And because homilies and lectures not a few were said 13 to be Beda’s, and other doctors’ of later times; finally, for that many other things are read in those hourly prayers! which savour never ἃ whit of antiquity; truly, as it is an institution patched up diversly and at sundry times, so is it far more new than the papists think or take it to be. Neither are there some wanting which affirm, that, at the request of Carolus Magnus, Paulus Diaconus or monk of Cas-sina, and monk Isuard, ordained and delivered to the church selected or chosen lessons, those especially which concern the saints and are accustomed to be read in these hours’. But howsoever the matter standeth, most certain it is, that those hours at this day commanded, and called canonical, are the invention of man and not of God, and ragged or rotten relics or shadows of the old law!” Whereunto beside, that there are many fables, toys, and follies annexed, it cannot be denied. Truly, at this day there appeareth such a minglemangle or hoch-potch, that it seemeth utterly unworthy either to be used or suffered any longer in the church of Christ; unless we had rather, that care were taken for the bellies of some than for the good state and welfare of the whole church. Of which thus much thus far.
It remaineth, in the last place, to discuss how we must Ho
[[ Sancta Romana ecclesia post illas veteris testamenti et novi]
[par. I Distinct. 15. cap. 3.] [9 Bingham, Book vir. chap. 3. ἃ 17.] [1 Canonici, Lat.: Bingham, Book 1. chap. 5. ὃ 10.] [1 Polydor. Vergil. de rer. invent. Lib. τι. cap. 2.] [13 So ed. 1584; but 1577, are said.] [13 So ed. 1584; but 1577, time.] [14 precibus horariis, Lat.] [15 Magd. Centur. Cent. VoL cap. 10. coll. 473-475. Basil. 1624.) [16 So ed. 1584; but 1577, and.) [17 veteris prophetiz, Lat.]]
pray; what words, or what form of prayer, we must use. Truly, there are many forms of prayer; but none better than that which our Lord, the only-beloved Son of God the Father, hath delivered. Neither is there a more certain form, as comprehending in few words all in all. In this summary he hath prescribed what is worthy of him, what is acceptable to him, what is necessary for us, and, to be short, what he is willing to grant. Whereupon St Cyprian, expounding the Lord’s Prayer, among other things saith: “He that made us to live, the same hath taught us also to pray; even of the same his bountifulness, whereby he hath vouchsafed both to give and to bestow all other things whatsoever: that when we speak with the Father in that prayer and supplication which the Son hath taught us, we may be the more easily or readily heard, and may truly and spiritually worship him. For what prayer can be more spiritual, than that which is given unto us of Christ, from whom also the Holy Ghost is sent unto us? What prayer before the Father more true, than that of the Son, proceeding out of his mouth, who is truth itself? So that to pray otherwise than he hath taught is not only ignorance, but also offence, since he himself hath set down and said: Ye cast aside the commandment of God to stablish your own tradition.” Therefore, dearly beloved brethren, let us pray as God our master hath taught us. It is a friendly and familiar prayer, to call upon God in such manner as he hath taught us, and when that the prayer of Christ cometh to his ears. Let the Father acknowledge the words of his Son, when we pray. He that dwelleth within the heart, let him also be in the tongue. And since we have him our advocate with the Father for our sins, when we, being sinners, ask pardon for our offences, let us utter the words of our advocate. For since he saith, Whatsoever ye shall ask the Father in my name, he will give it you;’ how much more effectually do we obtain that which we ask in the name of Christ, if we ask it in his prayer!!” Thus far he.
[1 Qui fecit vivere, docuit et orare; benignitate ea scilicet qua et
[cetera dare et conferre dignatus est, ut cum prece et oratione, quam ἦν]
[Filius docuit, apud Patrem loquimur, facilius audiamur… αὖ. vere]
[et spiritaliter adoremus. Que enim potest esse magis spiritalis oratio,]
[quam que a Christo nobis data est, a quo nobis et Spiritus Sanctus]
[missus est? Que veramagis apud Patrem precatio, quam que a Filio,]
From hence ariseth a question, Whether we be so tied to the words of the Lord’s Prayer, that we may not pray in other words at all? TI answer, That the Lord would not so tie us to his? words set down and conceived, as though it were not lawful to use other words or another form; but he set forth unto us certain universal things, unto the which we might refer all our prayers. For Augustine also to Proba, de Orando Deo, Of praying unto God, sheweth, that there is nothing in any place in the holy scriptures prayed for, which is not comprehended in the Lord’s Prayer. For,” saith he, “if you run over and through all the words of all holy prayers, you shall find nothing which this prayer of the Lord doth not comprehend and contain.” To which words he addeth immediately: “So that it is free to use such and such words in praying, howbeit to say the same things; but to speak other things it is not free” Most warily therefore and wisely do they, who refer all their prayers unto the Lord’s Prayer, unto the which they attribute the chief and principal place; and keeping it continually in their mind, do meditate thereupon, and exercise themselves therein.
There is wont also another question to be asked, What need there is to express and open our desires in words unto God, since he already knoweth all things? We told you anon after the beginning of this sermon, that our prayer is
[qui est veritas, de ejus ore prolata est? TUt aliter orare quam docuit,]
[non ignorantia sola sit, sed et culpa; quando ipse posuerit et dixerit,]
[Rejicitis mandatum Dei ut traditionem vestram statuatis. Oremus]
[itaque, frates dilectissimi, sicut magister Deus docuit. Amica et]
[familiaris oratio est, Deum de suo rogare, ad aures ejus ascendere]
[Christi oratione (Bullinger read, orationem). Agnoscat Pater Filii sui]
[verba, cum precem facimus; qui habitat intus in pectore, ipse sit et in]
[voce; et cum ipsum habeamus apud Patrem advocatum pro peccatis]
[nostris, quando peccatores pro delictis nostris petimus, advocati nostri]
[verba promamus. Nam cum dicit, Quia quodcunque petierimus a]
[Patre in nomine ejus dabit nobis, quanto efficacius impetramus quod]
[petimus in Christi nomine, si petamus ipsius oratione!—Cypr. de Orat.]
[Domin. Opp. p. 140. Oxon. 1682.] [ his, not in Lat.] [3 Si per omnia precationum sanctarum verba discurras… nihil in-]
[venies quod non ista dominica contineat et concludat oratio. Unde]
[liberum est aliis atque aliis verbis eadem tamen in orando dicere, sed]
[non debet esse liberum alia dicere.—August. Opp. Tom. 11. fol. 121,]
[col. 2. Par. 1531.]]
an humbling of ourselves before the majesty of God. Whereunto, moreover, we add this: we do not express and open our desires unto God, as though he knew them not; or that we would teach him being ignorant; or that we would entreat and get God’s favour with our curious, laboursome, and eloquent! prayer: but for our own sakes we use words, wherewith to stir up ourselves. And to this end also? the most holy men of God are read, in the Psalms and holy histories, to have declared their desires largely unto the Lord. We are not,” saith St Hierome, declarers, but cravers. For it is one thing to declare a thing to him that is ignorant, and another thing to crave a thing of him that knoweth: in that, it is a declaration; in this, a duty: there we faithfully declare; here lamentably beseech3.” And St Augustine saith: “Words are needful for us, wherewith we may be moved, and diligently consider what we should ask; not wherewith we should believe that the Lord is either taught or entreated.”
Wherefore, when the Lord forbad much babbling or vain Jip-labour in prayer, he did not simply tie the prayer of the faithful unto a few and short sum of words: but he forbiddeth us, after the manner of ethnics, to pour out many words without wit, reason, meaning, and understanding; and so finally to think, that we shall be heard for our much babbling sake, and often repeating of prayers; as at this day they do falsely think, which say a certain number of prayers, which they call Rosaries of prayers. For the Lord addeth: “They
[1 eleganti, Lat.] [2 So also ed. 1584; but 1577, all: sanctissimi quique, Lat.] [3 — breviter respondendum est, nos non narratores esse, sed]
[rogatores. Aliud est enim narrare ignoranti, aliud scientem petere.]
[In illo judicium est, in hoc obsequium: ibi fideliter indicamus, hic]
[miserabiliter obsecramus,—Hieron. Comment. in Matth. cap. 6. Opp.]
[Tom. 1v. col. 20. Par. 1706.] ΓΞ Nobis verba necessaria sunt, quibus commoveamur et inspicia=]
[mus quid petamus; non quibus Dominum seu docendum seu flecten-]
[dum esse credamus.—August. Ep. 121. ad Probam. Opp. Tom. 11.]
[fol. 121. col. 1. Par. 1531.] [5 et rosaria contexentes, Lat. The bead-roll, by which the private]
[devotions of multitudes in the church of Rome are reckoned, was made]
[up of tens of smaller beads, having a bead of a larger size between each]
[decade. In the Rosary, properly so called, there were five of these]
[decades: and the Ave Maria was repeated fifty times, the Pater Noster]
[five times, and the Credo once.]]
think they shall be heard for their much babbling sake.” St Augustine maketh difference between babbling much, and praying much. To babble much,” saith he, “is in praying to make many superfluous words in a necessary matter. But to pray much, is to call unto him whom we pray unto with a long and godly stirring up of the heart. For this business, for the most part, is accomplished more with sighings than with speakings.” And anon: “It is not wicked and fruitless, when we have leisure, to pray the longer; for it is written of our Lord himself, that he spent the whole night in prayer, and prayed a long time. Wherein what did he else, but give us an example?” Thus far he. And if it be a hard matter for any man to pray long and continually, he may break off his prayer: howbeit he must to it again, and oftentimes renew the same afresh; for such short speaking in prayer is praiseworthy. And, that we may make an end of this place; let no man think, that in praying he declareth our affairs unto God as not knowing them: let no man think, that he is heard for his setting forth, and even for his laboursome and exact setting forth, and that oftentimes repeated, and with most earnest outcries instilled or poured into the ears of God: let no man think, that his prayer must stand upon a certain number; that is to say, that Paternosters must be numbered up to our God as not having a good memory, and to a Lord ill to be trusted, upon corals and beads, put together upon a lace, serving (as it were) to make a reckoning or accompt?.
And because I have said, which all godly men also throughout the whole world confess, that a most perfect platform of praying is delivered unto us in the Lord’s Prayer by our Lord Jesus Christ himself; it remaineth, that we cite word
[6 Multum loqui est in orando rem necessariam superfluis agere]
[verbis. Multum autem precari est ad eum quem precamur diuturna]
[et pia cordis excitatione pulsare. Nam plerumque hoc negotium]
[plus gemitibus quam sermonibus agitur.cum diu orare vacat.]
[non est improbum nec inutile. Nam et de ipso Domino scriptum]
[est, quod pernoctaverit in orando, et quod prolixius oraverit: ubi quid]
[aliud quam nobis preebebat exemplum?—August. Ep. 121. ad Pro-]
[bam. Opp. Tom. 11. fol. 121. col. 1.] [7 upon a lace, not in Lat.] [8 Etenim talia non citra feedissimam superstitionem fiunt, Lat.]
[omitted. For such things are not done but with most abominable]
[superstition. ]]
for word that most holy form of praying, orderly made with most divine words even by the mouth of the Lord, as Matthew the apostle hath left it recorded unto us; and then to expound the same as briefly and plainly as may be, to the intent that every one may the better understand what he prayeth, and feel a more effectual working inwardly. Of that most. heavenly prayer this is the form:
O our Father, which art in heaven; hallowed be thy name. Thy kingdom come. Thy will be done, as well in earth, as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive them that trespass against us{. And lead us not into temptation, but deliver us from evil. Amen.
This most holy prayer of our Lord Jesus Christ, our saviour, our doctor or teacher, and highest priest, delivered to the catholic church to be a catholic form or rule to pray unto God, is wont to be divided into a little preface, and six petitions. Some reckon seven. Some say, that the three former petitions serve chiefly to the spreading abroad of God’s glory; the three latter concern the care of ourselves, and ask those things that are needful for us. But they seem in manner all! to contain both.
The little preface is this: “Ὁ our Father, which art in heaven.” By this we call upon God; and, dedicating ourselves unto him, we commit ourselves wholly unto his protection and mercy. And every word hath his high mysteries; for our Lord would have us rather pray with understanding than with words. These therefore do admonish us, and suffice to be thought upon. But the mind, being instructed with the Holy Ghost, which I told you is needful before all things to them that pray, and being lifted up to the beholding of God and of heavenly things, doth devoutly and ardently meditate these things.
And truly the word, Father,” putteth us in mind of many things together. For first, it teacheth us, that all our prayers ought to be? offered to none other than to him, which is a father; that is to say, that only God is to be called upon, and not another for him, or another with him. For our God and Father is one, the fulness and sufficiency of all good things, [1 plerzeque, Lat.] [2 So also ed. 1584; but 1577, are to be.]
in whom only the faithful are acquieted and do rest, and without whom3 they seek nothing that is truly good. And verily this prayer can be offered to no creature. For to which of the angels, or the saints, canst thou say without sacrilege: “O our Father, which art in heaven?” το.
Furthermore this word Father teaches us, through whom we should call upon this Father; not by the mediation or by the mouths of saints, but by Jesus Christ our Lord; through whom only we are made the sons of God, who were otherwise by birth and by nature the children of wrath. Who, I pray you, durst come forth before the presence of the most high and everlasting God, and call him “Father,” and himself “son,” unless the Father in his beloved and natural Son had adopted us the sons of grace? Therefore, when we say, “” Father,” we speak from the mouth of the Son, who hath taught us so to pray, and by whom we be promoted into this dignity; that it needeth nothing at all to add the name of Christ, and to say, We pray thee, O heavenly Father, for Christ’s sake; since in the first word, “Father,” we comprehend the whole mystery of the Son of God and our redemption. For insomuch as he is our Father, we are his sons, and that by the merit of Christ: therefore we call upon the Father, and so call him through Christ; that I may not now repeat, that we pray so from the mouth of Christ. Moreover, this sweet and favourable word, “Father,” disburdens us clean of all distrust of heart; for we call him ‘ Father,” not so much in consideration of his creating of all things, as for his singular and fatherly goodwill toward us. Whereupon, though he be Lord God, and indeed a great Lord, and an Almighty God; yet when we pray, we attribute none of these names unto him; but call him Father, because indeed he wisheth us well, loveth us, taketh care and charge over us, and, having pity upon us, is desirous, yea, of his own accord and good-will toward us, to store and heap upon us all good things whatsoever. Hitherto appertain the testimonies of the prophets, especially that of David: “The Lord is full of compassion and mercy, slow to anger, and of great kindness. He will not alway chide, neither keep his anger for ever. He hath not dealt with us after our sins, nor rewarded us according to our iniquities. For as high as the heaven is above the earth, so great is his
[3 extra quem, Lat.; out of whom.]
mercy toward them that fear him. As far as the east is from the west, so far hath he removed our sins from us. As a father hath compassion on his children, so hath the Lord compassion on them that fear him. For he knoweth whereof we be made, he remembereth that we are but dust.” A very excellent example of this thing is to be seen in the gospel after δύ Luke; where the loving father is painted out with wonderful affections receiving into favour again that prodigal son and waster of his wealth.
Hereunto is added this word Our;” which putteth us in mind of two things. For first, it is a small matter to acknowledge God to be the God and Father of all, or to be the God and Father of others, unless we also believe that he is our Father; unless we dedicate and yield ourselves wholly into his faith and protection, as of our Father, who wisheth well unto us, loveth us, hath a care over us, at no time and place neglecteth us. For unless we do so believe, neither with faith nor with the love of God is our prayer commended, and therefore not a whit acceptable unto God. But that that best and greatest God is our God, we do understand as well by his manifold benefits, as also especially by the mystery of our redemption through Christ: of which thing we have spoken elsewhere!. Furthermore, since he bad us pray, Our Father,” and not “My Father;” straightway, upon the very beginning, he requireth love of us. For his will is, that we should not only have care of our own salvation, but of the salvation of all other men. For we are all the members of one body; whereupon each several one prayeth not severally for themselves, but every one for the safety of all the members and also the whole body. Touching that matter I spake before, when I entreated of the manner of praying unto God? art in There is by and by added, “Which art in heaven;’” not God is shut up in heaven as in a prison. Solomon, the happiest and wisest king of all, confuting that error long viii. agone, said: “If the heavens of heavens are not able to contain thee, how much less this house!” To which words I think that may be annexed, which Stephen alleged in the ΔΛοίβ of the Apostles out of Esay concerning the same thing. He is therefore said to be in heaven, because his divine majesty, and power, and glory, shineth most of all in the [1 Vol. 1. p. 125.] [2 See above, p. 179.]
heavens: for in the whole course of nature there is nothing more glorious, nothing more beautiful, than the heavens, Moreover, the Father exhibiteth and giveth himself unto us to be enjoyed in the heavens. Heaven is the country common to us all, where we believe that God and our Father doth dwell, and where we worship God and our Father; albeit we believe that he is in every place, and always present with all. For as heaven compasseth and covereth all things, and is everywhere distant from the earth by even spaces; so the presence of his Majesty also doth fail us in no place. We have heaven everywhere in our sight; we are everywhere in the sight of God. But beside this, by mention made of heaven we are put in mind of our duty, and our wretchedness. It is our duty, to be lifted up in our minds, by praying, into heaven, and to forget earthly things; and more to be delighted with that heavenly Father and country than with this earthly prison and exile: it is our wretchedness, that being banished out of that country for our sins, and wandering? in this earth, we are subject to divers calamities; and therefore, being constrained by necessity, we never cease crying unto the Father, But first of all’, saying, “Which art in heaven,” we make a difference between the Father whom we call upon, saying, “our,” and our earthly father; attributing almightiness unto him. He surely, that is called upon and ought to hear, must know all, see all, and hear all; yea, and more too, will and be able to do all. Therefore to his good-will to us-ward, which in these words, “Our Father,” we have expressed, we do now join knowledge of all things, and power to do all things, adding, Which art in heaven.” By these words the faith of them that pray is stirred up and confirmed.
Now there do follow in order six petitions. The first is, “Hallowed be thy name.” We have called God our Father, and ourselves his sons. But it is the part of sons to honour or glorify their father; and therefore immediately upon the beginning we desire, that the name of the Lord God, and our Father, might be sanctified or hallowed. That truly is holy and undefiled always in itself; neither is it made any whit the better or the worse by us. Whereupon we pray, that that which is and remaineth holy in itself should be acknowledged of us to be such, and always sanctified of us.
[3 reptantes, Lat. ] [ in primis, Lat.: especially.]
14
[BULLINGER, 1v.]
Σ A name is the definition of anything whatsoever; and names are invented to make a difference of one thing from another, whereby they might be known among themselves. But God is infinite and unmeasurable; moreover, he is one: therefore he hath not a name whereby to be defined; he needeth not a name whereby to be discerned from other gods. Therefore those names, that are attributed unto him in the scriptures, are attributed for our infirmity; to the end that by some reason and comparison we might understand some things that are spoken of him that is unmeasurable and infinite. Therefore the name of God, in very deed, is God himself, with all his majesty and glory.
To “sanctify,” or “hallow,” otherwhiles signifieth, to separate things from a profane unto an holy use. In this place it signifieth to magnify, to praise, and to glorify. We desire therefore, that God himself, who of his own nature is a good, holy, and for ever blessed, gentle, bountiful, and a merciful, Father, might as he is in himself be acknowledged and magnified of all us; that all nations, leaving their error and heresles, might consecrate themselves in truth to this one only Father and God; that all things which defile the name of the Lord, of which sort are wicked deceits or practices, ungodliness, epicurism, an unclean life, and especially corrupt and antichristian doctrine, may be taken away; that, being enlightened, we might sanctify or hallow the name of the Lord. Wherefore in this petition we desire the Holy Ghost, the very only author itself of all true sanctification; we pray for true faith in God by Christ throughout the whole world; we pray for holy thoughts and a pure life, wherewith we might glorify the name of the Lord; which is done, while every one doeth his own duty; while Satan, the author of all uncleanness, is cast out; while corrupt doctrine is taken away, and deceit ceaseth; while the filthiness of the world is banished. This petition the most excellent king and prophet David setteth forth in these words: “God be merciful unto us, and bless us, shew us the light of his countenance, and be merciful unto us?; that thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God;
[1 erroribus, Lat.] [2 benedicat nobis, Lat.] [3 ut cognoscamus, Lat. and Vulgate. That we maye knowe,]
[Coverdale, 1535.]]
yea, let all the people praise thee:” and as followeth in the threescore and seventh psalm. To this belongeth the whole prayer of our Saviour, described by St John in the xvii. chapter of his gospel.
The second petition is, “Thy kingdom come;” for the name of God and our Father cannot be sanctified or hallowed unless he reign in us. There is one kingdom of God, another of the devil. Furthermore, one kingdom of God is said to be of glory, and another rightly of grace. The kingdom of glory is not of this world, but of another world. The kingdom of grace is the kingdom of Christ in this world; wherein Christ reigneth by the Holy Spirit in his faithful ones, which of their own accord submit themselves unto him to be governed, saying and doing those things which beautify and beseem Christians. The devil also reigneth in the children of unbelief, which yield themselves unto him to be governed according to his ungodliness and wickedness; doing those things which are not only delightful to the flesh, but which turn to the reproach of God’s majesty; whom after this life, by the just judgment of God, the devil, the king of the ungodly, catcheth unto hell, into the kingdom of death and judgment, there continually to burn. Moreover, the earthly kingdom, which princes of this world govern, is called either the kingdom of God, or the kingdom of the devil, even as it shall fashion and frame itself to one of the twain. All these things we do knit up in few words, because we have more plentifully entreated of them in another place’. Wherefore we pray in this second petition, that Christ might reign and live in us, and we in him; that the kingdom of Christ might be spread abroad, and enlarged, and prevail through the whole world; that doctors or teachers, and ecclesiastical magistrates, finally, that princes also, yea, and schools too, and whosoever may further the kingdom of Christ, being anointed and watered with his graces, may flourish, overcome, and triumph. Furthermore, we pray that the kingdom of the devil and antichrist may be broken and vanquished, lest it hurt and annoy the saints; that with the kingdom of the devil all ungodliness may be dashed and trodden under foot: to be short, that all the weapons and armour of antichristianism may be broken into shivers, and come to nought. Lastly, we pray in this second petition, that, after [4 vero, Lat.: but.] [5 See Decade 1v. Serm. 7.]
14—2
we have sailed out of the tempestuous gulf of this world, we might be received and gathered unto Christ and all the saints, into the everlasting kingdom of glory. For as we desire the kingdom of God to come unto us, and God to reign in us; so we pray to come or to be received into his kingdom, and to live for ever with him most holily. be The third petition is: Thy will be done, as well in earth as it is in heaven.” God reigneth not in us, unless we be obedient unto him; therefore after his kingdom, we desire the grace of perfect obedience. For we desire not that God do what he will; for continually God’s will is done, albeit we never pray for it, and though we wrestle and strive against it with all our might. For the prophet saith: “Our God is in heaven; he hath done whatsoever pleased him in heaven and in earth,” We ask, therefore, that what he will, the same he may make us both to will and to do? For his will is always good; but our will, through the corruption of sin, is evil. Therefore we pray him to be present with us with his grace, that our will may be regenerated and framed to the good will of God, that of its own accord it yield itself to the Holy Ghost to be framed; that his grace will that which he inspireth; that he finish in us that which he hath well begun; give us, moreover, strength and patience hereunto; that, as well in prosperity as in adversity, we may acknowledge the will of God%, lest we will anything of ourselves, and swell and be puffed up in prosperity, in adversity also faint and perish; but that we may apply ourselves in all things, and through all things, to be governed by his will; to wit, after this manner to submit our will to his will: furthermore, if we ask anything contrary to his will, that he would not grant which is not good for us; to instruct and teach us in his good it, but rather pardon our foolishness, and weaken our will, will, to the end we may doubt nothing that this is always to be followed, that this is always good, and that this worketh all things for our commodity and benefit.
[[ Euripo, Lat. See Erasmi Adag. Chiliad. p. 345. Hanov. 1617;]
[inconstantice. [2 semper, Lat. omitted: at all times. ] [3 The German translation more correctly renders this sentence:—]
[That it (i. e. our will) by the grace of the Holy Ghost may will that]
[which he inspireth into it.] [ bonam, Lat. omitted: to be good.]]
In this point the faithful feel a very great battle in themselves; Paul witnessing and saying: The flesh lusteth against the Spirit, and the Spirit against the flesh. And these two are at mutual enmity between themselves, that what things ye would that ye cannot do.” Therefore we desire not any kind of framing our will to God’s will, but we add: As well in earth, as it is in heaven;” thatis, Grant, O Father, that thy will may be done in us earthly men, as it is done in thy saints’, the blessed spirits. These do not strive against thy most holy will in heaven; but, being in one mind, they only will that which thou wilt, yea rather, in this one thing they are blessed and happy, that they agree and acquiet” themselves in thy will. Truly, it is not the least part of felicity or happiness in earth, to will that God willeth; it is the greatest unhappiness, not to will that which God willeth. And this, truly, by infinite examples might be declared. I will allege only one, and that common too. Some one is grievously sick, and feeleth pains and torments scarce tolerable; but he in the mean time acknowledgeth, that he suffereth these things by the commandment and will of God, his most good, bountiful, and just Father, who wisheth him well, and hath sent this grievous calamity for his salvation and for his own glory. Doth not he, in the midst of his torments, by submitting himself to the will of God feel refreshing? And that which seemed most sharp and most bitter to man, by this voluntary and free submission he maketh it delightful and most sweet. Again; another is sick, vexed not with a very great disease; but this man doth not acknowledge this sickness to be laid upon him by the good will of God; yea, rather thinketh that God knoweth not the disease, that God doth not care for the disease: therefore he referreth it unto divers and sundry causes, and imagineth and seeketh divers means to heal it. And in these things he is wonderfully vexed and afflicted; and yet, by striving so against the will of God, he feeleth no refreshing or comfort at all. What therefore doth he else, nilling that which God willeth, than (which they are wont to do), by ill means avoiding evil, double the same? Wherefore
[[> ccelitibus tuis, Lat.: in thy heavenly ones.] [6 So also ed. 1584; but 1577, of one mind. ] [7 acquiescunt, Lat.] [8 tolerabilia homini, Lat.] [9 nolens, Lat.; not willing. ]]
the foundation of all happiness is faithful obedience, whereby we fully submit ourselves and whatsoever else unto us belongeth to the good will of God. And therefore in this greatest petition we pray unto the Father, that he would give us regeneration or newness of heart’, true obedience, persevering patience, and a mind always and in all things agreeing with and obeying God.
The fourth petition is such: “Give us this day our daily bread.” For the will of God cannot be done in us, unless we be nourished and strengthened with the bread of God. Bread, among the Hebricians, signifieth all kind of meats, and the preserving or sustenance of the substance of man. Whereupon we read it said in the prophet?: “1 will break the staff of bread.” But man consisteth of two substances, the soul and body. The soul is the spirit; the body is made of earth and other elements. Therefore it is preserved with two kinds of bread, spiritual and corporal. The spiritual meat of the soul, whereby it is preserved in life, is the very word of God, proceeding out of the mouth of God; the Lord out of the law repeating, and saying: “Man liveth not by bread only, but by every word that cometh out of the mouth of God.” And for because this only setteth forth unto the faithful the eternal and incarnate Word of God, I mean, the very Son of God; we rightly acknowledge him to be the meat of the soul, yea, the meat of a whole faithful man. For he himself witnesseth, that he is “the bread that came down from heaven; of which they that eat shall not die,” but have life everlasting. Corporal bread consisteth of elements, and is earthly, and comprehendeth meat, drink, raiment, prosperous health of body, maintenance, to be short, the safety and good estate of man’s life. And this bread truly we call ours; not that it is not the gift and benefit of God, but because it is appointed for us, and pertaineth to our preservation, and is necessary for us. Yet in the mean season, when we call it daily, or ἐπιούσιον, that is to say, for the morrow, we signify, that it is the most excellentest of all, which only can sustain and preserve our substance, as much as is sufficient and as long as it is meet, and altogether after the same manner and order which is needful: for we said afore, that it is not our part to prescribe unto God a manner of doing or giving. To this also pertain
[1 mentis, Lat.] [2 prophetis, Lat.]
these words following, “Give us this day:” for it belongeth only unto God to give; neither agreeth this petition to any creature. David saith: All things wait upon thee, that thou mayest give them meat in due season. When thou givest them, they gather it; when thou openest thy hand, all things are filled with good.” Again: “The eyes of all things do look upon thee, O Lord, and thou givest them meat in due season; thou openest thy hand, and fillest with thy blessing every living creature.” Now we pray, “Give us,” not, “Give me;” which putteth us in mind again both of brotherly love and unity: for we ought not only to seek our own, but also to pray for the safety and preservation of all other men. The word, “this day,” appointeth us a measure. For this we say: Suffice thou us, O Lord, daily and every moment with as much as is needful and enough for us, which thou thyself only knowest best of all. For we are admonished by the way, that we should not burn with immoderate desire of transitory things; and that we should not lavish them out riotously when we have them, losing both our goods and our souls. And therefore that wise man is read to have said: “Two things have I required of thee; deny me them not before I die. Remove far from me vanity and lies; give me neither poverty nor riches; only feed me with food convenient for me: lest peradventure being full, I should deny thee, and say, Who is the Lord? or being oppressed with poverty, fall to stealing, and forswear the name of my God.” Therefore, in this fourth petition, we yield ourselves wholly into the care and tuition of God the Father, and commit ourselves to his providence; that he, which only is able to save us, might feed, defend, and save us. For unless he pour his blessing upon us, unless he give us strength by those things that are means pertaining to our sustentation and maintenance, all things are of no force. We pray for the happy course of the word of God; for the pastors of the church themselves; for the maintainers of the commonweal; for the safety of the church and commonweal. We crave that the bountiful Father would supply all wants, and give whatsoever things are necessary for the sustentation both of the body and the soul.
Furthermore, lest any should think himself unworthy of the daily bread, because it is due to children and not to” dogs; and therefore should pray the slowlier, and with a more
slender courage; the Lord, preventing! this carefulness of the godly, addeth the fifth petition, which is this: “And forgive us our debts, as we forgive our debtors.” In these words we ask forgiveness of our sins. And, that we may obtain forgiveness of our sins, it is needful that we confess ourselves to be sinners; for unless we do this, how shall we pray that our sins should be forgiven us? Truly, all the saints use this order of praying; therefore all of them acknowledge themselves to be sinners. For there remain relics, yea, even in the regenerate and most holy men, which daily burst out into evil thoughts, evil sayings and doings, yea, and oftentimes into heinous offences. But whatsoever faults and sins ours be; first, truly we confess them humbly to God the Father, and afterward pray him to forgive them. We call our sins “debts,” God himself so teaching, because we are indebted for the punishment (as the price) of them unto God. And he forgiveth our debts, when he taketh not deserved punishment of us; so judging of us as if we were nothing indebted unto him. For the allusion is made to corporal debts: which if the creditor forgive the debtor, he hath no further power to cast in prison, or to punish him which was his debtor. Therefore, not only the fault is forgiven unto us, but the punishment also. Neither do we make any words of our merits unto the Father; but we say, “Remit, or forgive, us our debts.” By the word remission, is meant a free forgiveness of sins; for he forgiveth us, because we are not able to pay. Whereupon we read in the gospel: “When the debtors were not able to pay, he forgave them both their debts.” The like are set down in the eighteenth chapter of Matthew. Therefore by no merits? of ours, by no satisfaction of ours, but by the bountifulness of God through Christ, we pray that all our sins may be forgiven us. Neither do the saints here doubt of the certainty of forgiveness; for the Lord saith in the gospel: “Whatsoever ye ask in my name, believing, ye shall receive it.” They therefore that pray in faith, doubt not that their sins are forgiven them for Christ’s sake; for so also we confess in our creed: “1 believe the forgiveness of sins.”
We add forthwith hereunto: “As we forgive our debtors.” Not that we should think, through our forgiveness, that we
[1 preoccupans, Lat.] [2 So also ed. 1584; but 1577, merit; merito nostro, Lat.)]
deserve or obtain forgiveness of our sins; for otherwise the reason of remission were not certain. For he that either bringeth or doth any thing, for which thing’s sake sin is taken away; or he that satisfieth for sin; to him nothing is forgiven, but rather recompensed as a desert. Therefore, for other causes these things seem to be added. First, forasmuch as we be careful for forgiveness, of which many doubt, the Lord’s will is to comfort our infirmity by adding this as 10 were a sign, whereby we might understand, that so surely our sins are forgiven us of God, as we are sure we have remitted and forgiven other their offences, wherewith they have offended us. Furthermore, his will was to drive out of us all old grudge, hatred, and malice; and to drive into us the study and desire of love and charity; and to admonish us of our duty, that, if as yet there did stick in our minds any part of old enmities, we may know, that it ought altogether to be laid aside and cast out of our stomach; yea, and that even now we must call upon the Lord to move our hearts, that we may be able to do it. Surely, we do hardly? lay down old injuries and offences. But it is meet, that we forgive our brethren lesser faults, which have obtained pardon of very great sins of our most gracious Father: unless, happily, we list to take trial of his fortune, who, in the parable of the gospel, had himself proof of the great bountifulness and liberality of the Lord in forgiving him, he in the meanwhile being fierce and cruel toward his brother, in exacting of him a very small and trifling debt. The parable is very well known in the eighteenth chapter of St Matthew.
The sixth and last petition is: “And lead us not into temptation, but deliver us from evil;” for sin is never se forgiven, that there remaineth not concupiscence in the flesh, which temptations stir up, and lead into divers kinds of sins. And these are of divers sorts. For first, God tempteth us, when he biddeth us do any thing whereby to prove us, as when he bad Abraham to offer up his son; or else, when he sendeth adversity upon us, that with the fire of temptation he may both fine? our faith, and cleanse away the dross of our misdeeds. These temptations of God tend to the salvation of the faithful. Wherefore we do not simply pray, not to be tempted: for the temptation of God is profitable. For that
[3 graviter, Lat.] [4 exerceat, Lat
man is said to be blessed, which suffereth temptation: for when he is tried, he shall receive the crown of life.” We pray also!, that we be not led into temptation: for the devil likewise tempteth; we are tempted of the world, and of our flesh. There are temptations on our right hand and on our left; tending to this end, to overthrow us, to drown us in the bottomless pit of our sins, and thereby to destroy us: when that is done, we are not only tempted, but we are led into and also entrapped in temptation. Such a petition therefore we do make: If it please thee, O heavenly Father, to exercise us with thy wholesome temptations, we beseech thee grant that we may be found tried?: and suffer us not to be led by a devilish and wicked temptation; that, leaving thee, and being made bond-slaves to our enemy, and drowned in the gulf of wickednesses, we be caught and kept of him in evil, sin, and in our own destruction. For now we add the contrary clause, which also expoundeth the former; which, as other say, is the seventh petition: “But deliver us from evil;” ἀπὸ τοῦ πονηροῦ; 1 say, from that evil, to wit, from Satan, who elsewhere is called a tempter. Deliver us from Satan, and from all evils which he sendeth: deliver us from snares, crafty practices, deceivings; from war, famine, captivity, plague; from all those things which are evil, hurtful, and dangerous. Those things that are such our heavenly Father knoweth very well, to whom we say here: “Give us healthful and good things; take away from us those things which thou knowest to be hurtful and evil.”
And so, briefly we conclude the Lord’s Prayer, adding moreover, “Amen.” That confirmation and giving of assent is read to have been common and usual of old; as it is to see In Deut. xxvii, Nehem. viii.,, 1 Cor. xiv. The same in the beginning? doth express our desire; for we confess that we desire those things heartily which we pray for. Besides that, it declareth the certainty of our faith; as if we should say, I believe assuredly, that these things are granted unto me of God: for “Amen” is as much as if one should say, i “So be it.” And the Lord in the gospel oftentimes saith, “Amen, Amen, I said unto you;” that is, of a certainty I tell
[1 Petimus autem, Lat.: But we pry.]
[2 probati, Lat.: approved.] [3 principio, Lat.: in the first place.]]
you the truth: or, I utter and pronounce unto you the undoubted truth. And so the faithful, after they have offered prayers unto God, having their minds pacified, do now joyfully wait for the gifts of the Lord.
Furthermore, some do place before the word, “Amen,” immediately after the rehearsal of these words, “But deliver us from evil,” “” For thine is the kingdom, and the power, and the glory, for ever. Amen.” But Erasmus Roterod., in his annotations upon the new Testament, witnesseth, that those words are not found in any old Latin copy; but are found added in all Greek copies, howbeit not expounded of any of the interpreters, but of Chrysostom only and his follower Theophylact; and that therefore they seemed unto him to be added unto the Lord’s Prayer, as some have added these unto the Psalms: “” Glory be to the Father, to the Son,” &c. The same Erasmus immediately adjoineth: Wherefore there is no cause why Laurentius Valla should stomach the matter, that a good part of the Lord’s Prayer was curtailed. Their rashness was rather to be reproved, who feared not to so heavenly a prayer to patch their own toys. For I may call them toys, in comparison of that which God hath taught, whatsoever hath proceeded from men; especially if that which men have added and put to, be compared with Christ the author of prayer” Neither did Erasmus only doubt of this addition; for the Spanish copy, which they call Codex Complutensis, hath: That it seemeth more credible, that these words are not a part of the Lord’s prayer, as a member of the whole; but put in through the fault of some certain writers, or printers.” In the same book is by and bye added: “And
[[ Hanc coronidem in omnibus Graecorum exemplaribus adjectam]
[comperio.verum quando nec in ullis Latinorum exemplaribus]
[ascriptum visitur, nec exponitur ab Hieronymo, aut ullo prorsus]
[interpretum preter Chrysostomum et hujus abbreviatorem recentem]
[Theophylactum, apparet ex solenni consuetudine… additum… Con-]
[simili studio adjectum est in fine Psalmorum, Gloria Patri. Proinde]
[non est cur Laurentius Valla stomachetur bonam precationis domi-]
[nice partem fuisse decurtatam. Magis taxanda fuerat illorum teme-]
[ritas, qui non veriti sint tam divine precationi suas nugas assuere.]
[Nugas enim jure dixerim ad divinam doctrinam quicquid ab homi-]
[nibus profectum fuerit; preesertim si quod ab hominibus annexum]
[sit, ad Christum auctorem conferatur.—Erasm. Annot. in Matt. loc.]
[cit. p. 31, 32. Basil. 1522.]]
albeit St Chrysostom in his Commentaries upon Matt., Homil. xX., do expound these words, as if they were of the text; yet it is conjectured to be more true, that even in his time the first originals in his! treatise were corrupted: whereupon none of the Latins, no, not of the ancient interpreters or entreaters thereof, is read to have made any mention of these words2” And surely this is truly said. For the most diligent interpreters, which have taken in hand each of them word for word to expound the Lord’s Prayer, as were St Cyprian, Hierome, and Augustine, of this addition have not spoken so much as one word.
Thus much have I spoken hitherto of the Lord’s Prayer, and of calling upon God’s name; of which Salomon, the wisest that ever was, most truly pronounceth: The name of the Lord is a strong tower; the righteous runneth unto it, and is exalted?;” that is, he standeth and is preserved in a safe, or in a high place, out of the reach of any weapon.
We will say somewhat (as we have done of this) of thanksgiving, another kind of prayer. And though the same also be comprehended in the Lord’s Prayer, (for it comprehendeth all things belonging to true prayer, therefore it containeth thanksgiving also;) yet, after the expounding of that, I also would entreat of this by itself, lest by mingling of things there rise a confusion or disorder in our minds. And truly the Lord requireth thanksgiving of us: of which thing there are extant in the holy scriptures arguments not a few. For how many praises, rejoicings, and thanksgivings, are read in the Psalms, written and left both of David and of other prophets! And in the law also the Lord instituted a peculiar kind of oblation and sacrifice, which we have said is called the Eucharist, or the sacrifice of thanksgiving. What thing else
[1 So also ed. 1584; but 1577, this.] i [2 Magis credibile videtur quod ista verba non sint de integritate]
[orationis dominice; sed quod vitio aliquorum scriptorum fuerunt]
[hic inserta.Et licet beatus Chrysostomus in suis commentariis]
[super Mattheeum hom. 20. exponat ista verba tanquam si essent de Ww]
[textu; verisimilius tamen presumitur jam suis temporibus originalia]
[in isto passu fuisse corrupta; ex quo nullus Latinorum etiam ex of]
[antiquissimis interpretibus sive tractatoribus legatur de his verbis]
[aliquam fecisse mentionem.—Nov. Test. Compluten. Matth. cap. vi.] [3 Safe, Auth. Ver.; set aloft, Marg.] [ See Vol. 11. p. 203.]]
was the supper of the Passover, but a thanksgiving for the deliverance out of the Egyptian captivity? Surely, our Lord Jesus Christ, both instituting a remembrance of all his benefits and specially of the redemption purchased by his death, and knitting up all sacrifices in brevity, delivered the Eucharist, or sacrament of thanksgiving, to his church; as we will declare in place convenient, and have partly shewed in our former sermons Mankind in prosperity is all upon lustiness and jollity, and seldomtimes thinketh with himself, from whence prosperity cometh: so he doth not set by those spiritual mysteries and benefits so much as otherwise he ought. But they seem to be swine, and not men, which do not only not set by the benefits of God as they ought, but do moreover contemn them, and tread them under feet. The heavy judgment of God doth tarry for them.
Furthermore, the sacrifice of praise and thanksgiving is due to God only: for he is the only giver and author of all good things; though in the meanwhile he use the means and ministry of men and other creatures. Some prince sendeth unto thee a most royal gift; and that by a courtier not of the lowest degree, but a most chosen man: yet to him, nevertheless, though he be a nobleman, thou givest not thanks, but to the prince from whom the gift came: howbeit, in the mean while, thou dost honestly confess, that the courtier herein bestowed his labour for thy sake. But he had not bestowed it, unless his prince had so commanded: and so the whole benefit at the length redoundeth unto the prince himself, even unto him alone. And as all our invocation or calling upon God is acceptable unto God the Father through Jesus Christ our Lord; so no thanksgiving of ours is acceptable unto God, unless it be offered through Jesus Christ: for hitherto pertaineth the mystery of the altar of incense, whereof mention is made in the ceremonies of the lawS But the apostle also saith: “Give thanks always for all things unto God the Father? in the name of our Lord Jesus Christ.” And again he saith: “By him we offer sacrifice of praise always to God, that is, the fruit of lips confessing his name.”
But that we may be thankful for all the benefits of Godand offer continual thanksgiving unto God; it is needful first, to [5 See Vol. 11. p. 269.] [6 Vol. mm. p. 157.]
[7 So also ed. 1584; but 1577, and the Father; et Patri, Lat.]
acknowledge, and well to weigh with ourselves, the benefits of God; for these being not yet known, or rightly weighed, our mind is not set on fire to give God thanks for his benefits. And these are indeed diverse, yea, they are infinite: for they are private and public, general and special, spiritual and corporal, temporal and eternal, ecclesiastical and political, singular and excellent. But who can reckon up all their kinds and parts? God created, beautified, garnished, and made this world fruitful for man. To the ministry of this he severally appointeth angelical spirits, whom he had created ministers for himself. He giveth us souls and bodies, which he furnisheth and storeth with infinite gifts and abilities; and, that which far passeth all other benefits, he loosed man, being entangled in sin; he delivered him, being a bond-slave to the devil. For the Son of God setteth us free into the liberty of the sons of God; by dying, he quickeneth; by shedding his blood, he purgeth and cleanseth!; he also giveth us his Spirit, whereby we may be guided and preserved in this banishment, until we be received into that our everlasting and true country. They that consider these things with a true faith cannot choose but be rapt into the praise and setting forth of God’s goodness, and into a wondering at a thing doubtless to be marvelled at; that the gracious and mighty God hath such a special care of men, than whom this earth hath nothing either more wretched or miserable.
Here the saints of God are destitute of words, neither have dito they words meet enough for this so great a matter. David crieth: “O Lord our God, how wonderful is thy name in all the world; for that thou hast set thy glory above the heavens;” and as it followeth in the eighth psalm. And again iv. the same: “Who am I, O Lord God, and what is the house of my father, that thou hast brought me hitherto (or so advanced me)? And what can David say further unto thee? for thou, Lord God, knowest thy servant;” and so forth, as followeth in the 2. book of Samuel, chap. vii. The same David hath set down a most notable form of blessing, or praising, or giving thanks unto God, in the ciii. Psalm, which beginneth thus: Bless the Lord, O my soul; and all that is within me, bless his holy name. Bless the Lord, O my soul,
[[᾿ expiat, Lat.] [2 So also ed. 1584; but 1577, as followeth.]]
and forget not all his benefits; who forgiveth all thy wickedness;” and so forth. But what need any more words? The Lord’s Prayer may be a most perfect form of praising Godand giving thanks to God for all his benefits, and serve in stead of many. For as the preface and all the petitions do call unto our remembrance, and absolutely set forth unto us, God’s greatest benefits most liberally bestowed upon us, and also upon all other: so if we consider that it is our duty to give thanks to God for every one of these, and by and bye begin, even at the beginning of the Lord’s Prayer, to weigh this chiefly with ourselves, that God the Father, of his unspeakable mercy to us-ward, hath adopted us miserable sinners into the number of sons, by whom he will be sanctified, and in whom he will reign, and at the last also translate unto his everlasting kingdom; that I may speak nothing of other petitions; what plentiful matter of praising God and giving thanks unto him shall be ministered! Dut these things are better and more rightly understood by good, godly, and devout exercise, than by precepts, though never so diligent.
And the Lord doth so much esteem this thanksgiving, offered unto him with true humility of mind, and also faith, that he receiveth it and counteth it for a most acceptable sacrifice. Of this thing there is very often mention in the old Testament; as when it is said: “Whosoever offereth me thanks and praise, he honoureth me. I will not reprove thee because of thy sacrifices. I will take no bullocks out of thy house, nor goats out of thy folds. Offer unto God the sacrifice of praise, and pay thy vows unto the most Highest; and call upon me in the day of trouble; I will hear thee (and deliver thee), and thou shalt glorify me.” Again: “I will offer unto thee the sacrifice of thanksgiving, and I will call upon the name of the Lord.” And Oseas also saith: Take these? words with you, and turn ye to the Lord, and say unto him, O forgive us all our sins, and receive us graciously, (Nim recht fur gut); and then will we offer the calves of our lips unto thee.” After which manner Malachi also hath left written: “I have no pleasure in you, saith the Lord of hosts; neither will I receive an offering at your hand. For from the rising of the sun unto the going down of the same my
[3 nor—folds, not in Lat. ] [ hear thee and, not in Lat.] [5 these, not in Lat.]]
name is great among the gentiles; and in every place incense and a pure offering shall be offered to my name: for my name is great among the gentiles, saith the Lord of hosts.” Furthermore! this pure offering all the old interpreters with great consent, Irenwus chiefly and Tertullian, do interpret FEucharistia, that is to say, praises and thanksgivings, and prayer proceeding from a pure heart and a good conscience and an unfeigned faith? Truly, for no other cause have the ancient fathers called the Eucharist, or mystical supper of Christ, a sacrifice, than for that in it praise and thanksgiving is offered unto God: for the apostle Paul sheweth, that Christ was once offered, and that he cannot be offered often or any more.
For great is the worthiness, power, and virtue, not only of praise or thanksgiving, but also of prayer wholly; I mean, of invocation also itself. ~Whereof although I have already spoken somewhat? where I declared that our prayers are effectual, yet do I add these few words. The saints truly had a most ardent desire of praying, because of the wonderful force of prayer. Tor, that I may say nothing of those most ancient fathers before and anon after the flood; did not Abraham pray, when he received the promises? and as often as he changed his dwelling, did not he call upon God? At his prayer king Abimelech is delivered from death; and barrenness, which the Lord, being displeased, laid upon his house, is cured. Jacob poured forth most ardent prayers unto Godand received of him? inestimable benefits. In Exodus, Moses prayeth, not once, but often; and taketh away the plagues from the Egyptians, which the Lord by his just judgment had brought upon them. At the prayer of Moses the Amalechites turn their backs; and, when he ceased or left off, the Israelites fled away. Again, when the fire of the Lord devoured the utmost parts of the tents of Israel, they cried unto Moses; and Moses again cried unto the Lord: and suddenly the fire that devoured them was consumed. Again, the people mur-
[1 Ceterum, Lat. But.] 1 [2 Irenzus contra Heres. Lib. 1v. cap. 17. 6, p. 249. Par. 1710,]
[Tertullian. adv. Marcion. Lib. 1m. cap. 22, Lib. 1v. cap. 1. Adv.]
[Judmxos. cap. 5.] [ See Vol. 11. p. 206.] [ a Deo, Lat.] [5 absorptus est, Lat.]]
mured against the Lord, and vengeance is prepared; but Moses by mild and continual prayer quencheth the wrath of God; for it is said unio him: “1 have let them go aecording to thy word.” Anon after, when the people began afresh fo murmur against Moses and Aaron, and that the vengeance of God had already consumed fourteen thousand and seven hundred men, Aaron, at the commandment of Moses, burneth incense, and standing between the dead and those that were living, howbeit near and appointed to death, he pleadeth for and obtaineth pardon by prayers. [ππὸ- merable other of this kind are read of Moses. Jospe, Moses’ successor, by prayers made the course of the sun and moon so long stay until he had revenged himself upon his enemies. Anna, without any voice heard, by prayer putieth from her the reproach of barrenness, and forthwith is made a fruitful mother of very many children. Samuel, the mess godly son of godly Anna, by prayer vanquisheth the Philistines; and suddenly, in the time of harvest, raised up a mighty tempest of thunders and rain. - We do also read things ποῖ unlike of Helias. Jonas in Like manner prayed In the whale’s belly, and was cast on the shore safe. Josaphat and Ezechias, most religious kings, by prayers poured forth unio God by faith, do triumph over their most puissant epemies. Nehemias asked nothing of his king before he had first prayed to the Lord of heaven; therefore he obtained all things. The most valiant and man-like stomached Judith by prayer overthrew and slew Holophernes, the most proud enemy of God’s people, and the terror of all nations. And as Daniel brought his affairs to pass by prayers unto God; so Hester took a deed in hand that was necessary for God’s people, and with three days’ fasting and daily prayers bringeth it to an happy end. In the most blessed and mest desired birth of our Lord Jesus, companies of angels are heard singing praises together unio God. What, and did not our Lord, when his ife was In exireme danger, betake himself to prayer: and by and bye heard the voice of an angel comforting him? The apostles, together with the rest of the church. pray with one accord about the third hour of the day, and anon they received” the Holy Ghost. And when the apostles were In dangers, the [ assiduis, Lat]
[ So also ed. 1584: but 1577, receive: accipiunt, Lai]
15
[sviLINGER, Iv)
church crieth suppliantly for God’s help, and presently without delay findeth succour: they receive much liberty to speak, and work very great signs and miracles among the people. Peter by an angel of God is brought out of a very strong and fenced prison. What should I speak of Paul and Silas praying and praising the Lord in prison? Is it not read, that the foundations of the prison were all shaken with an earthquake, and by that occasion the keeper of the prison was turned unto God? Examples of which sort truly I could bring innumerable, but that I am persuaded that to the godly these are sufficient. And faithful men do not attribute these forces, effects, or virtues, to prayer, as to a work of ours, but as proceeding from faith; and so to God himself, which promiseth these things, and performeth them to the faithful. For the judgment of Paul touching these is known, in the xi. to the Hebrews; and that all glory is due to
one God: who vouchsafe so to illuminate all our minds, that our prayer may always please him. Amen. Of Signs, and the Manner! of Signs; of Sacra-mental Signs: What a Sacrament Is; of Whom, for What Causes, and How Many Sacraments Were Instituted of Christ for the Christian Church; of What Things They Do Consist; How These Are Consecrated; How the Sign and the Thing Signified in the Sacraments Are Either Joined Together or Distinguished; and of the Kind of Speeches Used in the Sacraments. The Sixth Sermon
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