AN EXPOSITION OF THE LORDES PRAI­er, wherein are delivered ne­cessary lessons for all Christi­ans to learne and practise when they will pray: By FRAVNCES BVNNY sometime fellow of Magdalen colledge in Oxforde.

I will therefore that men pray every where, lifting vp pure hands without wrath, or doubting.
1. Tim. 2. 8.
[Woodcut printer's ornament.]

AT OXFORD, Printed by JOSEPH BARNES, and are to be sold in Pauls Churchyard by Iohn Barnes. 1602.

TO THE RIGHT WORSHIP­full Mistresse FRANCES MATTHEW, wife to the Right Reverende Father in God, TOBY Lord Bishop of Durham, FRANCES BVNNY wisheth grace and peace in the authour of all grace and peace.

MAny are the miseries that are common to all mankinde, as the dangers wherto this life is subiect, and the vnpleasaunt sau­ces of sorrow, sicke­nes, wants, troubles, and such other grievaunces, wherewith our life is sowred, doe plainely teach vs. [Page] There were amongst the Heathen that in consideration hereof vsed to weep, when their friendes were borne, and to reioice, when they died: by this custome acknowledging, that the birth is an entrance into sorrow & the vale of miserie, from which by death they were deliuered. Well wri­tethDe civitate Dei lib. 21: cap: 14▪ Saint Augustine, that this whole life, is but a punishment. And the Sonne of Si­rach notably describeth and setteth out before our eies, the misery that belongeth to this life. Great travell is created for all Eccle: 40: 1▪ men (saith hee) and a heavy yoke vpon the sonnes of Adam, from the day they goe out of their mothers wombe, till the day they re­turne to the mother of all things. Then af­ter hee sheweth how diuersly men are af­flicted, and that this estate of life, befal­leth euen to him that sitteth vpon the throne, aswell as to the poore, that lieth in ashes, so that none can claime in▪ this, any priviledge or prerogatiue.

And as all men haue their part of these common annoyances; so the godly haue [Page] besids these, their peculiar vexatiōs, in re­spect of sinne that is too rife in our selues and others; whereby we are grieved to see Gods glory defaced, his name prophaned, his word reiected, our most holy professi­on slaundered, and our selues drawen of­ten times vnto sinne, against which wee striue, and shoulde striue euen vnto death.

Many also are the comfortes that God affordeth vs his children, that we shoulde not in this place of our painefull pilgri­mage, bee altogither oppressed with sor­row and griefe, and overcome with care­full cogitations. Such comfortes are the company of our friendes and such as wee delight in▪ the vse of Gods good creatures to supply all our wantes, and such other helpes as hee blesseth vs withall. But a­mong them all, there is not any like vnto that consolation, which we finde in resor­ting to our good God, and making our moane to him, who is a Father, to the fa­therlesse, a husbande, to the widdowe, a [Page] helpe, to the helplesse, and a strong towre, to the distressed, comfort, to the comfort­lesse, to the sicke, medicine.

Now wee cannot come vnto him, but by faith, nor speake vnto him, as suters to be deliuered from the evil, we feare, or in­riched with the good graces, that wee de­sire, but by praier: which is a deuoute lif­ting vp not of the hands only, but especi­ally of the hart, vnto the God of all grace, the founetaine of all goodnes. So that the necessitie of praier hereby appeareth, and that wee haue continuall occasions that may force vs to make our requestes to God.

And least the burden of our sins should presse vs down to heauily, or we through our corruption or ignorance, should pray for other thinges, or in other sorte, then we ought: our Sauiour Christ hath set vs down a forme or patterne which we must follow, wherein wee may learne, as with boldnesse to come before the throne of grace, nothing doubting, but that our [Page] heavenly Father, will heare the sighes and groanes of vs his children: so also, how to frame our praiers in such sort, as that wee may be hard, and our requests granted, as in this little treatise I trust it will appeare. For though our heauenly Master promi­seth that we shall finde, if we seeke, haue, if we aske, and the dore shalbee opened, if we knocke: yet we know that Saint Iames telleth some, that they aske, and haue not, Iac: 4: 3: because they aske amisse, that they might be­stow or consume it on their lusts. Therfore it behoueth vs to pray with feeling of our wants, that we may pray fervently, and to follow the godly advice of Saint Iames in another place, who will haue vs to aske in Iacob 1: 6: faith, or faithfully, and without doubting. Nowe to come with such confidence it1: Tim: 2. 8: much availeth, that wee not only lift vp pure handes, in testimony of an vprighte conscience, as Saint Paule admonisheth2: Tim: 2: 22 vs: but also that we cal vpon the Lord with a pure heart, as the same Apostle elswhere adviseth vs. For let every one that calleth vers: 19: [Page] on the name of Christ, depart from iniqui­tie, everie one I say that professeth Christ Iesus, much more then such as seeke for his helpe, in their praiers. These and such like cautions or admonitions, are necessa­ry for them that seeke and sue vnto that most mighty God, who punisheth sinne, and hateth wickednes, least that with idle words we beat the aire, and haue our prai­er turned into sinne.

To this end therefore especially in this li­tle treatise vpon the Lords praier, haue I bent my selfe, & directed my course, that I might instruct the ignorant, not onely what to aske, nor whereof they stand in neede; (though that be not altogither neglected) for our owne wantes, (if we haue any right feeling of our owne estate) wilbe a good schole▪ master to teach vs that les­son: but especially, howe we should frame and prepare our selues, in these our prai­ers to come before our heavenlie Father; and what manner of men we ought to be, that beg such things at the hande of God. [Page] So that in this glasse we may see, not only what, or how to aske & pray, but also how to liue, and by what rule wee must direct our conversation. Yea magistrates and privat persons, princes & subiects, pastours, and their flocke, and al others whatsoever, may hereby be put in mind of some peece of duty; and that they cannot pray hartely and earnestly for that, which themselues by such meanes as God affoordeth do not also striue to advaunce and maintaine. For how absurd a thing is it, that wee say with our lippes, Hallowed be thy name, thy king­dome come, thy will be done: and yet God having given vnto vs many good meanes, to glorifie him, and set forth his praise, ad­vaunce his kingdome, & bring men vnto some reasonable obedience vnto his holie wil: we never set our hand to that plough, or apply our selues vnto that service, or at the least, we doe it to coldly, & to seldōe? Is not this to aske, that we care not for, & to pray for that we mind not, and to make a shewe to desire that we loue not? Is not [Page] this to dissemble with God, as if we were carefull of the things, that litle or nothing trouble vs?

This and such like faultes wee may find with our selues, which also we ought to reforme, vnlesse we will [...]ast of Gods heavy wrath: and we may in some good measure learne to amēd thē, if we carefully regard, even those rules of life, which out of this form of praier we should gather, as to the godly reader I trust it will appeare.

Now this treatise haue I thought good to present vnto your worship as to one vnto whome I confesse my selfe many waies indebted, and by divers bondes of curtesie very much bound: And that the rather, because amonge many losses of friendes, much sickenes and want of health, & ma­ny other crosses and griefes, whereof for some yeares you haue had no small porti­on: I doubt not but your chiefest, your quie [...]est and safest refuge hath beene, earnest praier to the God of all grace, and a repo­sing of your selfe in his goodnes, who in a [Page] tender loue pitieth his, and keepeth even their very teares in his botle, and heereth their cries in the needeful time of trouble. Take I pray you in good parte, this simple token of my vnfeaned good will. Regarde it not according to the woorth thereof in price, but thinke what profit it may bring to a Christian. And as often as you call vppon our heavenly Father (which no doubt you doe verie often) thinke what manner of men we ought to be, that dare approch before him, and come into his presence, and how we should frame our selues so to intreat him, that hee may heare vs in this vale of misery, and comforte vs in all our griefs even vntill he bring vs to that hap­py place of endlesse ioy and perfect felici­ty: which the Lord God in mercy giue to you, and al them that vnfeanedly loue the Lord Iesus Christ: Amen.

An exposition of the Lordes praier.

THat naturall affection and inclinatiō that wee haue vnto our owne good, and to the preser­vation of this our life in some happye estate, not onely maketh vs to fele our wāts & griefes, distresses and dangers, but also forceth vs to seeke for redresse and remedie of the same. But as in the drought of sōmer, there is no good or wholesome water but in the brookes or springes to be hoped for: neither in a storme or tempest any safety for the ship, but in the haven: neither the childe being in any feare, will be quiet or thinke himselfe safe, vntil hee be in his fathers armes: even so whē we haue soughtNo comfort but in God & searched in our miseries, afflictiōs, or sorowes, all helpes or comforts possible; yet our harts can not be setled, our mindes cannot be quieted, vn­till we haue drawne the sweet water of true cō­fort from God himselfe, that fountaine that ne­ver faileth; and find our selues entred within the haven of his help, and shrowded from all evil, vn­der the shadowe of his winges.

And because the light of knowledge, which we might haue had of this good and gracious God, maker of all thinges, even by the creatures the workes of his handes; hath through our corrup­tionThrough ignorance Idolatry. bin darkened with the clouds of ignorance: it hath come to passe that the most part of men & women in their extremities, seeking by their na­turall vnderstanding to finde out God, haue worshipped the creature insteede of the Creator, and served the sunne, the moone, and the starres, yea and thinges much meaner and viler then these, which all God hath made to serue our vse: the fruit whereof hath beene, that they haue beene punished in their owne inventions, and walking in Ier. 4: 18 Es. 50. 11: the light of their fire, and in the sparkes that they haue kindled, they lie downe in sorrowe.

But that long suffering God, and most ready to forgiue, whoe desireth not the death of a sinner, Eze [...] 18: 23 Act. 17. 30: not regarding the time of this ignorance (to punish it in such sort as it deserved) admonisheth now all everie where to repent, and calleth vs both by the threatnings of the lawe, and by the promises in the Gospell most comfortably delivered, thatGod calleth vs to him: we leaving all other helpes in our troubles, and hope of succour, woulde rest and relie onelie vp­pon him, who can because hee is most mightie, and will because hee is of much mercie, and full of compassion, heare vs when wee call, and helpe [Page 3] vs when wee stande in neede, if hee see it to bee good for his glorie,, and our comforte. So that nowe the lifting vppe of pure handes, proceeding1: Tim: 2: 8: from a good conscience, with a pure hearte, and faith [...]nfemed, is through CHRIST Iesus, that acceptable service that wee must doe, and that holie sacrifice that wee must offer. And toOur vnworthines must not discou­rage vs. the ende wee shoulde not by our vnworthinesse bee discouraged, or by the burthen of our sinnes bee so pressed downe, that we coulde not with confidence lifte vppe our heartes vnto the foun­taine of grace and mercie, to sue for releife: our Saviour CHRIST himselfe, in whose mouth there was founde no guyle, and of whomeMatth: 17: God himselfe proclaimed from heaven Heare him, in that praier which he lefte vnto vs, to bee as a pattern for vs in our praiers to imitate and followe, hath taught vs to saie Our Father which arte in heaven. God a fa­ther to vs wretches▪

What greater consolation, what sweeter comfort can there bee, then that wee sillie wormes of of the earth, yea dust and ashes, whose breath is in our nostrels, whose life is but as it were a sha­dowe, and our daies but a spanne longe, or as a tale that is told, should attaine to the prerogatiue to cal God our father? What greater assurāce of Gods great & vnspeakable mercy & louing kind­nes, thē that we who are the corrupt issue of our disobedient [Page 4] parentes, conceiued and borne in sin, that drinke in wickednes like water, and are by nature not straungers only, but enemies also to God: should (Gods spirit bearing witnesse with our spirite, that we are Gods childrē) haue boldnes to come before his presence, who is holy and a iust puni­sher of transgressors, and say to him with confi­dence, Our father? he ereby we see that the hatred which was against vs is abolished, Gods wrath is appeased, sinne is pardoned, loue is purchased, death destroied, life restored, heaven and earth a­greed, and God & man reconciled. Yea heere wee are now taught that God loueth vs with an assured loue, with an vnfained loue, yea with a con­stantGods loue great and? free. purpose to loue vs still. He loueth not vs as sometime one man loueth another; because hee looketh for some good at his hands. For alas what can wee yeeld to him that is not his, & that much more vnperfect than when hee gaue it vs? Neither is his loue such as often one friend bea­reth to another, because he is able and willing to pleasure him sometime. But hee loueth vs as the father loueth his children, because they are his children, and he their father. Even so God loveth vs, not because wee chose him to bee our father, but because hee by grace adopted vs to bee his sonnes. But there can bee no proportion of loue [Page 5] in men to serte foorth Gods loue to vs ward. For Psa: 103: 11 as high as the heaven [...]s aboue the earth, so great is his mercie towards them that feare him. And that he might loue vs stil with a stedfast purpose, and might not find in vs any cause to bee displeased at vs: As far as the East is from the West, so farre Vers. 12: hath he remooued our sinnes from vs. Whereby it commeth to passe that we (woful wyghtes!) that sometime durst not looke vp vnto heaven the place of Gods Maiestie, neither thought our selues worthy to be accounpted among his mea­nest servauntes, haue now such [...]oldnes that we dare appeare before his face, and say to him, Our Father. The privi­lege of Gods chil­dren

And this indeede is a privilege and preroga­tiue belonging onely to Gods deare children, to approach v [...]to the throne of grace, with such as­surance. For although he is after a sorte, the fa­ther not of the godly onely, but of the wicked al­so, yea of all things visible and invisible, because he made them all, and as a good father careth al­so for them: yet none but such as God hath renewed by his holy spirit and good grace, and in whose harts he hath sealed vp the hope of eternall life, can in their praiers say vnto him cōfidently, Our Father. And that is it that heere we are to learn, not what GOD is in himselfe; but what they who are mooved by their wantes and by [Page 6] faith imboldened to praye, shoulde finde and feele him to bee in their owne consciences, that is, not a Iudge whome they might feare, but a Father whom they must loue, and in whom they must trust.

But heere perchaunce the conscience pressed with the weight of sinne, will cast many doubtes, even as a man that commeth to talke with himAn accusing conscience against whome he hath offended, & whose wrath he feareth. When a sinfull man that hath broken gods lawes, hath neglected his service, and thereby hath deserved his displeasure, shall thus beginne to praie, Our Father, and he remembreth howe disobedient hee hath beene against him to whome he speaketh in such sorte, what comforteGod plea­sed with vs throughe Christ. or confidence can he nowe finde? how shall he per­swade himselfe that so iust a god as god is, wil ac­cept of so rebellious a child as he knoweth him­selfe to be? Heere we must learne to turne awaie our eies from our selues▪ and to behoulde our selues in another, or else howe longe soever wee speake with god, wee shall never haue hope to speede. Wee must remember that our selues are not worthy to offer vppe our sacrifices of praier vnto god. Our High Priest must offer vppe theApocal: 8: 3: same, and make them a sacrifice of sweete savour vnto god, so that our praier it selfe shall not, nei­ther can it bee accepted, but onelye for Christ his [Page 7] sake. And not our praiers onely, but our selues al­so are in him elected and chosen before th [...] foundatiō Eph, 1: 4: 5: [...] of the world, that vve should be holie, & to the praise of the glo [...]ie of his grace, wherevvith he hath made vs accepted in the beloued. And by reason of this a­doption and choice that hee hath made of vs, wee are his childrē, evē the heires of al the promises, and may bouldely call him Fa [...]her: And that the rather because that Christ Iesus to the end there should be nothing to hinder our hope, hath died for our sins to pay the price for our trāsgression. And that we not onely should be blamelesse and without spot of sinne, but also holie and fulfil­lers of GODS Lawes: this our elder brother, whoe hath perfectelie kepte all the commaundem [...]ntes, ha [...]h imparted vnto vs this his holie obedience, so that before GOD it is to bee reckoned as ours, and although by vs it cannot, yet in vs (by him) the righteousnesse of the Lavve is fulfilled. Because CHRIST Rom: 8: 4: 1: Cor▪ 1: 30: IESƲS of GOD is made vnto vs, Wisedome, and righteousnesse, and sanctification, and re­demption. Therefore heereby it appeareth, not onelie that GOD by grace is our Father, and wee his children by adoption (thoughe by na­ture enemies:) but also that by CHRIST his meanes, this covenant betweene God and vs is so confirmed and ratified, that though earthly [Page 8] fathers or mothers could bee vnnaturall. so that they would forsake their childrē, the fruit of their body; yet the league betweene God and vs, shall stand tast forever. For in Christ are all the promi­ses [...]: Cor: 1: 20 of God Yea and Amen. So that although when we consider our owne corruption, we may iustly confesse that God might worthely reiect our praiers: yet in regard of Gods mercy in Christ toward vs, we may conceaue good hope, and saie to him, Our Father.

This word also teacheth vs besides this com­fort two necessary lessons: the one for our Conversation, the other for our Faith or Religion. For if we call him Father wee do therby tye our seluesWe must honour our Father. to honoure and obey him: then also wee sette him as a patterne before our eies, whome wee haue a desire to imitate and followe. For such is the authority of the Father over his children both by Gods lawe, and by the very lawe of nature, whereby the Gent [...]les were ruled that knew not God, that their children are bounde to keepe and doe all their lawefull and honest commaunde­mentes. And such is the affection of dutiefull children towardes their parents, that in respect of the reverence which they beare to them, they willingly followe their example, and fashion themselues vnto their behaviour. And thus this one woorde draweth vs vnto holie conversation [Page 9] by a double band: the one is of necessitie, that must force vs: the other of loue that must allure vs.

And first let vs consider what necessitie of holy obedience we enioine vnto our selues, when wee acknowledge him to be our Father. If we must honour our earthly father and mother, as GodExod▪ 20: [...]2 Eph: 6: 1: Prov: 6: 20: commaundeth, and obeie them as Saint Paule willeth: then we must giue eare to Salomen the wise speaking thus vnto vs. My sonne keepe thy fathers commaundement, and forsake not thy mothers instruction. Binde them alvvaie vppon thine hearte, and tye them aboute thy necke. First therefore wee binde our selues heereby, to heare what God say­eth, to learne what hee teacheth, to delight in that he commaunde [...]h, to loue his word aboue the ho­ny and the hony combe, & to haue more pleasure therein, then in all manner of riches, as did the kingly Prophet David. But because it is not sufficient that wee like vvell of these holy and perfect waies vnlesse we also vvalke in them: wee must applie our selues to practise this obedience, which in Gods woorde is still required, and con­cerning which, God promiseth greate blessings vnto them and their childrens children, vvhich thinke vppon his commaundementes to doe them. Psal: 103▪ 18: And therefore as our Saviour Christ teacheth that they are Blessed that heare the vvoorde of God Luk▪ 11: 28: [Page 10] and keepe it: so the Apostle Saint Iames willIames 1: 22▪ have vs, to bee Doers of the vvorde and not hea [...] ­rers onely. For as saith our heavenly teacher, If Ioh: 13: 17, yee knovve these thinges, blessed are yee, if yee doe them. Whereby it plainely appeareth, that hea­ring without doing, learning without follow­ing, knowledge without practise, is farre from the duetye of a natural ch [...]lde to his Father. Wherefore the Sonne of S [...]rach e [...]hortethEccles. 3▪ 9: vs, to honoure our parentes in vvoorde and deede; a good pattern of the honour that wee owe vnto god.

Nowe this childlike obedience, is not shewedWe must [...]uffer what our Father doth to vs willinglie. Prov: 15: 5: in the onely doing of that which he commandeth; vnlesse we patiently suffer such chastisements as it shall please our heavenly Father to lay vppon vs. For a foole despiseth his fathers instruction, but he that regardeth correction is prudent. That god as a Father correcteth vs his children whom heHeb: 12: loueth, the Apostle to the Hebrewes most plain­ly teacheth. It therefore beseemeth vs to yeelde vnto him the honour & praise of wisdome, where­by we shall perswade our selues that he knoweth what is best for vs: Then also to acknowledge his louing kindnes towardes vs to bee such, as that he wil alwaies haue a tender care over vs, so that all our afflictions shal be either eased and mitigated, or so ordered, that wee out of them [Page 11] shall reape vnspeakable comfort. If we comforte and confirme our selues often times with such godly meditations, patience shall haue her perfecte Iames 1: 4 vvorke in vs; so that whether there befall vnto vs wealth or want, ioy or griefe, liberty or restraint, health or sicknes, praise or reproach, life or death, yet with a setled hart and a contented minde, we shall bee able to say within our selues, as did IobIob 1: 21: that perfect patterne of godlie patience, The Lord hath given, the Lorde hath taken avvay, blessed bee the name of the Lord: and as did Christ in the ex­tremity of his agony Not that I vvil, but that thou vvilt bee done. And thus wholye resig­ningMark: 14: 36 our selues to his holie will, willinglie suffering with him, and for his sake heere: wee shall ioyfullie raigne with him throughe his good grace, else where. And this is that first bande that I spake of, which after a sorte forci­blie draweth vs vnto holie conversation: because of the commaundement and lawe which our heavenly Father hath given vnto vs, the breach whereof as in gods iust iudgment it deserveth death, so GODS obedient children, wil haue a desire in feare and trembling to walke in the same, not altogether for feare of punishment, but especiallie because it is our parte and dutie, to keepe and obeye our Fathers commaun­dements.

The other cord whereof I spake, although [...] We must stri [...]e to be like our fa­ther Levit: 11: 44 1: Pet: 1: 14 drawe not so forcibly with such persuasion of ne­cessity: yet it mooueth vs as effectually, to the holy imitation o [...] our heavenly father, because hee thus exhorteth vs: be yee holy, for I am holie. From the which woordes the Apostle Saint Peter draweth a stronge argument to admonish & ex­hort the Godly of his time, not to fashion them selues according to their former lustes. And the Apostle Saint Paule warneth vs, that we Fashi­on Rom: 12: 2: We fashion our selus to▪ the worlde not our selues like vnto this worlde. To reforme therfore the vanity of this our daies wherein al­most nothing deliteth vs but newe, and those many times most foolish fashions: even in the bo­wels of Iesus CHRIST I most humblie beseech and earnestly entreat, all them that pro­fesse the Gospell, & are by the inestimable good­nesse of GOD, drawen out of the power of darkenesse, into the kingdome of light, to remember whose childr [...]n they are, and to whome they say Our father, that as obedient children they may followe him, in holie and Christian con­versation. It grieveth mee when I see the vanitie of this our nation in this pointe, a­mongst whome the Gospell hath beene preach­ed now aboue these forty yeares. But when I see such as professe religion in some good measure, and pretend great zeale, & haue more knowledge [Page 13] than others, themselues to vse, and in their attendauntsChristians in apparell monstrous: to suffer, insteed of modest, monstrous at­tire and strange: I cannot but blush for shame, & mourne for greife, & quake for feare of Gods hea­vy iudgmen [...]es against this Lande: which so vn­thankfully abuseth Gods benefits, & so careleslie doth cast of all care of following him, whose chil­dren we daily say that wee are. I woulde aske of such professours of religion, whether they take themselues in their apparrell nowadaies, to bee the godly followers of Saint Paules councell, who willeth Christian women that they aray them 1: Tim: 2: 9: selues in comelie apparrell, with shamefastnes & mo­destie, not with broydred haire, or gold, or pearles, or costlie apparell, but (as becommeth women that pro­fesse the feare of God) with good workes. Whose appa­relling (as Saint Peter also cōmādeth) let it not 1. Pet: 3: 3: be outward with broydred heare, and gold put about, or in putting on of apparell: but let the hid man of the hart be vncorrupt, vvith a meeke and quiet spirit, which is afore God a thing much set by. And after he telleth vs, that godly wemen did so attire them­selues in times past. Or rather must not their owne conscience testifie against them, that they fashion themselues according to those wanton & stately dames, that are by the Prophet Esay bitterlie reproved, & against whō Gods heavy iudg­mēts are fearfully threatned? Of you, evē of such [Page 14] as you are, the holy Martir Saint Cyprian as­keth this question. Feare you not I pray you, least at Cyprian de habitu virgi n [...]m. the day of our resurrection, hee that made you shall mistake you, and shutte you out, when you runne to enioy the rewards and promises? I suppose there was never more change of fashions then in these our daies, whereby we bewray our vanitye vnto o­thers, make our selues a by word vnto the world, cast away from vs that modest apparrel that on­ly beseemeth Christians, proclaime vnto all that we wil not professe the feare of the Lord, and many waies provoke Gods wrath: And yet when we come to entreat our God we dare cal him Father, whose holines and incorruption wee are so farre from following, that we, we I say, that professe more zeale then others, most willingly frāe our selues to the fonde fashion of lewde persons. And to the greater heaping vp of Gods wrath to our condemnation without al excuse, we cōtinue in this excesse of pride, in these daies, when God pincheth vs with hunger, and visiteth our sinnes with a sharp rodde of sicknes in many places, and threatneth also destruction by warres. Which signes of Gods wrath because they are not of force to abate our foolish pride, but that wee re­maine secure & senceles in that & other transgressions, it maketh the godly not without cause to feare, least a heavier iudgmente hange over our [Page 15] heades, which vnlesse we speedely repent, we are not like to escape. Therefore as wee call him Fa­ther, so let vs seeke to resēble him in al holines, modesty, meekenes, lowlines, sobriety, patience & other Christian vertues: that our own conscien­ces may testifie with vs, that as we call him Fa­ther, so we earnestly striue to frame our selues to bee like vnto him. And thus much for that wee learne out of this, concerning our Conversation.

The other thinge that our Saviour teacheth vs heereby when he willeth vs to pray thus Our Father, concerneth our Religion: For it instruc­tethPraier to God onely vs to whom we ought to make our praiers, that is to God onely. For although we haue those whom vpon earth we may cal Fathers, yet in hea­ven, whither our praiers ought to be directed, we haue but one, as in an other place we are taught. So that this name or title that we heere giue vntoMa [...]th. 23: 9 God, giueth vs to vnderstand, that if with con­fidence we wil pray, we must aske that which we want, of such a one, as both will heare vs because he loueth vs, and hach taken vppon him to doe vs good: and also can heare vs because hee made vs, and therefore knoweth our secret thoughts, and likwise help vs because he hath authority over al

But it is not the meaning of our Sauiour Christ in teaching vs to praye our Father, to condemne as vnlawfull our prayers that are [Page 16] made vnto the second or third persons in the Trinitie, the▪ Sonne, and the holy Ghost, whoe togi­ther do woorke both in our creation, and our re­demption. This is but one God, one I say in na­ture and substance; and therfore what person so­ever we haue especial regard vnto in our praier, yet our petitions are directed but vnto one God. As for the name of the Father, Sonne, and holie Ghost▪ they are vsed only for the distinctiō of per­sons. But we are taught to cal vpon God the Father, not to exclud the other persons, but that we may come vnto God with the greater assurance, being certainely perswaded that he loueth vs as a Father.

Lastly I note in this word, that we are direc­ted in our petitions vnto God, because we, wee IWe though sinners are to pray to God. say sinfull wretches, are willed in our owne per­sons not to be afraide to come before him. Wee are not willed to seeke out new mediatours, in­tercessors, or advocates. Wee learne not heere that pollicy of the Popish Synagogue, to desire the Saints and Angels to praie for vs, and to be our spokesmen. But he that told vs yea and con­firmedIoh: 16. 23: Rom. 8: 34: it with a double oth, that VVhatsoever yee shall aske the Fasher in my name, hee will give it you: He is at the right hand of God, & maketh request for vs: He I say sendeth vs directly to God, and commandeth vs to say [...]ar Father. His directiō is suf­ficient [Page 17] for our discharge, his worde is our war­rant. For there is one God, and one Mediatour be­tweene 1: Tim: 2. 5. God and man, the man Christ Iesus, as that chosen vessell of the Lord hath taught vs: By which Christ Iesus, Wee haue boldnesse and en­traunce Eph: 3: 12: with confidence, by faith in him. So thatGod not to be come to like other princes. although earthly princes haue their Maisters of Requestes, and other meanes to preferre vn­to them the suites of their subiects, and to solicit their causes, because they are men or women, whose nature wil neither suffer them to be in m [...] places then one at the same instaunt, or to heare what they wish, or knowe what they want, thatTom: 5: Hom. 12 [...] stand in need of their helpe: yet doth Chrysostom iustly and vpon good ground, commend the god­ly pollicy of that cōstant & cōfident suiter the wo­man of Chanaan, who not seeking for the mediatiō of Iames, Iohn, or Peter, or of the whole companie of the Apostles, in steed of al thē, brought a contrite and humbled hart, & came to the very fountaine, thus reasoning within her selfe: he descēded, took our flesh vpō him, & was made man, that I might be bold to speake to him. And as if he would plain­ly resolue this doubt, & answere this question, he setteth it down as a principle in religiō in manyHom. in gen. 43. Hom▪ de pro­fectu: vang. places, that God will rather heare vs for our selues, thē other for vs, cōfirming this doctrine by the ex­ample of this woman of Canaan, who was not [Page 18] heard when Christes disciples intreated for her, but her owne petition was graunted. And there­fore Saint Ambrose doth well and truelie callIn epist ad them but miserable excuses that men make to cloake their Idolatrie, that would make men be­leeue,Rom. cap 1. that it standeth with God as with earthlie princes, who commonlie heare not their subiects complaints but by the meanes of others. Let vs therefore bee bould to come before God, the very fountaine of al grace and goodnes, the only hope of helpe, and say vnto him seeing Christ hath so commaunded vs Our Father. For if our owne harte 1: Ioh: 3: 21: Heb: 7: 25: condemne vs not, (of want of sincerity) then haue we boldnes to come vnto God by Christ, seing he ever liveth to make intercession for vs. And thus much concerning the reverent and confident afiection which this word Father teacheth vs to haue to­wardes them to whome we must pray, whereby we may easily gather howe absurde and base a thinge it is, for a Christian to prostrate himselfe in praier before any creature.

Nowe as this title of Father may much incourage vs in our praiers, because he is much moreLuk 11: 13: Matth: 7: 11: louing and kinde to vs his Children, then any naturall Father can be: so yet our bouldnes must needes war the greater, when wee see that our Saviour Christ telleth vs, that we must cal him Our Father, And to whome speaketh hee in thisOVR [Page 19] place? Even to whome he teacheth to aske for­givenes of their trespasses: to them whom he flatMath: 6: 15: lie threatneth that vnlesse they forgiue others, they shall not bee forgiven at Gods hand. There­fore we heere learne, that our sins cannot make such seperation betweene god and vs, if we be de­sirous, and striue to be seperated, and sequestred from them; but that wee may assuredly hope to finde mercie, and forgiuenesse at gods hand. ForNot sin, but vnrepen­tance hur­teth although the sweete baites of vngodlines, doe sometimes deceiue even the deere sonnes, and ho­ly Saints of god: yet not the sinning; but the not sorowing, the not repēting for the same, doth procure the hatred of god against vs. To omit infinit examples of the holy Fathers in the olde testa­ment that might proue this sufficiently, the newe testament affoordeth vs stronge testimonies, to assure vs that this is true. The sinfull woman, zache, Peter, the theefe vpon the crosse, & Paule himselfe, were very grievous offendours: Yet her inward faith which she did shew forth by her ear­nest repentance was by these most sweete words confirmed, Thy sinnes are forgiuen thee: Saluation Luk: 7. 48. Luk. 19▪ 9. came to Zacheus his house: Peter afterwards at­tained to that holy function, to bee a feeder ofIoh: 21: 15: Christ his flocke: to the theefe was made that comfortable promise: To day shalt thou be with me Luk: 23: 43. in Paradise: And Paule was by the com­maundement [Page 20] of the holy Ghost, Seperated to the Act. 13: 2: Act: 9: 15: Lords worke, a chosen vessel to beare my name (saith God) before the Gentiles, and kinges, and the chil­dren of Israel. Nowe as the vnspeakable and vn­deserved mercy, which hath beene shewed vnto all these, must teach vs with an assured faith to come vnto this Our father, inwhome by the meanes of Christ, wee haue as good interest as they had: so must their speedie, earnest, and vn­feined repentance, teach vs to humble our seluesRepentāce hartely, and with a full purpose of amendement, without delay, before our louing father, and toIoel: 2: 12: harken to that godly councel of the prophet Ioel who saith: Turne you vnto mee vvith all your hearte, and vvith fasting, and vvith vveeping, and vvith mourning, and rent your hartes, and not your cloathes, and turne to the Lord your God. For although the Lorde is good to all, and, his Psa: 145▪ 9: Psa: 103: 11 mercies are over all his vvoorkes: and, as high as the heaven is abone the earth, so great is his mercie tovvard them that feare him: yet they vnto whom this louing kindnesse is extended, may fitly bee compared vnto vessels dipped into the water, which if they be whole, bring vp the vessell full of water: but if they be broken or full of holes, were it never so full, it runneth all out. Even so they that are renued by the feare of the LORD, which is the beginning of wisedome, are fitte [Page 21] vessels not to receiue only, but to keepe also andEccle: 21: 14 containe GODS good graces: but they that through their olde corruption, are rotten and [...]ull of riftes, though a sea of mercy should be powred into them, yet shall they bee founde but emptie caskes. Let noc therefore our sinnes discourage vs, but that we may notwithstanding our trans­gression and imperfections, with vnspeakable comfort call him Our Father; let vs with an assu­red purpose of amendement in time to come, and harty sorrow, for that which is past, humbly ac­knowledge 1: Ioh: 1: 9▪ our sinnes vnto him that is faithfull and iust to forgiue vs our sinnes, and to clense vs from all vnrighteousnesse, For if still wee continue in our sinnes without remorse of conscience, wee are so farre from hauing comforte in calling him Our Father, although we sound it out as with a trum­pet, and that often everie day, that wee shall ra­ther finde it to be most true that the prophet tel­leth vs, There is no peace (saith the Lord) vnto the Esai: 48: 22: wicked. Act: 15: 9: Rom: 5: 1:

But nowe if we finde that our hartes being purified by faith, and also that being iustified by faith, vvee haue peace tovvard God, through our Lord Iesus Christ. If I say we find that Gods sperit, beareth Rom: 8. 16: witnesse vvith oor spirit, that vvee are GODS children, and so imboldeneth vs to call him Our Father: then let vs consider of our great pre­heminence [Page 22] and prerogatiue, that wee haue [...] The prero­gatiue of Gods chil­dren: all worldly honour and excellency. If he be Our Father, we are his children. If children, we are also heires, even heires of God, and heires annexed vvith Christ. Now by being such inheritours, we haue not onely assured hope in the life to come laide vp for vs: but also most glorious prerogatiues to our comfort and consolation, whilest wee are pil­grims and travellours from our heavenly home. So that whatsoever the worlde esteeme of vs, or howsoever men hate or persecute vs: yet see­ing that Our Father will giue vs a kingdome, and hath already given to vs, and for vs, hisLuk. 12: 32: Rom: 8: 32: Sonne Christ, hovve shall hee not vvith him give vs all thinges also? Our Father is not the creatour onely and preserver of all his creatures; but also the commaunder and disposer of them. Can we then that are his children and obedient serxants, want anie of them that may serue vs to GODS glorie, or our comforte? Hee careth for the ra­vens that call vppon him, feedeth the fowles of the aire, and cloatheth most gorgeouslie the lillies of the fielde, and shall he suffer his owne to perish? Noe, noe, let vs verelie perswade our selues, that because Our Father is both ow­ner and controuller of all thinges: therefore wee his children may with great boldnes vse the creatures, and receiue his blessinges, as pledges [Page 23] and assurances, of his farder loue towardes vs. Yea they are sanctified vnto vs by the 1, Tim: 4: 5: vvoorde of GOD (wee vsing them according to GODS will) and by praier. But vnto Tit: 1: 15: them that are defiled and vnbeleeving is nothing pure, but even their mindes and consciences are defi­led.

But let vs heere take heede that we abuse not that liberty, which wee haue by our Fathers goodnesse. If wee say Our Father; and in confi­dence of his goodnesse towardes vs, are bolde to vse his creatures: yea if by the woorde, that is by the lawfull vse of them, such as Gods word hath commaunded, they must bee sanctified (for o­therwiseThe vse of the crea­tures: they are vocleane vnto vs) then must wee learne out of GODS booke to what end, and for what purpose, GOD hath permitted vnto vs the free vse of his creatures. Is it, I praie you, that wee shoulde satisfie therewith our monstrous and foolish pride, our filthy lusts, our beastlie drunkennes, or vngodlie pleasures? Not so for in these thinges and such like there is a double offence; the committing of such thinges, and the abuse of GODS good creatures. I cannot therefore but marvaile at and lamente the brutish follie, or willfull stubbornes, of ma­ny in our daies, who farre beyond al compasse of measure, or limites of modestie, or regarde of [Page 24] their estate, or respect perchaunce of their abili­ty, strive in pride to exceede one another; proclay­ming to the world their folly; mispending their goods, wherof they are but stewards, & must giue a straite account; giuing perhapes provocation to themselues of lewdnes, and bad example vn­to others. Where is that modesty in apparel that Gods worde requireth in the professeurs of reli­gion, that moderation in meates and drinkes, the sobriety of maides, the humility of matrones? Is this a good vse of our Fathers blessings, to striue who can be proudest in all meetinges, and most wastfull in all feastinges? When I con­sider howe greately wee provoke God to cast downe vppon vs his heavy iudgments for such our rebellions: howe little we feare (shall I say the threatnings? nay) the execution of his wrath: howe we daily growe in all pride and disorder: howe little sinne is punished, and howe securely these things are winked at, to their greater sinne and shame that should reforme it: I cannot but trēble for fear of some heavy desolatiō that should come vpon this land, so secure, yea so stubborne in so great offences. O Lord they will not behould thy Esa: 26: 11: high hande, but they shall see it, and bee confounded. Thus as it is comfortable to vs, that we may be bold to say Our Father, because we know therby that hee loueth vs, and giueth vs leave to vse his [Page 25] creatures: so should the goodnes of God moove vs to repentance, sobriety and holy obedience, & a feare to offend him, especially in those thinges that are vnto vs the pledges of his loue.OVR.

And now because Christ teacheth every of vs to call him Our Father, he letteth vs vnderstand, that wee are all brethren in a spirituall kindred,Our bro­therhood. being by grace the children of our heavenly Fa­ther, partakers of one spirit, as the earnest penny of our most happy hope, heires of one kingdome, and heavenly inheritaunce, and inheritours of the selfesame promises. If then it be an absurde and vnnaturall thinge, brethren, to fall out a­mongst themselues, and to striue, as it seemed to Abraham, who to pacifie Lot, when their heard­men were like to disagree, vsed these words, Let there be no strife I pray thee betvveene me and thee; for vvee ar [...] brethren: then let vs endevour toGen: 13: 8 Eph 4: 3: Colos: 3: 14 2 Pet, 1. 7: keepe the vnitie of the spirite, in the bonde of peace: and aboue all thinges put on loue vvhich is the bonde of perfectnesse, that wee may ioine with godlines brotherly kindnesse, and vvith brotherlie kindnesse loue. For this cause it is that our Sa­viour Christ, in this praier, which hee teacheth vs, that it may bee as a patterne, after which wee shoulde frame our petitions, instructeth vs not to saie O Father, as if wee might not haue bouldnesse to claime [Page 26] him for ours. Neither doth he will vs to say My Father, as if wee woulde share him out amongest vs, and make a seperation in Gods familie. But he commaundeth vs to say Our Father, both in respect of the comfort, whereof I haue alreadie spoken: and also to giue vs to vnderstand, that in our praiers we ought to haue an earnest affecti­on, not to benefit our selues onely, but with a Christian care, to bee mindefull of all the members of Christ his Church.

Neither speake I this as condemning such, as in their petitions doe speake vnto GOD, as if he were their GOD onely, saying My God, or, My Father. For I knowe that the godlie in the earnest craving of helpe, that riseth out of a great feeling of their distressed estate, doe often in their deepe sighes and groanes, send vp such praiers vnto the God of all mercy. I cried vnto Psal: 18: 6: Psal: 59: 1: my God. O my God deliver mee. But the Psalmes are full of such requestes. Yea and CHRIST himselfe by his example teacheth vs, that it is lawefull for vs so to pray, when vppon the crosse hee cried My God, my God, why hast thou forsaken Math: 27: 46 mee? Much like is the confidence of the blessed Virgine Marie, when shee calleth God her Savi­our. Luk. 1: 47: And Saint Paule is boulde to call God, his 1: Cor: 1: 4: God. It is therefore not lawfull onely, but also a more plaine proofe of an assured conscience, [Page 27] when in their private petitions, which vppon speciall occasions they make, Christians rūne with a stedfast faith, and frō the bottome of the soule, with feeling of comforte, applie vnto their hea­vy hart, this most gracious God, as a most sove­raigne salue, to ease their griefe. As therefore the godly haue, and we may, in our private prai­ers, most comfortablie saie My Father, My God, My Lord, or, My Saviour, as GODS spirite, shall direct our spirite to praie: so yet as anie occasion shall arise, we must be mindfull al­so of all the members of Christ his Church, as members of the bodie, whereinto we acknow­ledge our selues to be incorporate; and as wee feele their afflictions, or know their wantes, we must be ready to intreat for them saying Our Fa­ther.

Nowe although this comfortable title which we giue vnto him, might be sufficient to perswad vs, to relie onely vpon him: yet because our na­ture is such, that as did the Israelites, we wil ea­silie starte aside like a broken bowe: and commit the two evilles, whereof GOD reprooveth his Idolatrous people in these words My people haue Ier: 2: 13: committed tvvo evils: they haue forsaken mee the fountaine of living vvaters: and dig them pittes, broken pittes that can houlde no vvater: there­fore our Saviour Christ knowing howe readie [Page 28] we are to wander after our owne imaginations, and to devise vnto our selues such Gods, as our selues imagine we may best deale withal, descri­beth this God to whom wee must come, & before whom we must pray, in these words, Our Father In heaven. which art in heaven. Which wordes being consi­ [...]ered of togither, doe so set before our eies the true God vpon whom we must call, that wee are to foolish if we know him not, to carelesse of our own good, if we pray to any other. For although the wicked and vnbeleeuers, run after false gods,Esa: 50: 11: & kindle a fire, & are cōpassed about with sparks, as the prophet Esay vpbraideth the wicked Iews: yet because God heareth our praiers, vnto him Psal: 65: 2: therefore shall all flesh (that feareth his iudgments and hopeth for his mercy) come. Because that as the prophet David in another place saith, there is Psal: 73: 25: not any in heaven, or earth, that hee doth (or wee should) desire but God only. Vnto this our heauen­ly Father the godly haue at all times lifted vp both hands and hea [...]ts, and haue found vnspeak­able comfort. I will (saith the prophet Dauid)Psal: 121: 1: lift mine eies vnto the mountaines, from whence cō­meth my helpe. My helpe commeth from the Lord, Psal: 97: 7: that hath made heaven and earth▪ But confounded be all they that serue that which is graven: and that glorie in Idols. But the Scriptures are most plentifull in this point, namely to shew that the [Page 29] true God, dwelleth not in temples made with hands; Act: 7: 48. much lesse that Apollo was hee, who seemed to deliuer his Oracles at Delphi, or Iupiter that kept the Capitoll at Rome, or Diana of the E­phesians, or any other creature, that foolish men or women worshipped, either in their Temples or elsewhere: but wee must pray vnto him who hath the heauen for his seate, the earth for his foote-stoole, whose substaunce is incomprehensi­ble, whose waies are vnsearchable, whose power is so infinite, that none can resist it, whose good­nesse is so aboundant, that it is as a fountaine that cannot be drawen dry. Therefore omitting all creatures bee they neuer so excellent, since Christ hath so commaunded vs, let vs cry confi­dently in all our necessities, vnto our Father which is in heauen.

And this difference which heere our SauiourWhich are in heauen Christ teacheth vs to make, betweene our hea­uenly Father, & all false Gods, doth not only re­forme the superstition of the Gentiles, but also the Idolatry of the Papists, who teach vs not to lift vp our eies, or to send vp our praiers to heauēAgainst I­dols. to intreat our Father: but they set vp Images in their churches, to keep the peoples eies occupied in beholding them, that their minds also may be drawne away from the true God. Both these I say are confuted heere by our Sauiour Christ [Page 30] by one breath because we must sue for helpe from heaven, not from the Temples of Idols: and in heaven, we ought not to entreat our brethren or sisters, that are at rest before vs, but him that is Father & Saviour, both to them and vs. WhatAmbros: in epi, a [...] Rom: cap. 1: gross [...]nes therefore and follie is it, that they to their condemnation will call themselues wise (as Saint Ambrose complaineth) with whome the deade can doe more, and are better accounted of then the liuing. For they departing from the li­ving god, like better of them, that are deade.

But if our Father be in heauen and we vpon the earth, what hope can we haue that we shalbe harde? Shal our voice pearce the cloudes, or shal our crie ascend into the heaven? If at any time, any such thoughts doe trouble or discourage vs;How wee on earth are hard: wee may well assure our selues, first that Christ would never haue commaunded vs to aske, but of him of whome we shoulde most certainely bee harde. Then also such is the nature of faith (with out which we cannot please god: For whatsoever is not of faith is sinne) that it never resteth vntil it haue found out him, in whome onely it receiuethHeb: 11. 6: Rom: 14: 23 cōfort. It ever asketh that it may receiue, it ever seeketh vntill it finde, it ever knocketh, vntill the dore of mercy be opened. So that althoughe wee are vppon the earth, and can bee hearde but a little way; yet our hande of faith reacheth e­ven [Page 31] vnto god, and the crie of it soundeth more shrill then a trumpet in his eares, as by the exam­ple of Hannah and others most plainely appea­reth.1: Sam: 1: 13 And this faith first taketh houlde of CHRIST whoe hath made our attone­mente, and so bringeth vs before GODS seate.

Neither yet must wee tie god vnto the hea­vens,Everywher that place of glorious maiestie, as if hee were included within the same. Behould the hea­vens, 1: King: 8: 27: and the heavens of heavens, are not able to containe him. Whither shall I goe from thy spirit, (saithPsal: [...]39. 7 the prophet David) or whither shall I flie from thy presence? If I ascend into heaven thou arte there, and if I lye dovvne in hell, thou arte there. Let mee take the vvinges of the morning, and dvvell in the vttermost partes of the sea: yet thither shall thy hande leade mee, and thy righte hande houlde mee. And as rhe prophet sheweth there verie plainely, that god is present everie where: so hee also acknowledgeth, that his woordes and thoughts are not hidden from him. For (saith hee) there is not a vvoorde in my tongue, but lo, thou knowest it vvholie O Lord. Yea thou vnderstandest my thoughtes a farre of. And therfore the Scriptures speake sometime of gods eie, to shewe that hee seeth all thinges, sometime of his eare,, to shew that he heareth all [Page 32] things, as Tertullian very wel noteth. For euenLi de trinit: the Sea of mans conscience, lieth open before God, as Saint Augustine speaketh. And by thisConf. lib 10, cap. 2. meanes it cōmeth to passe, that the child of God, in his praier crieth so lowde that God heareth him, though he make no noise at all: hee vttereth no sound, but crieth in his heart. Although ther­fore we say, Our Father which art in heaven, yet doe wee not deny him to bee vpon the earth also; yea he is so neere to euery one of vs, that in himAct: 17: 28: We liue, and mooue, and haue our being: so that he seeth our wants, heareth our sighes and sobbes, knoweth our thoughtes, and relieueth our neces­sities. Therfore in our praiers our comfort may be the greater, because our suites are made vnto him, that hath absolut authority and power, both in heauen and earth.

You wil perchance aske, why we are taught to say Our Father which art in heaven, seeing heeWhy wee call him fa­ther in heauen▪ is not in heauen only, but in earth also? I answer first for the avoiding of our superstitious inuen­tions, and wandring affections (as I haue decla­red) that it may be as a bridle to restraine & keep vs backe, from seeking to any other God, but the true God. Secondly because Gods glory most of all appeareth in heauen: where the Sera­phimsEsa: 6: 3: cry one to another Holy, holy, holy, is the Lorde of hostes, the vvhole earth is full of his glo­rie: [Page 33] and the fowre beastes without ceasing daieRev: 4: 8: 9▪ 10: or night, and the twenty-foure elders, casting their crownes downe before the throne, ascribe all honour, and power, vnto him. And where­as the Iewes in times past, though they did sufficiently set downe Gods maiesty and magni­ficence, if they described him thus: that he dwel­leth in his holy habitation, and is in his glorious Sanctuary, and sitteth betweene the Cheru­bims: nowe our Sauiour Christ teacheth both them and vs, to lift vp our cies higher, and not to seeke him in temples made with handes, but to looke vp vnto him, in the place of all honour and excellencie. For euen that holyest place ofHeb: 9: 24: all, was but a figure of the true and perfect, that is the heauenly Sanctuary, whereinto our high Priest Christ Iesus is gone before, to make in­tercession to our God for vs.

And thus to consider our Fathers power andOur hope sure. greatnes, bringeth with it double comfort. First that hee vnto whom wee pray, vpon whome wee relie, and vnder the shaddowe of whose wings, wee desire to bee shrowded: is in no daunger of his enemies, but farre out of their reach. Nimrod that lustie hunter and his companions, thoughte to builde a tower that shoulde reache vnto heauen, but the LORDE easilye confounded and broughte [Page 34] to naught, their proud purposes and attemptes. As at all times there haue beene, so at this daie there are to many Nimrods, whoe doe builde in their own conceipt strong and high towers, set­ting themselues against the councell, the gospel, and people of God. They conspire amongst thē­selues, and combine themselues togither, they de­vise their purposes, and endevour to put in execu­tiō their practises, against the Lord, and against his annointed: they make stronge their wicked coūcels, vnder the name of holy league, they trouble the peace of Christendome, with their vnqui­et devices, they make havock as they cā, of Gods people, oppose thēselues to the truth, & vnder the hypocritical colour of religiō, seeke to overthrow al religion & truth. But he that dwelleth in heaven shal laugh, the Lord shal haue them in derision. ForPsalm: 2: 4: howsoever they flatter thēselues in their power & multitudes, saying in ther own perswasiō, we are they that ought to speake, who is Lord over vs? yet can they reach no higher thē the earth; & therfore what can their foolish imaginations prevaile a­gainstPsal: 18▪ 10. him that rode vpon the Cherub and did flie, and he came flying vppon the winges of the wind. He made darknes his secret place, and his pavilion round about him, even darknes of waters and cloudes of the aire. At the brightnes of whose presence the cloudes passed, haile stone, and coales of fire. The Lorde [Page 35] also thundered in the heaven, and the Highest gave his voice, hailestone, and coles of fire. Then hee sent foorth his arrowes▪ and scattered them, he in­creased lightninges, and consumed them? What harme can they doe I say to this great and terri­ble God, with all their might and multitudes? Can they remoue the rocke of our safety, or over­throw the castle of our confidence? We, no they being conpared vnto him, even in their greatest strength, are weaker then water, viler then worms. Yea he hath them so bound and chained, that they cannot hurt the least of his Saints, but by his leave, and therefore to their good. All the mischiefe then, which they intend against God and his servauntes, shall turne to their owne de­struction: and this is it that they shall bring to passe; they shall provoke against themselues his implacable, but iust anger, in whose favour and loue is the well of life, but in his wrath, is certain and eternall death. And this comforte we haue because our Father is in heaven, frō which place the dragon and his Angels are cast out, so thatRevel▪ 12: 9 woe and danger, belongeth onely to the inhabi­tantes of the eatth.

And as it is a great strēgthening of our faith, to know that our Father is not subiect to any pe­rils, because he is in the place of power and maiestie: so wee haue this assurance thereby, [Page 36] that we haue also by his grace, an interest in thatOur inter­est in hea­ven. Ioh. 14▪ [...]▪ glorious inheritāce. For our fathers house, is our home. And therfore our Saviour Christ, alittle before that hee should goe into heaven, telleth his disciples, that he doth both go before to▪ prepare a place for them, that (saith he) whe [...] I am, there may ye be also. This then is our consolatiō. If we here in this world suffer griefe or sorrow, if we be subiect to persecution & affliction, if we be hated and reviled, if we be scourged & killed: what marvel is it, if our enemy deal no better with vs, (for the world is our enemy & hateth vs, because we areIoh: 15: 19. not of the world, but God hath chosē vs out of the world) But whē we come home to our Fathers house, sorrowe shal cease, there shal be no danger, no distresse, no losse, no affliction, but mirth, with­out mourning, ioy without easing, abundance without wāting, life without ending. This I say shal be our most blessed & happy estate, when wee shal be with our Father which is in heaven.

Now a third reason why we are taught to sayWe must be heaven­ly. Our father which art in heaven, is for our instruc­tion. For if our Father be heavenly, holy, seperat from sinners, then how ought we to walke before him, in all holy conversation? If our father bee in heavē, it becōmeth not vs that professe our selues to be his children, to lie groueling heere vpon the earth, as if we were tied, or nailed vnto the same. [Page 37] It is therefore good that we harken to the sound & godly aduise, that our Sauiour Christ giueth vs concerning this point, which is, that wee la [...]e not vp to our selues treasure in earth, but in hea­uen,Mar: 6: 19▪ 20 For (saith he) where your treasure is, there will your heart be also. And that we follow S. Paules counsell, who thus exhorteth: Set your affections on Colos: 3: 2: things which are aboue, and not on thinges which are on the earth. For although God hath given the earth to the sonnes of men, to liue vpon it, and to re­ceiuePsal. 115: 16 the fruits thereof, with our paine and la­bour: yet our hoped for inheritāce is eternal life, not heere, but els where; not vpon earth, but in heavē. We therfore liuing in the world, yet must not loue the world. We must learne of that king­ly prophet David, who thus chargeth vs: If riches Psal: 62: 10 encrease, set not your harts thereon. And of that chosen vessel S. Paul, to vse this world, as if we vsed it not. Our Father is in heaven, our eldest bro­ther, [...]: Cor: 7: 31: our head and captaine is there, our crowne of glory is there, our life is hidden there, our true hope and helpe is there. If then we be children of that Father, brethren vnto Christ, mēbers of that head, souldiers vnder that captaine, and haue any true longing. after those spirituall and eternall good thinges; we must clime vp thether in affe­ction; and howsoever for a time, we are absent in the flesh, travelers, and pilgrimes, in this vale [Page 38] of misery, our hart must bee at home. With such affection should we alwaie say Our Father which art in heaven. For I pray you with what confi­dence can wee aske any thinge of him, as of our heavenly Father, if our owne consciences testifie against vs, that we are worldly, earthly, fleshly, carnally minded, and to bee shorte nothing lesse then heavenly. Wee can never perswade our selves, that our Father will ever haue delite in such children, as are so farre vnlike to their Fa­ther; or haue pleasure in the sonnes that are of so contrary disposition.

And thus much concerning the preface of the Lords praier, wherein wee haue comfort and in­struction. Comfort, in that we are commaunded to call him Father, and that our Father; and such a Father as is in heaven, that is in the place of might and glorie, whether we his children haue promise that we shall come. So that our Savi­our Christ would haue vs hereby, as Moses a far of sawe the land of promise, so in our praiers, al­though on earth as it were to looke, vnto our hea­venly Canaan. Our instruction is to learne to o­bey God because he is our Father, both in doing that he biddeth, & in suffering that he laieth vpon vs. Thē also we learn to reform our selues according to the pattern that he setteth before vs in al our conversation. For it is a praise for ye child, to [Page 39] be lik his vertuous Father. And to whō we must make our praiers wee are heere plainely taught, nāely to God only whose loue to vs ward, passeth the loue of any Father to his childe, who because hee is in heaven, wee therefore must lifte vp our harts thither, and haue our affections heavenly.

The second part of the Lordes praier contai­neth sixe petitions, wherof the first three teach vs to aske such thinges as chiefely doe concerne Gods glory: the three last petitions, do especially concerne our selues, and those thinges that belong not to our life onely, or our body; but also to our soule, and happie or godlie life.

The first petition is, Hallowed be thy name. ByGods name the name of God is heere mente whatsoever wee knowe of God. For as by their names we knowe all the creatures, in so much as when we heare a thing named, we knowe what is mente thereby: So those attributes or properties whereby wee set forth Gods nature, whether of goodnes, or of greatenesse, or whatsoever else, are his name. And so the effecte of this praier is, that what thinge soever it is, that wee heare, learne, or knowe of GOD, we frame our selues with all reverence to receiue it, and to make such vse thereof, as may bee most to GODS glo­rie.

The order it selfe of these petitions, wherein the thinges that belong vnto God (as it is meete and right) are preferred before those things that concerne our selues: teacheth vs what reckoningGods glory to be pre­ferred. wee oughtt to make of al thinges in this world. For if we be truely sanctified to the Lorde, and haue such care of Gods glorie as wee ought to haue, we will so greatly loue it, and so wholy re­gard it, that no profit, pleasure, ioy, loue, hope, ho­nour, safety, or life it selfe, shall more delight vs, then the doing of that whereby God may be glo­fied. No griefe, feare, danger, reproach, hatred, losse, or death it selfe, shal terrifie vs from doeing it. Yea whatsoever it is that concerneth God, ei­ther his glory, or his wil, or his kingdōe, we must as it were forgetting our selues, and what thing soever we most reioyce in, wholy and readily ap­plie our selues to fulfill the same, and to further it with all our indevour, This is it that God byDeut: 6: 5: his servant Moses, requireth of his people in the Lawe, and our Saviour Christ, confirmeth the same vnto vs as a thinge most necessary, to loue Mat: 22: 37: the Lord our God with all our harte, and with all our soule, and with all our minde. And in this respect it is that the same teacher of perfect holines saith, Hee that loueth father or mother more then mee, is Mat: 10: 37 not worthy of mee: and he that loueth sonne or daugh­the more then mee, is not worthy of me. This zeale [Page 41] to further Gods glory, and to obey him, hath so wrought in the godly, that they haue bin content to be tried by mockings and scourgings, yea, moreo­ver Heb: 11: 36 by bondes and prisonment. They were stoned, they were hewen a sunder, they were tempted, they vvere slaine with the sword, they wandered vp and down in sheepes skinnes, and in goates skinnes, being destitute, afflicted, tormented. This was to our SaviourIoh: 4: 34: Christ his meate, and alwaies hath beene to the Saints of God their greatest ioy.

And amongest the thinges which especiallye concerne GOD, wee must beginne with the sanctifieng of his name, that is, his glory. First because all our actions, yea our very wordes and thoughts, ought alwaies to bee directed to Gods glorie, as God willing shall after appeare. Then also because the sanctifieng of Gods name is so needful, that vntil an earnest desire therof be set­led & planted in our harts, nothing that wee doe, can be good or acceptable vnto God. If we pray, we must in the requests that we make, have a speciall eie to Gods glory. If we giue almes, if wee mourne & weepe for our sins, if we be doing good to others, in al things our chiefe regard ought to be this, that god may be glorified. For this cause must the light of religiō or professiō, shine (by our holy & Christian conversation) before men, that Mat: 5: 16: they may see our good workes, and glorifie our Father [Page 42] which is in heaven. For this cause our Saviour Christ teacheth vs in this praier to lay this foun­dation▪ ro set before our eies first the Hallowing of Gods name.

But Gods name is of it selfe holy, in so much as whatsoever we consider in God, whether his wisedome, or his goodnes, or his greatnes, or his iustice, we cannot find any thing but holinesse in him: so that we must vnfainedly confesse, that Holy and reverent is his name: why are we thē taughtPsal: 111: 9 to pray, that his name which is never other then holy, neither yet can be, should be hallowed? We doe not make request that it may bee holy in itHowe wee pray for sanctifying Gods name selfe, but that we his creatures may sanctify the same, both in our hart & affectiō, louing his word, cōforting our selues in his promises, fearing his greatnes, trembling at his iudgmēts, reioycing in his mercies: & also in al our life & cōversatiō, by serving him in holines and righteousnes, such as shal be through Christ acceptable vnto him.

And great reasōs there are that may not moueReasons why wee should san­ctifie Gods name. vs onely, but that should even force and driue vs, earnestly to seeke and sue for this: first the com­maundement of our Saviour Christ, which to a Christian mā or womā should be of such waight, that it should more presse vs, then any profite or pleasure. Then also that duty which of every one of vs is required, in respect whereof it is, that the [Page 43] sweete singer of Israel, doth thus stirre vs vp to that office: Giue vnto the Lord ye sons of the mighty, Psal 29: 1: giue vnto the Lord glory & strength. Giue vnto the Lord glorie (due) vnto his name, worshippe the Lord in the glorious sanctuary. And again, Giue vnto the Psal 96: 7: Lord ye families of the people: giue vnto the Lord glory & power Giue vnto the Lord the glory of his nāe. Wherby we see, how earnestly the spirit of God by the prophet, requireth this duty to bee perfor­med. Thirdly the exāple of the creatures, should be a great inducement to moue vs therto. For in that they keepe their course, & serve to such vse as God created thē vnto, therby they cōfesse the wisdōe of God, & acknowledg him to be holy in al his works. Therfore so often as we see spring time, sūmer, harvest, & winter, night & day, light & darknes, the profitable order also of the sun, the moone & the stars, the ornamēts of the heavēs, & the bewty & comely decking of the earth: wee haue great cause to praise the maker of these things, & to hallow his name, who hath created these to our vse; & to cōfesse his wisdōe & power, who hath set thē in so comlie an order; & his mercy to vs ward, for whose sakes especially these thinges were made. And the other creaturs, because we haue so good vse of thē should move vs to praise gods name for thē & by their exāple in that they obey gods order, & so in some sort yeld to Gods wisdōe & goodnes [Page 44] due honour, oughte to prouoke vs to glorifie his name: so is the example of the Angels, those ex­cellent creatures worthy to be followed, whose song is this in the praise of God, Holy, holy, holie, Lord God of hosts. Esa: 6: 3:

Fourthly, if we looke vpon Gods benefits to­wardes vs many waies, what cause haue wee to praise him? He hath created vs of nothing, accor­ding to his own Image, most excellēt creatures. He hath giuen to vs comelines of body, reason, & vnderstanding. He made all things to serue vs, & vs to set forth his praise. Haue we not then great cause to hallow his name? But yet his goodnesse towards vs is greater. Whē we through our corruption, had marred that which he made good; he mended that which was amisse, reformed that was faulty, renued that was old, and sanctified in some measure, that which was vnholy; O there­fore Psal: 107: 7: that men woulde confesse before the Lorde his loving kindnesse, and declare the wonders that hee doeth for the sonnes of men! For what can wee ren­der Psal: 116: 12: vnto the Lord, for all his benefites towardes vs? Offer vnto God praise, and pay thy vowes to the Psal: 50: 14: 23. most high. For hee that offereth praise doth glorifie him.

Now as these & many other reasons may in­duce vs to confesse, that wee must sanctifie Gods name, vnlesse we will reiect Christes commaun­dement, [Page 45] neglect our dutie, bee more slacke and dull heerein then the senselesse creatures, & more vnthankfull then beseemeth Christians: so there is nothing that should rather allure vs, seriously to seeke, and earnestly to pray, that Gods name may be hallowed, then the great lets & hinderāce that we haue, whereby we are made more slacke and vnwilling to doe the same. For of our own nature wee are prone and inclining to euill, rea­dy to transgresse, delighting in pleasures & flesh­ly lustes, easily taken with the sweete baites of sinne; vnwise and vnwary in matters belong­ing to the saluation of our soules. Our harts are most ready to conceiue and thinke, our mouthes to speake and vtter, and all the members of our body to do the thinges that prophane the name of God.

Then if wee haue regarde vnto the thinges that are without; good Lorde what incourage­mente haue these our vngodly motions, what prouocations vnto sinne doe wee feele, what al­lurementes vnto wickednesse, what discourage­mente from good? The woorlde sometime frowneth, and sometime fawneth, but alwaie deceaueth. The deuill stirreth vppe our owne corruption, and bloweth as it were the fire of impiety that is within vs, to make vs worse then naughte. Our friendes vnder a colour of [Page 46] worldly frendship, by worldly persuasion abuse vs; our foes by threatnings and brags seeke to terrifie vs. So that sometimes by faire meanes sometime by foul alwaies by false, we are drawn backe, if at any time we would sincerely sanctify the name of God. Sith therefore it is so hard a thing for vs being so many waies letted to per­form this duty: we see, good cause there is, why our Saviour Christ in this form of praier which he setteth before vs, should teach vs to begge as a thing most necessary, that Gods name may bee Hallowed.

But why are wee taught to aske this of ourGod onely worketh in vs to sanctifie him. Father in heaven? Because he only can giue it; he onely by his holy spirit can worke it in vs; whoe also of his abundant grace and mercy, shall and will frame them to it, that earnestly seeke it. We can saie Our Father vvhich arte in heaven. Wee may speake the wordes of praier: But vnlesse we haue the spirit of praier, which God onely giveth vs from aboue; although we number our praiers vpon our beades or knottes, or score them vp as vpon a Bakers score, to call God to reckenning for them: yet such praiers are turned but into sinne, so farre are wee from Hallovving Gods name by them. If wee haue in our mouth al­waies, GOD bee praised, or, The LORD bee thanked, and sing manie songes of thankes gi­ving [Page 47] vnto the almightie: yet if GOD doe not inwardly touch vs, with sweete and comforta­ble feeling of his graces toward vs, that wee may singe and make melody to the Lord in our harts Eph: 5: 19: our mouth or lippes are but as a sounding brasse or tinkling Cimball, and yeeld not to GOD, the honour due vnto him. Wee may bestowe our goods vpon the poore, or doe other externall woorkes of charitie: but GOD in such thinges is not glorified, vnlesse wee haue regard to the end of the lawe, which is, that loue proceede out 1: Tim: 1 5: of a pure hart, and of a good conscience, and of a faith vnfeined; which thinges vnlesse GOD woorke in vs, wee cannot attaine to them. And for all our woorkes of obedience to Gods law, howsoe­ver men esteeme of them: yet are they not either acceptable services to God, or such as can sancti­fie his name worthely, vnles our harts be (first)Act: 15: 9: purified by faith, which because it is Gods gifte, must bee asked of him. For vntil the tree of ourMatth. 7 1. 18: hart be made good, what good fruit I pray you cā we hope, that it may beare? Therfore howsoever in our outward appearaūce, we may seem to haue a kind of resemblaūce & imitation, of such godlie & Christian deedes: yet because his name is not truely and sincerely hallowed, vnlesse wee fol­lowe the Apostle Saint Peters councel, to San­ctifie 1: Pet 3. 15: the Lord God in our hearts: we haue no hope, [Page 48] that euer wee shall performe this dutye holyly, except we haue this grace from God, who onlie must, because hee only may, giue vs newe and cleane hearts, and renue right spirits within vs. Therefore our Sauiour Christ teacheth vs toPsal. 51: 10: begge this of him, and to him to say, Our Father which art in heaven, hallowed be thy name.

Now to shew in few words, what it is that weWhat wee aske in this petition. sue for in this petition: wee pray that God will giue vs such meanes to learne, and such grace to knowe Gods will, that we also may be obedient vnto the same, and so glorifie him in wordes, in works, and euery way, yea euen in our sufferings also. But because that euery one of vs doeth owe a twofolde duty vnto God; the one generall, by that our generall vocation, whereby we are cal­led Christians; the other particular, in respect of some more priuate place, or peculiar function, whereunto we are appointed; it shall not bee a­misse to consider, how we may both in the one, & other, vse the best meanes to hallow the name of God.

First therefore we pray that the word of god,Gods word published: wherein his iustice, wisedome, goodnes, & great­nes is aboundantly reuealed, may bee published and proclaimed, that the sound of it may be hard farre and neere. This meane to Hallowe Gods name, Saint Paule hath respect vnto, when hee [Page 49] willeth the Ephesians to pray for him that vtte­rance Eph: 6: 19: may be giuen vnto him, that he may open his mouth boldly, to publish the secret of the gospell. And writing to the Colossians; pray (saith he) for vs, Colos: 4: 3▪ that God may open vnto vs the dore of vtteraunce, to speake the mysterie of Christ. He willeth also the Thessalonians to pray, that the word of God may 2: Thes: 2. 1▪ haue free passage, and be glorified. And vnto this had Peter and Iohn regarde, when they thus prayed. And now, O Lord [...], behold their threat­nings, Act: 4: 29: and graunt vnto thy servauntes vvith all boldnesse to speake thy vvorde. And as wee de­sire that the gospell may haue happie successe, so doe wee aske that all stoppes and hinderaunces may be taken out of the waie: that the crueltie of the aduersaries thereof may be stopped, their mallice mitigated, and pride asswaged: that either their heartes may bee conuerted, or their purposes confounded, and brought to naughte. Of which sort of petitions wee haue many in the Scriptures, but especially in the Psalmes. If then this knowledge of Gods will, be one of the meanes that wee haue to Hallow gods name; with what confidence or cōfort of conscience, can they say halowed be thy name, which seek by al means possible to hinder ye course of y• gospell in word & deed, teaching ye ignorāce is the mother of deuotiō affirming most vngodly, & yet stifly, that lay men [Page 50] or women may not reade the Scriptures in the mother tongue, will not suffer them to bee tran­slated, but persecute them that loue them, yea kill such as read them, and so do what they can, to hide this light, vnder the bushell of their own traditions? But to leaue them that are without vnto their Lord to whom they shall either stande or fall: with what countenance can they who pro­fesseNegligēce in maintai­ning gods worde. themselues to like of Gods word, and haue authority and power to mainetaine the same in all sincerity and truth, and yet neuer seek sound­ly to set forth the same; I say with what counte­naunce can they pray, that Gods name may bee hallowed? Shall not their owne conscience ac­cuse them, that they haue not to the vttermost of their powers sanctified Gods name, in zealous setting foorth of his truth, in their kingdomes, countries, cities, townes, and howsen, wherein God hath made them great, that they might haue glorified him? I hartely therefore beseech you, whom God hath lifted vp aboue your brethren, to that end that al your power should be emploi­ed to his glory that gaue it to you: if you haue a­ny regard of duty, loue of the truth, tender care of your people, respect of your owne estate after this life; so incourage the godly, and compell the obstinate, with others to hallow Gods name, by receiuing and hearing his word, that heere you [Page 51] may say without an accusing conscience in re­spect of your owne negligence herein, Hallowed be thy name; and elsewhere without feare & con­fusion, heare these wordes, Giue an account of thy stewardship. And wee also that are Ministers of Gods word, of what great place soeuer, must re­member, that we are salt, to giue season, and can­dels to giue light to others, as a light I say shi­ning [...]n a darke place; and therfore both by spea­king and liuing, we must hallow Gods name, es­pecially among them that are committed to our charge: taking great h [...]ede, that neither by our negl [...]gence in teachin [...], wee chearish their igno­rance; neither by our vngodly life, w [...] offend the weake ones, or open the mouth of slanderers.

And as wee heere pray, that God will by allThat the word may be beleued▪ meanes publish his word: so we also craue that it may be beleeued. For otherwise what glory shal God haue yeelded by vs vnto him, if the messen­gers that bring these tydings, may complaineEsa. 53. 1. with the prophet Esay, Lord, who will beleeue our report, and to whom shall the arme of the Lord be re­vealed? We therefore desire, that God by his ho­ly spirit, will sanctifie our hearts, that when the knowledge of his will is offered vnto vs, we may not be so godlesse and graceles, as to iest at it, or the preachers thereof, refuse to heare it, or to per­secute it, or them that teach it: but that our con­sciences [Page 52] may yeeld vnto vs this testimony, that God therin speaketh to vs, and therefore that we will with all readines heare it, and with all re­verence beleeue it.

And concerning this point it must here be re­membred,Gods word our onelie rule. that it belongeth to the hallowing of Gods name, y• we receiue no doctrines, but such as out of Gods book shall be deliuered & taught. For how can we giue him the praife of wisdome, if we doubt whether his word containe whatsoe­eur is necessary for vs to know, and thinke it fit that there should be matched with it, the traditi­ons of men? Or how can we imagine that to be a rule of our religion, which men so ouer rule at their pleasure? Therfore that we may truely hallow his name, we must admit no teacher but him onely. For we haue but one lawmaker in ChristMa [...]h: 23: his church, and one Master in the same, even Ie­sus Christ, to whome God hath assigned that of­fice,Matth: 17. 6 and whom he hath commanded vs to heare.

But because that the more we know, the greater is our cōdemnation, vnlesse our life be in some measure answerable to the same (for heavy is the iudgment of that servant, that knoweth his mai­stersLuk. 12. 47: will and doth it not) it is therefore needfull that we should set forward yet one step more, to­wardes the hallowing of Gods name: that isDoeing Gods word▪ that vnto hearing and beleeuing, wee shoulde [Page 53] adde doeing. But because after in this and in the petitions following, I shall haue better occasion to intreat therof; it shall now suffice only to note thus much: that without our holy obediēce, gods name is never truely glorified, and therefore that in this petition we aske, that God will so frame vs to obedience, that wee may serue to his glory. But the end of our obedience is heere chiefely to be noted. For if wee obey that we may▪ halloweMat: 5: 16: Gods name, as our Saviour Christ, most plain­ly teacheth vs that we should: then must wee not seeke thereby our own praise; much lesse may we hope therby to merite and deserue Gods favour, and to satisfie for our sinnes.Luk: 9: 62: Heb: 3▪ 14:

But because No man that putteth his hand to to the plough and looketh backe, [...]s apte to the king­dome of God. For we are made partakers of Christ, of we keep sure vnto the end, the beginning (of our assurance by the gospell) wherewith wee are vpholden: and he (only) that endureth to thend, shalbe saved: therfore that we may more sincerely glorify god, we pray yet farther, that God would giue vs con­stancyCōtinuace and continuance, to persevere alwaies in hallowing his name. For it is an easie matter to speake of religion, and professe the truth, so longe as the woorlde alloweth thereof. But if our friendes will forsake vs, our neighbours despise vs, our enemies trouble vs, our Masters [Page 54] molest vs, our Landlords vndoe vs, our Magi­strates imprison, punish and put vs to death, vn­lesse we will deny our religion, or dissemble with the world, and yet continue constant; i [...] we bee in danger to leese our friends, our goods, our life, vnlesse we will forsake that God whom we haue serued, and that faith that we haue fauoured; and perseuer in our profession still, then shall we hal­low Gods name. But this setled & stedfast hart, and firme purpose to abide in the truth, is not in any but in such, as haue in their owne perswasi­on, ascribed vnto God the praise of power and goodnesse; that he can if he will, and will if it bee good, for his glory, and their comfort deliuer thē. They will say then in the face of those bloudy ty­rants with the three children We are not carefull Dan: 3: 16: 17: 18: to answere in this matter. Behold, our God whom we serue, is able to deliver vs from the hot fiery fornace, and hee will deliver vs out of thy hand O king. But if not, be it knowne to thee O king, that wee will not serue thy Gods, nor worship the golden Image, which thou hast se [...] vp. They in their very consciences, subscribe vnto that which S. Paule testifieth, that God is faithfull, which will not suffer his to bee 1. Cor: 10: 13 tempted aboue that they bee able, but will giue the issue with the tentation, that they may be able to bear it. Yea they acknowledge also, the praise of iust and righteous dealing to belong vnto God, with [Page 55] whom it is a righteous thing, to recompence to2: Thes: 1: 5: such as are troubled, rest with the Saintes of God▪ To be short they glorifie his name because their constancie doth testifie, that they are per­swaded that the issues of death belong to God, andPsal: 68: 20: therefore will confesse him before men, what dā­ger soever may follow of it, rather then by deny­ing him to dishonour his name.

And if this our constancy come to farther tri­all, then must wee by our suffering hallow Gods Suffering. name, wherin are diuers points to be considered.The cause of suffering As first the cause. For not euery one that is han­ged vpō a tree, as was Christ, suffereth as a wel­doer; for the theeues were iustly punished. Not euery one that was stoned to death, as was Ste­ven, was a Martyr; for it was a death appointed to many malefactours. Not euery one that is cut in pieces, as was Esay, is a prophet, for it is a death adiudged to many wicked persons. It is not the death, but the cause that maketh one to bee a Martyr. If wee therefore suffer for our euill doings, how is God glorified thereby? If yee bee railed vpon for the Name of Christ, bles­sed 1: Pet: 4: 14: 15: are yee: for the spirite of God, and of glory resteth vpon you: vvhich on their part (that persecute you) is evill spoken of, but on your part is glorified. But let none of you suffer as a murthere [...], or as a theefe, or as an evill doer, or as a busie bodie, in [Page 56] other mens matters. Therefore to the ende wee may euen in this, confidently lift vp our heartes vnto God, wee pray heere, that if it seeme good vnto him, to giue leaue to our enemies at anie time, to haue power ouer vs, whether for our chasticement, or for our triall: yet hee will alwaies so guide vs by his good grace, that we neuer iustly deserue any their punishmentes. But if for Gods cause, for his truth and gospell, for his glo­ry, we indure any thing; because therein we hal­low Gods name, our Sauiour Christ speaketh vnto vs to comfort vs: Blessed are yee, when men Math: 5: 11: 12: revile you, and persecute you, & say al māner of evil against you for my sake▪ falsl [...]. Reioice and bee glad, for great is your reward in heaven.

But the cause of our suffering being not euil, we must afterwards haue great regard, that we make it not worse, by handling it not well. WeePatience.▪ must not therfore be angry at the meanes which God vseth to humble and afflict vs, although it bee done by our enemies; wee must not seeke to take revenge; we must not murmure or repine against God: but we must loue our enemies, blesse Math: 5: 44: them that curse vs, doe good to them that hate vs, and pray for them that doe hurte and persecute vs. So did Christ when hee was vpon the crosse: Fa­ther Luk: 23: 34: forgiue them, for they knowe not what they doe. So did Steven the first Martyr that was sto­ned [Page 57] to death: he cryed with a lowd voice: lay not Act: [...]▪ this sinne to their charge. So did Saint Paule that chosen vessell, who of himselfe for our exam­ple testifieth thus, and of his brethren the Apo­stles: Wee are reviled, and yet wee [...]lesse: wee are 1: Cor▪ 4: 1 [...]▪ 13: persecuted and suffer it; we are evill spoken of, and vve [...] [...]ray. If wee first indeuour to c [...]e vp vn­to this steppe of perfection, wee shall in the ende goe higher, and learne of the same Apostle To 1: Thes: 5: 18 giue thankes in all thinges, not in prosperity only,Thanksgi­ving in tro [...] ble▪ Iob: 1: 21: but also in aduersitie. And this lesson patient Iob by his example teacheth vs: Naked (saith he) came I out of my mothers wombe, and naked shall I returne thither: the Lord hath given, and the Lord hath taken it: blessed be the name of the Lorde. And that this our patient and setled minde, may (as the Apostle exhorteth vs) be known vnto al men, it much cōcerneth the hallowing of Gods name. And therefore in this praier wee make request, that God will in all our sufferings, arme vs with such quietnes, and indue vs with such a thankfulnesse of hart, that we may praise God for all that he sendeth, and euen from the bottom of hart say The Lord is righteous in all his waies, and holy in all Psal: 145: 17 his workes. And this we craue at the hand of God so often as we say H [...]llowed be thy name. The end of our suffe­ring.

Thirdly it must be cōsidered to what end we must indure with patience, if we thereby will hallow [Page 58] Gods name. For the Marchant through hope of gaine▪ and profit, is oft times content to take in hand many dangerous voyages, to abide much trouble, and sustaine much griefe. Other men will do the like for their pleasures and delights. And they that runne in a race, or wrastle for a game, as the Apostle teacheth vs, will abstaine1: Cor 9: 25 from such thinges as may hinder them, although it be but to get a corruptible crowne. Some for their sufferings looke for praise of men, other for merite of God. But all these respectes that wee haue to our selues, doe hinder vs for seeking the glory of god, or hallowing his name. What must then▪ be the principall end that we should haue re­gard vnto? Even Gods wil: because it is his pleasure it shoulde bee so; Which the Apostle Saint Peter, calleth a suffering for conscience sake to­ward 1: Pet. 2: 19: 13: God, or as in another place he saith For the Lords sake. And that we may the more willingly, for Gods cause,, take in good parte, whatsoever he shall lay vpon vs: we must call to minde howe graciously God dealeth with vs, how fatherly he chastiseth vs, howe gently hee correcteth vs, how long he spareth vs, how slowe he is to anger, how ready to forgiue: These I say and such like meditations, would be strong inducements to mooue vs, in al our suffrings, be they never so grievous, to sanctifie the name of God.

Hetherto I haue declared, howe that in this first petition, we aske that God would grant vs the meanes to hallow his name, either in our do­ings or in our sufferings. In our doings that hee will direct vs to know, beleeue, obey, and confesse his will; in our sufferings, that the cause may bee good, the māner godly, the end Gods glory, Now it remaineth that I shew against the assaults of sinne what vse wee haue of this petition even in our good works: that is, in what respect we need to pray, that in them, gods name may be hallow­ed.

Fulgentius that godly and learned father, who as it seemeth had good experience of the subtilties of Sathan, and kn [...]w the depth of his deceauable devices: giueth a most necessary and Christian caveat, vnto Proba a godly and vertuous virgine:Epist: 3: admonishing her to take good heede, that if that tempter and enemy of mankind, cannot draw her to doe the things that are evill, hee make her not proude of doeing, the thinges that are good. For sometime when he cannot prevaile by the sins where vnto he allureth: yet he overcommeth vs by our owne vertues. Hee riseth, by those meanes that shoulde presse him; and foileth vs, by vertue that overthrow­eth him. But this is not the first attempt of Sa­than, he maketh this his last refuge. When by no other meanes hee can bring his purpose to passe, [Page 60] then he trieth this waie. His earnest endevour is,Sathans practises: to snare vs in his gins, and catch vs in his traps. And therfore he wil as that Father there repor­teth see if he can drawe v [...] to sinne, and that for the most part by sweete allurements. Sed violas Psychoma­chia [...]nx. & sbriet. pug­na. lasciua iacit, fo [...]ijs{que} osarū, d [...]micat, as Prudentius very well noteth in the cumbate betweene Sobrietie and Riot. Excesse saith he or riot That wan­ton casteth violets in mens waies, and fighteth with rose leaues. And thē after he sheweth that by such meanes, the strength or courage of vertue being somewhat abated, vice by little and little cree­peth in. If this device of his haue not good suc­cesse, yet he will not give over, but trieth another way. He w [...]l endevour to discourage vs from do­ing of good, setting before vs many terrours, and many dangers. If that prevaile not, yet hath hee a third sleight, and that very dangerous, by cor­rupting some way or other, our good actions, and our good affection [...], with some old leaven of sin, to hinder as much as may be our holy ovedience vnto gods will. And if in that we also withstande him, thē his last shift is, to make vs prowd, of that that is in vs. Seing therfore his cōmō enemy of mākind, hath so sūdry waies, to hinder vs frō sāc­tifieng gods name; either opēly, by tēpting vs to manifest & know [...] wickednes, or covertly by poluting our good works, somtime with sin, whē wee [Page 61] are doing thē, sōtime with pride, whē we have dōe thē: it is most needeful that we take good heede, and watch all oportunities to glorifie god. And whereas I haue before spoken of our obediēce as of a meane to hallow gods name (as it is in deed a principall meane, to the which the rest are but helps) that the obedience of our harts, that is the readines & willingnes which before I haue saide we beg at god hāds, may haue her perfect worke, let vs consider further what we craue in this petitiō, cōcerning the performāce & accōplishing, of those our good motions, & godly desires to obey­our heavēly Father. We aske as doth the pro­phet David, that the Lord wil keep vs frō presūp­tuous Psal: 19. 1▪ Open sin: sins, that he wil not let thē raign over vs: That he wil keep vs I say frō such sins & trāsgressions, as the world knoweth & accoūteth for sin: Least the reproofe wherwith y• Apostle S. Paul touch­eth his coūtry mē the Iews, should charg vs whē he saith, The name of God is blasphemed among the Rom: 2: 2 Gentiles through you. For if mē glorify our heavē­ly Father when they see our good works, as our Saviour Christ plainely teacheth vs; then when they behold y• evil works, especially of them that professe more knowledg of godlines thē other do, they dishonour & take occasiō to reproch his glo­ry therby, Therfore y• we may attain vnto y• Hallowing of Gods name, we first pray, y• that whereby it may be prophaned & evil spoken [Page 62] of, may be reformed in vs, that is, that the whole body of sinne, may in vs at the least be snubbed, that it abound not in the fruites of vngodlines.

But because it is no great praise for a man to say of fruit or of a tree that they are not evill; but that it is looked for that the goodnesse thereof should be commended: even so gods name is not much hallowed, in that we cannot iustly [...]e char­gedHolinesse: with grievous crimes: but thē shall his name be truely sanctified, when we are created in Christ Eph: 2: 10: Iesus vnto good works, which God h [...]th ordained, that we should wa [...]ke in them: when we serue the Lord in Luk. 1: 75: holines & righteousnes, al the daie [...] of our life. Here­of come these exhortations in the Scripture very common: Cease to doe evill, learne to doe wel, eschew Esa: 1: 16: 17: Psal: 34: 14: evill, doe good. And that is it also that wee heere craue at Gods hand Hallowed be thy name: Teach vs O Lord so to live, that wee may serue thee, so to doe, that we may glorifie thee, to haue our candel so burning, the light of our lampe so shining, we may so be cloathed with the wedding garmēt of holy conversation answerable to our professiō, and so be decked with the roabe of righteousnesse and godly life, that through vs, & by vs, thy name may alwaies bee praised. For our woorkes are much better then a thousād mouthes, to set forth Gods glory. And we are knowen to be Gods children, not by wordes, but by workes, as the tree is [Page 63] iudged to be good, not by the leaves or flowers, but by Epist: 107: the fruit, as Saint Barnard saith.

But in our good workes there may be manyStaines in-our workes wantes, which are as spots and staines in a piece of white cloath, whereby the bewty of it is mar­red: so I say, there are in our good deeds such imperfections, as hinder the sound and sincere hal­lowing of gods name. Let vs well examine our owne hartes▪ and I doubt not but we wil al most humblie confesse, that the best works that we do, are not such as god requireth of vs in every re­spect, or that cā worthely sett out his holy name. Our knowledge is heere vnperfect, we know (but)1: Cor: 13: 9: 12: in part. For now we see through a glasse, darkely. Our loue is farre short of the rule whereby it must be tried. For who can say whilest he liveth in this vale of misery, that he hath his hart so hallowed, and his affections so sanctified vnto god, that hee can loue the Lord his God with all his hart, vvith all Mat: 22: 37 his soule, and with al his mind? If a man be so sham­lesse as to say he could; yet I am sure no man is so sencelesse, but that sometime, his own conscience will tell him he cannot. The rule of charity to­wards our neighbours is this, Thou shalt loue thy neighbour as thy selfe. Which perfection if at any time, vpon some good and godly motions, and ef­fectual working of gods spirite, if I say a godly man haue sometime attained vnto such perfecti­on [Page 64] of loue, that the loue towards his neighbour, hath made him forget himselfe, his profit or safe­ty; yet alas such heauenly affections haue so bad lodging in this our body subiect to sinne and cor­ruptiō, that long they cānot tarry or abide with vs. How weake is the faith euen of Gods deare children? How soone is the light of Gods promi­ses, which by his spirite hee hath kindled in vs, dimmed with feare and mistrust vpon euery oc­casion? How is our faith darkened many times with these thicke clowdes of despaire? If any of vs be better perswaded of our selues, & feele not our infirmity in this behalfe let vs look vpon the godly that are gone before vs, Abraham, David, Iob, Ieremy, Peter, with many such like, who feeling a sweet tast and comfort in Gods promi­ses; yet in danger and distresse, shewed manifest tokens, and some of them made plaine confession of their greate weakenesse. All which beeing considered, wee may learne thereby, earnest­ly to call vpon our good GOD, that it may please him so to lighten our ignoraunce, to in­crease our loue to God, and our charitie to our neighbour, and to strengthen our faith, that wee in, and by this, may alwaies Sanctifie his holie name.

And as we haue very often wantes and infir­mities in our good and godlie cogitations, and [Page 65] in our deedes also: so sometime they are ming­led with very sinnefull and corrupte affections.Worldlie respectes in seruing of God As when wee will seeme to serue God, yet not for Gods cause, but to please men, to seeke pre­ferment, to gaine either goods or friendes, or for feare of losse. And to this end, and in this regarde haue many things bin done vnder the name of y• works of charity, whereby rather idle loyterers are mainetained, then the poore and needy relee­ued. Yea and such is our corruption, that if our works of duty towards our neighbour, haue not altogither such considerations: yet wee shall finde a coldnesse, or vnwillingnesse, or some negligence in perfourming of the same. Al which stumbling blockes and impedimentes, wee are heere taught to pray that they may be taken out of the way, that wee in hallowing of Gods name may haue a free course and passage: that these worldly respects being reformed, our coldnesse somwhat kindled, and al our wants supplied, we may truly set forth the praise of Gods name.

And because we are here commanded to aske that, the contrary whereof hath a flat prohibition in the third commandement, there is a great co­herence betweene the one and the other, in so much as we may well expound this petition, by that commaundement. Therefore that we take not in vaine GODS holy name, it is verie ne­cessary, [Page 66] that in all, even our best workes, we endevourHoly affections: to call for a sincere affection to do the same. For that holines of hart, is that oyle and incense which must bee laide vpon the people of IsraelsLevit: 2: 15: meate offeringes to make them through Christ, sweete and savory vnto God. If wee talke of re­ligion, wee must doe it with greate reverence. What haue the lippes polluted with wicked woords, or the mouth defiled with excesse of drin­king, or that tong that is stained with vntruthes and shames, what haue these to do with the word of God? Feare they not that straight interroga­tiue. wherevpon they are to be examined, beforeTaking Gods name in vaine Psal. 50: 16 a Iudge that knoweth al things, yea seeth the se­crets of the heart, whereof David maketh mention: Ʋnto the wicked saide God, what hast thou to doe, to decalre my ordinances, that thou shouldest take my covenant in thy mouth. Seeing thou hatest to bee re­formed, and hast cast my words behind thee? A ie­wel of▪ gold in a swines snowte is nothing come­lie. And GODS holie and sacred wordes, in the mouth of a prophane man are nothing seeme­ly. O consider this yee that forget GOD▪ in the midst of your drunken assemblies and meetings. You never almost talke of religion, but when your tables are defiled with spewings, your sto­mackes opprest with surfettinges, your heades made giddy with vnmeasurable and vngodly [Page 67] quaffings, your tongue scarce able to speak, your legges to carry you: yea when you are least like vnto men, then wil you most talke of God, of whom we should not thinke, but as of the God of glorie, whom we m [...]st not worship, but devout­ly, or serue, but with feare, of whose woorde wee should not talke, but with reverence, neither of his praise, but with ioyfulnes, by whom we must not speake, but in truth, iudgment, righteousnes, so shall we Hallowe the name of God. And this IIer: 4: 2 trust may suffice to teach vs, that in all the gene­ral duties of a Christian man or woman, nothing can be acceptable vnto God, but that wherby we goe about to Hallowe Gods name. Let vs therefore in all our conversati [...]n striue to sanctifie Gods name, in our wordes, in our workes, in al our in­devours, yea in thos [...] our ordinary well wishings vnto others, God speede, God blesse, God saue, and such like, not vsing them as wordes of course, for fashion sake, but let vs earnestly endevour, to haue them to proceede from a sanctified affecti­on.

And as wee cannot in these offices andIn our severall vocations wee must sanctifie Gods name: woorkes, which every Christian is bounde to doe, please. GOD vnlesse wee haue an ear­nest care of his glorie: so neither in those particular callinges which are amongest vs, Civill or Ecclefiasticall, even from the highest [Page 68] to the lowest, must wee doe any thing, but that our chiefe scope and purpose must be, to hallow the name of our heauenly Father. Kings and mightie Monarches must rule and gouerne, not seeking their owne pride, pro [...]ite, or plea­sure, but GODS glorie, Subiects also in their obedience, must set before their eies that ende. The greater wealth or authoritie that hee giueth to any, the better meanes they haue, and by a more straighte bonde such men are ty­ed to glorifie God, as the parable of the Ta­lentes teacheth vs. And therefore I cannot but much lamente, the dangerous case which they stande in, vpon whome God hath bestowed great talentes of authority or wisedome, with which notwithstanding, they gaine nothing so much as they might [...]o to Gods honor. I would aduise all such before it bee too late, to fear that sharpe but iust iudgemente, that when such as are lowe shall haue mercy, yet the mighty shall Sap: 6: 6: bee mightelie tormented. For if through their fault, others haue not glorified as they ought to doe the name of God; how shall they stande be­fore their Lorde and Master, when hee shal call them to reckoning? Such men often haue emu­lation am [...]ng themselues, and striue who shalbe greatest, who shall bee most praised and renow­med: But who striueth to bee best, and chiefly [Page 69] respecteth the honouring of God? Therefore in steed of Macheuill his prophane conceites, & the perilous policies of worldly men, who make for the most part religion, to waite as a handmaide, vpon the earthly wisdome of men, which is not descended from aboue: But leauing I say such patterns, which we are but too ready to followe; let this petitiō hallowed be thy name, be as a glasse before our eies, according to the which, wee will addresse our whole life and conuersation. It is a good praier for euery of vs to beginne our day worke withall. Princes, subiects, high, low, lear­ned, vnlearned: yea the labourer and handicrafts man. That euerie one of vs may bee diligent in our calling, not abusing it to doe wronge or violence, to deceiue or defrawde, by any false waightes, faulse measures, faulse labour or worke. To bee shorte, it were very good wee woulde take nothing in hand, but that lifting vp our heartes vnto God, saying with a deuoute minde, Hallovved hee thy name, wee woulde consecrate our worke to GODS glorie. But heere Princes whose consciences are chiefe­lye charged for good refourmation both in their CHURCH and Common wealth, maye doe well to set before them the examples of the godly kings of Iuda in the things wherein they are commended by the spirite of God. As that [Page 70] of Asa who tooke away the high places, brake2. Cro: 14: 3 downe the Images, put downe the groues. And when Iehosaphat came to bee king, hee did these2: Cro. 17: 6 thinges yet more. But Ezechiah went farther then they, for besides such abuses in religion as they reformed, he also brake the brasen Serpent2: King: 18: 4 that Moses had made, because the people bur [...]t incense to it. So careful were these godly kings, that there should not be in the waies of their peo­ple any stumbling blockes, whereat either the weake might be [...]ffended, or the obstinate confir­med. For princes must haue as tender a care o­ver their people, that they commaunde not any thing whereof iust offence may be taken, or the conscience grieued: as mothers haue not to giue any meate to their children, which they know is not fit for their tender stomaches: And ought to consider whether the thinges which they com­mande, doe tend to the sanctifying of Gods name or not. For that must bee the marke that they must aime at.

And for their whole duty it is a notable good lesson that the Queene of the South as our Sa­uiourMat: 12: 42: 2: Cron. 9 8 Christ calleth her, giueth vnto Salomon the most reno [...]med Prince for wisdome that we can read of: Thy God hath made thee king over Is­rael How prin­ces execute Iudgement and iustice. (saith she) to execute iudgment & iustice. And this execution of iudgement & Iustice in Sove­raigne [Page 71] Princes standeth in making of Magi­strates not for fauour, but such as they knowe to be godly, men of courage, hating couetousnesse, fearing God: euen such as will carefully & faith­fully looke to the people that are vnder them. Then also these that haue this supreme gouern­ment, must haue an eie to such their Magistrats. lest they peruert iustice or doe wrong, and punish them sharply if they finde them faulty, because their vngodly dealing is hurtfull to many. They must care to prouide good lawes and cause them to be executed. They must set themselues against the sinnes of their lande with might and maine: punishing especially the greater sort, that others by their example may be afraid to offend. They must take greate heede lest by not punishing the sinnes of their subiectes, or pardoning their dan­gerous and great transgressions: they doe make themselues partakers of other mens murthers, adulteries, violences, or wrongs whatsoeuer. To be short they may sanctifie Gods name as they ought, they shoulde fashion their housholde after Dauids patern, and the rule of the Apostles, inPsal: 101: modesty (though seemely enough for princes courtes) and comely attire, leauing foolish and vnseemely fashions (wherein now in these daies there is to much delight) to such as professe not in so sincere sort as we doe, the gospell of Christ. [Page 72] For we ought with al readines to obey S. Paule that forbiddeth vs to fashion our selues after this Rom: 12: 2: worlde, but would haue vs to delight in another change, which is of all sorts to little regarded; namely in the renuing of our mind. Vnto those godly & Christiā vertues, should princes seeke to the vttermost of their power to cōform their people, & so shal they sanctifie Gods name, which by contempt of these thinges is exceedingly prophaned.

But soveraigne princes are forced to vse the help of inferiour Magistrates for their better governing of their subiects: Which if they doe not zealously seeke to set forth Gods glory, must one day feele to their cōfusion, that which Ely heard and felt: They that despise me, shall be despised. For1: Sam. 2: 30 God will cal the greatest of you to a reckonning. Looke well then I pray you to your charge, sanctifie Gods name your selues, and by sharp punish­mēts reform thē that are staines & blots, nay the biles & botches of our land. I heare credebly that as in to many places, so even in the right eie of our realm there are soul motes, nay filthy beāes, I meane notorious howses of gracelesse persons that liue to filthely. And although the stewes are not suffered, yet to many known places there are of shamelesse harlots, in the eies of the govern­ment, vnder the nose of Magistrates that haue authoritie enough to reforme such faultes, if they [Page 73] had care and courage to performe so good a ser­vice to the hallowing of Gods name. Where is the zeale of Phineas in you the Magistrates, to turne away the Lords wrath from this lande by your courage in reforming so greate filthines: Feare you not least he that threatned by his pro­phet that he would visite Ierusalem with lights,Soph: 1: 12: should come and visite London, and finde out all those filthy corners that you suffer, which are a staine to that we professe, a dishonour to our country, a snare to the people, and against your selues invisible arguments either of your carelessenes in looking to your charge, or of coldnes in setting forth Gods glory. You thinke perchaunce the of­fendors are to many and to well frended for you to punish. The better service you shall performe to her that hath vnder god placed you in your authority; The more good shall you doe your countrie in reforming that sinne in such persons; the more shall you Sanctifie the name of GOD, in shewing your zeale and courage, in defence of his glorie. Bee furtherers therefore of that you begge, that with more bouldnesse you may saye, Hallovved bee thy name.

And for vs that are called vnto thatMinisters glorifieng God highe function of the ministery of the worde, our service and whole travaile oughte so to be dedicated to the Lorde, that we shoulde seeke nothing [Page 74] so earnestly as Gods glory. For wee are as mes­sengers from our Lorde and Master, to wooe in his behalfe, and to winne the good will of men & women to him. We are as friends to the bride­groome, who reioice not only at the hearing of2: Cor: 11: 2 his voice, but also prepare and decke the bride, that shee may please her husband. We should bee shepheards, to watch Christs flock from wolues and wandring; Stewards, to giue Gods familie their meate in due season; voices, crying out a­gainst sinne and superstion; Gods husbandmen, to sow and plant in the field of his church, labo­rers in his vineyard, to prune his vine, his soldi­ers, to fight his battels against all his enemies; Yea we should be light, to direct, and salte to sea­son others, that by our Ministery Gods glory may shine, and his name be hallowed. And there­fore our continuall groning, our sighing and sob­bing vnto God ought to be, that by our ministe­ry Gods name may be sanctified.

And here, oh that it pleased God to giue mee a fountaine of teares, to lament and bewaile the misery of these our daies, wherein the sunne of Gods truth shineth most cleerely, and the star of his word appeareth most beautifully, but because we are blinded with the loue of ease, or gaine, orNegligēce in our Mi­nistery. some such corruption, the eie of our conscience being put out, wee see not that the neglect of our [Page 75] duty, procureth against vs most imminent daun­ger; because wee followe rather the deceaueable lusts of the wicked worlde, then seeke in our cal­ling with our whole indeuour to glorifie God. Many of vs are content to take the charge, of the poore ignorant & vntaught people, that we may inioy the fat and the fleece; but who learneth of that good shepheard to call his owne sheepe by name and lead them out, and to goe before them, & to teachIos: 10: 3: them to knowe his voice? Many of vs study to serue and glorifie men, that they may glorifie vs againe, and serue our turne; with adding charge to charge, liuing to liuing, euen sinne to sinne. Some waite in the court and great mens houses gaping and suing still for more, although they haue no great care to discharge the charge that is already committed vnto them. Some loyter in the country, with too little regarde of doing their duty. Alas how is the people by this means nussed in ignorance, confirmed in errour and su­perstitiō, made a pray to euery runnagate Priest that commeth from Rome or Rhemes, to draw them to rebellion against God and man, wherby God doth want his honour, and princes their o­bedience? This therefore is a most needfull me­ditation, whereabout our hart should alwaies be occupied: this is a necessary praier for vs to make, not dayly only, but howrely, that Gods [Page 76] name may be sanctified, by our diligence, care, watchfulnes, and faithfulnes in our ministery. And thus much of the first petition of the praier, Hallowed be thy name.

The two petitions nexte following, are but as it were the meanes to performe the former. For if Gods kingdome bee established, and his wil obeyed, then is his name hallowed. But the first of these two, is this, Thy kingdōe come. For in earth­ly kingdomes, there is first a kingdome and state established, then follow the laws & decrees which in the same must be obeyed: even so in giving due honour to our heavenly Father, we must first ac­knowledge▪ his thr [...]ne, and power, then also wee must frame our selues to liue according to his lawes and will.

But what is the meaning of this request? was not God king evē then whē our Saviour Christ taught vs this forme of praier? Or doth hee not nowe rule with power and maiestie? If he doe, why are wee taught to say Thy kingdome come? With that kinglie Prophet David wee must confesse: (O Lord) Thy throne is establ [...]shed of olde: Psal: 93: 2: thou arte from everlasting. And againe The Lorde is high aboue all nations, and his glorie aboue the Psal: 113: 4: heavens. Yea The Lord sitteth vppon the floudes, Psal: 29: 10 and the LORD doth remaine king for ever. He is a great king over all the earth. We pray not there­forePsal: 47: 2: [Page 77] in this request, that God may be a king, but Thy kingdome come. As if we should say. O GodThe mea­ning of this petitiō wee acknowledge and confesse that thou rulest & raignest in heaven and earth; to thee al creatures stoop and thee they serve; thou commaundest the sea, and it obeieth; the windes and waues, and they are calme and quiet; thou settest vp princes, and mightie ones, thou makest of the meanest; a­gaine thou pluckest them downe, and dauntest their stout stomackes, with thine angry counte­naunce; thou turnest also their hartes, as see­meth good to thy divine wisdome. As thou thus shewest thy selfe, to be a king over all thy crea­tures; so raigne after a more especiall manner in thine elect children, to our good, and their glory.

Now the kingdome of God is taken after two sorts. For it signifieth either the kingdome of grace▪ or the kingdome of glorie, both which wee craue in this petition. But first and principallie,Our obedience. that which is called the kingdome of grace. Wee desire therefore in this, that GOD will so re­forme our heartes and frame them to obedience, that hee in vs may haue the dominion, and beare the sway, and wee may yeelde our selues to bee governed by his spirite. But because wee must clime vp to this throne of grace by certaine steppes: there are heere sun­drie thinges sued for. As first that the [Page 78] Lord will worke in vs, a reverence to the rod, orA reverēce to his word scepter of his power, which is his word, therby to subdue our rebellious affections, & to tame our vngodly lusts: so that whensoever we shall begin to wander after our owne waies, we by this scepter may be reclaimed.

But Gods kingdome is not as yet established amongst vs, as soone as we are content to heare him speake; but it is farder required of vs, that by Gods good grace our evill affections beeing cut of, this immortall seede, this Word of truth, may1: Pet: 1▪ 23: Iam: 1▪ 18: be planted and grafted into the hart of vs, & there grow fruitful and yeld good increase, of holy and Christian conversation. So that when the olde man is crucified with Christ and the whole bo­dyRom: 6: 6: of sinne destroied, that we serue not sinne from henceforth: And are renued in the spirite of our mind: and put on the new wan, which after GodEph: 4: 23. is created in righteousnes and true holines, and haue mortified our members which are vpponColos: 3: 5: the earth: then haue we attained to the secōd step of gods kingdome. So that to intreat god that his kingdom may come, is to beseech him, that by his holy spirit, our affections being subiected to the rule of reason, (of reasō I say guided by gods word) our willes framed to gods pleasure▪ our minds also lightened by his spirit of Wisedome and councell, and all the members of our bo­dy, [Page 79] being made Servants vnto righteousnes in holi­nesse: Rom: 7: 19: we loue nothing but him, wee feare nothing more thē him, we serue nothing besides him, nei­ther will in our harts be subiect to any other but to him, giving to him all honour and feare.

Thirdly we aske in this petition, the increaseIncrease of grace. of his graces in vs, and to vs ward; that we step­ping forward from grace to grace, from faith to faith, may ioine vertue with faith; and with ver­tue,2: Pet: 1: 5: knowledge; and with knowledg, temperāce; and with temperance, patience; & with patience, godlines; and with godlines, brotherly kindnes; and with brotherly kindnes, loue. For if these thinges be among vs and abound, they wil make vs that we neither shal be idle, nor vnfruitfull in the knowledge of our Lord Iesus Christ. When our life shall be adorned, with this faire chaine of Christian vertues, much more precious & beaw­tifull then any chaine of gold about our necke, or bracelets about our armes: then the kingdome of god, hath mighty increases in vs. This happie in­crease in heavenly graces, the Apostle praieth for vnto the Philippians; I p [...]ay (salrh he) that your Philip: 1: 9: loue may abound more and more, in knowledge, & in all iudgment. And to the Colossians Wee cease not Colos. 1. 9: to pray for you, and to desire that you might be fulfil­ed with knowledge of his will, in all wisedome and spi­rituall vnderstanding. And these thinges doth our [Page 80] Sauiour Christ teach vs to aske in these words, Thy kingdome come. For by the comming of Gods kingdome wee desire nothing else, but that it should be made manifest, increased, & perfected in vs, by his good helpe and succour.

But nowe because The kingdome of God is not Rom▪ 14: 17 meate nor drinke, but righteousnesse, and peace, and io [...]e in the holy Ghost: we may hereby assure our selues, that Gods meaning is not, in or by these outward obseruances to raigne ouer vs, or to in­tangle our consciences with such trifles. For Meate maketh not vs acceptable to God: for nei­ther 1: Cor: 8: if wee eate, haue we the more, neither if we eate not, haue wee the lesse. In which wordes Saint Paule teacheth vs the selfe-same lesson that hee learned of our Sauiour Christ. That which go­eth Mat: 15: 11: into the mouth defileth not the man, but that which cōmeth out of the mouth, that defileth the mā. So that not the meat and drinke, which we with thanksgiuing to him that bestoweth the same vp­on vs, receiue moderately, and vse them soberly, maketh vs more vnholy; but blasphemies, swea­rings, slanderings, cursings, reuilings, maliti­ous and corrupt speeches, doe loade vs with sin. Neither doth abstinence from Gods good crea­tures sanctifie them that abstaine, but rather (if they therefore esteeme themselues the holier) de­fileth them. This praier then extendeth it selfe e­ven [Page 81] vnto the thinges that are externall. For in itNot to be in subiectiō to [...]hese outward thinges: we craue that no man at his pleasure beare rule over vs, or condemne vs in meates and drinke, or in respect of a holiday or newe moone, or of the Sabboth: especially that these thinges, or ra­ther a superstitious conceipt of these thinges, should never beare such sway in our consciences, that our owne hearte woulde forb [...]de vs, saying, Touch not, tast not, handle not, and that our owneColos: 2: 21 persuasion would make vs afraide, to take our parte of any of Gods creatures, which without breach of the lawe of charity, or the politicke or­dinances of the common Wealth, may be recei­ved. Therefore wee praie, that righteousnesse and peace, and ioye in the holie Ghost, may so bee rooted and settled in our heartes, that we may with a Christian courage, either vse these externall thinges as meates, mariage, and such like, which some men in the abundance of their impiety, haue accounted prophane at sometime, or for some men: or refuse the bondage of cere­monies as may most serue for GODS glory, and other mens good. And thus wee see howe GOD raigneth in our heartes as king, both in framing our harts to an inward and sincere obe­dience; and also in governing our consciences in the good vse of all his creatures.

But this petition Thy kingdome come, may not [Page 82] only bee vnderstoode of that particular power, which wee wish that God woulde shew in euery one of vs (whereof hitherto I haue spoken:) but also more generally that God woulde shew him­selfe to beare rule in his church, that his worde might be obeied, his truth maintained, his people preserued, his enemies scattered, that wee all his servants, being delivered out of the hands of our e­nemies, should serue him without feare; in holines & Luk: 1: 74: 75: righteousnesse before him, all the daies of our life. To be short we pray that in this church of God, or among the people of God, the traditions of men being reiected, vnwritten verities (so cal­led, but in truth falsities) abolished, & all decrees besides the holy and sacred Scriptures, trodden vnder foot; the lighte of Gods lawes may only shine vnto vs, and the scepter of his word be only obeied among vs.

And thus we see what is the summe and sub­stance of that we aske here, Thy kingdome come: namely that as in the former petition we craued that God mighte haue honour due to his name, which by sundrie meanes is perfourmed, so in this wee intreate him also, that hee may haue holie obedience, that his worde may haue such effect, as that it beeing planted in vs, and sinne rooted out, we may greatly increase in al god­linesse. And further that the peace of God so rule [Page 83] in our consciences, that wee neuer stand in any feare, lawfully to vse Gods good creatures; that God only, and not superstitious conceites, may rule in our heartes, and bear the sway. And lastly that our heauenly Father, will so guide his whole Church after the lighte of his worde, and so defende it of his greate goodnesse; that it neither bee broughte into the bondage of the kingdome of darknes, by errour; neither yet be made a pray to the wicked, by their vngodly and cruell practises.

Now how greate is the necessity of this prai­er, as all men may easily see, that enter into any due consideration, of the miserable estate of this wicked worlde: so the g [...]dly cannot but confesse it, and therefore often and earnest­lie seeke and sue, that GODS kingdome may come. For alas when wee take a view of the practises of the worlde, wee may easilie see, that a greate number of them, who haue in their mouthes not seldome these wordes, Thy kingdome come, yet doe not indeuour by such good and greate meanes as God hath giuen vn­to them, to set foorth the same; euen they who shoulde bee the great labourers to set it vp, and after some sort pillers in this worlde to vpholde it, by that greate authoritye and power that God hath called them vnto; doe nothing so much [Page 84] as seeke to set vp themselues, and advaunce their posterity, setting forward Gods kingdome in the meane time, but by graines and scruples. Doth not religion many times serue pollicy, and the gospell of God, attend vpon the pleasure of men? Profit, delight, ease, favour of men, estimation and credit in the world, and such like thinges, are chiefely thought vpon, but GODS king­dome, no further then it may stande with these. Seeing therefore there is so little hope, that great ones will abandon their owne affections, to inlarge GODS kingdome: wee haue good cause to aske this of him, who can rule and guid the harts of all men, & vse the meanes of all crea­tures to serve his turne.

Againe the gospell hath nowe aboue fortyReformatiō yeares beene preached in this our land. Shall we aske what reformation in religion, is now more then at the first? Some thinges were then tolle­rated, if not offensuie to many of the godly, yet needles and vnfruitfull, to speake the least evil of them. Are they not still lefte and suffered, yea so, that sometimes godlie men, are by them brought in bondage and subiectiō, vnto Atheists and vngodly persons, and enemies vnto religi­on, who seeke by them to take advantage against faithfull ministers that reprooue their sinne, or discover their disobedience? If Cōmon welthes [Page 85] haue their parlamentes, for taking order for in­conveniences, and to reforme such thinges as by experience are found to bee evill: If men of oc­cupation, will revewe the worke that they haue made, and correct that is faultie: howe commeth it to passe, that in the Church there is so little a­mending of that which is amisse▪ why shoulde we abounde in knowledge more and more, as a little before is shewed, if not to practise it? And howe can wee bee saide to practise it, if wee seeke not to fashion our selues in all thinges according to it▪ But you will say the lawes of men neede mending, because they are vnperfect: As for Gods lawe it is such as may not be altered, and so pure, that it cannot bee bettered. This is most true. Yet if we haue sometimes borne with some thinges not in materiall pointes, but in thinges of lesse moment, least at the first we should offend the weake (for then that was alleaged) it were in my iudgment good for vs to take heede, that by to much forbearing, wee make them not obstinat and stubborne, that weere but weake, and so by meanes to encrease their sinne: or grieve and offend in such thinges the most godly. God hath given vnto this realme many blessinges, greate lighte and knowledge of the gospell of salvation, and a most peaceable profession of the same, by the meanes of our most blessed sove­raigne: [Page 86] oh that it mighte please his Fatherlie kindenesse, so to worke yet more in her hearte, that nothing mighte bee lefte in Gods seruice, seemeth it neuer so little, but that which should set forwarde Gods kingdome. God is my wit­nesse I seeke not vndutifully any innovation or alteration, I thanke God heartely for that sin­cere trueth that wee haue, but I wish to all Christian Princes, but especiallie to such as God hath set ouer this our lande, to bee ielous with great ielousie for the Lorde God of hostes, and with a feruent zeale, to seeke the increase of Gods kingdome, and the taking away of any thing that may hinder it: that so growing neerer and neerer to the perfection of this kingdom, we may with greater comfort say alwaies, Thy king­dome come.

But there are also among vs, such as are ene­mies to this kingdome of God, which he by his Sonne Christ Iesus doth administer & gouern;Recusante. who will haue a Pope to rule ouer them, a man whose office, is derogatory vnto Christ, whose doctrines are contrary to the worde of God, and whose doinges, are like the doinges for the most parte, of prophane men. And as they vse all meanes they can, to ouerthrowe this king­dome of God, (for they seeke all waies, either to pull downe the scepter of this kingdome which [Page 87] is the worde, or to keepe it hidden in the case, that it bee not seene) so are many of them in our North countries perilous subiectes to the king­domes of men. And though they will promise much, and professe greate fidelitie, and protest confidently of their loyaltie: yet I would wish that you whome GOD hath made greate, to oppose your selues against the greatest of his aduersaries, either abroade, or at home, should not trust them. For why their neighboures, finde them at home stubborne enough, and ve­ry insolent vpon euery occasion. These dare (so I had almost saide rebelliouslie, they dare I say) so boldlie, withstande the trueth, that there are with vs some housholdes, and diuerse chil­dren, that either will not, or dare not come to the Church. Yea and they dare sometime to assemble in great companies, which how dan­gerous a thinge it may bee in pollicie, let wise politickes iudge. For my part I know it to bee little good Diuinity, to suffer the wedding din­ner to be so vnfurnished; they should bee compel­led to come in.

You will perchaunce reply, that there is au­thoritie enoughe by Commission to conuente them. But who shall bring them in, especially in these wilde countries? They are many, they are bolde, and some of them godlesse enough, [Page 88] and such whose state cannot be meaner then it is, and so fit for any change. And therfore it is need­ful such were looked vnto. I haue heard also that there are of them, who though they will not in any wise submit themselues to the kingdome of God: yet they finde meanes to exempt thēselues, from the danger of the lawes of men. They are so well frended, that they can, nay they dare pro­cure themselues to be bounde, to answere before them, whose name and authority should be feare­full, to such wilfull withdrawers of their loyalty & obedience: because that as through their great­nes they may, so in respect of their duty, they must haue a vigilant eie ouer such starting subiectes. But what is the cause of this their boldnes? Is it because they hope to finde more fauour there where they are not knowne, then amonge them that are somewhat acquainted with their beha­uiour? Indeed they sometime finde too much. Or is it rather because they trust neuer to bee called before them to make answere? It may very well be. For who wll imagine, that they who are troubled with so many matters of great importance, may haue leasure to think of recusants two hun­dred miles from them▪ But if the most honoura­ble table would indeed call such, and let thē taste somewhat of law, if they would not dutifully cō­forme themselues, they might worke a terror in [Page 89] the hartes of very many that are now obstinate. But if vnder that colour, they be free frō al law­full punishment; at home, because they will not answer; aboue, because they are neuer called; cō­sider I pray you, how repugnaunt that course is to the laws, and how dangerous to the state. If any man may liue in a common wealth, and not be a subiect in the same, but despise the laws, and contemne authority, what may grow thereof it is not hard to coniecture. These thinges make gods deere children, seeing such faintnes in some to maintaine Gods cause; in other, such boldnes, euen in these daies of the gospell, to impugne the truth, and despise authority; the consideration I say of such thinges, causeth them in griefe, with groanes to cry, and in anguish of hart to say, Thy kingdome come. To be shorte, the aboundance of sinne, the slacknesse of punishment, the incourag­ment of the bad, the oppressions of them that can­not withstand, the excesse in pride, the monstrous shapes of men and women, in their head, and in their body, & that when God calleth vs to mour­ning and lamentation, these I say, and many o­ther our grosse transgressions, wherewith wee defile our land, pollute our selues, procure Gods wrath, and prouoke his iudgementes against vs, giue vs iust cause earnestly to crie, Thy kingdome come.

But besides these impedimentes which wee finde without, whereby the increase of Gods kingdome is greatly hindered, if every of vs consider truely, what we feele within our selues, it will make vs seriou [...]lie to say, Thy kingedome come. For wee haue our owne lustes as rebel­liousOur owne lustes: subiectes, striuing to raigne in vs, and to beare the sway. And they are to GODS king­dome sworne enemies. Sathan taketh occasi­on thereby also, to blowe the bellowes, and to stirre the coales of our corruption, and to make our owne lustes, our pleasures and delites, to fight against our soules. His onely endevour is to set vp his throne in our heartes, that wee might serue him as our king. The world like­wise as a deceiptfull neighbour, sometime favou­reth and flattereth, sometime threatneth vs, leauing nothinge vntried, to beguyle vs. Thus everie one of these three [...], enemies to our king and to vs, seeke to sett vp in our con­sciences, their chaire of estate, and to get the Soveraignetie over vs. Sathan an olde crafty adversarie, subtile, malicious, cruell, vigi­lant, watching all opportunities, going al­waies about seeking to devour. The worlde wherein wee liue, wherein is plentie both of thinges which wee loue, and that wee haue, that we like, and that wee feare. Yea our owne [Page 91] selues, our flesh, that wee haue alwaies with vs, and cannot leaue it; our owne affections which alwaies goe with vs, sleepe with vs, and which we can neither mislike of, nor be without, All these labouring to bringe vs into subiection vnto them. is it not necessarie that wee craue of god, that he will shew his power in vs, and by his spirit mightely subd [...]e th [...]se our mortal foes, and deliver vs out of their thraldome?

But because this Kingdome of grace, is as it were alwaies in the cradel; (for the Church shall alwaies finde enemies, to trouble the quiet peace thereof, and stumbling blockes in her waye, to hinder all her godlie proceedinges:) as we seeke in this petition the direction of gods spi­rite, for our sanctification, and the defence of his stretched out arme, for our protection, whilest wee must doe him service in this vale of miserie; so doe wee also praie for theThe ending of our miseries. consummation of our ioye, the ending of our miseries, the finishing of our battels, the full fruition of our happie estate; which is that wee call the Kingdome of glorie. Neither is this kingdome of grace and of glorie, two diverse kingdomes: But the kingdome that wee cal of Grace, is the beginning, of that which wee call of Glorie. Therefore the kingdomeKingdome of grace. of Grace is as if a king newe called to his kink­dome, [Page 92] and finding many that rebell against him, haue continuall toile and trouble, striuing and fighting alwaies against thē, that rise vp against him; neither can he be said to haue a glorious & flourishing kingdome, vntill that he hauing sub­dued his aduersaries, raigne quietly and peacea­bly ouer his subiectes. But when his estate is without feare or daunger, either of forraigne or home enemies, then is he indeed a glorious and triumphant king. Even so we whilest here weKingdome of glory. liue, compassed aboute with mighty & malitious foes on euerie side, which seeke either by faire meanes, to intise vs, or by false means, to deceiue vs, or by forcible meanes, to constraine vs, to o­bey their will; against whome wee are not able to lift vp our hand, or oppose our selues, but as wee are assisted by Gods good grace: although wee wee are by the power and spirite of Christ kings Apoc: 5: 10: vnto God, yet doeth not our glory as yet appeare. But when these our bodies shal be renued, death ablolished▪ and life restored, and we shalbe wholy sanctified to the sincere seruice of our God; then shal we haue mirth without mourning, ioy with­out sorrowing, light without shaddowing, glory without fading, blisse without ending. We are heere although heires, yet not much differing from seruants, because we are vnder age (for we are but children:) but when we are perfect men, [Page 93] and (come) to the measure of the age of the fulnesse Eph: 4: 13: of Christ, then shall we possesse eternally, that in­heritance which here we hope for, and striue to attaine vnto.

If then as we craue here Gods good grace to direct and defend vs, in this our place of perilous pilgrimage, so we also beg of God an end of these our miserable daies: then let vs consider what affections we ought to haue, and how we should be minded, when we say Thy kingdome come. We desire him to consume the worlde, to hasten the comming of his son Christ Iesus, to iudge theWe must be holy. quicke & the dead: we prouoke him to pronounce his sentence. What manner of persons (then) ought 2: Pet: 3: 11 12: wee to be in holy conversation and godlines? Looking for and hasting vnto the comming of the day of god. Shall we sinne without remorse, or transgresse the law of God, without regard? Shall we walk after our owne lustes, wallowing in our world­ly delightes, greedy desires, malicious purposes, deceitfull practises, and followe such vngodly waies, and yet say, Come Lord Iesus, come quickly? Apo: 20: 2 [...] Let vs take heed if we so do, lest our own tongue cal for vengance against our selues, and our prai­ers be turned into sinne. But if we will in good earnest, and with an assured perswasion that we shall be heard, and with comfort say, Thy kingdo [...] come: then must we flie from euill, hate sinne, and [Page 94] bee sorie for our transgressions, wee must loue godlinesse, and haue a constant purpose of amen­dement: that this glorious kingdome of GOD whensoever it commeth, it may come to our consolation, and not to our confusion. Therefore so often as wee begge this at gods hand, it be­hooveth everie one of vs, from the highest to the lowest, carefully to consider, howe sincere­ly wee have performed all manner of dueties to GOD or man, howe wee haue aimed at that marke in our whole life, howe wee our selues haue furthered the same kingdome, to the vtter­most of our power, for feare least when our mouth shall saie Thy kingdome come, our owne heart answere vs, that wee by our doings do hin­der the same, and that wee aske wee wot not what, and that wee woulde not haue. And thus much of the two petitions.

Nowe followeth in order the third petition, Thy will be done in earth, as it is in heaven. But be­cause this word ƲƲill of god, hath not in the scripture alwaies one signification, wee must vnderstand, that it is sometime taken for gods secret and hidden councell, as Ioseph telleth hisGods secret will. Gen. 45: & 50: 20: brethren, that it was not they, but god that sent him before for their preservation: shewing that god therin, had his ƲƲill, that is, his secrete councell. And Saint Peter willeth vs if Gods 1: Pet: 3: 17 [Page 95] vvill bee so (that is, if GOD in his determi­nate purpose, haue so appointed it) that wee rather suffer for well doeing, then for evill. And if wee should expound this petition after this in­terpretation, the sence is not evill. For then it hath this meaning. O LORD GOD who in wisedome governest all thinges, and dis­posest of thy creatures, as it seemeth good to thee according to thy vnspeakable knowledge, whose thoughtes are out of our reach, and thy waies past finding out: worke thine owne wil, performe in vs thy pleasure. Thou arte the potter, wee are as the potte. Thou arte the Creator, wee are thy creatures, the woorkes of thy handes. Thy vvill bee done. Of this minde was that most patient Iob. In this sence our Saviour CHRIST saide, Not Luk: 22: 4▪ my vvill, but thine bee done. According to this will of GOD, was Paule ready not to beeAct: 21: 13 bound onely, but to die also at Ierusalem, for the name of the LORD Iesus. And the godly at Cesaria, when neither by intreating, nor by teares, they could turne him from going to Ierusalem, submitting themselues to Gods good pleasure, said; The will of the Lord be done.

Sometime by Gods will, wee are to vnder­stand his knowen or revealed vvill. Of this Saint1: Thes: 4: 3 Paule saith, This is the vvill of God even your san­ctification. [Page 96] And Saint Peter; So is the will of God, 1: Pet: 2▪ 15: that by wel [...] doeing, yee may put to silence the igno­rance of the foolish men. And of this the prophet David maketh this suite vnto god: Teach mee to Psa [...]. 143: 10 doe thy will, for thou art my God. And then this praier hath this sence. O Lord, in heaven what thouGods wil revealed. biddest is done, what thou commaundest is obey­ed: frame also our heartes that are heere vppon the earth, to serue thee as sincerely, and to doe thy will as readily. And this doe I take to be the true meaning of these wordes. So that heere we pray, not so much that gods determinate councel may stand and be executed, as that wee may doe that which is acceptable to him. For this will of god is simply good, and acceptable to him when it is performed. But that his secrete will or determined councell as Saint Peter calleth it,Act▪ 4: 28: is good but in respecte of such endes or pur­poses, as GOD hath appointed the same vn­to.

And heere is it first to bee marked of whome our Saviour CHRIST teacheth vs toGod must f [...]ame vs to doe his will begge this: even of our heavenlie Father. If wee of our selues had power to doe GODS will, and to performe his commandements, then were this petition, as also the two former, need­lesse. But such is our blindnes, y• we cānot know his pleasure of our owne selues, or by our skill: [Page 97] For the natural man perceiueth not the things of the 1: Cor: 2: 14: spirit of God: for they are foolishnesse vnto him; nei­ther can hee know them, because they are spirituallie discerned. And when we vnderstand our heauen­ly Fathers will, such is our stubbornes somtime that we wil not doe it, Because the wisedome of the Rom: 8: 7 flesh, is enemity against God: for it is not subiect to the law of God, neither indeede can bee. Yea and when God hath begunne in vs his worke of new birth, so that wee haue our mindes lightened in such sorte, that wee haue some vnderstanding of his law; and our harts so reformed, that faine we would be obedient vnto it: yet such is our weak­nes, that The good thing which we would, we do not; Rom: 8: 19: 23: but the evill which we would not, that doe we. Be­cause there is a law in our members, rebelling a­gainst the law of our minde, and leading vs captiue to the law of sinne, which is in our members. We then being such, and so farre from all ability to keepe Gods law: it is most needfull that we should seek for strength from God, to supply our weakenes, and for his grace, to reforme all our infirmities, & craue this of him as our Sauiour Christ hath taught vs, saying Thy will be done.

And this vntowardnes which we in our selues doe finde, yea the lets and hinderances which we meete withall, whensoeuer wee indeuour to per­forme the same; is one reason that should induce [Page 98] vs to thinke this petition to bee very necessarie, to bee vsed of vs often. For seeing, as I haue shewed before, wee oughte to imploy our whole life to glorifie Gods name; and that is done especiallie, by resigning our selues who [...]e to bee ruled by his lawes, and to obey his will: ifOur affecti­ons carry vs against God, will. wee looke vpon our rebellious affections, which are continually striuing to hinder our good courses, and so to make vs dishonour God, wee will I warrant you often, from the very bottome of our hart with deep sighes say; Thy will be done. If we apply our selues wholy to depend vpon God, and to make him our staffe & stay: the least trou­ble or danger that we fal into, either moueth vs to some mistrust of Gods helpe, or maketh vs too earnestly to hang vpon worldly meanes. In po­uerty, we canot rest vpon Gods prouidence, who was vnto Abraham his exceeding great reward, &Gen: 15: 1: hath promised to giue vs all things that we stand in need of; but to inrich our selues, we will labor too greedily and mistrustfully, deale deceitfully, take other mens goods or possessions by fraud or force, and vse many waies, rather then apply our selues to knowe and doe Gods will. It is the will of God, that we should loue our enemies; blesse them that curse vs; doe good to them that hate vs; Math: 5: 44: and pray for them which hurt vs, and persecute vs. But what doeth the corrupte nature of man in [Page 99] this? Wee grudge, wee murmur, we reuile, wee beare malice, wee seeke reuenge. Wee are sometime violently carried with a furious moti­on, to shew all extremity: sometime a conceit of our estimatiō & credit, maketh vs to ouerthwart this will of God, lest others should thinke vs, not to be men of our hands. An inordinat loue of the world, doth intangle vs; an ambitious desire of praise and preferment, doth tickle vs; the filthie lust of our wanton flesh, be witcheth vs; the vaine feare of man whose breath is in his nostrels, dis­courageth vs; to bee short, so many affections as we haue, so many enemies within vs, oppose thē­selues, to the will of God, and seeke to make vs followe the will and lust of man. In all these ex­tremities, if wee haue any good regarde of our dutie to God, wee will say with sobs, Thy will be done.

And then if on the other side wee remember,Gods wrath against sin­ners. what heauy iudgementes God hath denounced, against the transgressours of his worde and wil, how vnhappy shall bee their ende: it will make vs, in anguish and bitternesse of our soule to say, Thy vvill done. For as they are blessed that knowe the will of GOD and doe it: soLuk: 12: 47: the servante that knovveth his Masters vvill, and prepareth not himselfe, neither doeth accor­ding to his will, shall bee beaten with manie stripes. [Page 100] For without (the heauenly Ierusalem and holy ci­ty)Apo: 22: 15: shalbe dogges, and inchanters▪ and whore mongers & murtherers, & Idolaters, & whosoever loueth or maketh lies. Because they haue not the wedding garment of sincerity and holy conuersation, They Mat: 22: 13: shalbe bound hand and foote▪ and taken away (from the wedding dinner) and east into vtter darkenes; there shall bee weeping and gnashing of teeth. They Apoc: 21: 8: shall haue their part in the lake which burneth with fire and brimstone, which [...]s the second death. That therefore we may in some good measure, bee re­formed by the grace of his holy spirit, to doe that which is agreeable to his will, and escape his wrath, (into whose hands to fall it is a fearful thing)Heb: 10: 31: let vs learne of our heauenly teacher to say, Thy will be done.

Here therefore we vtterly renounce our own will, and abandon our own desires, and bid fare­well to all our affections, whatsoeuer are not a­greeable to Gods pleasure. We humbly acknowledge, and reuerently conf [...]sse, that his worde is perfect, and his will is good, and that as it can­not bee but corrupt, that commeth from vs: so whatsoeuer he willeth, must needes be holy. And to the ende wee may attaine to the doing of the same, wee first pray here, that we may haue vnder­standing To know his wil. of his wil. For how can we doe it, vnlesse we know it? For as in the first petition wee haue [Page 101] asked that his word may be published and main­tained, and in the second that it may be reveren­ced, as the scepter and mace, whereby he maketh his power knowne: so here we pray, that we may be framed to do and practise the same. First ther­fore we must know Gods will, & so think of that which the prophete requesteth of God, saying Teach me, O Lord the way of thy commandements. Psa: 119: 33 34. 27▪ 98. Giue mee vnderstanding and I will keepe thy lavve. Make me to vnderstand the way of thy precepts If the prophet Dauid, whom God had indued with great knowledge of his law, whereby hee was made wyser then his enemies, had need to beg this knowledge of god, then how much more we, who seeke it not so zealously, and seriouslie as hee did? Let vs therefore when we say this praier, remē­ber that our minds are dark [...]ned with the grosse mist of ignoraunce, and intreate God that in his great mercy, by his holy spirit he wil lighten our harts that we may know his will.

Then secondly it is necessary that we loue his Loue of God [...] [...] will: wherein we haue also that kingly prophet a patterne whom we should follow. Oh (saith hee) how I loue thy law, it is my meditation continually. I Psal: 1 [...]9 [...] 127. loue thy commaundementes aboue golde, yea aboue much fine golde. And that wee may loue it the more fervently, he assureth vs that great good shall befall them that loue it. They that loue [Page 102] thy lawe shall haue great porsperity, and shall haue no hurte▪ What is the cause we followe our world­ly delights either of profit or of pleasure to gree­dely? It is not be cause we loue them? If then wee coulde loue heavenly thinges; by howe much they are better worth louing, so much more easily wee woulde seeke after them. Heere therefore wee praye that GOD will incline our hearte vnto his testimo­nies.

And although hauing attained to these two thinges, wee haue goue forwarde two good steppes, to the doing of GODS will: yet are wee not come to the perfection. Thirdly weeAbility to doe Gods will aske heere of GOD, that hee will giue vs abili­tie to doe the same. For as before I shew­ed, wee are weake and verie vnable to serue GOD according to his woorde. Wee haue manie drawebackes, that will not suffer vs to goe on forwarde, with such constant courage as wee ought to doe. The commaundement it selfe hard to performe, because it requireth all the powers of man, to the perfect keeping of it. All which thinges being considered wee doe not onely pray that GOD will direct vs, in the pathes of his commaundementes; but also that hee will strengthen our weaknes, supplie all ourPsal: 17: 5: Philip: 1: 6: wantes, Stay our steps on his pathes, that our feete [Page 103] slide not, performe that good vvoorke that hee hath begonne in vs, to the day of IESƲS CHRIST: 1: Pet: 5: 10▪ make vs perfect, confirme, strengthen, and stablish vs, in every good way. To bee shorte wee praie, that we who without CHRIST are not able to doe any thing, may bee able to doe all thinges Ioh: 15: 5: Philip: 4: 13 (agreeable to GODS will) by the helpe of Christ that strengtheneth vs. All these thinges we beg of our heavenly father in this sorte of praier, when we say Thy will be done.

And least we should surmise or suppose, that we pray heere that the Angels that stande before Gods face, and are ministring spirits, to serue for his glory and our good, might performe the duty that they owe vnto him: our Saviour Christ gi­veth vs to vnderstand, that wee desire that Gods will may be done In ea [...]th, of vs sinfull and wret­chedGods will done of vs heere creatures, that liue in this vale of misery. Thy will be done in earth. This earth is the place of trouble and triall, of tentations and offences, of lettes and hinderances, of sinne and wickednes. Whilest therfore wee are in the place of striving and fighting, wee must endevour so to fight the Lordes battell, that our enemies being by Gods good grace subdued, wee may without let or hinderance, doe the will of our heavenly Fa­ther. Even heere I saye where the danger is of not doing GODS will, wee begge that our [Page 104] God will so stande with vs, that wee may doe it, triumphing over all thinges, that withstand the same.

In this also doth our Saviour Christ reform our corrupt and forward thoughtes. For wee ac­knowledging our owne imperfection, & that sin­cere holinesse, which the lawe as a severe school­master prescribeth vnto vs, which wee are not by any meanes able to performe: are straight waies ready either like faint harted souldiers, to yeelde without striking one stroke, and not to endevour to performe Gods will: or else imagine that it is enough, that the Saints of God▪ shall then attain vnto perfect holines, when this corruptible body hath put on incorruption: and so put of from time to time, to apply our selues, vnto the will of God. But our Saviour Christ correcteth that errour, teaching vs that howsoever wee finde our selues vnable to doe as we should; yet while we are vpō the earth, we must striue to be perfect. We must seeke to deny our owne will, that Gods will may be obeied. This should be our meditation night & day. For the accōplishing heereof, we should humbly begge his grace, Which only vorketh in vs both Philip: 2: 13 the will, and the deede, even of his good pleasure, that his holy will may be done vpon earth.

And because that many times we deceiue our selues with a bare shew or shadow of holines; and [Page 105] delight to set before vs the example of others, not iudging our selues to be evill, if other bee worse: therefore hee giueth vs a patterne to imitate and follow, wherby if we be directed, we shall not doe amisse. He draweth vs to a consideration of those heavenly spirites, and pointeth as it were with the finger, vnto that holy obedience of the celesti­all Saints: that we seeing how sincerely they doPerfection in obedi­ence Gods will, may endevour our selues to doe the like. Therfore he teacheth vs thus to pray, Thy will be done in earth as it is in heaven. Not that we can hope, that whiles we carry about vs this bo­dy subiect to sinne, we may ever attaine to such perfect fulfilling of Gods will as either they doe, or we should performe: but Gods deare children should haue such desires, & harken vnto this godly exhortation, or rather admonition, that our hea­venly Master giveth vs. Be ye therefore perfect, as you [...] father wh [...]ch is in heaven, is perfect. And if we thus endevour to be better then we can be, & are displeased at our selues, for being worse then we should bee: then for Christ his sake, shall all our wants be pardoned, and all our imperfections covered, vnder the cloke of his perfect obedience. Therfore we may with good comfort pray, Thy will be done in earth as it is heavē, seing that which is lacking in vs, shall be fulfilled in him, and that sincere obedience which is inherent in him onely, [Page 106] shalbe imputed vnto vs as ours.

And that wee may aime neerer the marke of true obedience, let vs call to minde, howe the Angels in heaven doe obey GOD. First there­foreWilling [...]bedience. they obey willingly, without murmuring or grudging, without repining or resisting. And this is as an excellent perfume, to make our obedience sweete and savorie, if it come from a willing hearte. For th [...]s is Abraham com­mended vnto vs, that when GOD willedGen: 12: 1: him, to get him out of the countrie, (where hee was borne) and from his kinred, and from his fathers house, to a land that GOD woulde shewe him, without any reasoning or disputing he obeyed Gods will. The Apostle ther [...]ore to the Hebrewes; sheweth this to bee a notable fruit orHeb: 1: effect of faith. It is required that the people offerExod 35: 5: Psa: 2 [...]. 29: their sacrifices, with a willing hart, and Moses to their praise, giveth testimony that they did so. David giving advice and fatherly councel to Salomon his sonne, concerning the building of the2: Cro: 28 9 Temple saith thus: And thou Salomon, my sonne, knowe thou the God, of thy Fathers, and serue him wi [...]h a perfect heart, and vvilling minde. And if we will giue any thinge to such as stand in neede: If there be first a willing minde, it is acceptable accor­ding 2. Cor: 8 12 to that a man hath, and not according to that he h [...]th not. And, as every man wisheth in his hearte, so 2: Cor: 9. 7: [Page 107] let him giue, not grudginglie, or of necessitie: for God loueth a cheerefull giver. If wee haue chardge of of people committed to vs, wee shoulde care for them (for them I say not for our selues) not by 1: Pet: 5▪ 2: 1: Cor: 2: 1 [...] constraint, but vvillinglie, not for filthy lucre, but of a ready minde. So the Apostle Saint Peter teacheth vs, Saint Paule also testifieth the same. This wee see, that whether wee offer to GOD, or giue to man; whether wee serue the Creator, or governe our fellowe creatures, yea in all thinges that wee woulde have well done, a ioyfull and willing minde, is as I saide before, as it were the salt that maketh it savory: because that without this willingnes, nothing y• we do cā haue any seasō in it. But being seasōed herewith through Christ & for his sake, it shalbe acceptable.

A second thing that commendeth the obedi­ence of the Angels, is their readines and speede Speedy o­bedience. that they vse to perform it. They make no delay, they put not of frō time to time, but with all hast dispatch their busines. And therefore in the sixt of Esay, and in sundrie places of the prophet Eze­chiel, the Angels are described having winges, wherewith they flie, for speedie dispatch of their messages. And in this point wee haue also Abra­ham a very good patterne, when hee was com­manded to offer vp his sonne Isaac, the son of his age, the onely hope of the promises. For to follow [Page 108] Gods will euen in that point, Abraham rose vp Gen: 2 [...]: 3: early in the morning: behold his readinesse. Our Sauiour Christ aduiseth vs thus, Agree with Matth: 5: 25 thine adversary quicklie. For as in al things delay is d [...]ngerous, so in Gods matters, or when we go about his worke, it is before God most odious. This the Prophet David knewe, and therefore hee speaketh thus to GOD, I made hast, and Psa: 119: 60 delayed not to keepe thy commaundements. Alesson most necessarie for all Christians. men or wo­men. Our sinnes are great: they crie out for ven­geance; yet wee differ and put of from day to day the time of our repentance. But since it is gods wil that we should repent, and turne from our vngodlines vnto the Lord, as his manifold exhorta­tions vnto repentance, doe declare; Let vs not lull our selues asleepe in the cradell of security, prolonging the time for our amendement, but let vs hartely without hypocrisy, and hastely with­out delaye, eschewe evill and followe after good.

But this is a needefull glasse, for such as are in authority to looke in, whether they bee such as beare the sway, and haue the rule of others, or such as by their greatnes are able to doe good to others. For it is the will of god, that wee as the members of one bodie, shoulde all haue [...]are to doe good one to another, and that the [Page 109] most excellent members, whome GOD hath made most honorable, should heerein shewe most readinesse. You therefore whome GODMagistrats should doe good spee­dely hath placed in high roomes, and set you neere vnto princes, giuing you fauour in their eies: helpe the distressed, pitty the poore, further their iust suites, preferre their honest causes, Open thy Prov: 31. 8: mouth for the dumbe, in the cause of all the children of destruction: Yea and doe it speedely, not loo­king to they gaine, but to his good, and Gods glorie. And that you may shewe that you haue an earnest care, with all speede to further gods will▪ and to doe him this good service: haue an eie to your servantes, looke into their doings, suffer not in anie wise their loue of filthie lu­cre, (for the Apostle Saint Peter iustlie cal­leth1: Pet: 5: 2: it filthie, if it be any hinderance to the per­formance of GODS holie will) let not I say their greedie getting, sometime to mainetaine riot and vaine expences, bee anie staine to your selues, or stoppe of the cause of the poore suiter,Bribery an hinderance to speede in doeing Gods will▪ or let of doing the will of GOD in such sorte, as may bee most acceptable to him, A lesson doubtles necessary to be taught in our days wherin briberie is so common, that for the most parte the favour of greate personages, is great­ly abused thereby. For the distressed ones, whose cause is not onely to bee pittied, but also some [Page 110] remedy to be provided for y• same, by the means of such buying & selling the helpe that they hope for, are forced many times to pay for the verie lookes that they haue, and words that they hear, much more for any good that is done vnto them. By such meanes it commeth to passe, that the benefite which at the length they receiue, with much suite and great charge, is so late and long in getting, that the expenses of their suits grow greater, then the benefite that they reape, so that where they hoped for gaine, they finde losse. But if wee knowe what wee aske in this peti­tion, Thy will bee done in earth as it is in heaven, we must from hence forth, learne with more rea­dinesse to succour them that stand in need of our helpe.

It is the will of God likewise, that Iudges,Administration of iu­stice Exod: 18▪ 21 2: Cro. 19. 6 and such as haue administration of iustice com­mitted to them; as men of courage, fearing God, and dealing truelie, shoulde execute iudgemente, not as their iudgement, but as Gods iudgment, as it is indeed, and therfore they must deale ther­in, with a perfect heart. And doubtles the Magi­strates in whome are these vertues, commended by Iethro and Iehosaphat, cannot but earnestlie indeuour, with such speede as they may, to dis­patch the causes that are broughte before them. But I know not how it commeth to passe, that [Page 111] in many courts suits hang very long, poore mens causes go slowly forward; which fault cannot al­togither bee imputed vnto the obstinacye of the parties, who many times will rather follow the baddest shiftes that any wrangling lawyer can finde out, then they wil leese their vniust matter: but surely such as sit vpon the bench might som­what mend those thinges, if they durst for feare of great ones; or would shew themselues free frō corruption This is it that the prophet Amos cō­plaineth of against the princes of the children of Israell, Ye haue (saith hee) turned iudgment into Amos. 6. gall, and the fruite of righteousnesse, into vvorm­woode. Where he doth not finde fault only, be­cause they oppressed and did wrong; but that euē if they did righte, yet it was with such delaies, and with so excessiue charges, as that the verie fruite of righteousnesse was bitter vnto them; so that a wrong sentence or iudgemente with speede against them, woulde lesse haue hurte them, then the matter going on their side doth, being so dela [...]ed. If therefore we vpon the earth, will doe the will of our heauenly Fa­ther as it is done in heauen: wee must then striue to doe it readily and with speede as doe the mini­string spirits of God.

A third thing required in our obedience is faithfulnes, Faithfuln [...] which also the prophet Dauid seemeth to [Page 112] commend the Angels, for in these wordes Praise Psa: 103: 20 the Lord yee his Angels that excell in strength, that doe his commaundement, in obeying the voice of his word. For following the prescript rule of gods worde, without mingling or mangling the same (which is heere ascribed vnto the Angels) is toFaithfull o­bed [...]ence. deale faithfully, and according to the credit com­mitted. It is required of the stewards (saith Saint Paule) that eve [...]y man be found faithfull. Faithfull 1: Cor: 4: 2: 1: Sam: 3. 20 Math: 25: Samuell was the Lords prophet. The faithfulnes of the seruants that gained by their talents is prai­sed. The Apostle Saint Paule commending vn­to the Corinthians Timothy: and to the Ephesi­ans1: Cor: 4: 17 Eph: 6▪ 21: Colos: 1: 7: Heb 3: 5: Tychichus: & to the Colossians Epaphras, giveth vnto thē this praise, that they were faith­full. And it is said of Moses, that he was faithfull in all (Gods) house. Now wherein so euer wee wil serue God, let vs do it faithfully and with a per­fect heart, as Iehosaphat exhorted his Iudges. If thou be a Magistrate, and haue authority and government committed vnto thee, be thou faith­full to God, who hath brought thee to that honor and to the people, to whom thou owest thy selfe, with that thou canst do. If thou be a teacher and minister of the word, to shewe light to them that sit in darknesse, sight to the blind, and knowledge to the ignorant: let thy care over thy flocke, thy diligence in thy ministery, thy painfulnes in thy [Page 113] thy calling, thy discretion in deviding aright the word of god, thy skill and courage in reiec­ting the traditions of men, thy travell in cutting downe sinne, thy striving for the truth, proclaime and testifie thy faithfulnes in thy function. If god haue committed to thee the talent of honour and ability, learn how Iob in like estate behavedued himselfe, that thou maiest faithfully occupy, vntil thy master come, or else cal thee to account. He therfore thus reporteth. I delivered the poore Iob: 29: 12: that cried, and the fatherlesse, and him that had none to helpe him. The blessing of him that was ready to perish [...]me vpon mee; and I caused the widdowes hart to reioyce. I put on iustice; and it covered me; my iudgment was as a robe, and a crowne. I vvas the eies to the blinde, and I was the feete to the lame▪ I was a father to the poore; and when I knew not the cause, I sought it out deligently. I brake also the chawes of the vnrighteous man; & pluck [...] the pray out of his teeth. God made him a mighty man; he faithfully im­ployed his might, to the benefite of them that stood in neede, by comforting the afflicted, by re­leeving the distressed, by resisting the cruell pur­poses of the wicked. Oh that in these our daies, we had among vs many Iobs; I say many such, as could and would be patrones for the poore, a­gainst the violence of their oppressours. To bee short, subiects to their princes, inferiours to their [Page 114] superiours, seruants to their Masters, and euery one of vs in such offices or duties as wee owe to others, must shew our selues faithful, that the wil of our heauenly Father, who hath appointed to euery one of vs our calling, and after what sorte we should walke in the same, may be done of vs in earth, willingly without▪ gruging, readily with out delaying, faithfully without corrupting as it is of the Angels in heauē. So shal we find y• fruitPro: 28: 20: of that promise, A faithfull mā shal abound in bles­sings. And thus much for the three first petitions, which in a māner wholy cōcern the glory of god, & wherein we should shew, what care we haue of his honour.

Hauing now shewed our selus zealous for him whose we are, we are come to our own wantes▪ & sue to haue thē supplied. And here we must learn to pray after another māner, & as it were to chāg our key, to aske with lesse feruency, I meane not of faith (for we must as assuredly look for perfor­māce in these, as in the other) but of affectiō. The things that belong vnto God, we must so craue, as that our praiers may testifie, that our heartes are wholy kindled with a feruent loue to y• same, & that we are consumed & eaten vp with the zeale of him. We beg thē simply & without condition. But when we seeke to haue our necessities relie­ [...]ed, we must alwaies vnderstand this condition: [Page 115] If God will, & if it may stand with his glory and our good. For we should be so affected, that what soeuer becommeth of vs, we regarde not, so that God may be hanored. Not our life, not our owne saluation, should be dearer to vs, then gods glory. And therfore because the mercy of God towards the people of Israell, whom he had chosen for his inheritance, did much set forth his glory, Moses [...]ather desired to bee [...]ased out of the booke▪ (of life)Exod: 32. 3 [...] which God had written, then that by the destructiō of that people, Gods glory should be diminished: and S. Paule in defence thereof was content, to haue been seperated from Christ. Which examplesRom: 9: 3: may teach vs, how much greater earnestnes we may vse, in asking those thinges that concerne God, then the things that belong to our selues.

Nowe there are three petitions also that con­cern our selues. The first of them, concerneth the things that belong to this life: the other two per­taine to the life to come. The first craueth the bo­dies sustenāce, y• two last, the souls happines. But how cōmeth it to passe, that we are taught first to aske the things earthly? Are these trāsitory bles­sings, that belong only to this world, more excel­lent then the spirituall graces, which are helpes and furtherances to the life to come? Is the body more worth then the soule▪ or earth to be soughte for, before heauē? Not so. Our sauior Christ whē [Page 116] hee willeth vs not to feare them that can kill theMat: 20: 28: body only, vut him that can destroy both body & soule: teacheth vs that the soule should be espeti­ally regarded. Yea he expressely chargeth vs, first Matth 6: 33 to seeke the kingdome of God, and his righteousnes, with this promise, that then All these (worldlie) thinges shall be ministred vnto vs. The principall thinge that we shoulde care for, is eternall life; such thinges as belong to the body are but acces­sories, & in comparison of the first, of no accoūt. And yet our heavenly teacher in this patterne of praier, directeth vs first to aske Our, dailie bread, that is foode and rayment and other necessaries, for this present life, and afterwards to beg a sup­ply, of the wants of our soule.

He seemeth heerein first to haue had a true considerationWhy wee heere aske bodily things first of our infirmities, and to haue trained and intised vs forward by our owne affections. For as good and naturall mothers, when they will teach their children to goe, cast something before them y• they haue delite in, wherby they al lure them to presse forward after the same; and when they would haue them to reach foorth their hande, they houlde somewhat before their eies which may mooue them to take houlde thereof; not that the thinges whereby shee allureth her child, to do that shee would, are of any reckoning, but they are vsed to effect better matters: even [Page 117] so our Saviour Christ, knowing that the things that belong to our body, are for the most parte, more grievou [...]ly wanted, more hartely loued, and more earnestly sought for; teacheth vs by exerci­sing our selues to aske these things, to haue more will and skill, to craue the thinges that are bet­ter. So that when wee praye according to that forme of praier heere set downe, we are to cal to remembrance, how loath we are to lacke, & howe ready we are to seeke, for these thinges; and with all to accuse our selues, who in spirituall graces, are very little touched with very great wantes, litle feare great dangers, and seeke slackly and slowly, for eternall good things. And thus is this petition in the first place, not as most necessary, or as if tha [...] wee desire therein were most excellent; but as that which commonly wee fainest woulde haue.

Secondly we are heereby taught, to confesseGod giveth this▪ much more hea­vely thing [...] and acknowledge our owne great weaknesse, or rather vnhability, to attaine to the thinges that are heavenly. For if meate, drinke, and cloathes, which in the iudgment of man, may be gotten by industrie and travel, and are ordinarily had heere vppon earth (for the ground doth yeelde vs our sustenaunce, and the beastes of the fielde, and the wormes themselues help vs with cloathing) if I say these cōmō helps of our life cannot otherwise [Page 118] be had, but at the hand of our heavenly Father: then I pray you what madnes is it, if we that can not get sustenance for our life, or cleathes for our [...]arkesses, thinke we haue in our owne power the spirituall graces, and hepe that by our industrie & works we may obtain the same. For if [...]e cānot put fruitfulnes into the ground, or the nourishing power into our meate, [...]ut that it must come [...]rō God: how much lesse are we able, to make the fielde of our hearte f [...]t [...] fertil, and to s [...]ncti [...]y our selues, vnto our LORD GOD? And thus should our hearte reason within vs, when wee are taught to aske first of GOD our daylie bread.

Thirdly this also should worke in vs a won­derfull comfort. For wee being by adoption theGod fee­deth the body, much more the soule. children of God, and felio wheires with Christ of that everlasting inheritaunce, which by his bloud sheedings hath purchased for vs; and seeing notwithstanding our hope and home is in heavē, yet he would haue vs to aske, that he might give, these temporal blessings to vs: We may be much more assuredly perswaded, that he shall not suffer vs to want any thing, that may further vs to eternall life. The consolation that wee are to gather out of this, standeth especially vpon considerati­on of that our most happy estate, that we shal ful­ly enioy in the life to come. For our GOD, [Page 119] Of his abundant mercie, hath he begottē vs again, vnto 1: Pet. 1: 3: a liuely hoppe, by the resurrection of Iesus Christ from the deade; to an inheritance immortall, and vn­defiled, that fadeth not away, reserved in heaven for vs, which are kept by the power of God, through faith vnto salvation. To this ende hee hath made vs kinges, to conquer all our enemies, and to sub­due our rebellious affections: And Priestes, to offer vp our bodies a liuing sacrifice, holie, and Rom: 12: 1: acceptable vnto GOD: and shall hee not furnish vs with thinges necessary for these fūctions? Yes vndoubtedly, he that teacheth vs to aske thinges necessary for the body, which is many times a hinderance to all our good purposes; doth even thereby assure vs, that wee shall bee readi­lie hard, and easilie obtaine, if wee begge heavenlie thinges. And thus wee see howe our Saviour CHRIST, willing v [...] to be­ginne first with the supplie of our bodily wantes, lifteth vs vp therby, vnto an assured hope, of ob­tainng heavenly graces and benefits.

And thus much for the order. Now let vs con­sider the petition it selfe. Vnto our heavenly Fa­ther wee say, Give vs this day our daily bread. Are we not heereby taught, that whensoever wee woulde haue our praiers heard, or requestes graunted, wee must praie vnto our heavenlie Father. Whether wee sue for thinges belon­ging [Page 120] to Gods glory, or that touch our selus; whe­ther for temporall or eternall graces, it is God, to whom only we must pray, who only can heare, who only will giue, that wee stand in need of. In this petition this may evidently appeare, as also it is plaine in the rest. Who is it I pray you that ruleth the heauens and earth, that causeth the raine to fall from the firmament, and the clowdes to droppe their dewe in due season, gi­uing raine earely and late, the first and the lat­ter raine? Euen the Father of raine, who gi­veth Iob: 38: 28: Iob: 5: 10: Iob: 36: 27: raine vpon the earth, and povvreth vvater vpon the streetes: who also restraineth the droppes of water, (whereby it commeth to passe that) the raine povvreth downe, by the vapour thereof. And that God, that saide at the first, Let the earth bud Gen: 1: 11: foorth the budde of the hearbe, that seedeth seede, the fruitfull tree, vvhich beareth fruit according to his kinde: doeth euen at this day Make the Psa: 147. 8 9 grasse to grovve vpon the mounetaines, he giueth to be [...]stes their foode, and to the younge Ravens Mat. 6: 26: 30. Psa▪ 50: 10: 12: that crie. Hee feedeth the fowles of the heaven, & clo [...]theth the grasse of the fielde most gallantly. All the beastes of the forrest are his, a [...]d the ca [...]tell of a thousande mounetaines. Yea, The world is his, and all that therein is. Is it not then great reason that if we will haue vse of the creature, wee shoulde aske leaue of the Creator? If wee wil [...] inioy anie [Page 121] thing that belongeth to him, that wee begge it at his handes? Let then the sorrowes of them bee Psal: 16. 4: increased and multiplied that offer to another God (their praiers,) and seeke either to stockes and stones, or to the Saintes who they imagine are represented by their Images: but no doubt the lines shall fall vnto vs in pleasaunt places, yea wee shall haue a faire heritage, if wee with confidēce, prostrating our selues before the throne of grace, say as Christ heere teacheth vs, Giue vs this daie, our daily bread.

And because we are cōmanded to aske of godsEvill get­ting restrained. gift our daily bread, what can be more plaine, to represse in vs all fraude and shifts, all violence and wrongs, or any other way of getting, but only by his blessing. If thou get by lying and for­swearing, as Achab king of Israell, by the helpe of Iesabell his wife, got Nabothes vineyard: If1: King: 21: 10: 13: Iam: 2. 6: thou get by violence & oppression, as S. Iames saith the rich men of the worlde doe of the poore, of the which also the scriptures in many places, but namely that holy man Iob, & Esay the pro­phetIob: 24: 2▪ 3: 4: Esa: 10: 1: 2 do bitterly complain, as we also iustly may in our daies: If thou get by stealing and robbery expreslye against the eighth commaundemente: If thou get by defrauding thy brother (which is reprooued by Saint Paule) in any bargai­ning,1. Thes▪ 4. 6: buying, or selling: to bee shorte, if by [Page 122] might, wealth, wresting of Lawe, wrang­ling, vsery, briberie to hinder the good cause, if I saye by any evill meanes, directe, or indirecte, thou gette abundaunce of treasure, wherewith thou buildest many princelike pala­ces, farest dilicatelie, art appareled gorgeous­lie, fillest thy cofers with golde and coyne▪ thou must not take these thy riches to bee GODS good gifte; but gotten by thine vnlawfull dea­ling, & therfore no blessing belongeth vnto them: for the treasures of wickednes, profit nothing. Prov: 10: 2: How riches evil gotten come.

But some man will heere perhappes aske a question; if these riches come not by the gifte of God, how they then enioy them. Can they gette them whether God will or not? Not so. For heeDan: 6: 22: that did mouzel the mouthes, and stay the fierce nature, of the hungry Lions; & [...]ake the extremeDan▪ 3: 27: heate of the burning fire, so that it had no power to hurte: and destroy the craftie councell of sub­till2: Sam: 17: 14 Ahitophel; and made the waters of Egypt and the earth also sundry waies barren for their obstinacy, as the story of Exodus sheweth: can if he will, and as he will, prevent all their polli­cies, hinder all their purposes, frustrate all their labours, and with the breath of his mouth, bring to nothing, all the fruite of their travelles. Yea themseues also, (what account soever the world maketh of them) are in such subiection to his [Page 123] will, that they haue no strength, when hee wil weaken them, no authoritie, when hee will abase them, no excellencie, when he will humble them; as might be proved by many examples; so that as their driftes haue no good is [...]ue, so themselues haue no force, against the LORDES will. It is then Gods will [...]o giue so good a blessing, to so evill endevours, as to inrich men by so [...]ad meanes? Yea verely, [...]e may bee saide then to blesse them, when he encreaseth to them world­ly wealth, to convince their owne consciences, to make them more inexcusable, to heape vp coales of fire vpon their heade: not [...]or any loue, he bea­reth to wrong, or delite that he hath in oppressi­on. So then although he giveth [...]v [...]n such goods after a sort, because he giveth a kind of worldlie blessing to their s [...]r [...]; yet he is properly saide toHowe Go▪ giveth vs blessinge [...]▪ give vs those thinges, wherwith [...]e enricheth vs by a happy increase, of our godly labours, in sōe lawfull calling. And that he will thus giue vnto vs things necessary for this life, we aske in this petition Giue vs this day our daily bread.

Heere then we learne to depend vppon Gods providence, and to rest vppon his goodnes: Not that▪ we should in the meane time liue idly, with out calling, or without care, buty walking in our vocation, (which also must be such as may be ne­cessary & profitable to y• cōmō wealth) we follow [Page 124] not gaine too greedily, we doe not carke and care too mistrustfully, we doe not seeke to increase by our industry and labours vnlawfully, or vnthāk­fully ascribe that vnto the gifte of the creature, which wee receiue of the bountifull goodnes of the creatour. Wee heere praye that God will giue vs some such place in the common wealth, as that we may therin be profitable to our selues and others. Then also that God will giue vn­to al our labours & paines good successe. Third­ly, that hee will increase our store in such sorte, that we may see and be forced to confesse, that theIoel: 2: 14: Lorde hath lefte a blessing behinde him. And last­ly, that hee will giue power and vertue to these creatures, that they may bee profitable vnto our vse and turne to our good, as God willing after shall be said.

And as in the beginning of this praier he taught vs to say, Our father, that we might think of that communion of Saintes, and fellowship that weeOthers wāt to be thought vpon haue one with another, and frame our affections accordingly: so here he teacheth vs, not to thinke of our own wāts only, but also to pray for the supply of the wantes of others. And therefore hee willeth vs to say, Giue ƲS OƲR breade, and not giue Mee MY breade. For if we be the members of IESVS CHRIST, in whome wee are coupled and knit togither into [Page 125] one body, and by whose spirit we are vnited, and made of one minde: we can no more bee without feeling of our brethrens miseries, then our bodie can be without griefe, if our hand, or foote, or any other member of the same, bee pinched & pained. The law it selfe that saith vnto vs▪ Thou shalt loue Mat: 22: 37: thy neighbour as thy selfe, giueth vs to vnderstand, that we should not be more vnmindfull of others, then of our selues. So that if wee knowe of any particular parson, that hath want of thinges ne­cessary for this life, we learne here to be mindful of such. And because wee are sure that there are many vnknowne vnto vs, that stande in neede of meate for their bellies, and cloathing for their backes▪ we are here admonished, to haue a gene­rall care for all our brethren and sisters, and doe here intreat God, to giue to such as lacke neces­sary maintenance for this life.

But when wee say Giue vs this day our dailie bread, doth Christ by this word (vs) meane onlie those who may truely and vndoubtedly, cal God their Father, as the words themselues seeme to import (for it seemeth by this praier, Our Father, Giue vs our bread, that we are taught to be mind­full of our brethren only) or els must wee also thinke of the miseries of them, that as▪ yet do notWe must pray for supply of al mens wāts. call God their Father, no neither can they, be­cause they know him not? This is a thinge most [Page 127] certaine and out of question, that our care must extend vnto all men. And although they doe not shew themselues to bee our brethren, or to obey our Fathers, that either by security in vngodli­nesse, and wickednes without remorse of consci­ence, or by seruing of Idols, the worke of mens hands, do pollute and dishonor the name of God: yet must wee be carefull to doe them good: First in respect of the excellency of their creation, and because they are the worke of his handes that made vs. I [...] regard whereof also, we are bounde to pi [...]y the beasts and fowles, and must not mus­sellDeut: 25: 4: Deut: 22: 1: 2: 4: Exod: 20: 10 the mouth of the Oxe that laboureth for vs, but help them out of the pit if they be in danger, and let them haue their due rest. Then also how­soeuer they seeme to bee vnto vs, yet the Lordes hand is not so tied, but that when he wil, be may draw them into his fold. For we know not, whe­ther they be goates, or wandring sheepe. There­fore we must not cast away al care euen of them; but as occasion shall serue, commende them to Gods good prouidence, for their meat and main­tenance: so shall we follow the Apostles councel, that willeth vs to doe good to all men. But our es­peciallGal: 6: 10: care must be for our brethren (and al they are our brethren, that are partakers of our holie profession.) And for that cause, when that elect & chosen vessell▪ Saint Paule had warned the Ga­lathians [Page 127] in the place before alleadged, that they should doe good to all, he by and by addeth, But specially vnto thē which are of the houshold of faith.

It followeth giue vs This day our daily bread. Because the nature of man is in these bodily things too too earnest, nether can easily keep any measure in seeking the same; therfore our Saui­or Christ restraineth herein our greedy appetite, and tieth our desires to certaine lists and limits, y• they wāder not to far out of the way. Wheras therfore we haue naturaly, an earnest loue to lay vp much store, for many yeares,▪ and with a gree­dy affection to gather goods; our Sauior Christ giueth vs in these words a caveat, to correct that vice, & teacheth vs, that our affectiō should reachPresent neede. no further, then the present day: giue vs this daie our da [...]ly bread. Now what can be more absurde, then that we should desire of God, that knoweth the very thoughts of our hart; is a iust iudge; and hateth al dissumulation and hypocrisie; & shall pu­nish the same▪ that he would giue vs thinges ne­cessary for this day, and yet we haue provided be­fore hande, with excessiue care, for many yeares? Is not this to mocke God, and to deale deceit­fully with him, from whose eies nothing can bee hidden. The Lorde therefore so restraine our corrupt affections, wandring after the wealth of this world, y• our owne harts neuer be witnesses [Page 128] against our tongues of lying, when wee say Give vs this day our daily bread.

But is all providing before hande forbidden and vnlawfull? May not a man if his ability wil serue, keepe any thing for the better maintenanceWhether it is vnlawfull to provide before hād of his familie, and education of his children, and bestow his goods vpon that, which afterwardes, may be profitable to them and theirs? Yes vere­ly: and we are warranted therin, by the examples of the godly, and the word it selfe. Iacob went o­verGen 32: 10 Iordan to Mesopotamia, when hre fled from the wrath of his brother Esay, with his Staffe onely, that is, poore & destitute. But God so bles­sed his labours & travel, vnder his vncle Laban, that he grew to great welth. For the man increa­sed Gen: 30: 43 exceedingly, and hade many flockes, and maide servants, and men servants, and camels, and asses. Now what did he with these things? did he leaue them behinde him, where he had gotten them? had he no care of the time to come? Yes: when hee re­turned home to his owne country, hee tooke all with him, that God had given him, as after in theChap: 32: & 33: Gen: 51: story of Genesis it appeareth. Ioseph foreseeing a dearth that should follow, laide vp provision of corne for sundry yeares. Neither was it vnlaw­full for the people of God, to buy land one of ano­ther, and so to care for time to come; only this is provided, that one oppresse not another therein.Levit▪ 25: 14 15: 16: [Page 129] And in the story of Ruth we haue an exāple ther­of▪ For Boaz buyeth the lād that was Elimechs And our saviour Christ himselfe, every of whose actions serueth to vs for an instruction, when he had fed about fiue thousand people with fiue barley loaves and two fishes, and that they were sa­tisfied,Ioh: 6: 12: saide to his disciples: Gather vp the broken meat that remaineth, that no [...]hing bee lost. And the Apostle Saint Paule teacheth vs, that fathers 2: Cor: 12. 1. ought to lay vp for their children, which hee would not haue done, if it hade beene vngodly. Nay on the contrary he saith expressely, that [...]f there be a­nie 1: Tim. 5: 8: that provideth not for his owne, and namely for them of his houshold, he denieth the faith▪ & is worse then an Infidell. But that these wordes, doe not so strictly forbid all care for to morow, or the time that followeth, that it should be vngodly to make any provision for the same; nature it selfe may teach vs. For wee get in summer to liue vpon in the winter. Yea wee gather in harvest that, wherewith we must bee nourished the yeare fol­lowing. And the meaner sorte vppon the market day, provide for the weekes iustenance. And these things are not vnlawfully done, or otherwise thē becommeth good Christians, but well & wisely.

How shall we then so moderate our affectiōs, and walke in a midle way, that we neither break Christs commandement, Care not for the morow, Mat. 6. 3 [...] [Page 130] or despise his aduise in this petition, Giue vs This Day, our daily bread: neither yet on the other side, shew our selues too carelesse for our estate, and for the well-fare of our posteritie? Although it is very harde for vs, who by our corruption are carried easilie, to an vnlawfull care for thinges of this life, to walke without staggering in the right pathe: yet there is a Christian and frugall regard, not lawfull onlie, but also necessarie, I saie not that may, but that must bee had, which but for our bad affections that pollute it, coulde haue no shewe of euill. First our greedye luste, must not so farre ouer rule vs, as that in gettingGreedines forbidden. of thinges wee bee vniust, not caring by what wronge or wickednesse wee come by it, so that wee haue it. For wee must alwaies make this reckoning, that as a little before, out of Salo­mon I shewed, The treasures of vvickednesse (such are they that are wickedly gotten) profite Pro: 10: 2: nothing, they haue no promise of good, they shall not pleasure vs, because they procure Gods wrath against vs.

Then also, that which in lawe and conscience is honestly and truely come by, and in that res­pect wee may iustly claime to bee ours; yet is it not so ours as that we may vse it as we wil. ForGood vse of our goods. wee are but stewardes of our Masters goods, for the benefite of others. And although our [Page 131] Master will not be so hard with vs, but that hee will be content, that we thriue vnder him, yea he is euery way abundant in all goodnes towards vs: yet would he not haue vs carelesse of others; nay he will be angry with vs, if wee be so greedie of inriching our selues, that wee neglect the di­stressed estate of the poore and afflicted. And as we must haue great care, that we maintaine not in any wise, the idle and vnprofitable life of the loose loiterers: so we must on the other side, haue a good regard, that the poore and needy bee com­petently relieued, and all godlie indeuours, well supplied. And this beeing perfourmed, why shoulde not that which remaineth bee our portion, to keepe against the time of need? Sick­nesse may come vnto vs, and many other occasi­ons there may fall out, whereby by our daily la­bour, we cannot helpe our selues. Doth godlines teach vs, that then we may not haue any thing to sustaine our bodies withal? That wise man Sa­lomon, teacheth vs rather to learne of the Pisse­mire,Prove: 6▪ 6▪ in the summer of our youth, health, strēgth, and the time of such other good meanes, which God affordeth vs to get by; that wee prouide for the winter of our age, sicknesse, weakenesse, & for such other casualties, that may bring vs to wāt. Abraham, Isaac, Iacob, & many other good men were rich. Was that any offence against God, y• [Page 132] they abounded in wealth? God forbid: these worldly goods are Gods great blessing, if they be well vsed, they are given by him, and of his good­nes. If then to haue store be no fault. why must wee pray as if wee shoulde haue no more, but for this present time? To be short; by this we are ad­monished, not to spare our goods, when occasion shalbe offered to spend them to Gods glory, & theWee must not ioy in riches. Psal. 62. 10 Prov 11: 28 good of others. Then also that wee must not sett our delight vpon them, if any remaine vnto vs. If riches increase, set not your hearts vppon them. For, he that trusteth in hi [...] riches shall fall. According to that which the Apostle Saint Paule willeth Timothe1: Tim. 6: 17 to giue charge of: saying: Charge them that are rich in this world, that they bee not high minded, and that they trust not in vncertaine riches. Ther­fore wee must not care mistrustfully for to mo­row, doubting whether God care for vs or not; for that were to deny Gods providence, and to cal into question that abundant loue, that he beareth to all his creatures. Neither must we care gree­dely; for that were to depēd vpon our selues more then we should, as if Gods blessing vpon our la­bour were not sufficient, vnlesse our greedy affe­ction should watch over it, or rather control it. But we must care to doe our duty in our vocati­on, honestly, faithfully, & painfully, cōmitting the successe to God, to giue increase at his pleasure. [Page 133] We must care also with feare and trembling, to walke before him in holines & righteousnes, least by our vngodlines we should provok him, insteed of a blessing, to sēd a curse vpō vs. And if we thus care for to morow, yea for al the daies of our life, although we be not altogither careles of worldly matters, but think of providing for time to cōe, yet we shal pray with the more comfort, Give vs this day our daily bread. A [...]d thus we see, that al­though our Saviour Christ restraineth here our immoderate & greedy care, & correcteth the con­fidence that we haue in our diligence, & industry, yet it is not simply vnlawfull to provide for our selues, so that we haue a suff [...]cient care of others. But our fault is, that we commonly begin at the wrōg end, that is, we wil first serue our selues in al abundāce, before we haue any eie to our neighbours wants.

Furthermore our Saviour Christ instructingDaily▪ prai­er. vs thus to pray, giue vs This day, our daily bread; teacheth vs that wee must dayly vse this exer­cise of our faith which is in praier. And therefore as our body needeth foode dayly, so must we also beg it dayly of him, that openeth his hand, and fil­leth Psa: 145. 16 all things liuing with his good pleasure. Even so lōg as we haue a day to liue, we must say, giue vs this day our daily bread. And thus we learn with one breath, what is our daily want▪ and what [Page 134] ought to be our daily duty. For Christ by the pa­rableLuk: 18: 11: of y• vnrighteous Iudg, teacheth vs to pray alwaies, and not to bee [...]aint. The Apostle Saint Paul exhorteth the Colessions to continue in prai­er, Colos. 4: 2: Rom. [...]2: 12 1▪ Thes: 5: 7 and watch in the same with thank [...]giving. And also the Romans, and the Thessalomans, to praie alwaies. But because we are very flacke and slug­gish, to offer vp these our spirituall sacrifices, (such is our dulues:) therfore it is amisse, that our owne wantes should ever as it were iogge vs on the elbow, to put vs in mind what we should do. For in this petition, we request no more but this daies bread; and therfore if to morow, and after­wardes we will be fed, we must make a new suit, and aske it againe.

But why do we aske for Our daily bread? If it bee ours, what neede wee to aske it? If wee haue it not, why doe wee call it ours? Not without greate cause doth that our heavenlie teacher, will vs in this sorte to praye vnto our GOD. First by this woorde ours, to sig­nifie vnto vs (as I noted before) that compassi­on and fellowfeeling, that wee shoulde haue, for everie of our brethrens griefe. Heere ther­fore wee are taught to praye, not for our selues onelie, but to haue a supplie of such thinges, as others lacke. So that this woorde Ours, com­prehendeth not onely thinges necessary for our [Page 135] selues, but for our houshold also, to whom we owe that duty to be carefull for them: yea for all them that are of this brotherhoode, and that may say vnto our God, Ovr father which art in heaven. Yea and in some respect for all Gods creatures, mankind especially, over whom, that wee should haue a conven [...]ent car [...], there is great reason as is before declared.

But is this bread ours so, that none must haueOurs but to bestow wel any portiō therof▪ Haue we it only to our selues? No: I haue said a litle before, that we are but ste­wards, as in truth we are, in al these things that we receiue of God. The talents are delivered to vs not that we should keepe them▪ or vse them at our pleasure, but to occupy, that good may re­dound to others thereof. Therfore in this respect, this which we cal our bread, is none other, but that which God hath committed to our trust, that whereof he hath made vs dealers, that we should as Esay exhorteth, Deale our bread vnto the hun­grie. Esa: 51▪ 7: Which Iob did as himselfe doth testifie a­bū [...]atly,Iob: 31: 16: 17: 18: 19: 20 in not restraining the desire of the poore or widdow, but filling their bellies with his mor­sels, & every way releiuing thē. But here we must vnderstād, y• this liberality towards the needy, is not required in like measure or plenty to be per­formed of every one, but according as God hath made th [...]m able. The poore widdow that gaueLuk: 21: 23: [Page 136] her two mites, was more commended, then all they that gaue more by much. Only this is re­quired, that our heart without all hypocrisie or diss [...]mulation, being earnestly bent to do therein what we can, wee should with a Christian com­passion, not pitty them onlie, but also helpe them that lacke. And they whose state is so meane, that they can spare nothing for others, if they haue yet a willing minde, to doe good when they can, euen this readinesse in them is acceptable vnto God, for Christ his sake: who requireth not that of a­ny, that he giueth not to them first. And this I speake to this ende, that none should faint in this petition or be discouraged, if they be not able to e [...]tend their goodnes vnto the needie. They may also saie without feare giue vs Our breade, be­cause as they are able, they are well content, to imparte the same to other that neede sorer then they doe.

But in this word our sauior Christ especial­lie teacheth vs, to contente our selues with our owne. Our bread, that is, that which we get tru­lyTruly gottē by our labour, trauel, or painefulnes in our vo­cation. So that we haue here two things to bee considered. First that we take nothing that belō­geth to others. Then also, that we inioie not any thing, but that we may iustlie claime to bee our owne, by our true labouring in our calling for [Page 137] the same.

For the interpretation then of this petitiō, we must consider of the eight and ten commaunde­ments, for the keeping whereof we are taught to praie. Namelie that we vse no subteltie, falshood or deceit; that we get not anie thing by picking & stealing; that wee wrong none by might or op­pression; that we delight not in spoile and robbe­rie; to be short that we may not for our own pro­fit or gaine, vse anie vnlawful means to the hurt or hinderāce of another. And as we pray that our hands may be cleane and free from violence and wrongs: so also that our hearts and affections, & all our desires, may bee voide of coueting an evill Habak: 2: 9: covetousnesse, as the prophet speaketh, or from so much as wishing that, we haue no good righte vnto.

Then also concerning our faithfulnesse in our vocation, that euerie one may therein doe that worke, that God hath appointed him vnto, wee craue his assistance: As if we would saie. O Lord thou hast ordained to euery one of vs, our place & standing, thou hast giuē vs some might & means, to bee profitable to our selues and others; thou wouldst also haue vs keepe our standing careful­lie▪ and to take paines in the same diligentlie: giue me▪ O Lord, skill and will, so to labor in my calling, that I eat not the bread of slouthfulnes, [Page 138] or giue my selfe over to idlenes, or the works that belong not to my vocatiō, or other exercises that may hinder the same; that wee may in some measure bee worthy of the breade that wee eate, and of the woorldlie blessinges that wee enioy: so that wee may with confidence call it Ours, seeing wee▪ travell to doe some duetie for the same. This petition therefore giveth to everie one of vs a necessary instruction. Arte thou a Prince, and sittest in the throne of Maiestie?Princes must be vi­gilant It is the seate of government▪ Thy verie place teacheth thee, that it is looked for at thy hands, zealouslie to sette forwarde GODS trueth; to represse errours; to reforme anie thinge that is amisse in the Church or common wealth; to execute iudgment; to doe iustice; to be a comfort to the oppressed; a terrour to the oppressours; to bee a strength to the weake▪ and to be shorte, to haue a care, I say a great and continuall care, over all that are committed to thy charge. And sure heerein the Soveraigne authority, [...]s it is worthy of all honour and obedience, (for God hath set them over all other:) so yet they that are in it, are in some respect in a hard estate. For they must not onely themselues, haue a fatherlie re­gard over their people: but also they must haue a vigilant eie, over the magistrates whome they place vnder them, that they abuse not their authority, [Page 139] to the hurte of any. For God shall require this duty of the higher powers, who are ordeined immediatly by him. The inferiour authority IMagistrats carefu [...]l to doe good. confesse also is of God, but appointed by the high­est; who therefore are bound in duety and con­science, to haue good respect, that they doe as they ought, everie of them in their place. Which watchfulnes over their subiects, when Princes finde it to be in them, so that their conscience beareth them witnes, that they haue earnestly ende­voured to doe this their worke: oh how sweetely may they pray, and with what great confidence may they say, giue vs this day our daily bread.

And you al who are next vnder the highest po­wer, as your Princes favour maketh you great; so yet God hath his worke in it. As the Prince giveth you a charge▪ so the Prince of al Princes, will require one day at your handes the perfor­mance thereof, and will haue an eie to your do­ings. You are not of the meanest servantes that God hath. He hath allowed you a liberal portion, that you might bee the better able to serue him sincerely. Bee so painfull to doe good every waye in your places. that at night when you goe to rest, your owne hearte finding comfort, that GOD by his spirite hath wroughte in you that day paste, abilitie and readinesse to walke in your vocations, and in the mor­ning [Page 140] likewise, when you shall finde in you a wil­lingnes to doe the like, you may with confidence assuraunce saie, Giue vs this day our daily bread. Ours I saie, which by thy good grace, wee haue laboured for.

As for you my fellow labourers in the LordsMinisters must bee painefull. worke (and I pray God we maie be found labo­rers, not lotterers) it is pity if we take no paines that we should haue anie gaines. If we be shep­heards,Esa. 56▪ 11: 10: what life more paineful? If we be watch men, who should be more vigilant▪ If we bee ste­wards, what calling should be more discreet and1. Cor: 4: 2: faithfull? It we be voices, what are we good for, but when we sound to the edifying of the people?Luk: 3 4. If we be light, wee must shine vnto others. IfMat 5: 14: 13: wee bee salte, wee must season others. Is the shephearde that loytereth when hee shoulde labour, the watch man that sleepeth when hee shoulde watch, or the stewarde that regardeth not the housholde, but is absent, or otherwise occupied then about his his charge, worthie of meate and mainetenaunce? Wee thinke not so of our seruauntes. If wee bee not crying voices we doe little good. And the light vnder the bu­shell is vnprofitable, the salte that is vnsauourie, is good for nothing, but to bee cast out, and tro­den vnder feete of men. Therefore that wee may with an assured confidence aske Our bread, [Page 141] euen as seruantes that haue beene at worke, look for their meales, let vs in our vocation bee dis­creet and diligent; let vs I say be faithfull about our Masters busines.

And if wee goe through all estates of men, all kinde of callings, this commaundement is ge­nerall and belongeth vnto all, euen from the highest to the lowest: Occup [...]e till I come, go about thy businesse, worke in thy calling, be not idle orLuk: 19. 13: slothfull. And it is also most certaine, that e­verie of vs, shall one daie heare this dreadfull charge, Giue an accounte of thy stewardshippe, vn­lesseLuk: 16: 2: by faithfull labour, wee wiselie prouide a­gainst that daie. Is there any one member of the bodie vnprofitable or without some office? Not the least or basest parte of the bodie can bee well spared, because it serueth to some vse. SoLoyterer: shoulde it be in euery common wealth. The loy­tering life shoulde bee hated of all. Draco that great law-maker among the Athenians punish­ed by death such as were found idle. The Iudges of Areopagus by Athens, curiously inquired, by what trade men liued, and grieuously corrected the slothfull persons. And the Massilians woulde not permit any to be a free man in their citty vn­lesse hee had some honest trade to liue by. It is written that Renneth (I suppose the second) king of Scots, made lawes that fugitiues, vagabōds, [Page 142] and idle persons (marke howe they be marrowd) shoulde bee whipped, and burnte in the checke. And also if there were anie slouthfull husbandes among them, that would suffer their groūd to be come through weedes vnfruitfull, for the first offence he forfeited an Oxe, for the second fault tenne, for the thirde hee lost his lande. And Alexander the third [...] King there, commaunded that the Magistrates shoulde seuerelie punish all that neither had some good occupation to mainetaine them, nor some patrimonie. But infinite examples might be alleaged to this end. Saint Paule that willeth the Thessalonians to vvorke vvith their owne handes, that they might 1: Thes: 4: 5: behaue themselues honestlie tovvarde them that are vvithout, and that nothing bee lacking vnto them: would also that such as haue not any han­die labour, shoulde yet worke painefully in their calling, as may easilie appeare by the godly in­structions and charges, that he giueth to Timo­the and Ty [...]e.

There was somtime in France a king Lews by name, sonne to Charles the simple, who by reason of his sloathfulnesse or idlenesse, was surnamed Doe-nothing. We haue too manie inRob. Gagw li: 5: these our daies that full well deserue that name. For I pray you what are the exercises of manie of our gentlemen, and also of sundrie others? [Page 143] How do they profit the common wealth? doe theyDo no­things. not bestow the day, nay in a māner al their daies in hunting, hawking, wanton courting, dansing, or such vaine delights, which if they be wel look [...] into, wil perchance be found to be some waies as hurtful to the common wealth▪ as they are vnprofitable to them that vse thē? But doe they better imploy the night? Not much For euen then also they haue their carding, dising, and such other pa­stimes, to spende their thrift, and to wast good time. I speake not against some of these things, as if I woulde condemne them as simplie euill. But in the least euill of them, it were to bee wi­shed that there were moderation vsed, and that wee woulde remember, that none of all these thinges, is a necessarie calling in a common wealth. And when any haue toiled themselues in these thinges daie and nighte, taking much more paines, then others haue done, that haue notwithstanding beene profitable to their country, then would I know of them, what comfort they haue in respect of all their labour, when they shoulde aske their meate at the hand of God, to say vnto him, Giue vs our bread? Howe haue they deserued it? Are these trauels such as God will accept of? No no, my dear brethrē: I am verely perswaded that among many great transgressions, wherby we haue prouoked the Lorde to anger, one of the [Page 144] greatest that procured the late long and grie­vous famine, not without other plagues of God also, is this common idle life, which a great num­ber of the doe-nothings doe liue in these daies, as if they were borne but to goe vp and downe, take their pleasure, and cary their own cloathes. O let this then be speedely reformed. Let vs apply our selues diligently, to serue God and our country in some good calling, that hauing in some good sorte done our duty, we may bouldly come to our Master and say, Giue vs Our bread.

And thus I trust it appeareth, that wee may not iustly call it ours, vnles we come truly by it, or labour for it painfully. But by labour heere ILabours of divers sorts doe not vnderstand onely that paines that the bo­dy taketh, handy craftes, or those that we cal day-labours. For the Prince laboureth, in taking care to governe well: the Councellours and nobles, in devising and advising, and executing orders ne­cessary for the Church and common wealth. Mi­nisters, by being in their calling, & amongst their flocke, discreet and diligent, the gentlemen in see­king by authority and councell, to prevent evill, betweene neighbours, & to doe good. And these labours, which are rather the worke of the hart, then of the hands, are far more painfull, then is the travel of the body. For when the labouring man hath done his day worke, he eateth his meat [Page 145] sweetly, and sleepeth soundly: Wheras they that sit in the highest places, feede many times with care and griefe, breake their sleep; and beat their braines, for others good. Are they not then well worthy, to haue a greater portion allowed for their maintenance? Yes verely. And I praye GOD that they and everie one of them, may so woorke in their places, that whatsoever it is that they haue, they may lawfully come by it, and take good paines for it, that when they say, Give vs our bread, their owne hart may not aunswere, thou carest more for thy profit, pleasure, ease, estimation, preferment, then for the doing of thy duty to the good of others, therefore there is little or nothinge due to thee. For although the la­bourer Luk: 10: 7: 1: Cor: 9: 7▪ is vvorthy of his wages; yet is there none of vs, but if wee hyre men to woorke, and wee see they loyter when they should labour, we wil not onely thinke their meate, drinke, and wages, evil bestowed vpon them; but also iudge them to be [...] theeues and robbers, that take that they woorke not for.

Nowe because wee are willed to pray for our Daily bread, this woorde Daily may put vs in minde of the frailety of our nature. For heereby we acknowledge & confesse, that vnlesse the Lord doe daily nourish, & as it were repaire our decay­ing bodies, they cannot continue. But the worde [Page 146] may perchaunce more aptly be expoūded, by thatProv: 30: 8 praier of Salomon, Feede mee with foode conveni­ent for mee: or as the Syrian te [...]t readeth this petition, Give mee the bread that is necessary. And so this word teacheth vs temperance and mode­ration,Temperāce and to content our selues with that meat and drinke, that may sufficiently strengthen our body, to cōtinue ye labour of every day. And there­fore we cal it Daily bread, that is needfull for our daily sustenāce. Drūkards therfore & gluttons, &Drunkards and gluttōs such other Epicurs, as mak their belly their god, & haue their whole delite in quaffing & surfeting, who in excesse of their wickednes, will scoffingly speake of their daily bread, or daily drinke, haue heere so little defence of their prophance abuse, of Gods good creatures; or of their iesting at the word of God: y• it rather condēneth them, in that they take these thinges so excessiuely, which they should vse so soberly: & because by y• abuse of thē, they impoverish thēselues, weaken their bodies, wast their wits, & every way vnable themselues, to do good in their calling. Is it thē any marvell, though that iust revenger of wickednes, take frō godles wrethes, many tims their necessary maintenāce? Or if they aske & receiue not, because they Iam: 4: 3: aske amisse, that they might consume it on their lust? But let vs crave as we ought to doe, that as God hath set vs our taske, and appointed vs our work; [Page 147] so he will relieue vs in such sort, as that wee may be able well to endure his worke, and doe our du­ties daily.

But whether doe they that haue great store of al thinges, rich revenues, large possessions, & the world at wil, neede to make this petition▪ Giue The rich must pray thus as wel as the poore. Ezech▪ 5: 16 vs this day our daily bread? Yes verely as well as the meanest▪ For the Lord can if he will, breake the staffe of our bread, and bring a famine, because it shall not be able to nourish them that eate it, or doe them good. He can also, as by common ex­perience we may learn, bring vnto our stomakes such a loathsomenes, that we cannot abide to re­ceiue any meate. Or he can so weaken vs by sick­nes, that when we haue eaten it shall not profite vs. And so of his other creatures. Therfore that the thinges which God doth bestow vpon vs may be to our comfort, we intreat him in this petitiō, that as we daily receiue his blessings, so hee will blesse vs vnto them, and them vnto vs, that they may turne to our good, and bring daily nourish­ment to our bodies. And this is to be added to the causes before alledged, why we aske our Dailie bread, not onely to correcte our care but al­so that though wee haue plenty, GOD may blesse our abundance, that it may bee profitable to vs.What bread signifieth heere

But what is meante by this worde bread, and [Page 148] what are the things that here we sue for? First we aske in this petition, for those things that doe most neere concerne the body, that hee will giue vs Gen: 28. 20 Foode▪ Cloathes. bread to eat, & clothes to put on, as Iacob going towards his vncle Laban, when he fled for feare of his brother Esau, desired of God. Of whom as it seemeth S. Paule learned that lesson, which hee also taught to Timothe, When wee haue foode and raiment, let vs therewith be content. And because [...]. Tim. 6. 8: as it seemeth, our Sauiour Christ meant in this one word, to comprehend all things whatsoeuer we here stand in need of vnto our sustenance and apparel, we may adde also, our house or habitati­on, with their appurtenaunces which may wor­thelieHouses. bee reckoned amongst Gods blessings. And therefore the prophet Moses, shewing howe God was manie waies gracious and good vnto the people of Israell, declareth to them, that God gaue them citties vvhich they builded not, hou­ses De: 6: 10: 11 full of all manner of goods vvhich they filled not, vvelles digged vvhich they digged not, vineyardes and Oliue trees, vvhich they planted not. Now al such things we aske here of God, so farre forth as they may be necessarie for vs. Neither let any of vs deceiue our selues, because wee see that men ordinarilie by good husbandry thriue and waxe rich; let vs not I say be brought therfore to ima­gine, that wee by our industry, can procure these [Page 149] things to our selues. The godly haue alwaies as­ked these things of God, acknowledging him to be the fountaine, from whence they must spring, as I said before of Iacob. The prophet Dauid saith: The eies of al wait vpon thee (O Lord) thou gi­vest Psa. 145. 15 them their meat in [...]ue season. But this I haue touched in the beginning of this petition more largly. And as God giueth these thinges, so man hath no means of himselfe, that can help him any thing. And therfore to correct such thoughts in y• Israealits, Moses telleth them, that it is god, that Deut: 8: 1 [...]▪ giueth thē power to get substance. Then let vs hū­bly confesse, that it is Gods ful hand, that must increase our store, & therfore this bread, y• is, what­soeuer this life needeth, let vs craue of him.

But why doth our Sauiour Christ rather vn­der the name of bread then of any thing els, teach vs to praye to haue all our necessities relieued. Bread is a food nothing sumptuous, but very cō­mon, and is for the most parte the poore mansContentednes with that God giueth: dish▪ We are therefore hereby taught, to content our selues with whatsoeuer, it shall please God to bestow vpon vs. If as we are taught we aske bread; shall we thinke much and murmur, if god bestow not vpon vs dainty fare, costly apparell, and sumptuous buildings? O let vs carefully re­member what wee begge, and let vs com­pare it with that the most of vs haue, either [Page 150] in foode, or in cloathing, and yet can scarcely bee content with it; and we shall see & must confesse, that although by our wordes, wee woulde make God beleeue (if we could deceive him) that any thing would please vs, yet by our deeds, wee doe proclaime it, as by the sounde of a trumpet, that wee cannot bee satisfied with any thinge. But especially cōcerning apparell. For every new fa­shion,New fashi­ons be it never so fond or vaine, pleaseth vs for better thē y• old, be it never so comely. But what marvel is it though we loue strāg fashiōs of apparel; since y• we seek to mak our body also as strāg as we can. Yea the very head of mā we is the principall mēber in the body, within this few yeares, how foolishly hath it beene disguised, both in the heire of the head, and also in the heard? How hath it bin altered, to howe many (I had almost saide mōstrous) forms, hath it bin changed: Although it is not vnlawful before God to weare costly ap­parel, (for good men & womē as we may read in scripturs haue alwaies dōe it) so yet there should be respect had, to the place and calling that men and weomen are of, which I suppose was never lesse respected in this our Realm, thē at this day. Wherby it is come to passe, that y• liuing which hath in times past, bin sufficient to fill many bel­lies, & cloath many backes; is now scarce able to disguise one body. For why should I not call it [Page 151] disguising, when they vtterly forget, not only the rules that the Apostle in many places giveth of comely attire, but also seeme in apparell to dis­guise all Christian modesty. Yea and this sinne aboūdeth in the house of Israel, I say in the hou­ses of them, that will say in outward appearance as well as others, Give vs this day our daily bread. The abuse also of other creatures of God, is to great. But I may not stay heere to speake of thē particularely. Only I pray the godly reader, by that which hath bin spoken, to iudge of the rest, and in every thing to examine himselfe, whether as he is content, to aske of our heavenly Father bread, that is, whatsoever it shal please GOD, be it never so meane, to supply his wante, whether I say by his doinges, hee finde him­selfe to bee well content with the same. And let vs frame our selues according to the godly councell of the Apostle which is this, Haue no care of the flesh to fulfill the lustes Rom: 13: 14 thereof.

What then, doe I heere hould it vnlawfull,Whether all metings and mirth be forbidd [...] for friendes to meete and make mery togither in more abundant maner then ordinarily: Not altogether vnlawfull; but yet when I remember both times past & times present, I am verely perswaded, y• any great good cōmeth not therof; At the least I know these meetings are verie daun­gerous. [Page 152] Iob vnderstood so much, or els he wouldIob: 1: 5: never haue beene so carefull for his children as it appeareth he was, to sanctifie them, and after sa­crifices, to make reconciliation, and to intreat God for them. And Salomon preferreth theEccles: 7: 4: house of mourning, before the house of feasting, doubtles because though it is les pleasāt, yet it is also lesse dāgerous. Therefore for feastinges & all such like pleasures wherein we delite, I woulde wish they should be more seldome, and not so or­dinary; more moderate, and not excessiue, at the times of ioy, not in the daies of mourning; when God fawneth vpon vs, not when he threatneth, much lesse when he sharpely scourgeth vs. And let vs never so reioyce in the creatures, but that the more liberally wee take of them, wee may al­waies remember, that the more thankfull wee ought to be to our heavenly Father, by whose goodnes we haue receiued so good a portion. And thus, although this bread that we begge doth signify, but such sustenance as must of necessity bee had, for the preservation of our body: yet because that in this vale of misery, some recreatiō is some time needfull, to giue vs as it were a breathing time from continual sorow and griefe, even this also the godly may aske, & be warranted by this petition. For if berad strengthen the hart of man, Psal: 104: 15 as David teacheth vs: and the hearts of such as [Page 153] feare the Lorde, are cast downe by many griefes and vexations, and so made faint and weake: then may they be bold to aske of their good God, who hath a tender care over them, not onely for that bread that maintaineth the bodily life; but for y• also that may cherish and raise vp the very soule discomfited. But chose pleasures I say the godly may more boldly vse then other, because they are in lesse danger to abuse them, seeing their affecti­ons are in heaven, and they after a sort sequestredT [...]t: 1: 15: from these worldly delights. As for them that are defiled and vnbeleeving (that is to say wicked and vngodly men, because) their very mindes and con­sciences are defiled, & by that meanes are become, to everie good vvoorke reprobate, all thinges that they doe, all thinges that they haue are tur­ned into sinne, and therefore their mirth shall ende with mourning, their ioy with weeping, their pleasure and delight with wo [...] and heavi­nes.

Nowe there are other thinges also, which areOther things [...]ked o [...]ied for [...]e after some sort necessary for this life, without the which, we cānot wel do our duties to God or mā. As cōpetent ability for worldly goods. And ther­fore Salomō in his praier maketh request thus, Give me not poverty, nor riches. Why not poverty?Prov: 3 [...] Leaste I bee poore and steale, and take the name of my GOD in vaine. Health of bodie also. [Page 154] For as sicknes is among the plagues, which godLevi: 26: 25: Deut: 28: 21 22: threatneth to bring vpon his people, when they are founde disobedient: so is health, amonge his good blessings, especially if it be wel vsed. But it is many times taken away, for, and by, abusing it Then also peace abroade, and quietnes at home, are vnto the godly, sweet helps to the performāce of Christian duties: that the stumbling blocks of malice and mischiefe, discorde and debate, being remoued out of our way: wee being deliuered out of Luk: 1: 74: 75: the handes of our enemies, shoulde serue God without feare, al the daies of our life, in holines, and righteous­nesse before him. All these thinges, and such like as appertain vnto this life, we craue of God here vnder the name of daily bread.

But to what end doe we, or at the least shouldWhy wee aske these things. we, aske al these things of our heauenly Father? May we here only haue respect to our own plea­sure or profite, or cherish any other of our world­ly affections? As in the three first, we especiallie regard gods glory, but yet so also, as that it may be well with vs, if we set forth the same: So in this, although we somewhat regarde our selues, yet the summe & substance of all is, that wee may the better walke in our calling, and serue god in the place or estate, that hee hath appointed vs to liue in. So that if we beg riches, health of body, honour among men, authority, knowledge, wise­dome, [Page 155] or any other such thing, wee must neither sue for these things to spend them vnthriftely for our selues, or hurtfullie against others, by suites and violences, but that we may bee the better a­ble to set forth Gods honour in our vocations. And if God haue giuen vs any portion of anie of these, we must remember whose stewards we are who hath bestowed them vpon vs, to what end, & that wee must bee called to an account for our v­sing or abusing of them. Which meditations, if they could often and earnestly be thought vpon, and enter deepely into our heartes: I doubt not, but it woulde readily ease vs, not onlie of many our foolish, vaine, and vngodlie expences, but also reforme, sundrie our evill and outragious affec­tions. And that wee ought especiallie to regarde this end in asking; & anne at this marke in spen­ding or vsing al these worldly helpes, we may see in one or two examples, (for in so plaine a mat­ter many neede not.) What was it I pray you that grieued Dauid, when hee was banished out of his countrie by the crueltie of Saule or other his enemies? Was it that he left his friends, his wife and familie, or that he wanted his goods or possessions? It was his absence from Gods house that most of all troubled him, as himselfe doeth plainlie testifie. O Lord of hostes (saith he) howe a­miable Ps: 84▪ 1: 2: are thy dwellings? My soule longeth, yea and [Page 156] fainteth for the courtes of the Lord, my hart and my flesh reioice in the living God. Yea hee accounteth the birds happy, that may build their nests neere Gods altars, and the men blessed that dwel in his house. And this his earnest loue to Gods house, he in another place doth testifie when he saith: I reioiced when they saide to me [...], wee will goe into the Psal: 122: 1: house of the Lorde. Desireth he to be at home and inioy his goods, to liue at ease, in pleasure and delight, or to seeke his gaine greedely? No, but to praise god, in his holy house, with other. And that good king Hezethiah when hee was like to die,Esa: 38: 11: was grieued that hee should no more praise God among the liuing; but after hauing receiued pro­mise of life, the chiefest thing that he thinketh vp­on, is to bee thankefull vnto God for his good­nesse. Thus wee see why these godly kings desi­red either life or liuing. Euen to honor God in it, and by it. And thus much of the fourth petition, wherin we are taught to aske of God all thinges necessary for this present life, yea if neede bee for our honest delite therin, so that we vse them holi­ly, and moderatly, and to Gods glory.

After wee haue begged that which any waie belongeth to the bodie: it nowe followeth, that wee shoulde with a much more earnest affection, sue for those thinges that belonge to the soule. Well saieth that auncient Father Cyprian, Af­ter [Page 157] a supplie of foode, pardon of sinnes is praied for, In orat: do: serm: 6 that hee who is fedde of God, may liue in God: and not onlie this present and shorte life, may bee provided for, but also that which lasteth euer, to which we may come, if our offences be forgiuen vs. And whereas there are two thinges necessary for vs in this be­halfe, sorrow for sins that are past, euen such sor­row as may driue vs to craue at Gods hand pardon and forgiuenes; the other a purpose of amēd­ment in our life after; First we are taught to be­ginne with forgiuenes of the trespasses that wee haue committed, and then to craue a continuance in godlines, in the rest of our life.

To speake therefore of the first of these two, which is in number the fifte petition, it is not a simple petitiō, as are the other, but it hath a kind of limitation, or as the Lawyers speake, rather a stipulation and promise annexed to the same, Forgiue vs, as vvee forgiue others. But let vsForgiuenes necessary: first consider of the praier, which is, Forgiue vs our trespasses. Which thing howe necessary it is that we should craue, it will easilie appear, if wee haue anie regarde either to this life, or to the life to come. For as Godlinesse is profita­ble to all thinges, vvhich hath the promise of the 1: Tim: 4: 8: life presente, and of that that is to come: so on the other side, sinne and vngodlinesse, hinde­reth Gods blessings that they cannot in so abun­dant [Page 158] measure be bestowed vpon vs, as otherwise they should be, it depriueth vs of our hope, sepera­teth vs from God, and raseth out his image, ac­cording to which we were created. And as GodLevit 26: Deuter: 28. promiseth to blesse our store, our cattel, our fields our cities, our howses, the fruite of our bodie, and our selues also, if we serue and feare him: So on the contrary, he threatneth manie plagues to bee powred out against such as transgresse his laws, and breake his commandements. But that sinne procureth plagues, and provoketh Gods wrath, if we would doubt of it, the drowning of y• world,Gen: 7: Gen: 19: Exod▪ 7: 8▪ 9 10: 11: 14▪ the feareful destruction of Sodome, and al those cities of the plain, the plagues of Aegypt, the pu­nishmēts of Gods owne people for their sinning against the Lord, as in sundrie places of the book of Iudges is described, the carying away of the ten tribes, the captivitie of Iuda, the destroying of Ierusalem, the vtter defacing and rasing of the temple, are so sufficient testimonies, & plaine demonstrations of it, that they who see it not, are too blinde, and they who feare not Gods heauie indignation against them for sin, when they look but vpon themselues and what they deserue, are to secure and senselesse. By this therefore I trust it doth appeare, that they who are sinners, haue greate neede to aske forgiuenesse of their offen­ces, and to saie as heere wee are taughte, For­giue [Page 159] vs our trespasses.

But now the question wil bee whether we be sinners or not; or at the least whether our sinnes be so great and grieuous, that they must procure (vnlesse they be forgiuen) the fearefull displea­sure of God. For such is the corruption of ourIustifying our selues. nature, that we will seeke as much as we can to iustifie our selues, as did the most wicked and rebellious Iewes, who because the Temple of theIer: 7: 4: 10: Lord was among them, and they might therfore come and stand before the Lord; thought al was well with them, their sacrifices must needes bee acceptable to God, & they an holie and good peo­ple. Or els if our conscience will not suffer vs so quietly to sleepe vpon our sinnes, but that we are sometimes put in minde of them; then will wee extenuate them in our owne perswasion as much as we can, so that so bad as wee are, wee will not seeme to bee. We will either laie the faulte vponLaying the faulte on a­nother. other, as Adam did vpon Eue, The woman (saith he) which thou gavest to be with me, shee gaue me of the tree, and I did eate. Yea he doth not only laie the fault vpon his wife, but some what also vpon God, that gaue him that woman for his helpe, which was heerein his hinderance. And the wo­man being charged, blameth the serpent, The ser­pent Gen: 3: 12: Make it less in wordes. beguiled me, and I did eate. Or els perchaunce we wil in words mitigat the grieuousnes of our [Page 160] fac [...], as Aaron did, when he had suffered the peo­ple to commit Idolatry to a golden calfe, nay had furthered them therein, in making them their calfe of their earings, wherewith when Moses charged him, marke I pray you, how as much as might be, he excuseth himselfe, making his faulte small. First he blameth the people, they were set on mischiefe, and would needes have Gods to go before them. Then (it followeth) I saide to them, y [...] Exo: 32: 22: haue gold, plucke it of: and they brought it mee, and I cast it into the fire, and thereof came this calfe. Who would now thinke by his wordes, that hee had made any great fault? And yet hee did not so much as disswade the people from their wicked­nes, which he ought to haue done. But hee called for their gold earings, fashioned them with a graving toole, and made it a molten calfe. Then he made an altar before it, and proclaimed an holiday for it. So that he who first yeelded to their Idolatrous affections, now is content to main­taine the same. And yet would he perswade Mo­ses, as if it were all the peoples doing, and that calfe came without his helpe, to bee a golden calfe. We deceiue our selues also sometime by o­therExample mens example. Yea and often wee doe wronge, because wee are ignorant, and knoweIgnorance: not howe to doe well, and yet even this our ignoraunce also is wilfull, because wee will [Page 161] not heare that wee mighte learne. With such figge tree leaues wee seeke to hide our sinnes, that wee cannot see them; and with such mistes wee dazell our owne eies, that wee cannot per­ceiue them as wee ought. And by that means we know not the necessitie of this petition, Forgiue vs our trespasses.

Therefore that we may sweetly and sauour­ly say to our heauenly Father, Forgiue vs our trespasses, Acknowleging of our sinne [...]. 1: Ioh: 1: 9: we must cōfesse that we are offendors. For if we so doe, we haue this comfort, If we acknowe­ledge our sinnes, hee is faithfull and iust, to forgiue vs our sinnes, and to cleanse vs from all vnrighteous­nesse. Let vs therefore consider what wee are by nature. Wee are the sinnefull seede of our disobedient Father Adam; conceiued and borne in sinne and iniquitie; our hearte and affections, prone and readie to euill; our minde and vnder­standinge ignoraunte and vnskilfull of that which is good. Out of this corrupt spring and filthy fountaine, what good or sweete water can be looked for? Verily this crabbe tree, bringeth foorth nothing but the sower crabs of breach of Gods law: in so much as the godlie themselues, who are in part become newe men, so farre forth as the spirit of sanctification hath regenerated them, yet are forced to complaine, that as Saint Paule of himselfe saieth, I see another [Page 162] lawe in my members rebelling against the lawe of my minde, and leading me captiue vnto the law of sinne, which is in my members: euen so all the rest of vs must needes say, as he also doth, that wee doe not the good thing which we would, but the evill, that we would not, that doe we. For alas what duties doe we omit, that God requireth of vs? What works leaue we vndone, that we are commanded to do? For manie things which we should, we doe not, because we know them not. And not seldome we are like to seruauntes that knowe their Masters will, and doe it not, because of such draw-backes as we finde within our selues, which hinder vs in our course of holie obedience. And as we leaue vndone many good things, so that good also that we doe, is done for the most part so coldly & neg­ligently, so vnwillingly and without such delight as we ought to haue in it, to such wrong endes, & in such worldly respects, that if we haue any true feeling of our own affections, and a right know­ledge of a good work, what it is, and how it must be perfected, wee shall finde that nothing can bee more cōfortable to vs, then that we may boldlie say, Forgiue vs our trespasses. Especially if wee adde to these considerations, a view of our sinnes which daily we doe commit, in thought worde & deede, against God, against man, priuily and opē­lie, in iest, in earnest, in youth, in our age. Of these [Page 163] I meane not to speake particularly, but leaue e­uery Christian man or woman to examine their owne hartes without hypocrisie, and their owne thoughts, without partialitie. Onlie this will IExamples a false rule. aduise all, that meane truely and sincerelie to trie themselues, that they doe not prooue their deeds; by the false rule or squire of mens exam­ples, looking what other doe (for then we com­monlie contente our selues that wee bee not so bad as the worst, and wee can finde none so good by farre, as wee shoulde bee, excepting onlye Christ) but Gods worde must bee the glasse by which wee shoulde dresse our selues, and the pat­terne that we ought to follow, by which if we be guided, we cannot do amisse.

If I say we shoulde thus earnestly rip vp our hurtes, then shoulde we easilie finde that we need the corrosiue of repentaunce, vnpleasant, but yet holesome, to eate aware the deade affections of our corrupte consciences, and polluted minds, that the soueraigne salue of Christ his death, may bee the more effectuall to the forgiuenes of our sins. And if we seeke not this helpe, we shall vndoubtedly prooue to our great griefe, that the taste of sinne is too too bitter, and the end thereof shalbee vncomfortable. For wee cannot dwell with a more noysome neighbour, or receiue aSinne trou­blesome: worse guest then sinne is. If thou reiect her, [Page 164] shee flattereth thee; if thou heare her, shee decea­veth thee; if thou lodge her, shee snareth thee; if thou keepe her to long, shee killeth thee; so that the better thou doest welcome her, the more shee seeketh thy destruction; and the more thou pleas­est her, the more she crieth to God for vengeance against thee. For if the sinnes of Sodom did cry,Gen: 18: 20 why may not ours▪ When thou wouldest be qui­et, shee disquieteth thee; whē thou wouldest sleep, shee wakeneth thee; yea shee is vnpleasant sawce to thy meate, and troubleth all thy delights. So that thou canst find no true rest, vntill thou feele forgiuenes of sinne.

And let vs not heere deceiue our selues, ima­giningForgivenes the onely way to es­cape Gods wrath for sinne: our sinnes are not so greate, but that we have many waies and meanes to take them a­waie, so that wee neede not for them aske for­giuenesse at the hande of GOD. This is a ca­veat or admonition very necessarie to bee given, because the Church of Rome, as in many points it swarveth quite from the sincere truth; so in this, doe they to mightely maintaine and foster in the heartes of men, a secure sencelesnesse in sinne, and hinder their indevour of turning vn­to God, perswading them that for many of their sinnes they neede not say with the humble Pub­lican, O God be mercifull to me a sinner. For con­cupiscence,Luk: 18: 13: Concupis­cence, no sinne an e­vill and vn­seasonable doctrine. Bellarmine hath al this they deny it to bee a sin. Which their [Page 165] doctrine if they coulde by some shiftes and subtil­ties, defend to be good and true: yet how vnseaso­nable is it at any time, especially in these our daies of to much licenciousnes, to make the peo­ple secure in any thing that is not good? They cofesse it to be viciouse, and vice, the fountaine of tentations, the law of the members resisting the Law of God, evill, the nourisher of sinne, the way vnto sin, the effect of originall sinne, a civillwar, vnlawfull, ha­ted of God, the cause of sin Hath this fruit of theirs so pleasant a tast, that it must not be saide to be a crab? What wrong do we vnto God, or what in­couragment in transgression giue we vnto man, that wee must haue these that will bee the holy ones of the world, to be our adversaries, in defēce of so bad a thing▪ I thinke my selfe sufficiently satisfied for that point, in that the Apostle SaintRom: 7: 7: Paule calleth concupiscence sinne: yea and not once, but often, as our adversaries grant. Why should I seeke waies to make it no sinne? The Lord rather of his infinite mercy, worke in our heartes, a detestation of that and all thinges that are evill, and giue the spirit of praier, even as concerning concupiscence to say, Forgive vs our tres­passes.

And as they would not haue cōcupiscence to be [Page 166] sinne, how badly soever they write or else thinkePopish blasphemies of venial sin▪ of it, so haue they venial sins, that may be purged and taken away by light and easy meanes, for the which they imagine (as it seemeth) they need not say fervently in good earnest Forgiue vs our tres­passes, Bellar. de Amiss grat. [...]ib. 1. cap. 12 but they thinke we may be as easily freede from them, as wee may bee clensed from the filth of our feete, and that al the veniall sinnes put to­gether, are not so evill as one mortal sinne, in soIbid, c. 13. much as if God would doe his worst, he could notIoid. c. 14: punish a veniall sinne, (which is purged by some worke of charity) but only by temporal punish­ments.Andrad l. 3: Orthodox: Explic: And therfore for them there needeth no repentaunce: a litle holy water, or the bishops bles­sing, or a knocke vppon thy brest with thy fist, or the mumbling vp of Pater noster will serve the turne. These men are afraid belike, least men should hate their owne wickednes, and mistake of their owne imperfections, and so seeke vnto him: that is the onely Phisition to heale them. And by that meanes the great gaines that they got for Masses and Trentals, Diriges, and their other satisfactiōs, should be diminished. For although they haue many waies to take away veniall sin, yet none is either more cōmended, or oftener pre­scribed, then that by their mony (especially such as had good store) they should hyre Priests, but aboue al other the Monkes or Friers, to helpe thē [Page 167] after they were departed out of this life, with their purchased praiers, to plucke them out of Porgatory, and so they could not with any great feeling or fervency say, Forgiue vs our trespasses.

As for the difference betweene sinnes vental &Sin mortal and veniall mortall, we doe in some sorte willingly receiue it; but not in their sence. Wee know that there is a sin that is mortall indeede, for it shal never be for­given, a sinne (I say) vnto death, for which SaintMath: 12: 32 1. Ioh [...]5: 16: Iohn darreth not warrant vs, that we may pray, which our Saviour Christ calleth a sin against the holy ghost. B [...] al other sinnes be they never so great or many, are by the grace of God pardo­nable and veniall. Although of their owne nature, how light account soever we make of them, they are mortall, that is, they deserue, yea & also bring death, vnles that our deadly wound, and daunge­rous disease, be cured by that mercifull Samari­tan, that had pitiful compassion vppon him thatLuk: 10: 33 34: 35: Math: 12: 13 was sore wounded by theeues; & that good Phisi­tion, that came to heale the sicke, and call the sin­ners vnto repentance. Otherwise our heavenlie teacher, that true interpreter of the Law of God, would never haue told vs, that we sinne and transgtesse, not only by our actions, but also by our af­fections. Neither would Saint Paule so sorow­fully haue said, O wretched man that I am, who shal Rom▪ 7: 24: deliver me, frō the body of this death? That is, saith [Page 168] Primasius an auncient Father vpon this place deadly pleasure, delight of the flesh, infirm [...]y of the body, and the force of custome. If he acknowledg that his body deserved death in respect of sin, as heere hee doth; and yet being nowe regenerate, hee was more free from greate and notorious offences, or those which they cal mortal sinnes, then ever was any Papist in the world: then belike hee con­fesseth that this his body, was a body of death▪ that is subiect to, or deserving death for veniall sinne, but that Christ delivered him frō the same. So that we may with greater earnestnes, & yet with an assured hope say, Forgiue vs our trespas­ses.

Neither yet doe wee make all sinnes equall orAll sins not equall alike. We know, that in the offences themselues, there was a difference, betweene the excuse that Abraham (not so wholy depending vpon God as he should haue done) caused his wife to make to saue his life, to Pharaoh king of Aegipt, and Ah [...] melechGen: 12: 13: Gen: 20. 2: Mat: 26: 71. king of Gerar: and that faulte of Peter, who denied his Master with cursing & swearing. Lottes wife in looking backe as shee was depar­tingGen. 19: 26: from Sodome sinned not so grievoully, as did Lot in his drunkenes and incest. Shimei his2: Sam: 16: 7 cursing of David, was not so hainous a trespasse,2▪ Sam: 11: as Davids killing of Vriah, and adultery with Bethsabe his wise. W [...]e knowe that all sinnes [Page 169] are to bee esteemed greate or little, according to their obiectes and circumstances. But because in least trespasse there is guiltinesse founde, and transgression of the Lawe of GOD: there­fore even for them must wee praye earnestly and saye, Forgiue vs our trespasse;. And thus much for the necessity of this petition, in respecte of the corruption wherewith wee are pollu­ted, and the sinnes wherewith wee are defi­led.

Nowe if wee looke into the Danger that weeOur danger by sinne: fall into by reason thereof: then did the chased hearte, never so desire the water brookes, as our soule will desire the forgiuenesse of our offences. For they shorten Gods arme, and as it were fet­ter or tye his handes, from doeing vs good; they hinder his blessings; procure his plagues; hasten his iudgementes. For hee that in mercie visiteth Psal. 65: 9: 10: 11: the earth, and watereth it, and make h [...]trich, blessing the bud, crowning the yeere with his goodnes, and so giveth great increase to them that feare him: e­ven hee also Turneth the floudes into a ƲƲil­dernesse, Psal: 107: 33 and the springes of vvater into drynes, a fruitfvll lande into barrennesse, for the vvicked­nesse of them that dvvell therein. But these are small matters in comparison of the ter­roursTerrours of consci­ence. of the conscience, which feeleth fear­full cogitations without comforte or consola­tion: [Page 170] which maketh the godly to groane grievous­ly, to sigh & sob seriously. As for the wicked they betray all helps that reason offereth; their owne thoughtes are to them most cruell tormentours. If they looke vp to heaven, they tremble at Gods presence; if they behold the earth, they imagine e­very grasse pile to bee a witnesse against them; When they consider of the creatures, they take them for their enemies, as if GOD, against whome they knowe and feele they haue sinned, had armed them to their destruction; they sus­pect all thinges; they feare all thinges; goodes, landes, wife, children, vnto them are vnpleasant. To bee shorte, they finde no sweetnesse or plea­sure in any thing, no help, no hope: but would giue all the worlde if it were theirs, that with an as­sured conscience (such as GODS children haue) they could say, Forgiue vs our trespas­ses.

And thus wee see, that all without exception are sinners in such sort, as that every one needeth to aske God forgiuenes: and also that our trans­gressions, are odious before God, hurtfull to our selues, and to our owne consciences, as a most heavy burden. And shall we yet flatter our selues in our sinnes, and promise to our selues peace and safety, even when wee may iustly looke for sud­den destruction? What were the iniquities of [Page 171] Sodome, that procured her fearfull desolation? Pride, fulnes of bread, and abundance of idlenes was Ezec: 16 49 in her, and her daughters; neither did shee strengthen the hand of the poore and needie. Are not our trans­gressions as great as these: Our sumptuous building beyond all compasse of measure, our gorgeous apparel farre aboue our degree, our misha­pen heads, our disfigured faces, and monstrous disguised bodies shall testifie against vs of our pride before God and man. Our over common drunkenes, and excessiue surfeting, or compelling others to drinke more then they may, that wee may please and delight our selues in their beast­ly behaviour (a thing hated of prophane kinges,Ester: 1. 8: and yet with great applause vsed of vs:) our mis­p [...]nding of daies and nights, in this fearful abuse of Gods good creatures, doth publish and pro­claime that wee haue to much fulnes, when our brethren about vs faint for want of sustenance. As for idlenesse, the beginning of evill, and theBasil Hexam Homil 7. Seneca▪ verie buriall of a man that is aliue (for idlenesse hideth all the good thinges that are in a man) it is to well liked of. I speake not of such onelyIdelnes. as doe nothinge, but also of them that are not occupied about thinges profitable to others. For it is one kinde of idlenesse, not to bee well occupied. And this raigneth to much in some of the greater sorte, who for the most parte, [Page 172] doe least euill when they are idle. Who if they woulde regarde their calling as they oughte, might doe much good, beeing painefullie busi­ed to walke in the same. And for the poore and needie, God graunt that they who haue the com­maunding of others, would straitlye call vpon the execution of the godlie laws prouided in that behalfe (which otherwise are like to doe little good) vntill they bee throughout this Realme, euen in the vttermost North partes so establish­ed, that the impotent may bee well relieued, as dutie bindeth vs; and the slouthfull forced to worke, as Christian policie teacheth vs.

Cursing and swearing are so little reproued,Cursing. Swearing. that younge children dare without shame or feare, defile their mouthes therewith. Whore­dome is counted but a sweete sinne, especiallyeWhoredōe amonge great ones, whom none dare reproue, much lesse correcte, though their bastards stand vppe dailie, to beare witnesse against them, of their filthie life. But howsoeuer, as those vngodlie men doe thinke, and dare saye, The Prov: 5: 3: lippes of a strange vvoman droppe as an hony comb, and her mouth is more softe then oyle: yet the ende of her is bitter as vvormevvoode, and sharpe as a tvvo edged svvorde. Her feete goe dovvne to death, and her steppes take holde of hell. Yea, though a sinner doe evill an hundred Eccl. 8: 12: [Page 173] times, and GOD prolongeth his daies: yet I knovve it shall bee vvell vvith them that feare the LORDE, and doe reverence before him. But it shall not bee vvill to the vvicked, neither shall hee prolonge his daies, hee shall be like a shad­dovve, because hee feareth not before GOD. If then they dare, whilest GOD suffereth them, like vntamed coltes to plaie in the haltar; both doe wickedlie, because they are without feare of due and deserued punishment; and speake of it without shame, because they haue cast of all Christian modestie; and make a sporte of sinne, as if they woulde saie with those wicked ones, that Wearied the Lorde vvith their vvordes: where Malac: 2: 17 is the God of iudgement? Or as they of whom Ie­remie complaineth, that as if the threatnings of Gods iudgementes against them, had beene all but a fable, durst as it were challenge God, to dhe as he had threatned saying, Where is the word Iere: 17: 15 of the LORDE? Let it come nowe: If I saie they bee come to such depth of security in sinne, yet let them bee well assured, that for all these things, God will bring them to iudgement. But itEccle: 11: 19: would be to long to reckon vp our sinnes, in con­sideration whereof, wee may see if wee bee not too blinde, and know if we be not sensles, that it is most necessarie, that wee shoulde earnest­lye and faithfully saie to our heauenly Father, [Page 174] Forgiue vs our trespasses, not onlye in respect of those lesser sinnes that are common vnto all, and lead vnto death if they be not forgiuen: but also in respect of our many great sins, wherewith we pollute our Lande, and indaunger our owne soules.

And now it is time that we consider what we aske in this petition, and what we haue to learn out of the same. First it is not vnprofitable for vs to remember, to whom our Sauiour Christ giueth this patterne of praier. Saint Luke re­porteth that one of his disciples saide vnto him, Ma­ster Luk: 11: 1: teach vs to pray, as Iohn also taught his disciples: and thereupon he said, When ye pray, say, Ovr fa­ther Mat: 5: 1: &c. And it seemeth also by Saint Matthew that he taught this, his disciples being gathered about him. Yea there is none so perfect, [...]neither hath beene (Christ only excepted) but that hee must, if hee will see God, say Forgiue vs our tres­passes. And in asking forgiuenes of sinnes, we con­fesse our selues to be sinners: which thing is good for vs to doe, as Dauid by his experience teach­eth vs, who saith thus, When I helde my tongue (&Psal: 32: 3: confessed not my faults) my bones consumed. But if we acknowledge our sinnes God is faithfull and iust to 1: Ios: 1: 9: forgiue vs our sinnes, and to cleanse vs from all ini­quitie. Let vs therefore with that kingly prophet Confesse against our selues our wickednesse vnto the [Page 175] Lfrd: Vnto the Lord I say whom we haue offen­ded, and who can forgiue them, and will if wee aske earnestlie, for his sonne Christ his sake. But as for that Popish shrift, or confession in the ears of a Priest, I say thereof boldly with Saint Au­gustine:Shrift or eare cōfes­sion: Con: l: 10: c: 2 What haue I to doe with men, that they shoulde heare my confession, as if they woulde heale all my infirmities? A curious sorte of men are they, to pry into another mans life; but slow and sloathfull to amende their owne. And here because the begging of forgiuenes of offences, imployeth a confession of the same, the Puritanes called Cathari (for it is a name fit for them that say they are perfect, not for such as only wish that things were more sincere) those Puritanes I say are here strong­ly confuted. For if al must aske forgiuenes of sin, then all haue sinne. So are the Novatians also, who denied hope of mercy to such as fell after Baptisme to notorious sins. But if there had bin no hope of remissiō, Christ wold not haue taught such to say, Forgiue vs our trespasses.

Secondly we are here taught, howe this ourHowe sin is takē awaie: transgression is taken away, namely by forgiue­nes. And seeing hee who is our heauenly prophet, teacheth vs, that by this meanes, wee must bee cleared and freed from sin: Let vs learne of him; for he is our only Master; and beleeue him, for he is the truth; and receiue his doctrine, for if thereMath: 23: 8: Ios: 14: 6: [Page 176] were neuer guile found in his mouth, surelie in this matter, of so great waite, belonging to the1: Pet: 2: 2: saluation of our souls, he will not deceiue vs. He then that teacheth vs to feele our sinne: willeth vs to say, Forgiue vs our trespasses. Now S. Mat­thew and Saint Luke differ somwhat in words, in this petition, though not in the matter. For Saint Matthew willeth vs to aske forgiuenesse of our debts. The selfe same word in the Sirian tongue, (which it is thought our Sauior Christ did speake) signifieth both Debt, and also Sinne. And therefore whereas after Saint Matthewe we pray, forgiue vs our debtes, after Saint Luke we say, forgiue vs our trespasses, expressing that in plaine tearmes, which the other, by a very apt fi­guratiue speech, did signifie. For man was ma­nySin a debt: waies bound vnto God, to yeeld vnto him ho­ly and sincere obedience. First because Hee hath made vs, and not we our selues. Then also wee ac­knowledgePsal: 100: 3: him to be our Lorde, we must then serue him; our Father, we ought then to honour him. Hauing thus so many waies right ouer vs, and an interest in vs, looke what hee commaun­deth, we ought to obey. But we haue forfeited our recognisance; we haue not performed coue­nant, and paide our debt, but are by sin brought further behinde hand with him, then euer we can be able to satisfie for. For we are euen that dis­tressed [Page 177] seruāt, that had nothing to pay a very great summe, neither could we euer haue satisfied theMat. 18: 25: same, but it pleased that king our Master, to for­giue vs all the debt. We are that man that fell a­mong theeues, and was robbed of all that hee had, in so much as his rayment was taken fromLuk: 10: 30: him; and was also wounded, and so left not a­ble to helpe himselfe. For our goodly and gor­geous garment, of holy obedience, by the force of sinne is taken from vs, and wee are now clad, with the filthy rags of our own corruption. And that worse is, wee are so weakened by the woundes of our transgression, that we as halfe dead, are no way able to helpe our selues. Wee must therefore pray, that the most mercifull Sa­maritane, euen Christ our Sauiour, will power into this our wounde, the wine of comfort, and oile of compassion, that hee I say would heale vs with this sweete salue, Thy sinnes are forgi­ven Luk 7: 48: thee. For otherwise wee shall not finde our selues onlie halfe deade, as the Church of Rome, straining this parable somewhat further then they shoulde, doth erroneously gather; but euen wholy or quite dead, as our Sauiour Christ teach­eth, purposely declaring what our estate is; andIos. 5. 25: the apostle in sundry places, yea rotten in our cor­ruption.Eph: 2: 1: Col: 2: 13:

If then the debt of our sinne be so great, & wee [Page 178] haue not any thing to satisfie for the same: If all we had by our creation to helpe our selues with­all, be taken from vs, and wee so weakned with the wounds of sinne, that wee haue no strength lefte, wherewith to recouer our saluation, or to cast from vs the burden of sinne: Let vs say wi [...]h the prophet Dauid, Blessed is hee whose wickednesse Psa: 32: 1. 2: is forgiven, and whose sinne is covered. Blessed is the man to whom the Lord imputeth not iniquitie. Our Sauior Christ maketh vs in this, like to a poore man, that is bound in obligation, or set in a debt booke, for a summe which hee knoweth not howe to pay, and yet if he cannot satisfie it, hee must die in prison. Oh how ioyfull will that poore man be, if he be put in hope, that vpon his suit the debt will be pardoned, the bill canceled, or the booke crossed? Euen so doth our Sauiour Christ com­fort hereby the distressed conscience, whom hee teacheth to say, Forgiue vs our trespasses. For al­though our conscience tell vs, that wee cannot make payment; yet Christ hereby assureth vs, that there is greate hope of pardon & forgiuenes. And because he teacheth vs to say Forgiue vs our trespasses, we are infallibly to gather, that we cā­not haue our quietus est, vntill our heauenly Fa­ther, who is our creditour, forgiue the debt: nei­ther can we be eased of the burden, or freed from the guilt of sinne, but by him that calleth all vn­to [Page 179] him that are weary and laden, promising that heMath: 11: 28 will ease them.

But what are these sinnes that we aske for­giuenes of? If we beleeue the very pillers of the church of Rome, they will tell vs that veniall sinnes, may many waies be taken away, so that if wee doe not aske forgiuenesse, yet by any work of charity they are so purged, that they cannot be punished eternally. Therefore though among o­ther remedies for such small staines, the saying of the Pater noster, say they is one, that will quite take it out, or wipe it away: yet because there are many other helpes (as before I said) they thinke it not very needfull that we should aske forgiue­nes thereof. Or if it so fall out that they say di­mitte nobis debita nostra, (for to speake in the tongue wee knowe, it hath beene thought hereti­call, and worthy extreame punishment) yet their meaning is not thereby to craue humbly pardonPapists for veniall sins thinke not that they are behol­ding to Christ: and forgiues as here wee are taught: but euen by speaking these very words, to merite the taking away of the venial sin. For they wil haue al their works sati [...]factory; So little beholding they will be to Christ.

As for Mortall sinnes they are heauier, then that they can so easilie bee remoued (so they teach vs) as by asking forgiuenes. And therefore to be cleansed from them, they will haue vs to do other [Page 180] great workes, to merite and deserue or make recompence for the same. And the Popes par­dons are a good remedy for them, a good salue for that sore, or els they haue maruelously decei­ued the worlde these many yeares, in promising pardon of sins without exception, to such as had their indulgences. But howsoeuer they haue borne the worlde in hande, that wee must (our sinnes beeing once in baptisme remitted) make satisfaction by our works, for the transgressions of the law, whereby wee after baptisme offende: yet it is most certaine, that the least sinnes that wee can commit, because they hinder that per­fectionForgiuenes for all sins. which the lawe requireth, are therfore no waie but by pardon abolished. And the grea­test offences because they are as fowle spots in a white garmente, can no way bee washed a­waye but by forgiuenesse: so that for all our sinnes of what waight or qualitie so euer they bee, against God, against man, in worde, thought, or deede, of commission, or of omission; wee must learne of Christ to say, Forgiue vs our trespasses.

And if any man aske, why wee shoulde daily craue this forgiuenesse, or oftener as Gods spi­riteWhy this praier must still be said: shall mooue vs, seeing that in baptisme there is full remission of all our sinnes, past, present, or to come. I answere that in this praier, wee [Page 181] craue at the handes of our most mercifull Fa­ther, that wee who cannot if wee bee not too carelesse, but feele the waight and burden of our sinnes which still presseth vs down, and acknow­ledge the filthinesse of them, in the sighte of God, may comfortably feele and finde, within our own consciences, that forgiuenesse and pardon of our transgressions, which God in his worde, hath promised, and in baptisme sealeth vp vnto vs. So that hereby wee shewe a continuall care and longing, that that Sacramente and the grace thereby assured vnto vs, may effectually comfort our mourning mindes, and raise vp our feeble harts, weakened and grieued with the wound of sinne.

Moreouer because our Sauiour Christ teacheth vs to say, Forgiue vs our trespasses, he aduisethOur selues thus must pray vs to be carefull while here we liue and walke in that waye, wherein are stumbling blockes, and stones to stumble at on euerie side; and we our selues so weake that wee are not able to goe vprightelie in the perfecte waie: that wee may sue for our owne peace, and make our owne requestes, that hee against whome onlye wee haue chiefelye offended in breaking of his lawe and commaundements, will pardon and forgiue vs. But if wee will leaue this to bee done by our atturnies, and to be dispatched by our delegates, [Page 182] we haue no warrant for that in Gods booke; and therfore shall finde no comfort therof, in the time of death, nor fruit of it afterwardes.

Lastly the forgiuing of this debte importethFull forgi­ving as much, as the acquiting vs of the fault, and of the punishment. For who can say the debt is for­giuen, if the debter be cast in prison, or otherwise punishod for not paying it? Even so in this debte that we owe to God, because our saviour Christ instructeth vs, that wee must aske forgiuenes of it, wee may haue an assured considence, that not the fault onely, but also all the effectes of Gods displeasure, due to vs for the same, are taken a­way. Otherwise (which God forbid that any Christian should once think) God were not a iust God, if he should punish without cause. And what cause can there be of punishment, when there is no offence? Or in what equity can the faulte bee laide against vs, which is pardoned. Therefore against that Popish Paradox of halfe forgiuenes, (who will not in any wise, that the punishment should be forgiven, but the fault onely) let vs hold fast this most comfortable doctrine, that hee that saide to him that was sicke of the palsie Thy sinnes are forgiuen thee, saide also, arise Matth: 9: 2: take vp thy bedde and goe to thine house. Yea let vs with a constant persuasion, oppose our selues against that Pop [...]she doctrine, whereby the [Page 183] Church of Rome, for their owne gaine and lu­cre, seeketh to hide from the distressed conscien­ces, the inestimable benefite of CHRIST his death; assuring our selues that hee who thus spoke to that diseased man, arise take vp thy bed, and goe to thine house, that vvee may knovve that the Sonne of man hath authoritie in earth to forgive sinnes, as the three Evangelistes with one month beare witnesse, thereby also giveth vs to vnder­stande that if the punishment remaine, there can bee no certaine persuasion of the hart, that the faulte is pardoned. And thus much for this peti­tion

Nowe followeth the condition, or the pro­mise annexed thereto, As vvee forgive them that trespasse against vs. And heere wee are to remember, that wee doe not heereby so iustifie our selues, or commend our forgiving of o­thers, as if it were so perfect, that wee would not craue of GOD to bee more mercifull to vs, then wee can bee to them that offende vs, But wee onelie shewe, howe that the consideration of our debte, wherein wee stande indebted to GOD, and in his daunger, maketh vs wil­ling and readie to forgiue such as haue falted to vs, that with better assurance wee may aske forgiuenesse. So that wee doe not in these woordes, aske like measure of mercie at GodsReadi [...] to for [...] [Page 184] handes, as we are willing to shewe to others (for we cannot so freely, and hartely forgiue, neither with so sincere an affection as we ought) but doe even testifie before God, that we are not desirous to beare any malice or envy, but rather woulde beare with our brethren, that our heavenly Fa­ther, might not be provoked to deale hardly with vs.

Neither must we imagine that our forgivingOur forgi­ving others no cau [...]e of our forgiu­ne [...]: others, is the cause why God forgiveth vs (God forbid that this so necessarie a petition, should be caried vp by so weake a wing) but rather we do by the consideration of Gods great goodnes to vs ward; tye our selues to be good to others, and haue a resoluce purpose to forgiue. And this is a most necessary addition, to put vs in mind of the hard measure, that we may iustly at Gods hands looke for, if we shew our selues vnmercifull to o­thers. For, With what measure we meate, it shall be Matth: 7: 2: Math. 6: 15: measured to vs againe. And if we doe not forgiue men their trespasses, no more will our heavenly Fa­ther forgiue vs our trespasses. This is plainelyMatth: 18: taught vs in the parable of that rigorous servāt, who because he would not forgiue his fellow one hūdred pence, but intreated him very hardly, was therefore himselfe delivered to the tormentour, vntill hee should pay that which hee should never be able to satisfie for. For there shall bee condem­nation [Page 185] merciles, to him that sheweth not mercy. Iam. 2: 13:

And seeing we cal God our heavenly Father, & therby acknowledge our selues to bee his chil­dren: it is good reasō that as in Christan vertues we seeke to imitate our Father: so in this also, according to that commandement of our Saviour CHRIST, Be ye merciful as your Father also Luk. 6: 36: is mercifull; knowing that our labour there­in shall not bee in vaine; seeing that hee in whome all the promises are Yea, and Amen, that is are performed and accomplished hath thus proclaimed: Blessed are the mercifull: for they shall ob­taine Math: 5: 7: mercy.

Heereby then wee learne. that when wee pro­strate our selues before the God of all mercy, loo­king for mercy and forgiuenesse of our sinnes: we must clense our owne hearts from all corruption of rancor and malice, and by the sanctification of the spirit, haue a full and resolute purpose, of pardoning whatsoever offences committed against vs.. For otherwise wee aske against our selues a heavie iudgemente, if with a mynde purpo­sing revenge and hatred, wee saye to our hea­venly Father, that great and mighty GOD, forgiue vs, as we forgive them that trespasse against vs. For it is all one as if wee shoulde say, I will not forgiue, and therefore forgiue me not. And then as the prophet David saith, they arePsalm: 32▪ [Page 186] happy whose sinnes are forgiven: so on the contrary where forgiuenesse of sins is not, there is no­thing but a portion with the devill and his An­gels, in vtter darkenesse, weeping and wailing & gnashing of teeth. Therefore when we will pray to our good God, let vs first striue to the vtter­most of our power, to sweepe out of every corner of our heartes, the filth of malice; and indevour not to forgiue onely, but also as much as in vs li­eth to forget, whatsoever wronges any man, ei­ther by word or deede hath offered vnto vs: that hauing this testimony of a good conscience, that we as hartely as wee can doe, pardon all faultes committed against vs, we may with the greater assurance of the same holy spirite, which hath wrought this good in vs, say to our heavenly Father, Forgiue vs our trespasses, as vve forgiue them that trespasse against vs.

But shal that forgiuing them that trespasse a­gainst me acquite them of sinne, and make them free frō that iniquity, as the Pope saith hee dothOur pardo­ning taketh not away mens sins by his pardons ease men of that burthen? Not so. For in every such sin there is an offence against God, which we cannot medle withall. For what haue we to do, to take Gods office vpō vs? There is also a wronge done vnto man. This man may remitte, so farre foorth as it concerneth him.

Neither yet must we imagine that al wrongs or evil dealings must be suffered amongest men, because it becommeth Christians to be ready to forgiue. For first this is no inhibition to Magi­strates,Evill must be punished al­though we must for­giue: but that they may pronouncing iust iudgementes against malefactours, seeke by force of Lawe, to restraine and bridle evill do­ing amonge men. But they also must take heede, that they execute the Lawes, lawfully: that is, without respecte of persons, not for feare or favour of any, either for loue or hatred, or for hope of gaine, or with any other corrupte affection: Least they pronouncing a iust sen­tence or iudgment, yet not iustlie, because they are mooved thereto by some affection, bee founde guiltie of innocent bloud, and de­file with their corruptions, GODS iudge­mentes.

And private men also, may without breach ofIustice must be dōe iust­ly Private mē may re­forme their wronges. the Lawe of Christianitie, restraine and reforme the wronges done vnto them. But wee must in any wise take good heede, that neither our ear­nestnes in seeking our righte, or in defending our selues, bee any occasion of offence vnto o­thers; or that we giue them iust cause to slaunder our profession: And also our minde, must even in seeking lawfull meanes, to redresse such wronges as we suffer, bee farre from malice or [Page 188] rancour (as before I haue saide) least as another hath offēded against the law of charity in wrong­ing vs either in word or deede: so we also breake the same lawe, whilest with an vnlawful affecti­on, we seeke lawful mends. And thus much of the fifth petition.

Now followeth the sirt, And leade vs not into tentation, but deliver vs from evill. Wherein wee pray for helpe & assistance of Gods spirit, against sinne, in time to come, as we haue craved before, forgiuenesse of thinges past. And this petition cō­sisteth of two parts. For we first intreat him, that hee will not deale with vs, as in his deserved wrath he might: secondly that we may haue his mercifull deliverance from evill. The first parte therefore is expressed in these wordes: And leade vs not into tentation. Which wordes might in my iudgment easily be vnderstoode, and should haue had no great difficulty in thē, but that there haue beene some at all times, that wresting the worde of God to a wrong and wicked sence, even vnto their owne destruction as Saint Peter telleth [...]: Pet. 3: 16 vs, would for their owne excuse, make God, even that God that hath no delight in iniquity, but is a iust revēger of al wickednes, to be the cause & author of their evill. The Manichees those auncient Heretickes, among many other their heresies did houlde this blasphemie. Yea and some other [Page 189] also perchaunce before them. In which respect Saint Ambrose, and longe before him Saint Cyprian, durst not saye with our Saviour CHRIST, leade vs not, but let vs not, or, suffer vs not, to bee ledde into tentation, perver­ting the sence; and chaunging the wordes. Nei­ther are there wanting in these daies, which are boulde to charge vs with that same blasphemie, if wee ascribe vnto GOD any more, then permission or suffering the actions of wicked men.

For the cleering of this point, because I pur­poseGod not the auth [...] of sinne to speake one word or two, first I proclaime it vnto the worlde, that we are so farre from ma­king God the author of sinne,, in our selues or o­thers, ▪that wee fully consent in doctrine with Saint Iames, and giue vnto him the right hand of fellowshippe, when he admonisheth thus; Let no man say when he is tempted, I am tempted of God. Iam: [...]: 13: For God cannot be tempted with evill, neither temp­teth hee any man. But yet we knowe that it is not in vaine, that our Saviour Christ saith Leade vs not into tentation. Neither is it a kinde of speech, strange vnto them that are acquainted in Gods booke. For God is saide to harden Pharaohs hart. Exod: 4: 21 And in the prophet Esay, the people complaine thus. O Lord why hast thou made vs to erre from [...]sa: 63: 17: thy waies, and hardened our heartes from thy feare? [Page 190] And the Apostle Saint Paule, speaking of the Idolatrous Gentiles, saith that God gau [...] them Rom. 1. 24. vp to their hearts lusts, vnto vile affections, into a reprobate minde. And shewing Gods heauy iudg­ments against them that perish; by the deceiue a­blenesse of that man of sinne, and childe of perdi­tion, he pronounceth that God shall send thē strong 2: Thes: 2: 1 delusions, that they should beleeue lies. In al which things the selfesame iudgemente of God against the wicked is expressed, that here is spoken of by our Sauiour Christ. For to harden the heart [...], to make to erre, to deliver into a reprobate mind, to send strong illusions, is nothing else, but to leade into tentation, and the holy Ghost chargeth God with all these.

Nowe therefore let vs reuerently adore the iudgementes of God, and soberly consider, howe the holy Scriptures ascribe these things to god. And first we must resolue with our selues, and h [...]ld it as a principle in Diuinity, that God dothGod put­teth no euil into vs: not put anie euill into any; hee corrupteth not their heart; neither maketh hee them euill, that were good. This bee farre from any Christian hart, thus to thinke of God. But as he is holy, hee loueth holines, and is the authour of all goodnes.Ioh: 6: 44: God force­eth none to euill or good. And although God draweth all them that come vnto Christ, by the sweet motions of the holy spi­rit, as by a strong corde, or a double chaine: yet [Page 191] doth he not force or constraine any, either to do e­uill or good. For he is a most pleasant spring of wholsome water, from which no bitternes can come: and although he mooue vs effectually, yet he cōstraineth vs not forcibly to serue him, muchEzec 18: 23 lesse then to displease him. For hee desireth not that the wicked should die. These two things be cause they are confessed of all, neede no further proofe. Namely that God putteth not euill into any; neither constraineth them to doe euill.

From what founetaine then followeth the e­uillIam 1: 14: that we commit? Everie man is tempted, when hee is drawen away by his owne concupiscence and is Sinne com­meth of our selues entised, saith Saint Iames. That fruit spring­eth, from the roote of bitternes that is in vs. And we so readilye, nay so greedily, yeelde vnto the prouocations of sinne, that we need no forcing at all therto. For this cause Iob saith, that we drink Iob: 15. 16 in wickednes as water: and the Apostle to the He­brewesHebr: 11: 25 Iam: 4. 1: speaketh of the pleasures of sinne, as doeth Saint Iames also. It is therefore good councell that the same Apostle to the Hebrewes giueth.Heb: 3: 13: Exhort one another daily while it is called to day, lest any of you be hardened, through the deceitfulnesse of sinne. For sinne is like a cup, well mingled with sugar and delectable spices aboue, but with poi­son, in the bottome. At the first it hath delighte & pleasure, but in the end, bitternes & death. Thus [Page 192] then it appeareth, that sinne commeth not from God, but from our selues, yea and that with too much readines.

How then is God said to harden the hearte, to lead into tentation, to giue vp, or deliuer into noisome lusts, or a reprobate sence? Or how doth hee make men to erre? For as I haue shewed before, all these thinges are affirmed of him. Hee first withdraweth his holye spirite fromGod with­draweth his spirit: those whome hee is saide to harden, and by that meanes are they become harde and vn­profitable to anye good worke, hauing that li­uing founetaine of heauenlie graces stopped from them, whereby onlie they can be softened. For as GOD may bee truelye saide to harden the earth, as also hee doth threaten by his pro­phetLevi: 26. 19: Moses, that hee will make the earth hard as brasse, for the wickednesse of the people, not because hee putteth anye hardnesse into it, but because in withholding the droppes of heauen, and the raine from aboue, it is become dry▪ and vnfruitefull: so hee hardeneth vs, when he softe­neth vs not.

Then likewise hee doth more then suffer men to be solicited by such motions, & allured by such occasions, as through their fault draw thē to sin,Occasions of sinne. and turne in the godly to their bettering, by ma­king them to walk more warily before the Lord: [Page 193] but to the wicked, these occasions which are offe­red, & they most greedily according to their cor­ruption doe abuse, are as it were furtheraunces, to the plucking vpon them gods iust iudgments. This may appear by that story of Ahab. God purposing to execute his wrath vpon Ahab a wicked king, hath with his ministring spirits, as it were a consultation, and saith: Who shall entise Ahab, 1: King: 22 [...] 20: 22: 23: that he may go & fall at Ramoth G [...]lead? And there came forth a certaine euill spirit and offered his seruice in this sort: I (saieth hee) will bee a lying spirite, in the mouth of all his Prophetes. To whome the Lorde saide, thou shalt entise him, and also prevaile, goe forth and doe so. And of this the prophet of the Lo [...]de M [...]chaiah doeth conclude, that the Lorde hath put a lying spirite, in the mouth of all Ahabs prophets. And why should we thinke it straunge, that God shoulde in such sort deale with his creatures. The mother that loueth the childe most tenderly, yet if shee see him too greedye of a knife, will perchaunce some­time let the childe holde the knife in his hande, yea will so guide the knife, that it shall cut his finger, not that shee is carelesse or that shee doeth not regard her childe, but thereby shee tea­cheth him to take heede, how he meddle with a knife againe. So God dealeth many times with thē whō he loueth, by casting such blocks in their [Page 194] waie, at the which whilest through their de­fault they stumble and fall, they may learne af­terwardes, to looke better to their feete, and to take heede more carefullie. As for the wic­ked and rebellious, God as a iust iudge, delive­reth them vp into a reprobate minde, as to a tor­mentour, euen hereto, beginne their endlesse pu­nishment.

And as by such occasions hee tryeth the faith­fulnesse of his seruantes, and discouereth the hy­pocrisie of the wicked: so doeth hee also giueThe know­ledge that evill men deui [...]e by, is of God witte and knowledge vnto al men whereby they deuise; and [...]ower also and abilitie, to execute and doe euen those thinges, that are contrary to his will. For whatsoeuer vnderstanding or strength we haue to doe any thing, from him on­lyAct: 17: 28: we haue it, In whom wee live, mooue, and haue our beeing. For God euen our good God, that hath giuen vnto vs such gifts of bodie or minde; doth not for the most parte withdrawe the same, no not when wee goe aboute those thinges that displease him: but doeth therein as pollitike and wise princes will doe, when they see sub­iectes whome they aduaunced to high authori­tie, beginne to abuse their honour, and to des­pise their sufferaigne. They will let such a one alone vntill they haue taken him in the snare, and then will they not only resume their digni­ty, [Page 195] and take it from him, but his life also. Euen so God letteth men alone that doe abuse these his giftes, but when hee seeth his time, they shall paie deare for it; and shall render a heauie account, of their contempte of Gods good gra­ces.

And whereas I said before, that God doeth more then suffer occasions to be offered vnto mē, which they readily turne to their hurt, as appea­reth by his consulting of Ahabs destruction, his sending of that lying spirit whereby hee was de­ceiued; it is very consonant to the whole doctrine of the holy Scriptures, which teach God to bee gouernour and ruler of the worlde, that the ansvvere of the tongue is of the Lord, that the steps Prove: 16: 1 Pto: 20: 24: Ier: 10: 23: of man are ruled of the Lorde. For O LORDE I knovve (saieth the prophet Ieremie) that the vvaie of man is not in himselfe, neither is it in man to vvalke and direct his steppe [...]. Yea, the kings Pro: 21: 1: hearte (bee he neuer so mightie) is in the hand of the Lorde, as the rivers of vvaters: hee turneth it, vvhethersoever it pleaseth him. Are not two Mat▪ 10. 29: sparrovves solde for a farthing? and one of them shal not fall to the grounde vvithout your Father, saith Christ our Sauiour. The Lot is cast into the lap: Pro: 16: 33: but the whole disposition therof is of the Lord. If he rule the tongue & steps, yea the harts of princes; if he haue to doe in the taking of sparrowes, and [Page 196] the disposing of lots: doth it not hereby manifest­ly appeare, that hee worketh also in our actions, and in the occasions which wee turne to good or evill? But let vs learne by examples howe theseOccasions of evill are of God n [...]t the abuse of the occasion 2: Sam: 11: 2 occasions of the evill that wee doe, are of God. David was allured to sinne by the sight of Beth­sheba. That Bethsheba did bathe her selfe, and that David did at that time▪ rise out of his bed, and walke on the roofe of his Pallace, these actions, which were the occasion of his sinnes, were governed and directed by God. It was no doubt Gods worke also, that the Damosel did charge Peter to haue beene one of them that followedMat: 26: 69: Christ, which was vnto him an occasion, to for­sweare and curse himselfe in the deniall thereof. He that governeth the sparowes in their falling to the earth, and ordereth the lottes, did also di­rect them in these actions. What then? did God cause David to lust, or Peter to denie his Ma­ster? No hee made David to see Bethsheba, and Peter to heare what the Damosel saide: but the one had his owne lust kindled by the sight of his eie, the other his faith sore shakē, by hearing that question of the maide: and they both were decei­ved by their owne corruption, and drawen to sin by their owne fault.

But God hath in these things no sinfull affe­ction,Psa: 145▪ 17 The ende why God doth this: hee is holy in al his workes. And as a wise [Page 197] governour of al our actions, by such falles he let­teth his children see their weakenes, that they may take better hold of him that is their strēgth; and so in mercy forsaketh them, for a time, that that they may cleaue the faster to him for ever. But against the wicked, by such meanes hee exe­cuteth his iust iudgments, punishing in the [...] sin by sinne. And this is it that the Apostle Saint Paule teacheth the Thessalonians. Because 2: Thes: 2▪ 10 (saith hee) they received not the loue of the truth, that they might be saved: therefore God shall sende them stronge delusion that they shoulde beleeve lies, that all they might be damned which beleeue not the truth, but had pleasure in vnrighteousnes. And thus do we yeeld vnto our great God soveraign­ty and dominion, in acknowledging his power and working in all things. And thus we giue vn­to2. Cor▪ 4: 6: him the praise of wisdome, Who (daily) commaundeth the lighte (of his mercie and iustice) to shine out of the darkenesse (of our sinnes.)

Nowe out of this which hitherto hath beeneGod author of the fact not of the sinne: saide, we learne first that God in all that we doe hat evill is, is author of the facte, but not of the faulte; of the worke, but not of the wickednesse that is therein. So that wee must in every such action, bee wise to put a difference, betwixt that which is Gods part therin; & that which our cor­rupt [Page 198] nature polluteth: as in manythings there is to bee seene a manifest discrepaunce betweene a thing it selfe, and the imperfection that is in the same. A workeman cutteth with an axe or edge­toole that is broken or rough. The workeman is cause of the cutting, but not of the roughnes or vneuen cutting. The schoole-master maketh his scholler that stammereth to say his lesson, and he in saying stutteth or stammereth. The Master is the cause of his speaking, as iustly he may (for he hath authority ouer him) but the stammering, is of some imperfection in his speech. Or the Master commandeth his servant that halteth, to goe to doe such businesse as he hath for him to do: he is now the cause of his seruauntes going, but not of his halting; that is of himselfe. So like­wise God in all our workes, worketh in vs, or with vs, so farre as there is no corruption in the same: but the sin that we commit, is wholy ours,Eccl: 15: 11: 12. 20: and not his, as of the son of Sirach we may tru­ly learne.

Secondly that whatsoeuer he worketh in vs,God wor­keth to a good ende he doth it alwaies to a good end, and with a good affection: either mercifully dealing with his chil­dren to their amendment; or iustly executing his iudgementes against the impenitent; and all­waies setting foorth his glorie, both in the one, & by the other. So that if wee rightly examine his [Page 199] ings, wee shall be so far frō making him the Au­thor of sinne, that wee may rather plainely con­fesse, as truely wee may, with the Apostle Saint Paule, that God shall be iustified in his wordes,Rom: 3: 5▪ (yea and in his workes also) and ouercome when he is iu [...]ged. And thus much of this questiō, whe­ther God be the authour of sin, which God forbid we should once surmise.

But for these wordes of this petition, there is not in my iudgement any great hardnes therin. For we pray, that God woulde not deale with vs according to our deseruing, neither rewarde vs according to our wickednesse, but that he would strengthen our weaknes, correct our cowardise, reforme our infirmities, and supply al our wāts: not giuing vs ouer to our owne lusts; but watch­ing ouer vs with a vigilant eie, that wee fall not into such wicked lustes, as our owne corrupt na­ture is prone vnto. But because of this request there are sundry branches, it is not vnprofitable to speake of the particular thinges contained in this praier.

First therefore we craue of God, that seeing our weakenes is such, as that wee haue alwaies iust cause to mistrust our owne strength; God will in such sort deale with vs, that wee bee notWee pray not to bee tempted to evill▪ tempted. That is, that no occasion bee offered vnto vs, whereby wee may bee mooued to euill. [Page 200] For our nature is like to a water, which so long as it is not stirred or troubled seemeth cleare: But if a sticke, or anie other thing, bee it ne­uer so cleane, bee thrust into the same, the filth and mudde ariseth, and sheweth it selfe: euen so wee, vpon euerie occasion doe shewe our cor­ruption, and our wicked affections vpon euery lighte motion, are most readye to burst foorth. Wee therefore knowing our pronenesse to sinne, and our weakenesse to withstande such assaults, first desire that wee bee not tempted or solicited to euill.

Then also that if God see it to bee fit, either for his glorie, or our good, that wee shoulde so bee tryed: wee craue that God in this our tri­all, will not withdrawe from vs his helping hande, leauing vs to our selues, and our owneWe pray for Gods helpe.▪ concupiscence. Because wee knowe that we are not then able to withstande the verye leaste assaulte, one minute of an howre, but that readilye wee yeelde, and are leade awaye cap­tiues.

And thirdelye wee aske, that hee will as­sistAssistāce of Gods grace vs by his grace. Because it is not enough if hee doeth but looke on. Therefore wee de­sire of our heauenlie Father, that hee vvill not 1: Cor: 10: 13 suffer vs to bee tempted [...]boue that vvee bee able, but vvill even giue the issue vvith the tentation, [Page 201] that vvee maie bee able to beare it. That so wee maye heare to our vnspeakeable comforte, that ioieful voice: My grace is sufficient for thee: 2: Cor: 12: 9 for my [...]ower is made perfect through weakenes.

Lastly, in consideration of our sinnes which haue deserued, that God shoulde in most seuere manner deale with vs: wee beseech GOD, not to punish our former wickednesse, with theNot to pu­n [...]sh our sins past. loosing of the raines of libertye to sinne heereaf­ter: neither to acquite our loosenesse of life, with ignoraunce or contempte of the worde, as God doeth many times most iustly: neither yet on the contrarie, to render to vs wickednesse of life, euen with greedinesse, without remorse; for our carelesnesse in the knowledge and seruice of him. For that God doeth thus deale with his disobedient seruauntes, as many other testimo­nies doe prooue, so none more plainely, then thatRom: 2: 21: 24. [...]6: which the Apostle Saint Paule writeth to the Romanes, that the Heathen did after some sorte knowe God, but did not glorifie him as God, wherefore God gaue them vppe to their heartes lustes, and to vncleanenesse, yea to most vile & vnnaturall filthines. And thus much concerning the first parte of this petition, where­in we intreate God to forbear to powre forth his displeasure.

The seconde parte of this praier, is a crauing [Page 202] of his grace and assistance, but deliver vs from e­vill. The neces­sitie of this petition: He that vnderstandeth not howe necessarie this petition is; knoweth not how weake, simple, and heedlesse himselfe is; how strong, crafty, and diligent an aduersarie he hath. Hee considereth not in what place he liueth, namely in the world, which sometime by faire words, and shew of pro­fit or pleasure or such like worldly thinges decei­veth; and sometime by feares, dangers, griefes, & vexations terrifieth. He remembreth not howe great and ready a meane, this his subtile and flie enemie hath to preuaile, by reason of our owne flesh, which lusteth against the spirit, whereby it cō­methGal: 3: 17: Rom: 7▪ 231 to passe, that we haue a lawe in our members, rebelling against the lawe of our minde. And vpon this occasion it is no hard matter for him to pre­vail, who hath within our selues so mighty helps, namely our desires, delightes, pleasures, and all our naturall disposition. So that the Apostle S. Peter had good reason to exhort vs thus, abstaine from fleshlie lustes which fight against the soule. We1. Pet: 2: 11: therefore that are of our selues so weak, and sub­iect to sinne, and haue that our ancient aduersary who still goeth about as a roaring Lyon seeking whom he may deuour, with whom also our own lustes haue made such a conspiracie, that they are readie to betraye and deliuer vs into his handes: we I say, that stand in such a dangerous case, & [Page 203] see our nature to be polluted with originall cor­ruption, and our li [...]e to be stained with our actu­all and committed transgressions, haue greate cause not only to say; but euen to crie from the bottome of the heart, with faith vnfamed, deliver vs from evill.

And as on the one side, wee see our wantes in that we are taught thus to pray; and our weake­nesseOur vnabi­li [...]y to deli­uer our selues: to resist the assaults of Sathan: so we vnderstand also how vnable we are to deliuer our selus from euil: whether it be that evill one, our ancient enemy; or our owne euill lusts within vs, that are alwaies drawing vs to euill; or any outward euill, whereby we are troubled. In all these wee must craue helpe of our heauenly Father, other­wise we cannot be deliuered from them. For e­uen he that gaue Iacob for a spoile, and Israel to the Esa 42: 24: 2: King. 24: robbers, because they sinned against the Lorde, as the story of the kings sheweth: He I say, and no creature, no Saint, no Angell, but as he is gods ministring spirite, sent and appointed to doe that seruice, is of power, to free vs from any daunger or distresse. And therefore wee must rest vnder the shaddowe of his wings, and not seeke anie o­ther patrone or helper. In our necessities & bo­dilie wantes, vnto him we must say, Deliver vs from evill.

As for the euil whereby our soule is assaulted, [Page 204] we are much lesse able to free our selues from it. Even we I say that haue receiued the first fruites Rom: 8: 23 Eph: 4 30: Ioh: [...]: 13: of the spiri [...]; and are se [...]led by the spirite of Go [...] vnto the day of redemption. We are borne not of bloud, nor of the will of the flesh, nor of the will of man, but of God: with the worde of truth; that are borne (I saie)Iam: 1: 18: 1: Pet: 1: 23: anewe, not of mortall seede, but of immortall, by the worde of God, who liveth, and endureth for ever: Ioh: 8: 36: We that haue so many graces bestowed vppon vs, cannot bee truely freede, vntil the sonne haue made vs free, and therefore must sub, and sigh, seeke, and sue, for that leading spirite of God, that Spirit of adoption, whereby wee (may) crie Rom: 8: 14: Abba, Father, and craue this grace and helpe of him, whereby wee may bee delivered. For therefore did our Saviour Christ teach his holie Apostles, Saint Peter, vppon whome hee had bestowed many greate graces, Saint Iohn,Gal: 2: 9: whō he loued aboue the rest, and Saint Iames, which three were counted to bee pillers in the Church, and the rest thus to pray, that al succee­ding ages might learne, that our heauenly Fa­ther only can worke this our deliverāce frō evil.

Nowe although whilest wee are in this vale of misery, we alwaies haue occasions, to beseechWhat evill we pray a­gainst God to deliver vs from all sorts of evill, bodely & ghostly, temporall and spirituall: yet heere espe­cially we pray to be delivered ftō those evils, the [Page 205] committing whereof, is an offence against God. And because that for the perfecting of this our deliverance, there are sundry things so necessary, that without them it cannot be: therefore in this petition, we sue for all those thinges.

As first, that it would please god to loose theThe chains of sinne to be loosed chaines of sinne, and to breake the fetters of ini­quity, and to set our hart at liberty, from that mi­serable thraldōe and bondage wherein our trans­gression houldeth vs; that we being delivered from Luk: 1: 74: the handes of our enimies, might serue him without feare, in holines and righteousnes, all the daies of our life.

Secondly, that wee being freede from sinne, and inlarged from the dominion thereof; may beTo be coupled to Christ: coupled and knit faste vnto Christ our heade, so that by his spirit and power, wee may receiue a godly increase, in all Christian conuersation, to­wardes god or man. According to this did the prophet David make his humble suite thus: O Psal: 86: 11: kni [...] my heart vnto thee that I may feare thy name. Our soule being thus glued vnto GOD, with the glewe of loue and zeale towardes him, wee shall bee so shielded vnder the shadowe of his winges, and fenced aboute with the power of his spirite, that not the gates of hell, shall bee a­ble to bring vs into thraldome, or woorke our woe.

And that we may stand the faster, in that free­dome and libertie whereunto God hath brought vs: we thirdly aske of him, that he will giue vntoSpirituall armour: Eph: 6: 14: 16: 17: vs, both his spirituall armour for our safety and defence, the girdle of veritie, the brest-plate of righ­teousnesse, the shielde of faith, the helmet of salvati­on: and also for a weapon, whereby we may anoy and put backe our aduersary, the sword of the spi­rit, which is the worde of God. For beeing thus ar­med at all assaies, with this spiritual complet ar­mour, we shall with great confidence say, deliuer vs from euill, and with greater comfort, feele the effect thereof.

Fourthly, we begge of him, that hee will buc­kleThe buck­ling of this armour: vnto vs this armour, that it may bee fast and not easilie shaken of, when we are in the battell: And that he will teach vs, to vse aright that spi­rituall sword, which is the power of God vnto salvation, to everie one that beleeveth. For wee seeRom: 1: 16: that many doe handle the same to their owne de­struction: whilest they peruert the scriptures ei­ther for the mainetenaunce of their blasphemies and heresies; or for defence of their wicked­nesse.

Last of all wee aske of our heauenly Father,God help: that he will vouchsafe not onlie to incourage vs to fight with a good courage the Lordes battell; but also that he will hold vs vp that wee fall not, [Page 207] and when we are downe, that hee will so protect vs, that then our enemie giue vs not a deadlie wound, but that hee will raise vs vp againe, and make vs able to stande against all assaultes of sinne.

But because these things cannot be perfected in vs, vnlesse God by his spirit make vs new creatures, taking away by little and little this our corruption: wee therefore aske in this petition, that it will please our heauenly Father, the wor­kerHatred of sin. of all mercy and grace; to giue vnto vs a ha­tred and detestation, of our owne vngodly & wic­ked affections, which of our selues we cannot at­taine vnto. For we are greedily and violently ca­ried, to loue and like them but too well▪ There­fore here wee craue that God would scatter and consume in vs by his good grace, all those moti­ons whereby the world and Sathan our ancient enemy seeketh to deceiue vs. Then also that by the fire of his holy spirit, hee will kindle in our hearts, an earnest loue and longing. after the truth, godlinesse, with all other Christian ver­tues, that as by our hatred of sinne, we declare our selues no [...] to bee of the worser sort: so by our loue of holy obedience we may proue our selues, to bee the children of God. And because in Chri­stianity chiefly, not to profit is to goe backe: ther­fore wee also send vp our groanes vnto our good [Page 208] God, that he wil increase in vs these good things,Increase in goodnesse. and make vs to grow in knowledge and heauen­ly wisedome, zeale, godlines, loue, patience, tem­perance, and such other Christian ornamentes. And moreouer that he wil strengthen our weak­nes, and confirme our feeblenes, that wee in this combate may prevaile, and obtaine the victorie through Christ that liveth in vs, and strengthe­neth Galat: 3: 20: vs.

Now after these petitions in some sort expla­ned, remaineth the addition or conclusion of the Lords praier: For thine is the kingdome, the power, and the glorie for ever, and ever, amen. Which wordes although they are omitted by S. Luke, yet are they worthy to be thought vpon, not only because they are written by Saint Matthe we, but also because they contain pr [...]fitable doctrine. And whereas there are two things necessary for vs to be perswaded of, in all the praiers that wee make, either to God or man, if we will pray con­fidently, and with h [...]pe that wee shall bee heard: that is an assuraunce of Gods loue, and a knowe­ledge of his might: in the preface of this praier, Christ hath taught the former, when hee assureth vs that his loue towardes vs is such, as that wee may without doubting cal him Father: and now in the knit [...]ing vp of the same, he calleth vs to the consideration of his power: that wee with com­fort [Page 209] may cal vpon such a God, as both will heare vs, because he loueth vs, and can helpe vs, because all power belongeth vnto him.

And first when wee acknowledge that king­domeGod aboue all kinges: to bee his, wee are taught not to haue our eies dazeled with the externall glory of these worldly Princes or Potentates, whose breath is in their nostrels, it departeth, they returne to their Psal. 146: 4. earth, and then their thoughtes perish: but to fixe our hart and hope vpon him, to whome of right all kingdome and dominion belongeth: and in com­parison of whome, the mightiest Monarches and most puissant Princes that rule vpon the earth, are but petty magistrates, that owe vnto him ho­nour and homage. For when wee confesse that kingdome is belonging to him, it is as much as if wee had saide, that the kinges that wee see to rule and raigne vpon the face of the earth, are his lievetenants, set in their roomes by him, and by him to be deposed as he shall see it fit. They are to obey his commaundementes, and to governe as he prescribeth; or else that great king whose righte to raigne wee doe heere confesse, shall pu­nish thē for abusing their authority. Soveraigne and absolute kinges they are not, howsoever they come to their roial estate, but his subiectes and servants. For whatsoever may be said to be kingdome, we say heere that it is his.

Secondly wee ascribe vnto him power. So that as in the former title, we confesse that he on­lyPower to subdue his foes or helpe his servauntes hath right to rule and governe: so heere wee graunt that he hath ability and means to dispose of all thinges at his pleasure. Earthly kings and princes be they never so mighty, and haue they never so good right to raigne over their subiects yet cannot alwaies either subdue their rebelli­ous traitours that rise vp against them; or with­out these ambitious neighbours, that seeke to encroach vppon their Dominions. But this our king, as he may claime as his owne all the king­domes of the earth, yea the rule of heaven and earth, and of all his creatures: so because power is his, that is, belongeth vnto him, and to no o­ther, therfore hath hee such might, that none can withdraw their neckes from the yoake of his go­vernment. Neither Pharaoh the mighty, nor Nabuchad-nezer the proude, nor Iulian the Apo­stata (who confessed himselfe to bee to weake to deale with this mighty and powerfull king) were able to withstande him. For hee hath not onely the Angelles, his ministering spirites, to woorke his will; but men also at his commaun­dement, to execute his iust wrath; not one­ly against their enemies, and such as they ha­ted, but even against their friendes and compa­nions, as did the Midianites in the daies of Gi­deon. [Page 211] Hee (such is his power) can cast downeIudg: 7: 2 [...]▪ hailestones vppon his adversaries to destroy them, as they did against the fiue Kinges that were gathered against Iosua. Hee can causeIos: 10: 11: them to heare a noise of chariots, and horses, and a greate army, as hee did for Samaria a­ga [...]nst2: King: 7: 6 the Syrians, so that they fled for feare. Yea what thinge is there so weake or base, thatHe maketh weake meanes stronge hee cannot make stronge or valiant, to woorke his will. The frogges, flies, lice, yea the a­shes or dust vnder our feete, are meane crea­tures and contemtible. But God by them made the stubborne and harde hearte of Pharaoh to yeelde. Worthely therefore wee yeelde vnto him the power and might, who because he doth but speake the vvoord, and thinges are effected, therefore doth even what himselfe willeth. So that we iustly may say as Christ hath taught vs, thine is power.

Thirdly we ascribe vnto him glorie, that is, honour, laude, and praise. Because hee wisely governeth the whole worlde, and mightely dis­poseth of all thinges, as it seemeth good to him: wee doe therefore confesse most willingly, that Psal: 115: 1: not vnto vs, but to his name the praise must bee gi­ven. The summe therefore of this conclusion is, that GOD rightfullie may, and mighte­lie doth, dispose of all thinges; and therfore [Page 212] that the glory of all our actions belongeth vn­to him, and no other.

And we must marke this word for, which sheweth that the wordes following are a reason of that which went before. Wee seeme therefore in the shutting vp of this praier, to declare whatThe cause of our boldnes in prai­er. it is that hath imboldened vs to call vppon him. Euen this, because kingdome is his, and there­fore nothing ca [...]e be done, but at his appoint­mente. Power is his, and therefore wee can haue no helpe, but from him. Glory is his, and therefore cannot bee yeelded to our selues, for anye our doinges, or to anye other creatures whatsoeuer. Heere therefore wee learne a most necessarie lesson, which the LORDE GOD for his greate mercies sake, imprinte in the heartes of them that call vppon the name of the LORDE, that they maye learne to departe from that greate iniquitie, wherewith the world hath beene, and yet is, most daungerously in­fected. For wee haue in our necessities, di­stresse or daunger, vowed our vowes vnto them that were no Gods, that if they woulde deliuer vs, wee woulde bee thankefull for it, and offer some token of thankefulnesse vnto them. Wee haue prayed vnto them, as if they coulde helpe vs. Wee haue vowed our selues before them, as if they had beene Gods. Wee haue put in [Page 213] them too much trust and confidence, as if they had beene able to doe vs good. Yea, before stockes and stones, the worke of some carpen­ter or Mason, with the helpe of a Painter, wee haue saide euen before the Images of men or women, without regarde of what sexe or sorte they are, Our father.

But here our Sauiour CHRIST in these wordes teacheth vs, that we cannot confident­lye call vpon anye for helpe or succour, but onlie vppon him to whome kingdome, power, and glorie belongeth, that is vpon God only. Let them then that doe please themselues so well, in their inuocation of Saintes or other creatures, bring foorth and set before vs anye creature in heauen and earth, anye Angell or Archangell, any Sainte departed man or woman, that can truelie challenge to themselues kingdome, pow­er, and glorye; then maye they with the better assuraunce call vpon such, if also they haue anie warraunte out of the woorde of GOD, that such will haue a Father-like loue and care ouer them. But kingdome, povver, and glo­rye belonge to GOD onlie, and therefore our prayers also, cannot well and Christianlike be made or directed to any other. And thus much for the instruction or lesson that heere we haue to learne.

We haue also out of this comforte or consola­tion, in that we▪ who in the b [...]ginning assured our selues of his Fatherly loue towards vs, doe now also know his power and might that hee hath to doe vs good. So that as we may rightly and tru­ly perswade our selues, that hee will helpe vs be­cause he hath a Fatherly affection vnto vs: so we may assure our selues likewise, that he can do vs any good, that wee stande in neede of, because that all kingdome, power, and glory is his, and therefore all things are at his commandemente. And thus much as it pleased God to directe my pen, haue I thought good to set down, for the ex­planation of that, which wee commonly call the Lordes praier.

Now I beseech thee (O Christian Reader) to consider well with thy selfe, how necessarie an exercise praier is for vs, who heere as Pil­grimes and straungers▪ doe trauell in this vale of misery, where wee finde manie wantes, fall into many daungers, are swallowed vp of many griefes, and compassed about on euery side, with many lustes, that fight against our soule. In all which calamities, wee haue no supply, safety, cō­fort, or defence but in flying to our heauenly Fa­ther, making our moan, & vttering our cōplaints vnto him, and as it were shaddowing our selues, vnder the protection of his wings. Neither can [Page 215] wee doe this, but by humbling our selues before the throne of grace, by our feruent and faithfull praiers, crying not in words only, but in hearte especially, Our Father which art in heaven.

And because aboue all thinges Gods glory must be sought for; let vs as we are heere taught first and for most pray, that our good and graci­ous God▪ will so direct our hearts, our mou [...]hes, and al the members of our body that in thought, word, and deed, wee may seeke euery one of vs, in our vocation and place, and according to the ta­lent committed vnto vs to glorify his holy name, yeelding our selues to bee gouerned in al things by him, and that wee may studie to the vttermost of our power, and imploy our whole indeuour to aduance his kingdome; submitting our wils vn­to his most holy will, in all our conuersation.

And let it not content vs when wee haue thus praied as in this praier we are taught: but let vs also examine without partialitie, whether wee haue according to the trust committed to vs, sin­cerely sanctified Gods name, inlarged his king­dome, and obeyed his will, according to the au­thority, power, learning, wisdome or wealth be­stowed vpon vs: that if we finde our selues shorte in any duty, prince or subiect, of high or lowe de­gree, learned or vnlearned, we may know & con­fesse, that to begge of God, that which our selues [Page 216] do not with our whole might striue to further; is to bewray the weaknes of our praiers, that they come not from the good treasure of a sanctified hart▪ and to discouer our owne hypocrisie.

Or if we aske the things that perta [...]e to vs, whether belōging to this life present, or els those most excellent graces, of forgiuenes of sins, and sanctification of Gods spirit, to keepe vs frō sin: we must alwaies remember, that to praier, wee most ioine practise of holy obedience and Chri­stian life, that wee may powre forth our praiers not onely with lifting vp of pure hands, but also with a cōfident demauding, which a good conscience 1: Tim: 2: 8: 1: Pet: 3: 21: maketh to God. By this meanes it shall come to passe, that as our adversaries wil driue vs to vse that comfortable remedy of praier, whereby we shal think our selues wel quieted, when we haue made our moane to our heavenly Father: so our petitions, proceeding from such a sanctified hart, shalbe acceptable to God, through Iesus Christ our Lorde, being seasoned and mad [...] savory and sweet▪ with those sweet Odours, that were given to that Angell with the golden censer that heeRevel. 8: 3: should off [...]r with the praiers of al Saints. To the which Angel, even the Angel of the covenāt, Christ Iesus, with the Father and the h [...]ly Ghost, be al honour, power, and glor [...]e now and ever: Amen.

FINIS.

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