A Christian Instruction Containing the Law and the Gospel, Exposition 1 · Dialogue 23 – Part 5
The. 23. Dialogue is of Supplication & of Chriſtian praier.
Of prayer, and hovv it belongeth to none but to the faithfull, and may not be addreſſed but to God.
MATHEVV.
I HaueHave no more now to propone to thée concerning the pointes which we hauehave alredy handled. There reſteth nothyng now, but that thou tell me yet that which thou haſt to ſay touching prayer.
P.
For ſomuche as prayer is a frute of faithe, whereby the faithfull do homage to god, and make requeſt vntounto him for all things which are neceſſarie as well for their body as for their ſoule, men yeld thanks vntounto him for all the good things which they hauehave alredy receyued of him, it followeth then well that it is an honoure which belongeth not but only to God, and cannot be yelded vntounto him but by the faithfull.
M.
It followeth then of that which thou ſaiſt, that it is not lawfull to call vppon or pray to any other than to God.
P.
No at all if we will not giuegive the honoure which belongeth to him, to creatures,Eſay 42. b 48. b. and his glory to others againſt his expreſſed cō maundement.
M.
Is it then Idolatrie to call vppon and to pray to any other than to God?
P.
It is neither more nor leſſe than to worſhip an other than he only.
Hovv that our prayers cannot be agreable vntounto god vvithout a mediator, and by vvhat mediator it behoueth vsus to preſent them.
M.
BVt ſeing we are all faultie before his maieſtie, may we hauehave acceſſe vntounto hym withoute mediator or aduocate?
P.
In no wiſe.
M.
Why ſhall it not be lawfull for vsus then to take one amōg the Saincts whiche raigne with God?
P.
Forſomuche as we cannot hauehave acceſſe vntounto him without a mediator & aduocate, it is not for vsus to choſe him at our pleaſure, but for him to giuegive ſuch an one as he himſelfe hath choſen and appointed.
M.
He may very well know better than we, what mediator and aduocate we néede, and whiche is moſt agreable to him and moſt méete for vsus.
P.
And therefore it is very reaſonable yt therin we be gouerned by him. Now thou haſt alredy vnderſtood heretofore how he hath giuē vsus his owne ſonne to do that office, in whome only we muſt repoſe, if we wil not fully deny god, and prouoke him to anger againſt vsus in ſtead of appeaſing him, and reiecte Ieſus chriſt his ſōne, the which he hath giuē vsus.
Hovv that none other aduocate nor mediator may be ioyned to Ieſus chriſt, vvithout greatly dishonoring of him.
M.
BVt what inconuenient is it if that we take Ieſus Chriſt for the principall mediator and aduocate by whome we are made at one with the Father, and that then we take either mā ſaint or womā ſaint, which raigne alredy in Heauen with him concerning their ſoules and ſpirites, to be alſo our mediators and aduocates with him, or elſe towards himſelfe bycauſe of our vnworthineſſe?
Pet.
The ſame cannot be done without taking frō him the office whiche belongeth onelyonly to him.
M.
Why ſo?
P.
Forſomuch as either he is ſufficient for the office which the father hath appointed him, or elſe he is not ſufficient: if he be ſufficient, then néedeth it not to appointe him a fellowe: if he be not ſufficiente, he is not then the true annoynted of the Lord, and the office which is appointed vntounto hym, belongeth not to him at all.
Mat.
This were an horrible blaſphemie, not onelyonly to ſpeake ſuche wordes, but to thinke them.
P.
And therfore if we had none other reaſon but that that we hauehave not in all the holy Scriptures neyther commaundement nor example, which doth commaund and teache vsus, we ought to take any other mediator and aduocate than Ieſus Chriſt towarde the father, but it is forbidden vsus expreſſedly to take any other: that ſame ſhoulde ſuffiſe vsus, ſeing that there is neither inuocation nor prayer that can pleaſe god, if it be not made in faith. Now there can be no faithe where there is no certayne word of God, nor commaundemente, nor promiſe of the ſame to ground it vppon.
Of the commaundemente vvhiche the faithfull hauehave to pray one for another, but not to addreſſe them ſelues to any dead ſainte.
M.
IF it be ſo as thou ſayſt, it ſhall not then be lawfull to require that any man pray for vsus, not in déede among the liuing. For ſomuch as we take as for aduocates and mediators thoſe ſame vntounto whome we giuegive ſuche charge to pray for vsus.
P.
Thou muſt in this put difference betwene the liuing ſaints and thoſe that are dead. For we hauehave expreſſed cōmandement of God to pray in this life the one for the others, and ſure promiſe that our prayers ſhall be heard, not only when we ſhall pray for our ſelues, but alſo for our brethren.
M.
HaueHave we no ſuch commandement nor promiſe touching the praiers of dead ſaints?
P.
Not at all in all the holy ſcriptures which are giuen vntounto vsus for a rule in all thinges whiche concerne the ſeruice of God. Wherefore we may not addreſſe vsus to dead men or women ſaints to call vppon them or to pray vntounto them, to the end they may be our interceſſors, and that they maye praye for vsus, as we may addreſſe vsus to the liuing, and require their prayers for vsus.
VVhat regard the faithfull hauehave the one for the others in their prayers.
M.
IT followeth then by thy ſaying, that if we maye not hauehave the deade Saintes for our aduocates and interceſſors, yet maye wée hauehave among the lyuing, prouided that they be faithfull.
Pet.
Albeit that God doth binde vsus by the charitie which we owe the one to the others, to pray in this life the one for the others, it followeth not for all that, that we muſt take for our mediators and aduocates in the ſtéede of Ieſus Chriſte, or towardes him, thoſe ſame whoſe prayers we do require, and that do pray for vsus, as the ſuperſtitiouſe and Idolaters, do take for their mediators and aduocates the deade ſaincts.
M.
What difference is there then touching this point?
P.
If there were non other difference, but that we hauehave the expreſſed worde of God for the one, and not for the other, it were ſufficient: but there is yet this more, that when the ſuperſtitiouſe and Idolatrous ſorte do take for their aduocates the dead ſaincts, they put thē in the place of Ieſus Chriſt, as thogh he alone were not ſufficient, or elſe at the leaſt they take them as miſtruſting that they ſhould not be hard, neyther towards the father nor yet towards Ieſus Chriſt, if they hauehave none other mediators & aduocates by whome they may hauehave better acceſſe, as well to the father as to Ieſus chriſt.
M.
And they which deſire the praiers of the liuing, do they not the like?
P.
If they do it to that ende, they committe great faulte, for God doth not only commaund vsus to pray one for another, to giuegive vsus to vnderſtand, yt he will not heare vsus at al, whē we ſhal our ſelues cal vpō him in faith, if there be not alſo other faythfull ones, which may pray vntounto hym for vsus, bée they more holy or more perfecte than wée, or no.
For vvhat cauſe God hath commaunded vsus to pray one for an other.
M.
IF then God doe heare vsus when wée our ſelues pray for vsus, whervnto do the prayers of others ſerue vsus?
P.
There be chiefly two points to conſider in that.
M.
Which is the firſt?
P.
I hauehave already touched it as by ye way, yt god cōmaūdeth vsus to praye one for another as an exerciſe of our faith towards him, & of the charitie which we ought to practiſe ye one towardes the others. For he is greatly pleaſed when we do declare by effect yt we hauehave care for our brethren as we hauehave for our ſelues, & yt we recōmend thē by theſe our prayers, as oure ſelues, knowing yt they be aſwel theirs as ours, & that wée hauehave this confidēce in him, yt he wil heare the praiers which we make for thē, as he wil doe thoſe which wée make for our ſelues.
M.
Is not the caſe lyke concernyng the Saintes whych are alredy departed?
P.
Thou maiſt well knowe no, for ſo much as they hauehave alredy ended their courſe, & that we hauehave no conuerſation among thē nor they with vsus.
M.
Doth that hinder that they may pray no more for vsus?
P.
If that in déede we were well aſſured, that they did know our eſtate, and our harte, and that they ſhould pray for vsus without ceaſe, yet ſhould it not be lawfull for all that for vsus to pray vntounto them & to cal vponupon thē, for ſo much as wée hauehave no word of God, as we hauehave alreadie ſaide, which teacheth vsus ſo to doe, nor that doth aſſure vsus that our prayers made to them bee agréeable to God.
M.
Which is yet the other poynt wherfore God is better pleaſed that the lyuing praye for the lyuing, and that they doe require the prayers the one of the others, than to addreſſe them to deade Saintes?
P.
It is that god requireth to bée called on by many, and that thanckes alſo bee yéelded to him by many, not onelyonly for the things which in particular touche our perſons, but alſo for all thoſe which concerne his Church.
M.
It is more than reaſonable.
P.
Moreouer he wil alſo that we do communicate with proſperities, with aduerſities, with afflictions, and with the quietneſſes and with the guiftes which god ſendeth to his faithful, bicauſe of ye cōmuniō which they hauehave among thē, the which we hauehave here to fore, called the communion of ſaintes.
Of the forme of praier which Chriſt gaue to the Church, and of the parts therof.
M.
I Am as now ſufficiently reſolued as concerning this point. For ſo much then as I knowe to whom wée ought to make our prayers, and by what mediator and aduocate wée maye hauehave acceſſe towardes God, to aſſure vsus that they bée heard of him, tell mée nowe what things wee ſhould demaunde of him, to the ende that our prayers may be conformable to his wyll, and that wée doe not prouoke him againſt vsus by thoſe ſame, where as wée ſhould hauehave him fauourable to vsus.
P.
Wée can no more fayle in that reſpect, than in all the others, if we follow ye rule which Ieſus Chriſt hath giuē vsus concernning that matter, in the forme of prayer which he hath expreſly giuē to his church to direct hir in all hir praiers.
M.
Recite mée that forme of prayer.
P.
Oure father which art in ye heauēs. Thy name be halowed. Thy kingdome come. Thy wil be done in earth, as it is in heauen. Gyue vsus this day our daily bread. And pardon vsus our ſinnes, as we pardō them which offend vsus. And lead vsus not into temptation: but deliuer vsus frō the euil one. For vntounto thée belongeth ye raigne, the power, & the glory eternally. So be it.
M.
Shewe mée what this praier cōteineth in ſūme.
P.
It doth conteine firſt a briefe preface, & then ſixe requeſtes, in the which Ieſus Chriſt hath comprehended all the things which men maye iuſtlye demaunde of God, as well for his honour, as for their ſaluation, and all their neceſſaryes aſwell corporall as ſpirituall.
Of the pointes of the doctrine conteined in the preface of the Lordes prayer.
M.
WHat dothe hée teache vsus in the preface?
P.
Fyue things eueryevery one well woorthy to be noted,Note theſe pointes. and ſo requiſite in the prayer, that without them it coulde not be a true prayer.
M.
Which is the firſte?
P.
By that which he teacheth vsus to call God father, he teacheth vsus alſo that wée maye hauehave no acceſſe to hym, which truſt to be heard of him, if fyrſt he be not agréed with vsus, in ſuche forte as he accompte vsus for his children, and that we alſo accompte him for our father.
M.
Which is the thirde?
P.
It foloweth after thereof, that wée maye hauehave no acceſſe to him, nor yet our prayers, if wée take not his ſonne Ieſus Chriſt for our mediator and aduocate, towards him.Iohn. 14. 1. Tim. 2. b. 1. Iohn. 2. a. Ephe. 1. b.
M.
How doth it folow of that which thou haſt ſaide?
P.
For ſo muche as God cannot be our Father but by the meane of Ieſus Chriſte, by whom he hath adopted vsus for his childrē, as we hauehave alſo expoūded heretofore.
M.
What haſte thou yet to ſaye for the fourth poynt?
P.
That wée ſhoulde not feare at all to direct our prayers to God, and not to miſtruſt but that they ſhal be heard, for ſo much as he is our Father, and that wee hauehave Ieſus Chriſt for our aduocate towards him.
M.
Whych is the fyfte?Iames. 1. a
P.
That euen as wée ſhoulde not doubte at all to be heard, on the contrary wée may be well aſſured that wée ſhall not bée hearde, if wée doubt, and that wée hauehave not aſſured truſt, that euen as God is become our Father by Ieſus Chryſt, euen ſo doth he receyue vsus for hys chyldren in all oure prayers and requeſtes that wée make vntounto hym in the name of hys Sonne, as he hath promyſed vntounto vsus.
M.
That preface contayneth great doctryne.
P.
Thou mayſt alſo adde vntounto it, that Ieſus Chriſt teacheth vsus in the ſame, that euen as wée ſhoulde not doubt of the good wyll of GOD towardes vsus, ſéeing he is become our Father, no more may wée doubt, that he is wiſe and mightie ynough to graunt vsus all thinges that wée ſhall require of him. For ſéeing that he is in heauen, wée are therby aſſured, that as he is aboue all creatures, euen ſo be they all in hys power, and knoweth and vnderſtandeth al things, both in heauen and in the earth, and hath alſo in his hande all the meanes to prouide for the ſame as it pleaſeth him.
Of the content of the three firſt requeſts of the Lordes prayer.
M.
IT is maruellous that Ieſus Chriſt did comprehend ſo many thinges in ſo fewe woords: let vsus nowe come to the requeſts conteined in this forme of prayer.
P.
The firſt thrée of the ſixe, do teache vsus to demaūd of God thoſe things which belong onelie to his glory and maieſty, & to the honour which we owe vntounto him: & doe teache vsus forthwith not onelyonly to demaunde theſe things firſt, but alſo to direct and frame to that end, all the others which we ſhal demaunde for vsus.
M.
The ſame ſéemeth to mée to agrée verye well with that which Ieſus Chriſt hath ſaide, ſéeke firſte the kingdome of God and the iuſtice therof, and all the other thynges,Mat. 6. d. ſhall be added vntounto you.
Of the content of the three laſt demaūds, and what things we ought to demaund of God, and to what ende.
P.
IN the other thrée requeſts folowing Ieſus Chriſt hath comprehended all the things, that we may demaund of god for our ſelues.
M.
Is it not lawfull to demaunde him any other thing, but onelyonly that which is conteyned in that forme of praier?
P.
No. For albe it that it be ſhort, yet Ieſus Chriſt hath made it wyth ſo great wiſdome, & ſo perfect arte, yt there is no good thing which a man maye aſke of god, which is not comprehended in the ſame.
M.
It foloweth then on ye contrary, that no mā may iuſtly pray for any thing which is not conteined in ye ſame.
P.
The one foloweth of the other, whervpō thou haſt yet to note, yt it is not ſufficient not to demaund of god,The glory of god muſt be chiefely regarded in all our praiers. any thing that is not good of it ſelfe: but alſo it is required that wée aſke it him, hauing euer regarde to his glory, & that all that which we aſke of him may ſerue to the ſame.
M.
Thou wilt then ſay that wée may offende him in demaunding thoſe ſame things, the which Ieſus Chriſt hath taught vsus to demaund of him for our wealth, if wée hauehave no regarde but to our ſelues, to witte, to the ende that wée maye liue the more at our owne pleaſure, and not to the ende that wée may the better ſerue to his honour.
P.
It is euen that whych I woulde hauehave ſaide.
Of the deuiſion of the things vvich we aske of God and firſt of things corporall.
M.
TEll me now whiche be the things that we ſhoulde demaunde of him for vsus.
P.
There be of two ſorts: For the one ſorte are corporall and temporall, and do belong but to the courſe of this life: and the others are ſpirituall, and hauehave alſo regarde to the eternall life.
Ma.
What doeſt thou vnderſtande by theſe corporall and temporall thynges?
Pet.
All thoſe whyche are neceſſarie for this poore earthly bodie, and for the entertainement of this lyfe, to accompliſhe in the ſeruice of God the courſe whiche we hauehave to runne in thys worlde, euen to the tyme that we be come to the eſtate in the whiche we ſhal ſée all that accompliſhed whiche wée firſtly demaunde, to witte, the ſanctification of his name, the accompliſhemente of his kingdome, and perfect obedience towards his holie will, as the heauenly Angels do yelde it vntounto him.
M.
In whiche requeſt dothe Ieſus Chryſt comprehend all thoſe things?
Pe.
It is vnderunder the name of the dayly bread, the which we aſke of God our Father as his children, to employ our ſelues in his ſeruice, forſomuch as it is he that nouriſheth vsus.
Of ſpirituall thinges which we aſke of God for vsus.
M.
ANd the other requeſts which are for ſpirituall things what do they conteyn?
P.
A confeſſion of our offences and ſinnes, by the which as we confeſſe our ſelues to be poore and wretched ſinners, euen ſo do we daylye demaunde and obtaine by Ieſus Chriſte our Lorde forgiueneſſe.
M.
Is there yet any thing elſe?
P.
Finally wée require the ayde and aſſiſtance of God our father againſt the malice of the deuill, and again all the aſſaultes whiche he may giuegive vntounto vsus, and all the tentations which maye come vntounto vsus, to the ende we may obteyne a ful victorie, to triumph once in the kingdome of God, with our true king & captain, and our very Sauior and redéemer Ieſus Chriſt.
M.
This good God and Father, giuegive vsus the grace, the whiche I humbly deſire in the name of his ſonne Ieſus Chryſt, that it may pleaſe him ſo to imprinte in our heartes all that doctrine by his holie Spirite, that we may well put it in vſe, to the glorie of his holy name: and to the edification of all men.
P.
This good God giuegive vsus the grace, and not to vsus only but alſo to all the people of the earthe, to the ende that euen as he is God only, and that there is but one onelyonly mediator Ieſus Chriſt, and one lawe and one Goſpel, and one Baptiſme, and one Church, euen ſo that al may be vnited in him by his holy Spirite, to ſerue and to honoure him in truthe, and in Spirite, euen as to hym only all honour and glorie doth belong for euer and euer. Sobeit.
The ende.
¶The Printer to the Readers, greeting.
FOr ſomuche as many good men deſire to hauehave the copie of the prayer, whiche the Author of this booke hath accuſtomed to make at the beginning of his ſermons, ſo hauehave I thoughte it no inconuenient to printe it here, to the ende that all ſuche as woulde, mought vſe it to the aduancement of the glorie of God, to whoſe grace I commende you.
The Prayer.
ACknowledging oure faultes and imperfections, and that of our ſelues we can hauehave no good thyng if it be not giuen vsus from heauen, wée will humble our ſelues before the high maieſtie of our good God and Father, full of all goodneſſe and merciemercy, beſéeching him that he will not enter into Iudgemente wyth vsus, to correct and puniſhe vsus in his anger and wrath, hauing regarde to our ſinnes and iniquities, but that he looke vponupon the innocencie, iuſties, and obedience of hys ſonne Ieſus Chryſt, whom he hath giuen to death for vsus, for whoſe ſake if maye pleaſe him to receiue vsus al to mercy, and by his heauenly lyghte to driue oute of our heartes all darkneſſes, erroures, and ignorances, and to fill vsus with his graces and ye graces of his holy ſpirit, which may bring vsus to the ful knowledge of al truth, and may open to vsus the true vnderſtanding of his holy word, to the ende that it be not corrupted by our carnall ſenſe and vnderſtanding, but that he may giuegive vsus the grace, as he hath ſpoken by his holy Prophetes and Apoſtles, that being gouerned by one very Spirite, we may declare it to his honoure and glory and to the edification of all men: and that we do not heare it only with our carnal eares, to oure iudgemente and condemnation, as the Infidels and hypocrites doe: but that we maye receyue the ſame into our hartes as true children of GOD, thorowe true and lyuely Fayth, the whiche may be effectuous and working thorowe charitie: learning thereby to renounce oure ſelues, all Idolatrie, all wycked ſuperſtitions and carnall affections, to put wholly all oure truſt in hym, and to conſecrate and conforme oure ſelues wholly vntounto hys holy will, to the ende that our lyfe and conuerſation may bée to his honour and his praiſe, and that for our Lord Ieſus Chriſts ſake, we may be found without blame, and without ſpotte before his face: the whiche things wyth all others, whiche this good GOD and Father doothe knowe to be neceſſarie for vsus, wée will demaunde them of him, as this great Sauiour and Redéemer Ieſus Chryſte his deare Sonne, our Soueraigne mayſter hathe taughte vsus, ſaying all with one heart: Oure Father whiche arte in Heauen. &c.
The Expoſition of the Preface of the Law, ſet foorth by maiſter Peter Viret, Miniſter of Gods worde.
I Am the Eternal thy God, which hauehave brought thée out of the land of Egypt, from the houſe of bondage.
Queſtions concerning the preſence of God in the mountayn of Synai, and of his voyce, and of the lawe giuen by the Angelles.
TIMOTHE, DANIEL.
BEfore that we enter into the Expoſition of the Cō maundements conteined in the Law, according to our agréement, I woulde gladly vnderſtande two litle poyntes of thée, which Moyſes maketh mention of.Iere. 23. Exod. 19. Iohn. 4. Luke. 24.
Daniel.
What are thoſe pointes?
Timothie.
The firſt is, howe that God whiche is in all places, and doth fil both heauen and earth, and is infinite, did deſcende into the mountayne of Synai: for was he not there before? The other, howe he ſpake in proper perſon, for ſomuche as he hathe neyther bodye, mouth, nor voyce like vntounto mans voyce, if we doe conſider him in his béeing and diuinitie.Act. 7. Gal. 3. On the other ſyde, S. Paule, and S. Stephen doe playnly teſtifie, that the lawe was giuen by the Angels.
Of the preſence of God in general, which is common to all men and creatures, and of his ſpeciall preſence towardes his ſeruantes.
D.
THere is no greate difficultie in theſe queſtions. For albéeit God doth fill bothe heauen and earth through his diuinitie, yet notwithſtanding for ſo muche as he doth not alway declare his maieſtie, his power, his wiſedome, and goodneſſe ſo manifeſtly and familiarly in one place as in an other, the holie ſcripture, to condeſcend and agrée to our groſneſſe, doth oftentimes attribute that vntounto God whiche is proper to man, to declare vntounto vsus the more plainly and familiarly his preſence and aſſiſtance. There is no dout but that God was alreadie in the mount Sinai, before the time that he gaue his lawe, as he was throughout the whole worlde, and euen as he is at this day: but he did not ſhew him ſelfe in ſuch ſorte as he did then there ſhewe him ſelfe to his people,Geneſ. 18. wherefore the Scripture ſayth, bicauſe of ſuch a ſhewyng of his preſence, that he did there deſcend.
Of the voice of God vvhichwhich vvas heard by men, and of his lavve giuen by the Angels.
T.
ANd what ſayeſt thou concernyng the other pointes?
D.
Albeit that God hauehave no body as concernyng his diuine eſſence or beyng, nor voice like vntounto the voyce of man, ſo is it (notwithſtanding) an eaſie matter for him, to whome nothing is impoſſible, to make him ſelfe a voyce, and to take ſuch forme and likeneſſe as pleaſeth him, to cauſe him to be heard and knowen,Math. 19. Luc. 18. ſo farre ſorth as is méete for the ſaluation of man, & the infirmitie of mā may endure. And alſo there is no inconuenient, to ſay that the lawe which God gaue, was giuen by Angels, for ſo much as God was ſerued by their miniſterie in the giuing of it, and that his maieſtie was not there ſhewed, but being accompanied with his Angels,Hebr. 1. Pſalm. 96. which are alwaies prepared & ready to ſerue him, wherefore both the one and the other is true, to wéet, that God himſelf did ſpeake & giuegive his lawe, and that it was giuen by the miniſterie of his Angels.
Of the preface of God in his Lavve, and of the titles vvhichwhich he giueth to himſelf in the ſame: and of the poynt that is chiefly required in that Lavve.
T.
BEfore that God did take in hand to giuegive his cōmaundements, he doth firſt vſe a Preface, whiche ſemeth to belong onelyonly to the children or people of Iſrael, as though he gaue his lawe but to them onelyonly: the whiche notwithſtanding (euen as it hath bene ſayde heretofore) doth no leſſe belōg to vsus than to that people. Wherfore I would gladly vnderſtād the meaning of it, and the cauſes and reaſons for the which God did ſo ſet it forth, & wherein it belongeth to vsus.
D.
You doe know well that when Kinges & Princes make any Lawes, and doe cauſe any ſtatutes or ordinaunces to be publiſhed in their name, they doe accuſtome to put ſome preface to it, cōtayning their name, and the titles wherby they declare what their Maieſtie, Lordſhip, & power is.1. Tim. 6. Seing then that God, whiche is the chiefe King & Prince of al creatures, would publiſhe his Lawe, was it not then méete that he ſhoulde declare that he was the Lawmaker, and what was his maieſtie & power. And therefore did he ſay,Prouer. 25. Geneſ. 21. Exod. 20. Deut. 5. I am the lorde thy God whiche hauehave brought thee out of the lande of Egipte, from the houſe of bondage. Then is it requiſite before all other things, to knowe in this lawe who is the true God, and by what meanes he may be knowen and diſcerned and ſeperated from falſe Goddes, & that this knowledge goe before all the cōmandements folowing. For who ſhall call vponupon God, who ſhall feare him, who ſhall louelove him, who ſhal put his truſte in him, if that firſt he do not know him? and not in ſuch ſorte as the heathen doe, who although they had a certayne opinion that there was a God vponupon whome it behoued them to call, to feare, to louelove, and to honour: yet for all that they did not know who he was, nor where to finde him. And for ſo much as wée can not ſée him, nor diſcerne him with eyes, nor with any other corporal ſenſe, yet notwithſtanding wée muſt beholde him, embraſe him, and ſpeake vntounto him from the harte and frō the ſpirite.
Of the name Eternal vvhichwhich is Jehoua in Hebrevve, giuen to God.
T.
WHerefore dothe he firſt call him ſelfe the Eternal?
D.
He dothe declare in the Hebrewe tongue, in the which Moyſes hath writtē theſe things,Geneſ. 1. by the woorde of Iehoua the which we do ſo tranſlate, what is his beyng & his nature, & that he is the Creatour of al creatures,Iohn. 1. the firſt & the laſt, without beginning and without end, and hath his being of none other but of him ſelf: & of him all things hauehave their beyng,Act. 14. Eſaie. 44. Apoc. 1.22. Act. 17. Exod. 3.7.23. & are come from him, and doe returne into him. It is he by whom we liue, moue, & are. Thē may he lawfully ſay, I am, the whiche none els may iuſtly ſay. Wherefore, ſeyng that he is our Creatour,Gen. …. 28.35 Eſaie. 47. Exod. 3.13. 1. Cor. 4. Deut. 6. Math. 22. Gene. 2. & ſo by conſequent our guide & gouerner, & that we hauehave of him our ſoule, body, and goodes: is it not méete that we doe acknowledge him to be our King, Prince & Lord, & render to him the homage of ſoule, of body & goodes, & of all things els that we hauehave receyued of him, to yelde vntounto him perfect obedience? For this cauſe ye holy Scripture putteth vsus in minde oftētimes of theſe things, & giueth to God the title of maker of heauen and earth. Wherfore it muſt néedes be graū ted that none other be our God but onelyonly he vntounto whom this name and title belongeth, which is that Eternall eſſence that can doe all things, and is the beginning, the conſeruation, & the end of all things.