A
Treatise
vpon
the
LORDS
Prayer
.
THis
prayer
hath
three
parts
,
the
first
is
the
Preface
;
in
which
is
declared
whom
we
must
pray
vnto
,
in
these
words
:
O
our
Father
which
art
in
heauen
.
The
second
part
is
the
prayer
it selfe
,
standing
on
sixe
petitions
.
The
last
is
the
Conclusion
,
which
rendreth
a
reason
why
we
pray
to
God
alone
;
because
the
kingdome
,
which
is
all
authority
to
grant
our
requests
,
belongeth
to
him
:
the
power
,
that
is
,
all
abilitie
to
execute
our
desires
,
is
with
him
:
the
glory
,
that
is
,
all
this
honour
of
being
acknowledged
a
fountain
of
good
things
,
belongeth
to
him
a
Father
of
lights
,
from
whom
euery
good
gift
descendeth
;
who
in
this
regard
is
onely
to
be
inuocated
and
praised
.
From
the
Preface
in
generall
obserue
;
No
Angels
or
Saints
departed
,
but
God
our
Father
onely
must
be
inuocated
of
vs
.
In
nothing
be
carefull
,
Phil.
4.6
.
but
let
your
requests
be
known
to
God
with
thanksgiuing
:
Whatsoeuer
you
aske
my
Father
in
my
name
,
you
shall
receiue
it
.
What
an
vnseemely
thing
were
it
,
that
children
should
seeke
to
seruants
in
the
house
for
supplie
of
what
they
want
,
not
to
their
naturall
parents
?
so
here
.
Againe
,
we
cannot
call
vpon
any
religiously
,
on
whom
we
may
not
beleeue
.
Rom.
10.
Now
to
deriue
faith
from
any
creature
is
a
thing
accursed
.
Ier.
17.
Cursed
is
he
that
maketh
flesh
his
arme
,
and
is
withdrawne
from
the
Lord
.
Thirdly
,
to
pray
faithfully
,
(
that
is
,
so
as
we
are
perswadéd
that
we
shall
receiue
that
we
aske
)
requireth
knowledge
of
three
things
:
First
,
that
the
partie
we
pray
to
or
call
on
,
doth
heare
vs
to
know
our
desires
:
Secondly
,
that
he
is
willing
to
helpe
vs
:
Thirdly
,
that
he
hath
ability
to
accomplish
what
he
willeth
.
Now
for
mentall
praiers
the
Angels
often
cannot
know
them
;
God
who
only
searcheth
the
hearts
and
reines
,
vnderstandeth
such
prayers
as
are
mentall
and
vocall
:
the
Saints
in
heauen
haue
no
meanes
how
to
vnderstand
them
,
for
any
thing
the
Scripture
teacheth
.
I
know
mans
presumption
voucheth
many
reasons
why
Angels
should
heare
vocall
prayers
;
which
are
as
easily
reiected
as
recited
.
Had
they
knowledge
,
yet
the
other
things
are
doubtfull
;
for
they
can
do
nothing
which
they
will
not
,
and
they
will
not
do
any
thing
to
which
God
calleth
them
not
;
they
are
so
perfectly
conformed
to
his
pleasure
,
and
attend
his
beckoning
in
all
things
.
Fourthly
,
it
is
his
will
to
be
called
on
,
and
so
to
performe
that
he
knoweth
we
want
;
and
he
is
both
willing
and
able
to
supply
it
vnto
vs
.
We
may
argue
from
this
prayer
thus
:
That
which
is
a
perfect
platforme
of
prayer
,
teacheth
as
perfectly
who
must
be
called
on
,
as
it
teacheth
what
is
to
be
asked
:
But
this
is
a
perfect
forme
of
praier
,
teaching
fully
what
things
soeuer
may
be
asked
;
Therefore
it
teacheth
vs
fully
what
kind
of
persons
may
be
called
on
.
Ob.
The
Sonne
and
the
Spirit
are
not
here
expressed
?
An.
The
Father
excludeth
all
other
persons
that
are
pure
creatures
,
not
persons
which
haue
the
same
singular
essence
with
him
.
Secondly
,
these
are
not
named
,
because
such
is
the
diuine
dispensation
,
that
though
when
one
is
inuocated
all
are
inuocated
;
yet
the
Father
is
fitly
alone
named
,
because
the
Sonne
hath
the
part
of
a
Mediator
,
through
whom
we
go
to
the
Father
;
and
the
Spirit
the
office
of
a
schoolemaster
,
teaching
what
to
pray
,
and
as
we
ought
.
Whence
the
Councell
decreed
,
that
not
Christ
,
nor
the
Spirit
should
be
named
in
directing
publike
prayers
to
God
;
a
plaine
argument
that
the
naming
of
Saints
was
not
dreamed
of
by
those
times
.
Let
vs
then
make
the
name
of
the
Lord
our
strong
Tower
,
to
which
we
flie
seeking
saluation
.
Parents
loue
not
when
their
children
are
strange
towards
them
and
stand
aloofe
,
being
in
the
meane
while
affable
enough
to
others
.
No
,
let
vs
not
with
God
ioyne
others
.
Men
loue
not
to
be
sorted
in
any
businesse
but
with
their
peeres
and
equals
;
so
neither
shall
the
liuing
God
like
to
be
matched
with
his
creatures
.
Now
in
particular
.
First
,
that
he
setteth
downe
not
a
single
forme
,
but
a
forme
of
speech
of
many
conioyned
,
it
doth
teach
,
that
We
must
not
,
because
we
pray
alone
,
be
carelesse
of
ioyning
with
others
in
prayer
.
He
teacheth
his
disciples
ioyntly
to
pray
,
Our
Father
,
&c.
Mat.
18.20
.
and
,
Where
two
or
three
are
gathered
together
,
I
am
in
the
midst
of
them
.
Looke
as
if
a
single
prisoner
should
aske
vs
ought
,
it
hath
his
force
;
but
when
all
in
the
house
lift
vp
their
voices
at
once
,
it
is
much
more
piercing
;
so
in
this
matter
:
which
letteth
vs
see
how
wide
such
are
,
who
will
make
light
of
praying
with
other
,
they
hope
they
may
pray
for
themselues
,
and
like
the
old
saying
,
Euery
man
for
himselfe
&
God
for
vs
all
.
Secondly
,
hence
we
note
that
in
our
prayers
we
must
be
mindfull
of
others
as
wel
as
our selues
.
For
as
he
teacheth
them
to
pray
,
and
to
say
,
Our
Father
,
because
they
were
more
then
one
ioyntly
before
him
;
so
in
this
regard
that
he
might
make
them
mindfull
of
all
their
brethren
,
called
,
or
vncalled
,
that
belong
to
the
election
of
God
:
Ephes.
6.18
.
Watch
vnto
prayer
for
all
Saints
;
not
that
we
may
not
make
a
prayer
wherein
we
must
not
mention
others
,
but
because
wee
must
not
faile
at
conuenient
times
in
the
exercise
of
praier
,
to
mention
others
as
wel
as
our selues
,
seeking
their
peace
with
God
.
We
are
members
of
one
body
:
and
therfore
must
helpe
one
another
;
and
such
as
haue
learned
loue
and
mercy
,
cannot
but
seeke
at
God
the
prosperity
of
their
brethren
,
whose
conflicting
state
they
know
by
good
experience
in
themselues
;
wherfore
we
must
stirre
our selues
vp
to
the
faithfull
performance
of
this
dutie
.
He
were
a
gracelesse
childe
that
would
neuer
pray
for
his
mother
;
&
we
would
thinke
he
would
do
little
for
vs
,
that
would
not
lend
vs
a
good
word
here
or
there
:
so
when
we
remember
not
the
Church
,
and
will
not
open
our
mouthes
one
for
another
to
God
,
what
loue
is
there
?
Secondly
,
let
vs
therefore
frequent
this
dutie
,
not
in
word
or
shew
,
but
in
deed
and
truth
.
From
the
practise
of
this
dutie
it
cometh
to
passe
that
a
Christian
man
is
like
a
rich
merchant
,
who
hath
his
factors
in
diuers
countries
:
so
a
Christian
man
hath
in
all
places
of
the
world
some
that
deale
for
him
with
God
(
that
neuer
saw
his
face
)
who
are
petitioners
for
him
vnto
God
.
Thirdly
,
hence
that
he
teacheth
vs
to
pray
,
Our
Father
,
we
learne
,
that
We
must
in
prayer
to
God
come
with
loue
to
the
brethren
.
If
thou
art
about
to
offer
thy
sacrifice
at
the
altar
,
Mat.
5.23.24
.
and
remembrest
thou
hast
any
thing
against
thy
brethren
,
go
,
reconcile
thy selfe
first
,
then
do
thy
duty
after
;
otherwise
the
Lord
will
turne
away
from
our
prayer
.
If
one
should
giue
the
King
a
petition
,
and
carrie
in
his
hand
,
or
about
him
,
some
stinking
sauour
which
the
sence
of
any
abhorred
,
could
he
thinke
but
the
King
would
turne
from
him
?
So
he
that
cometh
petitioning
to
God
with
wrath
and
malice
,
which
stinketh
odiously
in
Gods
nostrils
,
must
look
that
God
will
turne
his
countenance
from
him
.
Hence
Saint
Peter
saith
,
1.
Pet.
3.7
.
that
by
wrath
prayers
are
troubled
;
wherefore
let
vs
labor
to
be
of
brotherly
affection
one
towards
another
.
Should
our
parents
know
that
we
are
fallen
forth
with
our
brethren
,
durst
we
come
in
their
sight
?
would
we
looke
for
other
then
to
be
checked
from
them
?
euen
so
the
Lord
will
turne
his
back
to
our
prayers
,
while
our
affections
are
turned
against
our
brethren
.
Further
,
obserue
hence
both
a
ground
of
reuerence
and
hope
,
when
we
come
to
deale
with
God
:
If
I
be
a
Father
,
Mal.
1.6
.
where
is
my
reuerence
?
We
come
with
reuerence
before
our
earthly
Princes
,
and
in
all
our
gestures
expresse
it
:
how
much
more
must
this
be
in
vs
,
when
we
haue
to
deale
with
the
liuing
God
?
for
this
Father
is
impartiall
in
iustice
,
that
we
haue
need
to
conuerse
before
him
in
feare
.
Againe
,
it
is
a
ground
of
hope
;
earthly
parents
will
not
deny
their
children
good
things
:
much
lesse
shall
God
deny
vs
his
Spirit
,
and
what
euer
thing
is
good
for
vs
.
This
therefore
doth
rebuke
the
rudenesse
of
some
that
care
not
how
vnprepared
they
fall
vpon
prayers
,
how
rude
gesture
they
vse
in
it
,
how
vnmannerly
they
breake
away
after
it
,
vsing
their
Father
as
if
he
were
a
cypher
,
or
a
father
of
clouts
,
rather
than
a
God
that
will
without
respect
of
persons
iudge
euery
one
.
Our
doubting
minds
must
hence
be
reproued
,
and
strengthened
.
How
confidently
do
children
come
to
their
parents
?
If
we
haue
a
suite
to
a
friend
which
is
reasonable
,
we
will
presume
it
;
how
much
more
may
wee
be
of
good
hope
in
all
our
requests
which
we
make
to
God
?
Which
art
in
heauen
,
&c.
By
manifesting
the
effect
of
glory
;
otherwise
he
filleth
heauen
&
earth
,
yea
all
the
creature
is
with
him
as
a
moate
within
the
light
of
the
Sunne
;
but
looke
as
a
King
who
by
his
authority
&
power
ruleth
ouer
all
his
kingdome
,
is
at
the
Court
more
especially
displaying
there
the
glory
of
his
maiesty
:
so
God
whose
essence
and
presence
of
powers
is
euery
where
,
in
the
heauens
as
in
the
Court
of
his
Maiesty
,
doth
manifest
his
glory
more
excellently
.
Obserue
then
;
that
In
coming
to
God
we
must
set
before
vs
his
heauenly
Maiesty
.
For
this
stirreth
vp
reuerence
,
moueth
deuotion
,
making
vs
to
be
heauenly
minded
,
strengthening
our
faith
.
The
glister
of
the
pomp
of
earthly
Princes
doth
moue
the
subiect
to
all
humble
regard
of
them
,
to
al
seemly
submisnesse
in
their
behauiours
towards
them
:
and
doubtlesse
,
the
not
being
striken
with
any
consideration
this
way
,
doth
make
vs
so
loose
and
heedlesse
when
we
approach
to
God
.
Againe
,
this
doth
admonish
vs
to
be
heauenly
minded
,
if
we
will
haue
any
coniunction
with
God
:
for
as
he
that
would
speak
to
the
King
at
Court
,
must
bodily
moue
himselfe
thither
where
the
King
bideth
;
so
we
that
would
speake
with
God
,
who
dwelleth
in
heauenly
glory
(
aboue
all
this
visible
frame
of
the
creature
)
we
must
in
spirit
by
faith
moue
our
hearts
thither
,
where
he
is
.
Besides
,
where
our
Father
is
,
there
our
country
is
:
Vbi
pater
ibi
patria
:
&
therefore
as
pilgrimes
and
strangers
do
long
after
their
natiue
soiles
,
so
must
we
after
that
glorious
inheritance
,
which
our
father
in
the
heauens
reserueth
for
vs
.
Thirdly
,
it
confirmeth
vs
in
our
faith
:
being
in
heauen
,
he
both
seeth
our
wants
,
and
is
of
all
strength
and
power
to
effect
our
desires
.
Our
God
is
in
heauen
,
and
doth
whatsoeuer
he
will
.
Parents
earthly
who
haue
large
hearts
,
haue
short
hands
,
though
they
wish
vs
well
,
yet
they
haue
no
power
to
effect
what
they
would
;
Were
it
thus
with
our
Father
,
faith
were
shaken
:
but
when
he
wanteth
not
will
as
a
father
,
nor
power
as
a
heauenly
gouernour
,
our
faith
is
firmly
vnderpropped
.
How
then
are
we
to
accuse
our selues
,
who
know
not
how
sufficiently
to
admire
and
adore
an
earthly
maiesty
,
a
mortall
man
,
and
yet
are
so
respectlesse
of
the
high
excellency
of
God
?
How
slow
of
heart
are
we
,
that
we
are
not
raised
vp
higher
then
these
earthly
things
,
when
we
are
to
deale
with
our
God
glorious
in
the
heauens
?
Why
do
wee
dread
and
trust
in
the
power
of
man
,
not
awing
nor
hauing
confidence
in
this
power
,
when
the
power
of
euery
creature
higher
then
the
earth
is
vnresistable
by
it
?
as
what
power
of
flesh
can
resist
the
least
cloud
from
dropping
his
raine
,
the
least
starre
from
sending
forth
his
light
and
influence
?
What
a
power
is
this
of
the
Creator
of
al
these
things
,
who
dwelleth
in
glorie
aboue
them
?
Let
vs
therefore
considering
this
heauenly
,
glory
our
Father
hath
,
grow
vp
to
more
reuerence
,
deuotion
,
and
affiance
towards
him
.
Now
follow
the
petitions
,
in
which
I
will
obserue
this
order
:
First
,
to
open
the
phrase
of
them
where
it
is
needfull
.
Secondly
,
to
shew
the
contents
of
euery
petition
.
Thirdly
,
considerations
how
we
may
feelingly
come
to
make
our
seuerall
requests
to
God
.
Fourthly
,
the
conclusions
which
may
be
drawne
from
them
.
Hallowed
be
thy
Name
.
Name
is
put
here
for
God
,
by
name
,
or
any
other
wayes
notified
,
that
is
,
made
knowne
to
vs
:
Name
put
for
the
person
named
,
as
Acts
1.15
,
by
a
Metonymie
of
the
adiunct
,
and
so
named
,
one
kind
of
manifesting
a
person
,
for
all
other
,
by
a
Synecdoche
.
Hallowed
here
signifieth
to
be
manifested
,
and
acknowledged
holy
;
as
wisdome
is
iustified
of
her
children
:
so
declared
to
be
,
and
approoued
of
those
that
embrace
her
.
The
summe
is
,
that
God
wold
so
worke
,
that
himselfe
howsoeuer
made
knowne
by
titles
,
word
or
works
,
may
be
discerned
of
vs
as
holy
,
and
so
confessed
,
and
accordingly
respected
of
vs
;
that
God
would
effect
this
that
himselfe
may
be
more
and
more
honored
of
vs
,
who
are
his
chosen
,
and
in
all
others
that
are
the
children
of
destruction
.
First
then
,
here
we
aske
that
God
would
worke
all
such
things
as
may
be
matter
of
his
praise
,
whether
they
be
good
things
towards
his
children
,
or
iudgements
vpon
the
wicked
.
For
thus
God
doth
honour
himselfe
,
when
he
doth
such
things
before
vs
,
vpon
which
we
take
occasion
to
honour
him
.
Hence
it
is
that
he
will
win
honor
to
his
Name
in
deliuering
his
children
;
and
when
he
inflicted
that
iudgement
on
Aarons
sonnes
,
he
said
,
he
would
be
glorified
in
such
as
come
neare
him
:
if
he
might
not
haue
it
from
them
,
he
wold
haue
it
in
them
,
by
sending
such
iudgments
on
them
,
as
might
be
matter
of
his
glorie
.
Secondly
,
we
aske
of
God
to
refraine
the
bringing
of
such
things
vpon
vs
,
which
might
make
wicked
ones
take
occasion
to
prophane
his
Name
.
For
when
God
saith
,
he
will
not
pollute
his
Name
among
the
heathen
,
by
the
vtter
extinguishing
of
his
people
,
he
doth
teach
vs
that
the
giuing
occasion
to
wicked
ones
to
crow
against
his
people
,
and
himselfe
their
God
,
is
a
dishonor
of
his
Maiestie
;
and
therefore
here
we
pray
it
may
be
preuented
.
Yet
if
it
so
fall
out
that
the
state
of
Gods
people
is
incorrigible
,
and
they
will
not
be
reclaimed
from
prophaning
Gods
Name
,
it
is
better
that
the
open
enemy
should
blaspheme
them
,
then
that
he
should
receiue
such
intollerable
indignity
from
his
owne
people
.
Thirdly
,
we
aske
that
God
would
make
vs
grow
vp
to
acknowledge
him
,
in
all
meanes
,
and
wayes
of
his
,
wherein
he
manifesteth
his
glory
.
For
as
the
Sun
shining
brightly
,
should
be
glorious
in
it selfe
,
but
if
eyes
were
not
opened
to
behold
it
,
it
should
not
be
had
in
accompt
as
glorious
with
man
;
so
the
Lord
,
glorious
in
all
his
wayes
,
hath
not
that
glorie
in
his
creature
,
till
,
the
eye
of
the
mind
opened
,
this
be
discerned
of
them
.
Fourthly
,
we
aske
that
he
would
enable
vs
in
spirit
,
word
,
and
worke
,
to
giue
him
glory
from
our selues
,
and
seeke
that
others
may
do
the
same
,
moued
by
our
words
&
works
;
that
as
we
discerne
him
to
be
holy
&
glorious
euery
way
,
so
we
may
accordingly
glorifie
him
.
For
these
may
be
distinguished
;
yea
seuered
,
Rom.
1.21
.
that
we
might
be
zealous
of
his
glory
.
Fiftly
,
for
others
as
yet
vncalled
,
they
are
two-fold
,
belonging
to
the
election
of
grace
,
or
otherwise
.
Now
for
the
former
we
intreate
that
God
would
daily
bring
them
home
to
glorifie
him
with
vs
,
yea
that
he
would
giue
them
godly
sorrow
for
such
things
as
before
their
visitation
they
heedlesly
neglected
,
Psal.
67.
For
other
we
pray
,
that
God
wold
restraine
them
from
their
high
prophanation
of
his
Name
,
and
that
he
would
turne
their
rage
(
and
so
by
proportion
all
their
other
sinnes
)
to
the
praise
of
his
Name
,
Psal.
18.
Now
to
say
this
petition
feelingly
,
wee
must
consider
.
First
,
how
necessary
a
thing
it
is
that
God
should
haue
his
glory
:
for
to
this
end
all
things
were
made
,
we
liue
,
moue
,
and
haue
being
from
him
to
no
other
purpose
.
Secondly
,
though
this
is
so
necessary
,
yet
how
little
God
is
honoured
by
vs
who
are
his
,
he
passing
by
vs
in
many
parts
of
his
prouidence
we
not
seeing
him
,
nor
taking
any
heed
to
him
in
the
things
we
do
see
;
not
affected
with
feare
,
ioy
,
thankfulnesse
as
they
require
,
little
thinking
on
him
,
not
speaking
of
him
to
his
praise
,
not
ordering
all
our
works
in
such
sort
as
they
might
be
to
the
glorie
of
him
our
heauenly
Father
.
How
many
wayes
do
we
take
his
Name
in
vaine
?
Thirdly
,
we
must
consider
how
our
hearts
are
so
poysoned
with
loue
of
our
owne
names
,
estimation
,
&
that
glory
which
is
from
man
,
that
we
are
altogether
carelesse
of
Gods
glory
.
Hence
it
is
that
if
we
circumstantially
so
faile
,
that
it
craseth
our
reputation
in
any
kind
with
men
,
it
doth
sting
vs
;
but
when
we
fault
towards
God
,
we
passe
it
ouer
well
enough
.
Hence
it
is
that
if
one
put
the
least
contemptuous
behauiour
vpon
vs
,
vsing
a
terme
of
any
disgrace
,
it
doth
kindle
cooles
presently
;
but
we
can
heare
Gods
Name
dishonored
,
and
not
be
affected
,
and
moued
with
it
.
We
had
need
therefore
to
pray
vnto
God
,
that
he
would
heale
this
matter
.
Fourthly
,
to
marke
how
fearefully
with
wicked
ones
not
yet
called
,
Gods
Name
is
prophaned
:
Doth
it
not
pittie
vs
when
we
heare
that
our
friends
haue
such
seruants
as
do
twentie
dishonest
parts
,
which
will
redound
to
their
discredit
?
Did
we
see
their
giuing
no
regard
to
their
maister
,
rioting
his
goods
otherwise
then
he
commandeth
,
drinking
themselues
drunke
in
his
cellers
,
would
it
not
grieue
vs
?
Thus
that
Lord
of
vs
all
,
that
Maister
in
heauen
is
vsed
by
those
that
should
be
seruants
vnto
him
;
which
if
we
will
weigh
,
we
cannot
but
crie
to
him
for
helpe
that
those
deluges
of
his
dishonour
might
be
stopped
and
diminished
.
Fiftly
,
Gods
promises
to
such
as
seeke
his
glory
,
and
threatning
to
such
as
do
otherwise
;
he
will
honour
such
as
honour
him
,
and
such
as
despise
him
shall
be
despised
.
These
things
pondered
,
wil
ingender
some
more
feeling
when
we
preferre
this
petition
.
The
things
to
be
collected
are
these
.
First
,
that
the
chiefe
thing
that
we
are
to
desire
,
is
that
God
may
more
&
more
be
honored
;
this
is
to
be
dearer
to
vs
then
our
owne
soules
,
which
made
Paul
and
Moses
so
affected
,
that
they
could
with
the
hazard
of
their
soules
haue
promoted
it
.
Rom.
10.
We
see
it
hath
the
first
place
;
this
is
more
worthy
then
all
the
creature
besides
.
The
end
is
more
worthie
,
then
that
which
serueth
to
the
end
;
as
meate
and
drink
which
serue
to
maintain
the
bodily
life
,
are
not
so
good
as
the
body
.
So
when
all
the
creature
&
all
the
actions
of
vs
,
are
to
tend
hither
,
that
God
may
be
glorified
,
it
is
sure
that
Gods
glorie
is
farre
more
excellent
;
which
must
make
vs
seeke
that
he
be
more
&
more
sanctified
of
vs
.
We
see
that
seruants
of
honourable
personages
they
are
all
for
their
Lords
honour
;
they
will
runne
into
bookes
,
and
out
of
good
inheritances
sometimes
,
to
maintaine
a
kind
of
gallancy
,
which
graceth
,
as
they
thinke
,
the
personage
they
serue
;
shall
not
we
to
our
great
good
honour
our
God
?
O
let
vs
seeke
it
.
Who
will
keepe
a
seruant
no
way
to
his
credit
?
no
more
wil
God
let
vs
retaine
vnto
him
alwayes
,
if
we
be
so
carelesse
to
him
this
way
.
Secondly
,
when
we
seeke
this
at
God
,
we
confesse
it
is
God
that
teacheth
and
enableth
vs
to
honour
him
.
Our
children
haue
no
behauiours
more
ciuill
,
to
our
credit
,
which
we
do
not
traine
them
vnto
.
None
by
nature
vnderstandeth
,
none
enquireth
after
God
;
nor
yet
care
to
glorifie
him
as
God
;
as
he
is
the
God
that
teacheth
vs
to
profit
in
all
points
so
in
this
.
The
vse
of
it
is
to
teach
vs
to
referre
all
vnto
God
,
that
we
do
prosperously
this
way
,
who
worketh
it
in
vs
,
not
our selues
;
as
also
to
teach
vs
on
whom
we
must
hang
with
conscience
of
our
own
wants
,
that
we
may
more
and
more
be
enabled
this
way
.
Thirdly
,
hence
we
see
what
care
we
must
haue
neither
to
dishonour
God
our selues
,
nor
to
partake
with
it
in
others
:
for
so
doing
we
seeme
to
mocke
God
,
and
denie
in
deed
,
that
which
we
beg
in
words
:
he
that
asketh
his
daily
bread
,
and
is
carelesse
to
get
,
or
saue
any
thing
by
some
lawfull
calling
,
should
deride
and
tempt
the
liuing
God
.
Finally
,
from
hence
we
perceiue
,
that
spying
Gods
dishonour
,
wee
must
be
grieued
:
For
who
can
desire
that
truly
but
it
will
grieue
him
to
see
the
contrary
?
Yea
we
must
by
eiaculation
of
our
mind
renew
our
requests
,
(
when
we
see
such
spectacles
)
that
God
himself
would
prouide
for
the
maintaining
the
honour
of
his
owne
Name
.
Thy
kingdome
come
.
A
kingdome
is
such
an
order
or
state
of
men
,
in
which
one
gouerneth
,
the
rest
are
subiect
,
vnto
their
good
.
So
Gods
kingdome
is
such
an
order
,
or
estate
,
wherein
God
hath
all
supremacie
,
and
men
acknowledge
themselues
liegemen
to
his
Maiesty
,
to
their
great
benefit
temporall
and
eternall
.
For
the
kingdome
of
power
is
not
here
meant
vnder
which
the
diuels
themselues
liue
:
but
that
kingdome
of
heauen
prophecied
by
Daniel
:
which
is
such
a
gouernment
in
which
God
most
graciously
ruleth
,
&
we
willingly
obey
,
to
our
euerlasting
happinesse
.
This
kingdome
God
ruleth
partly
mediatly
by
his
Vice
Roy
Iesus
Christ
;
partly
immediatly
when
Christ
shall
resigne
vp
that
Mediator-like
kingdome
,
as
hauing
now
brought
all
to
God
his
Father
.
Who
then
shall
alone
with
his
Son
(
as
the
second
person
,
not
as
Mediator
)
and
Spirit
,
be
all
in
all
.
So
we
pray
that
God
would
that
the
honour
of
his
Name
may
be
amplified
,
make
his
gouernment
spread
in
the
hearts
of
men
,
that
the
number
of
his
subiects
may
be
increased
,
and
subiection
augmented
,
who
are
all
brought
vnder
him
,
till
all
be
perfected
in
the
kingdome
of
glorie
.
The
things
that
we
aske
are
:
First
,
that
God
would
cast
downe
the
kingdome
of
Sathan
,
and
all
the
props
and
pillars
of
it
,
where
yet
it
is
vnshaken
;
in
this
God
is
glorious
,
as
a
lawfull
King
in
subiugating
vsurping
tyrants
.
Secondly
,
that
God
would
plant
both
outwardly
and
inwardly
the
externall
face
,
and
inward
substance
of
his
kingdome
where
yet
it
is
not
.
Thirdly
,
for
our selues
conuerted
,
that
God
would
roote
out
therelickes
of
darknesse
in
vs
;
which
are
as
yet
not
subdued
to
his
grace
.
That
he
would
continually
increase
in
vs
all
those
heauenly
vertues
that
he
hath
begun
of
his
mercie
.
That
he
would
subdue
all
the
enmities
and
impediments
which
Sathan
raiseth
to
let
vs
this
way
.
That
he
would
giue
vs
all
meanes
seruing
to
this
end
.
Lastly
,
that
he
would
bring
vs
to
his
kingdome
of
glorie
.
For
such
as
are
vncalled
,
not
belonging
to
Gods
mercy
we
pray
:
That
Gods
power
may
bring
them
on
their
knees
,
and
that
they
may
be
crushed
with
a
rod
of
iron
.
Motiues
to
the
deuoure
asking
of
those
things
.
First
,
to
consider
the
breadth
of
the
diuels
possession
,
how
potent
and
numbersome
his
subiects
are
.
Who
could
see
the
King
holding
some
Shire
within
his
kingdome
,
and
enemies
spread
like
Grashoppers
ouer
the
face
of
all
his
countrie
?
Besides
,
what
good
subiect
that
loued
the
honor
of
the
King
,
could
thinke
on
this
,
or
the
wilt
with
drie
eyes
?
Secondly
,
we
must
weigh
what
a
glory
it
is
to
God
,
and
security
to
vs
,
when
true
hearted
Israelites
are
increased
,
as
a
Princelike
Diademe
;
such
is
the
multitude
of
well
ordered
subiects
.
Thirdly
,
we
must
consider
the
strong
battell
which
this
strong
man
the
diuell
&
his
Angels
make
(
hindring
the
entrance
of
Gods
kingdome
nationally
or
personally
)
to
all
sincere
ordinances
of
God
,
to
all
the
more
full
conformitie
and
subiection
of
those
who
are
already
conuerted
from
Sathan
to
God
.
Fourthly
,
to
obserue
what
a
deale
of
darknes
and
lusts
of
darknesse
remaine
,
like
Cananites
,
as
prickes
and
thornes
in
vs
.
Fiftly
,
how
prone
we
are
to
fall
away
and
be
brought
backe
againe
,
and
how
farre
we
are
from
being
fully
subdued
to
God
.
Finally
,
what
miseries
we
are
here
subiect
to
,
what
blessednesse
wee
want
,
because
the
kingdome
of
God
is
not
yet
fully
come
.
These
things
well
pondered
will
make
vs
feelingly
crie
to
God
that
his
kingdome
may
come
.
Doth
not
euery
good
subiect
wish
the
enlargement
of
the
Kings
territories
,
the
rooting
out
of
all
opposites
,
that
set
themselues
against
the
prosperity
of
his
kingdome
?
So
must
we
if
we
be
true
subiects
to
the
kingdome
of
glorie
.
Did
we
border
vppon
the
Turkish
Empire
,
so
that
we
were
often
forraged
,
would
it
not
make
vs
crie
to
God
for
helpe
?
and
shall
the
diuell
still
sinke
vs
in
our
persons
,
euery
where
inuading
,
and
shall
we
be
silent
?
What
tyrannie
to
Sathans
and
sinnes
tyrannie
?
What
wants
to
the
wants
of
righteousnesse
,
peace
,
ioy
?
&c.
in
which
things
Gods
kingdome
cometh
.
We
should
seeke
it
so
farre
as
we
want
it
,
and
ioy
in
it
so
farre
as
we
partake
in
it
:
to
be
naturalised
into
our
kingdome
is
a
benefit
great
ones
esteeme
;
but
to
be
within
Gods
kingdome
,
ô
how
blessed
?
Doctrines
to
be
deduced
.
First
,
who
it
is
that
can
trample
Sathan
vnder
our
feet
,
&
dissolue
the
workes
of
the
diuell
:
it
is
God
alone
:
it
is
he
that
must
turne
vs
before
we
be
turned
out
of
the
kingdome
of
darknesse
.
Praier
presupposeth
both
want
of
that
we
aske
,
and
impotency
in
our selues
to
attaine
it
,
or
that
it
is
out
of
our
power
.
Againe
,
the
strong
man
holds
possession
till
a
stronger
cometh
.
Now
who
is
,
of
any
other
creature
,
stronger
then
Sathan
,
in
such
degree
that
to
cast
him
out
the
Papists
giue
some
place
in
this
worke
to
the
libertie
of
our
will
?
But
though
it
be
true
,
we
turne
because
we
will
turne
to
God
,
yet
(
we
will
turne
)
doth
note
,
not
the
principall
cause
,
but
a
cause
subordinate
,
working
by
way
of
free
disposition
,
which
disposition
it
receiueth
from
God
,
not
from
naturall
strength
,
so
that
still
all
is
by
him
.
Men
turne
not
,
because
they
will
not
conuert
;
[
because
]
here
noteth
the
fundamentall
,
radicall
,
prime
cause
of
impenitent
not
conuerting
,
which
the
wil
doth
by
way
of
disposition
,
which
it
hath
by
nature
of
it selfe
vnto
sinne
.
But
it
is
otherwise
when
we
say
,
This
man
conuerts
to
God
because
he
will
conuert
;
for
here
God
is
presupposed
the
principall
Agent
;
man
a
secondary
and
instrumentall
;
the
habite
disposing
him
to
do
this
,
being
grace
receiued
from
God
,
not
deriued
to
him
with
his
nature
.
Away
therefore
with
Papists
doctrine
,
which
make
the
will
of
man
in
a
manner
almightie
.
God
offers
grace
like
as
a
Merchant
setteth
his
wares
to
sell
,
leauing
it
to
our
will
whether
we
will
buy
or
no.
Were
this
true
,
if
you
aske
what
discerneth
me
from
another
vnconuerted
?
I
answer
,
My
will
;
I
by
the
freedome
I
had
of
will
,
took
that
proffered
,
which
another
by
the
same
libertie
refused
.
Secondly
,
marke
who
must
strengthen
,
confirme
,
and
perfect
all
things
begun
in
vs
;
he
sanctifieth
vs
throughout
.
Euen
as
the
Sunne
first
bringing
light
,
doth
more
and
more
subdue
all
the
darknesse
of
the
aire
,
till
it
come
to
full
strength
;
so
the
same
God
that
first
dispelleth
the
darknesse
of
sinne
and
ignorance
,
doth
more
and
more
perfect
the
light
begun
,
till
it
come
to
glorie
:
and
as
the
same
Physition
which
first
recouereth
vs
from
some
deadly
lingering
euill
,
must
after
restore
decayed
strength
and
cleanse
all
relickes
of
sicke
matter
,
by
such
diets
as
Art
aduiseth
,
so
God
,
&c.
What
then
if
we
see
all
weake
,
ready
to
ouerturne
;
many
graces
in
a
manner
vtterly
wanting
,
so
weake
they
are
in
vs
?
God
that
calleth
the
things
that
are
not
,
as
if
they
were
,
is
the
beginner
and
perfecter
of
his
kingdome
.
Thirdly
,
that
Gods
kingdome
is
but
in
part
come
vnto
vs
;
we
see
not
all
things
as
yet
put
vnder
him
;
many
not
called
,
many
enemies
&
euils
vnsubdued
,
many
works
of
darknesse
hanging
about
vs
:
which
must
comfort
vs
,
though
we
find
these
things
;
we
could
not
say
this
praier
,
were
there
not
matter
of
this
nature
still
dwelling
with
vs
,
in
our
conflicting
course
.
We
are
said
to
be
translated
out
of
the
kingdome
of
Sathan
,
in
regard
that
we
do
not
voluntarily
suffer
vnder
him
as
a
lawful
King
,
but
vnwillingly
as
vnder
an
vsurper
too
strong
for
vs
.
Againe
,
he
is
begun
to
be
,
and
certainly
shall
be
cast
out
.
Now
that
is
said
to
be
done
,
which
a
while
is
so
in
doing
that
it
certainly
shall
be
finished
.
Lastly
,
note
what
euery
true
Christian
must
seeke
with
his
vtmost
endeuour
,
that
both
himself
and
others
be
in
subiection
to
God
.
We
should
with
Ieremie
and
Dauid
bewaile
the
auersenesse
of
others
,
&
rebellions
they
liue
in
against
God
:
and
like
Paul
,
bemone
the
lawes
of
euill
which
dwell
in
vs
,
&c.
Euery
one
would
haue
God
to
saue
him
,
but
few
heartily
desire
that
God
would
rule
ouer
him
.
How
do
Papists
seeke
to
propagate
the
Popes
kingdome
?
They
find
out
new
worlds
,
rather
then
his
subiects
should
not
be
made
vp
:
&
how
would
a
naturall
subiect
grieue
to
spie
in
himselfe
much
falshood
,
much
rebellion
against
his
Soueraigne
?
So
must
wee
grieue
that
wee
haue
hearts
so
false
and
rebellious
against
God
.
How
do
men
professe
perfect
conformitie
and
totall
subiection
to
men
?
Thy
will
be
done
in
earth
as
it
is
in
heauen
.
In
which
words
two
things
are
to
be
noted
;
first
,
the
doing
of
Gods
will
:
secondly
the
manner
.
The
wil
of
God
signifieth
not
his
secret
vnresistable
will
,
but
his
will
as
it
is
reuealed
to
vs
,
that
we
should
walke
after
it
.
[
In
earth
]
Earth
,
in
this
place
,
is
put
by
a
Metonymie
of
the
subiect
,
for
men
dwelling
on
the
earth
.
[
As
it
is
in
heauen
]
that
is
,
readily
in
all
parts
,
constantly
,
with
some
resemblance
to
the
heauenly
creatures
,
though
not
with
like
perfection
.
The
summe
is
,
that
whatsoeuer
God
reuealeth
as
his
will
vnto
vs
,
which
he
would
haue
vs
do
,
or
by
euent
maketh
known
as
his
will
,
which
wee
must
suffer
,
that
we
may
obey
him
both
in
the
one
and
the
other
;
like
as
the
heauenly
creatures
obey
him
,
though
not
with
like
perfection
.
The
things
we
aske
are
these
:
That
God
would
bring
such
as
belong
to
his
mercie
from
the
snare
in
which
they
are
taken
to
do
the
diuels
&
their
owe
will
,
to
do
his
owne
pleasure
and
worke
in
his
vineyard
.
Secondly
,
for
our selues
,
that
he
would
giue
vs
grace
more
and
more
to
renounce
,
and
die
to
our
owne
works
;
and
that
he
would
strengthen
vs
with
grace
more
fully
in
all
parts
to
obey
him
:
so
that
we
may
increase
like
good
trees
,
in
bearing
the
fruites
of
righteousnesse
,
till
we
feele
not
our selues
,
but
Christ
,
thinking
,
speaking
,
working
in
vs
.
Thirdly
,
that
he
would
make
vs
perseuer
in
his
obedience
to
the
end
,
and
in
the
end
.
Fourthly
that
he
would
giue
vs
in
all
the
euils
we
endure
,
to
make
his
will
our
will
,
and
blesse
his
Name
.
Considerations
mouing
to
the
more
deuout
making
of
this
request
are
these
.
First
,
to
think
how
most
liue
in
the
open
breach
of
all
Gods
Commandements
.
Would
it
not
grieue
a
good
subiect
to
see
men
trample
downe
the
Kings
lawes
,
and
euery
one
runne
vppon
his
owne
head
?
Secondly
,
to
thinke
in
how
many
things
daily
wee
offend
in
our
vnfruitfulnesse
,
which
maketh
vs
rather
be
vtterly
idle
,
&
picke
strawes
,
then
gird
vp
our selues
to
holy
thoughts
?
Our
idle
light
discourse
,
our
inordinate
affections
,
our
trespasses
euery
where
,
&
following
our
owne
lusts
.
Thirdly
,
how
imperfectly
,
and
in
a
sorrie
fashion
,
we
performe
our
daily
duties
both
towards
God
,
and
one
another
;
what
a
deale
of
sinne
cleaueth
to
them
,
that
we
find
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
cannot
perfect
the
things
we
desire
.
Fourthly
,
our
inconstancie
,
which
maketh
vs
no
sooner
in
a
good
thing
,
but
we
are
out
againe
:
and
as
little
birds
leape
from
pule
to
sprigge
,
so
we
are
out
and
in
,
and
through
sloth
cannot
hold
out
at
these
works
,
which
are
a
dead
worke
to
our
vnregenerate
parts
.
Fiftly
,
our
vtter
impotencie
to
thinke
,
will
,
do
,
perfect
(
in
some
sort
)
and
perseuer
in
any
good
things
;
and
the
strength
of
our
naturall
inclinations
carying
vs
another
way
.
Lastly
,
the
manifold
discomforts
which
the
diuell
doth
muster
against
vs
,
that
he
might
keepe
vs
from
entring
into
,
or
continuing
on
,
in
any
good
action
.
The
conclusions
are
these
:
First
,
that
it
is
God
that
giueth
vs
both
will
and
deed
,
maketh
vs
perseuer
in
euery
good
word
and
worke
,
teacheth
vs
to
profit
in
obedience
.
Hos.
13.
In
me
your
fruite
is
found
.
Ioh.
15.
Out
of
me
you
can
do
nothing
.
In
thoughts
and
words
we
are
like
eckoes
,
we
cannot
speak
inwardly
or
outwardly
till
God
hath
spoken
first
to
vs
in
the
deeds
we
do
:
he
prepareth
them
and
worketh
them
first
,
we
after
him
in
nature
,
as
a
boy
writing
vnder
one
who
leadeth
his
hand
in
that
he
writeth
.
For
,
longer
then
God
acteth
the
grace
we
haue
,
it
moueth
not
at
all
:
for
as
an
instrument
now
set
in
tune
giueth
no
sound
if
some
Musitian
touch
it
not
;
so
we
when
Gods
kingdome
coming
hath
disposed
vs
by
grace
,
and
made
vs
fit
to
worke
well
,
yet
cannot
worke
any
thing
till
God
moueth
vs
vnto
it
,
nor
yet
continue
in
working
,
longer
then
he
vpholdeth
vs
in
it
.
This
then
is
our
sanctuary
against
all
our
vnfruitfulnesse
and
disobedience
:
hold
the
Lord
who
hath
vndertaken
to
write
his
Law
in
thy
heart
,
and
to
put
his
Spirit
in
thee
,
and
make
thee
obey
his
commandement
.
And
this
must
teach
vs
to
giue
all
glorie
to
him
,
who
is
the
first
and
principall
worker
of
euery
good
thing
in
vs
.
Secondly
,
we
note
hence
,
that
no
mans
obedience
is
perfect
;
for
that
we
pray
for
is
not
yet
attained
.
In
many
things
we
sinne
,
in
the
good
things
we
do
,
we
cannot
perfect
them
:
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
a
gainst
the
flesh
,
that
we
cannot
do
the
things
we
would
.
Not
that
our
deeds
are
sinnes
,
but
the
best
of
them
is
sinfull
:
As
wine
hauing
some
water
mingled
with
it
,
yet
is
called
wine
;
for
the
best
part
giueth
denomination
to
the
whole
.
The
Papists
know
not
what
it
is
truly
to
make
this
petition
,
that
write
so
much
for
the
iustice
of
workes
.
Thirdly
,
note
that
Christians
must
not
content
themselues
in
any
thing
they
haue
attained
,
but
must
striue
to
perfection
:
Mat.
5.48
.
Be
ye
perfect
as
your
heauenly
Father
is
perfect
.
We
must
shoote
at
the
highest
marke
,
though
we
take
our
arrowes
vp
short
enough
daily
.
When
we
call
men
still
on
,
they
thinke
wee
know
not
what
we
would
haue
;
do
they
not
thus
,
and
thus
?
&c.
but
he
that
laboreth
not
to
be
better
,
will
grow
worse
and
worse
,
for
who
gathereth
not
,
scattereth
.
Fourthly
,
we
see
true
Christians
must
be
as
carefull
to
haue
good
liues
,
words
,
workes
,
&c.
as
good
hearts
.
We
say
not
onely
thy
kingdome
come
,
but
thy
will
be
done
.
Euery
man
will
hope
he
hath
grace
in
his
heart
,
and
yet
no
man
careth
for
obedience
in
his
life
;
but
the
not
doers
of
Gods
will
deceiue
themselues
.
Petition
4.
Giue
vs
this
day
our
daily
bread
:
The
words
are
easie
all
but
the
last
[
Bread
;
]
it
is
put
for
whatsoeuer
thing
sustaineth
this
present
life
and
comforteth
it
.
Ionathan
eating
honie
,
is
accounted
to
breake
the
oath
of
eating
bread
.
Daily
bread
is
whatsoeuer
is
conuenient
for
vs
to
possesse
for
the
present
;
so
giue
of
mercy
to
vs
,
and
then
renewing
our
faith
and
inuocation
daily
towards
thee
,
who
carest
for
vs
,
all
such
things
which
thou
seest
we
may
conueniently
possesse
for
the
present
time
.
First
for
those
who
are
Gods
,
but
yet
vncalled
,
whether
hauing
aboundance
,
but
without
the
title
of
inheritance
,
or
haue
neither
title
nor
possession
of
any
thing
,
(
for
many
belonging
to
mercie
conflict
with
extreame
pouertie
)
we
pray
in
the
behalfe
of
these
,
that
God
would
giue
as
a
Father
to
the
one
,
as
children
&
heires
in
Christ
,
the
things
they
haue
;
for
the
other
,
that
God
would
be
pleased
by
a
new
grant
,
to
furnish
them
with
necessaries
,
who
haue
iustly
,
as
we
all
,
forfeited
all
things
.
We
who
haue
something
about
vs
,
yet
find
want
of
others
;
we
wish
that
God
would
supply
vs
so
farre
,
as
he
seeth
good
for
vs
.
We
who
are
called
,
and
haue
for
outward
things
more
then
we
could
in
modestie
aske
,
(
for
God
doth
for
his
sometimes
this
way
,
and
other
,
aboue
that
they
can
aske
or
thinke
:
)
we
do
beg
at
God
to
maintaine
these
things
vnto
vs
;
for
he
must
vphold
our
lot
as
well
as
deale
vs
forth
our
portion
.
Secondly
,
we
wish
that
God
would
giue
vs
his
leaue
to
vse
the
things
wee
haue
.
Thirdly
,
that
he
would
giue
vs
power
to
take
a
taste
of
such
comforts
which
through
his
allowance
,
we
haue
libertie
of
conscience
to
vse
.
Fourthly
,
that
he
would
with
his
blessing
make
them
comfortable
to
vs
,
so
that
we
may
with
gladnesse
of
heart
vse
them
.
And
from
hence
we
may
see
that
euery
one
hath
reason
to
make
this
petition
which
shall
be
.
Now
if
we
be
in
Christ
,
and
yet
poore
,
hauing
in
a
manner
nothing
,
wee
pray
that
God
out
of
his
secret
would
minister
to
vs
,
&
make
the
fruite
of
his
daily
prouidence
a
contented
portion
vnto
vs
,
be
it
neuer
so
little
;
and
finally
make
vs
see
him
by
faith
our
all
sufficient
God
,
that
will
not
leaue
vs
,
nor
forsake
vs
.
The
motiues
breeding
deuotions
this
way
are
,
First
,
for
all
that
find
the
want
yet
of
something
,
for
the
more
comfortable
seruice
of
God
,
that
they
would
well
weigh
the
wants
of
others
and
of
themselues
.
Secondly
,
consider
what
a
sweet
thing
it
is
,
to
feele
this
,
that
God
or
his
grace
giueth
this
or
this
to
vs
.
If
we
sit
at
boord
with
great
personages
,
if
they
carue
vs
a
bit
and
giue
it
vs
,
the
whole
feast
is
not
so
sweete
to
vs
,
as
their
honorable
remembrance
of
vs
.
All
the
creature
is
a
deafe
●ut
,
and
no
better
if
God
be
not
perceiued
in
it
.
Lastly
,
that
he
would
blesse
all
meanes
we
vse
,
tending
to
preseruation
of
this
present
life
.
Thirdly
,
for
such
as
haue
abundance
,
they
must
consider
,
how
he
that
giueth
these
things
is
the
maintainer
of
them
;
how
easily
God
might
bring
the
things
they
haue
to
nothing
,
letting
riotous
seruants
and
children
like
back
dores
,
bring
downe
the
house
.
Secondly
,
how
many
wayes
God
can
keepe
them
from
being
able
to
vse
or
find
comfort
in
any
thing
they
take
or
possesse
;
if
he
send
a
scruple
into
the
conscience
touching
the
lawfulnesse
of
it
,
if
he
send
sicknesse
,
deepe
discontents
,
lingering
after
that
we
haue
not
;
or
otherwise
,
if
he
should
giue
vs
to
such
weaknesse
in
vsing
any
thing
,
that
we
should
breed
our selues
more
bitternesse
in
the
end
,
then
we
take
comfort
in
the
first
tasting
of
them
;
how
little
things
put
vs
out
,
that
for
the
time
all
we
haue
is
nothing
to
vs
?
Lastly
,
we
must
consider
how
all
things
without
Gods
blessing
are
nothing
,
clothes
warme
not
,
meates
nourish
not
,
physicke
heales
not
,
labors
prosper
not
to
effect
any
thing
:
which
those
well
know
,
whose
false
affianced
harts
haue
bene
well
whipped
out
of
all
the
creature
.
The
conclusions
follow
.
First
,
that
God
giueth
and
maintaineth
to
vs
all
things
belonging
to
this
life
.
God
giueth
,
God
taketh
,
faith
Iob.
Iob
1.21
.
His
blessing
maketh
rich
,
saith
Salomon
;
Euery
good
&
perfect
gift
descendeth
from
him
.
Iam.
1.17
.
Mine
is
all
the
earth
,
I
giue
it
to
whom
I
will
:
he
openeth
his
hand
and
filleth
euery
liuing
thing
.
For
as
in
a
house
the
Maister
of
the
family
keepeth
(
to
the
dogs
)
euery
creature
in
it
,
giueth
one
greater
another
lesser
wages
:
putteth
some
in
honourable
place
,
others
in
the
scullerie
:
so
doth
God
the
great
Pater
familias
,
Father
of
all
the
family
in
heauen
and
in
earth
;
neither
can
any
deale
vs
a
fit
state
but
he
.
For
as
the
Physitian
onely
can
prescribe
the
diet
,
so
God
he
seeth
where
a
full
and
liberall
measure
,
where
a
more
sparing
is
expedient
.
The
diuell
he
taketh
vpon
him
that
all
kingdomes
are
his
,
he
giueth
them
as
he
will
;
a
lowde
lie
;
he
cannot
touch
a
hog
till
God
sealeth
him
a
warrant
:
and
as
an
executioner
that
killeth
by
poyson
,
serueth
the
Magistrate
:
so
doth
he
serue
God
in
giuing
a
deadly
sweete
poisoned
cup
to
those
God
leaueth
to
his
power
.
Againe
,
though
our
good
,
friends
and
our
meanes
helpe
vs
with
this
or
that
,
yet
God
is
the
first
donor
;
these
are
instruments
conueighing
that
which
God
of
grace
deuiseth
to
vs
,
and
bestoweth
vpon
vs
.
He
that
sendeth
a
present
is
the
giuer
of
it
,
not
the
man
that
putteth
it
into
our
hands
;
which
doth
teach
vs
to
be
content
with
that
wee
haue
.
We
looke
our
children
&
seruants
should
take
that
of
vs
which
we
giue
them
,
without
murmuring
,
or
discontented
semblance
,
be
it
fine
or
course
,
&c.
How
much
more
must
we
be
willing
to
stand
to
Gods
caruing
,
and
not
dare
to
quetch
against
his
disposition
?
Secondly
,
it
teacheth
vs
thankfulnesse
to
him
.
If
we
soiourne
a
weeke
or
two
with
any
,
how
thankfull
are
we
?
But
we
are
Gods
daily
guests
al
the
yeare
long
:
he
layeth
the
cloath
euery
where
.
The
second
thing
is
,
that
the
least
outward
thing
is
the
gift
of
Gods
grace
to
vs
;
we
deserue
it
not
,
we
are
lesse
then
the
least
of
his
mercies
,
saith
Iacob
.
Nothing
is
more
free
then
gift
,
yea
we
aske
it
on
gift
,
challenge
it
not
as
due
.
These
are
the
children
which
God
of
his
grace
hath
giuen
me
;
such
therefore
as
will
challenge
heauen
by
forme
of
commutatiue
iustice
,
because
they
haue
giuen
a
penny
answerable
to
that
penny
worth
,
were
neuer
taught
by
the
Spirit
of
Christ
.
Thirdly
,
obserue
hence
,
that
our
faith
and
inuocation
must
be
daily
renewed
towards
God
for
his
care
on
vs
in
this
life
.
Whatsoeuer
we
haue
,
our
faith
must
be
no
lesse
on
him
,
then
if
we
were
stripped
naked
of
euery
thing
;
yea
our
mouthes
must
be
no
lesse
open
wide
,
to
him
.
Dauid
though
a
King
,
saith
,
The
Lord
is
my
potion
,
&
the
sustainer
of
my
lot
.
Had
we
done
much
for
one
,
if
he
when
he
felt
himselfe
warme
should
not
respect
vs
,
but
looke
at
his
owne
strength
,
would
we
not
count
it
treachery
?
If
a
substantiall
man
,
who
deserued
credite
alone
,
should
be
lesse
trusted
when
he
layeth
downe
a
sufficient
pawne
,
would
it
be
well
taken
?
Apply
this
.
But
what
need
we
euery
day
to
do
thus
?
Answer
.
Because
all
we
haue
,
God
doth
let
vs
no
longer
leases
of
it
then
for
the
day
.
Againe
,
this
we
haue
of
anothers
;
we
cannot
vse
it
though
we
haue
it
without
the
owners
leaue
;
as
the
seruants
that
keepe
things
vnder
vs
,
we
allow
them
not
without
our
leaues
to
do
their
pleasure
with
them
.
Besides
you
heard
aboue
,
that
God
can
keepe
vs
from
touching
them
,
or
finding
any
confort
in
them
(
though
we
vse
them
)
or
feeling
his
sweet
grace
,
as
who
is
the
giuer
of
them
.
Wherefore
let
vs
take
heed
of
the
sensuall
confidence
in
the
creature
,
and
flie
vp
in
spirit
to
him
that
giueth
and
maintaineth
with
vs
all
things
;
as
the
Sunne
which
both
bringeth
&
continueth
the
light
with
vs
.
Let
vs
not
set
downe
our
rest
vpon
things
present
,
and
sing
with
the
glutton
:
Take
thy
rest
soule
,
or
with
the
Priest
:
His
requies
mea
;
but
by
benefit
of
the
things
we
haue
,
let
vs
,
as
by
wings
,
flie
vp
higher
into
beleefe
on
our
Creator
.
God
therefore
delighted
in
this
,
&
often
to
heare
vs
,
doth
keepe
vs
Tennants
at
will
,
as
it
were
,
from
hand
to
mouth
often
,
that
we
might
waite
on
him
.
Egypt
had
Nilus
to
water
it
,
but
the
land
of
the
Israelites
was
to
expect
,
the
first
and
the
latter
raine
,
when
God
should
as
a
gardener
with
his
spout
pot
,
so
from
the
bottels
of
the
cloudes
powre
vpon
them
.
Fourthly
,
obserue
that
we
must
not
trouble
our selues
with
distrustfull
cares
for
time
to
come
:
some
are
neuer
well
but
while
they
haue
things
so
flush
,
that
they
are
not
forced
to
go
to
God
.
Some
though
they
haue
neuer
so
much
for
the
present
,
yet
if
they
haue
nor
prouision
for
times
to
come
,
so
that
they
seeme
to
themselues
out
of
gun-shot
,
they
are
not
contented
.
Hence
it
is
that
many
rent
themselues
a
sunder
with
fore-casting
,
and
fearing
,
touching
things
to
come
:
otherwise
prouidence
for
time
to
come
,
which
falleth
within
the
reach
of
our
daily
course
is
not
forbidden
.
Ioseph
laid
vp
in
yeares
of
plenty
against
scarcitie
.
We
are
sent
to
the
Ant
to
schoole
,
that
we
may
learne
in
Sommer
to
prouide
against
winter
,
and
parents
de
iure
do
lay
vp
treasures
for
their
children
:
God
would
not
haue
vs
superstitious
Capuchians
,
who
thinke
it
an
offence
to
haue
any
thing
vnspent
ouer
night
;
nor
prophane
companions
that
sing
Care
away
,
and
set
cocke
on
hoope
,
whose
money
burnes
in
their
pursses
till
it
be
consumed
;
nor
yet
foolish
vnprouident
ones
who
buy
their
fuell
when
it
freeseth
;
but
care
of
time
to
come
,
which
cometh
from
vnbeleefe
,
and
desire
to
be
greater
then
that
we
should
need
to
care
.
Lastly
,
marke
hence
what
he
teacheth
vs
vnder
the
name
of
Bread
which
is
necessary
,
and
commonly
begged
for
food
.
Marke
hence
that
our
desire
must
be
moderate
touching
things
of
this
present
life
.
Thus
Agur
prayeth
in
the
Prouerbs
30.8
.
Lord
let
me
not
want
,
nor
abound
,
feed
me
with
food
conuenient
for
me
.
Iacob
saith
,
Seeing
thou
giuest
me
bread
and
rayment
,
thou
shalt
be
my
God
for
euer
:
Paul
;
Hauing
bread
and
rayment
,
let
vs
be
content
.
Nature
is
content
with
small
things
;
and
as
a
lampe
with
a
litle
oyle
is
maintained
,
with
much
extinguished
;
so
is
this
light
,
this
naturall
life
which
the
soule
causeth
in
the
bodie
.
And
it
is
to
be
marked
;
for
not
the
hauing
,
but
the
louing
,
and
affecting
of
great
things
is
sinfull
.
For
,
what
God
casteth
vpon
vs
walking
within
the
compasse
of
our
wayes
,
we
are
with
thankfulnesse
to
embrace
it
.
A
mans
prosperitie
is
not
in
abundance
;
for
the
dinne
and
tumult
which
accompanie
the
expences
that
follow
vpon
it
,
are
more
irkesome
then
that
exceeding
of
ones
estate
is
contentfull
.
A
moderate
estate
hath
more
ease
and
comfort
,
another
more
disturbance
and
ostentation
.
Let
vs
therefore
bridle
in
our
inordinate
appetites
,
which
know
not
how
to
say
enough
.
If
we
haue
but
smal
things
let
vs
learne
to
be
content
,
and
desire
no
greater
.
But
how
may
we
know
what
is
a
lawfull
from
an
vnlawfull
desire
?
Euen
as
you
know
a
thirst
naturall
,
from
an
vnnaturall
thirst
,
which
a
dropsie
or
ague
causeth
;
the
one
with
a
draught
is
so
satisfied
that
another
is
not
cared
for
:
the
other
once
serued
,
doth
make
way
for
fresh
desire
after
a
second
:
so
these
sinfull
ones
,
the
enioying
one
,
is
but
the
beginning
of
another
.
The
5.
Petition
:
And
forgiue
vs
,
&c.
This
petition
hath
two
thing
to
be
marked
.
First
,
the
request
it selfe
.
Secondly
,
the
insinuation
of
it
.
To
forgiue
a
sinne
is
to
quit
vs
,
and
set
vs
free
from
the
guilt
and
punishment
,
which
by
reason
of
sinne
we
haue
brought
our selues
into
;
and
to
accept
of
vs
,
and
to
vse
vs
as
if
we
neuer
had
offended
by
our
sinnes
:
for
sinne
maketh
vs
stand
debtors
to
Gods
iustice
,
indebted
so
farre
as
to
satisfie
by
suffering
deserued
punishment
.
As
we
forgiue
.
These
words
do
not
pleade
a
cause
,
vpon
which
God
should
forgiue
vs
;
for
we
cannot
loue
,
and
so
by
consequent
cannot
forgiue
others
,
till
God
hath
forgiuen
vs
first
:
as
the
wall
cannot
reflect
heate
vppon
a
stander
by
,
till
the
Sunne
hath
shined
vpon
it
.
Neither
do
they
make
comparison
,
in
this
wise
,
to
forgiue
me
no
otherwise
;
but
as
thou
seest
me
ready
to
forgiue
another
;
as
if
our
forgiuenesse
were
a
master
sampler
or
picture
,
after
which
God
were
to
conforme
his
forgiuing
of
vs
:
but
they
do
serue
partly
to
insinuate
with
God
by
argument
taken
from
the
greater
;
We
that
haue
much
of
the
old
leauen
,
by
the
sparke
of
thy
grace
in
vs
,
are
ready
to
forgiue
;
be
thou
much
more
:
or
by
holding
forth
a
signe
testifying
of
vs
,
that
we
are
persons
to
whom
belongeth
forgiuenesse
,
not
shewing
why
wee
should
be
forgiuen
:
and
thus
strengthening
our
faith
to
beleeue
that
we
are
heard
in
that
request
.
Lastly
marke
;
we
are
said
to
forgiue
trespasses
against
vs
;
for
the
sinne
against
God
we
cannot
,
but
the
iniurie
or
dammage
against
our
persons
we
may
;
as
if
the
Magistrate
take
a
theefe
wronging
vs
,
we
may
forgiue
him
his
iniurious
mind
towards
vs
,
but
cannot
absolue
him
from
the
offence
against
the
law
.
First
,
we
aske
that
God
would
apply
that
mercie
of
his
,
reaching
to
forgiuenesse
,
vnto
them
that
are
yet
the
children
of
wrath
,
ouer
whom
yet
his
anger
abideth
through
their
vnbeleefe
:
and
this
we
aske
in
respect
of
our
brethren
by
grace
of
election
,
yet
vncalled
.
Secondly
,
for
our selues
,
we
do
not
aske
that
God
would
iustifie
vs
;
for
God
is
not
off
and
on
,
he
playeth
not
fast
and
loose
.
Whom
once
he
iustifieth
and
forgiueth
their
sinnes
,
he
neuer
remembreth
sinne
against
them
.
We
therefore
whose
sinnes
he
hath
pardoned
,
aske
three
things
;
the
continuance
of
his
grace
,
that
his
mercifull
pardon
may
be
a
gift
without
repentance
.
Secondly
,
we
aske
the
manifestation
of
it
,
that
he
would
make
vs
see
and
feele
this
forgiuenesse
of
his
;
for
our
daily
sinnes
do
weaken
our
comfortable
apprehension
,
and
dim
the
spirituall
sight
of
our
soules
,
and
do
blot
the
counterpaine
with
vs
of
this
release
God
hath
made
vs
.
Now
we
get
by
this
petition
our
release
newly
exemplified
,
our
sight
cleared
,
our
sence
restored
.
To
this
second
branch
therefore
must
be
referred
these
three
things
as
asked
by
vs
.
First
,
that
God
would
heale
the
doubtings
and
darknesse
of
our
minds
.
Secondly
,
that
he
would
strengthen
our
faith
to
ful
assurance
in
this
point
,
that
our
sinnes
are
pardoned
.
Thirdly
,
that
he
would
make
vs
feele
our
peace
in
the
ioy
following
it
.
Thirdly
,
we
aske
in
this
petition
,
that
God
would
spare
vs
as
a
father
doth
his
children
,
remouing
from
vs
those
temporall
chastisements
which
our
sinnes
might
euery
way
bring
vpon
vs
,
to
our
great
smart
:
for
though
God
as
a
Iudge
hath
pardoned
our
sinnes
,
yet
as
a
father
he
may
scourge
them
in
vs
.
The
first
meane
of
the
more
deuotionall
propounding
this
petition
,
is
,
to
let
our
hearts
smite
vs
in
the
sinnes
which
of
infirmitie
we
we
fall
into
;
for
because
men
passe
by
sinne
impenitently
,
without
conscience
of
it
all
the
day
,
therefore
they
without
life
and
power
,
and
feeling
desire
,
propound
this
request
to
God
at
euening
.
Secondly
,
to
marke
how
vncomfortable
it
is
when
Gods
countenance
this
way
is
hid
from
vs
,
and
how
heauie
it
is
when
darknesse
and
doubting
do
grow
vpon
vs
.
Thirdly
,
we
must
get
a
feare
of
Gods
fatherly
corrections
which
we
prouoke
.
The
child
that
feareth
the
rod
will
be
afraid
and
crie
to
haue
a
fault
pardoned
:
So
we
must
thinke
what
a
ioy
and
sweet
state
it
is
to
haue
our
Quietus
est
daily
by
vs
.
Let
vs
then
earnestly
and
affectionatly
cry
to
our
God
,
Forgiue
vs
our
trespasses
.
What
will
a
Malefactor
now
in
danger
leaue
vnattempted
to
get
his
pardon
?
what
it
one
might
be
released
from
his
debt
,
but
asking
to
haue
it
forgiuen
?
who
would
not
seeke
instantly
,
who
would
spare
to
speake
that
haue
this
hope
?
The
conclusions
follow
.
First
,
against
the
Papists
,
here
is
to
be
noted
,
that
God
onely
can
forgiue
sinne
,
and
restore
the
feeling
of
his
grace
to
vs
.
No
man
can
haue
the
life
of
God
before
iustification
vnto
life
on
Gods
part
.
Now
contrition
out
of
loue
to
God
is
a
supernaturall
life
,
and
therefore
must
needs
follow
Gods
pardon
.
This
is
a
demonstration
against
the
Papists
;
none
can
forgiue
sinnes
but
God
.
Secondly
,
against
the
Papists
note
,
that
Gods
forgiuenesse
is
free
;
we
do
not
redeeme
it
with
our
satisfactions
,
but
beg
it
of
mercie
.
Thirdly
,
marke
that
no
man
liueth
without
his
daily
sinnes
;
we
like
infants
haue
our
scapes
;
like
wounded
persons
cured
,
our
scarres
,
like
white
swans
our
blacke
feete
.
Fourthly
,
that
we
may
come
to
assurance
that
our
sinnes
are
forgiuen
.
For
whatsoeuer
we
aske
in
Christ
agreeable
with
his
will
,
we
know
that
we
are
heard
in
it
.
Obiect
.
They
who
beg
a
pardon
of
sinne
,
are
not
sure
of
pardon
.
Answ.
False
;
for
then
Saint
Peter
who
knew
(
by
Papists
confession
)
his
sinnes
pardoned
,
could
not
say
this
prayer
.
Secondly
,
the
construction
before
,
sheweth
,
that
the
continuance
in
forgiuenesse
,
not
the
first
beginning
onely
is
here
asked
.
We
may
inuert
it
;
they
who
may
aske
forgiuenesse
may
come
to
assurance
that
they
haue
it
.
Fiftly
,
marke
that
our
faith
and
inuocation
touching
this
point
,
must
daily
be
renewed
.
Out
of
the
insinuation
,
that
our
forgiuing
others
,
is
a
signe
we
are
such
to
whom
forgiuenesse
belongeth
,
or
a
helpe
strengthening
vs
to
beleeue
the
forgiuenesse
of
our
sinnes
,
obserue
:
All
Gods
actions
to
vs
imprint
their
stampe
in
vs
:
his
election
maketh
vs
chuse
him
,
and
chuse
the
houshold
of
faith
before
all
others
:
Know
,
as
the
Apostle
saith
,
according
to
the
spirit
,
not
the
flesh
;
his
loue
of
vs
maketh
vs
loue
him
and
our
brethren
;
his
forgiuing
vs
maketh
vs
forgiue
our
brethren
.
Againe
,
when
we
find
that
a
sparke
of
grace
maketh
vs
readie
to
forgiue
;
how
much
more
may
we
assure
our selues
,
that
God
will
out
of
his
endlesse
mercies
be
readie
to
forgiue
vs
?
and
this
Act
of
ours
though
it
is
no
cause
,
yet
it
is
a
condition
,
in
which
God
doth
make
vs
come
to
feele
the
pardon
of
our
sinne
which
he
freely
forgiueth
.
So
that
as
he
who
seeth
a
print
of
this
or
that
Image
,
doth
know
that
the
seale
hath
bene
set
there
and
applied
:
so
wee
feeling
our selues
readie
to
forgiue
,
do
come
to
know
this
more
surely
,
that
Gods
forgiuenesse
hath
bene
applyed
in
vs
.
And
as
one
that
doth
see
that
done
which
is
greater
,
will
easily
beleeue
the
lesser
;
so
we
seeing
our selues
made
by
his
grace
though
sinfull
ones
,
readie
to
forgiue
,
may
much
more
be
perswaded
that
God
so
infinite
in
goodnesse
hath
pardon
for
vs
,
that
we
may
feare
him
.
Thirdly
,
as
they
who
haue
the
condition
on
which
a
thing
is
to
be
done
,
may
boldly
expect
performance
of
that
which
dependeth
on
it
;
so
we
hauing
forgiuenesse
,
in
which
God
hath
promised
vs
forgiuenesse
,
may
be
bold
to
assure
our selues
that
we
are
pardoned
.
Let
vs
therefore
nourish
this
grace
,
and
put
away
implacablenesse
,
which
once
out
,
will
neuer
returne
;
we
so
forgiue
as
neuer
to
forget
:
whereas
Gods
,
and
so
all
true
forgiuing
,
is
his
neuer
remembring
any
more
that
which
is
remitted
.
Petition
6.
And
leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
.
Here
are
two
things
to
be
considered
.
The
petition
,
the
explanation
,
or
correction
annexed
to
it
.
Petition
,
Leade
vs
not
into
temptation
;
the
explanation
,
But
deliuer
vs
,
&c.
that
is
,
leade
vs
not
so
into
temptation
,
but
saue
vs
from
the
euill
of
it
.
We
reade
of
three
temptations
.
First
,
Gods
tempting
man
.
Secondly
,
mans
tempting
God
.
Thirdly
,
the
diuels
tempting
man
.
The
first
is
two-fold
,
as
when
God
manifesteth
his
grace
he
hath
bestowed
on
man
,
and
thus
he
tempted
Abraham
:
or
when
he
maketh
man
see
his
weaknesse
,
and
how
vnable
he
is
to
stand
without
his
grace
.
Man
tempteth
God
,
when
leauing
his
ordinary
way
of
waiting
on
God
in
meanes
,
he
will
put
him
to
it
,
to
shew
his
mercie
,
power
,
&c.
before
his
time
.
Thus
the
Israelites
tempted
him
.
But
the
third
belongeth
to
this
petition
:
the
diuels
temptation
,
who
laboreth
to
bring
vs
into
sinne
,
and
to
with-draw
vs
from
God
to
our
temporall
and
eternall
destruction
.
Euill
here
signifieth
that
which
maketh
vs
worse
,
not
in
regard
of
our
feeling
onely
,
but
in
truth
and
before
God
:
as
which
doth
harmefully
separate
our
vnion
,
or
diminish
our
communion
with
God
,
who
is
our
onely
God
and
all-sufficient
portion
.
The
summe
is
:
O
Lord
we
know
it
is
to
thy
honor
our
life
should
be
a
warfare
,
neither
can
we
here
liue
without
temptation
.
Do
not
ioyne
vs
against
Sathan
in
battel
,
but
so
as
still
to
haue
vs
in
remembrance
,
that
whether
he
tempt
vs
by
aduersitie
,
or
prosperity
,
or
what
way
soeuer
,
yet
he
may
neuer
seuer
vs
from
thee
,
take
vs
out
of
thy
hand
,
nor
diminish
the
blessed
communion
we
haue
with
thee
,
farther
then
thou
seest
it
needfull
,
to
the
end
we
might
receiue
it
in
great
abundance
.
The
things
we
aske
are
these
.
First
,
that
God
would
of
his
mercie
keepe
vs
,
from
knowing
temptation
,
so
farre
,
as
he
may
with
his
glory
;
not
suffering
the
diuell
to
assaile
vs
this
way
,
much
lesse
preuaile
against
vs
:
for
though
we
cannot
absolutely
make
this
request
,
yet
vnder
the
Lords
correction
,
and
with
condition
it
may
be
propounded
;
If
it
be
possible
,
let
that
cup
passe
.
Secondly
we
desire
,
that
if
we
needs
must
conflict
,
that
yet
God
would
vphold
vs
and
make
vs
superiors
;
euen
conquerors
in
euery
thing
,
wherein
we
are
to
be
tempted
.
Now
this
we
do
not
aske
absolutely
,
for
sometimes
it
is
good
that
we
should
be
foiled
.
Thirdly
,
we
desire
in
this
petition
,
that
God
,
if
he
see
it
good
so
to
humble
vs
,
as
to
let
vs
take
the
fall
,
yet
he
would
not
let
our
faith
faile
finally
;
but
would
so
strengthen
vs
,
that
we
may
see
all
the
euils
that
we
haue
suffered
working
to
our
good
,
and
our selues
at
length
more
then
conquerors
,
in
him
who
loueth
vs
.
Finally
,
as
we
aske
this
presently
for
our selues
who
are
alreadie
in
this
warfare
,
so
we
wish
it
to
all
Gods
elect
when
they
shall
be
called
to
the
like
condition
.
Now
the
motiues
.
First
,
to
thinke
to
what
the
temptations
of
the
diuell
tend
:
this
is
the
white
he
shooteth
at
,
that
he
might
make
vs
naked
before
God
;
stripped
of
his
fauour
,
which
is
better
then
life
.
For
the
diuell
seeketh
by
them
to
make
vs
dishonor
God
,
rob
our
hearts
of
his
kingdome
,
setter
vs
so
with
our
sin
,
that
we
may
be
disinabled
from
obeying
him
;
to
take
away
all
our
peace
and
prosperity
in
things
outward
,
to
fill
vs
with
feare
and
wearisomnesse
in
all
the
duties
we
go
about
,
and
vncomfortable
doubtings
,
yea
despairings
touching
the
pardon
of
sinne
;
in
a
word
,
to
bereaue
vs
of
all
good
which
in
the
former
petitions
we
desire
;
and
to
bring
vpon
vs
the
contrary
euils
which
are
most
horrible
.
He
playeth
no
small
games
when
he
beginneth
his
temptations
.
Secondly
,
we
must
remember
how
tedious
his
former
tempting
&
preuailing
against
vs
hath
bene
;
for
we
(
like
children
,
who
remember
beating
no
longer
then
it
smarteth
)
we
I
say
,
remember
the
bitternesse
of
our
daily
falls
the
diuell
giueth
vs
,
no
longer
then
God
letteth
the
sting
of
them
stick
in
vs
;
and
this
doth
make
vs
that
we
feelingly
cannot
pray
against
that
whose
anguish
and
euill
we
do
not
remember
.
Thirdly
,
we
must
consider
,
how
we
are
euery
where
subiect
to
temptations
,
at
home
,
abroad
,
in
wife
,
children
,
seruants
;
in
good
companie
,
to
securitie
and
vnfruitfulnesse
;
in
bad
,
yea
in
good
deeds
;
before
we
do
them
,
when
we
haue
done
them
:
as
to
securitie
and
pride
after
them
,
at
bed
,
at
board
.
For
as
fooles
and
children
,
not
knowing
euils
feare
them
not
,
so
we
not
knowing
this
euill
,
are
lesse
fearefull
,
and
flee
not
so
fearingly
,
praying
to
haue
it
preuented
;
euery
where
snares
of
temptation
are
laid
for
vs
.
Who
that
should
go
such
a
way
,
in
which
he
could
not
take
a
step
without
danger
,
would
not
go
warily
,
and
often
lift
vp
his
heart
for
protection
?
Fourthly
,
we
must
think
how
diligent
and
watchfull
the
diuel
is
;
he
knoweth
what
baites
we
bite
at
,
and
will
cast
them
out
euery
where
:
he
knoweth
where
we
are
weakest
,
and
he
will
neuer
want
occasions
to
prouoke
vs
.
Againe
,
we
must
thinke
how
mighty
he
is
,
what
can
he
not
do
with
vs
if
God
keepe
vs
not
?
he
would
carrie
vs
to
any
euill
,
as
a
whirlwind
doth
the
dry
stubble
.
Fiftly
,
we
must
often
repent
our
owne
infirmities
,
how
we
be
so
farre
from
being
able
to
withstand
him
,
that
all
we
haue
of
our
owne
,
is
readier
to
follow
then
he
to
whistle
vs
after
him
.
Sixtly
,
we
must
remember
such
examples
of
worthies
as
haue
bene
grieuously
foiled
;
as
Dauid
,
Peter
,
&c.
Yea
presidents
we
haue
of
some
hanging
themselues
,
some
tempted
to
it
;
for
such
examples
are
like
the
thunder
,
though
it
striketh
a
few
,
it
feareth
all
:
and
are
not
we
subiect
to
haue
our
minds
distracted
,
assaulted
,
with
any
euen
the
most
grieuous
things
that
euer
we
heard
to
haue
befallen
others
?
Lastly
,
we
must
consider
what
a
ioy
it
is
when
we
go
a
day
more
freed
.
Lord
what
an
ease
is
it
to
the
soule
?
or
if
we
be
in
a
litle
forwardnesse
to
sinne
,
yet
if
we
be
rescued
seasonably
,
how
doth
it
reioyce
vs
?
what
peace
doth
it
speake
to
vs
?
Looke
1.
Sam.
25.32
.
Now
could
we
worke
vpon
our
hearts
the
feeling
of
this
benefit
when
he
haue
it
,
the
sweetnesse
of
it
would
enforce
vs
to
beg
it
heartily
;
whereas
not
heeding
the
worth
of
it
,
we
aske
it
vnaffectionatly
.
Now
follow
the
conclusions
.
First
,
this
petition
compared
with
the
1.
Cor.
10.
about
the
13.
God
will
not
suffer
you
to
be
tempted
:
we
see
how
that
Gods
sufferance
is
to
be
vnderstood
without
his
action
,
he
is
a
voluntary
agent
in
these
things
which
he
suffereth
.
We
must
not
thinke
his
permission
is
a
pure
permission
,
either
without
his
will
,
or
working
in
the
thing
permitted
,
as
often
mans
is
;
for
man
may
be
said
partly
to
suffer
this
,
not
to
do
it
,
because
other
causes
haue
their
actiuity
without
him
,
and
dependencie
on
him
;
but
it
is
otherwise
with
God
.
Secondly
,
obserue
that
God
doth
leade
vs
into
all
our
temptations
.
It
is
said
,
Math.
4.
Christ
was
carried
of
the
Spirit
to
be
tempted
.
God
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
onely
when
he
seeth
meete
doth
bring
his
champions
forth
,
and
letteth
the
power
of
darknesse
encounter
them
;
neither
can
the
diuels
stirre
,
neither
we
bid
battell
of
our selues
.
Can
the
Lions
stirre
till
the
keeper
bring
them
out
?
can
a
dog
runne
till
he
that
hath
him
in
a
leasse
loose
him
?
So
it
is
,
God
he
hath
them
chained
vp
in
his
almightie
power
,
yea
throwne
downe
to
the
prison
of
hell
:
farther
then
he
doth
loose
them
,
and
bring
them
into
the
earth
,
where
this
shew
is
represented
,
and
battell
to
be
seene
,
they
are
not
able
to
do
any
thing
.
Againe
we
cannot
on
the
other
side
,
being
set
vpon
,
buckle
with
the
aduersarie
power
till
God
doth
leade
vs
to
it
.
The
Kings
champion
is
not
to
play
at
his
owne
pleasure
,
no
more
are
we
farther
then
God
designeth
it
.
But
how
can
God
leade
vs
into
those
temptations
which
he
seeth
will
certainly
bring
vs
into
sinne
?
Answer
.
Because
sinne
it selfe
is
not
absolutely
euill
,
but
onely
in
respect
of
man
sinning
,
who
would
in
so
doing
peruert
the
diuine
order
,
though
he
is
vnable
;
as
who
accomplisheth
Gods
will
,
when
he
doth
contrary
it
,
for
ought
he
knoweth
.
Againe
,
as
vipers
are
euill
substances
,
or
natures
,
which
yet
are
good
to
that
art
which
maketh
vipers
of
them
;
or
any
poison
which
is
euill
,
as
it
is
poison
in
it selfe
considered
,
yet
is
good
as
it
is
poison
,
to
a
skilfull
physitian
:
and
as
a
blister
on
the
flesh
is
a
naturall
euill
as
a
blister
,
yet
a
blister
as
a
blister
is
good
when
a
cunning
physitian
doth
draw
it
,
and
may
see
it
for
good
vse
;
so
is
sin
to
God
:
we
must
then
not
cast
our selues
into
temptation
;
he
that
loueth
danger
shall
perish
.
We
must
not
make
our selues
poore
as
those
heritickes
that
renounce
all
their
substance
,
that
in
voluntary
pouertie
they
may
commend
themselues
to
God
.
Againe
,
this
must
teach
vs
contentment
in
all
our
temptations
:
not
that
we
must
preuent
repentance
by
this
consideration
;
but
we
must
when
we
are
truly
humbled
by
this
meanes
,
keepe
our selues
from
being
swallowed
vp
of
sorrow
.
For
Gods
will
,
and
Gods
turning
all
to
good
;
the
diuell
will
whisper
them
so
as
to
make
vs
passe
by
all
exercise
of
a
broken
spirit
in
those
things
wherein
we
haue
offended
.
Thirdly
,
from
this
consideration
we
must
walke
in
feare
before
our
God
,
who
as
a
sheepheard
setteth
his
dog
on
a
stray
sheepe
,
so
can
he
set
the
diuell
on
vs
to
hound
vs
home
if
we
stray
from
him
.
Lastly
,
we
see
from
this
to
our
comfort
,
that
the
diuell
cannot
come
against
vs
at
his
pleasure
;
we
are
in
the
hands
of
our
heauenly
Father
.
Thirdly
,
we
note
hence
,
that
all
our
strength
against
temptation
is
in
God
onely
;
he
onely
dissolueth
the
workes
of
the
diuell
,
trampleth
Sathan
vnder
feete
,
keepeth
him
that
he
cannot
so
much
as
be
disturbant
to
vs
;
when
it
pleaseth
him
we
are
downe
with
the
least
blast
;
were
we
in
state
of
innocencie
we
would
not
stand
a
moment
:
let
vs
therefore
trust
perfectly
on
his
grace
,
put
on
the
shield
of
faith
onely
.
Our
forefathers
acknowledged
that
God
,
not
their
strength
,
gaue
them
all
saluation
against
corporall
enemies
;
how
much
more
must
we
confesse
it
against
spirituall
?
Who
knoweth
the
power
of
Sathan
,
or
the
infirmity
of
their
owne
flesh
,
that
will
not
confesse
this
most
entirely
?
But
what
serueth
the
armour
for
?
Answer
.
Onely
to
this
end
,
that
we
may
be
able
to
get
and
hold
God
with
vs
,
fighting
for
vs
.
Fourthly
,
we
see
hence
,
not
temptations
,
but
euill
of
them
is
simply
to
be
prayed
against
;
for
these
are
often
most
beneficiall
.
We
must
therfore
learne
to
yeeld
obedience
,
and
bid
our
God
smell
a
sacrifice
from
the
bitterest
things
we
taste
,
so
farre
as
they
are
his
disposition
;
taking
shame
to
our selues
in
them
,
as
they
are
the
fruits
of
follie
.
Fiftly
,
we
may
note
hence
,
that
no
temptation
shall
be
able
totally
or
finally
to
separate
the
Saints
from
God
;
for
that
we
are
taught
to
pray
agreeable
with
his
will
,
we
are
heard
in
that
.
Now
this
were
the
greatest
euill
,
not
onely
in
regard
of
our
seeming
or
appearance
to
vs
,
but
of
the
matter
it selfe
.
Sixtly
,
this
is
a
great
daily
mercie
,
when
God
keepeth
vs
from
temptation
:
not
to
know
a
disease
is
better
,
then
hauing
it
to
be
healed
of
it
;
indeed
Gods
mending
is
better
then
his
making
,
which
somwhat
alters
the
matter
.
Not
to
fall
when
we
are
readie
to
fall
,
is
a
great
fauour
.
If
one
when
our
feete
are
ready
to
fall
from
vs
,
should
hold
vs
vp
,
we
would
count
it
a
great
benefit
;
but
to
haue
our
damages
aduantage
vs
,
this
is
the
euidence
of
power
and
goodnesse
it selfe
.
The
conclusion
followeth
,
partly
containing
a
reason
why
wee
aske
all
these
things
at
Gods
hands
;
partly
a
confirmation
of
faith
asking
;
partly
a
praising
of
God
.
From
which
,
three
things
are
to
be
marked
.
First
,
that
none
is
to
be
inuocated
on
,
but
he
who
hath
the
kingdome
,
power
and
glorie
:
therfore
no
creature
.
These
words
then
containe
the
reason
,
why
we
come
petitioning
to
our
heauenly
Father
.
For
as
one
lacking
this
or
that
in
a
house
which
is
the
maisters
,
cometh
in
by
the
backe
doore
,
if
he
pray
a
seruant
to
giue
it
him
whose
it
is
not
,
who
hath
no
power
so
to
do
,
&c:
so
if
we
seeke
our
necessities
temporall
and
eternall
,
at
Angels
or
Saints
,
which
are
seruants
to
God
,
who
haue
no
power
to
do
any
thing
farther
then
beckoned
to
by
God
,
we
take
a
wrong
way
to
the
wood
.
But
the
Papists
thinke
all
is
made
whole
while
they
do
call
vpon
Saints
or
Angels
,
not
as
the
principall
authors
of
the
things
they
aske
,
but
as
secondary
patrons
,
who
vnder
God
worke
these
things
for
vs
.
To
which
is
answered
,
that
not
onely
to
do
religious
adoration
in
any
kind
to
them
,
as
the
principall
and
chiefe
power
,
is
sin
:
but
also
to
call
on
them
,
or
trust
in
them
,
as
being
some
secondarie
diuine
powers
,
although
inferior
to
God
.
The
Angel-worship
among
the
Colossians
,
did
not
defer
thus
much
,
as
if
they
had
bene
the
chiefe
diuine
powers
;
and
yet
is
condemned
.
Nebuchadnezar
did
not
enact
that
he
should
be
worshipped
as
the
highest
God
;
yet
because
he
would
haue
honour
,
in
some
degree
diuine
,
Daniel
did
decline
it
as
flat
idolatrie
.
Againe
,
this
distinction
with
which
they
would
salue
their
fact
,
may
be
turned
vpon
them
,
as
making
against
themselues
.
For
therefore
these
may
not
be
called
vpon
,
neither
may
be
trusted
to
religiously
,
because
they
are
secondarie
workers
of
things
vnder
God
who
is
the
principall
agent
.
Secondly
,
we
see
what
may
confirme
vs
in
assured
hope
to
receiue
our
requests
,
namely
,
to
thinke
that
God
hath
the
kingdome
ouer
vs
,
that
he
is
powerfull
and
glorious
.
There
is
a
respect
betweene
Kings
and
their
people
,
which
bindeth
them
mutually
one
to
another
.
Hence
it
is
that
we
promise
our selues
protection
,
maintenance
in
our
life
,
the
benefit
of
subiects
from
them
,
because
we
are
their
subiects
,
and
they
haue
the
kingdome
ouer
vs
.
That
God
who
by
reason
of
this
obligeth
sinful
men
to
seeke
the
weale
of
all
their
people
,
because
they
haue
receiued
a
kingdome
ouer
them
;
himselfe
will
not
faile
on
the
same
ground
,
to
procure
all
good
to
vs
,
who
liue
vnder
the
regiment
of
his
grace
.
Yet
because
it
is
not
enough
that
God
should
haue
the
regall
authoritie
ouer
vs
,
vnlesse
he
had
the
power
also
of
working
all
things
for
our
weale
,
therefore
this
is
ioyned
[
Thine
is
the
power
.
]
What
were
subiects
the
better
to
be
vnder
a
gracious
Prince
,
but
weake
,
hauing
as
short
hands
to
do
them
good
,
as
a
large
heart
to
wish
it
them
?
So
should
it
fare
betwixt
God
and
vs
,
if
he
were
not
almighty
,
able
to
subdue
all
things
to
himselfe
;
our
faith
were
shaken
.
For
we
cannot
expect
the
treading
of
Sathan
vnder
our
feete
,
the
quickning
of
vs
in
our
soules
to
euery
good
worke
,
the
iustifying
,
the
protecting
of
vs
;
we
cannot
expect
these
things
from
one
who
hath
not
all
power
.
Thirdly
,
had
God
the
right
to
helpe
vs
,
had
he
the
power
also
;
yet
were
it
a
thing
that
made
not
for
his
glorie
,
respected
not
the
aduancement
of
his
honor
,
our
beleefe
might
wauer
:
which
now
it
need
not
do
,
it
being
Gods
honour
to
performe
all
good
things
for
his
chosen
.
Honor
is
with
men
the
spurre
of
actions
:
haue
men
right
and
power
to
effect
this
or
that
,
notwithstanding
if
it
conduce
not
to
their
honor
and
glorie
,
they
will
not
moue
a
finger
to
it
.
But
now
there
is
nothing
that
wanteth
to
our
assurance
,
while
we
know
that
we
are
such
to
whom
God
hath
right
;
such
for
whom
he
hath
all
power
;
such
,
whom
to
protect
and
blesse
with
all
things
spiritual
and
corporall
,
is
his
great
glory
.
The
case
standing
thus
,
how
can
we
doubt
of
receiuing
the
things
we
aske
at
his
hand
in
the
Name
of
his
Christ
?
Amen
]
True
it
is
;
we
thus
flie
to
thee
,
ô
Lord
,
be
it
according
to
our
desire
.
An
asseueration
,
wish
,
or
expressing
of
earnest
longing
to
obtaine
all
the
things
in
this
prayer
aboue
named
.