vntruthes to mis-lead the ignorant into errour and to corrupt their iudgements 2 Schismatikes that disquiet the peace of the Church disturbe the order rankes of Gods wel ordered armies and disfigure the beautie of holinesse setting vs together by the eares fermēting the masse of Christian charity with their gall of bitternesse which they maliciously infuse into the body of that city that is compact together 3 Hypocrites which put on Religion as they do fine garments for shew onely and personate pietie to make the world of opinion that they are holy whereas all their Religion and holinesse is in the eye those are but the outsides of professors and their workes denie and blaspheme the faith of which their mouthes tongues doe make formall profession Against all these we pray that the Kingdome of Iesus Christ may come to vs to reueale to vs the light of Gods truth to establish peace and concord amongst brethren and to declare the true and vnfeined Religion which consisteth in the sincere seruice of our God for where this kingdome is throughly established there truth and peace and sincerity doe shew their faces and lift vp their heads and are exalted by all the subiects of that Kingdome 3 Our naturall corruptions are enemies to this kingdome the flesh lusteth against the spirit and the law of our members resisteth the law of God there is ventus ab oriente which bringeth into vs whole armies of Grashoppers and Catterpillars that is a corruption from our birth which spanneth in our vnderstandings with multiplicity of phantasticall opinions various distraction of our thoughts and filleth the inferiour part of the soule with many vnlawfull desires vnquiet longings for things forbidden wherby our affections are troubled and corrupted with vniust appetite of things forbidden Against these also we pray in the comming of this kingdome that God would rule in our vnderstandings to instruct vs and that God would rule in our thoughts to limit them and keepe them from all wandring distraction and that he would rule in our affections to bridle restraine their loosenesse to correct their rebellion to the spirit of God to awe them to the obedience of God and to sanctifie vs wholly both in our bodies soules and spirits that neither in thought word nor deed we may grieue the holy Spirit of God by whom we are sealed vp to the day of our redemption So that in this petition we pray against the dominion of sinne in our mortall bodies against the pollution of sinne in our immortall soules against all spirituall and carnall wickednesse that the brightnesse of Christs kingdome may driue away the darkenesse of Sathans kingdom in vs that he would enter into vs by his grace and bind the strong man Sathan who possesseth vs by his power and cast him out in his iustice and abide in vs by his mercie For so shall no iniquity haue dominion ouer vs. What need we haue to pray for this as Christ praied with strong cries we may easily discerne for when wee looke about vs and behold what horrible sins are afoot in the world euen all the workes of the flesh Adultery lasciuiousnesse Idolatry Contentions seditions heresies enuie murther drunkennesse and such like all which are the pretious stones in the Diademe of Sathan When wee see how much those are despised that walke conscionably and feare the prophanation of Gods Sabbath by doing their owne workes on Gods holy day and feare the blasphemie of Gods holy name by an oath would faine put off the very garment that is spotted with the flesh When we see the proud esteemed happy and them that worke wickednesse set vp yea them that tempt God deliuered When wee behold corruption in courtes of iustice oppressions of the mighty persecutions of the poore and weake Simony bribery extort on trades of liuing swearing gluttony drunkennesse filthy speaking sins in fashion There is no hope to helpe all this but by the comming of the kingdom of grace to pardon these trāsgressions to conuert these transgressors for this great King is able to set vp a light in our vnderstandings to informe vs in the truth and to shed his loue in our affections to knit vs together both to himselfe and to one another of vs. 3 Saint Cyprian hath a good caution vpon this petition Continua oratione opus est ne excidamus a regno Coelesti this doth bring in the Kingdome of glory into this petition This is our maine ambition to be heires of this heauenly Kingdome and S. Cyprian saith Cauendum ne excidamus a regno Coelesti sicut Iudaei For it is an heauy saying of Christ And I say vnto you many shall come from the East and West and shall sit downe with Abraham and Isaac and Iacob in the kingdome of heauen But the children of the kingdome shall be cast out into vtter darkenesse c. By the children of the kingdome here hee meaneth the Iewes the seed of Abraham to whom the promises of this kingdome came and to whom all the meanes for attaining this kingdome were tendered so that being then the visible Church of God on earth they were in a kinde of possession of the kingdome of heauen but lost it by their disobedience and so left a way open for many to come from the East and West that is for the Church of the Gentiles to come in euen in their place and now till Plenitudo gentium be come in there is no promise of the restitution of the Iewes ad viam regni It is a good note of Saint Cyprian quando cessauit in eis no men paternum cessauit et regnum When they gaue ouer hallowing
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
Dauid saith O thou that hearest prayer vnto thee shall all flesh come Vpon which words Saint Augustine quare omnis caro quia carnem assumpsit Forasmuch then as the children are partakers of flesh and bloud he also himselfe likewise tooke part of the same but Verily he tooke not on him the nature of Angels but he tooke on him the seed of Abraham The sinne of Angels for many reasons is an vnpardonable sinne a sinne vnto death and Saint Iohn saith I say not that thou pray for it 1 Because all men deriue themselues from one Adam he stood or fell for the whole species If God should haue beene extreame to marke and punish all that was amisse who could haue stood the Lord looked downe from heauen vpon the children of men and found not one that did good not one and if God had not in iudgement thought vpon mercy all mankinde must needs haue perished in their sinnes But God at once creating innumerable Angels euery one stood or fell to his owne proper good or euill 2 The euill Angels corrupted themselues but man was by their suggestion and temptation corrupted and sinnes selfe-growing selfe-sowne are more prouoking then such as come by iniection and insinuation from without 3 The Angels ambition was to bee like God in his omnipotencie which is an incommunicable propertie of diuine essence and cannot bee imparted to any creature but man desired onely to be like God in his omniscience which we knost was committed to the soule of Christ in our nature 4 The Angels being intellectuall spirits and dwelling in the presence of God and enioying the full light of glory next to God would not offend by errour or ignorance but their transgression must needs be damnable apostacie from God and malitious opposition against God which is the sin against the holy Ghost not to bee 〈…〉 The schoole saith there be three sorts of will 1 Of God who neuer turneth 2 Of Angels which may turne but cannot returne 3 Of men who turne and returne But the Angels obstinacie is without returne Therefore those Misericordes as Augustine doth call them who deeme a possibilitie of the recouery of deuils to the fauour of God and of their saluation doe deceiue themselues and abuse the patience and ouerweene the mercy of God But we ought to pray one for another so Saint Iames admonisheth pray one for another that you may be healed for the effectuall feruent prayer of the righteous man auaileth much It is not vnprobable that the prayer of Christ father forgiue them serued effectually to the conuersion of the Centurion and the prayer of Stephen for the conuersion of Saul who kept the garments of them that stoned him God himselfe declared to the friends of Iob that Iob should pray for them to him and he promised to accept his face Or if you will looke higher God in a dreame reproued Abimelech for Sarah Abrahams wife and hee said to him Now therefore restore the man his wife for he is a Prophet and he shall pray for thee and thou shalt liue There is great reason why wee should pray for the pardoning of one anothers sinnes 1 Out of the zeale of piety to God that his name may be hallowed that his kingdome may bee reuealed and established that his will may bee done Vnrighteousnesse and sinne doe hinder the glory of God in all these So that if it were possible to root out all sinne nothing were more to bee desired that God might not be eclipsed in any of his glory 2 Out of charity to them that sinne that we may so beare one anothers burthens and endeuour the healing of their soares they be deuils and not men that would haue their brethren perish in their sinnes 3 Out of charity to our selues that 1 We may adde to our owne glory in heauen and encrease our owne ioy in the full society of the communion of Saints 2 That we may make our owne liues on earth more happy liuing amongst such as doe feare the Lord and hauing our conuersation amongst such as are purified which remoueth the two dangerous infections of euill counsell and euill example which corrupt many 4 Out of an holy indignation against sinne as being a thing of it selfe hatefull and abominable and extremely dangerous to both liues 5 Out of a sanctified malice against Sathan who raigneth in all the sonnes of disobedience whose pardon if we could obtaine of God by our prayers hee should haue no subiects 6 Out of faith in the sufficient sacrifice of Christ for when all of vs pray for the forgiuenesse of all mens sins we shew that the fountaine which God hath opened to the house of Dauid and to the Inhabitants of Israel for sinne and for vncleanenesse can neuer be drawne dry that there is water enough therein to wash vs all throughly to wash vs all cleane and to purge vs all from all sinnes This including all men in our prayers for the pardon of sinnes doth blame all those who by their euill example or by their counsaile doe prouoke or intice others to sinne How canst thou say to God dimitte nobis when thou giuest thy neighbour strong drinke â—â—ll 〈…〉 When thou tellest him tales in the whisper of secrecie to enfire him against his brother When thou by secret detraction dost make him appeare worse then he is When thou reioycest in his sinnes that they are the occasion of his ruine When thou makest thy selfe sport with the sinnes of thy brother all such reioycing is contrary to this petition and God will tell thee that thou art not in good earnest with him when thou prayest to haue him pardoned with thee and in good earnest hee that heareth thy prayers will not pardon thee the sinne of this petition I conclude this point of our duty 1 Search thy wayes for sinne 2 Confesse 3 Be contrite 4 Amend thy life 5 Seeke this pardon onely from God 6 Pray in charity and the Lord giue thee thy hearts desire and fulfill all thy counsaile 2 From the condition annexed to this petition as we forgiue them that are our debters or if wee reade it as a reason or motiue to put home the petition for pardon for we forgiue 1 We are taught to take notice of our naturall corruption which is such as we cannot liue in society one with another but one way or other we shall be offensiue one to another Our Sauiour therefore teacheth vs in this petition not to seeke the pardon of our owne sinnes to God but in the way of peace If we finde continuall need of Gods mercy to vs we must be mercifull as our heauenly Father is mercifull for that is his law proximum vt teipsum It is a great inducement to God to perswade our preuailing with him in this suite if wee see our hearts doe freely forgiue iniuries done to vs therefore when Christ taught vs this prayer this petition aboue all
of such offences are properly against our selues Sworne men are bound by vertue of their oath to enquire after such as doe not liue in the obedience of the lawes of the Church and of the Common-wealth their oath is faithfull to present such delinquents to superiour authority that the ecclesiasticall or ciuill Magistrate may proceed against such delinquents to punish them according to law This is the oath of Church officers and of the Sworne-men of the Iewry let me admonish such that they make conscience of that oath for the wisedome of the State hath put them in trust to giue intelligence of law-breakers for the common good that by punishing of offenders the law may stand in full strength In this case let no Sworne-man take vpon him to forgiue an offender by suppressing this sworne intelligence for the faults detected are not personall trespasses done to them but of an higher nature preuarications of the lawes of God of the Church or of the Common-wealth and therefore out of our power to remit them against their oath to conceale them Mercy here is cruell to such as doth deceiue the trust committed to them and breake the oath sworne by the holy name of God for God will not hold such innocent and it is cruelly to society which is best preserued by inquisition and delation of offenders This resolution of this case of conscience doth also cleare another for a Magistrate to whom the supreme and soueraigne authority doth giue subordinate regencie for administration of equall iustice though as a priuate person he ought to remit offences done to him as he would haue God forgiue him yet in offences done against the law he hath rules set him from which hee must not swarue The soueraigne Magistrate doth commit to the subordinate the dispensation of his iustice and to this he is sworne but he reserueth to himselfe the dispensation of mercy to qualifie and mitigate the rigour of law so that remission of offences in that case is out of the power of deputed Iudges Concerning cases of difference betweene man and man the question is whether those that solicite God in this petition may prosecute suits of law one against another seeing wee stand so strictly obliged to forgiuenesse Our answer is that in regard of the many differences which grow betweene men here God hath ordained Magistracie and politicall gouernment to set all to rights and to assigne suum cuique Therefore in all cases of variance we ought to resort to our Iudges and by men experienced in the lawes to alleadge what wee pretend for our right and to submit our selues to their iudicature So as children goe to a father to iudge between them and this may be done in charity of them who seeke for nothing but equall iustice They that mingle trickes of wit vntrue suggestions cunning suppressions of truth corruption of Iudges or witnesses or any other indirect conueyances with their iust cause or bumbast an euill and leane cause with this vniust addition doe highly offend God and abuse the remedy which God hath ordained to establish peace They that malitiously pursue rightfull cases or cunningly colour vnrightfull with the false dye of seeming pretences striue against charity and peace They that reinduce suits of molestation making iust lawes vniust roddes to scourge those whom God would haue spared trespasse loue But in a case of personall iniury by deprauation of our good name by hurt to our persons or to any thing belonging to vs we may charitably forgiue the wrong done to vs and iustly pursue the offender ad dignam emendationem LVC. 11.4 And leade vs not into temptation but deliuer vs from euill THis Petition is commonly by our late Writers called the sixt and last Petition of the Lords prayer But the Fathers heretofore haue diuided it into two making seauen petitions whom I follow These foure last petitions are chained together with a coniunction copulatiue Giue vs our daily bread that we may liue and forgiue vs all our sinnes past and present that we may bee reconciled to thee And leade vs not into temptation that we may liue in all godlinesse and honesty hereafter But deliuer vs from the euill one that is from Sathan that hee may haue no power to corrupt our vnderstandings or affections This coniunction is doctrinall 1 It teacheth that wee haue no warrant to pray to God for the necessaries of life except our desire bee to liue well for why should we desire life of God but that we may liue to good workes which God hath ordained for vs that we should walke in them 2 To liue in our sinnes vnrepented of vs vnpardoned of God is to liue most vnhappily therefore the former petition is to reconcile vs to God for all things past amisse and these following petitions serue for preuentions of offences to come O let me liue and I will praise thy name Sinne no more said Christ lest some greater euill fall vpon thee In the storie of the poore widow that was much indebted whom the creditor threatned to take her two sonnes for bondmen in satisfaction of the debt when she made her moane to Elisha that he would take compassion of her Elisha demanded what she had in the house she answered nothing but a pot of oyle he willed her to borrow many empty vessels and she did so and poured out of her pot and filled them all then said the Prophet Goe and sell the oyle pay the debt and liue thou and thy children of the rest In this miracle of Gods mercy our sinnes bee our debts iustice is the creditor which exacteth satisfaction the oyle that must pay the debt is the grace of God which bringeth saluation to all men My grace saith Christ to Paul is sufficient for thee Sufficient it is to pay the debt of all our sinnes past sufficient for vs to liue on in the time to come for this oyle we pray in these petitions forgiue vs our sinnes demandeth so much as will pay the debt and leade vs not into temptation desireth enough to maintaine vs for the time to come that we may not runne againe vpon the score in a new reckoning These two cares must not be parted Christ hath put them together Ecce sanus factus es then followeth Noli amplius peccare For without this nothing that we heare from God nothing that we aske of God speedeth with him or vs for Dauid saith If I regard wickednesse in my heart Dominus nom ex audit we must not be like dogs and swine returning c. We must as Saint Peter aduiseth consider that the time past of our life may suffice vs to haue wrought the will of the Gentiles when wee walked in lasciuiousnesse lusts excesse of wine reuellings banquettings c. There must be a forsaking of sinne before there can be a partaking of mercy as Salomon saith who so confesseth and forsaketh sinnes shall haue mercy There be two things
thy neighbour say as Rhode did in the acts of the Apostles It is Peters voyce it is the voyce of Sathan Nec vox hominem sonat and put him off with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no Pelagian selfe-opiniond betray thee that thou shouldest thinke nulla dei gratia adiâ—tos omnia peccata posse vitare There be two great dangers that we are yet subiect to after God hath in mercy forgiuen all our trespasses past 1 Falling into new sinnes for if Sathan cannot preuaile against vs in one temptation hee will assault vs in another it is said of him that he hath Nomina mille Mille nocendi artes as Dauid though we neuer reade him againe tempted either to adultery or murther yet hee was led into a new temptation to number the people And Peter though he neuer faulted more in denying his Master yet Saint Paul tooke him in the manner for not walking pede recto For our originall corruption hath in it the seed of all kinde of sinnes and many baites being at once in sight it is an hard escape to quite them all 2 The other danger is of relapse for after repentance and pardon obtained we may fall againe into the same sinne with much more danger then before especially such sinnes as custome hath assiduated as a common lyar a common swearer a common drunkard a common breaker of the Sabbath How can we say that any of these sinners that liue in the daily practise of these sinnes doe repent them or how dare they say Leade vs not into temptation when they loue the workes they doe so well as not to part with them Relapses haue so small comfort in holy Scripture as it is obserued by some learned that there is not one example of Scripture in either testament of grace after relapse whereupon some of the ancient Fathers haue gone too farre in denying possibility of grace after recidiuation I dare not goe so farre it is breaking of a bruised reede Master Perkins in his booke of the nature and practise of repentance doth say We finde no example in Scripture of recouery after relapse yet in his booke of the conflicts of Sathan with a Christian nameth two examples one of Abraham who twice said that Sarah was his sister and of Ioseph who twice sware by the life of Pharaoh He also chargeth Dauid with more adulteries also in maintaining many wiues But as in the body so in the soule relapses are full of danger LVC. 11.4 But deliuer vs from euill I Follow the most ancient who make this the seuenth Petition of this prayer for temptation and euill are not all one euery euill is not temptation nor euery temptation euill I distinguish them thus In the former petition we pray that we may doe no euill in this that we may suffer none in the former is malum culpae in this malum poenae is deprecated Both against the deuill 1 Ne doceat malum 2 Ne noceat malo 1 That he seduce vs not against Massah 2 That he torment vs not against Meribah This is like Dauids prayer Deliuer me out of the mire let me not sinke let me be deliuered from them that hate me and out of the deepe waters Let not the water floud ouerflow me neither let the deep swallow me vp let not the pit shut her mouth vpon me To proceede in this as in the former petitions let vs 1 Consider what is meant by euill 2 What we desire vnder the name of deliuerance 3 What duties this petition teacheth vs. 1 What we meane by euill Saint Cyprian Post ista omnia in consummationem orationis venit clausula vniuersas petitiones preces nostras collectâ breuitate concludens He vnderstands this euill here deprecated to reprehend aduersa cuncta quae contra nos in hoc mundo molitur inimicus Quando dicimus liberanos a malo nihil remanet quod vltra debeat a nobis postulari cùm semel protectionem dei aduersus malum petamus qua impetrata contra omnia quae diabolus mundus operantur securi stamus tuti Quis enim ei de saeculo metus est cui in saeculo deus tutor est Saint Augustine saith A malo in quod inducti sumus a malo in quod induci possumus Ludolph a malo praesenti praeterito futuro Augustine againe ab inimico à peccato Saint Ambrose before him vnderstood it so I imbrace my former exposition as most consonant to the course of our prayer and fitted to our necessities 1 Giue vs bread that we may liue 2 Forgiue vs all our sinnes past and present that we may liue well 3 Leade vs not into temptation that wee may preuent sinne to come 4 Deliuer vs from all euils that may afflict and punish vs in the time to come that is 1 A malo quod sumus 2 A malo i. a diabolo 3 A malo quod meriti sumus 1 A malo quod sumus 1 We are so corrupt by nature being borne filij irae that we had need to pray to be deliuered from it not onely as it is our pollution defiling vs but as it is our rod scourging rather our Scorpion stinging vs. Sinne is a burthen Dauid complaineth of it too heauy for him to beare and as we desire to be washed from the filth and pollution of it so desire we to be eased from the importable burthen of it from the terrors of a guilty conscience from the feare of the wages of it for stipendium peccati mors from the shame of it in the world from the griefe of it in the heart for they that hide sinne in the bosome carry all these roddes about them There is no vexation comparable to that of a guilty conscience it maketh the inward man like the furious rage of the sea foaming out froth and filth Isidore tels vs as we shall finde it Conscientia rei semper in poena est This euill is best declared and reuealed to vs if wee doe consider 1 That the holy word of truth hath plainely affirmed that all the elect of God are washed in the bloud of Christ and haue the free and full forgiuenesse of all their sinnes sealed to them by the oracle of truth by God who cannot lye by two immutable things his word and oath 2 That notwithstanding this certaine sealed pardon giuen by God obtained by Iesus Christ yet God for the punishment of sinne doth in his seuere iustice leaue his faithfull seruants to the carke and torment of a guilty conscience which for want of faith to sue out this pardon and to plead it at the court of iustice doth almost leade the distressed guilty person to the gates of hell 1 The euill that here we deprecate is the terrour of the conscience wanting faith to make a comfortable application of all the gratious promises of God to the elect taking them home to our selues 2 Another euill is presumption laying hold vpon these promises without
pater noster Whatsoeuer we aske according to his will wee obtaine all those petitions are according to his will hee that is in his bosome hath taught vs this prayer Attributa dei hoc volunt 1 His holinesse affecteth the hallowing of his name 2 His glory the comming of his kingdome 3 His iustice the doing of his will 4 His bounty the giuing of bread 5 His mercy forgiuing of sinnes 6 His wisedome in preuenting temptations 7 His power in deliuering from euill He is willing to magnifie his own glorious attributes in all these therefore wee may safely say Amen to all these petitions seeing we aske them all according to his holy will To conclude in this prayer we cast our selues at the feete of our Father wee seeke his kingdome first and the righteousnesse thereof in the three first petitions Then we pleade our owne cause in the foure last We begin in confession of his goodnesse wee end in confession of his greatnesse hee is our α hee is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first we pleade our interest in him in the last we acknowledge his interest in vs we seale all with one Amen And euen that Amen of ours is petitorie and begges his Amen that as wee so hee would say to our whole prayer So be it He that biddeth vs pray prayed himselfe with supplications and strong cryes in the dayes of his flesh As Bernard Sic gessit sic iussit and he hath taught vs how and what to pray Would not one of vs that had a suit to the King perswade himselfe that he should preuaile if the Prince should penne his petition for him with his owne hand and put it into his to deliuer Would not the King know his owne sonnes hand would not his very Character commend the cause to gratious hearing It is our case GOD is our King of old we are his humble suppliants and poore creatures Christ the Sonne of God the Prince hath endighted here our Petition wee pray coldly and offend very fouly in the deliuery of our petition if we speed not For his drawing our petition is GODS Amen to it Much wrong hath this holy prayer done to it in the Church of Rome often repeated in a strange tongue Much wrong generally done euen where the light of the Gospell shineth when it is onely said and not vnderstood I haue done my best to helpe your vnderstandings in the exposition of it and God giue his blessing to my faithfull labours herein To whose sufficient grace I recommend you for he is able to build you vp further in knowledge and faith and zeale and obedience and to giue you an inheritance amongst those that are sanctified FJNJS Rom. 8.26 1 Note 1 Tim. 4.12 Tit. 2.7 2 Note Luc. 6.12 Mark 1.35 Pro. 18.10 Obiect Sol. Mat. 6.8 1 Reg. 8.28 Verse 30. Obiect 2. Sol. Is 46.1 Psal 2.8 Is 1.18 1 Pet 2.5 Io. 17.9 3 Note â—oel 2.17 1 Sam. 7.8.9 1 Sam. 14 19 Note Zach. 12.10 Rom 10.13 Ioel 2.32 Act. 2.21 Psal 14.4 Isa 43.22.28 â—ob 42.8 Gen. 20.7 Exod. 8.8 Obiect Sol. Rom. 8.26 Note Pro. 2.3 Eph. 4 1â— 1 Reg. 3.11 Pro. 4.10 Pro. 3.10 Mat. 7.11 1 Io. 5.14 1 Vnderstanding Super Ps 18. Enarr 2. Ps 89.15 Lib. 3.32 In Ps 28. Mal. 1.8 2 Reuerence 1 Inward 2 Outward 3 Sense of our want 4 In feruencie Rom. 12.12 Iames 5.16 5 Sincerity 6 In faith Heb. 10.22 Iames 1.6 7 In the mediation of Christ Isa 6.2 Exod. 28.29 2. Tim 2 5. 8 Informa verborum 9 In Methode Ps 78 4â— Ps 40.1 Is 28.16 1 Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Note Ioh. 1.18 Rom. 8.3 3 Note Mat. 23.8 Math. 11.11 Mal. 4.5 Math. 11.10 Verse 14. Iohn 1.35 c. Verse 6. 2 Tim. 3 8. 1 Vse Act. 20.20 Ps 65.2 Iam. 1.5 Ps 31.6 Luc. 28.46 Math. 26.44 2 Cor. 12 8. Luk. 18.13 Luk. 18 1. In Alcibi Iam. 1.5 Iam. 1.16 Iam. 1.6 Psal 73.25 26. Math 6.8 Ps 65.2 Deut 4.32 Defens of the Apology p. 2. pag. 244. Gen. 48.16 Isa 47.4 Gen. 28.15 Gen. 31.11.13 Hos 12.4 Psal 148. Luk. 16 24. Iob 5.1 Chemni exam p. 3. pag. 174. Reinold de Idol 1.7.2 3.28 Isa 63.13 Isa 26.13 Obiect Sol. Zeph. 1. Verse 12. Acts 14.17 Gen. 4.20 21. Heb. 11.3 Psal 148.5 Rom. 8.15 Deciu 9.15 Is 63.16 2 Reg. 22.20 Contra Epistolam Parmen lib. 3 c. 8. 1 Ioh. 3.1 Psal 4.2 3. Ioh. 1.12 1 Pet. 1.12 Eph. 3.10 1 Pet. 1.17.14 Psal 23. 1 Vox directionis Quest 2 Cor. 13.13 Vox fidei Gen. 15.1 3 Vox charitatis Gloss in extrauâ— Io. 22. cap. contr Lib. 1. Ep 3. 4 Vox humilitatis Math. 23 8.9 Rom. 12. 1 Pet. 2. Phil. 2.3 Gen. 42.11 2 Vox pacis Quest Sol. Ier. 3.15 Math. 27.46 Io. 20.28 2 Sam. 15.31 Sol. Matt. 5.44 Sol. Obiect Prou. 11.10.28.28 Verse 7. 9. Vse Reue 18.20 Ier. 23.24 1. Reg. 8.27 Iob. 22.12 13 14 Psal 139.7 8 Quest Sol. 1. 1 Glory Math. 5.34 Psal 11.4 Eccles 5.1 Reg Bible Omni vidency Psal 102.19 Heb. 4.13 Psal 4. Omnipotency Psal 29.1 1. Sam. 2 6. 9. 1. Sam. 2.2 Psal 130 4. Math. 8. Psal 78.19 Holinesse Iam. 4.8 Exod 3.5 5 Wisdome Eccles 5.4 6 Celsitude Psal 102.19.20 7. Goodnesse Psal 27.4 8 Our own home 2 Cor. 5.1 2 4 6 8 Heb. 10 20. Heb. 17. â—2 Gen. 12 19. Exod. 3 14. Heb 13.8 Reu. 1.8 Rom. 11.36 Eclesi 12.1 Ioh 12 28. Exod. 9.16 Deut 28.58 Psal 8.1 Psal 20.1 Psal 75.9 Psal 111.5 Isay 26.8 Psal 122.4 Ioh. 17.1 Decronian domini Isay 6.3 Reu. 4.8 Psal 92.1 Exod. 32.32 Rom. 9.3 Psal 32.4 1 Gloria Psal 8.1 2 Wisdome Psal 104.24 25. 3 Greatnesse Deut. 32.3.4 4 Power 2 Chron. 29.20 c. 5. Goodnesse Psal 8.4 Psal 3.20 2 Cor. 1.21 Deut. 4.6 Luk. 11.13 Psal 51.12 Lev. 19.17 Psal 141.5 Psal 139.20 1 Tim. 6.1 Psal 103.19 Dan. 4 32. Luk. 4.6 Zeph. 2.3 Mal. 3.16 Luk. 17.21 Rom. 14.18 1 Norstrae Luk. 12.38 Math. 25.34 Psal 17.15 Psal 16.11 Isay 4.3 vers 4. 2 Cor. 15.24 25 23. 2. Dei Ioh 17. Eph. 1.23 Solution Dan. 4.32 Psal 80.2 Psal 145.10 11 12 13. Psal 97.1 De Sacram. â— 4 2 Tim 4.8 Titus 2.13 Ier. 1.10 Rom. 1.21 22.23 Rom 5.14 Rom. 16. 2 Thes 2.4 8. 9. Rom. 6.12 vers 14. Rom. 6.6 Psal 9â— 3 4 5 Ose 13.14 Rev. 12.4 Act. 28.22 Gal. 5.19 Mal 3.15 3. regnum gloriae Math. 8.11.12 Psal 84. Rom. 3.22 21. 23. 26. Reuel 6.9 Iob 14.14 Is 41.6 Ezech. 18.30 Isa 2.3 3 Petition 1 Quod Deus vult Acts 21 14. 2 Quod Deus vult nos velâ—e Ier. 10.23 Ezech 33.11 Math. 18.14 Deut. 5.29 2 Thes 4.3 Ioh. 6.40 2. Cor. 9.7 2 Col. 3.23 1 Willingly 2 Speedily Psal 119.60 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Fideliter Psal 103.20 2 Peter 2.8 Rom. 12.2 Luk. 1â— 42 Lam. 1.12 2 Sam 25 26. Luk. 22.43 Is 53.11 Luk. 12.48 Quaest ex utroque test qu. 67. De verb Dom.
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