LVC.
11.1
.
And
it
came
to
passe
,
that
as
he
was
praying
in
a
certaine
place
,
when
he
ceased
,
one
of
his
Disciples
said
vnto
him
,
Lord
teach
vs
to
pray
,
as
Iohn
also
taught
his
Disciples
.
I
Follow
our
Church
Catechisme
,
for
after
the
law
of
the
tenne
Commandements
,
this
caution
followeth
:
know
this
,
that
thou
art
not
able
to
doe
these
things
of
thy selfe
,
nor
to
walke
in
the
Commandements
of
God
,
and
to
serue
him
,
without
his
speciall
grace
,
which
thou
must
learne
at
all
times
to
call
for
by
diligent
praier
.
And
as
we
cannot
obey
without
the
helpe
of
praier
,
neither
can
we
pray
without
both
-
1
Teaching
what
and
how
to
pray
.
-
2
Helpe
and
assistance
in
our
praier
.
The
Apostle
doth
confesse
this
generall
and
common
defect
in
vs
all
.
Rom.
8.26
.
We
know
not
what
wee
should
pray
for
as
we
ought
:
so
there
is
a
quid
,
the
matter
of
our
praiers
,
and
a
sicut
,
the
manner
of
them
to
be
learned
;
and
there
is
an
helpe
to
be
sought
for
,
to
carry
vs
through
this
holy
duty
,
that
God
may
haue
honour
,
we
good
by
our
praiers
.
Therefore
I
begin
the
doctrine
of
praier
at
this
place
,
wherein
1
There
is
example
of
praying
shewed
,
the
best
and
greatest
,
Christ
himselfe
.
2
Thereupon
a
motion
is
made
to
Christ
,
the
best
and
ablest
Doctor
of
the
Church
,
to
direct
in
praier
,
Doce
nos
.
3
An
instance
giuen
of
the
like
.
Sicut
Ioannes
etiam
docuit
discipulos
suos
.
1
Concerning
the
example
.
It
came
to
passe
that
he
was
praying
in
a
certaine
place
.
1
Note
.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
factum
est
,
doth
intimate
the
example
of
purpose
shewed
to
the
Disciples
,
to
giue
them
this
occasion
to
desire
instruction
in
the
vse
of
praier
,
for
by
such
baits
,
the
great
Fisher
of
men
doth
catch
men
,
and
if
we
could
take
notice
of
it
,
God
hath
many
meanes
in
continuall
tender
to
vs
,
to
inuite
and
prouoke
vs
,
to
guide
also
and
direct
vs
,
to
put
vs
on
and
encourage
vs
to
those
holy
duties
which
please
him
.
Sathan
,
and
the
world
,
and
the
flesh
,
cast
out
their
baits
of
temptations
to
euill
,
and
few
of
them
miscarry
,
but
they
take
.
Let
vs
not
omit
these
liuing
bookes
of
Doctrine
,
these
walking
tables
of
duty
,
when
good
examples
offer
themselues
to
our
eyes
:
especially
seeing
Saint
Peter
saith
,
we
must
ambulare
sicut
ille
;
wee
are
much
bound
to
the
loue
of
the
holy
Ghost
,
who
left
vs
these
true
Records
of
his
walking
,
that
as
his
mediation
with
the
Father
,
is
our
way
to
glory
,
so
his
example
of
good
life
may
bee
our
way
of
holy
conuersation
.
It
is
that
which
the
Apostle
doth
require
in
Timothy
,
Be
thou
an
example
of
the
beleeuers
,
in
word
,
1
Tim.
4.12
.
in
conuersation
,
in
charity
,
in
spirit
,
in
faith
,
in
purity
:
and
in
Titus
.
In
all
things
shew
thy selfe
an
example
of
good
workes
.
Tit.
2.7
.
The
Minister
that
buildeth
onely
by
his
Preaching
,
is
but
an
holy
day
Preacher
,
but
he
that
buildeth
also
by
example
,
is
a
continuall
preacher
.
Me
audite
hath
life
in
it
,
when
it
is
followed
with
sequimini
me
;
you
shall
see
after
,
how
this
good
example
wrought
.
Christ
praied
:
2
Note
.
there
is
often
mention
of
Christs
praying
,
the
Author
to
the
Hebrewes
saith
,
that
in
the
daies
of
his
flesh
he
cried
with
strong
cryes
.
He
spent
a
whole
night
in
praier
.
He
rose
in
the
morning
a
great
while
before
day
,
Luc.
6.12
.
Mark
.
1.35
.
hee
went
out
,
and
departed
into
a
solitarie
place
,
and
there
praied
.
So
that
hee
hath
giuen
himselfe
to
vs
an
example
of
praier
,
of
frequent
,
of
feruent
praier
,
of
publike
,
of
priuate
,
and
secret
praier
.
Consider
then
who
giueth
vs
example
of
praier
,
the
Sonne
of
God
in
whom
dwelleth
the
fulnesse
of
the
God-head
bodily
,
and
who
thought
it
no
robberie
to
be
equall
with
God
,
who
therefore
is
heire
of
all
things
,
and
who
was
in
want
of
nothing
,
who
could
say
,
Omnia
mea
tua
sunt
,
&
omnia
tua
mea
sunt
.
There
be
three
vses
of
praier
.
1
For
necessity
,
some
say
that
petitio
est
soboles
indigentiae
:
and
so
Christ
needed
not
to
pray
,
for
he
wanted
no
grace
which
God
had
to
bestow
vpon
his
humane
nature
;
but
praier
is
our
city
of
refuge
,
for
our
helpe
is
in
the
name
of
the
Lord
.
Pro.
18.10
.
The
name
of
the
Lord
is
a
strong
tower
to
them
that
trust
in
him
:
the
righteous
runneth
into
it
and
is
safe
.
Praier
acquainteth
God
with
our
necessities
,
not
that
he
is
ignorant
of
them
,
for
wee
say
well
,
that
he
knoweth
our
necessities
before
we
aske
,
and
our
ignorance
in
asking
,
and
he
desireth
not
our
praiers
for
his
owne
information
,
but
that
wee
may
declare
our selues
sensible
of
our
wants
,
and
that
we
may
thereby
make
profession
of
our
dependance
vpon
him
,
and
confesse
all
the
good
that
we
haue
,
as
from
the
opening
of
his
hand
Obiect
.
Therefore
whereas
some
haue
argued
to
what
purpose
should
I
pray
to
present
my
wants
&
necessities
to
God
,
who
knoweth
them
well
enough
,
and
better
then
we
already
.
Sol.
Mat.
6.8
.
Our
answere
is
,
that
our
Sauiour
hath
made
that
a
reason
why
we
should
pray
;
for
your
father
knoweth
what
things
you
haue
need
of
,
before
you
aske
him
.
Euery
beggars
plea
is
;
if
you
knew
my
miserie
and
necessity
,
you
would
relieue
me
,
and
shew
me
mercy
.
For
many
complaine
without
cause
,
and
pretend
more
want
then
they
feele
:
but
we
goe
to
God
as
to
one
that
knoweth
what
we
want
,
who
hauing
commanded
vs
to
seeke
,
and
aske
,
and
knocke
,
wee
cannot
hope
to
haue
our
wants
supplied
by
any
other
way
,
then
by
his
reliefe
of
vs
.
Therefore
Salomon
in
the
dedication
of
his
house
of
praier
to
God
,
doth
not
begge
that
God
would
giue
vs
what
we
want
,
but
by
the
way
of
petition
,
and
so
his
praier
runneth
:
for
though
he
charge
God
with
a
promise
made
to
Dauid
his
father
,
concerning
the
establishing
of
his
throne
;
yet
he
asketh
it
of
God
by
supplication
,
and
desireth
that
promise
to
bee
giuen
to
his
praiers
.
Yet
haue
thou
respect
vnto
the
prayer
of
thy
seruant
,
1
Reg.
8.28
.
and
to
his
supplication
,
O
Lord
my
God
,
to
hearken
vnto
the
cry
,
and
to
the
praier
which
thy
seruant
prayeth
before
thee
.
And
when
hee
praieth
for
such
as
haue
trespassed
against
God
,
he
desireth
not
their
pardon
,
but
vpon
their
praier
for
it
.
When
they
pray
,
and
thou
hearest
,
forgiue
.
Whereas
God
hath
determined
what
he
will
doe
before
all
beginnings
of
time
,
Verse
30.
Obiect.
2.
not
onely
in
the
generall
administration
of
the
whole
,
but
in
the
particular
and
indiuiduall
manage
of
all
things
in
seuerall
,
it
may
seeme
that
whatsoeuer
our
necessities
are
,
the
decree
of
God
hath
fixed
a
resolution
how
all
things
shall
be
,
against
which
there
is
no
speeding
in
our
praiers
,
and
which
will
be
by
vertue
of
his
decree
,
whether
we
pray
or
no
,
which
seemeth
to
make
prayer
altogether
vselesse
.
Our
answer
is
,
that
the
example
of
Christ
is
cleere
,
Sol.
both
▪
1
For
praying
for
those
things
which
he
knew
determined
by
God
to
be
done
.
2
For
praying
against
those
things
which
hee
also
knew
appointed
by
God
to
be
done
.
And
if
Christ
should
not
haue
praied
in
these
cases
,
hee
should
neuer
haue
praied
.
1
He
knew
that
God
had
giuen
him
a
light
for
the
Gentiles
,
Is.
46.1
.
Psal.
2.8
.
and
yet
God
the
Father
biddeth
him
to
aske
this
of
him
by
prayer
.
And
though
Christ
knew
that
he
came
into
the
world
to
suffer
and
lay
downe
his
life
for
his
Church
,
and
he
told
his
Disciples
in
the
way
to
Ierusalem
.
Behold
wee
goe
vp
to
Ierusalem
,
and
the
sonne
of
man
shall
be
deliuered
,
&c.
Yet
hee
praied
three
times
in
the
Garden
,
that
if
it
were
possible
that
cup
might
passe
from
him
,
that
hee
might
not
drinke
of
it
:
the
reason
whereof
is
this
.
For
the
punishment
which
hee
did
willingly
suffer
as
our
mediatour
,
he
did
wisely
decline
as
man
,
who
may
lawfully
pray
,
Libera
nos
a
malo
.
Therefore
Christs
prayer
is
exemplarie
to
vs
,
and
tels
vs
that
for
all
good
things
,
supplication
against
all
euill
deprecation
,
is
so
necessary
,
that
in
both
we
must
resort
to
God
.
Let
no
man
alledge
the
constant
will
of
God
by
no
meanes
to
be
swerued
,
as
an
euasion
from
praier
;
for
the
will
of
God
is
reuealed
,
that
he
will
be
sought
by
prayer
.
2
A
further
vse
of
praier
for
maintenance
of
our
familiar
acquaintance
with
God
:
nothing
draweth
vs
neerer
to
him
,
that
putteth
vs
in
his
sight
,
in
his
eare
,
and
abstracteth
vs
from
the
world
,
euen
from
our selues
in
an
holy
rapture
.
Is.
1.18
.
Come
,
saith
the
Lord
,
let
vs
reason
together
:
then
God
and
wee
reason
together
,
when
hee
speaketh
to
vs
in
his
word
,
wee
to
him
in
our
prayer
:
and
that
was
another
reason
why
our
Sauiour
did
pray
often
,
and
all
the
Saints
of
God
delight
in
praier
aboue
all
other
exercises
of
religion
for
the
conuersation
with
God
.
The
way
of
religion
,
and
holy
obedience
,
is
called
walking
with
God
,
and
as
they
that
walke
together
doe
commonly
comfort
the
way
,
and
passe
the
time
of
their
iourney
in
conference
,
so
doe
the
faithfull
conferre
and
talke
with
God
.
It
is
a
great
ease
of
the
heart
to
open
our
griefes
to
one
that
can
and
will
comfort
,
to
reueale
our
ignorance
to
one
that
can
informe
vs
aright
;
our
wants
to
one
that
can
supply
vs
.
The
interest
that
we
haue
in
the
loue
of
ou●
familiar
friend
,
doth
extend
to
a
communication
of
good
things
,
and
good
offices
to
one
another
.
This
accesse
to
God
in
all
our
occasions
,
by
our
humble
praier
,
keepes
vs
in
his
eye
,
and
eare
,
and
confirmeth
vs
in
his
present
protection
and
supply
of
all
wants
.
Daniel
will
not
neglect
the
times
by
him
appointed
to
giue
God
meeting
by
his
praiers
,
though
the
Kings
contrary
decree
make
it
death
to
pray
to
any
God
but
him
.
3
Another
reason
of
the
vse
of
praier
,
is
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
worship
that
is
done
and
giuen
to
God
in
it
:
for
it
is
our
reasonable
seruing
of
God
,
the
lifting
vp
of
our
hands
,
that
is
praier
,
is
our
sacrifice
in
incense
;
these
be
the
odours
,
the
sweet
odours
of
the
Saints
.
And
we
are
an
holy
Priesthood
to
offer
vp
spiritual
sacrifices
acceptable
to
God
by
Iesus
Christ
;
1
Pet
2.5
.
these
be
thanksgiuing
&
praier
,
&
these
Christ
offered
to
his
Father
,
both
for
vs
:
1
ad
beneficium
:
2
ad
exemplum
.
It
is
not
here
recorded
what
praier
Christ
vsed
to
his
Father
,
or
what
hee
praied
for
;
but
no
question
his
praier
was
for
his
Church
,
for
so
he
saith
,
I
pray
for
these
,
Io.
17.9
.
I
pray
not
for
the
world
.
He
praied
for
vs
that
our
faith
might
not
fall
,
hee
praied
that
God
would
keepe
all
those
that
he
had
giuen
him
in
his
name
,
that
he
would
saue
vs
from
euill
.
And
being
now
at
the
right
hand
of
God
,
he
maketh
intercession
for
vs
,
for
wee
are
his
care
,
and
hee
careth
for
vs
.
Concerning
the
place
where
he
praied
,
3
Note
.
it
is
not
here
named
,
neither
needed
it
,
for
all
places
are
oratories
for
priuate
praier
;
the
Lyons
denne
is
Daniels
Chappell
,
the
belly
of
the
Whale
Ionahs
.
Isaac
praieth
in
the
field
,
Daniel
in
his
chamber
,
Ezechiah
vpon
his
bed
.
And
as
all
places
are
alike
,
so
are
all
times
;
at
morning
,
at
noone
,
at
night
,
in
the
middest
of
the
night
,
all
the
night
,
as
occasion
may
sort
,
so
that
we
auoid
the
vanity
of
ostentation
by
Christ
forbidden
.
Publike
praier
with
the
congregation
,
is
a
common
worship
of
the
Church
,
wherein
the
Minister
and
the
people
meete
in
a
fit
place
,
and
in
a
solemne
and
reuerent
manner
to
seeke
the
face
of
God
.
Here
to
auoyd
confusion
,
the
Minister
is
the
voyce
of
the
congregation
to
God
,
●oel
2.17
.
so
saith
Ioel.
Let
the
Priests
,
the
Ministers
of
the
Lord
say
,
spare
thy
people
O
Lord
.
And
the
people
declare
their
assent
to
his
praiers
,
by
their
ioynt
Amen
.
The
Iewes
vttered
this
with
great
zeale
,
and
therefore
doubled
it
,
saying
,
Amen
,
Amen
.
They
had
foure
sorts
of
Amen
at
praiers
,
whereof
three
they
condemned
and
refused
.
1
Was
that
Amen
which
was
giuen
to
praiers
that
they
vnderstood
not
,
they
called
it
Iethima
,
like
to
the
Amen
in
the
latine
seruice
,
which
the
people
doe
not
vnderstand
,
onely
they
know
when
the
praier
is
ended
,
and
for
fashion
sake
they
say
Amen
.
2
Was
that
Amen
,
surreptum
,
which
was
vttered
before
the
praier
was
finished
,
which
shewed
a
wearinesse
,
they
would
faine
haue
it
done
.
3
Otiosum
,
when
the
people
did
ioyne
only
in
the
Amen
at
the
close
,
and
took
no
regard
to
the
praier
going
before
,
which
is
the
most
general
fault
of
congregations
.
4
Tzaddik
,
the
Amen
of
the
iust
,
whose
hearts
following
the
voyce
of
the
prayer
quite
through
,
the
mind
and
intention
zealously
affixed
to
the
holy
worship
,
concluded
with
an
Amen
.
And
Saint
Ierome
commending
the
deuotion
of
Christians
in
his
time
,
doth
say
that
the
noise
of
the
Church
at
this
Amen
,
was
reboatus
Amen
ad
similitudinem
coelest
is
tonitrui
.
The
proper
places
for
these
publike
meetings
,
be
those
houses
of
God
which
are
consecrated
to
praier
;
our
Churches
,
and
Oratories
,
and
Chappels
.
Priuate
praier
doth
not
discharge
vs
of
the
duty
of
publike
praier
with
the
Church
,
though
some
schismatickes
,
and
separatists
,
too
confident
in
their
owne
gift
of
praier
,
and
ill
affected
to
the
Church
seruice
,
and
vncharitably
preiudicate
against
their
brethren
,
doe
despise
our
Church
praiers
,
and
thinke
their
duty
sufficiently
discharged
in
their
priuate
deuotions
.
For
in
all
ages
of
the
Church
,
since
Christ
,
Christians
,
as
they
were
able
,
did
striue
to
erect
houses
of
prayer
,
Temples
for
the
publike
conuentions
of
people
to
the
worship
of
God
.
They
begun
this
euen
in
the
time
of
their
persecution
,
and
euer
since
they
haue
had
the
estimation
of
Religion
and
deuotion
,
that
haue
aduanced
any
such
workes
for
the
accommodating
of
congregations
to
this
worship
,
as
our
Church
Homily
of
prayer
hath
very
fully
and
profitably
exprest
.
This
prayer
of
Christ
here
mentioned
,
was
priuate
,
and
though
he
retired
from
his
Disciples
,
as
it
may
bee
conceiued
,
to
some
priuate
place
,
yet
they
take
notice
of
his
errand
,
and
thereupon
followeth
.
2
The
motion
following
.
When
he
ceased
,
one
of
his
Disciples
said
to
him
,
Lord
teach
vs
to
pray
.
Wherein
I
obserue
,
1
The
discreet
seasonablenesse
of
the
time
for
this
motion
,
quando
cessauit
.
2
The
manner
of
it
:
one
of
his
Disciples
.
3
The
motion
it selfe
:
doce
nos
orare
.
1
Of
the
seasonablenesse
of
the
motion
.
When
he
ceased
,
after
his
praier
was
ended
,
and
that
he
returned
to
his
Disciples
,
this
was
moued
.
Christ
withdrawing
from
them
to
this
priuate
place
to
pray
,
did
admonish
them
of
his
desire
to
be
priuate
,
and
therefore
in
good
manners
they
would
not
interrupt
him
with
vnseasonable
Interpellation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
It
is
our
lesson
from
hence
,
not
to
giue
ouer
our
prayers
to
God
,
till
wee
haue
brought
our
seruice
to
a
pawse
:
it
is
one
of
the
quarrels
against
our
Church
seruice
,
the
longsomnesse
of
it
:
yet
the
whole
seruice
at
the
longest
,
distinctly
read
,
may
bee
well
comprehended
within
an
houre
,
and
Christ
speaketh
it
passionately
,
and
taking
it
vnkindely
:
Could
you
not
watch
with
mee
one
houre
?
Let
vs
not
be
weary
of
well
doing
.
Thou
louest
to
bring
all
thy
businesse
to
a
full
end
that
concerneth
thy
estate
,
or
thy
delight
;
and
wilt
thou
slight
the
greatest
worke
of
all
,
which
crowneth
all
the
rest
with
the
blessing
of
God
,
by
thy
vnconstant
and
vnfixt
indeuotion
?
thinke
not
the
time
long
that
thou
spendest
in
conference
with
thy
God
:
finish
thy
holy
worke
with
him
,
and
then
returne
to
thy
occasions
as
Christ
did
.
2
It
is
our
lesson
from
the
example
of
these
Disciples
,
not
to
interrupt
the
deuotions
of
others
,
not
to
hinder
their
praiers
:
it
is
a
kinde
of
quenching
of
the
spirit
in
our selues
and
others
,
to
disturbe
deuotion
,
or
to
interpose
in
an
vnseasonable
time
to
hinder
Gods
seruice
.
It
is
obserued
in
Samuel
,
that
when
he
had
assembled
the
people
in
Mispeh
,
to
pray
to
the
Lord
,
and
to
offer
sacrifice
,
&
that
the
Philistins
hearing
of
their
meeting
,
came
vpon
them
,
neither
Samuel
nor
the
people
gaue
ouer
the
seruice
that
they
were
then
about
,
but
rather
the
more
earnestly
applied
it
;
for
,
1
Sam.
7.8.9
.
The
children
of
Israel
said
vnto
Samuel
,
cease
not
to
cry
vnto
the
Lord
our
God
for
vs
,
and
hee
will
saue
vs
out
of
the
hand
of
the
Philistins
:
and
God
answered
their
praiers
and
desires
with
desired
successe
.
But
Saul
contrarily
,
vpon
the
comming
of
the
Philistines
against
Israel
,
and
being
then
with
the
Priest
to
haue
consulted
with
God
about
that
assault
,
hearing
of
their
neere
approach
,
said
to
the
Priest
,
Withdraw
thy
hand
;
1
Sam.
14
19
and
interrupted
the
consultation
,
and
went
immediately
to
the
battaile
,
which
though
it
succeeded
well
for
Israels
sake
,
yet
Saul
did
quench
his
owne
spirit
in
neglecting
the
ordinance
of
God
,
and
hindering
the
Priest
of
the
Lord
in
his
holy
office
.
Amongst
our selues
,
let
vs
take
warning
not
to
doe
any
thing
that
may
disturbe
one
anothers
priuate
or
publike
deuotions
.
If
we
haue
any
thing
to
say
to
one
that
is
praying
,
let
vs
after
this
example
of
these
disciples
,
tarry
the
time
till
it
come
to
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Men
will
take
it
ill
to
be
troubled
in
the
time
of
their
game
,
or
in
the
presse
of
a
serious
businesse
,
or
in
some
earnest
conference
,
or
in
the
times
of
their
refection
:
these
are
no
fit
times
of
interpellation
,
who
dares
take
off
,
or
call
aside
a
subiect
that
is
speaking
to
a
King
,
who
is
a
man
?
and
shall
we
withdraw
one
that
is
in
speech
with
almighty
God
?
Doe
not
say
now
is
best
talking
with
him
,
he
is
in
a
good
minde
.
For
I
say
vnto
you
,
hee
that
prayeth
to
God
as
hee
should
,
is
not
his
owne
man
for
the
time
,
he
is
in
the
spirit
,
and
hath
abstracted
himselfe
from
the
world
,
and
euen
from
himselfe
,
to
attend
vpon
God
.
Therefore
prayer
is
called
a
pouring
forth
of
our
soules
before
God
.
2
The
manner
of
this
suite
.
One
of
his
Disciples
.
One
of
them
,
but
it
is
not
said
which
of
them
,
but
one
of
them
;
it
appeares
in
the
behalfe
of
the
rest
of
them
with
himselfe
,
and
so
Christ
did
vnderstand
him
,
and
therefore
in
answer
he
said
to
them
,
verse
2.
when
ye
pray
.
It
seemeth
by
this
,
that
the
example
of
Christ
tooke
amongst
them
,
for
whilest
Christ
was
from
them
praying
,
we
finde
it
agreed
vpon
amongst
them
,
to
make
this
motion
.
Note
.
Obserue
in
this
the
power
of
a
good
example
,
for
when
it
is
in
the
eyes
of
them
that
desire
to
serue
God
aright
,
it
worketh
in
them
an
affection
of
imitation
.
There
were
heretiques
that
denied
any
originall
sinne
by
propagation
,
but
charged
all
the
euill
that
corrupteth
man
,
vpon
imitation
:
surely
although
they
went
too
farre
in
this
opinion
of
the
force
of
imitation
,
wee
may
truely
charge
a
great
deale
,
euen
the
most
of
our
euill
vpon
it
.
It
giueth
all
Superiors
warning
to
obserue
their
whole
carriage
warily
.
For
children
wil
take
great
notice
what
their
Parents
say
or
doe
;
the
eyes
of
the
Hand-maid
vpon
the
hand
of
her
Mistresse
,
the
eyes
of
Pupils
on
their
Tutors
,
of
Subiects
to
their
Soueraigne
;
and
their
good
example
may
doe
much
good
,
their
ill
example
may
corrupt
and
peruert
much
here
.
Christs
example
of
praying
,
did
put
them
all
vpon
it
,
to
make
a
motion
concerning
praier
.
Obserue
also
a
modest
ciuill
manner
obserued
amongst
them
,
though
there
were
many
of
them
,
I
suppose
the
full
number
of
his
Disciples
,
yet
but
one
speaketh
for
all
.
It
is
a
good
precept
of
the
Apostles
,
and
applyable
to
all
conuersations
of
men
.
Let
all
things
be
done
decently
,
and
in
good
order
.
In
our
publique
meetings
,
where
all
of
vs
doe
come
to
moue
our
God
in
petitions
for
things
necessary
for
vs
,
it
were
a
rude
and
vnciuill
confusion
if
we
should
all
speake
at
once
,
euery
man
the
desire
of
his
heart
;
therefore
the
Minister
is
appointed
to
speake
for
vs
all
,
and
we
as
before
,
declare
our
consent
of
hearts
,
either
in
some
short
eiaculation
of
prayer
,
or
in
our
deuout
Amen
.
3
The
motion
it selfe
.
Lord
teach
vs
to
pray
.
Wherein
obserue
,
1
That
they
found
it
a
necessary
duty
to
pray
.
2
That
they
found
themselues
not
well
instructed
in
that
duty
,
and
therefore
desired
to
be
taught
.
3
That
they
resort
to
their
Master
,
and
intreate
him
to
teach
them
.
1
They
finde
it
a
necessary
duty
.
If
there
had
beene
no
other
prouocation
but
the
example
of
their
faithfull
Master
,
that
had
beene
sufficient
to
proue
to
them
the
necessitie
of
this
duty
.
1
I
cannot
conceiue
of
these
Disciples
that
they
were
vtterly
ignorant
of
this
duty
before
,
because
I
know
that
prayer
,
which
is
the
inuocation
of
power
,
able
to
helpe
vs
,
as
we
beleeue
,
is
a
suggestion
of
nature
;
for
as
no
man
is
simpliciter
atheos
,
but
beleeues
in
some
deity
,
whose
power
is
sufficient
to
protect
them
from
euill
,
and
to
giue
them
supply
of
their
wants
;
so
naturall
reason
directeth
to
seeke
that
protection
and
supply
by
way
of
petition
;
and
therefore
in
the
ship
that
transported
Ionah
,
in
the
storme
,
euery
man
called
vpon
his
god
.
Euery
man
had
a
god
to
whom
he
might
flye
in
time
of
need
and
danger
,
and
in
that
extremitie
,
to
that
god
euery
man
directed
his
prayer
;
therefore
the
Disciples
could
not
be
ignorant
of
this
duty
,
which
is
a
lesson
taught
in
the
schoole
of
nature
.
2
The
practise
of
the
Church
taught
them
the
vse
of
prayer
,
there
was
Domus
orationis
,
and
men
vsually
went
vp
thither
to
pray
.
The
Scribes
and
Pharises
were
great
examples
of
frequent
,
of
long
prayers
.
Neither
can
I
suspect
these
Disciples
strangers
to
the
better
examples
of
the
holy
men
and
women
of
foregoing
times
,
whose
holy
deuotion
and
worship
of
God
,
those
Bookes
of
Scripture
which
then
were
read
publiquely
in
their
Synagogues
,
did
sufficiently
declare
.
But
all
this
is
helped
,
and
their
affections
be
now
by
Christs
example
stirred
to
apprehend
the
necessity
therof
more
then
before
.
Examples
be
of
great
vse
in
this
kinde
.
Beloued
,
this
is
a
necessary
point
to
be
taught
and
beleeued
:
whosoeuer
shall
desire
to
be
instructed
in
the
doctrine
of
prayer
,
let
him
be
first
perswaded
of
the
necessity
of
this
duty
.
Two
things
doe
make
this
duty
of
prayer
necessary
in
the
Church
,
and
amongst
the
holy
seruants
of
God
.
1
The
ordinance
of
God
who
hath
commanded
it
.
2
Our
owne
necessities
,
which
are
no
other
way
to
be
relieued
.
1
Concerning
Gods
ordinance
.
We
finde
it
often
commanded
in
Scripture
in
direct
termes
,
and
it
is
implied
in
the
two
great
Commandements
of
the
Law
;
for
not
onely
obedience
is
commanded
therein
,
but
all
those
holy
duties
also
by
which
our
obedience
may
be
any
waies
furthered
,
and
that
giues
great
place
in
the
precept
to
prayer
,
seeing
that
is
the
chiefest
meanes
by
which
we
doe
obtaine
that
ability
by
which
the
law
of
God
is
in
any
measure
fulfilled
.
And
therefore
it
is
a
note
of
the
faithfull
,
that
they
be
viri
orationum
,
and
where
God
giueth
his
spirit
,
there
is
prayer
,
for
his
is
a
spirit
of
grace
and
supplications
.
Zach.
12.10
.
Vnder
the
name
of
prayer
is
comprehended
the
whole
duty
of
Christian
religion
:
for
the
Apostle
saith
,
Whosoeuer
shall
call
vpon
the
name
of
the
Lord
,
Rom
10.13
.
shall
be
saued
.
Which
words
are
taken
from
the
Prophet
Ioel
,
Ioel
2.32
.
as
the
margent
of
the
Bibles
directeth
you
.
Act.
2.21
.
And
it
is
vrged
also
by
the
Apostle
Saint
Peter
.
And
the
Apostle
doth
well
declare
that
prayer
is
the
chiefe
part
of
Gods
worship
by
that
gradation
:
for
no
man
praieth
aright
,
but
he
that
beleeueth
,
and
none
beleeueth
,
but
hee
that
hath
heard
,
and
none
can
heare
without
a
Preacher
,
none
can
Preach
,
except
he
be
sent
.
In
which
gradation
you
may
obserue
the
whole
worke
of
mans
guiding
to
saluation
is
accomplished
in
prayer
.
For
,
first
God
sendeth
his
Minister
to
Preach
his
word
to
his
Church
,
he
is
not
disobedient
to
the
heauenly
calling
,
but
goeth
on
the
errand
of
God
,
and
preacheth
in
season
and
out
of
season
.
The
faithfull
heare
the
word
from
him
,
faith
commeth
by
this
hearing
,
and
doth
bring
forth
this
ripe
fruit
of
inuocation
,
so
that
the
worke
of
meanes
is
compleate
in
prayer
,
and
saluation
followeth
,
which
maketh
prayer
the
summe
of
Christian
duty
,
and
to
stand
there
for
the
whole
exercise
and
practise
of
religion
.
In
the
contrary
,
Dauid
describing
the
vngodly
by
many
notes
,
doth
conclude
with
this
,
as
the
last
and
strongest
proofe
to
conuince
them
of
vngodlinesse
.
They
call
not
vpon
the
name
of
the
Lord
.
Psal.
14.4
.
The
reason
on
Gods
part
is
,
for
by
prayer
God
is
honoured
:
This
declareth
him
to
be
God
,
when
the
eyes
of
all
things
looke
vp
to
him
,
when
wee
seeke
his
face
,
and
confesse
him
the
onely
giuer
of
euery
good
and
perfect
gift
,
this
is
a
sacrifice
of
righteousnesse
.
With
such
sacrifices
GOD
is
pleased
,
so
that
our
Sauiour
pressed
no
doctrine
more
by
precept
then
prayer
,
in
three
seuerall
words
,
commanding
the
same
thing
.
Petite
:
quaerite
:
pulsate
.
And
to
encourage
the
seruice
,
hee
directeth
vs
both
in
the
matter
and
forme
of
praier
,
and
in
the
way
and
meanes
to
the
Father
in
his
name
,
and
he
fortifieth
the
precept
with
full
and
gratious
promises
made
to
them
that
doe
pray
to
him
.
And
the
Apostles
doe
so
much
vrge
this
duty
:
Saint
Paul
to
pray
continually
,
to
put
our
whole
strength
to
prayer
.
Saint
Iames
vrgeth
the
same
precept
,
and
sheweth
that
wisedome
is
obtained
by
prayer
,
and
declareth
what
it
is
that
makes
many
prayers
miscarry
,
when
we
aske
amisse
:
But
the
feruent
prayers
of
the
iust
doe
speed
alwaies
.
2
Another
matter
that
necessitateth
the
duty
of
prayer
is
,
that
God
hath
left
vs
no
other
reuealed
meanes
to
obtaine
supply
of
our
wants
,
but
by
prayer
;
insomuch
as
what
God
hath
directly
promised
to
vs
,
yet
hee
requireth
vs
to
demand
this
of
him
by
prayer
,
whether
it
be
for
giuing
vs
good
things
,
or
for
remouing
euill
from
vs
.
God
himselfe
doth
giue
it
a
cause
of
his
indignation
against
Iacob
.
Isa.
43.22.28
.
Thou
hast
not
called
vpon
me
,
O
Iacob
,
therefore
I
haue
giuen
Iacob
to
the
curse
,
and
Israel
to
reproach
:
God
in
fauour
meant
to
forgiue
the
friends
of
Iob
,
who
had
not
spoken
right
of
him
as
Iob
had
done
,
and
therefore
he
blameth
them
,
and
sheweth
his
anger
kindled
against
them
:
yet
notwithstanding
hee
directeth
them
the
way
of
their
reconciliation
to
him
.
●ob
.
42.8
.
They
must
offer
sacrifice
to
God
for
themselues
,
and
Iob
must
pray
for
them
.
Him
I
will
accept
,
saith
God
,
so
his
prayer
preuailed
for
them
with
God
.
The
like
fauour
God
meant
to
Abimelech
,
yet
hee
passed
it
to
him
by
prayer
,
by
the
prayer
of
Abraham
.
He
is
a
Prophet
,
he
shall
pray
for
thee
,
&
viues
.
Gen.
20.7
.
Pharaoh
himselfe
could
discerne
,
that
there
was
no
way
out
of
the
plague
that
oppressed
Egypt
,
but
by
prayer
,
and
therefore
he
saith
to
Moses
,
Intreate
the
Lord
that
he
may
take
away
the
Frogges
from
me
and
my
people
.
Exod.
8.8
It
is
obiected
,
that
the
wicked
of
the
earth
doe
possesse
many
great
fauours
of
God
,
Obiect
.
and
in
more
plenty
then
the
iust
,
and
yet
they
neither
pray
for
what
they
want
,
nor
giue
thankes
for
what
they
receiue
,
and
indeed
,
God
is
not
in
all
their
waies
.
Let
not
this
quench
our
zeale
,
Sol.
or
abate
any
thing
from
the
reuerent
frequencie
of
this
holy
duty
:
for
God
the
Father
hath
two
manners
and
kindes
of
distribution
and
dispensation
of
his
fauours
amongst
the
children
of
men
here
on
earth
.
1
God
bestoweth
his
gifts
as
a
faithfull
Creator
,
and
so
he
is
conseruer
of
his
creatures
by
a
generall
prouidence
,
and
thus
he
letteth
his
Sunne
shine
,
and
his
raine
fall
vpon
the
iust
and
vniust
;
thus
he
openeth
his
hand
,
and
filleth
all
things
with
plenty
.
2
God
bestoweth
other
fauours
as
a
mercifull
Father
for
Iesus
Christs
sake
,
and
with
those
fauours
,
his
blessing
goeth
forth
,
and
passeth
vpon
them
onely
that
feare
him
:
for
seeing
he
hath
ordained
Christ
his
Sonne
to
be
the
way
of
his
blessing
,
all
the
benefits
that
he
bestoweth
on
man
without
the
mediation
of
Iesus
Christ
,
doe
come
without
his
blessing
.
The
vngodly
of
the
earth
doe
receiue
many
of
Gods
common
gifts
,
but
not
by
the
way
of
grace
,
therefore
they
are
without
his
blessing
,
so
that
we
cannot
esteeme
the
owners
thereof
rich
:
seeing
the
blessing
of
God
maketh
man
truely
rich
.
But
whatsoeuer
the
vngodly
possesse
,
is
to
them
vnsanctified
;
therefore
let
not
our
eye
be
set
vpon
that
which
they
haue
and
enioy
,
to
enuy
their
prosperity
,
rather
let
vs
consider
the
want
of
Gods
blessing
,
to
lament
their
miserie
,
and
let
Saint
Paul
teach
vs
that
The
good
things
which
God
bestoweth
on
his
deare
children
,
are
sanctified
by
the
word
of
God
,
and
by
prayer
.
Thus
the
gifts
of
God
are
made
blessings
to
vs
,
&
the
holy
Ghost
hath
an
hand
in
the
dispensation
of
them
to
Gods
glory
in
vs
,
&
the
aduancement
of
our
saluation
.
The
difference
betweene
these
two
receiuers
,
doth
appeare
to
vs
,
-
1
In
the
effect
that
these
gifts
worke
in
them
.
-
2
In
the
vse
to
which
they
are
applied
.
1
For
the
effect
.
Where
God
for
Christs
sake
doth
bestow
,
and
wee
doe
receiue
good
things
from
him
,
there
followeth
contentation
,
which
euer
accompanieth
godlinesse
:
but
the
vngodly
man
is
neuer
satisfied
.
2
For
the
vse
.
The
iust
man
applieth
all
the
gifts
of
God
to
three
ends
.
1
To
the
glory
of
God
,
for
he
vseth
the
gifts
of
God
as
the
faculties
of
well
doing
,
whether
ye
eate
or
drinke
,
or
whatsoeuer
ye
doe
,
doe
all
to
the
glory
of
God
.
2
To
the
good
of
our
neighbour
,
for
that
is
the
law
,
proximum
tuum
vt
teipsum
,
so
that
in
the
Church
of
God
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
both
our
spirituall
and
temporall
gifts
doe
by
communion
of
charity
so
participate
themselues
to
our
brethren
and
sisters
,
as
the
stomach
in
the
body
,
receiueth
in
nourishing
food
,
not
for
it selfe
onely
,
though
into
it selfe
first
,
but
for
the
good
of
the
whole
body
.
3
Because
the
end
of
our
creation
was
not
for
this
life
,
and
we
haue
here
no
abiding
city
,
therefore
the
faithfull
doe
apply
all
the
gifts
of
God
,
as
helpes
to
the
prosecution
of
eternall
life
,
whereas
the
vngodly
finde
them
impediments
to
them
:
the
cause
is
,
for
they
make
them
the
end
of
their
labours
,
and
fixe
their
hearts
vpon
them
.
The
doctrine
of
the
necessity
of
prayer
is
thus
cleared
from
the
Commandement
by
which
it
is
imposed
,
and
from
our
necessities
no
other
way
to
be
relieued
.
2
In
the
next
place
.
I
obserued
in
those
Disciples
,
that
they
found
themselues
not
well
instructed
in
that
seruice
of
God
,
and
therefore
desire
to
be
taught
.
And
this
is
a
common
defect
,
for
although
by
a
naturall
instinct
we
know
that
good
things
are
sought
by
prayer
,
and
the
wants
and
griefes
which
we
doe
feele
,
will
easily
breake
forth
into
words
,
yet
the
Apostle
saith
,
Wee
know
not
what
wee
should
pray
for
as
we
ought
.
Rom.
8.26
.
I
vnderstand
that
the
Apostles
doe
here
desire
to
be
instructed
,
-
1
In
the
matter
of
prayer
:
what
to
aske
.
-
2
In
the
manner
of
it
:
as
they
ought
.
But
because
this
motion
doth
arise
from
a
sense
of
defect
in
themselues
,
we
know
not
,
saith
Saint
Paul
.
1
Then
of
that
sense
.
1
Euery
man
hath
this
defect
,
for
flesh
and
bloud
is
not
wise
enough
to
pray
,
prayer
is
the
worke
of
a
better
spirit
then
that
which
enliues
and
actuates
our
mortall
bodies
,
it
is
the
worke
of
the
holy
Ghost
:
the
same
spirit
that
is
the
spirit
of
grace
,
is
also
the
spirit
of
supplications
.
But
euery
man
doth
not
feele
this
defect
,
for
many
doe
ouerweene
their
ability
this
way
,
and
despise
the
helpe
of
all
set
prayers
,
and
take
vpon
them
to
be
able
without
any
other
directions
,
to
tell
their
owne
tales
to
God
Almighty
,
and
vpon
this
ability
which
they
conceiue
in
themselues
,
for
this
seruice
they
doe
neglect
the
publique
meetings
of
our
Church
to
our
common
prayers
.
I
iudge
not
their
sufficiencie
that
way
,
but
I
must
admonish
you
that
you
doe
mistrust
it
euery
man
in
himselfe
,
so
farre
,
as
to
put
all
the
feare
and
holy
reuerence
you
can
to
this
worke
.
For
if
we
be
carefull
in
petitions
to
great
personages
,
and
Princes
,
to
weigh
our
words
,
and
to
aduise
with
our
best
care
,
both
what
and
how
we
desire
.
This
holy
seruice
of
God
which
is
so
maine
a
part
of
Gods
worship
,
cannot
bee
vndertaken
with
too
much
feare
and
reuerence
,
wee
cannot
come
too
prepared
to
this
conference
with
our
God
.
They
that
are
sensible
hereof
,
as
no
doubt
these
Apostles
were
,
doe
well
to
desire
to
be
taught
.
Wee
had
need
to
bee
taught
our
owne
,
and
it
is
not
quenching
the
spirit
in
our
brethren
,
to
admonish
them
of
this
naturall
vnfitnesse
that
is
in
vs
to
pray
:
that
spirit
that
makes
vs
ouerbold
with
God
,
is
a
spirit
of
presumption
,
and
a
spirit
of
pride
.
The
holy
Spirit
of
God
doth
so
reueale
vs
to
our selues
,
that
we
haue
cause
to
feare
,
but
not
to
despaire
of
grace
in
time
of
need
;
it
doth
not
discourage
vs
from
praying
,
but
helpeth
our
infirmities
in
praying
.
They
that
feele
not
these
infirmities
,
need
not
this
spirit
:
the
whole
haue
no
need
of
the
Physitian
:
therefore
incipe
ab
hoc
sensu
.
Thus
awakened
to
a
feeling
of
their
want
,
they
cry
,
doce
nos
.
Which
teacheth
vs
in
all
defects
in
our
vnderstanding
to
seeke
instruction
,
to
desire
to
be
taught
;
Note
.
for
that
is
the
wise
mans
,
it
is
wisdomes
aduice
.
If
thou
cryest
after
knowledge
,
Pro.
2.3
.
and
liftest
vp
thy
voice
for
vnderstanding
.
If
thou
seekest
her
as
siluer
,
and
searchest
for
her
as
for
hid
treasures
.
Then
shalt
thou
vnderstand
the
feare
of
the
Lord
,
and
finde
the
knowledge
of
God
.
Wisdome
must
be
sought
,
and
you
see
it
is
worth
the
seeking
.
It
is
a
great
fauour
of
God
,
that
he
hath
left
his
spirit
in
his
Church
to
teach
vs
all
things
necessary
for
vs
to
know
.
And
it
is
a
good
method
of
holy
discretion
,
to
begin
at
doce
me
,
before
we
vndertake
to
say
,
Come
ye
children
,
hearken
vnto
me
and
I
will
teach
you
.
This
is
one
of
the
showres
of
grace
that
fell
vpon
the
Church
after
Christs
ascension
:
for
he
led
captiuity
captiue
,
and
he
gaue
gifts
vnto
men
.
The
Apostle
commeth
to
particulars
:
some
Apostles
,
Eph.
4
.
1●
.
some
Prophets
,
some
Evangelists
,
some
Pastors
and
Teachers
:
For
the
perfecting
of
the
Saints
,
for
the
worke
of
the
ministery
,
for
the
edifying
of
the
body
of
Christ
.
This
sheweth
that
God
hath
left
in
his
holy
Church
sufficient
meanes
for
the
instruction
thereof
in
all
holy
duties
.
The
point
is
that
so
many
as
would
bee
perfected
,
and
built
vp
in
these
duties
,
doe
seeke
that
perfection
and
edification
in
the
meanes
ordained
by
God
:
hee
hath
said
spiritus
docebit
vos
:
and
we
haue
this
treasure
of
the
spirit
in
earthen
vessels
,
that
is
,
in
them
whom
the
holy
ghost
hath
set
apart
by
speciall
vocation
to
this
seruice
of
God
in
the
congregation
.
So
Saint
Paul
admonisheth
the
Elders
,
that
they
take
care
to
feed
the
flock
whereof
the
holy
Ghost
hath
made
them
ouerseers
.
And
as
it
is
our
duties
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
our
hearts
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
must
feele
their
owne
defects
,
and
must
say
to
their
teachers
,
Doce
me
.
Now
for
the
matter
of
their
suit
.
1
Their
desire
to
be
taught
what
to
pray
for
.
A
necessary
point
to
be
learned
,
for
our
desires
doe
affect
many
things
which
we
may
not
aske
of
God
by
prayer
;
petimus
quae
appetimus
.
Solomon
had
the
treasures
of
grace
set
wide
open
to
him
,
and
commanded
to
aske
what
he
would
of
God
:
he
asked
wisdome
,
which
God
took
so
well
,
that
with
wisdome
he
gaue
him
other
things
in
abundance
,
heare
the
word
of
God
to
him
.
1
Reg.
3.11
.
Because
thou
hast
asked
this
thing
,
and
hast
not
asked
for
thy selfe
long
life
,
neither
hast
asked
riches
for
thy selfe
,
nor
hast
asked
the
life
of
thine
enemies
.
These
bee
things
that
euery
man
would
faine
haue
,
long
life
,
and
riches
to
accommodate
that
life
withall
,
that
our
heart
desireth
;
and
all
our
enemies
out
of
the
way
,
that
we
might
haue
nothing
to
crosse
vs
.
Solomon
past
by
these
,
and
begged
wisdome
,
this
doth
serue
for
all
those
turnes
.
2
For
long
life
,
for
Solomon
saith
,
dixit
pater
:
Pro.
4.10
.
Heare
O
my
sonne
,
and
receiue
my
sayings
,
and
the
yeares
of
thy
life
shall
be
many
.
2
For
riches
;
he
also
addeth
Pro.
3.10
.
Thy
barnes
shall
be
filled
with
plenty
,
and
thy
presses
shall
burst
out
with
new
wine
.
3
For
the
life
of
our
enemies
we
need
not
pray
,
for
if
our
enemies
be
Gods
enemies
,
he
shall
destroy
all
them
that
hate
him
,
hee
will
make
their
flesh
to
consume
like
the
fat
of
lambes
.
We
are
assured
that
if
naturall
parents
will
heare
and
grant
the
requests
of
their
children
,
much
rather
will
God
giue
good
things
to
them
that
aske
of
him
.
Mat.
7.11
.
What
those
good
things
be
in
generall
,
we
may
know
by
that
of
S.
Iohn
.
If
we
aske
any
thing
according
to
his
will
,
1
Io.
5.14
.
hee
heareth
vs
:
Si
utilia
,
non
futilia
,
petimus
.
The
Scripture
is
the
cleare
reuelation
of
the
will
of
God
,
best
light
that
sheweth
vs
what
is
good
,
and
what
the
Lord
requireth
of
vs
,
and
what
wee
may
lawfully
desire
of
him
.
And
our
Sauiour
Christ
when
hee
answereth
this
their
request
,
doth
briefely
comprehend
in
a
short
prayer
that
same
summam
petendorum
,
which
both
directeth
vs
what
,
and
limiteth
vs
how
farre
wee
may
aske
of
the
father
in
his
name
.
They
that
come
to
aske
by
prayer
,
without
this
direction
,
may
haue
the
same
answer
that
the
two
sonnes
of
Zebede
had
;
you
know
not
what
you
aske
.
Therefore
we
must
be
well
aduised
what
we
aske
,
for
vnlawfull
and
vnmeete
demands
doe
turne
our
prayers
into
sinne
to
vs
,
and
into
dishonour
of
God
,
whom
we
petition
.
2
Their
doce
nos
,
doth
include
also
the
manner
of
their
prayers
,
teach
vs
how
to
pray
as
we
ought
.
There
are
many
things
required
to
the
right
manner
of
prayer
.
1
We
must
pray
with
vnderstanding
,
that
is
,
wee
must
know
what
we
aske
of
God
in
our
petitions
,
1
Vnderstanding
.
lest
God
answer
vs
as
Christ
answered
the
sonnes
of
Zebede
,
you
know
not
what
you
aske
.
This
condemneth
Popish
prayers
made
in
a
strange
language
,
and
not
vnderstood
,
which
is
so
great
an
abuse
of
that
holy
act
of
religion
,
as
nothing
can
more
vnworthy
it
.
Super
Ps
.
18.
Enarr
.
2.
S.
Aug.
alleageth
the
words
of
David
,
Beatus
populus
qui
scit
iubilationem
;
as
the
Kings
Bible
rendreth
it
.
Ps.
89.15
.
Blessed
is
the
people
that
know
the
ioyfull
sound
,
they
shall
walke
,
O
Lord
,
in
the
light
of
thy
countenance
.
His
note
from
thence
is
,
Quid
hoc
sit
intelligere
debemus
,
ut
humanâ
ratione
,
non
quasi
avium
voce
cantemus
,
nam
&
merulae
,
&
psittaci
,
&
corvi
,
picae
saepe
ab
hominibus
docentur
sonare
quod
nesciunt
.
Scienter
autem
cantare
non
avised
homini
divinâ
voluntate
concessum
est
.
Lib.
3.32
.
Caelius
Rhodoginus
writeth
that
Cardinall
Ascanius
had
a
Popiniay
that
could
pronounce
distinctly
all
the
articles
of
the
Creed
.
In
Ps.
28.
S.
Basils
rule
is
,
lingua
sonet
,
mens
autem
scrutetur
sensum
eorum
quae
dicuntur
.
I
may
vse
the
words
of
godly
Malachy
to
such
as
put
vp
prayers
which
they
vnderstand
not
,
to
God
.
Goe
now
offer
this
to
thy
Prince
,
Mal.
1.8
.
and
see
if
he
will
accept
thy
person
.
Will
he
not
thinke
himselfe
abused
,
and
dismisse
thee
with
some
sharpe
punishment
?
Let
me
now
speake
to
you
my
brethren
who
haue
liued
long
in
the
light
of
the
gospell
,
where
you
may
haue
Manna
enough
for
gathering
,
nay
where
it
is
gathered
to
your
hands
,
and
nothing
required
of
you
but
to
come
and
fill
your
Homers
,
and
carry
them
away
full
,
in
our
publique
ministery
of
the
word
:
If
we
examine
you
,
what
is
meant
by
the
name
of
God
,
what
it
is
to
hallow
it
,
what
is
meant
by
the
kingdome
of
God
,
and
how
would
you
haue
it
come
,
&c.
If
you
doe
not
vnderstand
what
you
aske
of
God
in
these
petitions
,
are
you
any
better
then
those
byrds
that
are
taught
to
speake
,
but
cannot
vnderstand
.
And
doe
not
the
Papists
pray
to
as
good
purpose
in
Latine
as
you
in
English
,
if
you
vnderstand
not
what
you
aske
?
Therefore
for
your
better
information
resort
to
such
as
Christ
hath
left
in
his
Church
to
instruct
you
,
and
say
doce
me
orare
.
For
if
you
vnderstand
not
your selues
in
your
petitions
,
neither
will
God
vnderstand
you
.
2
We
must
pray
with
reuerence
.
This
must
be
inward
,
of
the
soule
,
and
outward
,
2
Reuerence
.
of
the
body
.
The
soule
must
compose
it selfe
in
holy
feare
to
this
conference
with
God
,
1
Inward
:
lest
when
we
doe
seeke
for
mercy
from
him
,
we
awake
his
power
and
iustice
against
our selues
.
Our
prayer
applyeth
it selfe
that
way
from
whence
our
helpe
commeth
;
and
Our
helpe
is
in
the
name
of
the
Lord
,
who
hath
made
heauen
and
earth
.
Prayer
is
called
the
calling
vpon
the
name
of
the
Lord
;
and
David
saith
,
holy
and
reuerent
is
his
name
.
The
old
law
amongst
the
heathen
for
their
homely
gods
,
was
Deos
castè
adeunto
.
There
is
in
God
greatnesse
,
which
filleth
vs
with
feare
;
and
goodnesse
,
which
filleth
vs
with
hope
;
the
inward
reuerence
that
we
must
bring
with
vs
to
prayer
,
must
be
a
mixt
composition
of
the
heart
,
partly
put
on
with
hope
,
and
partly
stopped
with
feare
,
for
all
feare
will
keep
vs
away
from
God
,
and
all
hope
will
make
vs
too
bold
when
we
come
to
him
.
To
this
must
be
added
to
expresse
this
,
2
Outward
.
outward
reuerence
;
for
the
body
must
not
sit
out
in
this
holy
seruice
,
that
is
the
temple
of
the
holy
ghost
,
euery
whit
of
it
must
shew
reuerence
.
I
deny
not
but
the
heart
may
pray
reuerently
to
God
in
inward
deuotion
,
when
no
appearance
thereof
comes
abroad
in
voice
,
in
posture
,
in
gesture
,
in
countenance
.
But
ordinarily
,
the
prostration
of
the
body
,
or
geniculation
,
the
lifting
vp
of
the
eyes
,
and
hands
,
haue
beene
the
expressions
of
prayer
in
great
examples
.
And
the
consideration
of
the
great
and
high
Maiestie
of
God
may
well
stoope
vs
to
these
reuerend
formes
,
which
ought
not
to
be
forborne
,
where
with
conuenience
they
may
be
vsed
,
for
God
challengeth
it
as
a
part
of
his
honour
.
To
mee
,
shall
euery
knee
bow
,
and
he
giues
it
in
reward
to
his
sonne
,
that
at
his
name
,
euery
knee
shall
bow
,
and
euery
tongue
shall
confesse
to
him
.
3
Sense
of
our
want
.
3
In
perfect
sense
of
our
want
.
1
For
if
we
pray
for
good
things
,
wee
must
feele
the
want
of
them
,
and
rightly
vnderstand
that
neither
wee
can
well
be
without
them
,
neither
are
we
able
to
receiue
them
any
where
else
,
then
from
the
open
giuing
hand
of
God
,
neither
can
we
desire
them
of
him
,
by
any
meritorious
seruice
we
can
performe
to
him
,
rather
wee
deserue
all
ill
at
his
hands
,
malum
poenae
,
to
reuenge
in
vs
malum
culpae
.
Neither
can
we
haue
them
from
him
,
but
by
way
of
petition
,
as
he
hath
commanded
vs
.
2
If
we
pray
against
euill
,
wee
must
feele
our selues
iustly
imbarqued
in
the
feare
or
smart
thereof
,
and
that
none
but
the
preseruer
of
man
,
can
either
preuent
the
euill
that
we
feare
,
or
subuent
vs
in
the
euill
wee
feele
;
none
but
he
can
defend
vs
against
it
,
or
protect
vs
in
it
,
or
deliuer
vs
from
it
.
Therefore
we
must
heartily
affect
the
good
that
we
pray
for
,
and
perfectly
abhorre
the
euill
against
which
we
pray
.
4
We
must
pray
in
feruencie
of
spirit
;
4
In
feruencie
.
so
the
Apostle
admonishing
vs
to
many
holy
duties
,
addeth
this
:
Continuing
instant
in
prayer
;
for
,
Rom.
12.12
.
qui
timidè
rogat
docet
negare
:
and
therefore
hee
requireth
vs
to
be
feruent
in
the
spirit
:
olla
feruens
seipsum
purgat
.
Iames
5.16
.
The
prayer
of
a
righteous
man
auaileth
much
if
it
be
feruent
.
It
is
noted
in
the
best
example
of
all
,
that
Christ
in
the
daies
of
his
flesh
offered
vp
his
prayers
and
supplications
to
his
Father
with
strong
cries
and
teares
;
the
Euangelist
addeth
,
with
sweat
trickling
downe
his
face
,
of
water
and
bloud
,
which
was
like
the
plague
of
fire
mingled
with
haile
amongst
the
Egyptians
:
for
that
shower
of
water
and
bloud
which
Christ
wept
from
his
agonized
body
,
did
lay
and
calme
the
storme
of
Gods
indignation
against
sinne
,
and
did
burne
vp
,
and
drown
the
proud
Prince
of
darkenesse
,
that
he
was
neuer
able
to
preuaile
against
the
Church
,
and
death
was
swallowed
vp
in
victory
.
The
greatest
prayer
is
that
holy
fire
with
which
the
Church
fighteth
against
Sathan
,
and
therefore
feruent
prayer
is
by
Saint
Augustine
,
called
Deo
sacrificium
,
oranti
subsidium
,
daemonibus
flagellum
.
They
that
offer
vp
to
God
their
prayers
in
the
heate
of
fury
,
as
the
two
sonnes
of
thunder
,
let
fire
come
from
heauen
and
consume
the
Samaritans
,
and
that
vent
the
bitternesse
of
their
intemperate
spleene
in
curses
and
imprecations
,
to
Gods
dishonour
,
and
the
breach
of
charity
,
they
do
offer
strange
fire
,
and
this
offering
doth
expose
the
offerers
thereof
,
to
the
fire
of
Gods
fury
.
This
feruor
is
in
respect
of
the
holinesse
of
God
.
5
We
must
pray
in
sincerity
of
heart
,
5
Sincerity
.
not
in
hypocrisie
;
the
sincere
heart
is
in
good
earnest
with
God
,
and
therefore
is
importunate
,
resembled
therefore
to
hunger
〈…〉
man
,
which
indangereth
miscarrying
,
if
it
be
not
satisfied
.
There
is
no
way
for
prayers
that
come
of
some
double
hearts
;
God
is
one
,
and
Cor
simplex
,
that
is
,
sine
plicis
,
is
his
delight
:
this
in
respect
of
the
wisedome
of
God
.
6
In
faith
.
6
We
must
pray
in
faith
.
Heb.
10.22
.
Let
vs
draw
neere
with
a
true
heart
in
full
assurance
of
faith
.
And
Saint
Iames
,
Iames
1.6
.
Let
him
aske
in
faith
,
nothing
wauering
,
for
hee
that
wauereth
,
is
like
a
waue
of
the
sea
,
driuen
with
the
wind
,
and
tossed
:
for
let
not
that
man
thinke
that
hee
shall
receiue
any
thing
of
the
Lord
.
The
ground
of
this
faith
is
the
goodnesse
and
truth
of
God
,
whose
promise
bindeth
him
to
grant
all
that
wee
aske
of
him
in
the
name
of
his
Sonne
.
7
In
the
mediation
of
Christ
Isa.
6.2
.
7
Wee
must
pray
in
the
mediation
of
Iesus
Christ
,
for
if
we
consider
the
greatnesse
and
glory
of
God
,
it
is
such
that
the
Angels
when
they
stand
before
God
,
doe
couer
their
faces
with
their
wings
;
therefore
there
is
no
appearing
for
vs
sinfull
men
,
in
the
presence
of
that
glorious
Maiestie
,
of
our selues
,
but
we
must
goe
by
the
way
of
a
Mediatour
to
him
.
This
was
figured
in
the
old
law
in
the
High
Priest
,
who
did
beare
the
names
of
the
children
of
Israel
before
the
Lord
.
Exod.
28.29
.
Aaron
was
a
figure
of
Iesus
Christ
,
who
is
declared
our
onely
Mediatour
,
2.
Tim
2
5.
for
there
is
one
God
,
and
one
mediatour
betweene
God
and
man
,
the
man
Christ
Iesus
.
Quid
est
dulcius
quam
genitorem
in
nomine
vnigeniti
inuocare
?
Aug.
med
.
cap.
5.
So
much
of
the
world
as
acknowledge
one
God
,
but
know
not
this
way
to
him
by
Iesus
Christ
,
may
aske
,
but
they
shall
neuer
receiue
;
they
may
seeke
,
but
shall
neuer
finde
;
they
may
knocke
,
but
it
shall
neuer
be
opened
to
them
.
Christ
saith
,
I
am
the
way
,
no
man
commeth
to
the
Father
,
but
by
me
.
The
Papists
doe
forsake
this
way
in
their
multiplicitie
of
Mediatours
,
for
though
they
beare
the
world
in
hand
that
they
acknowledge
but
one
Mediatour
of
satisfaction
,
that
is
,
Christ
:
many
Mediatours
of
intercession
,
that
is
,
Angels
and
Saints
:
the
prayers
that
their
Liturgies
doe
vent
,
declare
against
them
that
they
inuocate
the
Father
in
the
mediation
of
Saints
,
by
way
of
satisfaction
,
forasmuch
as
they
plead
with
God
,
the
merits
of
Saints
,
and
ascribe
as
much
efficacie
to
the
milke
of
the
Virgin
Mother
of
our
Lord
,
as
to
the
bloud
of
her
Sonne
.
This
in
a
Booke
allowed
by
authority
,
which
concludeth
with
this
blasphemous
peremptory
prayer
to
God
.
O
Lord
thou
must
pardon
mee
,
I
cry
aloud
,
it
is
not
bloud
will
serue
my
turne
,
I
long
for
milke
.
But
concerning
intercession
,
Christ
himselfe
hath
reuealed
no
other
way
,
but
quicquid
petierit
is
patrem
in
nomine
meo
;
and
in
that
we
rest
.
8
We
must
pray
in
fit
forme
of
words
.
8
Informa
verborum
.
It
is
not
euery
mans
abilitie
to
expresse
the
desires
of
the
heart
in
a
good
composition
of
fit
words
,
wee
must
neither
be
ouernice
,
as
if
we
conceiued
that
God
would
bee
taken
with
the
oratorie
and
rhetorique
of
words
and
sentences
,
with
the
musicke
of
fine
and
choice
phrases
,
figuratiue
and
affected
flourishes
of
humane
eloquence
:
neither
must
we
be
ouer
homely
,
and
rude
,
and
vnmannerly
to
sollicite
God
in
such
language
as
wee
dare
not
tender
to
men
,
sad
and
serious
,
graue
and
gratious
must
our
prayers
be
,
that
they
may
declare
an
holy
reuerent
zeale
,
with
true
and
sanctified
iudgement
.
For
neither
courting
with
elegancies
of
wit
and
speech
,
nor
slighting
with
vnkempt
and
homely
rusticity
,
which
with
some
doth
passe
for
plainenesse
,
doth
please
our
God
:
there
is
an
art
of
praying
as
well
as
of
speaking
,
and
the
Disciples
would
learne
the
Grammer
thereof
.
We
teach
children
how
to
aske
our
blessing
,
how
to
call
for
such
things
as
they
shall
need
,
and
we
can
minister
vnto
them
,
and
no
mans
owne
iudgement
without
good
information
,
can
direct
him
in
the
great
duty
of
holy
prayer
,
which
is
our
inuocation
of
God
:
our
asking
him
blessing
,
and
forgiuenesse
,
our
praising
of
his
name
.
9
In
Methode
9
We
must
pray
in
methode
,
for
seeing
God
is
our
principall
delight
,
wee
must
first
seeke
the
honour
of
God
:
and
seeing
our selues
are
next
to
vs
,
wee
must
let
our
charity
beginne
at
home
,
and
so
passe
to
our
neighbours
,
and
seeing
the
soule
is
more
excellent
then
the
body
,
wee
must
first
desire
spirituall
,
then
temporall
gifts
,
as
Christ
,
seeke
ye
first
the
kingdome
of
God
,
and
the
righteousnesse
thereof
.
You
see
that
the
mysterie
of
godlinesse
in
prayer
,
is
great
and
deepe
,
and
that
we
had
need
to
be
well
directed
to
doe
it
aright
.
Many
turne
this
great
part
of
Gods
holy
worship
into
sinne
,
by
being
vntaught
,
or
not
hauing
well
learned
the
doctrine
of
prayer
,
it
will
be
worth
our
consideration
to
take
a
short
notice
of
the
common
faults
committed
in
prayer
.
1
Prayer
is
of
no
validitie
with
God
,
if
it
come
from
sinners
.
God
heareth
not
sinners
,
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
heare
me
;
therefore
wee
must
purge
our
conscience
from
dead
workes
to
serue
the
liuing
God
.
Vnderstand
this
comfortably
,
that
it
is
meant
of
knowne
sinnes
vnrepented
,
such
as
know
themselues
faulty
,
and
doe
not
vse
the
best
meanes
to
reforme
themselues
,
and
to
forsake
sinnes
,
cannot
pray
to
bee
heard
.
In
this
case
are
all
they
that
liue
in
the
continuall
practise
,
or
by
the
daily
gaine
of
a
sinne
.
2
Prayer
is
vnacceptable
,
si
timida
,
if
wee
come
to
God
as
seruants
,
not
as
sonnes
;
there
is
an
holy
feare
that
maketh
vs
come
reuerently
,
that
is
a
great
ingredient
in
our
preparation
to
prayer
:
there
is
a
seruile
feare
,
which
breedeth
in
vs
despaire
,
we
pray
,
but
haue
no
hope
of
successe
.
3
Si
tumida
.
Proud
beggars
shall
bee
said
nay
:
the
Pharisee
came
proudly
to
God
to
giue
him
an
inuentory
of
his
virtues
,
as
one
saith
,
as
if
a
wounded
man
should
come
to
a
surgeon
and
shew
him
all
his
sound
parts
,
and
conceale
his
wound
.
They
that
demand
heauen
of
God
as
wages
due
to
the
merit
of
their
works
,
pray
proudly
,
and
they
shall
haue
what
they
deserue
,
to
their
shame
and
smart
.
4
Si
anxia
.
God
loues
not
that
wee
should
come
to
him
in
distraction
,
full
of
the
cares
of
the
world
,
for
they
hinder
deuotion
,
the
heart
that
sendeth
forth
welcome
prayers
preuailing
with
God
,
must
be
established
with
grace
.
This
holy
ballast
doth
make
vs
steddy
,
our
own
vanities
put
vs
to
the
tosse
of
euery
waue
.
5
Si
multiloqua
.
for
God
loues
not
babling
;
the
iuyce
of
grace
is
not
prest
out
with
the
weight
of
words
,
it
was
one
of
the
follies
of
the
heathen
by
our
Sauiour
reproued
.
Thou
art
on
the
earth
,
he
to
whom
thou
prayest
,
is
in
heauen
.
Sint
verba
pauca
.
6
Si
nimium
festina
.
It
was
a
good
old
counsell
,
festina
lentè
,
nimis
properè
,
minùs
prosperè
.
Wee
must
be
content
to
awaite
the
good
leisure
of
God
,
Ps.
78
.
4●
.
for
the
holy
one
will
not
be
limited
.
I
wayted
patiently
vpon
the
Lord
,
Ps.
40.1
.
and
he
enclined
his
eare
to
me
,
and
heard
me
.
Is.
28.16
.
Qui
credit
,
non
festinat
.
Idoneus
promissor
est
fidelis
redditor
,
tu
tantum
esto
pius
exactor
.
7
Si
intempestiva
.
There
is
a
season
for
all
things
,
the
foolish
virgins
lost
it
,
and
they
knockt
too
late
.
And
Peter
was
too
soone
:
faciamus
hic
tria
tabernacula
.
Seeke
the
Lord
whilest
he
may
be
found
.
8
Si
carnalis
.
If
we
haue
care
to
the
flesh
,
to
fulfill
the
lusts
thereof
.
As
they
that
being
in
the
chase
of
some
high
preferment
,
doe
pray
God
for
the
successe
they
desire
,
and
their
thoughts
are
fastned
on
the
good
meat
they
will
eate
,
the
good
cloathes
they
will
weare
,
the
great
traine
that
they
will
keep
,
whom
they
will
aduance
,
whom
they
will
oppresse
.
You
speed
not
(
saith
S.
Iames
)
because
you
aske
amisse
,
to
spend
it
vpon
your
lusts
,
if
such
speed
in
their
suites
,
it
is
a
gift
giuen
to
the
owner
of
it
for
his
hurt
.
And
now
I
thinke
you
will
confesse
that
it
is
a
great
wisdome
,
to
be
taught
how
to
pray
,
and
if
you
loue
your
bodies
or
soules
,
God
or
your
neighbour
,
you
will
not
leaue
till
you
haue
learned
how
to
pray
.
3
They
come
to
Christ
to
teach
them
.
1
Note
.
Therein
the
whole
Christian
Church
was
beholding
to
them
,
for
by
this
meanes
we
come
to
an
absolute
direction
,
for
prayer
that
will
hold
out
and
keepe
in
fashion
,
till
time
be
no
more
.
Donec
cesset
oratio
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
the
word
vsed
in
compellation
,
which
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
praeceptor
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
doth
fit
well
to
expresse
the
high
authority
of
their
Master
,
who
by
this
direction
may
establish
the
same
as
a
perpetuall
law
to
his
Church
to
be
alwayes
in
force
,
and
may
endeare
to
vs
the
direction
,
as
proceeding
from
one
,
who
not
only
had
wisdome
to
instruct
,
but
authority
also
to
establish
his
holy
instruction
in
the
Church
for
all
ages
thereof
.
2
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sheweth
that
they
desire
to
bee
learners
of
the
art
of
prayer
of
him
:
2
Note
.
for
who
better
knoweth
what
may
be
obtained
of
God
,
then
he
who
is
in
the
bosome
of
his
father
:
and
who
better
knoweth
that
we
haue
need
to
demand
by
prayer
,
Ioh.
1.18
.
then
hee
who
hauing
taken
to
him
the
similitude
of
sinfull
flesh
,
Rom.
8.3
.
though
without
sinne
,
hath
with
it
taken
vpon
him
all
our
infirmities
,
and
was
in
all
things
like
vnto
vs
,
sin
only
excepted
.
For
Such
an
high
Priest
it
became
vs
to
haue
,
who
could
haue
in
himselfe
the
sense
and
experience
of
our
infirmities
and
necessities
,
seeing
none
but
such
could
well
instruct
vs
in
these
things
.
Againe
,
seeing
all
our
petitions
to
the
father
are
deliuered
vp
to
him
in
his
name
,
as
he
is
the
great
Master
of
the
requests
to
the
great
King
of
glory
,
so
it
was
fit
that
he
should
approue
our
petitions
,
which
can
by
no
better
meanes
be
performed
,
then
by
his
direction
of
them
,
and
giuing
vs
instruction
what
to
request
of
God
.
Their
request
is
to
bee
taught
by
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
3
Note
.
that
is
,
to
pray
;
teach
vs
the
art
of
prayer
:
for
to
teach
them
words
to
be
sayed
and
repeated
,
is
not
to
teach
them
to
pray
,
but
to
say
prayers
.
They
need
not
goe
to
so
great
a
Master
to
learne
to
say
prayers
;
any
that
can
teach
to
speake
,
or
to
read
,
may
teach
that
.
Their
request
entendeth
to
the
very
skill
and
wisdome
of
praier
.
They
consider
that
prayer
is
an
addresse
of
their
deuotions
to
God
:
and
therefore
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
pray
to
,
that
is
,
to
inuocate
the
Lord
to
pray
to
the
father
.
Our
lesson
then
is
,
to
make
choice
of
this
Doctor
of
the
Church
,
this
chiefe
Doctor
of
the
chaire
,
more
then
Seraphicall
,
or
illuminate
,
the
very
light
of
the
world
,
and
to
borrow
our
light
from
this
Sol
justitiae
,
in
all
dutyes
of
piety
and
charity
.
Indeed
his
Discite
à
me
,
fils
his
schoole
with
all
such
disciples
as
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
&
in
all
reall
parts
of
Gods
worship
we
are
to
admit
no
other
direction
but
his
,
&
they
who
direct
by
his
warrant
:
And
in
that
sense
,
he
saith
,
Be
ye
not
called
Rabbi
,
Mat.
23.8
.
or
teachers
;
for
on
is
your
teacher
,
euen
Christ
:
one
by
authority
,
all
the
rest
by
deputation
.
The
name
therefore
of
teacher
is
proper
only
in
fulnesse
of
sense
to
Christ
,
who
in
our
ministery
is
the
teacher
of
his
Church
.
And
though
some
,
affecting
new
formes
of
speech
,
haue
of
late
called
the
Ministers
of
the
word
Teachers
,
and
their
sermons
teaching
,
in
a
nice
nouelty
to
auoyd
the
titles
vsed
by
the
Church
;
yet
let
mee
tell
them
,
that
the
names
of
Preachers
,
and
preaching
,
are
a
great
deale
more
modest
,
and
expresse
our
office
better
and
fuller
;
for
Christ
is
the
proper
teacher
,
and
wee
,
as
his
curates
,
doe
but
preach
his
teachings
to
his
Church
.
And
if
they
accompt
it
a
bold
ascription
to
vs
,
to
call
vs
pardoners
,
though
Christ
saith
,
whosoeuers
sinnes
ye
remit
,
they
are
remitted
;
They
may
as
well
thinke
it
too
much
to
call
vs
teachers
,
and
our
sermons
teaching
,
to
whom
Christ
also
said
,
Ite
&
docete
.
Though
I
professe
distaste
of
vpstart
nouelties
,
yet
I
admonish
you
that
the
title
of
teacher
is
peculiar
to
Christ
;
and
if
any
be
so
in
loue
with
that
forme
of
nuncupation
,
as
to
preferre
it
before
the
Church-receiued
titles
:
I
giue
them
warning
of
robbing
Christ
of
his
due
honour
;
let
our
teachers
and
teaching
bee
vnderstood
no
otherwise
,
but
as
the
Apostle
saith
,
nos
legatione
fungimur
:
and
so
are
in
steed
of
Christ
,
from
whose
instructions
we
must
not
varie
.
And
therefore
the
wise
men
of
Berea
did
will
to
examine
the
preachings
of
S.
Paul
by
the
Scriptures
,
to
see
by
what
warrant
he
instructed
them
,
and
to
enquire
who
sent
them
,
and
put
their
word
into
their
mouth
;
for
if
Christ
be
not
the
teacher
,
wee
must
not
be
Disciples
.
3
The
instance
,
as
Iohn
also
taught
his
Disciples
,
vide
diuis
.
pag.
3.
Wherein
we
haue
to
consider
,
-
1
Who
Iohn
was
.
-
2
That
he
had
Disciples
whom
he
taught
.
-
3
He
taught
them
to
pray
.
1
Who
Iohn
was
.
He
was
the
sonne
of
Zecharie
and
Elizabeth
,
borne
to
them
in
their
old
age
,
and
sanctified
in
the
wombe
,
to
the
office
of
a
forerunner
,
to
prepare
the
way
for
Christ
,
as
S.
Luke
at
large
reports
the
storie
of
his
natiuitie
:
Christ
saith
of
him
,
Non
surrexit
maior
,
Math.
11.11
.
amongst
all
that
were
borne
of
women
,
then
Iohn
,
meaning
in
respect
of
his
office
,
for
whereas
all
that
went
before
him
preached
Christ
to
come
,
and
promised
;
he
pointed
at
Christ
then
appearing
,
and
performed
to
the
Church
,
saying
,
This
is
he
.
Ecce
agnus
Dei
qui
tollit
peccata
mundi
.
Yet
he
that
is
least
in
the
kingdome
of
heauen
,
is
greater
then
he
:
by
the
kingdome
of
heauen
is
meant
the
cleare
preaching
of
the
full
Gospell
of
Iesus
Christ
:
and
the
least
of
those
Preachers
,
who
could
preach
Christ
crucified
,
dead
and
buried
,
raised
vp
to
life
,
and
ascended
to
the
Father
,
is
greater
in
the
office
of
ministration
of
the
Gospell
,
then
Iohn
.
This
Iohn
was
called
the
Baptist
,
for
that
he
was
the
first
Minister
of
that
Sacrament
,
and
(
which
was
to
the
honour
both
of
the
Minister
and
the
Sacrament
)
he
baptized
Christ
himselfe
in
Iordane
,
at
which
time
,
both
the
holy
Ghost
descended
in
the
forme
of
a
Doue
,
and
rested
vpon
Christ
;
and
hee
that
sent
him
,
proclaimed
him
from
heauen
his
welbeloued
Sonne
,
in
whom
he
was
well
pleased
.
He
liued
a
most
holy
life
,
seuere
,
and
retired
,
saue
when
he
came
abroad
to
teach
and
baptize
;
he
was
generally
much
honoured
of
the
people
,
though
some
maligned
him
,
and
in
the
end
he
dyed
a
Martyr
for
preaching
to
Herod
,
that
it
was
vnlawfull
for
him
to
breake
the
commandement
of
God
by
incestuous
commistion
with
his
brother
Philips
wife
.
By
whose
suggestion
,
Herodias
her
daughter
begged
his
head
of
Herod
,
at
a
feast
,
vpon
aduantage
taken
of
the
Kings
ouerliberall
oath
,
and
so
he
was
beheaded
in
prison
:
thus
much
the
Euangelists
doe
report
of
him
.
Whereas
Malachie
prophecieth
of
the
comming
of
Eliah
the
Prophet
.
Mal.
4.5
.
Behold
,
I
will
send
you
Eliah
the
Prophet
,
before
the
comming
of
the
great
and
dreadfull
day
of
the
Lord
.
Which
many
vnderstanding
literally
,
haue
made
themselues
beleeue
that
the
same
Eliah
who
was
taken
vp
in
a
fiery
Chariot
,
should
come
downe
againe
into
the
earth
before
the
day
of
iudgement
:
our
Sauiour
Christ
hath
cleared
that
prophecie
folly
,
saying
of
Iohn
,
This
is
he
of
whom
it
is
written
,
Math.
11.10
.
I
will
send
my
messenger
before
thy
face
,
who
shall
prepare
thy
way
before
thee
.
And
a
little
after
,
Verse
14.
and
if
ye
will
receiue
it
,
this
is
Elias
which
was
for
to
come
.
The
later
Iewes
haue
beene
so
transported
with
the
letter
of
that
prophecie
,
that
they
vsed
to
set
a
voyd
chaire
at
euery
Circumcision
,
expecting
that
Eliah
should
come
to
them
,
but
themselues
therein
sate
beside
the
cushion
.
Iohn
is
called
Eliah
,
as
for
the
like
feruor
of
zeale
,
and
holinesse
of
life
,
and
diligence
in
preaching
,
and
boldnesse
in
increpation
and
chiding
,
the
one
hauing
to
deale
with
vngodly
Ahab
,
the
other
with
incestuous
Herod
,
but
especially
as
I
conceiue
,
propter
similitudinem
temporum
:
for
,
As
in
Eliahs
time
,
the
Church
was
so
streightned
,
that
few
remained
in
the
true
and
sincere
worship
of
God
:
so
in
the
daies
of
the
mission
of
Iohn
the
Baptist
,
true
religion
was
defiled
and
vitiated
with
much
corruption
,
and
he
was
sent
to
be
an
instrument
of
the
reformation
thereof
.
It
doth
stand
in
good
steed
to
know
thus
much
of
Iohn
the
Baptist
,
because
hee
was
a
man
sent
of
God
to
this
purpose
to
preuent
a
iudgement
,
lest
God
should
smite
the
earth
with
a
curse
.
2
This
holy
messenger
of
the
Lord
did
diligently
instruct
the
people
in
the
doctrine
of
repentance
,
and
holinesse
of
life
,
both
by
the
word
of
wholesome
doctrine
,
and
by
the
example
of
vnblameable
conuersation
,
and
so
drew
multitudes
to
his
audience
,
to
his
Baptisme
,
to
his
sequence
.
And
herein
he
was
also
the
forerunner
of
Christ
,
for
he
had
also
speciall
Disciples
whom
he
instructed
.
I
doe
not
finde
any
of
the
Disciples
of
Iohn
named
,
but
onely
Andrew
,
Simon
Peters
brother
,
and
hee
was
one
of
the
two
that
heard
Iohn
saying
,
Iohn
1.35
&c.
Ecce
agnus
Dei
,
and
thereupon
those
two
Disciples
did
follow
Christ
:
Andrew
is
named
,
the
other
not
so
.
I
cannot
conceiue
,
nor
will
too
busily
search
either
who
he
was
,
or
why
his
name
is
supprest
;
but
I
finde
Saint
Andrew
named
one
of
Iohns
Disciples
,
and
worthy
of
high
estimation
in
the
christian
Church
.
1
Because
he
adhered
to
the
forerunner
of
Christ
,
and
was
his
disciple
.
2
Because
he
no
sooner
saw
Christ
,
whom
Iohn
had
preached
,
but
he
followed
him
,
and
applied
himselfe
to
his
sequence
,
and
was
of
Christ
the
first
Disciple
that
gaue
him
sequence
.
3
Because
he
had
not
sooner
informed
himselfe
concerning
Christ
the
Messiah
,
but
he
presently
communicated
that
light
that
was
in
him
to
his
brother
Simon
Peter
,
and
brought
him
to
Christ
,
so
that
Peter
,
the
first
of
the
Apostles
in
order
,
by
the
nomination
of
the
Text
,
was
in
time
after
Andrew
,
a
Disciple
of
Christ
,
and
by
him
brought
to
Christ
.
But
Peter
in
the
election
of
the
twelue
,
had
the
first
place
,
though
in
priority
of
notice
of
Christ
,
and
desire
of
adherencie
,
Andrew
was
before
them
all
.
Andrew
first
chose
Christ
to
bee
his
Master
,
Christ
first
chose
Peter
to
be
his
Disciple
.
We
cannot
charge
the
Disciples
of
Iohn
with
newfanglednesse
,
for
multiplying
teachers
to
themselues
,
when
they
forsooke
the
sequence
of
Iohn
,
to
follow
Christ
:
for
Iohn
did
but
prepare
them
for
Christ
,
and
acknowledged
himselfe
but
the
Vsher
of
that
Schoole
whereof
Christ
was
the
chiefe
Master
.
But
during
their
following
of
Iohn
,
he
taught
them
diligently
,
and
preached
Christ
to
them
;
and
amongst
other
good
instructions
which
they
receiued
from
him
.
3
It
followeth
in
the
last
place
,
that
hee
taught
them
to
pray
.
S.
Augustine
doth
well
obserue
,
that
we
haue
many
words
in
Scripture
of
things
,
quae
in
re
gestâ
non
inveniuntur
.
Verse
6.
The
fall
of
the
Angels
who
kept
not
their
first
estate
,
is
mentioned
by
Iude
,
by
way
of
example
,
but
there
is
no
historicall
narration
thereof
in
the
storie
of
Moses
.
The
great
contention
betweene
Michael
the
Archangell
,
and
the
deuill
,
about
the
body
of
Moses
,
by
Iude
cited
for
an
example
,
but
no
mention
of
it
in
any
historicall
part
of
holy
Scripture
.
The
prophecie
also
of
Henoch
,
the
seuenth
from
Adam
,
by
S.
Iude
cited
,
but
in
no
history
recited
vpon
record
.
S.
2
Tim.
3
8.
Paul
also
mentioneth
Iannes
and
Iambres
who
resisted
Moses
:
But
also
of
that
particular
resistance
,
no
story
speaketh
.
S.
Paul
also
mentioneth
some
appearance
of
Christ
after
his
resurrection
,
vnreuealed
in
the
holy
Gospels
:
as
of
that
to
Iames
,
and
to
more
then
fiue
hundred
brethren
at
once
.
This
is
a
like
example
,
for
here
is
mention
that
Iohn
taught
his
Disciples
to
pray
,
but
neither
haue
wee
any
record
when
he
taught
them
,
or
what
forme
of
prayer
he
taught
them
;
but
whatsoeuer
it
was
,
Christ
is
now
desired
to
teach
them
,
and
his
prayer
is
left
for
the
perpetuall
vse
of
the
Church
.
But
I
will
not
con●●a●e
from
you
what
vse
a
cunning
Spanish
Fryar
would
●●●ne
insinuate
of
those
concealements
of
Scripture
,
for
he
saith
,
these
things
,
though
not
mentioned
in
the
historicall
part
of
Scripture
,
yet
are
of
certaine
truth
.
And
so
he
saith
,
that
modus
conficiendi
sacramenta
,
and
multae
pontificiae
ordinationes
,
the
Lent
Faest
,
and
such
like
,
Quibus
Ecclesia
Romana
vtitur
,
must
bee
beleeued
to
be
Apostolicall
,
though
there
be
no
mention
thereof
in
the
historie
of
those
times
.
A
poore
deuice
to
legitimate
their
vaine
traditions
and
humane
inuentions
,
by
comparing
them
with
those
omissions
of
storie
which
yet
are
verified
to
vs
in
the
way
of
Apostolical
doctrine
recorded
in
holy
Scripture
.
For
let
them
produce
any
thing
to
vs
by
warrant
of
Scripture
,
though
not
historified
,
wee
will
imbrace
it
,
but
their
vnwritten
traditions
carry
no
such
weight
with
vs
,
nor
haue
any
such
pretence
to
warrant
them
.
Iohn
,
though
he
had
the
holy
Ghost
,
yet
it
was
giuen
him
by
measure
,
but
in
Christ
,
the
fulnesse
of
the
Godhead
dwelt
bodily
:
Iohn
was
in
his
time
Lucerna
ardens
,
when
the
Sunne
of
righteousnesse
arose
vpon
the
Church
,
Christ
Iesus
:
Iohn
gaue
warning
.
He
must
increase
,
but
I
must
decrease
:
therefore
the
prayer
that
Iohn
taught
his
Disciples
,
gaue
place
to
Christs
prayer
,
as
Iohn
himselfe
did
giue
place
to
Christ
.
But
the
fidelitie
of
Iohn
is
notable
,
for
hee
omitted
no
necessarie
doctrine
to
informe
the
vnderstanding
,
and
to
direct
the
holy
practise
of
his
Disciples
:
therefore
comming
now
to
a
fuller
vessell
,
euen
a
liuing
fountaine
of
grace
and
wisedome
,
they
desire
no
longer
to
drinke
at
the
Cisterne
,
but
to
replenish
themselues
at
the
Well
head
.
But
the
argument
is
effectuall
,
because
Iohn
omitted
not
that
care
of
teaching
his
Disciples
to
pray
,
that
therfore
they
might
boldly
claime
that
instruction
also
from
him
their
Master
,
whose
shooe
latchet
,
Iohn
was
not
worthy
to
loose
.
1
Vse
.
We
haue
our
lesson
from
this
example
of
Iohn
,
to
omit
nothing
that
concerneth
the
full
instruction
of
them
,
to
whom
we
preach
,
that
when
wee
come
to
a
suruay
of
the
seruice
that
we
haue
done
to
God
in
our
holy
ministerie
,
we
may
be
able
with
a
good
conscience
to
auouch
with
the
Apostle
:
Act.
20.20
.
I
haue
kept
backe
nothing
that
is
profitable
vnto
you
,
but
haue
shewed
you
,
and
haue
taught
you
publikely
:
and
againe
,
I
haue
not
shunned
to
declare
vnto
you
the
whole
counsell
of
God
.
The
principall
points
of
our
doctrine
are
,
what
wee
must
beleeue
,
what
wee
must
doe
,
and
what
wee
must
pray
for
.
The
doctrine
of
faith
,
the
doctrine
of
good
life
,
and
the
doctrine
of
prayer
.
Iohn
taught
all
these
:
for
,
-
1
He
preached
Christ
to
them
,
the
ground
of
faith
.
-
2
He
exhorted
them
to
repentance
,
and
good
life
.
-
3
He
taught
them
also
to
pray
.
His
example
is
our
direction
in
all
these
things
.
You
also
haue
two
lessons
from
hence
.
1
To
stirre
vp
your selues
by
the
example
of
other
Disciples
,
and
other
congregations
to
doe
the
like
:
if
you
heare
of
their
diligence
in
hearing
,
and
their
proficiencie
in
learning
the
duties
of
Gods
worship
,
let
their
sicut
,
their
good
example
inflame
you
with
holy
emulation
to
make
as
good
a
progression
in
knowledge
and
piety
,
as
they
haue
made
.
For
why
should
other
congregations
outlearne
you
in
these
necessarie
duties
:
doe
not
you
thinke
that
God
will
require
his
good
seed
of
the
word
sowne
in
you
,
and
examine
what
you
haue
done
with
it
?
2
You
are
further
to
be
moued
to
an
holy
emulation
of
Gods
graces
in
your selues
,
to
contend
with
your selues
,
to
increase
your
knowledge
,
&
adde
strength
and
growth
to
your
iudgement
,
that
you
may
outgrow
your
owne
infancy
and
minority
in
that
spirituall
vegetation
which
is
called
incrementum
Dei
:
so
Andrew
that
had
learned
of
Iohn
,
comes
now
to
be
taught
of
Christ
.
3
You
haue
a
faire
example
to
require
instruction
at
the
hands
of
them
who
haue
the
ouersight
of
you
:
you
may
say
to
that
Archippus
,
as
the
Disciples
of
Christ
did
to
Christ
,
teach
vs
▪
as
Iohn
taught
his
Disciples
:
that
is
,
you
may
stirre
vp
your
Minister
to
teach
and
instruct
you
,
as
other
faithfull
and
conscionable
Ministers
of
the
word
doe
instruct
their
congregations
.
The
Apostle
biddeth
the
Colossians
say
to
Archippus
,
Take
heed
to
the
ministery
which
thou
hast
receiued
in
the
Lord
,
that
thou
fulfill
it
.
You
haue
the
same
right
to
his
labours
in
his
calling
,
as
he
hath
to
the
tithes
of
your
labours
.
Christs
Disciples
put
him
to
it
to
teach
them
:
and
let
all
people
doe
the
like
to
their
minister
.
LVC.
11.2
.
And
hee
said
vnto
them
,
when
you
pray
,
say
,
Our
Father
,
&c.
HEre
begins
Christs
answer
to
the
Disciples
motion
,
in
which
you
may
obserue
,
-
1
That
he
answers
.
-
2
What
he
answers
.
1
That
he
answers
.
The
answer
of
Christ
is
ready
and
present
,
declaring
that
he
accepteth
the
persons
and
the
requests
of
these
petitioners
;
and
herein
hee
comforteth
such
as
cannot
pray
,
declaring
himselfe
readie
to
teach
them
,
if
they
demand
it
of
him
:
and
he
comforteth
them
that
pray
to
him
for
any
thing
necessarie
,
that
he
heareth
prayers
,
and
granteth
requests
.
So
that
they
which
pretend
they
cannot
pray
,
haue
no
excuse
,
for
they
know
where
they
may
be
taught
,
euen
in
this
,
it
is
but
aske
,
and
it
shall
be
giuen
to
you
.
If
Iohn
taught
his
Disciples
to
pray
,
how
much
more
and
sooner
will
Christ
teach
those
that
come
to
him
?
if
the
lampe
shined
so
cleare
to
his
schollars
,
how
much
brighter
will
the
shine
bee
of
this
Sunne
of
righteousnesse
.
But
as
they
made
this
motion
for
themselues
,
and
for
vs
,
so
Christ
taught
them
in
his
answere
,
for
themselues
,
and
for
vs
,
and
for
the
whole
Church
to
the
worlds
end
.
Christ
is
now
sitting
at
the
right
hand
of
his
father
,
but
this
record
of
his
answere
to
direct
vs
in
prayer
,
liues
in
this
book
of
the
eternall
gospell
,
here
wee
may
haue
it
at
a
short
warning
,
and
though
Iohns
prayer
be
lost
,
and
no
monument
left
of
it
;
yet
this
holy
direction
contained
in
his
answere
to
his
disciples
,
shall
remaine
,
and
what
he
saith
to
them
,
hee
saith
to
all
that
haue
the
same
desire
and
affection
to
learne
to
pray
.
When
you
pray
,
say
,
Our
father
,
&c.
Our
comfortable
lesson
from
hence
is
,
that
it
is
not
labour
lost
to
come
to
Christ
with
our
petitions
to
bee
instructed
,
as
he
is
the
wisdome
of
the
father
to
teach
vs
,
so
he
is
the
goodnesse
and
loue
of
his
father
and
our
father
,
to
heare
and
answere
our
lawfull
and
good
petitions
.
Which
Dauid
doth
make
as
an
encouragement
to
all
men
to
pray
.
O
thou
that
hearest
prayer
,
Ps.
65.2
.
vnto
thee
shall
all
flesh
come
.
This
is
wisdome
to
know
how
to
speake
,
and
what
to
aske
of
God
,
and
S.
Iames
biddeth
If
any
of
you
lack
wisdome
,
let
him
aske
of
God
,
Iam.
1.5
.
who
giueth
to
all
men
liberally
.
2
What
he
answereth
.
When
you
pray
,
say
,
Our
father
.
His
answere
doth
containe
a
forme
of
holy
prayer
to
be
vsed
when
you
pray
;
wherein
two
mistakes
may
wrong
the
good
meaning
of
our
Sauiour
.
1
If
wee
thinke
this
so
precise
a
direction
for
prayer
,
as
that
we
may
neuer
vse
any
other
words
but
these
in
prayer
,
but
that
all
our
prayers
must
be
totidem
verbis
,
for
,
that
that
is
not
our
Sauiours
meaning
,
is
plain
in
the
doctrine
of
prayer
deliuered
by
our
Sauiour
in
the
sermon
which
he
preached
on
the
mount
:
where
hee
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
pray
on
this
manner
,
or
to
this
purpose
,
according
to
these
instructions
in
this
forme
contained
.
For
I
must
informe
you
that
the
precise
frame
of
the
prayer
for
the
words
thereof
is
not
punctually
the
same
in
S.
Matthew
and
S.
Luke
,
which
shewes
that
there
is
no
necssitation
of
the
Church
obliging
it
to
the
words
thereof
.
2
Another
mistake
is
on
the
contrary
hand
,
when
we
quite
forsake
the
words
which
Christ
himselfe
hath
put
into
our
mouthes
,
and
esteeme
this
prayer
but
as
a
coppy
to
write
after
,
a
mould
to
make
prayers
by
,
and
not
a
prayer
it selfe
.
This
error
hath
put
it selfe
in
print
,
and
some
of
our
nouelists
haue
taken
vpon
them
to
shew
reason
why
this
should
neuer
be
vsed
for
a
prayer
.
His
late
Maiesty
of
worthy
memory
,
giues
a
quick
touch
of
this
erroneous
fancy
in
his
learned
and
godly
exposition
of
the
Lords
prayer
;
for
he
saith
,
that
the
Brownists
,
the
authors
of
this
opinion
,
doe
approue
this
prayer
for
a
samplar
to
make
prayers
by
,
but
refuse
it
for
a
prayer
,
because
they
hold
all
set
formes
of
prayer
vnlawfull
.
His
Maiesty
saith
well
that
they
like
,
praying
by
descant
,
and
not
by
plainesong
,
by
commentary
,
but
not
by
text
.
1
One
reason
against
the
vse
of
this
prayer
,
is
,
because
it
is
Scripture
;
which
were
a
good
reason
to
iustifie
the
vse
of
it
,
for
that
is
the
vse
of
Dauids
Psalmes
,
and
the
holy
hymnes
of
Scripture
to
apply
them
to
our
occasion
.
Ps.
31.6
.
Luc.
28.46
.
It
is
Scripture
,
In
manus
tuas
,
Domine
,
commendo
animam
meam
:
yet
Christ
vsed
it
for
a
prayer
vpon
the
crosse
.
2
They
alledge
that
prayer
must
expresse
our
wants
to
God
in
particular
,
but
the
Lords
prayer
is
generall
.
Our
answer
is
,
that
both
in
generall
and
in
particular
we
must
pray
to
God
,
and
therefore
our
larger
prayers
doe
referre
themselues
to
the
generall
heads
of
this
prayer
,
and
this
concludeth
them
all
,
and
this
prayer
is
full
,
euen
in
particular
petitions
.
3
They
plead
that
this
is
not
to
be
vsed
for
a
prayer
,
because
it
is
but
the
patterne
by
which
prayers
are
to
be
made
;
which
we
answere
thus
.
1
It
is
vntrue
that
this
is
onely
a
patterne
to
make
prayers
by
,
it
is
a
prayer
also
.
2
It
is
no
good
consequence
,
because
it
is
a
patterne
,
therefore
it
is
not
a
prayer
,
for
it
is
plaine
that
it
is
both
,
and
it
is
a
sinne
against
holy
Scripture
to
abridge
the
full
vse
of
it
.
We
alleadge
for
the
vse
of
it
1
The
plaine
precept
of
our
Sauiour
:
Pray
,
Our
father
,
&c.
not
thus
only
,
but
this
:
and
so
long
as
wee
doe
what
he
commandeth
,
we
cannot
doe
amisse
:
2
The
excellency
of
it
from
the
author
,
for
it
was
dictated
from
Christ
himselfe
,
who
best
knoweth
how
to
direct
,
and
is
best
acquainted
with
the
stile
of
heauen
.
3
The
excellency
of
it
from
the
matter
,
containing
in
it
the
summe
of
all
things
to
bee
desired
of
God
by
vs
.
4
The
excellency
from
the
method
of
it
,
containing
the
perfect
order
of
those
things
which
are
to
bee
desired
,
which
first
.
5
The
excellency
of
it
for
vse
,
being
a
short
,
and
compendious
composition
,
easie
to
be
remembred
,
and
repeated
.
6
The
excellency
of
it
for
perspicuity
and
plainnesse
,
being
easie
to
such
as
desire
to
informe
themselues
what
and
how
to
pray
.
7
The
excellency
of
it
in
the
continuall
practise
of
the
Church
euer
since
it
was
taught
first
by
Christ
in
all
the
ages
of
the
Church
,
and
the
best
examples
of
all
times
.
S.
Cyprian
speaketh
to
so
good
purpose
for
the
vse
of
this
prayer
,
as
I
shall
thinke
his
words
worthy
your
hearing
and
consideration
.
Quae
potest
esse
magis
spiritualis
oratio
quàm
quae
à
Christo
nobis
data
est
,
à
quo
nobis
&
spiritus
sanctus
missus
est
.
Quae
vera
magis
apud
Deum
precatio
,
quàm
quae
à
filio
qui
est
veritas
,
de
ejus
ore
prolata
est
.
Oremus
itaque
,
fratres
dilectissimi
,
sicut
magister
Deus
docuit
.
Amica
&
familiaris
rogatio
est
Deum
de
suo
rogare
,
ad
aures
ejus
ascendere
Christi
orationem
.
Agnoscat
pater
filij
sui
verba
,
cum
precem
faciamus
.
Qui
habitat
intùs
in
pectore
,
ipse
sit
in
voce
;
&
cum
ipsum
habeamus
advocatum
apud
patrem
pro
peccatis
nostris
,
quando
pro
delictis
nostris
peccatores
nos
petimus
,
advocati
nostri
verba
promamus
.
Nam
cum
dicat
,
quodcunque
petieritis
in
nomine
meo
dabit
vobis
,
quantò
efficaciùs
impetramus
,
quod
in
nomine
ejus
petimus
,
si
petamus
ipsius
oratione
.
You
see
in
this
learned
father
and
godly
martyr
,
that
the
vse
of
this
prayer
is
both
commanded
earnestly
,
and
iustified
by
strong
reasons
effectually
.
S.
Aug.
preaching
vpon
this
prayer
,
doth
fall
into
admiration
of
it
,
saying
.
O
verè
coelestis
oratio
,
quae
tota
est
oratio
.
De
tempore
serm.
126.
Therefore
Master
Calvin
learnedly
and
iudiciously
falleth
also
into
admiration
of
the
louing
kindnes
and
fauour
of
Christ
to
vs
:
Dum
unigenitus
Dei
filius
nobis
verba
in
os
suggerit
,
quae
mentem
nostram
omni
haesitatione
expediant
.
He
also
calleth
it
formam
and
regulam
of
praying
;
for
indeed
it
is
both
.
So
I
hope
I
haue
satisfied
you
in
the
point
of
lawfulnesse
to
vse
these
very
words
in
prayer
.
3
I
must
adde
yet
another
rub
in
our
way
before
I
come
to
the
words
of
the
prayer
.
The
King
complaineth
in
his
exposition
hereof
,
that
in
the
conference
at
Hampton
Court
,
wherein
the
chiefe
agents
on
the
behalfe
of
those
who
tooke
exceptions
to
our
Liturgy
,
were
heard
,
and
their
grieuances
there
laid
open
:
this
was
one
,
that
the
Lords
prayer
is
so
often
repeated
in
our
common
seruice
,
as
it
is
indeed
.
After
the
confession
,
and
absolution
,
and
againe
in
the
Letany
.
And
amiddest
the
seruice
after
the
lesson
,
againe
before
the
ten
commandements
bee
read
,
it
is
appointed
to
be
repeated
.
His
Maiesty
thinks
they
that
dislike
the
often
vse
of
it
,
would
haue
as
little
of
it
as
they
could
,
and
peraduenture
none
of
it
,
if
they
durst
appeare
to
their
secret
dislike
.
Let
me
be
accomptable
to
you
why
this
prayer
is
so
often
vsed
in
our
Church
seruice
.
Durandus
saith
well
that
it
is
Sal
omnium
diuinorum
officiorum
:
And
so
interspersed
,
seasoneth
euery
part
of
our
seruice
.
1
After
confession
of
our
sinnes
to
God
,
and
the
absolution
of
the
penitent
,
pronounced
to
the
comfort
of
all
that
haue
repentingly
confessed
their
sinnes
.
This
prayer
hath
good
place
,
for
how
shall
we
better
begin
our
directions
in
Gods
house
of
prayer
,
then
with
the
prayer
that
his
Sonne
,
the
Master
of
this
house
hath
taught
vs
.
This
is
vsed
at
first
for
the
sanctifying
of
vs
to
the
holy
seruice
then
begun
,
for
comming
there
to
feed
our
soules
with
the
bread
of
life
,
it
is
grace
before
our
spirituall
meat
.
2
When
we
haue
heard
the
word
of
God
in
the
Psalmes
and
Lessons
,
the
Priest
in
the
name
of
God
blesseth
the
people
,
and
they
him
,
and
they
returne
to
their
deuotions
in
prayer
,
which
we
also
resume
,
beginning
at
that
prayer
which
doth
regulate
all
the
rest
:
it
craueth
a
blessing
vpon
the
word
which
wee
haue
heard
,
and
it
putteth
vs
on
with
more
earnestnesse
,
and
encrease
of
zeale
to
prostrate
our
wants
before
God
.
And
therein
wee
shew
our
obedience
in
praying
the
words
of
Christ
,
and
after
our
holy
wisdome
,
in
our
other
praiers
,
composing
them
according
to
the
rule
of
that
prayer
.
3
The
Letany
contaīneth
a
full
exposition
of
the
Lords
prayer
,
beeing
the
most
diuine
composition
that
euer
the
sanctified
heart
of
man
composed
,
besides
the
holy
canonicall
Scripture
,
fit
for
all
times
,
for
all
persons
,
and
therefore
wee
conclude
that
with
the
Lords
prayer
,
as
the
Well
head
from
whence
euery
drop
of
it
deriued
it selfe
.
It
is
also
appointed
to
be
repeated
before
the
tenne
Commandements
,
as
a
preparatiue
to
the
hearing
of
the
law
of
God
,
that
we
may
seeke
from
God
all
necessarie
graces
both
spirituall
and
temporall
,
whereby
we
are
inabled
to
the
faithfull
keeping
of
the
law
in
affection
,
and
holy
obedience
.
True
it
is
,
that
if
wee
doe
but
onely
say
ouer
the
words
of
this
praier
,
and
doe
not
zealously
apply
it
to
these
occasions
,
it
is
a
vaine
lip-labour
,
and
God
is
much
dishonoured
in
it
:
therefore
doe
but
wisely
consider
the
holy
vse
that
may
be
made
of
it
,
and
Gods
seruice
shall
be
much
aduanced
in
the
reuerend
vse
of
it
.
Another
reason
for
the
frequent
vse
of
this
praier
,
is
in
respect
of
the
full
contents
of
it
,
for
it
is
so
large
,
and
extendeth
it selfe
to
so
many
necessary
graces
desired
,
as
no
mans
memory
can
so
soone
present
them
to
his
affection
,
to
send
vp
our
petitions
to
God
for
them
all
,
in
the
flames
of
zeale
and
deuotion
,
all
at
once
:
wee
haue
therefore
no
better
way
,
then
to
frame
our
requests
according
to
euery
petition
,
and
then
to
returne
with
the
same
words
to
God
.
But
what
if
we
repeate
the
same
words
to
iterate
the
same
petitions
to
God
,
why
is
it
more
blameable
in
vs
then
in
Christ
himselfe
,
Math.
26.44
.
who
in
the
Garden
is
said
to
haue
vsed
three
times
seuerally
the
same
words
,
not
the
same
petition
onely
.
Or
then
in
Saint
Paul
,
who
when
Sathan
buffeted
him
,
did
three
times
pray
the
same
prayer
,
2
Cor.
12
8.
as
hee
confesseth
?
Neither
can
I
be
perswaded
that
the
contrite
Publican
in
the
Gospell
did
giue
ouer
with
once
saying
,
Luk.
18.13
.
Lord
be
mercifull
vnto
me
a
sinner
;
no
question
he
often
pressed
his
humble
suit
.
The
practise
of
the
Church
of
Rome
,
to
say
ouer
so
many
Pater
nosters
,
like
Parrets
,
not
vnderstanding
what
they
say
,
or
thinking
that
God
will
take
his
seruice
,
and
our
deuotions
by
number
,
without
weight
,
is
an
abhominable
abusing
of
the
Maiestie
of
God
,
and
of
the
holy
exercise
of
prayer
,
it
is
also
a
foolish
beguiling
of
themselues
.
But
the
often
repeating
this
prayer
,
or
any
other
,
made
by
the
rule
of
this
,
or
any
one
petition
of
this
,
is
a
good
signe
of
that
importunity
which
Christ
commendeth
in
prayer
,
and
which
we
finde
effectuall
by
the
euents
thereof
in
the
parable
of
the
Widow
and
vniust
Iudge
,
Luk.
18
1.
and
of
him
that
borrowed
loaues
of
his
neighbour
.
It
is
a
rule
of
charitie
to
make
the
best
construction
we
can
of
any
thing
that
is
done
or
said
by
our
neighbour
,
and
therefore
in
the
directions
of
the
holy
Church
,
of
which
we
are
members
and
parts
,
and
into
which
by
our
Baptisme
,
we
are
admitted
,
it
is
both
piety
and
charity
to
make
the
best
of
all
,
and
not
to
abuse
our
wit
to
finde
faults
:
we
are
very
happy
in
this
,
that
God
hath
by
his
owne
Sonne
taught
vs
both
what
good
things
to
aske
of
God
,
and
in
what
fit
words
;
and
I
dare
presse
the
frequent
vse
hereof
vpon
warrant
of
this
plain
and
cleare
text
:
Quando
oratis
,
dicite
;
quandocunque
oratis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
beare
a
siquando
.
Here
is
the
wood
for
our
sacrifice
,
the
very
matter
of
prayer
,
prouided
to
our
hands
,
and
methodically
put
in
order
,
we
haue
rather
the
sacrifice
it selfe
prepared
,
and
nothing
wanteth
but
fire
from
heauen
to
enflame
it
,
that
is
our
holy
zeale
,
and
that
may
be
had
for
asking
,
if
by
faith
we
demand
it
of
God
.
In
Alcibi
.
Plato
finding
that
the
people
of
his
time
were
very
ill
instructed
how
to
pray
,
and
did
many
times
desire
things
to
their
owne
hurt
,
taught
them
this
forme
of
prayer
from
an
old
Poet
:
Iuppiter
rex
,
optima
nobis
,
&
vouentibus
&
non
vouentibus
tribue
,
mala
autem
poscentibus
quoque
abesse
iube
.
But
we
may
say
of
Christ
;
hee
hath
shewed
thee
,
O
man
,
what
is
good
,
what
thou
maist
boldly
aske
by
faith
:
he
hath
drawne
thy
petition
himselfe
,
and
puts
thee
on
vpon
thy
suit
,
that
thou
shalt
neither
goe
on
thine
owne
head
,
nor
in
thine
owne
name
,
ne
pecces
lingua
tua
.
I
will
yet
adde
one
note
,
Christ
saith
,
when
ye
pray
,
as
putting
it
for
granted
,
that
you
thinke
vpon
it
as
a
necessary
duty
,
that
you
resolue
vpon
it
as
a
fit
seruice
of
God
to
pray
.
So
when
you
Fast
,
saith
hee
,
doe
thus
,
as
supposing
that
you
will
finde
times
for
these
things
;
if
you
make
no
conscience
of
prayer
,
this
direction
is
of
no
vse
to
you
.
To
pray
,
you
haue
heard
is
an
holy
serious
act
of
religion
,
and
a
principall
part
of
Gods
worship
,
when
you
really
doe
that
,
say
thus
,
if
it
be
but
saying
of
prayers
,
as
good
let
it
alone
.
It
is
to
no
purpose
to
teach
men
how
to
pray
,
that
haue
no
meaning
or
purpose
to
pray
:
neither
is
it
to
any
purpose
to
teach
them
the
way
to
heauen
,
that
set
their
faces
not
to
Ierusalem
,
but
to
Babylon
.
It
is
a
great
fault
in
them
that
doe
not
pray
,
and
yet
say
,
Our
father
,
as
all
they
doe
,
whose
tongues
repeat
the
words
,
and
yet
neither
their
vnderstandings
are
instructed
,
either
in
the
matter
or
order
of
the
petitions
,
nor
their
affections
once
moued
at
any
thing
they
say
.
This
is
a
direction
for
none
but
such
as
desire
to
learne
it
,
for
none
but
such
as
desire
to
make
vse
of
it
;
that
is
,
for
such
as
would
poure
sorth
their
hearts
,
and
open
their
desires
to
God
.
When
you
meane
to
doe
so
,
you
may
either
vse
these
very
words
,
or
you
may
frame
your
petitions
in
this
order
,
or
if
you
haue
any
one
of
these
petitions
alone
to
sollicite
God
in
,
this
may
be
your
rule
and
direction
.
I
must
therefore
call
vpon
you
to
pray
,
and
in
your
prayer
to
follow
this
holy
direction
,
and
to
make
you
more
able
for
it
,
I
haue
vndertaken
to
interpret
this
holy
prayer
to
you
,
wherein
you
shall
see
what
you
may
aske
,
and
you
must
keepe
you
so
precisely
to
this
rule
as
not
to
dare
to
aske
any
thing
else
:
for
Christ
would
not
say
,
when
you
pray
,
say
Our
father
,
but
that
he
meaneth
to
giue
you
a
full
instruction
,
and
to
set
you
in
a
good
and
perfect
way
of
prayer
.
Whatsoeuer
you
aske
more
then
this
,
or
beside
this
,
is
sinne
,
and
prouoketh
God
against
you
.
Our
Father
which
art
in
heauen
.
I
come
now
to
the
prayer
it selfe
,
and
herein
I
will
not
forsake
a
path
so
well
beaten
before
me
,
by
so
many
great
and
learned
iudgements
,
both
ancient
,
and
of
yesterday
,
who
diuide
this
whole
prayer
into
three
parts
.
-
1
An
inuocation
in
the
first
words
.
-
2
Petitions
in
the
body
of
it
.
-
3
A
conclusion
,
giuing
reason
of
both
.
1
Of
the
Inuocation
.
This
hath
three
words
in
it
,
which
containe
the
three
parts
of
the
inuocation
.
1
Father
,
shewing
who
it
is
to
whom
our
praiers
are
directed
.
2
Our
,
expressing
the
interest
that
wee
haue
in
him
.
3
In
heauen
,
pointing
to
the
place
from
whence
we
looke
for
helpe
,
and
where
this
our
heauenly
father
is
.
1
Father
,
herein
consider
,
-
1
Who
is
meant
in
that
title
.
-
2
Why
he
is
inuocated
vnder
that
title
.
1
Who
is
meant
.
No
doubt
is
made
that
this
praier
is
addressed
to
God
,
and
it
is
cleare
,
that
in
this
we
are
by
Christ
onely
directed
to
God
;
for
when
they
sayd
,
doce
nos
orare
,
they
desired
the
full
instruction
in
all
things
concerning
praier
,
and
when
Christ
answered
them
,
pray
our
Father
,
he
gaue
them
a
full
direction
:
in
which
it
is
necessary
mainely
that
they
be
taught
,
to
whom
they
must
pray
,
and
if
Christ
doe
onely
direct
them
to
God
,
wee
may
conclude
,
that
none
but
God
may
be
called
vpon
in
our
praier
.
Our
reasons
for
this
onely
inuocation
of
the
name
of
God
,
are
,
1
From
this
direction
,
for
if
any
else
be
to
be
inuocated
,
Christ
himselfe
hath
not
giuen
a
full
instruction
;
who
directeth
vs
onely
to
our
Father
in
heauen
.
But
it
is
sinnefull
to
charge
the
wisedome
of
God
with
defect
in
his
directions
;
Iam.
1.5
.
for
if
we
aske
wisedome
of
God
,
hee
giueth
it
abundantly
,
as
S.
Iames
saith
;
this
had
beene
short
of
giuing
wisedome
abundantly
,
for
he
hath
not
giuen
it
sufficiently
,
if
more
be
added
to
his
instructions
.
2
Wee
must
in
praier
begge
nothing
but
good
and
perfect
gifts
,
which
I
thinke
none
will
deny
.
And
it
is
folly
to
begge
those
of
any
one
,
or
more
,
who
are
not
able
to
giue
them
,
therefore
S.
Iames
doth
direct
vs
to
God
;
because
Euery
good
gift
,
and
euery
perfect
gift
,
is
from
aboue
,
Iam.
1.16
.
and
commeth
downe
from
the
father
of
lights
:
in
spinis
non
quaeris
vnas
.
3
Praier
is
a
principall
part
of
Gods
worship
,
and
therefore
onely
proper
to
God
,
according
to
his
law
:
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
4
Inuocation
and
faith
are
ioyned
together
,
we
may
not
pray
,
but
to
him
in
whom
we
must
beleeue
:
so
the
Apostle
,
How
shall
they
call
on
him
on
whom
they
haue
not
beleeued
?
Where
the
Apostles
argument
is
plainely
vrged
,
that
people
did
not
beleeue
in
God
,
therefore
they
did
not
pray
.
Which
consequence
sheweth
,
that
where
there
is
no
beleeuing
,
there
is
no
praier
,
for
faith
must
goe
before
praier
:
Iam.
1.6
.
so
Saint
Iames
:
let
him
aske
in
faith
.
And
I
hope
no
good
Christian
will
hold
it
lawfull
to
beleeue
in
any
but
God
,
therefore
Our
father
which
art
in
heauen
,
which
begins
our
praier
,
answereth
to
I
beleeue
in
God
the
Father
Almighty
,
which
beginnes
our
Creed
.
Psal.
73.25
.
Whom
haue
I
in
heauen
but
thee
?
and
there
is
none
vpon
earth
that
I
desire
besides
thee
.
26.
God
is
the
strength
of
my
heart
,
and
my
portion
for
euer
.
5
Praier
is
not
lawfully
directed
to
any
,
but
to
him
who
knoweth
what
we
stand
in
need
of
.
And
this
,
none
but
Almighty
God
knoweth
,
therefore
he
onely
is
to
be
called
vpon
.
Math
6.8
.
I
take
this
argument
from
our
Sauiour
,
your
heauenly
father
knoweth
what
things
yee
haue
need
of
,
before
yee
aske
him
.
Therefore
babble
not
in
long
praiers
,
hee
onely
knoweth
whether
our
praiers
be
for
such
things
as
wee
haue
need
of
,
for
no
other
things
may
be
desired
of
him
in
our
praier
,
but
what
we
need
;
this
none
of
our
fellow
creatures
can
perfectly
know
,
yea
our selues
want
many
things
and
are
not
alwayes
sensible
of
our
wants
;
and
sometimes
we
doe
falsely
flatter
our selues
,
that
wee
haue
those
things
which
we
want
,
as
the
Church
of
Laodicea
thought
her selfe
rich
and
happy
,
being
poore
and
miserable
.
6
It
is
fit
that
we
direct
our
prayers
to
such
a
one
who
is
able
to
releeue
vs
against
all
opposition
;
this
no
creature
can
doe
,
for
Sathan
and
all
the
euill
angels
,
which
continually
pursue
vs
to
annoy
vs
,
and
to
hinder
our
good
,
will
certainly
preuaile
against
vs
,
if
wee
haue
no
strength
but
our
owne
,
and
the
assistance
of
our
fellow-creatures
to
aide
vs
.
But
our
God
is
the
rock
and
fortresse
of
his
Church
,
which
is
impregnable
;
he
opens
his
hand
,
and
all
the
kingdome
of
Sathan
cannot
shut
it
,
hee
stretcheth
out
his
hand
,
and
the
powers
of
darknesse
can
neither
shrinke
vp
nor
shorten
it
:
for
who
hath
resisted
his
right
hand
?
None
can
hinder
the
dispensation
of
his
bounties
,
none
can
stoppe
the
decourse
of
them
to
vs
,
none
but
himselfe
can
take
them
from
vs
.
7
Prayers
must
be
directed
to
him
only
who
alone
heareth
the
prayers
of
all
them
that
pray
all
the
world
ouer
.
It
were
a
lamentable
state
of
man
,
if
his
danger
be
at
hand
,
and
his
remedy
farre
off
:
if
hee
feele
his
misery
,
and
his
mercy
be
to
seeke
:
no
,
Dauid
saith
O
thou
that
hearest
prayers
,
Ps.
65.2
.
vnto
thee
shall
all
flesh
come
.
To
what
creature
can
we
ascribe
this
vbiquity
,
this
omniscience
,
this
omnipotence
,
that
we
should
pray
to
him
;
and
all
things
but
God
are
creatures
,
therefore
none
but
God
to
be
prayed
to
.
I
will
vrge
the
argument
of
Moses
the
man
of
God
concerning
all
other
inuocations
of
any
but
this
liuing
God
.
Deut
4.32
.
Aske
now
of
the
dayes
that
are
past
,
which
were
before
thee
,
since
the
day
that
God
created
man
vpon
the
earth
,
and
aske
from
the
one
side
of
heauen
to
the
other
.
Search
the
liuing
booke
of
Gods
truth
,
the
canon
of
faith
and
manners
,
from
the
first
,
in
principio
,
to
the
last
amen
;
and
see
if
there
be
either
precept
or
example
of
any
other
inuocation
then
that
which
Christ
here
teacheth
of
God
only
.
Examples
and
instructions
are
frequent
for
this
inuocation
,
none
against
it
,
therefore
no
other
inuocation
but
this
pleadable
.
I
deny
not
but
the
Church
of
Rome
hath
both
doctrine
and
practise
against
this
truth
of
the
word
of
God
,
and
it
is
no
newes
,
for
their
kingdome
is
of
this
world
,
and
it
were
much
out
of
their
way
that
all
the
world
should
beleeue
that
the
way
to
God
is
open
in
the
only
mediation
of
Christ
Iesus
for
all
that
wee
would
haue
either
giuen
or
forgiuen
vs
,
therefore
they
maintaine
prayer
to
Angels
,
and
to
Saints
.
Which
they
haue
long
laboured
to
defend
,
but
their
pretended
proofes
haue
beene
euer
so
learnedly
and
fully
reproued
by
the
patrons
of
the
truth
,
that
any
indifferent
minded
man
might
see
the
light
,
euen
through
the
mists
which
they
cast
vpon
it
,
and
poore
shifts
haue
they
made
to
put
off
the
shame
of
their
foyle
.
I
will
giue
you
instance
.
In
the
controuersie
betweene
Bishop
Iewell
and
Harding
.
The
Bishop
doth
presse
him
with
this
their
blasphemous
prayer
to
the
Virgin
Mary
.
Defens
.
of
the
Apology
,
p.
2.
pag.
244.
Salva
omnes
quae
te
glorificant
.
Hard.
Our
meaning
is
:
pray
for
vs
to
God
that
we
may
be
saued
.
Were
not
words
taught
vs
to
expresse
our
meaning
,
doe
these
words
import
any
such
thing
as
their
glosse
putteth
vpon
them
?
But
because
wee
liue
now
in
the
times
wherein
the
Papists
make
more
bold
then
euer
they
durst
,
these
60.
yeares
and
more
;
and
because
his
Maiestie
hath
left
their
doctrines
open
to
our
confutation
,
though
for
some
reason
of
State
,
their
persons
are
priuiledged
from
the
iustice
of
the
lawes
of
the
state
.
Seeing
praier
is
a
chiefe
part
of
our
holy
seruice
of
God
,
and
it
belongeth
to
vs
to
teach
the
doctrine
of
praier
:
it
is
fit
that
we
be
setled
in
iudgement
in
this
first
point
:
to
whom
we
must
pray
.
Wherein
because
there
is
a
difference
betweene
the
Papists
and
vs
,
let
vs
set
that
to
rights
first
.
In
a
late
pocket
Pamphlet
,
which
smels
yet
of
the
Presse
,
dispersed
to
corrupt
the
religion
of
such
as
are
either
vngrounded
or
giddie
;
it
is
vndertaken
to
bee
proued
out
of
the
Kings
Bible
in
English
,
-
1
That
Angels
may
be
praied
to
.
-
2
That
Saints
may
be
inuocated
.
1
For
inuocation
of
Angels
.
1
It
is
alleadged
that
Iacob
blessing
the
sonnes
of
Ioseph
,
vsed
these
words
,
Gen.
48.16
.
The
Angell
which
redeemed
mee
from
all
euill
,
blesse
the
lads
.
What
is
this
but
a
calling
vpon
the
Angell
,
and
as
much
is
it
a
praier
,
as
the
former
wherein
hee
inuocateth
the
name
of
God
who
fed
him
all
his
life
long
.
The
state
of
this
question
lyeth
in
the
search
and
finding
out
what
Angell
Iacob
meaneth
in
that
benediction
.
His
words
are
plaine
,
the
Angell
that
redeemed
him
from
all
euill
,
and
will
it
not
fall
out
to
be
the
same
God
that
fedde
him
in
the
former
verse
.
In
very
grammaticall
construction
,
if
he
spake
of
two
persons
,
God
Almighty
in
the
first
,
and
a
created
Angell
in
the
second
place
,
he
would
,
he
must
haue
said
in
the
plurall
,
benedicant
.
Therefore
many
learned
iudgements
haue
vnderstood
this
Angell
to
be
Christ
Iesus
,
who
onely
is
called
the
Redeemer
,
and
deliuerer
of
his
Church
from
all
euill
.
Therefore
we
say
to
the
Church
of
Rome
,
let
them
direct
their
praiers
to
him
onely
that
saueth
and
deliuereth
from
all
euill
,
and
wee
will
pray
with
them
,
and
that
Angell
we
will
worship
with
all
holy
worship
.
Isa.
47.4
.
As
for
our
Redeemer
,
the
Lord
of
boasts
is
his
name
,
the
holy
one
of
Israel
:
If
wee
looke
backe
into
the
story
of
Iacob
,
you
shall
meete
with
former
mention
of
this
Angell
,
which
will
sufficiently
declare
that
he
was
no
bonus
genius
,
or
good
Angell
created
,
but
the
Lord
of
all
Angels
,
that
is
so
called
.
For
it
was
God
that
said
to
him
in
his
sleepe
,
when
he
had
the
vision
of
the
Ladder
.
Gen.
28.15
.
Behold
,
I
am
with
thee
,
and
will
keepe
thee
in
all
places
whither
thou
goest
,
and
will
bring
thee
againe
into
this
Land
,
for
I
will
not
leaue
thee
,
till
I
haue
done
that
that
I
spoke
to
thee
of
.
When
Iacob
awaked
,
he
said
surely
,
Iehouah
is
in
this
place
.
There
he
deliuered
him
from
the
feare
of
his
iourney
,
and
established
him
in
the
faith
of
his
promise
.
After
,
when
he
suffered
vnder
the
oppression
of
Laban
,
and
was
in
danger
of
a
new
iniurie
,
it
is
said
.
The
Angell
of
the
Lord
comforted
him
.
Gen.
31.11.13
.
But
that
Angell
saith
,
I
am
the
God
of
Bethel
,
where
thou
anointedst
the
pillar
,
and
where
thou
vowedst
a
vow
vnto
me
.
This
Angell
we
inuocate
with
Iacob
,
hee
is
also
our
preseruer
and
redeemer
,
he
is
our
King
and
our
God
.
And
this
I
finde
the
iudgement
of
the
learned
Rabbines
of
the
Iewes
.
Of
this
Angell
is
mention
in
the
Prophet
Osea
.
He
had
power
ouer
the
Angell
,
and
preuailed
,
hee
wept
and
made
supplication
vnto
him
:
he
found
him
in
Bethel
,
Hos.
12.4
.
and
there
he
spake
with
vs
:
euen
the
Lord
God
of
hoasts
,
the
Lord
is
his
memoriall
.
This
referreth
vs
to
that
historie
where
Iacob
wrastled
with
the
Angell
and
preuailed
.
Which
Angell
,
some
of
the
later
Rabbines
haue
thought
to
be
the
Angell
keeper
of
Esau
,
who
would
haue
hindred
Iacobs
iourney
on
Esaus
behalfe
,
which
fancie
Lyranus
doth
well
confute
.
Others
conceiue
him
to
be
the
Angell
keeper
of
Iacob
,
but
Iacob
himselfe
saith
,
hee
had
seene
God
face
to
face
,
and
therefore
called
the
place
Peniel
.
Osea
saith
plainely
,
that
this
Angell
is
the
Lord
God
of
hoasts
.
Called
there
a
man
,
in
respect
of
his
sensible
apparition
,
as
an
Angell
in
regard
of
his
diuine
operations
.
And
this
place
will
as
well
iustifie
praier
to
men
,
as
to
Angels
.
Christ
then
the
second
person
of
the
holy
Trinity
,
who
was
reuealed
in
paradise
,
the
onely
Mediatour
betweene
God
and
man
,
is
that
holy
Angell
,
who
often
in
the
old
Testament
is
sent
for
the
speciall
good
of
Gods
Saints
.
Two
proofes
were
alleadged
in
that
lame
and
vnlearned
pamphlet
,
to
proue
inuocation
of
Angels
:
One
from
the
Song
of
the
three
children
.
O
ye
Angels
of
the
Lord
,
blesse
ye
the
Lord
,
praise
him
and
magnifie
him
.
Which
is
taken
from
Dauid
,
in
whose
imitation
that
Psalme
of
the
three
Children
was
composed
.
Psal.
148.
Praise
ye
him
all
his
Angels
,
praise
him
all
his
hoasts
.
And
from
both
wee
may
as
well
iustifie
the
inuocation
of
the
Sunne
and
Moone
,
as
of
Angels
,
for
so
are
they
spoken
to
.
This
is
all
that
there
is
said
for
inuocation
of
Angels
,
this
also
is
the
chiefe
argument
vrged
by
the
Apostate
Renegado
of
Spaletto
in
his
last
Pamphlet
worthily
called
his
Manifesto
,
which
hath
declared
him
vnsauoury
salt
,
worthy
to
be
trod
vpon
.
2
Concerning
inuocation
of
Saints
.
We
are
accused
to
deny
our
owne
Bible
in
denying
praier
to
Saints
.
Luk.
16
,
24.
1
They
alleadge
,
that
the
rich
man
in
hell
praied
to
two
Saints
,
to
Abraham
,
to
send
to
Lazarus
to
come
to
relieue
him
.
They
are
neere
driuen
,
when
they
rake
hell
for
examples
,
and
the
Church
must
be
ruled
by
the
practise
of
a
damned
soule
in
hell
.
I
hope
this
proofe
will
be
soone
out
of
countenance
,
but
euen
that
example
cuts
to
the
quicke
,
for
he
asked
and
preuailed
not
,
they
would
not
helpe
him
.
2
They
alleadge
for
inuocation
of
Saints
,
the
words
of
Eliphaz
,
saying
to
Iob.
Iob
5.1
.
Call
now
if
there
be
any
that
will
answer
thee
,
and
to
which
of
the
Saints
wilt
thou
looke
?
Lyranus
vnderstandeth
this
as
a
direction
to
inuocate
Angels
.
And
the
pamphleter
doth
cite
Aug.
in
his
Annotations
vpon
Iob
,
for
proofe
hereof
;
in
whom
,
no
such
thing
is
found
,
therefore
that
is
a
manifest
falsification
,
which
he
hoped
his
reader
would
not
haue
examined
.
The
course
of
the
text
giueth
another
sense
,
Chemni
.
exam.
p.
3.
pag.
174.
for
the
question
betweene
Iob
and
his
friends
is
,
whether
Iob
be
punished
for
his
sinne
.
Iob
confesseth
his
sinne
,
but
denieth
that
that
is
the
cause
of
his
punishment
,
but
God
hath
some
other
end
in
it
.
Eliphaz
proueth
that
none
is
punished
of
God
,
but
for
sinne
,
and
here
hee
doth
will
him
to
search
and
enquire
out
if
any
can
say
that
the
iust
God
hath
at
any
time
punished
any
,
and
not
for
sinne
;
and
to
which
of
Gods
holy
ones
will
hee
looke
for
an
example
of
any
such
punishment
?
But
in
their
exposition
,
it
holdeth
not
for
them
,
for
it
sheweth
that
none
of
the
Saints
can
giue
him
helpe
.
Therefore
they
helpe
it
in
their
false
translation
,
reading
thus
.
Ad
aliquem
sanctorum
conuertere
:
so
that
they
must
take
helpe
from
their
owne
translation
,
who
pretend
to
confute
vs
by
ours
:
but
ours
is
the
same
,
word
for
word
with
their
Montanus
in
the
King
of
Spaines
Bible
.
Ad
quem
de
sanctis
obtueberis
?
by
way
of
question
:
not
obtuere
,
by
way
of
counsaile
;
so
they
teach
the
text
of
holy
Scripture
to
speake
the
language
of
their
superstition
,
before
he
falsified
S.
Aug.
now
the
very
text
of
Scripture
.
But
officiosum
mendacium
,
doth
passe
amongst
them
inter
pias
fraudes
,
and
it
is
held
no
sinne
to
lye
,
to
serue
a
turne
for
the
good
of
the
Church
of
Rome
.
So
Cardinall
Bellarmine
belying
Luther
,
saith
,
Reinold
de
Idol
.
1.7.2
vt
Fredericus
Staphilus
citat
fratres
in
malo
:
Staphilus
beleeued
Luther
,
and
Bellarmine
did
not
cite
Luther
himselfe
in
his
owne
words
,
but
Staphilus
teaching
Luther
to
speake
.
3
They
alleadge
for
proofe
of
this
inuocation
of
Saints
,
2
Pet.
1.15
.
where
there
is
no
syllable
to
that
purpose
.
3.28
.
3
Daniel
is
cited
,
where
in
like
manner
nothing
is
said
to
that
argument
:
4
Hester
13.14
.
it
is
Apochryphall
,
but
I
will
not
refuse
the
authority
,
for
they
are
directly
against
them
:
they
are
a
part
of
the
praier
of
Mardoche
.
Neither
will
I
worship
any
but
thee
O
God
,
neither
will
I
doe
it
in
pride
.
5
1
Chron.
29.18
.
Another
shamelesse
quotation
against
themselues
:
for
there
Dauid
praieth
to
the
God
of
Abraham
,
Isaac
,
and
Israel
,
not
to
them
.
And
to
him
alone
wee
direct
our
praiers
,
not
vnto
them
,
for
they
know
vs
not
,
so
saith
the
praier
of
the
true
Church
.
Isa.
63.13
.
Doubtlesse
thou
art
our
Father
,
though
Abraham
bee
ignorant
of
vs
,
and
Israel
acknowledge
vs
not
:
thou
O
Lord
art
our
Father
,
our
Redeemer
,
thy
name
is
from
euerlasting
.
If
Abraham
the
father
of
the
faithfull
,
and
the
friend
of
God
be
ignorant
of
vs
,
I
know
not
how
hee
should
heare
or
know
our
praiers
.
6
They
alleadge
,
Luke
15.10
.
Where
Christ
saith
,
there
is
ioy
in
the
presence
of
the
Angels
of
God
,
ouer
one
sinner
that
repenteth
,
a
grosse
non
sequitur
,
so
Saints
may
be
praied
to
.
7
They
alleadge
,
Luk.
16.9
.
Make
to
your selues
friends
of
the
Mammon
of
vnrighteousnesse
,
that
when
ye
faile
,
they
may
receiue
you
into
euerlasting
habitations
.
How
this
may
make
to
their
purpose
,
their
owne
Stella
saith
.
Nihil
aliud
Christus
hisce
verbis
innuere
voluit
,
nisi
vt
bona
nostra
pauperibus
impartiamur
,
vt
in
aternis
habitaculis
recipiamur
.
And
there
is
nothing
that
soundeth
at
all
to
the
iustification
of
inuocation
of
Saints
.
But
these
are
the
false
shewes
that
the
Papists
make
to
blinde
the
eyes
of
the
ignorant
,
and
to
benight
the
cleare
light
of
the
Gospell
.
If
they
could
but
diuert
vs
from
God
,
that
wee
might
seeke
for
helpe
any
where
but
from
him
,
they
had
their
will
of
vs
,
but
our
helpe
is
in
the
name
of
the
Lord
,
who
hath
made
heauen
and
earth
,
and
we
say
with
the
holy
Church
,
O
Lord
our
God
,
Isa.
26.13
.
other
Lords
beside
thee
haue
had
dominion
ouer
vs
:
but
by
thee
onely
will
we
make
mention
of
thy
name
.
They
alleadge
,
Obiect
.
that
they
doe
not
pray
to
them
as
to
the
giuers
of
good
things
,
but
as
to
Mediators
to
pray
to
God
for
these
things
for
vs
.
And
so
they
rob
not
God
of
his
due
worship
,
but
giue
due
honour
to
Angels
and
Saints
.
So
the
Spalatine
changeling
doth
excuse
it
in
his
Manifesto
.
But
we
answere
,
Sol.
1
That
they
teach
so
,
but
practise
the
contrary
,
as
all
their
Missalls
,
and
Breuiaries
,
and
Rosaries
doe
demonstrate
.
Their
inuocation
of
Saint
Roch.
Tu
qui
Deo
es
tam
charus
,
Et
in
luce
valde
clarus
,
Sana
tuos
famulos
;
Et
a
peste
nos
defende
,
Opem
nobis
ac
impende
Contra
morbi
stimulos
.
It
is
their
owne
saying
,
deum
Rocho
per
angelum
promisisse
,
vt
qui
ipsum
inuocarent
a
peste
liberarentur
.
You
see
they
inuocate
him
,
not
as
the
Procter
a
father
whom
wee
doe
solicite
by
our
prayers
:
for
Christ
saith
,
Fathers
doe
know
to
giue
good
gifts
vnto
their
children
,
and
it
is
good
praying
where
there
is
good
to
be
gotten
by
it
.
The
wicked
and
vngodly
of
the
earth
,
doe
not
beleeue
any
such
supreame
goodnesse
in
diuine
prouidence
.
You
heare
what
they
say
in
Zephan
:
Zeph.
1.
Verse
12.
The
Lord
will
doe
no
good
,
neither
will
he
doe
euill
.
A
most
vnhappy
condition
of
men
,
who
cannot
looke
beyond
and
aboue
earth
for
good
things
;
naturall
light
doth
reueale
this
truth
to
men
without
the
Church
:
for
the
Apostle
saith
,
God
left
not
himselfe
without
witnesse
,
Acts
14.17
.
in
that
he
did
good
,
and
gaue
vs
raine
from
heauen
,
and
fruitfull
seasons
,
filling
our
hearts
with
food
and
gladnesse
.
This
is
the
worke
of
a
father
,
thus
to
prouide
good
things
for
his
children
,
and
so
we
goe
not
beyond
the
Gentiles
in
this
,
who
are
not
yet
come
into
the
communion
of
the
Church
.
The
booke
of
nature
,
the
great
volume
of
Gods
workes
is
written
within
and
without
with
this
name
of
a
Father
,
so
that
if
the
Councell
of
hell
,
like
the
Councell
of
Trent
would
deuise
an
Index
expurgatorius
,
to
put
out
the
testimonie
of
Gods
fatherhood
,
the
darkenesse
of
hell
would
not
be
darke
enough
to
benight
this
light
.
But
wee
who
are
the
Disciples
of
Christ
,
that
learne
Rea.
2
of
him
to
call
God
Father
,
doe
plead
a
nearer
interest
in
his
loue
,
then
those
that
are
without
can
pretend
;
for
he
that
is
our
warrant
to
call
him
by
that
name
,
doth
thereby
inuite
vs
to
pray
,
and
to
call
vpon
him
in
all
our
necessities
.
God
hath
many
great
and
glorious
titles
,
which
would
rather
discourage
then
inuite
inuocation
;
the
terrour
of
his
Maiestie
is
such
,
that
the
Angels
are
said
to
couer
their
faces
when
they
appeare
before
him
.
If
we
heare
him
called
the
God
strong
and
mightie
,
how
dare
we
the
poore
wormes
and
grashoppers
of
the
earth
approach
him
?
If
we
call
him
the
holy
one
of
Israel
,
how
dare
we
that
are
conceiued
in
sinne
,
and
borne
in
iniquity
,
whose
life
is
polluted
with
a
daily
infection
of
actuall
transgressions
,
draw
neere
to
him
?
If
we
call
him
Lord
of
heauen
and
earth
,
how
dare
wee
that
haue
not
giuen
him
the
honour
due
to
his
name
,
that
haue
not
obeyed
his
holy
and
iust
commandements
,
solicite
him
?
If
we
call
him
King
of
Kings
,
how
dare
we
that
haue
said
nolumus
hunc
regnare
super
nos
,
come
in
his
sight
:
rebels
to
his
will
,
vassailes
to
his
enemie
?
There
is
no
name
so
fit
for
inuocation
,
as
the
name
of
a
Father
;
that
is
a
name
of
such
louing
coniunction
,
that
when
we
haue
wasted
our
whole
portion
,
and
dishonoured
our
parentage
,
&
are
come
to
the
lowest
ebbe
of
all
worthinesse
,
to
the
fullest
sea
of
all
indignity
,
yet
there
is
hope
in
that
name
of
a
Father
,
as
there
is
of
the
end
of
the
root
of
a
tree
cut
downe
,
and
whose
very
root
is
rotten
in
the
earth
?
for
there
is
a
scent
of
water
that
will
keepe
life
in
vs
,
and
giue
vs
vegetation
from
the
iuyce
of
that
name
,
1
A
King
offended
with
a
Subiect
,
may
banish
him
his
dominions
for
euer
.
2
An
husband
iustly
prouoked
by
his
false
and
disloyall
wife
,
may
separate
from
her
by
diuorcement
.
3
A
Master
may
reuenge
the
trespasses
of
his
vnprofitable
seruant
,
by
turning
him
out
of
his
seruice
,
and
forbidding
him
his
house
.
4
Fratrum
quoque
gratia
rara
:
the
quarrels
of
brethren
hardly
reconciled
,
like
a
Castle
barricadoed
.
5
Friends
may
forget
the
louing
interest
that
they
haue
exchanged
one
with
another
.
But
the
name
of
a
Father
is
a
name
of
such
tendernesse
,
as
will
carry
a
plea
when
all
these
doe
faile
:
Can
a
Father
forget
?
can
a
Mother
forget
?
as
putting
it
for
a
kinde
of
impossibilitie
.
Dauid
cannot
forget
Absolon
,
hee
did
him
two
the
most
incompatible
iniuries
that
could
be
offered
to
iealousie
:
in
his
wiues
,
he
defiled
them
in
the
sight
of
the
sunne
,
and
of
the
people
:
in
his
kingdome
,
for
hee
attempted
the
dethroning
of
him
,
and
sought
the
Crowne
in
the
bloud
of
his
father
:
yet
Dauid
forgat
not
that
he
was
his
father
,
hee
pardoned
him
liuing
,
he
deplored
him
dead
:
would
God
I
had
dyed
for
thee
,
&c.
So
that
one
commeth
to
God
,
touched
with
a
conscionable
remorse
of
all
his
sinnes
,
saying
,
Etsi
ego
amisi
ingenuitatem
filij
,
tu
non
amisisti
pietatem
patris
.
So
that
the
name
of
Father
here
giuen
to
God
,
doth
denote
these
two
gratious
properties
of
complete
loue
:
where
,
first
,
tendernesse
;
secondly
,
immutabilitie
:
2
The
name
of
Father
putteth
vs
to
search
what
right
we
haue
to
that
name
.
1
There
is
a
generall
interest
in
that
name
which
is
communicated
to
all
creatures
,
by
which
all
things
that
haue
being
,
must
call
God
their
Father
,
because
hee
is
to
them
all
,
the
author
both
of
their
being
and
conseruation
;
for
of
him
,
and
by
him
,
and
through
him
,
are
all
things
.
And
if
Iabal
may
be
called
the
father
of
all
such
as
dwell
in
tents
,
and
of
such
as
haue
Cattell
.
Gen.
4.20
.
And
Iubal
,
21.
the
father
of
such
as
handle
the
Harpe
and
Organs
.
Because
these
were
the
first
beginners
of
these
arts
amongst
men
.
Much
more
may
all
things
call
God
their
common
Father
,
in
whom
all
things
liue
,
moue
,
and
haue
their
being
.
But
thus
God
is
the
father
of
wicked
men
,
of
the
deuils
,
and
of
hell
,
as
being
the
Creator
of
their
substances
,
and
the
author
of
their
being
.
The
Church
of
God
doth
not
vnderualue
this
interest
in
God
,
though
thus
common
to
all
creatures
that
haue
being
,
though
the
worst
and
most
despised
creatures
of
earth
,
sea
,
and
hell
,
doe
participate
with
them
therein
.
Who
loues
the
ayre
the
worse
,
because
euill
men
,
and
noxious
creatures
,
hurtfull
to
man
,
doe
breath
it
in
and
out
,
and
liue
by
it
.
Who
loues
the
Sunne
the
worse
,
because
it
shines
vpon
the
good
and
bad
,
vpon
sweet
gardens
and
loathsome
stinkes
and
dunghils
,
or
the
raine
that
fals
vpon
all
grounds
?
Amongst
the
benefits
that
wee
thanke
God
for
,
this
hath
good
place
,
wee
giue
him
thankes
,
that
when
we
were
not
,
he
gaue
vs
a
being
.
Heb.
11.3
.
It
is
a
great
wisedome
,
and
it
is
attained
by
faith
,
to
vnderstand
that
the
world
was
ordained
by
the
word
of
God
,
so
that
the
things
which
we
see
,
are
not
made
of
things
which
did
appeare
.
And
therefore
the
Prophet
calleth
vpon
the
creatures
,
the
Angels
,
the
hoast
of
heauen
,
the
Sunne
,
and
Moone
,
and
Starres
,
and
Waters
,
&c.
Psal.
148.5
.
Let
them
praise
the
name
of
the
Lord
,
for
he
commanded
,
and
they
were
created
.
He
also
established
them
.
The
donation
of
being
,
and
the
conseruation
in
being
,
be
great
fauours
,
and
therefore
God
is
called
Father
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
it
were
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
keeping
all
things
.
This
putteth
vs
in
minde
to
take
heed
that
we
turne
not
the
blessing
of
our
being
into
a
curse
,
by
corrupting
our
waies
,
and
doing
euill
in
the
sight
of
God
.
It
is
otherwise
with
vs
,
then
it
is
with
other
creatures
,
many
of
them
perish
,
and
loose
their
being
:
Angels
and
men
are
created
to
immortality
,
and
they
that
possesse
not
the
immortality
of
life
and
glory
,
shall
bee
possessed
of
the
contrary
immortality
,
of
confusion
and
paine
.
So
that
the
doctrine
of
our
creation
doth
admonish
vs
to
remember
our
Creator
betimes
,
that
we
may
addresse
our
whole
being
to
him
:
for
we
see
that
all
other
creatures
in
their
kinde
doe
serue
him
,
and
keepe
the
vse
for
which
they
were
ordained
.
2
There
is
a
more
speciall
interest
in
this
title
of
Father
belonging
to
men
,
who
haue
receiued
fauour
in
their
creation
aboue
other
creatures
.
1
For
he
made
man
in
imagine
suâ
,
which
he
did
to
no
other
creature
on
earth
.
2
He
made
him
in
honour
:
but
a
little
lower
then
the
Angels
crowned
with
glory
.
3
Hee
made
him
immortall
,
for
though
his
fall
brought
in
death
,
yet
the
death
of
Christ
destroyed
it
,
and
the
soules
of
men
cannot
die
,
and
the
dead
bodies
of
men
shall
rise
againe
to
an
eternall
reunion
with
their
soules
.
4
He
made
him
to
rule
.
And
this
putteth
vs
in
minde
of
a
great
debt
of
duty
to
God
,
who
hauing
vs
as
his
clay
in
his
hand
,
when
he
might
haue
made
vs
beasts
,
or
fowles
,
and
fishes
,
wormes
or
flyes
;
he
chose
rather
to
make
vs
men
,
to
giue
vs
the
vse
of
reason
,
discourse
and
speech
.
Which
though
it
be
a
gift
common
to
vs
with
the
wicked
and
vngodly
of
the
earth
,
yet
let
vs
thinke
neuer
the
worse
of
it
;
for
to
be
a
man
,
is
to
be
an
epitome
,
a
little
Mappe
of
the
whole
world
,
and
there
is
a
way
open
for
men
,
as
much
to
excell
men
,
as
men
generally
are
more
excellent
then
bruit
beasts
.
3
There
is
yet
a
more
speciall
interest
that
some
men
haue
in
this
title
to
call
God
Father
,
then
others
haue
,
which
none
but
Christ
can
warrant
vs
to
challenge
,
and
therefore
none
but
he
can
teach
vs
to
call
God
Father
in
this
sense
,
and
that
is
by
right
of
adoption
.
For
when
we
had
lost
the
fauour
of
God
,
being
dead
in
trespasses
and
sinnes
,
and
separated
from
the
life
of
God
,
and
thereby
in
a
more
miserable
condition
then
all
our
seruant
creatures
,
associated
also
with
those
rebell
Angels
that
kept
not
their
first
estate
,
but
forsooke
their
habitation
.
Then
it
pleased
God
to
send
his
sonne
;
first
,
in
promises
,
then
in
types
&
shadowes
,
and
in
the
fulnesse
of
time
,
in
the
fulnesse
of
performance
,
to
reconcile
vs
to
himselfe
,
and
to
purchase
for
vs
an
eternall
inheritance
,
that
we
might
be
called
the
sonnes
of
God
,
and
enfeoffed
in
all
the
liberties
of
Gods
elect
children
:
so
the
Apostle
,
Rom.
8.15
:
We
haue
receiued
the
spirit
of
adoption
,
whereby
wee
cry
Abba
.
that
is
,
father
.
This
is
the
interest
of
all
the
faithfull
in
God
,
and
none
but
the
elect
doe
call
him
by
that
name
by
a
iust
claime
to
the
graces
annexed
to
that
name
,
and
deriued
from
it
.
Rea.
3
This
reuealeth
to
vs
a
third
reason
why
we
call
God
Father
,
that
is
to
shew
that
we
goe
to
him
in
our
prayers
the
right
way
,
which
is
by
Iesus
Christ
,
for
there
is
no
other
way
to
the
Father
;
One
Mediatour
betweene
God
and
man
,
the
man
Iesus
Christ
.
For
in
this
last
kinde
of
gratious
paternity
,
God
is
onely
a
Father
to
vs
in
Christ
,
and
for
his
sake
.
And
to
shew
our
faith
in
God
,
grounded
vpon
the
sufficient
merits
of
Iesus
Christ
,
wee
seeke
the
face
of
God
vnder
that
title
which
our
Iesus
hath
bought
with
his
bloud
,
which
is
called
the
bloud
of
the
euerlasting
couenant
.
So
that
the
name
of
Father
giuen
to
God
in
this
prayer
,
doth
teach
vs
that
all
the
prayers
of
the
Church
must
be
offered
vp
to
God
in
the
mediation
of
Iesus
Christ
.
For
we
call
not
God
Father
by
Angels
or
Saints
,
but
by
Christ
onely
;
therefore
we
must
seeke
this
Father
onely
in
and
by
Iesus
Christ
.
He
himself
hath
taught
vs
this
,
for
he
saith
:
whatsoeuer
you
shall
aske
the
Father
in
my
name
,
it
shall
be
giuen
you
.
The
Renegado
of
Spalato
,
in
his
last
Manifesto
,
doth
muster
vp
heapes
of
proofes
to
maintaine
inuocation
of
Angels
and
Saints
against
the
truth
,
against
his
owne
former
auouchments
of
the
contrarie
,
against
his
owne
conscience
,
if
he
haue
any
left
after
his
apostacie
.
He
laboureth
to
proue
that
Angels
and
Saints
departed
,
doe
continually
pray
for
vs
;
wee
deny
it
not
,
wee
know
that
there
is
a
communion
of
charity
in
the
whole
body
of
the
Church
,
and
doubt
not
of
their
perfect
charitie
who
are
released
hence
,
and
are
with
God
,
toward
that
part
of
the
Church
which
is
militant
here
on
earth
,
and
we
giue
God
thankes
for
them
and
their
glory
.
But
wee
haue
no
warrant
to
resort
to
them
for
their
intercession
,
but
haue
an
open
way
to
the
perfect
and
full
al-sufficient
Mediatour
,
Iesus
Christ
,
who
sitteth
at
the
right
hand
of
God
,
and
maketh
intercession
for
vs
.
Yet
let
vs
see
how
faithfully
this
apostata
doth
quote
the
Fathers
,
to
the
maintenance
of
this
idolatrous
inuocation
.
I
will
examine
some
few
of
his
quotations
out
of
the
Fathers
,
that
you
may
tast
him
in
a
little
;
for
hee
that
hath
dealt
doubly
with
God
,
and
vnfaithfully
with
the
faith
it selfe
,
what
hope
can
wee
haue
of
him
that
he
same
:
he
being
now
in
the
cleare
light
where
he
may
behold
the
truth
,
would
therefore
pray
to
God
for
such
as
sit
yet
here
below
amiddest
many
clouds
of
darkenesse
.
But
that
he
meant
not
to
make
Cyprian
a
Mediatour
betweene
God
and
the
Church
,
who
can
better
tell
then
Saint
Augustine
himselfe
?
Deciu
.
9.15
.
who
of
purpose
handling
this
point
,
doth
1
Shew
the
necessity
of
a
Mediatour
betweene
God
and
vs
.
2
He
sheweth
what
kinde
of
Mediatour
hee
must
be
that
will
serue
our
turnes
:
God
and
man
:
and
from
thence
,
3
He
excludeth
Angels
,
Boni
igitur
Angeli
inter
miseros
mortales
&
beatos
immortales
medij
esse
non
possunt
.
This
declareth
his
found
iudgement
against
mediations
of
any
but
Christ
.
So
that
adiuuet
nos
orationibus
suis
,
is
no
prayer
to
him
,
but
a
figuratiue
kinde
of
Colloquie
with
him
:
as
when
Dauid
saith
,
Laudent
eum
coeli
.
The
next
authority
is
S.
Aug.
De
verbis
Apostoli
Serm.
47.
I
know
not
where
he
found
that
sermon
;
for
we
haue
in
print
but
35.
in
all
.
It
were
a
long
worke
for
me
,
and
not
so
pleasant
for
you
,
nor
profitable
,
that
I
should
pursue
this
fugitiue
Apostata
in
all
his
colourable
pretences
for
inuocation
of
Saints
.
I
desire
to
establish
your
hearts
in
the
doctrine
of
truth
,
grounded
vpon
the
name
of
Father
.
It
teacheth
vs
to
seeke
the
face
of
God
onely
in
his
mediation
,
for
whose
sake
God
is
become
our
Father
.
To
worke
this
stedfast
faith
in
you
,
know
that
there
be
three
things
which
properly
belong
to
a
Mediatour
,
which
can
be
found
in
none
but
Christ
onely
.
1
He
must
be
of
Gods
appointing
and
declaring
to
vs
,
none
but
hee
can
tell
whom
he
will
admit
or
heare
for
vs
.
And
we
finde
Christ
onely
reuealed
.
If
any
sinne
,
we
haue
an
aduocate
with
the
Father
,
Iesus
Christ
the
righteous
.
I
am
the
way
,
no
man
commeth
to
the
Father
,
but
by
me
.
2
He
must
be
iustus
institia
suâ
:
we
say
of
Angels
,
that
they
are
iust
,
iustitia
data
,
a
quo
nostram
ab
eo
habent
iustitiam
:
we
say
of
Saints
,
that
they
be
rather
Iustificati
then
iusti
.
But
Christ
is
called
sapientia
patris
,
iustitia
nostra
.
3
He
must
be
able
to
merit
for
others
;
that
,
no
Angell
nor
Saint
can
doe
:
Christ
confirmed
Angels
,
Christ
restored
man
.
For
the
angels
,
wee
deny
not
but
they
may
know
what
our
wants
are
,
because
they
are
ministring
spirits
,
that
by
the
appointment
of
God
,
doe
attend
vpon
vs
;
yet
no
Scripture
hath
reuealed
any
example
of
inuocation
directed
to
them
.
But
for
the
Saints
,
they
know
not
our
particular
necessities
,
they
see
not
the
euils
which
wee
suffer
,
onely
they
know
,
as
hauing
beene
members
of
the
militant
Church
,
that
we
are
left
behinde
them
here
in
a
valley
of
teares
,
and
therefore
in
generall
they
pray
for
vs
,
as
hath
beene
said
.
Against
their
particular
knowledge
of
our
wants
,
two
plaine
texts
conuince
our
aduersaries
of
errour
therein
.
Is.
63.16
.
1
When
the
Church
confesseth
that
Abraham
is
ignorant
of
vs
,
and
Israel
knoweth
vs
not
.
2
Reg.
22.20
.
2
Huldah
the
Prophetesse
telleth
Iosiah
,
he
must
bee
gathered
to
his
fathers
,
and
put
into
his
graue
in
peace
,
that
his
eyes
may
not
see
all
the
euill
that
God
would
bring
vpon
that
place
.
From
whence
wee
may
conclude
,
that
they
who
see
not
our
miseries
,
heare
not
our
prayers
,
and
therefore
are
not
to
be
required
to
mediate
for
vs
.
I
conclude
this
point
in
the
words
of
S.
Aug.
All
christian
men
commended
each
other
in
their
prayers
to
God
:
and
he
who
praies
for
all
,
Contra
Epistolam
Parmen
.
lib.
3
c.
8.
and
for
whom
none
praies
,
he
is
that
one
and
true
Mediatour
:
you
may
easily
know
whom
he
meanes
.
We
call
him
Father
,
to
teach
vs
that
prayer
is
a
spirituall
exercise
,
a
worke
of
the
holy
Ghost
in
vs
,
therefore
Rea.
4
it
is
called
the
spirit
of
grace
and
supplications
,
which
teacheth
vs
to
pray
,
and
enableth
vs
in
praier
.
It
is
the
spirit
of
God
onely
which
witnesseth
to
our
spirits
,
that
we
are
the
sonnes
of
God
,
by
which
we
call
Abba
,
Father
.
Therefore
all
those
that
pray
to
God
by
that
name
,
without
that
sweet
,
and
secret
testimony
of
the
holy
Ghost
,
assuring
them
that
they
are
the
children
of
God
,
doe
not
pray
,
but
prate
and
babble
,
and
God
heareth
them
not
.
This
confuteth
the
Popish
doctrine
of
doubting
whether
we
be
in
the
state
of
grace
:
for
shall
I
call
God
Father
,
and
yet
stand
in
doubt
whether
he
be
my
Father
?
if
I
beleeue
as
I
say
,
that
hee
is
my
Father
,
vpon
what
shall
I
build
my
faith
,
is
it
not
the
suggestion
of
Gods
spirit
,
that
is
the
author
of
my
regeneration
,
and
that
leadeth
me
into
the
way
of
all
truth
that
telleth
me
so
?
This
is
the
right
comming
to
God
in
prayer
,
to
aske
as
S.
Iames
teacheth
,
nothing
doubting
,
to
come
in
assurance
of
faith
.
We
call
him
Father
▪
to
comfort
all
our
distresses
,
and
Rea.
5
to
warrant
the
successe
of
our
prayers
:
for
Christ
hath
taught
vs
that
this
Father
exceedeth
all
naturall
Parents
,
both
in
the
knowledge
of
the
necessities
of
his
children
,
and
in
tendernesse
of
compassion
of
them
,
and
in
readinesse
to
heare
them
,
and
grant
their
requests
,
and
in
giuing
good
things
to
them
:
what
can
I
sinne
against
my
father
that
he
will
not
forgiue
,
what
can
I
aske
that
he
will
not
giue
?
Rea.
6
Another
great
reason
is
,
to
assure
vs
of
the
excellencie
of
the
state
of
grace
,
for
so
Saint
Iohn
doth
vrge
it
.
1
Ioh.
3.1
.
Behold
what
manner
of
loue
the
Father
hath
bestowed
vpon
vs
,
that
we
should
be
called
the
sonnes
of
God
.
This
would
be
thought
an
high
honour
if
wee
did
wisely
consider
the
glorious
liberty
of
the
Sonnes
of
God
hereafter
,
the
gratious
liberty
of
them
here
.
We
call
the
sonnes
of
rich
men
happy
,
because
they
are
like
to
be
left
full
;
and
the
sonnes
of
great
men
,
because
they
shall
sit
amongst
the
Princes
of
the
earth
:
but
if
these
be
not
the
Sonnes
of
God
,
they
may
one
day
see
poore
Lazarus
in
ioyes
,
when
themselues
are
tormented
in
flames
.
The
truth
is
,
(
though
the
flesh
,
the
world
,
and
the
deuill
oppugne
it
)
that
there
is
no
man
in
the
way
of
happinesse
,
but
such
onely
as
are
the
Sonnes
of
God
,
such
onely
as
haue
God
to
their
Father
,
by
a
speciall
interest
in
him
by
Iesus
Christ
.
If
these
sinne
,
God
correcteth
them
like
a
Father
,
pro
peccato
magno
paululum
supplicijs
satis
a
patre
;
saith
one
.
For
he
that
is
called
our
Father
,
is
called
pater
misericordiarum
,
and
Deus
omnis
consolationis
.
If
these
begge
a
suit
,
manum
suam
implet
,
saturat
,
dat
cito
,
dat
abunde
,
dat
quod
est
vtilius
:
therefore
Dauid
,
Psal.
4.2
.
O
Ye
sonnes
of
men
,
how
long
will
ye
looke
after
vanity
,
and
seeke
after
leasing
?
3.
But
know
that
the
Lord
hath
set
apart
him
that
is
godly
for
himselfe
.
And
as
a
father
hath
compassion
of
his
children
,
so
hath
the
Lord
compassion
of
all
them
that
feare
him
.
Princes
and
great
persons
are
called
filij
excelsi
,
in
respect
of
the
eminence
of
their
places
,
and
the
trust
of
authority
and
power
committed
to
them
;
these
are
filij
celsitudinis
Dei
,
but
that
honoureth
them
onely
amongst
men
,
because
they
represent
the
authority
and
dominion
of
God
here
on
earth
:
filij
quos
honorat
.
But
there
is
another
sort
of
Sonnes
,
who
be
filij
amoris
,
and
these
doe
represent
their
father
in
his
holinesse
and
goodnesse
,
and
these
are
the
Lords
delight
.
Ioh.
1.12
.
S.
Iohn
calleth
this
a
prerogatiue
,
so
many
as
receiued
him
,
he
gaue
them
a
prerogatiue
so
be
the
sonnes
of
God
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
1
Either
dedit
eis
licentiam
.
-
2
Or
dedit
eis
Ius
.
-
3
Dedit
eis
honorem
&
dignitatem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
sheweth
that
there
is
a
new
making
required
to
this
filiation
;
for
we
are
fallen
from
our
first
creation
so
farre
,
as
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
honour
therefore
is
great
to
vs
,
in
that
wee
are
the
sonnes
of
God
.
1
Because
God
who
had
an
onely
begotten
Sonne
,
the
expresse
forme
of
his
substance
,
equall
to
himselfe
,
whom
hee
made
heire
of
all
things
,
needed
not
to
adopt
any
other
sonnes
,
or
to
cast
the
inheritance
,
as
Abraham
once
thought
to
doe
vpon
a
seruant
;
yet
euen
so
,
O
Father
,
thy
good
pleasure
was
such
.
2
Because
by
this
adoption
,
he
hath
brought
vs
into
the
society
of
inheritance
with
that
sonne
,
and
hath
made
vs
coheires
with
Christ
,
without
derogation
to
the
heire
,
without
diminution
to
the
inheritance
:
for
we
are
the
sonnes
of
God
here
,
it
appeareth
not
yet
what
we
shall
be
,
but
this
we
know
,
that
when
we
shall
see
him
,
we
shall
be
like
him
;
so
vnited
to
him
,
as
that
his
interest
in
the
Father
,
shall
be
ours
.
I
may
adde
one
reason
more
,
that
there
is
no
name
Rea.
7
wherein
God
doth
more
delight
,
or
in
which
God
is
more
honoured
,
then
the
name
of
a
Father
.
S.
Cyprian
obserueth
,
that
God
hath
no
title
that
giues
him
so
much
honour
in
his
Church
,
as
this
of
Father
.
For
as
God
is
called
Iehouah
,
which
is
the
name
of
his
being
,
so
he
either
enioyeth
himselfe
eternally
,
or
he
communicateth
himselfe
at
large
to
all
things
that
are
.
But
in
his
title
of
Father
,
hee
is
impropriate
to
his
Church
,
and
hereby
he
magnifieth
himselfe
in
that
diuine
attribute
which
excelleth
all
his
workes
;
for
his
mercy
is
aboue
all
his
workes
.
And
it
is
confest
of
all
hands
,
that
the
worke
of
Redemption
was
a
greater
and
more
honourable
worke
,
then
the
Creation
.
You
heare
of
no
ioy
of
Angels
at
the
Creation
;
at
the
natiuity
of
the
sacred
Heire
,
ye
know
what
Iubilation
there
was
,
ioy
to
all
the
earth
.
1
Pet.
1.12
.
The
Angels
doe
search
into
this
mystery
,
and
stoope
themselues
to
the
inquisition
.
Eph.
3.10
.
And
the
manifold
wisedome
of
God
in
this
worke
of
our
redemption
,
is
by
the
Church
reuealed
and
made
knowne
to
the
principalities
and
powers
in
heauenly
places
.
I
conclude
this
point
with
the
holy
exhortation
of
S.
Peter
.
1
Pet.
1.17.14
.
If
ye
call
on
the
Father
,
who
without
respect
iudgeth
according
to
euery
mans
worke
;
passe
the
time
of
your
soiourning
here
in
feare
;
and
as
before
,
as
obedient
children
,
not
fashioning
your selues
according
to
your
former
lusts
,
in
your
ignorance
,
&c.
Let
vs
make
conscience
of
doing
the
duty
belonging
to
that
gratious
name
,
in
imitation
of
our
elder
brother
,
who
saith
,
I
come
to
doe
thy
will
O
my
God
,
yea
thy
law
is
written
in
my
heart
.
For
him
,
God
testified
,
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
.
If
we
will
ambulare
sicut
ille
,
as
S.
Peter
biddeth
vs
,
we
must
beginne
where
he
began
:
at
lex
eius
scripta
est
in
corde
meo
.
And
then
we
shall
not
sinne
against
him
,
then
shall
the
power
of
this
Father
protect
vs
from
all
euill
,
the
prouidence
of
this
Father
shall
supply
all
our
wants
:
the
loue
of
this
Father
shall
be
a
banner
to
vs
:
the
wisedome
of
this
Father
shall
be
a
guide
to
vs
to
gouerne
all
our
waies
:
and
the
eldest
sonne
of
this
Father
shall
speake
a
good
word
for
vs
,
that
we
may
haue
an
inheritance
amongst
those
that
be
sanctified
.
So
long
as
by
our
faith
and
obedience
we
can
continue
this
God
our
Father
,
we
are
in
good
case
,
we
shall
want
nothing
,
he
will
bring
vs
by
riuers
of
waters
,
and
feede
vs
in
greene
pastures
.
Doubtlesse
mercy
and
louing
kindnesse
shall
follow
vs
all
the
daies
of
our
life
,
Psal.
23.
and
we
shall
dwell
in
the
house
of
the
Lord
for
euer
.
2
Our
,
this
word
expresseth
the
interest
that
we
haue
in
him
to
whom
we
pray
.
From
whence
we
are
taught
,
1
Vox
directionis
.
1
To
whom
our
prayer
is
addressed
,
not
to
the
first
person
of
the
holy
Trinity
,
God
the
Father
,
but
to
the
whole
Trinity
,
the
Father
,
Sonne
,
and
holy
Ghost
.
For
the
first
person
hath
but
one
Sonne
to
call
him
Father
,
and
he
is
called
Primogenitus
,
and
vnigenitus
;
but
God
that
is
the
holy
Trinity
,
is
our
Father
,
hee
is
the
common
father
of
all
the
elect
.
Quest.
Yet
if
you
demand
whether
it
may
be
lawfull
to
direct
our
prayers
to
each
of
the
persons
seuerally
.
My
answer
is
,
that
I
finde
inuocations
of
each
in
Scriptures
,
and
holy
stories
,
but
so
as
the
whole
Trinity
is
euer
sought
,
because
the
prayers
of
the
Church
doe
alwaies
respect
the
whole
godhead
:
so
that
hee
which
calleth
vpon
God
the
Father
,
doth
vse
the
mediation
of
God
the
Sonne
,
and
is
assisted
therein
by
God
the
holy
Ghost
.
The
Father
is
principally
respected
in
the
worke
of
Creation
,
the
Sonne
in
the
worke
of
Redemption
,
the
holy
Ghost
,
in
the
worke
of
Sanctification
;
yet
neither
of
these
persons
is
alone
in
any
of
these
,
but
one
God
in
three
persons
doth
worke
all
our
good
in
vs
.
2
Cor.
13.13
.
And
the
Apostle
blesseth
in
that
holy
name
,
The
grace
of
our
Lord
Iesus
Christ
,
and
the
loue
of
God
,
and
the
communion
of
the
holy
Ghost
be
with
you
:
and
wee
baptize
ye
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
:
for
the
three
distinct
persons
doe
subsist
in
one
godhead
.
Vox
fidei
.
2
We
say
Our
,
to
expresse
our
faith
;
for
whatsoeuer
is
not
of
faith
,
is
sinne
,
and
our
prayers
are
turned
into
sinne
,
if
we
wauer
and
doubt
in
them
,
but
our
faith
doth
apprehend
an
interest
in
the
loue
of
our
God
to
vs
:
if
we
pray
,
beleeuing
that
he
is
our
Father
,
we
pray
with
assurance
of
perswasion
that
we
shall
preuaile
.
For
they
that
haue
the
comfortable
perswasion
of
their
hearts
,
that
God
is
their
God
,
cannot
doubt
of
right
and
interest
in
his
good
and
perfect
gifts
;
if
hee
be
ours
,
qui
se
dedit
,
dabit
sua
.
In
our
right
wee
can
call
nothing
our
owne
but
our
sinne
,
for
our
bodies
and
soules
are
not
ours
,
glorifie
God
in
your
bodies
,
and
in
your
soules
for
they
are
Gods
,
Gods
in
the
right
of
creation
.
And
ye
are
bought
with
a
price
,
so
not
your
owne
,
in
respect
of
redemption
.
And
God
to
shew
his
right
in
his
Saints
,
maketh
them
a
temple
for
his
holy
spirit
to
dwell
in
,
so
he
taketh
possession
of
vs
for
himselfe
.
But
all
our
sinnes
are
ours
or
Sathans
:
those
that
grow
out
of
our
owne
corruption
,
are
ours
;
those
that
are
infused
in
vs
by
Sathans
temptations
,
are
his
in
vs
,
yet
our
guiltinesse
and
infection
.
The
grace
of
God
which
bringeth
saluation
,
doth
make
vs
proprietaries
in
God
,
and
calleth
him
ours
.
The
comfort
of
this
interest
,
taketh
away
feare
.
Gen.
15.1
.
So
God
to
Abraham
:
feare
not
,
I
am
thy
shield
,
and
thy
exceeding
great
reward
.
This
fixing
of
our
faith
vpon
him
to
whom
we
pray
,
doth
put
it
out
of
question
,
that
none
is
to
be
prayed
to
,
but
he
in
whom
we
must
onely
beleeue
.
Indeed
,
we
haue
no
right
or
interest
in
any
of
our
fellow
creatures
,
but
by
the
interest
that
we
haue
in
God
by
the
mediation
of
Iesus
Christ
.
Sinne
hath
both
diuested
vs
of
the
primitiue
right
wee
had
in
them
,
and
them
of
the
primitiue
power
that
they
had
to
ayde
and
support
one
another
;
so
that
faith
carrieth
noster
to
God
onely
,
and
resteth
in
him
.
Master
Foxe
,
from
sufficient
testimonie
out
of
Scotland
,
reporteth
,
that
in
anno
1551.
there
arose
a
great
schisme
in
Scotland
about
the
Pater
noster
,
whether
it
might
be
said
to
Saints
or
no.
It
was
deliuered
publiquely
in
a
Sermon
at
S.
Andrewes
,
that
wee
could
call
none
our
Father
,
but
God
onely
;
and
presently
a
gray
Fryar
tooke
vpon
him
to
confute
that
doctrine
in
the
Pulpit
,
and
to
proue
that
it
might
be
said
also
to
Saints
.
And
first
,
because
we
call
old
men
fathers
,
one
may
therefore
much
rather
call
a
Saint
our
Father
.
2
Because
God
hath
made
the
names
of
Saints
holy
,
therefore
we
may
say
to
them
,
Hallowed
be
thy
name
.
3
Because
the
kingdome
of
heauen
is
theirs
by
Gods
free
gift
,
therefore
we
may
say
to
them
,
adueniat
regnum
tuum
.
4
Seeing
their
will
is
Gods
will
,
else
they
had
neuer
come
to
that
kingdome
,
we
may
say
,
fiat
voluntas
tua
.
But
when
hee
came
to
the
rest
of
the
petitions
,
his
wits
failed
him
,
and
hee
beganne
to
alleadge
that
they
might
vse
the
intercession
of
Saints
to
God
,
for
daily
bread
,
and
for
forgiuenesse
of
sinnes
,
and
for
deliuerance
from
euill
.
But
the
three
first
Petitions
which
directly
are
referred
to
the
onely
glory
of
God
,
these
he
blasphemously
applyed
to
Saints
.
Which
gaue
occasion
of
a
great
schisme
in
Scotland
,
insomuch
as
they
distinguished
their
parties
by
this
Shiboleth
:
to
whom
say
you
the
Pater
noster
,
to
God
or
to
Saints
?
The
people
were
much
distracted
with
this
schisme
,
and
in
the
Abbey
Church
of
S.
Andrewes
,
this
pasquell
was
set
vp
.
Patres
nostrì
in
Collegio
Concludunt
idem
cum
Lucifero
Quod
sancti
sunt
similes
altissimo
.
Another
in
english
.
The
Fryars
would
be
called
Rabbi
&
Magister
noster
,
and
know
not
to
whom
to
say
Pater
noster
.
But
after
much
contention
,
it
was
at
last
resolued
,
that
it
was
onely
to
be
said
to
God
.
This
word
Our
,
ioyned
with
Father
,
is
vox
fidei
,
as
you
haue
heard
and
directed
to
one
,
and
therefore
not
to
be
either
communicated
with
others
,
nor
withdrawne
from
God
.
3
Vox
charitatis
.
Our
,
is
vox
charitatis
;
for
it
containeth
the
spirituall
kindred
of
the
faithfull
,
who
doe
all
acknowledge
but
one
common
father
of
all
,
one
God
,
one
Father
:
this
is
the
obiect
of
our
common
faith
.
We
haue
patres
carnis
,
our
naturall
Parents
,
we
haue
Magistrates
and
Princes
in
things
temporall
,
Bishops
and
Ministers
in
spirituall
,
and
all
these
haue
the
honourable
title
of
Fathers
giuen
to
them
in
the
law
of
the
fift
Commandement
;
but
this
compellation
extendeth
not
to
the
longitude
or
latitude
of
this
fatherhood
in
the
Lords
prayer
:
these
haue
particular
references
,
this
hath
an
vniuersall
relation
to
the
whole
body
of
the
Church
,
and
herein
God
goeth
alone
away
with
the
name
of
our
Father
:
the
other
hold
by
seruice
this
honour
from
him
;
onely
hee
holdeth
that
in
Capite
,
ouer
them
and
their
sonnes
.
And
herein
the
Pope
encroacheth
vpon
God
with
abhominable
vsurpation
,
and
is
by
his
Parasites
stiled
,
Sanctissimus
pater
,
and
the
blinde
ignorants
that
see
no
further
then
by
his
Lampelight
,
and
speake
no
other
language
then
what
he
hath
taught
them
,
doe
mannerly
call
him
our
holy
father
.
God
hath
no
honour
intire
,
but
he
comes
in
for
his
share
with
him
;
not
the
name
of
Lord
God
:
he
inuadeth
that
also
.
It
is
a
knowne
and
printed
blasphemie
,
Gloss.
in
extrau●
Io.
22.
cap.
contr
.
Dominus
Deus
noster
papa
,
which
the
glosse
vpon
the
extrauagancie
of
Iohn
22.
doth
lewdly
giue
the
Pope
.
True
it
is
that
when
the
Bishop
of
Rome
was
an
orthodoxe
Bishop
,
and
maintained
the
Apostolicall
doctrine
of
the
true
Church
:
he
was
called
Pappa
or
Papa
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Greeke
word
which
is
Pater
.
And
so
it
was
not
a
proper
title
to
the
Bishop
of
Rome
,
but
common
to
all
Bishops
,
as
at
this
day
the
name
of
Father
is
giuen
to
them
.
But
this
vnlimited
claime
to
the
name
in
chiefe
ouer
all
,
not
onely
the
lay
people
,
but
the
very
Clergie
of
the
whole
Church
,
he
hath
rather
purchased
with
S.
Pauls
sword
,
then
with
S.
Peters
keyes
.
But
he
holdeth
it
now
with
that
absolute
right
to
it
,
that
none
can
be
a
member
of
the
true
Church
,
but
he
must
be
his
sonne
.
And
therefore
Gregory
the
fifteenth
,
in
his
letters
lately
sent
from
Rome
,
to
our
then
most
excellent
Prince
,
residing
for
the
time
in
the
Court
of
Spaine
,
doth
thus
court
his
Highnesse
.
Truely
the
armes
of
papall
charity
,
with
sighes
,
doe
worship
the
God
of
mercy
,
and
doe
stretch
them
forth
for
your
safety
to
embrace
you
a
most
desired
sonne
,
&c.
I
cannot
blame
him
,
for
when
the
Kings
and
Princes
of
England
were
popish
,
his
Holinesse
had
his
coffers
much
the
fuller
for
it
,
and
his
Kitchin
was
the
better
prouided
.
But
one
thing
I
note
in
that
letter
,
that
this
Gregorie
,
the
then
Pope
,
doth
confesse
himselfe
modestly
,
farre
inferiour
to
Gregory
the
first
,
whose
name
he
assumed
at
his
Coronation
,
in
sanctitie
and
vertue
,
although
equall
in
dignity
,
and
of
the
same
name
.
I
wonder
that
he
should
be
so
open
,
as
to
confesse
a
succession
in
dignity
,
and
not
in
sanctity
,
in
seate
,
and
not
in
vertue
,
for
this
makes
it
no
argument
,
which
yet
is
falsely
vrged
,
and
his
Holinesse
forsakes
the
truth
in
it
.
He
affirmeth
that
Gregory
the
great
,
did
first
by
his
apostolique
authority
bring
the
Gospell
into
this
kingdome
.
And
inferreth
,
that
he
being
his
successor
,
and
equall
in
name
and
dignity
,
though
inferiour
to
him
in
sanctity
and
vertue
,
should
follow
his
footsteps
in
restoring
the
gospell
to
this
land
againe
.
But
the
assertion
of
Gregories
first
plantation
of
the
Gospell
in
England
,
is
most
false
:
for
Parsons
in
his
Booke
of
the
three
conuersions
of
England
to
the
Gospell
,
doth
make
that
of
Gregory
,
the
third
,
and
not
the
first
conuersion
.
But
were
it
true
,
the
argument
followeth
not
,
that
hee
who
now
carrieth
his
name
,
but
is
inferiour
to
him
in
holinesse
and
vertue
,
should
haue
the
same
power
,
or
hope
to
worke
the
same
effect
that
hee
did
;
for
the
instruments
of
God
,
in
the
conuersion
of
soules
,
doe
not
worke
by
name
and
dignity
,
but
by
sanctitie
and
vertue
.
And
euen
herein
this
Gregory
that
then
vsurped
the
Church
Monarchie
,
is
inferiour
to
Gregory
the
great
in
holinesse
and
vertue
,
because
Gregory
the
great
did
not
onely
abstaine
from
the
name
of
vniuersall
Bishop
,
and
the
common
Father
of
the
Church
,
but
he
wrote
most
inuectiuely
against
it
.
For
he
wrote
an
angry
reprehension
to
Eulogius
,
Patriarch
of
Alexandria
,
for
stiling
himselfe
vniuersall
Biship
.
And
when
Iohn
,
Patriarch
of
Constantinople
,
vsurped
that
vndue
title
,
he
wrote
to
him
to
rebuke
it
;
hee
called
it
nefandum
,
stultum
,
superbum
vocabulum
;
he
saith
that
the
Councell
of
Chalcedon
offered
his
predecessours
at
Rome
,
that
title
,
sed
tamen
nullus
sibi
hoc
temerarium
nomen
arripuit
.
But
now
Bellarmine
hath
charged
the
late
Kings
Maiestie
,
with
denyall
of
the
faith
,
because
he
supposeth
that
in
the
oath
of
alleageance
,
he
denyeth
the
Pope
the
title
of
supreame
Father
of
the
Church
.
I
had
not
diuerted
thus
farre
to
the
Popes
vsurpation
of
this
honour
of
Our
Father
,
but
that
the
times
grow
sicke
of
a
surfer
of
light
and
truth
,
and
beginne
to
incline
,
and
propend
to
apostacie
,
that
the
God
of
mercies
grows
impatient
thereof
,
and
by
admirable
iudgeiudgement
declareth
his
indignation
against
it
:
Therefore
restoring
this
title
of
Our
Father
,
to
God
,
to
whom
onely
it
belongs
,
and
taking
it
away
from
the
Pope
,
who
blasphemously
vsurpeth
it
:
we
say
Our
,
is
vox
charitatis
,
and
calleth
all
the
faithfull
sonnes
of
God
brethren
,
all
the
world
ouer
,
Christ
Iesus
our
elder
brother
,
being
the
author
&
maintainer
of
this
brotherhood
.
It
is
the
said
Kings
Maiesties
learned
obseruation
vpon
this
word
,
that
it
sheweth
the
communion
which
is
among
the
Saints
,
and
that
euery
one
is
a
member
of
a
body
of
a
Church
that
is
compacted
of
many
members
,
contrary
to
those
vpstart
Amsterdam
sects
,
where
two
or
three
make
a
Church
.
Lib.
1.
Ep
3.
Who
as
S.
Cyprian
saith
,
doe
sibi
extra
Ecclesiam
,
&
contra
Ecclesiam
constituere
sibi
conuenticula
perditae
factionis
.
And
yet
nothing
is
more
vsuall
with
them
,
then
to
giue
the
name
of
the
Brethren
to
their
irregular
societies
,
and
schismaticall
complices
.
But
this
common
interest
of
the
faithfull
in
God
,
vniteth
them
in
one
holy
society
,
and
they
that
diuide
this
into
factions
,
are
schismatiques
,
they
that
breake
forth
into
new
opinions
against
the
truth
of
God
,
are
heretiques
;
onely
they
are
brethren
truely
,
who
encrease
the
truth
of
God
in
vnity
:
and
these
doe
pray
to
God
,
omnes
pro
omnibus
&
singulis
,
&
singuli
pro
omnibus
,
&
singulis
.
4
Vox
humilitatis
.
4
There
is
no
pride
in
them
,
they
are
not
ashamed
to
call
one
another
brethren
:
King
Dauid
cals
his
subiects
Brethren
and
Companions
,
for
my
Brethren
and
Companions
sake
,
&c.
Math.
23
8.9
.
One
is
your
Master
,
euen
Christ
,
and
all
ye
are
Brethren
;
one
is
your
Father
,
which
is
in
heauen
.
This
Father
is
no
accepter
of
persons
,
he
is
as
much
father
to
the
poore
as
to
the
rich
;
and
though
here
on
earth
the
difference
of
ranke
and
degree
doth
much
aduance
some
,
and
deiect
others
;
in
this
court
of
supreme
audience
,
Princes
haue
no
more
right
to
the
fatherhood
of
God
,
then
their
meanest
vassals
,
their
wants
are
no
sooner
seene
,
their
miseries
no
sooner
pitied
,
and
releiued
,
their
petitions
no
sooner
receiued
and
answered
,
then
of
those
that
lye
in
the
dust
;
and
they
that
wander
vp
and
downe
in
Sheepe
skins
and
Goat
skins
,
derided
,
despised
,
persecuted
,
are
as
gratiously
inuited
,
and
with
as
much
welcome
receiued
with
our
Father
,
as
those
that
haue
their
pathes
annointed
with
butter
,
and
whose
portion
is
the
fattest
.
It
is
a
certaine
rule
,
that
the
proud
man
who
despiseth
his
brethren
,
cannot
pray
;
hee
that
will
not
owne
his
brethren
,
our
Father
will
not
owne
him
.
The
common
duty
of
Christians
,
Rom.
12.
is
as
the
Apostle
admonisheth
,
in
giuing
honours
,
goe
one
before
another
.
This
very
compellation
,
calling
God
Our
Father
,
doth
honour
all
the
faithfull
seruants
of
God
with
the
honour
that
is
due
to
them
;
according
to
the
precept
of
the
Apostle
,
Honour
all
men
.
And
we
not
knowing
who
belong
to
the
kingdome
of
God
,
and
not
daring
to
iudge
,
1
Pet.
2.
are
therefore
to
esteeme
all
men
our
brethren
,
and
to
honour
them
with
the
name
of
brethren
.
I
beseech
you
let
prayers
and
supplications
be
made
for
all
men
,
for
seeing
Christ
hath
prayed
not
onely
for
his
twelue
,
but
for
all
those
that
shall
beleeue
through
their
word
,
we
doe
charitably
conceiue
,
that
all
men
are
either
in
present
profession
,
or
in
Gods
gratious
expectation
,
our
brethren
.
Let
vs
not
boast
our selues
either
against
them
who
are
not
yet
come
into
the
Church
,
or
against
them
that
are
gone
out
;
for
such
pride
,
God
resisteth
,
and
let
him
that
thinketh
he
standeth
,
take
heed
lest
he
fall
.
Phil.
2.3
Let
nothing
be
done
in
strife
&
vain
glory
,
but
in
lowlinesse
of
minde
,
let
each
esteeme
others
better
then
himself
.
Looke
not
euery
man
on
his
owne
things
,
but
euery
man
also
on
the
things
of
others
.
This
is
called
the
same
mind
that
was
in
Iesus
Christ
,
and
they
that
pray
to
God
in
Christs
words
,
and
not
with
his
minde
,
loose
labour
.
They
be
flatterers
that
ouerdoe
in
giuing
honour
,
belying
men
to
their
faces
,
with
false
and
vndue
ascriptions
.
They
be
slanderers
that
put
vniust
aspertions
vpon
their
brethren
:
they
be
proud
or
worse
that
ouerlooke
them
,
as
vnworthy
of
their
regard
:
humility
findeth
an
equality
in
the
ho●shold
of
God
,
and
they
say
with
the
sonnes
of
Iacob
,
we
are
brethren
,
the
sonnes
of
one
God
,
Gen.
42.11
.
our
Father
which
is
in
heauen
:
we
are
all
one
mans
sonnes
in
the
land
of
Canaan
.
2
Vox
pacis
.
There
is
no
malice
in
them
that
say
aright
,
Our
Father
;
they
pray
one
for
another
,
and
wish
the
welfare
of
one
another
.
They
remember
that
they
were
all
at
first
,
in
the
loynes
of
the
first
Adam
,
and
that
now
they
are
in
the
loue
and
fauour
of
the
second
Adam
,
and
this
reuiueth
that
principle
of
nature
;
fac●●lijs
fieri
quod
cupis
ipse
tibi
:
It
is
not
lawfull
for
vs
to
begge
any
thing
of
God
for
others
,
that
we
would
not
wish
to
our selues
.
Why
should
we
striue
,
saith
Abraham
to
Lot
,
seeing
we
are
brethren
?
and
therefore
he
that
biddeth
vs
to
pray
continually
,
biddeth
,
if
it
be
possible
,
as
much
as
in
you
is
,
haue
peace
with
all
men
;
for
the
God
of
peace
must
be
sought
in
peace
;
and
it
is
a
note
of
the
vngodly
,
The
way
of
peace
they
haue
not
knowne
.
Therefore
before
thou
fall
downe
before
the
face
of
God
in
prayer
,
empty
all
malice
out
of
thy
heart
,
and
remember
that
thy
father
is
thy
brothers
father
,
and
the
communion
of
charity
doth
giue
him
a
share
in
all
thy
holy
prayers
and
deuotions
.
But
this
neglected
,
will
fall
so
heauy
vpon
vs
,
before
we
haue
done
this
prayer
,
that
God
shall
condemne
vs
from
our
owne
mouthes
,
when
we
desire
to
be
forgiuen
as
we
doe
forgiue
.
Here
arise
certaine
quaeres
.
1
Is
it
not
lawfull
to
pray
,
saying
,
My
father
,
Quest.
giue
mee
?
No
doubt
it
is
,
and
without
preiudice
of
christian
charity
,
for
we
haue
the
warrant
both
of
reason
,
precept
,
Sol.
and
example
for
it
.
1
Of
reason
:
the
common
right
of
all
doth
not
impeach
the
particular
right
of
each
in
this
Father
:
this
name
is
borrowed
from
nature
,
whereby
euery
childe
is
warranted
to
call
My
father
,
without
inuasion
of
the
right
of
his
brethren
to
that
title
.
2
Of
precept
,
God
himselfe
saith
,
But
I
said
,
how
shall
I
put
thee
among
the
children
?
Ier.
3.15
.
and
I
said
,
thou
shalt
call
me
,
my
Father
.
3
By
example
;
Christ
,
O
my
Father
,
if
it
be
possible
,
Math.
27.46
.
transeat
calix
iste
.
Thomas
,
My
Lord
,
my
God
.
Io.
20.28
.
Indeed
,
we
haue
each
of
vs
our
particular
occasions
to
repaire
to
God
,
and
desire
his
helpe
;
in
which
cases
we
may
either
plead
the
common
interest
that
we
haue
in
God
,
as
members
of
his
Church
,
vnder
the
name
of
our
Father
,
as
here
:
or
we
may
by
faithfull
zeale
inuocate
him
in
our
owne
right
to
him
by
Iesus
Christ
;
saying
,
My
father
;
so
the
Sonne
of
God
is
my
Redeemer
and
Mediatour
:
the
holy
ghost
,
my
sanctifier
and
preseruer
.
2
Seeing
our
Father
is
a
name
of
such
charity
,
as
doth
combine
vs
in
loue
and
well-wishing
,
may
it
be
lawfull
to
vse
imprecations
to
pray
against
any
?
The
content
of
this
word
our
,
doth
include
all
men
,
for
all
men
are
by
creation
,
and
by
conseruation
and
protection
,
the
Sonnes
of
God
,
and
God
onely
knowes
of
these
who
are
his
;
we
know
that
there
is
no
vniuersall
grace
;
Christ
hath
said
,
many
called
,
few
chosen
.
so
that
mankinde
is
diuided
into
two
portions
,
Gods
friends
,
Gods
enemies
.
But
they
be
all
our
fellow
creatures
,
and
the
law
of
charity
doth
binde
vs
to
the
loue
of
their
.
persons
,
so
farre
forth
praying
for
them
,
as
may
stand
with
the
maintenance
of
Gods
glory
.
Indefinitely
we
may
pray
against
all
the
deuices
of
the
wicked
,
that
God
would
make
them
frustrate
,
as
he
did
the
counsell
of
Achitophel
;
so
Dauid
,
2
Sam.
15.31
.
Lord
I
pray
thee
turne
the
counsell
of
Achitophel
into
foolishnesse
.
We
heare
that
Antichrist
is
Gods
profest
enemie
,
we
may
pray
for
his
confusion
,
for
wee
may
hate
where
God
hateth
.
Whence
the
enemies
of
our
Church
wish
the
light
of
the
Gospell
quenched
,
and
the
superstition
of
the
Church
of
Rome
,
and
her
abhominable
idolatry
reuiued
amongst
vs
;
we
may
lawfully
pray
to
God
against
their
machinations
,
that
hee
would
confound
their
counsels
.
We
haue
seene
what
they
would
haue
done
in
their
Powder
Treason
,
we
may
see
how
they
fell
into
the
pit
that
they
digged
;
we
may
say
with
Deborah
and
Barack
,
So
let
all
thine
enemies
perish
O
Lord
.
Finally
,
whosoeuer
are
not
the
sonnes
of
God
,
either
in
present
admission
,
or
in
his
holy
election
,
wee
may
pray
against
them
,
that
God
would
glorifie
himselfe
in
their
confusion
and
vtter
destruction
.
Generally
,
against
all
impenitent
sinners
,
whom
God
hath
giuen
ouer
to
a
reprobate
sense
,
we
pray
to
be
preserued
from
their
society
,
and
from
all
infection
by
them
,
and
against
their
prosperity
,
as
hurtfull
to
the
Church
of
God
.
3
Seeing
the
law
of
charity
doth
thus
binde
vs
all
one
to
another
In
christian
loue
,
that
wee
must
pray
for
all
men
in
our
owne
particular
quarrels
,
one
with
another
:
is
it
lawfull
to
pray
against
our
enemies
?
Our
answere
is
,
Sol.
that
Christ
hath
made
it
a
law
to
his
Church
in
the
exposition
of
the
second
great
Commandement
concerning
the
loue
of
our
neighbour
:
But
I
say
vnto
you
,
loue
your
enemies
,
Matt.
5.44
.
blesse
them
that
curse
you
,
doe
good
to
them
that
hate
you
,
and
pray
for
them
which
despightfully
vse
you
and
persecute
you
,
that
you
may
be
children
of
your
Father
that
is
in
heauen
:
whereby
he
putteth
all
them
out
of
the
number
of
the
children
of
God
,
that
doe
not
pray
for
their
enemies
:
and
if
no
children
,
we
cannot
say
our
Father
:
Therefore
our
Church
in
the
holy
Letanie
thereof
,
prayeth
charitably
,
and
according
to
this
holy
rule
:
That
it
may
please
thee
to
forgiue
our
enemies
,
persecutors
and
slanderers
,
and
to
turne
their
hearts
.
And
by
this
charitable
Shiboleth
we
are
distinguished
from
the
heathen
and
Publicans
,
from
the
pharisaicall
interpreters
of
that
law
,
who
haue
said
,
Thou
shalt
loue
thy
neighbour
,
and
hate
thine
enemie
.
They
that
seeke
and
loue
the
peace
of
God
,
doe
desire
the
sauing
of
the
enemy
,
the
destruction
of
the
enmity
.
Our
enemie
is
one
of
the
medicines
of
our
life
,
hee
serueth
vs
to
good
vse
to
exercise
our
patience
,
and
our
charity
and
wisedome
,
to
keepe
vs
in
awe
that
wee
giue
no
aduantage
against
our selues
:
if
naturally
we
loue
not
physicke
,
yet
for
healths
sake
,
we
out
of
iudgement
doe
approue
it
,
and
take
it
patiently
.
4
Whether
we
may
reioyce
at
the
destruction
of
our
owne
enemies
,
or
the
enemies
of
our
religion
and
state
.
Sol.
1
The
very
title
of
our
father
,
which
doth
vnite
vs
in
one
bond
of
common
brotherhood
,
doth
so
enioyne
vs
to
wish
the
common
good
of
all
Adams
children
,
that
the
ruine
of
any
part
of
this
building
,
ought
to
bee
a
griefe
to
all
the
rest
,
so
that
nature
biddeth
vs
not
to
reioyce
in
the
destruction
of
any
man
,
quia
homo
;
hee
is
flesh
of
our
flesh
,
and
bone
of
our
bone
,
and
can
the
members
suffer
,
and
the
whole
body
not
ake
for
it
?
2
There
is
some
remaine
of
the
image
of
God
in
all
the
enemies
of
God
,
which
is
louely
,
and
ought
to
bee
deare
to
vs
,
the
defacing
whereof
,
is
such
a
griefe
,
that
though
Samuel
knew
that
God
had
wisely
and
iustly
reiected
Saul
,
yet
he
could
not
chuse
but
mourne
for
him
;
and
when
Dauid
saw
that
Saul
was
dead
,
hee
bewailed
his
death
bitterly
,
though
he
got
a
kingdome
by
it
;
and
when
he
heard
that
his
traitour
sonne
and
subiect
Absolon
was
dead
,
he
deplored
his
death
with
great
passion
and
much
tendernesse
.
3
The
precept
of
Christ
:
Be
ye
mercifull
as
your
heauenly
father
,
and
his
critis
filij
patris
vestri
;
by
shewing
loue
to
enemies
,
doth
also
teach
vs
to
take
the
fall
euen
of
Gods
enemies
to
heart
.
Obiect
.
But
it
is
obiected
against
this
,
that
Salomon
saith
,
when
the
wicked
perish
,
Prou.
11.10.28.28
.
there
is
shouting
;
he
giueth
a
good
reason
for
it
,
for
when
they
perish
,
the
righteous
increase
.
There
is
great
cause
of
iubilation
in
the
Church
,
when
the
righteous
increase
,
therefore
there
is
cause
of
ioy
giuen
to
the
Church
,
when
the
wicked
perish
.
The
solution
of
this
doubt
dependeth
vpon
this
consideration
.
The
enemies
of
God
,
and
of
our
religion
,
are
to
be
considered
two
waies
.
1
As
they
are
the
creatures
of
God
,
and
partners
with
vs
of
the
same
nature
,
so
they
are
our
owne
flesh
,
and
no
man
euer
hated
his
owne
flesh
;
thus
the
persons
of
all
men
ought
to
be
deare
to
vs
,
and
their
life
pretious
,
and
their
welfare
desired
.
2
As
they
are
by
their
corruptions
,
turned
enemies
to
God
and
to
his
Church
;
so
shall
not
I
hate
them
O
Lord
which
hate
thee
?
not
their
persons
,
but
their
sinnes
,
their
malice
against
the
Church
;
that
is
,
odio
perfecto
odi
eos
.
Againe
,
in
the
destruction
of
Gods
enemies
,
we
must
consider
,
1
Who
it
is
that
punisheth
them
,
for
it
is
the
hand
of
God
,
and
this
is
matter
of
ioy
to
the
Church
;
it
is
one
of
the
duties
of
the
Sabbath
to
reioyce
in
the
operations
of
Gods
hand
,
and
this
is
repeated
there
for
one
,
in
the
Psalmes
,
for
the
Sabbath
,
Psal.
92.4
.
Thou
hast
made
me
glad
through
thy
worke
,
I
will
triumph
in
the
worke
of
thy
hands
.
When
the
wicked
spring
as
the
grasse
,
Verse
7.
and
when
all
the
workers
of
iniquity
doe
flourish
,
it
is
,
that
they
shall
bee
destroyed
for
euer
.
For
loe
thine
enemies
,
O
Lord
,
9.
for
loe
thine
enemies
shall
perish
,
and
all
the
workers
of
iniquity
shall
bee
scattered
.
Mine
eye
also
shall
see
my
desire
vpon
mine
enemies
,
&c.
All
which
sheweth
that
the
ruine
and
confusion
of
Gods
enemies
,
is
the
ioy
of
the
Church
,
as
it
is
the
worke
of
Gods
hand
,
for
doe
we
not
say
,
Tu
Domine
fecisti
,
and
is
it
not
our
prayer
,
fiat
voluntas
tua
?
and
are
wee
not
to
reioyce
in
it
when
it
is
done
?
doth
not
God
doe
all
things
well
?
and
doe
not
all
things
worke
together
for
the
good
of
Gods
children
?
2
We
must
consider
who
they
be
that
suffer
,
these
are
brethren
with
vs
according
to
the
flesh
,
here
our
bowels
yearne
,
and
we
haue
cause
to
mourne
and
lament
on
their
behalfe
for
their
sinnes
,
that
deserued
this
iudiciall
processe
against
them
.
He
that
hath
a
christall
glasse
in
his
hand
,
into
which
his
enemie
hath
infused
poison
to
destroy
him
,
and
seeth
the
glasse
broken
in
his
hand
,
discouereth
the
preseruation
of
his
life
,
by
that
breaking
,
may
he
not
at
the
same
time
be
glad
that
the
poison
is
spilt
,
and
sorry
that
so
good
a
glasse
is
broken
.
The
nature
which
is
impoisoned
in
Gods
enemies
,
is
Gods
creature
,
if
the
breaking
of
this
glasse
of
humane
nature
,
doe
let
the
poison
fall
to
the
ground
,
is
there
not
cause
of
ioy
for
the
preuention
of
that
euill
,
and
yet
cause
of
griefe
for
the
losse
of
that
vessell
,
by
which
this
worke
of
mischiefe
was
to
be
effected
?
Our
elements
of
which
we
are
composed
in
the
frame
of
our
bodies
,
are
mixt
,
and
not
pure
and
simple
bodies
:
the
affections
that
are
in
the
inferiour
part
of
the
soule
,
are
also
mixt
,
for
our
best
courage
is
shaken
with
some
feare
,
our
hope
,
mingled
with
some
doubt
,
our
ioy
commedled
with
sorrow
,
that
in
the
very
seruice
of
God
we
reioyce
with
trembling
.
In
our
intellectuall
part
,
our
vnderstanding
is
not
cleare
of
clouds
:
in
our
spirituall
and
diuine
inspirations
by
the
holy
ghost
,
there
is
aliquid
carnis
,
some
of
the
naturall
man
that
eclipseth
the
light
,
and
weakeneth
the
force
of
the
holy
ghost
in
vs
.
Therefore
as
there
is
cause
of
ioy
,
so
is
there
cause
of
griefe
in
the
case
of
Gods
enemies
,
but
it
is
a
safe
rule
alwaies
to
reioyce
in
the
Lord
,
and
to
approue
,
admire
,
and
blesse
the
operation
of
his
hands
.
The
powder
traitours
,
whose
zeale
of
the
religion
of
Rome
,
turned
them
all
into
gunpowder
,
and
inflamed
them
to
that
furie
and
malice
,
as
to
destroy
the
peace
and
the
Religion
of
this
Land
with
one
blast
;
how
would
they
haue
ioyed
to
haue
brought
forth
the
mischiefe
in
full
birth
,
which
they
had
conceiued
?
yet
the
bowels
of
our
compassion
were
moued
towards
them
,
to
see
them
dye
and
suffer
the
iust
reward
of
their
most
damnable
proiection
.
But
the
bowels
of
the
wicked
are
cruell
;
shall
I
shew
you
the
mercy
of
a
Pope
,
it
was
Sixtus
5.
vpon
occasion
of
the
murther
of
Henry
the
3.
the
French
King
,
who
in
ioy
of
it
,
being
performed
treacherously
by
a
Monke
,
set
on
by
himselfe
,
doth
make
a
panegyricall
oration
in
the
praise
of
the
Creatour
,
and
admireth
the
excellent
worke
of
God
in
it
,
quod
simplex
monachus
non
mutato
habitu
,
nongladio
,
clipeoue
armatus
ad
regem
libere
penetrauit
.
Is
not
the
folly
of
this
sonne
of
Belial
worthy
to
be
despised
,
that
makes
this
a
miracle
,
that
a
Monke
vnarmed
,
and
in
his
own
habite
,
wherein
no
man
mistrusted
him
,
did
commit
this
treason
,
for
so
these
false
Monkes
were
without
suspition
admitted
to
the
Kings
presence
;
but
had
he
changed
his
habite
,
and
come
armed
,
he
had
beene
preuented
.
He
reioyceth
in
the
Kings
death
,
yet
he
was
no
heretique
,
as
Rome
cals
heresie
,
but
a
sonne
of
the
Pope
,
and
he
layeth
the
murther
to
Gods
charge
.
Regem
Deus
per
sacratum
virum
interfecit
:
the
whole
oration
is
extant
in
print
,
&
they
are
all
ashamed
of
it
,
so
full
it
is
both
of
folly
and
malice
.
Wee
may
not
doe
the
God
whom
we
worship
and
serue
,
that
vnthankefull
iniurie
,
to
omit
the
late
fearefull
example
of
his
iudgement
,
declared
vpon
a
Popish
conuenticle
assembled
in
a
priuate
meeting
to
an
hereticall
Sermon
;
they
are
blinde
that
see
not
the
hand
of
God
in
it
,
and
they
that
take
not
warning
by
it
to
auoyd
the
like
,
may
tempt
the
iustice
of
God
to
some
new
execution
,
for
he
hath
treasures
of
wrath
.
I
thinke
I
speake
the
charitable
thoughts
of
you
all
:
it
was
a
iudgement
much
to
be
deplored
in
respect
of
them
that
suffered
the
same
.
So
great
a
number
presently
,
either
broken
with
the
ruines
of
the
house
,
or
smothered
with
the
closenesse
of
their
owne
heapes
one
vpon
another
,
others
wounded
,
some
dead
found
,
some
fallen
into
madnesse
.
We
haue
cause
all
of
vs
to
lament
the
sudden
violent
death
of
so
many
,
of
whom
we
haue
cause
to
perswade
our selues
charitably
,
that
they
had
the
zeale
of
God
,
but
not
according
to
knowledge
,
and
that
they
were
made
beleeue
that
they
did
God
good
seruice
.
But
how
many
open
Churches
did
they
passe
by
,
how
many
learned
Preachers
might
they
haue
heard
at
that
time
,
from
whose
light
they
might
haue
borrowed
light
,
and
in
whom
they
might
haue
heard
Iesus
Christ
speaking
to
his
Church
,
and
declaring
the
way
of
saluation
:
they
forsooke
the
houses
of
God
to
retire
themselues
into
a
chamber
,
where
their
owne
weight
was
their
ruine
by
the
iust
hand
of
God
,
as
we
must
needes
confesse
;
for
his
workes
are
often
secret
,
but
alwaies
iust
.
Did
not
the
blinde
leade
the
blinde
,
and
both
fell
into
the
ditch
:
1
I
obserue
how
quickly
vpon
the
forbearance
of
the
law
,
the
Papists
doe
take
aduantage
to
congregate
themselues
into
assemblies
and
to
make
open
profession
of
their
opposition
to
vs
.
2.
How
readie
the
treacherous
Priests
,
who
haue
fallen
from
vs
by
Apostasie
are
to
confirme
the
Apostasie
of
such
as
are
gone
from
vs
,
to
tempt
others
not
established
.
3.
Another
speciall
obseruation
in
that
conuenticle
,
was
the
time
when
this
suddaine
destruction
came
vpon
Papists
,
it
was
by
their
new
computation
of
the
yeare
,
in
the
Gregorian
Calender
,
on
their
fift
day
of
Nouember
.
So
that
God
would
haue
them
tast
of
his
iustice
,
with
a
touch
and
remembrance
of
that
dismall
day
which
their
religion
had
dessigned
to
our
ruine
:
now
they
haue
their
fift
of
Nouember
as
well
as
we
,
but
with
so
mercifull
a
difference
on
our
part
,
so
iust
a
difference
on
their
part
,
that
when
they
shall
thinke
of
our
fift
of
Nouember
,
they
may
see
their
owne
hand
plotting
mischiefe
,
Gods
hand
detecting
,
and
defeating
it
,
and
their
fift
of
Nouember
will
acknowledge
,
no
hand
but
of
Almighty
God
,
in
the
whole
worke
of
their
destruction
.
Their
intendment
forged
in
hell
was
to
haue
wrought
vpward
to
blow
vp
all
;
this
execution
from
the
hand
of
God
wrought
downeward
in
the
fall
.
On
our
fift
of
Nouember
,
the
great
assembly
of
the
State
,
which
maintaine
true
Religions
was
aimed
at
.
On
their
fift
of
Nouember
,
a
priuate
Conuenticle
,
hereticall
changelings
,
and
such
as
haue
denied
the
faith
of
Christ
,
here
rightly
and
sincerely
taught
,
were
hit
.
And
as
their
day
intended
the
sodaine
death
of
some
of
their
owne
friends
,
to
make
those
whom
they
hated
more
sure
;
So
it
is
to
be
feared
that
some
of
our
owne
Protestants
,
somewhat
too
curious
to
pry
,
&
somewhit
too
daring
to
aduenture
into
the
tents
of
the
enemie
did
pay
deare
for
their
ouer
curious
diligence
in
ioyning
themselues
with
vnlawfull
assemblies
.
Vse
.
The
vse
of
those
fearefull
examples
of
Gods
iustice
,
vpon
those
that
forsake
the
true
Church
of
God
,
is
not
to
reioyce
in
their
destruction
.
But
secondly
,
to
remember
the
threatning
Word
of
our
Sauiour
,
Except
yee
repent
yee
shall
all
likewise
perish
.
For
God
wanteth
not
matter
of
iust
quarrell
against
the
best
of
vs
all
to
punish
vs
also
,
and
to
make
vs
examples
of
his
iust
vengeance
,
if
he
were
not
our
Father
,
louing
and
indulgent
toward
vs
for
Christs
sake
,
in
whom
he
loueth
and
spareth
,
and
forbeareth
vs
,
and
we
haue
no
other
way
to
keepe
him
a
father
,
but
by
our
true
repentance
of
our
sinnes
,
and
obedience
to
his
holy
Word
.
2.
It
is
a
warning
to
vs
,
seeing
he
that
we
pray
to
,
is
our
father
,
in
a
speciall
reference
to
all
the
sincere
professours
of
the
holy
truth
of
God
,
without
schisme
,
heresie
,
or
superstition
,
that
therefore
we
keepe
our selues
in
the
vnity
of
the
Church
,
not
forsaking
the
assemblies
of
our
brethren
,
whom
either
faction
or
superstition
hath
separated
from
vs
.
These
sinners
against
their
owne
soules
are
a
dangerous
societie
,
let
vs
haue
nothing
to
doe
with
them
in
their
hereticall
seperations
:
the
very
eye
vpon
them
may
bee
dangerous
:
for
these
are
the
windowes
of
the
body
,
&
Mors
intrat
per
fenestras
.
Dauids
Prayer
is
,
Auerie
oculos
meos
ne
videant
vanitatem
.
And
let
not
vs
say
,
aperiam
oculos
meos
vt
videam
.
If
we
take
hurt
by
looking
on
we
may
too
late
complaine
with
him
in
the
Poet
,
Cur
aliquid
vidi
?
Cur
noxia
lumina
feci
?
Is
it
not
safer
to
avoyd
poyson
,
then
to
drinke
it
in
vpon
confidence
of
our
antidote
?
3.
Let
the
name
of
our
Father
moue
a
compassion
in
vs
towards
our
brethren
staggering
in
Religion
,
to
confirme
them
;
fallen
from
vs
,
to
reduce
them
to
the
vnity
of
our
Church
:
this
partly
by
our
earnest
prayers
to
God
for
them
,
partly
by
our
wholesome
and
good
counsailes
giuen
to
them
,
partly
by
the
example
of
our
good
life
,
directing
them
when
they
shall
be
witnesses
of
our
conformity
in
life
,
with
the
doctrine
of
our
faith
,
may
be
happily
performed
with
much
more
ioy
then
we
can
take
in
the
ruine
and
destruction
of
them
,
though
they
be
a
generation
that
doth
not
set
their
hearts
aright
,
and
in
whose
sight
our
liues
are
nothing
pretious
.
Till
God
do
declare
them
his
enemies
,
let
vs
hope
and
iudge
the
best
of
them
;
but
the
time
shall
come
when
God
will
come
himselfe
to
purge
his
floore
,
and
to
diuide
betweene
the
Chaffe
and
the
Wheat
,
betweene
the
good
graine
,
&
the
tares
,
&
then
those
whom
God
shall
cast
off
as
his
enemies
,
the
communion
of
Saints
shall
know
them
,
and
they
shall
haue
warrant
to
reioyce
in
their
eternall
destruction
,
and
they
shall
haue
commandement
from
the
iudge
of
quicke
and
dead
to
triumph
ouer
them
.
Reioyce
ouer
her
thou
heauen
,
and
yee
holy
Apostles
and
Prophets
,
for
God
hath
auenged
you
on
her
.
Reue
18.20
.
And
in
the
next
Chapter
there
is
an
Halleluiah
sung
in
heauen
and
God
is
praised
for
the
destruction
of
Babylon
,
that
is
,
the
kingdome
of
Antichrist
.
Let
vs
with
praier
striue
with
God
so
long
as
we
liue
to
encrease
the
number
of
his
faithfull
ones
,
to
dilate
the
boundes
of
his
Church
and
to
adde
to
it
dayly
such
as
may
be
saued
with
vs
.
And
let
vs
with
patience
awaite
the
iustice
of
God
which
in
the
last
day
will
be
reuealed
when
the
sheepe
and
goats
shall
be
parted
,
and
when
God
shall
declare
both
with
whom
we
shall
reioyce
in
the
communion
of
his
Saints
,
and
ouer
whom
we
shall
triumph
in
the
Synagogue
of
Sathan
:
then
shall
the
glorie
of
God
both
wayes
delight
vs
,
and
we
shall
haue
our
desire
vpon
all
Gods
enemies
.
Which
art
in
heauen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
art
in
the
heauens
.
The
name
of
heauen
in
Scripture
is
giuen
at
large
to
all
that
space
that
is
aboue
the
earth
,
so
that
the
ayre
where
the
fowles
doe
flye
,
is
called
heauen
,
and
they
volatilia
coeli
:
the
planets
and
the
fixed
starres
are
heauenly
bodies
;
and
there
is
an
heauen
,
farre
aboue
all
heauens
,
to
which
Christ
is
said
to
be
exalted
.
We
comprehend
all
in
this
word
,
for
God
is
dwelling
in
them
all
.
Yet
we
must
take
heed
that
we
confine
not
our
God
to
any
certaine
place
,
for
he
is
infinite
,
and
incomprehensible
,
himselfe
telleth
vs
so
.
Ier.
23.24
.
Can
any
hide
himselfe
in
secret
places
that
I
shall
not
see
him
,
saith
the
Lord
;
doe
not
I
fill
heauen
and
earth
;
saith
the
Lord
?
Salomon
confesseth
when
he
had
built
God
an
house
at
Ierusalem
,
1.
Reg.
8.27
.
Behold
the
heauen
,
and
heauen
of
heauens
cannot
containe
thee
,
how
much
lesse
this
house
that
I
haue
builded
?
Else
what
comfort
had
we
to
pray
or
hope
to
bee
heard
if
we
did
not
beleeue
the
omnipresence
of
God
.
Iob.
22.12
.
Eliphaz
in
Iob
,
doth
dispute
this
point
,
Is
not
God
in
the
height
of
heauen
▪
and
behold
the
height
of
the
starres
how
high
they
are
.
13
And
thou
saist
,
how
doth
God
know
?
can
hee
iudge
through
the
darke
cloudes
?
14
Thicke
cloudes
are
a
courening
to
him
,
that
he
seeth
not
and
he
walketh
in
the
Circuite
of
heauen
.
These
are
grosse
and
carnall
opinions
of
God
,
that
his
high
habitation
in
heauen
doth
make
him
a
stranger
to
vs
and
our
wayes
,
or
maketh
our
prayers
imperssions
to
him
.
Am
I
a
God
at
hand
saith
the
Lord
,
and
not
a
God
farre
of
!
This
title
of
Gods
being
in
the
heauens
,
doth
not
clip
the
winges
of
his
presence
spread
and
dilated
ouer
all
the
world
.
Whither
shall
I
goe
from
thy
spirit
,
Psal.
139.7
.
or
whither
shall
I
fly
from
thy
presence
.
If
I
ascend
vp
into
heauen
,
thou
art
there
:
8
If
I
make
my
bed
in
hell
,
thou
art
there
&c.
We
must
therefore
search
the
reasons
why
God
,
Quest.
whose
presence
filleth
all
places
,
is
here
called
vpon
as
dwelling
in
the
heauens
.
He
is
said
to
be
in
the
heauens
in
respect
of
his
Maiestie
and
glory
,
Sol.
1.
1
Glory
.
for
as
the
throne
of
an
earthly
Prince
is
his
highest
place
of
greatnesse
and
glory
;
so
we
can
best
conceiue
God
in
his
glory
,
when
wee
cast
our selues
downe
before
him
,
sitting
vpon
his
throne
,
so
Christ
saith
,
Heauen
is
Gods
throne
,
and
the
earth
is
his
footstoole
.
Math.
5.34
.
So
Dauid
.
The
Lords
throne
is
in
Heauen
,
his
eyes
will
consider
,
Psal.
11.4
.
his
eye-liddes
will
try
the
children
of
men
.
This
teacheth
vs
to
come
before
God
in
our
praiers
,
with
all
humble
reuerence
&
feare
,
as
before
a
Prince
of
highest
glory
sitting
in
the
thron
where
he
iudgeth
right
.
They
forget
this
who
come
before
him
and
present
him
with
their
rude
and
vndigested
extemporall
euaporations
of
their
desires
,
daring
to
petition
the
highest
Maiestie
with
their
vnstudied
,
vnpremeditated
supplications
.
Salomon
presseth
this
consideration
thus
.
Eccles.
5.1
.
Reg
Bible
.
Be
not
rash
with
thy
mouth
,
and
let
not
thine
heart
be
hastie
to
vtter
any
thing
before
God
:
for
God
is
in
heauen
,
and
thou
vpon
earth
,
therefore
let
thy
words
be
few
.
If
the
Maiestie
of
earthly
Princes
do
make
thee
study
thy
petitions
,
and
take
counsaile
what
thou
shalt
desire
,
and
in
what
wordes
,
and
that
thou
weighest
euery
word
in
it
,
that
thou
maiest
giue
no
offence
,
doe
not
make
too
bold
with
God
,
who
though
he
be
thy
father
,
yet
is
he
an
heauenly
glorious
God
,
whose
seat
is
aboue
all
.
The
sweet
and
gracious
name
of
a
father
,
may
peraduenture
make
vs
too
bold
,
and
therefore
this
addition
of
Maiestie
is
put
to
it
,
to
temper
and
moderate
our
presumption
and
to
awe
vs
.
Omni
vidency
.
2.
This
mention
of
heauen
in
Gods
title
,
is
a
remonstrance
of
Gods
omni-videncie
,
for
hee
is
aboue
as
in
speculo
,
in
a
watch
tower
,
from
whence
hee
discerneth
all
that
is
done
all
the
world
ouer
.
So
Dauid
,
Out
of
heauen
did
the
Lord
behold
the
earth
,
Psal.
102.19
.
his
eye
is
ouer
all
the
world
.
Heb.
4.13
.
Neither
is
there
any
creature
that
is
not
manifest
in
his
sight
,
but
all
things
are
naked
and
opened
vnto
the
eyes
of
him
,
with
whom
we
haue
to
doe
.
The
Lord
is
in
his
holy
temple
.
Psal
4.
He
seeth
all
mens
hearts
,
and
discerneth
from
what
affections
their
praiers
are
breathed
forth
into
his
hearing
.
He
seeth
who
come
to
him
,
who
neglect
him
,
he
discerneth
what
it
is
that
bringes
to
him
,
whether
our
necessities
and
wants
only
,
or
our
loue
to
him
:
he
discerneth
what
vse
we
intend
to
make
of
his
gifts
,
if
we
preuaile
with
him
,
how
we
will
take
it
if
we
speed
not
in
our
suites
,
for
he
knoweth
all
our
thoughts
long
before
.
So
that
we
are
hereby
stirred
vp
to
a
further
conscience
of
reuerence
&
holy
deuotion
in
our
praiers
,
for
that
we
appeare
in
his
presence
,
whose
searching
doth
so
narrowly
suruey
vs
from
the
height
of
his
Sanctuary
.
Omnipotency
.
3.
This
mention
of
the
heauens
in
his
title
,
doth
expresse
the
high
power
of
God
,
for
what
doth
more
expresse
him
to
vs
in
fulnesse
of
omnipotency
,
then
this
high
throne
of
his
greatnesse
established
in
heauen
.
The
Heauens
declare
the
glory
of
God
,
Psal.
29.1
.
and
the
firmament
sheweth
his
handy-worke
.
This
addes
yet
more
to
our
feare
,
for
that
power
is
not
to
be
dallied
with
.
The
Lord
killeth
and
maketh
aliue
,
1.
Sam.
2
6.
hee
bringeth
downe
to
the
graue
,
and
bringeth
vp
.
By
strength
no
man
shall
preuaile
.
9.
Here
is
no
contesting
with
this
power
,
and
no
resisting
his
right
hand
:
our
father
which
art
in
the
heauens
.
Take
heed
that
the
presumption
on
the
name
of
Father
,
doe
not
dash
thee
against
the
rocke
of
his
power
:
for
,
There
is
no
rocke
like
our
God
.
1.
Sam.
2.2
.
Dauid
hath
secretly
directed
vs
herein
,
But
there
is
forgiuenesse
with
thee
,
Psal.
130
4.
that
thou
maist
be
feared
.
This
is
the
best
composition
of
the
heart
that
prayeth
to
God
,
to
loue
,
and
hope
,
and
beleeue
,
and
approach
,
and
sue
,
and
all
with
feare
,
for
feare
will
keepe
vs
within
boundes
,
that
we
offend
not
.
Now
that
we
haue
both
these
considerations
in
sight
together
in
this
compellation
of
our
father
in
heauen
,
we
haue
also
matter
of
faith
as
well
as
feare
.
There
be
two
doubtes
which
may
be
cast
in
prayer
,
which
are
both
remoued
in
this
title
,
and
our
faith
established
against
them
.
1.
That
of
the
Leper
.
Lord
if
thou
wilt
thou
canst
make
me
cleane
.
Math.
8.
He
confest
him
a
Lord
,
he
belieued
of
his
power
,
but
his
doubt
was
of
his
will
,
But
seeing
he
is
our
father
,
there
can
be
no
cause
of
that
doubt
.
2.
That
of
Israel
,
Psal
78.19
.
Can
God
furnish
a
table
in
the
wildernesse
?
here
is
doubt
of
the
power
of
God
,
and
this
is
cleared
when
we
confesse
that
our
father
is
in
heauen
.
For
his
being
in
heauen
which
we
here
confesse
,
is
not
a
bare
habitation
there
,
for
so
the
Angels
of
God
are
in
heauen
,
but
it
acknowledgeth
his
Creation
of
the
heauens
,
his
possession
of
them
,
his
dominion
ouer
them
,
the
heauens
are
his
imperiall
chamber
,
wherein
he
sitteth
as
supreme
Monarch
in
most
absolute
and
independent
omnipotenc
:
y
As
Dauid
;
He
hath
done
whatsoeuer
he
would
in
heauen
,
and
in
earth
,
and
in
all
deepe
places
.
There
be
two
great
hinderances
to
the
preuailance
of
our
praiers
.
1.
Nimia
trepidatio
,
when
we
are
too
much
cast
down
with
the
terrour
of
Diuine
Maiestie
,
that
is
healed
in
Our
father
.
2.
Nimia
oscitatio
,
when
we
beare
our selues
too
bouldly
vpon
the
confidence
of
his
fauour
,
and
that
is
quash
,
tif
we
consider
him
in
the
heauens
the
place
of
his
high
glorie
.
Holinesse
.
4
This
mention
of
heauens
doth
call
vs
to
the
consideration
of
the
holinesse
of
God
,
for
that
is
called
the
Lords
Sanctuarie
,
the
Sanctum
,
sanctorum
,
and
into
that
shall
enter
nothing
that
is
vncleane
.
Therefore
in
the
law
,
so
many
washings
and
clensings
were
in
vse
,
so
many
preparations
,
for
any
speciall
resort
to
God
,
&
the
people
called
vpon
to
sanctifie
themselues
;
for
God
that
openeth
his
hand
and
filleth
our
empty
vessels
,
as
the
pottes
at
the
marriage
in
Cana
,
to
the
brimme
,
will
not
powre
his
pure
graces
into
vncleane
vessels
.
And
hee
that
is
pure
and
holy
,
will
not
receiue
the
praiers
that
come
from
an
vncleane
and
pudled
spring
of
flesh
and
bloud
,
hee
that
poureth
on
the
house
of
Dauid
and
the
inhabitants
of
Ierusalem
,
the
spirit
of
supplications
,
poureth
also
the
spirit
of
grace
to
sanctifie
the
supplications
.
So
it
is
called
in
Zech.
the
Spirit
of
grace
and
supplications
.
And
Dauid
can
say
,
If
I
regard
wickednesse
in
my
heart
,
the
Lord
will
not
heare
me
.
Obserue
it
in
Saint
Iames
his
directions
.
Draw
nigh
to
God
,
and
hee
will
draw
nigh
to
you
:
Iam.
4.8
.
clense
your
hands
yee
sinners
,
and
purifie
your
hearts
you
double
minded
.
When
God
appeard
to
Moses
in
the
bush
,
and
Moses
was
approaching
to
him
,
he
heard
a
voyce
saying
to
him
.
Put
off
thy
shoes
from
thy
feete
,
Exod
3.5
.
for
the
place
whereon
thou
standest
is
holy
ground
.
There
is
no
Comming
then
to
God
without
holinesse
,
without
which
we
may
seeke
,
but
we
shall
neuer
see
the
face
of
God
.
5
This
mention
of
the
heauens
here
doth
put
vs
in
minde
of
the
wisedome
of
God
,
5
▪
Wisdome
.
who
of
nothing
raised
vp
that
glorious
frame
of
those
celestiall
habitations
,
that
high
Sanctuary
for
his
owne
dwelling
,
for
in
wisedome
he
hath
made
them
all
.
Which
teacheth
vs
to
beware
how
we
appeare
before
God
in
our
praiers
and
holy
deuotions
,
not
as
fooles
,
but
as
wise
.
Take
heed
to
thy
foote
when
thou
entrest
into
the
house
of
God
,
and
be
more
neare
to
heare
then
to
offer
the
sacrifice
of
fooles
.
They
that
pray
not
in
wisdome
,
doe
offer
to
God
the
sacrifice
of
fooles
.
And
Salomon
saith
,
God
hath
no
pleasure
in
fooles
.
Eccles.
5.4
.
There
is
no
folly
like
to
the
folly
that
is
vsed
in
prayer
and
deuotion
,
when
the
God
of
wisedome
hath
vs
in
his
eye
,
and
the
iealous
God
who
is
tender
of
his
worship
discerneth
;
that
he
is
slighted
.
That
is
one
of
the
sinnes
of
our
time
,
a
foolish
worship
,
without
consideration
,
care
or
reuerence
,
which
turneth
our
praiers
into
sinne
.
Hath
God
any
pleasure
in
the
set
words
of
a
solemne
seruice
!
Did
he
not
blame
his
owne
people
.
Populus
hic
honorat
me
labijs
suis
.
Dauid
admonisheth
to
sing
praises
to
God
with
vnderstanding
.
It
asketh
a
great
deale
of
spirituall
wisedome
to
addresse
our
suites
to
the
Court
of
heauen
,
where
the
highest
King
of
glory
doth
wisely
,
consider
all
the
sonnes
of
men
,
and
beholds
with
what
descretion
and
wisedome
they
come
before
him
.
Take
heed
therefore
that
thou
forget
not
our
Father
to
be
in
heauen
.
6
Celsitude
.
Heauen
is
mentioned
for
the
height
of
Gods
sanctuarie
,
for
God
is
in
excelsis
which
teacheth
vs
in
praier
to
sublime
our
soules
from
the
earth
and
earthly
things
,
to
an
holy
eleuation
:
thereto
agree
those
outward
formes
of
lifting
vp
the
eyes
in
prayer
.
I
lifted
vp
mine
eyes
to
the
hills
,
from
whence
my
help
commeth
.
Our
helpe
is
in
the
name
of
the
Lord
,
who
hath
made
heauen
and
earth
.
And
let
the
lifting
vp
of
mine
hands
be
an
euening
sacrifice
.
Sursum
corda
.
It
is
the
voice
of
the
Church
,
Our
Conuersation
is
in
heauen
;
and
it
is
the
Apostles
counsaile
.
If
ye
be
risen
with
Christ
seeke
the
things
which
are
aboue
,
and
not
the
things
which
are
below
,
where
Christ
sitteth
at
the
right
hand
of
God
.
O
that
I
had
the
winges
of
a
Doue
,
the
wings
of
an
Eagle
,
rather
to
fly
high
,
there
is
the
Carcase
,
and
thither
the
Eagles
resort
.
Our
earthly
Parents
giue
good
things
to
vs
,
but
they
haue
them
from
hence
,
the
bread
,
the
fish
,
the
necessaries
of
life
.
Sometimes
earthly
Parents
proue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
our
heauenly
father
is
one
,
whose
compassion
falles
not
,
when
my
father
and
mother
forsaketh
me
,
the
Lord
taketh
me
vp
.
Doubtlesse
thou
art
our
father
,
though
Abraham
knowes
not
,
though
Israel
be
ignorant
of
vs
.
Earthly
Parents
see
vs
sicke
,
and
in
prison
,
and
in
disgrace
,
and
in
want
,
they
can
sit
downe
and
droppe
their
teares
,
and
viz
their
groanes
with
ours
,
but
there
is
no
helpe
in
them
;
they
may
be
parted
from
vs
by
death
,
but
our
heauenly
father
shall
endure
for
euer
,
his
yeares
change
not
,
he
looked
down
from
the
height
of
his
sanctuarie
:
From
heauen
did
the
Lord
behold
the
earth
:
Psal.
102.19.20
.
to
heare
the
groaning
of
the
prisoners
,
to
loose
those
that
are
appointed
to
death
.
7
The
mention
of
heauen
added
to
the
title
of
our
Father
,
doth
put
vs
in
minde
of
his
goodnesse
,
7.
Goodnesse
.
for
hee
dwelleth
in
that
place
from
which
euery
good
giuing
,
and
euery
perfect
gift
doth
proceed
.
From
whence
also
we
are
directed
in
our
Prayers
not
to
aske
of
this
Father
,
that
is
,
nothing
but
good
and
perfect
gifts
.
In
temporall
benefits
,
we
must
still
haue
an
eye
to
the
true
vse
of
them
,
to
make
them
serue
for
spirituall
and
heauenly
vses
.
One
thing
haue
I
desired
of
the
Lord
that
I
will
seeke
after
,
Psal
27.4
.
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
.
Let
our
eye
be
vpon
the
inheritance
and
the
birth-right
,
and
for
things
temporal
,
so
far
as
they
may
be
adjumenta
or
oramenta
to
vs
to
aduance
this
final
desire
of
the
kingdome
of
God
;
so
farre
let
vs
desire
and
seeke
and
vse
them
.
Who
will
petition
a
King
,
for
beades
and
babies
,
and
such
trifling
things
:
feare
nto
little
flock
,
it
is
your
fathers
pleasure
to
giue
you
a
Kingdome
.
Let
our
wisedome
seeke
it
where
it
is
to
be
found
,
in
heauen
,
where
Iesus
Christ
sitteth
at
the
right
hand
of
his
father
,
and
maketh
intercession
for
vs
.
Why
should
we
aske
stones
,
where
we
may
haue
bread
for
asking
:
bread
of
the
finest
wheat
flower
:
Manna
,
Angels
bread
:
8
Our
own
home
.
8
The
name
of
our
father
in
the
heauens
,
doth
put
vs
in
minde
of
the
country
which
we
seeke
,
for
we
are
but
Pilgrimes
and
strangers
,
and
we
haue
no
abiding
City
here
,
we
are
but
soiourners
as
all
our
fathers
were
.
2
Cor.
5.1
.
But
we
know
that
if
our
earthly
house
of
this
tabernacle
were
dissolued
,
wee
haue
a
building
not
made
with
hands
,
but
eternall
in
the
heauens
.
2
For
in
this
we
groane
earnestly
,
desiring
to
be
cloathed
vpon
,
4
with
our
house
which
is
from
heauen
.
—
that
mortalitie
might
be
swallowed
vp
of
life
▪
for
6
Whilest
we
art
at
home
in
the
body
,
we
are
absent
from
the
Lord
.
8
We
are
confident
and
willing
to
be
absent
from
the
body
,
and
to
be
present
with
the
Lord
.
We
sit
here
weeping
by
the
riuers
of
Babel
,
If
I
forget
thee
O
Ierusalem
,
&c.
Returne
to
thy
rest
O
my
soule
.
Studie
those
heauens
,
search
and
finde
out
the
way
to
them
:
there
is
one
that
is
gone
before
to
prepare
a
place
there
for
vs
,
in
the
many
Mansions
of
his
Fathers
house
,
and
as
the
Church
sweetely
Hymneth
.
Heb.
10
20.
He
hath
opened
the
Kingdome
of
heauen
to
all
beleeuers
:
by
a
new
and
liuing
way
which
hee
hath
Consecrated
for
vs
,
through
the
vaile
,
that
is
to
say
,
his
flesh
:
Conducting
vs
to
Mount
Sion
,
the
City
of
the
liuing
God
,
Heb.
17.
●2
.
the
heauenly
Ierusalem
,
and
to
an
innumerable
companie
of
Angels
.
To
the
generall
assembly
,
and
Church
of
the
first
borne
,
which
are
written
in
heauen
,
and
to
God
the
iudge
of
all
,
and
to
the
spirits
of
iust
men
made
perfect
:
And
to
Iesus
the
Mediatour
of
the
new
Couenant
,
and
to
the
bloud
of
sprinckling
,
that
speaketh
better
things
then
the
bloud
of
Abel
.
2.
The
Petitions
.
These
are
of
two
sorts
,
for
some
doe
concerne
the
glorie
of
God
,
and
our
spirituall
and
eternall
good
:
the
rest
haue
reference
to
this
life
and
the
good
thereof
.
It
is
necessary
that
we
be
directed
by
our
Sauiour
,
both
in
the
matter
,
what
we
may
aske
,
and
in
the
order
,
where
and
at
what
we
must
begin
,
there
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
we
put
that
out
of
the
proper
place
,
wee
may
disorder
our
praiers
,
and
speed
the
worse
.
Therefore
our
first
petition
here
is
.
Hallowed
be
thy
name
.
Which
wholly
is
directed
to
Gods
glory
,
for
that
is
first
to
be
desired
and
sought
of
vs
.
In
the
handling
of
which
words
,
-
1
We
must
search
what
is
here
meant
by
the
name
of
God
?
-
2
What
it
is
to
Hallow
this
name
?
-
3
Who
must
doe
this
?
-
4
Why
we
doe
aske
this
of
God
?
-
5
Why
we
make
this
our
first
petition
?
-
6
What
dueties
depend
vpon
this
?
1.
What
is
meant
by
the
Name
of
God
.
Names
were
giuen
to
Persons
,
to
Creatures
,
and
things
of
old
for
distinction
sake
,
to
distinguish
one
from
another
,
and
that
application
,
by
which
euery
thing
is
called
,
is
the
name
thereof
.
Therefore
God
appointed
the
Creatures
,
which
he
had
put
vnder
the
Dominion
of
Adam
,
to
take
their
names
from
him
.
And
whatsoeuer
Adam
called
euery
Creature
,
that
was
the
name
thereof
.
Gen.
12
19.
But
God
hauing
none
greater
then
himselfe
,
gaue
himselfe
his
names
,
by
which
he
made
himselfe
known
to
the
sonnes
of
men
,
and
therefore
Moses
desirous
to
know
the
name
of
God
,
demanded
it
of
himselfe
.
Exod.
3
14.
And
God
called
himselfe
,
I
am
that
I
am
:
and
bad
him
say
.
I
AM
hath
sent
thee
.
Which
great
name
of
Iehovah
doth
expresse
him
.
1
Eternall
in
his
owne
selfe-being
,
altogether
independent
:
Heb
13.8
.
Yesterday
,
that
is
,
from
euerlasting
,
to
day
,
that
is
for
the
present
,
and
the
same
for
euer
,
that
is
both
so
long
as
time
is
,
and
eternally
after
time
is
no
more
.
Reu.
1.8
.
Which
was
,
which
is
,
and
which
is
to
come
.
2
It
sheweth
the
omnipotent
production
,
and
denuation
,
of
all
existences
from
him
,
as
the
Apostle
saith
:
Of
him
,
Rom.
11.36
.
and
in
him
,
and
by
him
are
all
things
.
3
It
sheweth
his
wise
and
powerfull
prouidence
in
the
gubernation
and
preseruation
of
all
things
,
for
seeing
the
omnipotent
hand
of
creation
hath
extracted
all
things
out
of
nothing
,
how
easily
could
they
be
againe
resolued
into
nothing
,
if
the
faithfull
Creator
were
not
the
wise
and
potent
supporter
of
this
creation
.
Sometimes
,
he
is
called
El
,
the
strong
God
.
Sometimes
Elohim
:
Godds
in
the
plurall
,
to
expresse
the
Trinity
of
persons
.
And
so
the
Preacher
vseth
the
plurall
,
Remember
thy
Creators
in
the
daies
of
thy
youth
:
first
the
Father
,
Eclesi
.
12.1
.
Sonne
and
holy
Ghost
.
Adonai
,
is
a
proper
name
to
God
,
in
respect
of
his
Dominion
and
absolute
Soueraignty
,
ouer
all
the
works
of
his
hands
.
I
cannot
blame
the
tendernesse
of
the
Iewes
,
whom
the
zeale
of
this
glorious
name
of
God
,
restrained
from
taking
it
in
their
mouthes
,
or
pronouncing
it
,
but
vpon
great
occasion
,
for
they
were
afraid
of
the
terrour
of
that
Commandement
which
saith
,
The
Lord
will
not
hold
him
guiltlesse
that
taketh
his
name
in
vaine
.
And
superstition
in
that
kinde
,
doth
come
nearer
the
virtue
,
then
profanenesse
doth
.
But
neither
that
law
,
nor
this
praier
doth
prouide
for
the
honour
either
of
so
many
letters
written
,
or
such
a
word
sounded
by
the
tongue
.
But
as
we
vse
to
say
,
that
man
hath
a
good
name
,
who
hath
a
good
estimation
,
of
whom
report
speaketh
well
.
So
by
the
name
of
God
in
this
place
,
I
vnderstand
the
estimation
,
and
good
opinion
,
and
regard
,
and
honour
of
God
.
And
so
I
vnderstand
our
Sauiours
praier
to
the
Father
.
Father
glorifie
thy
name
.
To
whom
the
Father
answered
.
I
haue
both
glorified
it
,
and
will
glorifie
it
againe
.
Ioh
12
28.
His
desire
is
,
that
God
would
reueale
his
glory
so
to
men
,
that
his
name
may
be
great
and
glorious
in
the
world
.
God
is
very
carefull
of
this
,
for
the
spreading
of
his
name
in
the
world
,
for
he
told
Moses
,
and
bad
him
say
Exod.
9.16
.
In
very
deed
for
this
cause
haue
I
raised
thee
vp
,
to
shew
in
thee
my
power
,
that
my
name
may
be
declared
throughout
all
the
earth
.
Deut
28.58
.
To
this
end
,
God
doth
exact
obedience
to
his
law
,
That
thou
maiest
feare
this
glorious
and
fearefull
name
,
The
Lord
thy
God
.
David
.
Psal.
8.1
.
O
Lord
,
our
Lord
,
how
excellent
is
thy
name
in
all
the
earth
:
who
hast
set
thy
glory
aboue
the
Heauens
?
The
name
of
God
is
also
taken
for
the
holy
attributes
of
God
his
wisedome
,
and
power
,
and
holinesse
,
and
goodnesse
,
and
eternity
,
or
whatsoeuer
may
honour
him
,
euen
as
the
Apostle
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
for
this
,
God
hath
that
glorious
name
,
and
is
so
farre
aduanced
aboue
all
things
,
insomuch
as
our
Helpe
standeth
in
the
name
of
the
Lord
,
who
hath
made
heauen
and
earth
.
Psal.
20.1
.
And
so
it
is
said
by
way
of
benediction
.
The
name
of
the
God
of
Iacob
defend
thee
.
Psal.
75.9
.
And
it
is
vsed
in
our
praiers
by
way
of
Mediation
,
Helpe
vs
O
God
of
our
saluation
for
the
glory
of
thy
name
,
and
deliuer
vs
,
and
purge
away
our
sinnes
for
thy
names
sake
.
You
see
cause
from
hence
,
that
care
be
taken
of
the
name
of
the
Lord
,
you
heare
what
his
name
is
,
not
only
his
titles
by
which
he
is
known
,
but
his
glory
in
all
his
due
attributes
.
2.
What
is
it
to
Hallow
this
name
?
Psal.
111.5
.
It
is
nomen
sanctum
already
.
So
Dauid
.
Holy
and
reuerent
is
his
name
,
and
our
praier
is
,
that
it
may
be
Sanctificatum
,
that
is
,
so
declared
and
reuealed
and
so
accepted
,
and
confest
.
Holinesse
to
the
Lord
:
it
is
his
due
.
Any
thing
is
then
sayd
to
be
sanctified
,
when
it
is
vindicate
,
and
seperate
from
common
vse
,
to
a
speciall
and
reuerend
regard
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quisi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
separate
from
all
earthinesse
,
and
carnalitie
.
1
From
obliuion
:
the
name
of
God
must
neuer
be
forgotten
of
vs
,
as
the
Church
protesteth
,
Isay
26.8
.
The
desire
of
our
soule
is
to
thy
name
,
and
to
the
remembrance
of
thee
.
2
From
Contempt
:
When
the
name
of
God
is
remembred
to
be
honoured
,
and
confest
,
and
praised
,
and
sworne
by
,
vpon
iust
occasion
;
the
temple
at
Ierusalem
was
built
to
the
name
of
God
,
and
God
put
his
name
there
,
and
thither
the
Tribes
went
vp
to
giue
thankes
to
the
name
of
the
Lord
.
Psal.
122.4
.
3
From
prophanation
,
either
by
Blasphemy
,
which
is
the
highest
degree
of
abuse
of
the
name
of
God
:
or
by
any
other
pollution
of
that
holy
name
.
Blasphemie
is
either
as
Aug.
-
in
lingua
-
in
vita
.
1.
In
lingua
.
1
When
any
thing
is
vnworthily
attributed
to
God
,
that
becommeth
not
his
holinesse
,
or
wisedome
,
or
power
,
or
goodnesse
,
&c.
2
When
any
thing
is
wholly
derogated
from
God
,
which
belongeth
to
any
of
these
.
3
When
any
Creature
is
ioyned
with
God
in
the
participation
of
his
incommunicable
properties
.
2.
In
vita
.
When
our
conuersation
doth
not
maintaine
due
correspondence
with
the
honour
of
God
,
whose
name
we
professe
,
and
whose
obedience
we
pretend
.
Againe
,
Euery
pollution
of
the
name
of
God
,
by
vaine
and
idle
mention
thereof
,
without
feare
and
reuerence
,
is
an
vnhallowing
of
this
name
to
Gods
dishonour
.
So
then
:
Hallowed
be
thy
name
is
,
let
thy
glory
bee
declared
and
confest
,
according
to
the
excellent
greatnesse
,
and
goodnesse
of
it
,
with
all
reuerence
,
and
feare
;
let
it
neither
be
forgotten
,
nor
despised
,
nor
prophaned
by
any
the
greatest
or
least
pollution
that
may
be
.
3.
Who
must
doe
this
?
1
Christ
said
to
his
Father
:
Father
glorifie
thy
name
:
he
answereth
as
you
haue
heard
,
I
haue
both
glorified
it
,
and
will
glorifie
it
againe
.
Yet
I
dare
not
leaue
out
this
desire
in
this
petition
,
but
that
we
may
beseech
God
,
that
his
name
may
be
hallowed
by
himselfe
.
Ioh.
17.1
.
2
Christ
praieth
,
Father
glorifie
thy
Sonne
,
that
thy
Sonne
also
may
glorifie
thee
.
Neither
dare
I
exclude
this
in
our
petition
,
but
that
we
may
pray
,
that
the
name
of
God
may
be
hallowed
by
the
Sonne
of
God
,
who
best
knoweth
how
to
doe
it
.
3
The
glorious
Angels
and
Archangels
,
Cherubins
and
Seraphins
,
continually
doe
cry
,
Holy
,
holy
,
holy
,
Lord
God
of
Saboath
,
as
our
Church
Hymneth
.
I
dare
not
exclude
them
in
our
petition
.
Let
my
name
be
hallowed
by
the
celestial
armies
,
they
are
the
Churches
Sicut
,
in
the
third
petition
.
Sicut
in
Coelo
&
in
terrâ
.
4
We
read
that
the
seperate
soules
of
Gods
Saints
,
do
not
cease
night
and
day
praising
the
name
of
God
,
and
hallowing
it
with
their
deuotions
:
I
take
in
them
also
into
this
petition
;
let
the
Saints
in
glory
hallow
thy
name
.
5
We
finde
that
the
Celestiall
bodies
,
the
Sunne
,
the
Moone
,
the
Starres
,
the
sublimary
creatures
,
all
in
their
kindes
,
declare
the
glorie
of
God
and
make
his
name
glorious
,
therefore
I
will
not
leaue
out
them
,
let
the
name
of
God
be
hallowed
also
in
them
,
let
all
they
that
serue
him
,
testifie
of
him
.
It
is
not
,
Sanctificatu
:
or
Sanctificent
illi
,
or
Sanctificemus
nos
,
but
it
is
Sanctificetur
,
and
therefore
let
all
things
that
haue
a
being
doe
God
right
in
this
.
6
But
I
confesse
,
as
this
praier
is
put
by
our
Sauiour
into
our
mouthes
,
it
concerneth
vs
to
desire
of
God
that
especially
we
may
hallow
the
name
of
God
.
For
the
name
of
God
shall
neuer
suffer
from
himselfe
or
from
his
Sonne
,
or
from
his
heauenly
armies
,
or
his
ther
Celestiall
bodies
,
or
Terrestiall
creatures
,
all
the
danger
of
his
holy
name
is
from
vs
.
We
sinfull
men
,
and
women
doe
often
thinke
,
often
speake
vnreuerently
of
Gods
name
,
we
be
the
swearers
,
and
lyers
,
and
blasphemers
and
prophane
persons
that
blemish
the
holy
glorie
of
Gods
name
,
so
that
we
had
need
especially
to
regard
our selues
in
this
suite
.
Sanctificetur
à
nobis
nomen
tuum
.
So
Saint
Cyprianus
,
Petimus
a
Deo
,
vt
nomen
ejus
sanctificetur
in
nobis
.
Decronian
domini
.
And
herein
wee
honour
God
,
desiring
to
be
the
vessels
of
his
praise
,
the
organs
and
instruments
of
his
glory
here
on
earth
.
Yet
let
no
man
thinke
that
any
thing
can
be
added
from
vs
to
the
holinesse
of
Gods
name
,
onely
we
pray
that
his
name
which
is
holy
in
it selfe
,
may
be
so
both
conceiued
in
our
hearts
;
and
expressed
in
our
embra'd
profession
,
and
confession
,
of
his
name
to
be
so
,
and
that
nothing
may
come
from
vs
to
blemish
and
indignifie
it
.
4.
Why
doe
we
aske
this
of
God
?
The
reason
is
in
sight
,
Holinesse
is
the
Lords
,
none
can
giue
the
holy
spirit
of
Sanctification
,
but
God
only
.
None
can
hallow
or
sanctifie
,
but
they
who
are
holy
,
prophane
persons
and
Diuels
may
glorifie
God
,
but
they
cannot
sanctifie
him
.
God
will
be
glorified
,
euen
of
his
enemies
,
whether
they
will
or
no
,
but
sanctified
hee
cannot
be
,
saue
onely
of
such
as
are
first
made
holy
.
Isay
.
6.3
.
The
Seraphins
in
the
Prophet
I
say
,
cry
one
to
another
,
Holy
,
holy
,
holy
is
the
Lord
God
of
hoastes
,
the
whole
earth
is
full
of
thy
glory
.
Reu.
4.8
.
And
the
foure
beasts
in
the
Reuelation
,
rest
not
night
and
day
,
saying
,
Holy
,
holy
,
holy
Lord
God
Almighty
,
which
was
and
is
,
and
is
to
come
.
Vpon
Aarons
brestplate
,
Holinesse
to
the
Lord
.
Therefore
we
must
resort
to
the
fountaine
of
Holinesse
,
for
the
grace
of
sanctification
,
that
he
may
first
sanctifie
vs
,
that
we
may
be
made
able
to
sanctifie
his
name
.
We
aske
this
of
God
1
For
it
owne
sake
,
because
the
worke
of
hallowing
the
name
of
God
,
is
a
good
worke
in
it selfe
.
So
Dauid
.
It
is
a
good
thing
to
giue
thankes
to
the
Lord
.
Psal
92.1
.
And
this
beginneth
prayer
best
,
to
glorifie
God
,
for
his
fauours
already
bestowed
,
for
his
owne
goodnesse
;
which
we
performe
when
we
say
,
Hallowed
be
thy
name
:
This
is
the
Confession
of
praise
to
his
name
,
these
be
the
calues
of
our
lippes
,
Sacrum
Iustitiae
.
2.
We
aske
this
of
God
for
our
owne
sakes
,
for
seeing
none
can
hallow
the
name
of
God
,
but
they
that
are
holy
,
wee
doe
herein
begge
our
owne
holinesse
of
God
,
both
holinesse
in
our
vnderstandings
to
know
God
,
and
holinesse
in
our
affections
to
loue
him
,
and
holinesse
of
life
to
serue
him
,
and
holinesse
of
perseuerance
to
hold
out
herein
to
the
end
.
3
We
aske
this
of
God
by
way
of
confession
of
our
owne
impotencie
,
for
when
we
desire
him
,
that
his
name
may
be
hallowed
by
vs
,
we
confesse
to
him
,
that
without
him
,
we
are
notable
,
to
doe
him
that
seruice
,
for
it
is
not
in
man
to
order
his
owne
wayes
,
and
without
him
we
can
do
nothing
,
we
confesse
that
he
worketh
all
good
in
vs
,
therefore
we
goe
forth
in
the
strength
of
the
Lord
,
and
make
mention
of
his
righteousnesse
only
,
indeed
the
holinesse
that
we
should
giue
to
the
name
of
God
,
except
wee
had
it
from
him
,
would
not
honour
him
.
4
We
aske
it
of
him
,
to
declare
our
loue
to
him
,
for
seeing
he
is
our
Father
,
as
we
invocate
him
,
it
is
a
debt
that
sonnes
owe
to
their
Parents
,
to
perpetuate
their
names
vpon
earth
,
and
this
filiall
regard
of
his
fatherly
prouidence
,
we
expresse
in
desiring
the
glory
of
his
name
.
5
We
aske
it
of
him
,
for
their
sakes
that
belong
to
him
,
that
God
declaring
the
glorious
holinesse
of
his
name
,
men
may
trust
in
him
:
for
so
Dauid
.
They
that
know
thy
name
,
will
trust
in
thee
,
So
that
this
maketh
way
for
the
following
petitions
.
5.
Why
we
make
this
our
first
petition
.
In
respect
of
our
dutie
,
for
wee
were
created
to
this
end
,
that
God
might
be
glorified
in
our
bodies
and
soules
,
and
to
this
we
were
also
redeemed
,
therefore
Gods
part
in
vs
,
is
our
best
part
,
and
his
glory
our
cheifest
good
.
And
the
truth
is
,
that
,
except
Gods
name
be
hallowed
in
all
that
we
say
,
or
thinke
,
or
doe
,
Nihil
rite
perficitur
.
His
name
is
put
vpon
vs
,
in
our
Baptisme
,
In
nomine
patris
et
filij
&c.
His
name
is
in
the
house
of
his
worship
,
our
meetings
are
in
his
name
,
the
prayers
of
the
Church
addressed
to
his
name
,
the
word
which
wee
heare
is
reuelatio
nominis
ejus
.
the
Sacraments
we
receiue
is
recordatio
nominis
ejus
,
the
Psalmes
we
sing
,
to
his
name
.
2
In
respect
of
our
owne
good
,
for
our
helpe
standeth
in
the
name
of
God
,
his
name
is
a
strong
fortresse
,
to
them
that
trust
in
him
,
and
so
long
as
we
haue
that
name
to
friend
,
we
haue
a
strong
cittie
of
refuge
to
fly
to
,
in
all
our
vexations
,
an
hiding
place
in
a
storme
,
therefore
the
foundation
of
our
safety
and
the
beginning
our
felicitie
driueth
it selfe
from
the
name
of
the
God
of
our
health
and
saluation
.
We
must
therefore
seeke
the
sanctification
thereof
first
.
3
In
respect
of
all
the
following
petitions
,
for
except
the
name
of
God
haue
the
due
honour
,
there
can
be
no
hope
either
of
his
kingdome
,
that
that
may
come
,
or
of
his
will
,
that
it
may
be
performed
of
vs
,
&c.
This
is
Caput
votorum
,
and
whatsouer
we
begge
of
God
in
all
our
other
petitions
,
if
it
all
aime
not
at
the
hallowing
of
the
name
,
our
prayers
bee
turned
into
sinne
.
It
is
enough
,
in
the
second
table
of
the
Law
,
to
loue
our
neighbours
as
our selues
,
but
this
is
angusta
dilectio
,
and
will
not
straine
to
the
extent
of
the
first
Commandement
,
for
we
must
loue
God
more
then
our selues
,
wee
must
lay
down
all
naturall
,
morall
,
humane
respectes
,
and
stoope
them
to
this
first
care
of
the
sanctification
of
Gods
name
.
Exod.
32.32
.
Rather
then
that
should
suffer
Moses
cryes
,
dele
me
delibro
quem
scripsisti
.
Rom.
9.3
.
So
Saint
Paul
.
I
could
wish
my selfe
accursed
from
Christ
,
for
my
brethren
,
my
kinsmen
,
according
to
the
flesh
.
Both
of
these
holy
men
saw
how
much
the
name
of
God
suffered
in
the
Apstoasie
of
their
brethren
from
God
,
and
for
the
repaire
of
Gods
glory
in
them
,
and
the
hallowing
of
Gods
,
they
could
haue
beene
content
to
haue
parted
with
their
glory
and
saluation
,
in
pietie
to
God
,
in
charity
to
their
brethren
.
And
surely
if
the
name
of
God
might
be
glorified
in
our
perdition
,
wee
should
rather
desire
the
glory
of
that
name
,
then
the
eternall
saluation
of
our
soules
,
for
better
all
the
world
,
the
whole
creature
perished
then
that
the
glorious
name
of
God
should
be
vnhallowed
.
And
this
desire
in
vs
cannot
hinder
our
saluation
,
rather
it
aduanceth
it
,
for
it
is
impossible
that
the
soule
which
hath
those
holy
desires
should
perish
.
6.
What
duties
depend
vpon
this
petition
.
2
We
are
admonished
hereby
,
to
seeke
the
true
knowledge
of
God
,
for
wee
cannot
honour
him
before
we
know
him
,
and
the
more
we
know
him
,
the
more
will
his
holy
name
be
deare
to
vs
.
As
Dauid
saith
,
They
that
know
thy
name
will
put
their
trust
in
thee
.
We
are
borne
with
a
small
glimpse
of
this
knowledge
naturally
,
which
we
haue
from
the
light
of
the
law
of
God
written
in
our
hearts
,
but
these
be
so
obscure
notions
,
that
if
we
haue
not
farther
helpe
to
put
God
more
in
our
sight
,
we
may
faile
of
that
life
eternall
,
which
is
in
the
knowledge
of
him
.
For
though
the
light
of
nature
doth
reueale
to
vs
one
one
God
:
yet
it
is
not
cleare
enough
,
to
shew
vs
that
God
in
three
distinct
persons
,
&
it
serueth
not
to
reueale
to
vs
,
the
Mediatour
betweene
God
and
man
,
Iesus
Christ
.
Therfore
to
accomplish
our
knowledge
of
this
God
,
whose
name
must
be
hallowed
by
vs
,
wee
must
vse
the
meanes
appointed
by
God
,
which
are
of
two
sorts
.
1.
Outward
.
2.
Inward
.
1
For
the
outward
meanes
,
God
hath
opened
to
vs
two
bookes
.
1.
The
booke
of
his
creatures
.
2
The
written
booke
of
his
Word
.
And
they
that
studie
both
these
,
shal
see
the
name
of
God
so
texted
in
them
,
that
he
that
runneth
may
read
.
For
the
booke
of
Gods
creatures
that
we
are
stirred
vp
to
study
in
the
Psalme
for
the
Sabbath
,
there
is
no
such
delight
as
that
studie
;
Psal.
32.4
.
for
,
Dauid
saith
,
For
thou
Lord
hast
made
me
glad
through
thy
worke
:
I
will
triumph
in
the
operation
of
thy
hands
.
O
Lord
how
great
are
thy
workes
,
&c.
These
workes
of
God
declare
his
name
to
vs
;
when
Dauid
entred
into
consideration
of
them
,
1
Gloria
.
he
saith
.
O
Lord
our
Lord
,
Psal.
8.1
how
excellent
is
thy
name
in
all
the
earth
,
who
hast
set
thy
glory
aboue
the
heauens
?
When
I
consider
the
heauens
the
worke
of
thy
fingers
,
the
Moone
and
the
Starres
which
thou
hast
ordained
.
Then
he
descendeth
to
the
Creation
of
man
,
and
the
dominion
that
God
gaue
him
ouer
his
other
workes
.
And
applieth
it
all
to
the
glory
of
the
Creatour
;
so
that
the
consideration
of
the
Creature
,
doth
reueale
to
vs
the
glory
of
the
Creatour
.
2
They
declare
the
wisedome
of
their
maker
.
O
Lord
how
manifold
are
thy
workes
,
2
Wisdome
.
Psal.
104.24
.
in
wisedome
hast
thou
made
them
all
,
the
earth
is
full
of
thy
riches
,
So
is
this
great
and
wide
Sea
.
25.
He
hath
declared
his
greatnes
in
the
compleate
perfection
of
his
worke
,
3
Greatnesse
.
for
so
Moses
saith
.
Because
I
will
publish
the
name
of
the
Lord
:
ascribe
ye
greatnesse
vnto
our
God
.
Deut.
32.3.4
.
Hee
is
the
rocke
:
his
worke
is
perfect
.
Dauid
is
full
in
this
point
,
concerning
the
declaration
of
Gods
name
in
his
Creatures
,
for
when
hee
had
brought
in
his
prouisions
,
4
Power
.
for
the
building
of
the
Temple
which
was
to
be
performed
by
Salomon
his
sonne
,
he
deuoted
them
to
that
vse
in
the
presence
of
all
the
people
and
there
he
blessed
the
Lord
,
before
all
the
congregation
,
saying
.
2
Chron.
29.20
&c.
Blessed
be
thou
Lord
God
of
Israel
our
father
,
for
euer
and
euer
.
Thine
O
Lord
is
the
greatnesse
,
and
the
power
,
and
glory
,
and
the
victory
,
and
the
Maiestie
,
for
all
that
is
in
the
heauen
and
earth
is
thine
,
thine
is
the
kingdome
O
Lord
,
and
thou
art
exalted
as
head
aboue
all
.
Now
therefore
O
God
we
thanke
thee
,
and
praise
thy
glorious
name
.
Here
is
the
very
close
and
conclusion
of
the
Lords
prayer
,
Quia
tuum
est
regnum
,
potentia
&
gloria
.
5
When
we
consider
where
God
hath
bestowed
all
this
riches
of
his
fauour
&
holy
loue
,
euen
vpon
man
,
5.
Goodnesse
.
this
addeth
to
the
honour
of
his
name
,
for
what
is
man
that
thou
art
so
mindful
of
him
:
Psal.
8.4
.
the
Prophets
word
is
Patheticall
and
maketh
the
fauour
more
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
that
signifieth
what
is
sorrowfull
and
miserable
man
,
The
same
word
he
vseth
in
another
place
,
Put
them
in
feare
O
Lord
,
that
the
nations
,
Psal.
3.20
.
may
know
themselues
to
be
but
Aenosh
.
that
is
;
sorry
men
,
incurably
sicke
.
It
is
a
sweete
entertainment
of
our
lonely
priuatnesse
,
when
either
we
sit
at
home
,
or
ly
in
our
beds
,
or
walke
abroad
,
it
will
keepe
vs
from
many
loose
and
euill
thoughts
,
and
it
will
honour
the
name
of
God
,
to
thinke
on
his
workes
and
to
meditate
on
these
thinges
.
We
may
thanke
God
for
it
,
that
let
the
Church
of
Rome
doe
her
worst
,
she
cannot
shut
vp
,
nor
forbid
the
reading
of
this
Bible
of
Gods
workes
,
they
are
in
our
eyes
and
we
behold
them
,
and
take
vse
of
them
euery
day
,
and
they
that
bestow
the
most
paines
in
the
search
of
Gods
worke
,
do
know
him
most
and
best
,
and
from
them
his
name
hath
,
or
should
haue
most
honour
.
This
booke
the
Apostle
calleth
the
wisedome
of
God
,
and
seeing
this
was
not
found
sufficient
to
make
God
knowen
to
the
world
as
he
desired
for
their
good
.
2.
Another
booke
was
opened
,
the
holy
Scriptures
of
God
,
that
by
them
God
might
be
made
manifest
,
and
his
name
declared
,
So
saith
the
Apostle
.
2
Cor.
1.21
.
After
that
in
the
wisedome
of
God
,
the
world
by
wisdome
knew
not
God
,
it
pleased
God
by
the
foolishnes
of
preaching
to
saue
them
that
beleeue
.
This
preaching
taketh
the
text
from
the
written
word
of
God
,
and
they
that
study
that
booke
well
,
shall
know
the
name
of
the
Lord
.
God
hath
recommended
to
his
Church
the
reading
&
hearing
and
meditating
on
his
law
,
and
the
blessed
man
doth
exercise
himselfe
therein
day
and
night
,
and
there
is
nothing
that
honoureth
a
nation
more
in
the
sight
of
all
nations
of
the
world
,
then
the
studie
and
obedience
of
this
law
,
as
Moses
,
sayd
to
the
Lords
Israel
.
Deut.
4.6
.
Keepe
therefore
and
doe
them
,
for
this
is
your
wisedome
and
your
vnderstanding
,
in
the
sight
of
the
nations
,
which
shall
heare
all
these
statutes
and
say
:
Surely
this
great
nation
is
a
wise
and
vnderstanding
people
.
For
what
nation
is
there
so
great
,
who
hath
God
so
nigh
vnto
them
as
the
Lord
our
God
is
in
all
things
,
that
we
call
vpon
him
for
.
And
what
nation
is
there
so
great
,
that
hath
statutes
,
and
iudgements
so
righteous
,
as
all
this
law
,
which
I
set
before
you
this
day
.
In
which
wordes
you
may
obserue
,
1
That
God
requireth
an
exact
care
for
the
keeping
of
his
law
.
2
That
this
is
found
and
profest
by
God
himselfe
,
to
be
the
wisedome
and
vnderstanding
of
his
people
.
3
That
it
is
their
glory
amongst
other
nations
of
the
world
.
4
That
by
the
diligent
study
and
reading
,
and
obedience
of
the
law
,
God
doth
draw
nigh
to
vs
,
5
That
God
doth
therefore
set
the
law
before
all
the
〈◊〉
6
That
Gods
name
is
hereby
hallowed
of
his
owne
people
,
&
glorified
amongst
other
nations
of
the
world
.
I
beseech
you
,
lay
all
this
to
heart
,
and
I
dare
say
you
will
call
the
Church
of
Rome
an
hard
stepmother
to
her
Children
,
who
hideth
this
booke
of
God
from
them
.
for
1
How
can
the
law
be
well
kept
when
it
is
not
well
knowne
,
how
can
it
be
well
knowen
where
it
is
not
well
preached
,
&
where
euery
soule
hath
not
liberty
to
read
and
study
it
at
large
,
so
that
they
doe
herein
hinder
the
obedience
which
God
requireth
,
to
be
giuen
to
his
law
:
for
as
in
faith
,
so
in
obedience
,
how
shall
they
either
beleeue
,
or
obey
without
hearing
?
2
Seeing
the
wisedome
of
the
Church
,
doth
consist
in
knowing
and
keeping
the
law
of
God
doth
not
the
Church
of
Rome
infatuate
her
children
,
a●d
make
starke
fooles
of
them
by
hiding
the
booke
of
God
from
them
,
and
so
robbeth
God
of
his
delight
,
for
God
delighteth
not
in
fooles
.
3
Seeing
the
libertie
of
the
law
of
God
is
the
glorie
of
a
nation
,
the
Church
of
Rome
,
by
hiding
the
booke
of
God
from
their
people
,
doe
make
them
inglorious
,
and
dishonour
them
to
the
nations
round
about
them
.
4
Seeing
God
doth
reueale
himself
to
be
neare
vnto
them
that
know
and
study
his
Law
and
keepe
it
:
the
Church
of
Rome
doth
what
it
can
to
driue
it
away
from
amongst
them
.
A
strange
peruersenesse
,
God
would
draw
neere
to
them
by
the
Ministerie
of
his
word
,
and
they
refuse
him
.
He
would
be
farre
off
from
them
,
when
they
would
make
him
their
creature
:
for
the
Priests
of
Rome
professe
themselues
God
makers
,
&
they
wil
inforce
his
presence
.
5
Seeing
God
doth
set
his
Law
before
all
the
people
at
large
,
the
Church
of
Rome
which
keepeth
vp
this
booke
,
and
forbiddeth
the
generall
communication
thereof
,
to
all
that
are
capable
thereof
doth
professe
it selfe
an
Antigod
herein
.
6
Seeing
by
this
knowledge
and
this
obedience
of
the
Law
,
the
name
of
God
is
hallowed
,
and
without
this
it
cannot
be
sanctified
as
it
ought
,
the
Church
of
Rome
is
guilty
of
hindering
the
honour
of
God
,
both
in
his
Church
and
without
,
and
therefore
is
no
way
to
be
hearkned
vnto
,
or
embraced
as
the
true
Church
.
Let
me
therefore
exhort
you
,
so
many
as
do
make
conscience
of
hallowing
the
name
of
God
,
in
which
our
helpe
standeth
,
to
exercise
your selues
in
the
reading
,
hearing
,
and
studie
of
the
holy
word
of
God
,
that
you
may
know
the
Maiestie
,
Wisedome
,
Holinesse
,
Power
,
and
goodnesse
of
that
name
,
that
the
name
of
the
God
of
Iacob
may
defend
you
from
all
euill
.
And
to
this
purpose
frequent
you
both
diligently
and
reuerently
the
house
of
Gods
name
and
honour
,
where
his
word
is
read
,
&
preached
faithfully
and
sincerely
,
&
make
the
Sabbath
of
the
Lord
,
which
is
a
day
appointed
to
the
hallowing
of
Gods
name
especially
,
your
delight
,
for
this
is
the
onely
outward
ordinarie
meanes
by
God
deuised
,
and
commanded
for
the
making
his
name
knowne
to
his
Church
.
2.
The
inward
meanes
.
This
is
without
vs
,
for
it
is
the
worke
of
the
holy
Ghost
,
the
meanes
to
attaine
this
spirit
of
God
,
to
assist
and
enable
this
worke
in
vs
by
prayer
,
for
so
our
Sauiour
saith
,
Luk.
11.13
.
If
ye
then
being
euill
know
how
to
giue
good
gifts
to
your
children
,
how
much
more
shall
your
heauenly
father
giue
the
holy
spirit
to
them
that
aske
him
:
the
gift
of
this
spirit
is
not
obtained
by
all
them
that
pray
,
but
by
such
onely
as
pray
according
to
rule
,
and
though
grace
be
not
necessitated
to
the
outward
meanes
,
yet
the
promise
thereof
is
so
annexed
to
the
right
vse
of
the
means
,
as
we
may
be
bold
in
that
way
to
lay
claime
to
it
.
God
neuer
faileth
his
owne
holy
ordinances
,
but
they
that
giue
themselues
to
the
holy
consideration
of
the
workes
and
word
of
God
,
and
are
feruent
,
and
frequent
in
praier
,
such
are
in
the
eye
and
fauour
of
God
,
and
preuaile
with
him
.
It
is
a
short
and
sweete
praier
of
Dauid
,
let
me
commend
it
to
you
,
say
it
in
your
hearts
often
to
your
God
.
Support
and
hold
me
with
thy
free
spirit
.
Psal.
51.12
.
2
When
we
know
the
name
of
God
,
our
next
dutie
is
to
be
zealous
of
the
glory
of
this
name
,
for
else
we
do
not
sanctifie
it
as
we
ought
.
Take
heed
that
we
doe
not
speake
of
it
vainly
,
that
we
doe
not
blaspheme
it
profanely
,
that
we
doe
not
sweare
by
it
,
but
when
we
are
lawfully
called
thereto
,
that
nothing
in
the
world
be
more
pretious
in
our
estimation
then
this
name
of
God
:
for
God
is
our
blessednesse
,
and
the
fulnesse
of
our
ioy
here
,
&
reward
hereafter
,
his
name
is
glorious
,
and
they
that
haue
no
other
Gods
but
him
,
will
with
their
soules
seeke
him
,
and
in
thought
,
word
,
and
deed
,
they
will
honour
his
name
.
But
God
may
complaine
of
the
great
want
of
this
zeale
,
euen
in
his
Church
,
amongst
those
that
make
confession
of
his
name
.
For
the
common
swearing
by
the
name
of
God
,
and
the
ordinary
idle
naming
that
holy
name
,
vnholily
with
long
custome
of
euill
doing
,
is
growne
to
such
an
habite
of
sinne
,
that
few
of
vs
doe
lay
it
to
heart
as
we
ought
.
We
do
neither
refraine
from
this
iniurie
to
the
name
of
our
God
,
our selues
,
nor
seeke
to
reforme
it
in
others
.
But
where
the
zeale
of
Gods
glory
is
truly
kindled
,
it
both
consumeth
all
this
euill
in
our selues
,
and
it
flasheth
out
to
the
combustion
of
it
in
others
.
For
that
wee
pray
in
this
petition
,
that
the
name
of
God
may
be
hallowed
,
not
onely
by
our
owne
sanctification
of
it
,
but
by
the
preparation
of
others
for
it
,
the
prouocation
of
others
to
it
,
and
the
reformation
of
others
as
much
as
in
vs
lieth
,
who
offend
against
it
.
This
zeale
then
of
the
name
of
God
doth
require
of
vs
,
both
a
conscionable
care
of
the
glorie
of
Gods
name
,
within
our selues
expressed
in
thought
,
word
,
and
deed
:
but
with
it
a
charitable
care
of
our
brethren
,
that
we
admonish
them
,
and
reproue
them
if
you
heare
them
at
any
time
speake
vnreuerently
of
the
name
of
God
.
Remember
the
word
of
Gods
Commandement
:
Thou
shalt
not
hate
thy
brother
in
thy
heart
:
Lev.
19.17
.
thou
shalt
in
any
wise
rebuke
thy
neighbour
:
that
thou
beare
not
sinne
for
him
.
Obserue
that
place
well
and
therein
note
.
1.
That
if
a
brother
,
that
is
,
any
man
or
woman
,
with
whom
we
doe
conuerse
,
doth
doe
any
thing
to
the
dishonour
of
Gods
name
,
we
must
not
presently
hate
him
for
it
as
Gods
enemie
.
Therefore
he
is
called
our
brother
to
endeare
him
to
vs
.
2
That
we
must
seuerely
rebuke
him
,
which
is
exprest
in
the
Hebrew
phrase
,
in
rebuking
thou
shalt
rebuke
him
.
3
This
must
be
done
,
as
to
a
brother
in
loue
of
thy
neighbour
,
shewing
him
the
right
,
and
conuincing
of
euill
.
4
Note
the
danger
,
least
thou
beare
sinne
for
him
,
that
is
,
least
thou
make
his
sinne
thine
by
thy
silence
.
Psal
141.5
.
Reproofe
is
Oleum
Sanctorum
,
let
the
righteous
smite
me
,
and
reproue
me
,
saith
the
Psalmist
:
it
is
balsamum
amicitiae
,
it
sheweth
true
loue
,
and
therefore
must
be
performed
very
discreetly
,
the
Hebrew
Doctors
say
,
Leniter
,
&
molli
Lingua
,
let
vs
take
heed
of
putting
our
brother
to
shame
,
till
it
come
to
Dic
Ecclesiae
,
and
thou
spare
him
not
,
that
he
may
be
ashamed
and
repent
him
of
his
sinne
.
3
The
next
duty
is
to
sanctifie
God
in
thy
life
,
that
is
,
confesse
him
with
thy
mouth
to
be
holy
,
beleeue
him
to
be
so
in
thy
heart
,
teach
others
that
he
is
so
,
and
let
thy
godly
conuersation
testifie
of
thee
,
that
thou
seruest
him
so
,
that
the
name
of
God
be
not
euill
spoken
of
for
thy
sake
.
For
they
be
Gods
enemies
,
Psal.
139.20
.
that
take
his
name
in
vaine
,
the
Psalmist
saith
.
It
is
to
no
purpose
to
pray
daily
,
that
the
name
of
God
may
be
hallowed
,
if
our
life
and
carriage
,
our
words
,
and
workes
doe
dishonour
God
.
Therefore
let
this
petition
of
ours
to
God
,
remember
vs
of
Gods
command
to
vs
Sancti
estote
:
the
very
Idols
of
the
Heathen
had
that
honour
done
them
,
that
the
Law
went
for
them
,
Deos
caste
adeunto
.
And
if
seruants
must
Count
their
Masters
worthy
of
all
honour
,
that
the
name
of
God
be
not
euill
spoken
of
:
1
Tim.
6.1
.
much
more
must
we
esteeme
our
heauenly
father
worthy
of
honour
,
least
he
be
violated
in
his
name
.
This
Sanctifying
of
God
in
our
life
,
extendeth
to
the
vse
of
his
good
creatures
,
our
food
and
raiment
,
our
dwellings
,
and
such
like
riches
of
Gods
mercy
when
we
doe
1
Preserue
them
from
abuse
,
2
Employ
them
to
the
end
for
which
they
are
ordained
of
God
,
and
bestowed
on
vs
.
3
When
we
receiue
them
with
thankesgiuing
,
praising
the
name
of
God
for
them
.
4
When
we
suffer
the
want
of
them
with
patience
,
learning
as
wel
how
to
want
,
as
to
abound
.
I
conclude
this
point
,
Consider
how
the
name
of
God
suffereth
,
without
the
Church
by
Turkes
and
infidels
,
that
worship
a
God
without
a
Trinitie
,
by
Iewes
that
deny
Iesus
Christ
come
in
the
flesh
,
by
all
the
barbarous
nations
of
the
world
,
who
haue
their
seuerall
Gods
,
by
Papists
who
rob
God
of
his
glory
,
giuing
it
to
images
.
By
Anabaptists
&
Schismatikes
,
that
serue
God
in
separation
,
by
the
prophane
of
the
world
.
There
are
but
few
left
to
hallow
his
name
,
let
them
doe
it
well
.
2
Petition
.
Thy
Kingdome
come
.
When
we
haue
prouided
for
the
honour
of
the
name
of
our
heauenly
father
that
that
may
be
beleeued
and
confessed
to
be
holy
,
and
that
due
reuerence
may
be
giuen
by
vs
to
it
,
our
next
request
is
for
the
aduancement
of
the
kingdome
of
God
vpon
earth
.
This
is
another
addition
to
the
glory
of
God
our
father
,
when
we
desire
that
he
may
reigne
sole
Soueraigne
Lord
of
heauen
and
earth
,
and
that
none
may
rise
vp
against
him
.
For
our
better
vnderstanding
of
this
petition
,
we
must
consider
.
-
1
What
is
meant
by
the
kingdome
of
God
.
-
2
How
we
would
haue
this
kingdome
come
.
-
3
What
duties
we
are
taught
here
.
1
What
is
meant
by
this
kingdome
.
The
Kingdome
of
God
is
three
fold
.
-
1
Regnum
potentiae
,
-
2
Regnum
gratiae
.
-
3
Regnum
gloriae
.
1
Regnum
potentiae
.
In
the
first
we
consider
God
as
the
Almighty
Creator
,
maker
of
heauen
and
earth
,
and
the
high
possessor
of
all
that
is
in
them
contained
,
as
the
mighty
gouernour
and
protector
of
his
creatures
applying
them
al
to
his
seruice
and
to
the
good
of
each
other
.
So
he
is
called
King
of
kings
,
and
Lord
of
all
Lords
;
of
this
the
Psal.
The
Lord
hath
prepared
his
throne
in
heauen
,
Psal.
103.19
.
his
kingdome
ruleth
ouer
all
.
A
voyce
from
heauen
told
proud
Nebuchadnezar
that
his
kingdome
was
departed
from
him
,
&
that
he
must
be
humbled
with
great
iudgements
.
Vntill
thou
know
that
the
most
high
ruleth
in
the
kingdome
of
men
,
and
giueth
it
to
whom
soeuer
he
will
.
Dan.
4
32.
This
proues
him
a
lyar
,
who
told
Christ
,
Luk.
4.6
.
shewing
him
the
kingdomes
of
the
world
,
All
this
power
will
I
giue
thee
,
for
it
is
deliuered
vnto
me
,
and
to
whom
soeuer
I
will
,
I
giue
it
.
For
indeed
the
Lord
is
king
,
and
he
doth
whatsoeuer
he
will
,
in
heauen
and
in
earth
and
in
all
deepe
places
.
Vnder
this
vniuersall
dominion
,
hee
hath
subiect
to
him
all
Creatures
,
Angels
and
Men
,
and
Diuels
,
heauen
and
earth
,
and
hell
,
nothing
is
in
being
,
that
is
not
in
subiection
to
this
vniuersall
Monarchy
.
2
Regnum
gratiae
.
This
is
Gods
speciall
power
,
and
goodnesse
in
the
gouernment
of
his
elect
people
:
the
throne
of
this
kingdome
is
his
Church
,
Iudah
is
his
Sanctuary
,
and
Israel
his
dominion
.
The
subiects
of
this
kingdome
are
the
faithfull
people
of
God
,
to
whom
he
speaketh
by
his
Prophet
.
Zeph.
2.3
.
The
meeke
of
the
earth
which
haue
wrought
his
iudgement
,
who
seeke
righteousnesse
,
and
seeke
meekenesse
,
Mal.
3.16
.
all
those
that
feare
the
Lord
,
and
thinke
vpon
his
name
.
The
Lawes
of
this
kingdome
,
are
the
holy
Scriptures
and
these
are
called
often
the
kingdome
of
heauen
,
in
their
Ministerie
,
for
by
them
the
glory
and
power
of
Gods
kingdome
is
declared
on
earth
,
and
they
are
The
rod
of
his
mouth
.
The
arme
of
God
by
which
he
directeth
and
aweth
all
his
subiects
.
Therefore
the
Scepter
of
this
Kingdome
is
called
Sceptrum
iustitiae
.
This
Kingdome
of
God
is
1
Outward
,
in
the
visible
profession
of
the
same
faith
,
and
coniunction
in
one
body
of
a
Church
,
and
so
all
that
ioyne
together
in
the
one
worship
of
the
same
God
,
professing
to
be
ruled
and
gouerned
by
his
holy
Lawes
,
are
the
visible
kingdome
.
2
Inward
in
the
hearts
of
all
the
elect
people
of
God
.
And
so
Christ
saith
,
Luk.
17.21
.
Behold
the
kingdome
of
God
is
within
you
,
For
God
reigneth
in
the
hearts
,
and
consciences
of
all
his
chosen
by
their
faith
,
and
obedience
,
and
loue
,
and
this
kingdome
is
not
meate
,
or
drinke
,
but
it
is
Rom.
14.18
.
Righteousnesse
,
Peace
and
ioy
in
the
holy
Ghost
.
1.
Righteousnesse
,
that
is
,
the
iustification
of
his
subiect
by
faith
,
whereby
Christ
is
made
to
vs
of
God
righteousnesse
,
because
the
righteousnesse
of
Christ
is
imputed
to
vs
.
2
Peace
,
for
the
Gospell
of
the
kingdome
is
called
the
Gospell
of
peace
,
because
it
filleth
vs
with
peace
of
conscience
,
in
the
assurance
of
the
pardon
of
all
our
sinnes
:
and
it
giueth
vs
a
loue
of
outward
peace
in
the
Church
,
knitting
vs
so
together
with
the
bonds
of
loue
,
that
as
much
as
in
vs
lieth
,
we
desire
to
haue
peace
with
all
men
.
3
Ioy
in
the
holy
Ghost
,
for
where
righteousnesse
and
peace
dwell
,
there
is
all
spirituall
ioy
.
The
voyce
of
ioy
is
in
the
Tabernacles
of
the
righteous
,
for
hauing
once
tasted
how
sweete
the
Lord
is
,
then
the
soule
delighteth
in
the
Lord
.
Then
the
Statutes
of
God
taste
sweeter
then
hony
,
or
the
hony
combe
,
they
are
more
pretious
then
all
manner
of
riches
,
they
are
the
very
ioy
of
our
hearts
.
Then
the
feete
of
them
that
bring
vs
glad
tydings
of
peace
,
are
beautifull
.
Then
the
house
of
Gods
worship
,
is
the
place
of
our
delight
;
we
will
begge
of
God
that
we
may
dwell
there
,
where
his
honour
dwelleth
.
Then
we
shall
loue
the
holy
assemblies
,
and
be
glad
when
it
is
sayd
to
vs
,
we
will
goe
vp
to
the
house
of
the
Lord
,
our
feete
shall
then
stand
in
the
gates
of
Gods
house
.
And
the
assembly
of
his
armies
will
seeme
to
vs
to
be
in
perfect
beauty
.
Then
we
shall
call
the
Sabbath
of
the
Lord
our
delight
,
and
we
shall
make
conscience
of
doing
our
owne
will
,
vpon
Gods
holy
day
.
Then
shall
we
be
weaned
from
the
immoderate
loue
of
the
world
,
and
contentednesse
shall
meete
with
godlinesse
.
Then
shall
we
find
and
tast
sweetnesse
in
afflictons
,
and
perciue
it
good
for
vs
that
wee
haue
beene
afflicted
,
and
shal
reioyce
in
our
sufferings
for
Iesus
Christ
;
so
then
the
kingdome
of
grace
is
two
fold
.
1
Generall
in
the
whole
body
of
the
Church
,
where
Christ
reigneth
King
,
beeing
head
of
his
Church
,
to
guide
it
with
his
wisedome
,
to
saue
and
defend
it
by
his
power
,
to
Sanctifie
it
by
his
Spirit
.
2
Particular
in
euery
elect
member
of
the
Church
,
where
Christ
reigneth
in
the
conscience
,
and
hid
man
of
the
heart
,
gouerning
and
protecting
,
and
teaching
,
and
sanctifying
the
same
to
himselfe
.
3.
Regnum
gloriae
-
1
Nostrae
-
2
Dei
.
This
is
that
heauenly
inheritance
of
the
Church
which
Christ
hath
purchased
for
all
the
faithfull
,
1
Norstrae
.
of
which
our
Sauiour
saith
.
Feare
not
little
flocke
,
Luk.
12.38
.
for
it
is
your
fathers
pleasure
to
giue
you
the
kingdome
.
And
of
this
is
said
,
Math.
25.34
.
Come
yee
blessed
of
my
Father
,
inherite
the
kingdome
prepared
for
you
,
from
the
foundation
of
the
world
.
Of
this
Dauid
saith
.
Psal.
17.15
.
I
shall
be
satisfied
when
I
awake
,
with
thy
likenesse
;
and
before
.
Psal.
16.11
.
In
thy
presence
is
the
fulnesse
of
ioy
,
and
at
thy
right
hand
,
pleasures
for
euermore
.
This
is
a
place
of
glory
.
1
In
respect
of
the
holinesse
of
the
subiects
of
it
,
for
no
vncleane
thing
can
enter
into
it
;
it
is
called
Ciuitas
sancta
.
Isay
.
4.3
.
He
that
is
left
in
Ierusalem
,
and
he
that
remaineth
in
Sion
,
shall
be
called
holy
,
euen
euery
one
that
is
written
among
the
liuing
in
Ierusalem
.
vers.
4.
When
the
Lord
shall
haue
washed
away
the
filth
of
the
daughters
of
Sion
,
and
shall
haue
purged
the
bloud
of
Ierusalem
from
the
middest
thereof
,
by
the
spirit
of
iudgement
,
and
by
the
spirit
of
burning
.
2
It
is
a
kingdome
of
glorie
because
all
the
subiects
of
it
are
stripped
out
of
all
their
infirmities
,
and
made
like
to
the
glorious
Angels
of
God
.
Yea
the
Scripture
telleth
vs
more
,
that
we
shall
be
like
to
Christ
,
because
we
shall
see
him
,
as
he
is
.
More
it
saith
,
that
our
vile
bodies
shall
be
like
his
glorious
bodie
.
Eternall
health
,
eternall
ioy
,
perfect
,
and
full
knowledge
,
blessednesse
which
shall
neuer
be
taken
away
from
vs
,
and
a
full
and
finall
abolition
of
all
our
wantes
.
Here
is
that
Crowne
of
righteousnesse
,
and
the
reward
of
faith
and
the
purchase
of
our
Mediatour
.
Here
we
are
subiects
and
Kings
,
our
subiection
is
a
royaltie
,
for
we
reigne
with
Christ
,
and
the
adoption
of
children
is
so
complete
in
heauen
,
and
in
glory
,
that
like
the
Elder
sonne
in
the
parable
of
the
prodigall
,
all
that
our
father
hath
is
ours
.
The
kingdome
of
grace
is
the
way
to
the
kingdome
of
glory
:
it
is
the
suburbs
of
this
abiding
city
.
The
kingdome
of
grace
,
is
that
kingdome
which
Christ
exerciseth
in
his
Church
here
,
and
which
he
deliuereth
vp
to
God
his
father
,
when
the
kingdome
of
glory
cometh
,
of
which
the
Apostle
saith
,
2
Cor.
15.24
Then
cometh
the
end
,
when
he
shall
haue
deliuered
vp
the
kingdome
to
God
,
euen
the
Father
,
when
he
shall
haue
put
downe
all
rule
,
and
all
authority
,
and
power
.
For
he
must
reigne
till
hee
haue
put
downe
all
his
enemies
vnder
his
feete
.
25
Then
shall
the
sonne
also
himselfe
be
subiect
to
him
,
23.
that
put
all
things
vnder
him
,
that
God
may
be
all
in
all
.
2.
Dei
.
Where
the
Apostle
sheweth
the
vtter
cessation
of
the
kingdome
of
grace
,
swallowed
vp
of
this
kingdome
of
glory
.
This
place
of
the
Apostle
is
notable
,
and
containeth
points
of
deepe
consideration
.
1
Concerning
Christs
deliuering
vp
of
the
kingdome
,
we
must
know
that
Christ
is
King
,
as
God
and
man
,
&
so
is
the
head
of
his
Church
,
and
this
kingdome
hee
holdeth
by
vertue
of
his
office
,
as
hee
is
Mediatour
between
God
and
man
,
and
when
that
worke
is
accomplished
in
the
fulnesse
of
his
glory
of
the
elect
,
then
that
kingdome
must
cease
,
and
be
giuen
vp
into
the
hands
of
the
Father
,
who
gaue
him
the
administration
thereof
,
for
the
gathering
together
of
the
Saints
,
and
for
the
bringing
of
all
the
elect
to
him
.
2
When
he
saith
that
Christ
shall
deliuer
vp
this
kingdome
to
his
Father
,
let
no
man
conceiue
that
the
Father
was
all
this
while
out
of
his
kingdome
,
and
is
now
by
the
Sonne
restored
at
last
to
it
.
For
as
the
Psalmist
.
The
Lord
is
king
,
be
the
earth
neuer
so
impatient
,
&
hee
sitteth
betweene
the
Cherubimes
.
But
the
kingdome
of
God
is
opposed
by
sundry
enemies
,
and
he
hath
committed
the
vengeance
of
his
enemies
to
his
Son
,
who
when
he
hath
subdued
all
the
enemies
of
his
fathers
kingdome
to
him
,
then
shall
the
kingdome
of
God
appeare
in
ful
glorie
,
and
there
shall
be
none
left
to
oppose
it
,
or
to
rise
against
it
.
3.
Where
it
is
said
that
the
Sonne
himselfe
,
by
whom
all
the
enemies
of
this
kingdome
shall
be
subdued
,
shall
then
be
subiect
to
the
father
:
this
reuealeth
a
double
mysterie
of
grace
to
the
Church
.
1
That
the
Sonne
hauing
finished
the
office
of
his
Mediatourship
,
betweene
God
and
man
,
shall
not
lay
downe
his
humanity
with
it
,
for
when
it
is
said
that
the
Sonne
shall
be
subiect
to
the
Father
,
that
cannot
be
in
respect
of
his
Diuinity
,
for
so
he
is
equall
to
the
Father
,
he
must
therefore
continue
man
still
.
2
The
vse
of
the
humanity
of
Christ
retained
after
the
accomplishment
of
his
office
,
and
the
deliuery
vp
of
the
kingdome
of
his
Father
,
is
another
gratious
mystery
,
for
he
remaineth
still
the
head
of
the
Church
,
and
that
is
the
knot
of
our
vnion
to
the
Father
,
for
Christ
hath
a
double
Office
.
1
One
of
reconciling
the
Church
to
his
Father
.
2
Another
of
confirming
and
establishing
the
Church
in
this
glory
.
He
drawes
vs
to
him
by
his
word
,
&
by
his
spirit
,
that
he
may
reconcile
vs
,
and
so
he
presenteth
vs
to
his
father
without
spot
or
wrinckle
,
and
confirmeth
vs
in
that
state
both
of
fauour
&
glory
,
by
maintaining
our
vnion
with
him
,
for
which
he
keepeth
,
the
hypostaticall
vnion
eternally
vndissolued
.
Indeed
that
Hypostaticall
vnion
of
the
Diuine
nature
,
with
our
humanity
,
is
not
compleate
,
in
absolute
perfection
,
till
wee
be
one
with
him
,
as
he
is
with
the
father
,
which
hee
prayeth
for
.
Ioh
17.
And
therefore
the
Apostle
calleth
the
Church
triumphant
,
The
fulnesse
of
him
that
filleth
all
in
all
;
Eph.
1.23
.
for
when
he
hath
drawen
all
to
him
,
and
made
them
one
with
him
,
as
he
is
one
with
the
Father
,
then
there
is
that
perfect
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
he
desireth
,
and
no
opposition
left
to
resist
or
disturbe
it
for
euer
.
Then
the
father
is
declared
vniuersall
King
,
and
his
glory
is
reuealed
without
any
Eclipse
,
all
the
clouds
which
obscured
it
,
are
remooued
,
&
all
the
enemies
of
it
vtterly
confounded
,
Then
is
he
both
reuealed
and
confest
The
King
of
glory
.
Now
you
haue
heard
how
many
sorts
of
kingdomes
God
hath
,
the
next
question
is
,
which
of
these
kingdomes
we
pray
for
,
that
it
may
come
.
And
here
I
wonder
that
I
finde
great
interpreters
,
both
ancient
and
moderne
,
at
some
difference
,
some
vnderstanding
the
petition
of
one
,
others
of
another
of
these
kingdomes
,
but
the
solution
is
easie
,
and
it
is
worke
for
another
day
to
resolue
it
.
To
cleare
this
question
of
which
of
these
kingdomes
this
is
meant
,
Solution
.
one
obiection
is
made
that
these
three
first
petitions
of
this
prayer
,
by
consent
of
most
interpreters
,
are
to
be
referred
wholly
to
the
glory
of
God
,
and
concerne
God
onely
,
from
whence
it
is
concluded
,
that
wee
pray
not
here
for
the
kingdome
of
grace
by
which
God
ruleth
in
his
Church
at
large
,
and
particularly
in
the
soules
and
consciences
of
the
faithfull
,
for
to
pray
so
,
is
to
pray
for
our selues
.
And
the
same
is
alleaged
for
the
kingdome
of
glory
,
which
God
giueth
to
his
chosen
,
for
they
say
to
pray
for
the
comming
of
that
,
is
also
to
pray
for
our selues
,
and
for
our
owne
future
glory
.
And
for
the
first
,
which
is
the
kingdome
of
Gods
power
,
by
which
hee
ruleth
the
world
which
hee
hath
made
,
that
is
thought
not
to
be
here
meant
,
because
that
kingdome
hath
euer
beene
come
,
since
God
began
the
world
,
begun
in
the
creation
,
and
proceeding
in
the
conuersation
and
gubernation
thereof
.
Therefore
it
is
concluded
that
no
other
kingdome
here
is
praied
for
,
but
the
last
of
Gods
full
glory
,
when
Christ
shall
haue
subdued
all
his
enemies
vnder
his
feet
,
and
shall
then
himselfe
be
subiect
to
him
,
when
God
shal
be
all
in
all
.
To
which
obiection
my
answer
is
,
that
the
ground
of
this
dispute
is
false
and
fallacious
,
that
only
the
glory
of
God
is
desired
in
the
three
first
petitions
,
without
respect
had
at
all
to
our selues
.
For
in
the
first
petition
when
wee
desire
of
God
,
the
hallowing
of
his
name
,
doe
we
not
desire
that
it
may
be
hallowed
by
vs
?
and
therein
we
doe
as
well
begge
our
owne
sanctification
to
that
holy
seruice
,
as
the
speciall
honour
of
Gods
name
;
for
as
I
haue
shewed
the
name
of
God
will
be
glorified
in
despight
of
all
opposers
,
but
it
is
sanctified
onely
by
such
as
are
holy
.
So
in
this
second
petition
,
we
exclude
not
our selues
,
though
we
seeke
the
glory
of
God
,
we
doe
withall
seeke
our
owne
glorie
in
it
,
therfore
I
am
not
carried
with
the
strong
streame
of
our
later
writers
,
though
of
reuerend
memorie
in
the
Church
of
God
,
to
shrinke
vp
this
petition
to
any
one
of
these
aboue
mentioned
kingdomes
,
but
I
shall
euer
in
my
deuotions
comprehend
them
all
.
1
We
desire
the
comming
of
the
kingdome
of
Gods
power
,
in
the
generall
gouernment
of
the
world
,
for
though
that
kingdome
be
come
already
in
part
,
yet
it
may
be
more
declared
to
the
world
,
then
yet
it
is
,
and
it
must
be
exercised
with
the
continuation
of
the
world
,
yet
more
and
more
,
and
that
we
pray
for
.
For
how
many
nations
and
languages
of
the
world
yet
are
there
,
who
though
they
doe
confesse
some
deity
whom
they
pretend
to
serue
,
yet
they
are
not
come
to
this
knowledge
to
beleeue
and
confesse
that
The
Lord
is
King
.
The
comming
of
the
Kingdome
of
Gods
power
to
these
may
declare
him
King
of
kings
,
and
Lord
of
Lords
.
Though
the
Deuill
could
not
catch
the
Sonne
of
God
in
this
net
,
hee
hath
preuailed
with
many
to
make
them
beleeue
that
hee
is
the
supreme
Monarch
of
this
world
,
and
that
all
the
kingdomes
of
the
earth
are
at
his
dispose
,
which
maketh
many
goe
to
the
Deuill
,
for
the
kingdomes
of
this
world
,
though
some
ouer-weaning
the
Popes
temporall
power
by
which
hee
claimeth
a
Monarchicall
supremacie
ouer
the
kingdomes
of
all
the
world
,
haue
sought
to
him
for
such
high
preferment
.
For
the
Pope
stands
as
stiffly
vpon
the
claime
of
all
the
kingdomes
subiection
to
him
,
as
the
Deuill
doth
.
They
are
all
giuen
to
me
,
and
to
whomsoeuer
I
will
I
giue
them
.
Therefore
I
pray
,
let
thy
kingdome
,
O
Lord
,
declare
it selfe
,
and
let
the
Deuill
and
the
Pope
both
know
and
learne
the
lesson
which
thou
taughtest
proud
Nabuchadnezar
,
that
,
Dan.
4.32
.
The
most
high
ruleth
in
the
kingdome
of
men
,
and
giueth
it
to
whomsoeuer
he
will
.
Let
all
the
nations
of
the
earth
know
,
that
these
two
great
impostors
,
the
Deuill
&
the
Pope
do
gull
their
credulous
deuotoes
,
for
neither
of
them
hath
any
thing
to
doe
with
the
kingdomes
of
the
world
,
God
hath
reserued
that
supremacie
of
right
in
regno
potentiae
ejus
.
Lord
let
that
kingdome
come
,
Amen
.
It
is
the
phrase
of
Dauid
.
Before
Ephraim
and
Manasse
,
stirre
vp
thy
strength
,
Psal.
80.2
.
and
come
and
saue
vs
.
Psal.
145.10
.
All
thy
workes
shall
praise
thee
O
Lord
:
and
thy
Saints
shall
blesse
thee
.
11
They
shall
speake
of
the
glory
of
thy
kingdome
,
and
talke
of
thy
power
.
12
To
make
knowen
to
the
sonnes
of
men
his
mighty
acts
,
and
the
glorious
Maiesty
of
his
kingdome
.
13.
Thy
kingdome
is
an
euerlasting
kingdome
,
and
thy
dominion
endureth
throughout
all
generations
.
This
Saint
Augustine
vnderstandeth
of
the
kingdome
of
Gods
power
,
for
he
saith
,
in
it
appeareth
quam
potens
deus
qui
fecit
terram
,
quam
potens
qui
impleuit
terram
bonis
qui
dedit
vitam
animalibus
,
semina
terrae
&c.
Dauid
speaketh
of
this
kingdome
.
Psal.
97.1
.
The
Lord
is
King
,
let
the
earth
reioyce
,
let
the
multitude
of
Israel
be
glad
.
Read
on
and
you
shall
see
,
that
hee
speaketh
there
of
this
kingdome
of
Gods
power
,
and
haue
wee
not
good
cause
to
pray
that
this
kingdome
may
come
,
which
bringeth
such
ioy
to
all
the
earth
,
such
reioycing
to
the
multitude
of
the
Iles.
2
Wee
desire
the
comming
of
Gods
kingdome
of
grace
,
whereby
his
Sonne
reigneth
in
our
hearts
and
consciences
,
for
so
we
shall
be
made
fit
and
able
to
hallow
the
name
of
God
,
and
thus
Saint
Ambrose
saith
,
De
Sacram.
●
.
4
.
Tunc
venit
regnum
dei
,
quando
ejus
estis
gratiam
consequuiti
.
By
the
coming
of
this
kingdome
the
light
of
Gods
truth
is
set
vp
in
our
vnderstandings
,
and
the
fire
of
Gods
zeale
is
kindled
in
our
affections
,
from
whence
ariseth
an
vtter
abnegation
of
our selues
,
a
contempt
of
the
world
in
our
affections
wholly
stooped
to
the
subiection
of
Christ
,
and
a
cleare
reuelation
of
the
truth
of
God
,
in
our
vnderstanding
,
by
which
it
is
freed
from
all
errours
of
iudgement
,
and
rightly
informed
in
Credendis
,
in
agendis
,
in
petendis
.
And
herein
we
seeke
and
aske
the
glory
of
God
,
for
how
can
we
honour
him
more
then
by
desiring
that
hee
would
aduance
the
kingdome
of
his
Sonne
in
his
Church
,
and
in
all
the
hearts
of
his
elect
seuerally
:
wee
also
desire
of
God
,
our
owne
good
,
withall
that
wee
may
be
subiects
of
this
kingdome
,
that
his
Sonne
may
reigne
within
vs
.
For
this
he
saith
,
My
sonne
giue
me
thy
heart
.
Giue
it
me
that
I
may
make
it
the
seate
of
my
kingdome
,
that
I
may
set
vp
my
throne
in
it
.
And
we
say
,
take
it
O
Lord
,
we
yeeld
it
vp
vnto
thee
,
reigne
thou
and
rule
in
it
,
say
thou
of
my
heart
,
say
thou
of
thy
Church
,
Here
will
I
dwell
,
for
I
haue
a
delight
in
it
.
3.
There
is
yet
a
further
request
in
this
petition
,
for
the
kingdome
of
Gods
glory
,
that
which
God
giueth
in
reward
to
his
chosen
seruants
,
let
that
kingdome
come
.
Wherein
,
first
wee
seeke
the
glory
of
God
;
for
the
subiects
,
and
faithfull
,
and
loyall
vassalls
of
a
king
,
are
the
glory
of
his
Crowne
.
In
these
God
is
glorified
,
both
in
his
power
and
wisedome
,
and
holinesse
,
and
iustice
,
and
in
his
mercy
,
which
is
aboue
all
his
works
;
this
mercy
doth
keepe
within
the
pale
and
fense
of
his
kingdome
of
grace
,
and
none
but
the
subiects
of
that
kingdome
drinke
deepe
of
it
;
this
is
the
marrow
and
fatnesse
of
Gods
house
,
that
oleum
laetitiae
wherewith
the
electare
annointed
from
top
to
toe
,
and
it
is
not
giuen
in
fulnesse
of
measure
heaped
vp
,
and
pressed
downe
,
till
it
be
made
compleate
in
the
kingdom
of
glory
:
Then
the
glory
of
God
is
full
in
his
triumphant
Church
,
his
communion
of
Saints
.
2
We
seeke
our
owne
good
in
this
petition
,
for
this
is
our
summum
bonum
,
this
is
the
gift
of
God
to
vs
,
the
glory
of
his
bounty
,
the
crowne
of
righteousnesse
,
by
which
we
are
iust
by
Iesus
Christ
,
in
the
sight
of
God
.
This
is
that
immensumpondus
gloriae
,
the
prize
of
that
high
calling
,
for
which
we
forget
that
which
is
behind
,
&
stretch
,
and
striue
our selues
to
that
which
is
before
,
running
with
patience
the
race
that
is
set
before
vs
,
and
so
running
that
we
may
obtain
this
the
reward
of
our
righteousnesse
,
the
crowne
of
our
reioycing
,
the
saluation
of
our
soules
.
This
we
begge
not
so
much
for
our
owne
sakes
,
that
we
may
be
made
glorious
,
as
for
the
name
of
Gods
sake
,
that
that
may
be
glorified
in
vs
,
and
by
vs
.
And
that
this
is
properly
also
desired
in
this
petition
,
this
proofe
may
serue
:
this
is
that
kingdome
for
which
the
elect
were
elected
,
&
this
is
the
full
accomplishment
of
Gods
grace
to
vs
,
and
glory
in
vs
;
this
is
the
kingdome
prouided
for
Gods
Saints
,
from
the
beginning
of
the
world
.
This
is
the
hope
and
expectation
of
all
the
iust
:
and
no
question
our
Sauiour
would
not
leaue
this
out
of
our
prayer
,
and
it
is
desired
but
by
consequent
in
any
other
petition
,
therefore
no
question
it
is
included
in
this
,
the
words
,
the
sense
,
the
matter
do
all
beare
it
,
for
all
that
hallow
the
name
of
God
on
earth
,
are
promised
the
inheritance
of
this
kingdome
in
glory
,
and
what
God
promiseth
,
we
may
boldy
aske
of
him
,
for
he
hath
sayd
,
Open
thy
mouth
wide
and
I
will
fill
it
.
Lastly
:
there
is
a
kingdome
of
Gods
glory
,
which
he
reserueth
to
himselfe
,
and
that
is
his
finall
conquest
of
all
his
enemies
,
&
the
bringing
of
all
things
in
subiection
to
him
,
which
we
haue
great
reason
to
desire
that
the
glory
of
God
may
be
compleate
,
as
in
vs
his
Saints
so
in
himself
,
the
holy
Saints
in
heauen
doe
pray
for
this
kingdome
,
Euen
so
come
quickly
Lord
Iesus
,
2
Tim
4.8
.
They
desire
it
that
hee
may
deliuer
vp
his
kingdom
to
God
the
father
,
that
God
may
be
all
in
all
.
And
the
prouision
of
the
former
kingdome
of
glory
,
is
for
all
such
as
loue
the
appearing
of
God
in
that
kingdome
,
wherefore
wee
haue
cause
to
pray
for
the
coming
of
that
Kingdome
.
So
are
the
faithfull
described
,
looking
for
the
blessed
hope
,
and
the
glorious
appearing
of
the
great
God
,
Titus
.
2.13
.
and
our
Sauiour
Iesus
Christ
.
This
is
that
glorious
appearance
of
God
,
which
wee
pray
for
,
and
which
the
soules
vnder
the
alter
,
do
hasten
by
their
prayers
,
wherein
God
shall
be
all
in
all
.
Therefore
of
all
these
kingdomes
,
doe
I
vnderstand
this
holy
petition
.
Let
the
kingdome
of
thy
power
,
the
kingdome
of
thy
grace
,
thy
kingdome
of
our
glory
,
thy
kingdom
of
thine
owne
finall
and
full
glory
come
.
2
How
we
would
haue
this
kingdome
come
.
We
must
therfore
know
that
though
the
kingdom
be
the
Lords
,
and
he
ruleth
ouer
all
.
Yet
there
be
enemies
,
that
aduance
themselues
against
these
kingdomes
,
&
they
not
flesh
and
bloud
onely
,
but
powers
and
Principalities
:
Such
make
warre
with
God
,
and
vsurpe
dominion
.
Our
praier
therfore
is
,
that
as
Moses
rod
did
deuoure
the
rods
of
the
sorcerers
,
so
the
kingdome
of
God
may
destroy
all
contrary
vsurpation
or
opposition
.
1
The
kingdome
of
Gods
power
on
earth
,
is
opposed
by
many
enemies
.
1
Sathan
takes
vpon
him
to
be
the
Prince
of
this
world
,
and
maketh
many
beleeue
that
hee
hath
power
to
giue
kingdomes
where
he
listeth
.
2
The
Pope
vsurpeth
dominion
ouer
all
Princes
,
and
giues
out
that
God
hath
set
him
in
the
world
ouer
the
nations
,
and
ouer
kingdomes
to
roote
out
,
and
to
pull
downe
,
Ier.
1.10
.
and
to
destroy
,
and
to
throw
downe
,
and
to
build
,
and
io
plant
.
Blasphemously
applying
to
himselfe
the
power
which
God
giueth
to
his
Word
,
in
the
Ministery
of
the
Prophets
.
3
There
is
imperium
peccati
,
of
which
the
Apostle
saith
,
Rom.
1.21
22.23
.
When
they
knew
God
,
they
glorified
him
not
as
God
,
but
became
vaine
in
their
imaginations
,
and
their
foolish
hearts
were
darkened
:
professing
themselues
wise
,
they
became
fooles
:
and
changed
the
glory
of
the
vncorruptible
God
,
into
an
image
made
like
to
a
corruptible
man
,
and
to
birdes
,
and
four-footed
beastes
,
and
creeping
things
.
Rom
5.14
.
4
There
is
imperium
mortis
.
Death
reigned
from
Adam
to
Moses
.
That
is
,
before
the
law
was
written
;
much
more
hath
death
reigned
since
the
law
published
,
for
the
strength
of
sinne
is
the
law
.
Death
came
in
by
sinne
,
and
hath
dilated
an
empire
ouer
all
the
earth
,
that
we
see
daily
what
desolations
it
maketh
in
the
same
.
It
is
appointed
to
al
men
once
to
die
.
2
Concerning
Sathan
Christ
saith
,
Rom.
16.
The
Prince
of
this
world
is
cast
out
:
and
Saint
Paul
saith
.
The
God
of
peace
shall
crush
Sathan
vnder
your
feete
shortly
.
And
when
we
pray
,
Let
the
kingdome
of
thy
power
come
,
we
pray
that
God
would
destroy
the
kingdome
of
Sathan
,
and
cast
him
out
,
and
tread
him
vnder
our
feete
,
that
God
may
reigne
abroad
gloriously
in
the
world
.
2
Thes.
2.4
.
2
Concerning
the
Pope
,
hee
is
that
Antichrist
,
that
man
of
sinne
,
the
sonne
of
perdition
,
of
which
the
Apostle
speaketh
,
who
exalteth
himselfe
aboue
all
that
is
called
God
,
or
is
worshipped
,
so
that
he
as
God
sitteth
in
the
temple
of
God
,
shewing
himselfe
that
he
is
God
.
8.
But
it
followeth
,
that
,
The
Lord
shall
consume
him
with
the
spirit
of
his
mouth
,
and
shall
destroy
him
with
the
brightnesse
of
his
comming
.
9.
Whose
comming
is
after
the
working
of
Sathan
,
with
all
power
,
and
signes
,
and
lying
wonders
.
Therfore
when
we
pray
,
that
the
kingdome
of
Gods
power
may
come
,
wee
pray
that
God
would
be
pleased
to
appeare
in
power
against
this
vsurper
,
and
deluder
of
his
subiects
,
to
destroy
him
,
that
he
may
no
longer
infatuate
and
befoole
the
world
,
with
an
opinion
of
his
power
or
holinesse
,
but
that
hee
may
be
reuealed
as
hee
is
a
man
of
sinne
,
ful
of
subtilty
and
the
child
of
the
deuil
,
as
Simon
Magus
,
his
predecessor
,
and
the
true
founder
of
his
impostures
,
was
.
3
Concerning
sinne
,
the
Apostle
hath
aduised
,
Rom.
6.12
.
vers
14.
Let
not
sinne
reigne
in
your
mortall
bodies
,
that
you
should
obey
it
in
the
lusts
thereof
,
He
hath
also
comforted
vs
againe
,
Rom.
6.6
.
Sinne
shall
not
haue
dominion
ouer
you
,
for
yee
are
not
vnder
the
Law
,
but
vnder
Grace
.
Wee
pray
therefore
,
that
God
would
exercise
this
his
power
against
the
kingdome
of
sinne
,
that
the
body
of
sinne
may
be
destroyed
,
that
henceforth
wee
should
not
serue
sinne
.
For
the
Dominion
of
sinne
doth
teach
men
to
resist
the
power
of
God
and
to
say
,
Nolumus
hunc
regnare
super
nos
;
it
teacheth
man
to
be
proud
and
cruell
.
Dauid
.
Lord
how
long
shall
the
wicked
,
how
long
shall
the
wicked
triumph
?
How
long
shall
they
vtter
and
speake
hard
things
:
Psal.
9●
.
3
.
and
all
the
workers
of
iniquity
b●ast
themselues
?
They
breake
in
peeces
thy
people
,
O
Lord
,
4
and
afflict
thine
heritage
.
They
slay
the
widow
and
the
fatherlesse
,
5
and
murther
the
stranger
.
Yet
they
say
,
the
Lord
shall
not
see
.
Sinne
,
is
a
dominearing
and
daring
tyrant
,
so
that
wee
haue
cause
with
Dauid
to
awake
the
iustice
of
God
against
it
.
O
Lord
God
,
to
whom
vengeance
belongeth
,
O
God
to
whom
vengeance
belongeth
,
shew
thy selfe
.
Lift
vp
thy selfe
thou
iudge
of
the
earth
,
render
a
reward
to
the
proud
,
and
that
is
our
adveniat
regnum
tuum
.
4
Concerning
death
,
which
maketh
such
hauocke
in
the
workes
of
God
,
God
hath
said
,
O
death
I
will
be
thy
plagues
:
Ose.
13.14
.
O
graue
I
will
be
thy
destruction
:
repentance
shall
be
hid
from
mine
eyes
.
And
this
is
that
we
pray
for
,
let
thy
kingdome
of
thy
power
destroy
death
for
euer
,
that
we
may
insult
ouer
it
,
saying
,
O
death
where
is
thy
sling
,
O
graue
where
is
thy
victory
?
We
pray
God
to
take
his
rod
of
yron
into
his
hand
,
and
to
breake
in
peeces
all
the
rebels
to
his
kingdome
of
power
here
on
earth
.
2
Concerning
the
kingdome
of
grace
.
1
We
pray
that
that
kingdome
may
come
,
that
is
,
that
God
would
declare
his
Sonne
the
king
,
and
Soueraigne
Monarch
of
his
Church
,
and
that
he
would
rule
therein
by
his
Word
and
holy
Spirit
.
2
That
God
would
aduance
the
kingdome
of
his
Sonne
Iesus
Christ
,
in
the
hearts
of
all
his
elect
people
seuerally
,
that
they
may
liue
in
the
knowledge
,
loue
,
faith
and
obedience
of
him
.
1
And
this
is
a
most
necessarie
petition
to
be
put
vp
often
to
God
in
regard
of
those
enemies
which
doe
oppose
this
domination
,
and
seeke
to
dethrone
the
Sonne
of
God
in
vs
.
2
And
in
regard
of
those
necessarie
graces
,
which
are
wanting
in
vs
,
and
can
by
no
other
way
be
supplied
,
but
by
the
aduancement
and
establishment
of
that
kingdom
in
vs
.
1
For
the
enemies
of
this
kingdome
.
1
The
great
enemie
of
the
Church
is
Sathan
,
the
Prince
of
darkenesse
,
that
great
red
Dragon
in
the
Reuelation
,
that
watched
the
woman
with
childe
,
Rev.
12.4
.
to
deuoure
the
fruite
of
her
wombe
,
as
soone
as
it
should
be
borne
:
this
is
the
Deuil
persecuting
the
Church
of
God
,
the
fruitfull
mother
of
the
elect
,
whose
issue
we
are
.
This
is
he
that
corrupted
our
first
parents
in
Paradice
by
his
temptations
,
and
hauing
sowed
his
seed
of
all
iniquitie
in
them
,
defiled
the
whole
nature
of
mankind
,
and
made
it
obnoxious
to
the
curse
of
the
Law
.
And
when
the
second
Adam
came
to
accomplish
the
remedy
of
that
fall
,
hee
persecuted
him
by
Herod
in
his
infancie
,
that
he
was
to
be
carried
into
Egypt
for
refuge
,
and
after
his
Baptisme
hee
tempted
him
in
the
wildernesse
fortie
dayes
,
and
this
Prince
of
the
world
set
many
a
worke
to
bring
him
to
the
Crosse
,
he
came
himselfe
to
him
with
a
new
assault
a
little
before
his
passion
,
as
Christ
himselfe
confest
,
but
he
had
nought
in
him
of
his
to
worke
vpon
.
This
Lyon
goeth
about
continually
compassing
the
earth
,
seeking
whom
he
may
deuoure
,
whom
resist
,
saith
Peter
;
our
way
of
resistance
is
to
pray
,
Adueniat
regnum
tuum
?
2
The
world
is
an
enemie
to
this
kingdome
of
Christ
,
for
Christ
saith
;
The
world
hateth
you
,
because
you
are
not
of
the
world
,
that
is
,
the
wicked
sonnes
of
disobedience
,
who
are
called
filij
saeculi
huius
.
Vnder
this
title
of
the
world
,
I
comprehend
all
the
open
and
secret
enemies
of
the
Gospell
,
The
Pope
,
here
we
will
giue
him
the
first
place
,
because
his
scarlet
vesturs
are
died
deepe
in
the
blood
of
Gods
Saints
,
&
he
careth
not
to
destroy
Christs
kingdome
,
to
aduance
his
owne
,
vsurping
that
power
in
the
world
in
the
name
of
Christ
which
himselfe
did
not
assume
,
who
said
;
My
kingdome
is
not
of
this
world
.
The
Turke
,
the
Iew
,
and
all
the
Barbarous
nations
of
the
world
,
who
liue
in
the
darke
,
to
whom
the
pretious
light
of
the
Gospel
hath
not
appeared
,
all
professe
hostilitie
to
this
Gospell
of
the
kingdom
,
that
we
may
say
of
it
,
as
the
Iewes
sayd
to
Paul
,
Act.
28.22
.
As
concerning
this
sect
,
we
know
that
euery
where
it
is
spoken
against
.
But
these
profest
enemies
of
the
kingdome
of
Iesus
Christ
,
are
in
open
hostility
against
the
Church
,
and
proclaime
warres
to
it
;
they
are
the
forces
of
that
great
king
who
came
against
that
litle
city
in
the
booke
of
the
preacher
,
and
besieged
it
,
and
built
bulwarkes
against
it
,
we
can
expect
no
better
from
them
,
then
force
and
fury
.
There
be
secret
enemies
,
Wolues
in
sheepes
cloathing
,
whose
close
malice
doth
put
vs
into
more
danger
and
feare
,
these
hide
themselues
within
the
Church
,
and
carry
a
semblance
of
brethren
,
and
they
are
1
Heretikes
,
that
corrode
and
fret
the
holy
truth
of
the
Gospell
with
their
false
doctrines
,
and
blasphemous
and
impious
assertions
of
vntruthes
,
to
mis-lead
the
ignorant
into
errour
,
and
to
corrupt
their
iudgements
.
2
Schismatikes
,
that
disquiet
the
peace
of
the
Church
,
&
disturbe
the
order
&
rankes
of
Gods
wel
ordered
armies
and
disfigure
the
beautie
of
holinesse
,
setting
vs
together
by
the
eares
,
&
fermenting
the
masse
of
Christian
charity
,
with
their
gall
of
bitternesse
,
which
they
maliciously
infuse
into
the
body
of
that
city
,
that
is
compact
together
.
3
Hypocrites
,
which
put
on
Religion
as
they
do
fine
garments
for
shew
onely
and
personate
pietie
,
to
make
the
world
of
opinion
,
that
they
are
holy
,
whereas
all
their
Religion
and
holinesse
is
in
the
eye
:
those
are
but
the
outsides
of
professors
,
and
their
workes
denie
and
blaspheme
the
faith
,
of
which
their
mouthes
&
tongues
doe
make
formall
profession
.
Against
all
these
we
pray
,
that
the
Kingdome
of
Iesus
Christ
may
come
to
vs
,
to
reueale
to
vs
the
light
of
Gods
truth
,
to
establish
peace
and
concord
amongst
brethren
,
and
to
declare
the
true
and
vnfeined
Religion
which
consisteth
in
the
sincere
seruice
of
our
God
;
for
where
this
kingdome
is
throughly
established
,
there
truth
and
peace
,
and
sincerity
doe
shew
their
faces
,
and
lift
vp
their
heads
,
and
are
exalted
by
all
the
subiects
of
that
Kingdome
.
3
Our
naturall
corruptions
are
enemies
to
this
kingdome
;
the
flesh
lusteth
against
the
spirit
,
and
the
law
of
our
members
resisteth
the
law
of
God
;
there
is
ventus
ab
oriente
,
which
bringeth
into
vs
whole
armies
of
Grashoppers
,
and
Catterpillars
:
that
is
,
a
corruption
from
our
birth
,
which
spanneth
in
our
vnderstandings
,
with
multiplicity
of
phantasticall
opinions
,
&
various
distraction
of
our
thoughts
,
and
filleth
the
inferiour
part
of
the
soule
,
with
many
vnlawfull
desires
,
&
vnquiet
longings
for
things
forbidden
,
wherby
our
affections
are
troubled
and
corrupted
with
vniust
appetite
of
things
forbidden
.
Against
these
also
we
pray
,
in
the
comming
of
this
kingdome
,
that
God
would
rule
in
our
vnderstandings
,
to
instruct
vs
,
and
that
God
would
rule
in
our
thoughts
,
to
limit
them
,
and
keepe
them
from
all
wandring
&
distraction
,
and
that
he
would
rule
in
our
affections
,
to
bridle
&
restraine
their
loosenesse
,
to
correct
their
rebellion
to
the
spirit
of
God
,
to
awe
them
to
the
obedience
of
God
,
and
to
sanctifie
vs
wholly
both
in
our
bodies
,
soules
,
and
spirits
,
that
neither
in
thought
,
word
,
nor
deed
,
we
may
grieue
the
holy
Spirit
of
God
,
by
whom
we
are
sealed
vp
to
the
day
of
our
redemption
.
So
that
in
this
petition
we
pray
against
the
dominion
of
sinne
in
our
mortall
bodies
,
against
the
pollution
of
sinne
in
our
immortall
soules
,
against
all
spirituall
and
carnall
wickednesse
,
that
the
brightnesse
of
Christs
kingdome
,
may
driue
away
the
darkenesse
of
Sathans
kingdom
in
vs
,
that
he
would
enter
into
vs
by
his
grace
,
and
bind
the
strong
man
,
Sathan
who
possesseth
vs
by
his
power
,
and
cast
him
out
in
his
iustice
,
and
abide
in
vs
by
his
mercie
:
For
so
shall
no
iniquity
haue
dominion
ouer
vs
.
What
need
we
haue
to
pray
for
this
,
as
Christ
praied
,
with
strong
cries
,
we
may
easily
discerne
,
for
when
wee
looke
about
vs
,
and
behold
what
horrible
sins
are
afoot
in
the
world
,
euen
all
the
workes
of
the
flesh
Adultery
lasciuiousnesse
,
Gal.
5.19
.
Idolatry
,
Contentions
,
seditions
,
heresies
,
enuie
,
murther
,
drunkennesse
,
and
such
like
,
all
which
are
the
pretious
stones
in
the
Diademe
of
Sathan
:
When
wee
see
how
much
those
are
despised
that
walke
conscionably
,
and
feare
the
prophanation
of
Gods
Sabbath
,
by
doing
their
owne
workes
on
Gods
holy
day
,
and
feare
the
blasphemie
of
Gods
holy
name
by
an
oath
,
&
would
faine
put
off
the
very
garment
that
is
spotted
with
the
flesh
.
When
we
see
the
proud
esteemed
happy
,
Mal
3.15
.
and
them
that
worke
wickednesse
set
vp
,
yea
them
that
tempt
God
,
deliuered
:
When
wee
behold
corruption
in
courtes
of
iustice
,
oppressions
of
the
mighty
,
persecutions
of
the
poore
and
weake
;
Simony
,
bribery
,
extort
on
,
trades
of
liuing
;
swearing
,
gluttony
,
drunkennesse
,
filthy
speaking
,
sins
in
fashion
;
There
is
no
hope
to
helpe
all
this
,
but
by
the
comming
of
the
kingdom
of
grace
,
to
pardon
these
transgressions
,
to
conuert
these
transgressors
:
for
this
great
King
is
able
to
set
vp
a
light
in
our
vnderstandings
to
informe
vs
in
the
truth
,
and
to
shed
his
loue
in
our
affections
,
to
knit
vs
together
both
to
himselfe
and
to
one
another
of
vs
.
3.
regnum
gloriae
.
3
Saint
Cyprian
hath
a
good
caution
vpon
this
petition
.
Continua
oratione
opus
est
,
ne
excidamus
a
regno
Coelesti
:
this
doth
bring
in
the
Kingdome
of
glory
into
this
petition
.
This
is
our
maine
ambition
;
to
be
heires
of
this
heauenly
Kingdome
:
and
S.
Cyprian
saith
;
Cauendum
ne
excidamus
a
regno
Coelesti
,
sicut
Iudaei
.
For
it
is
an
heauy
saying
of
Christ
.
And
I
say
vnto
you
,
Math.
8.11.12
.
many
shall
come
from
the
East
,
and
West
,
and
shall
sit
downe
with
Abraham
,
and
Isaac
,
and
Iacob
in
the
kingdome
of
heauen
.
But
the
children
of
the
kingdome
shall
be
cast
out
into
vtter
darkenesse
,
&c.
By
the
children
of
the
kingdome
here
hee
meaneth
the
Iewes
,
the
seed
of
Abraham
,
to
whom
the
promises
of
this
kingdome
came
,
and
to
whom
all
the
meanes
for
attaining
this
kingdome
were
tendered
:
so
that
being
then
the
visible
Church
of
God
on
earth
,
they
were
in
a
kinde
of
possession
of
the
kingdome
of
heauen
,
but
lost
it
by
their
disobedience
,
and
so
left
a
way
open
for
many
to
come
from
the
East
and
West
,
that
is
;
for
the
Church
of
the
Gentiles
to
come
in
,
euen
in
their
place
,
and
now
till
Plenitudo
gentium
be
come
in
,
there
is
no
promise
of
the
restitution
of
the
Iewes
,
ad
viam
regni
.
It
is
a
good
note
of
Saint
Cyprian
,
quando
cessauit
in
eis
no
men
paternum
,
cessauit
et
regnum
:
When
they
gaue
ouer
hallowing
of
the
name
of
God
,
God
withdrew
his
kingdome
from
them
,
and
cast
them
off
.
This
shewes
how
earnestly
we
had
neede
to
fixe
our
hearts
on
the
hallowing
of
Gods
name
,
that
we
may
be
bold
to
aske
of
him
,
and
may
beleeue
to
obtaine
of
him
the
desired
comming
of
his
kingdome
.
Concerning
the
enemies
that
we
haue
to
hinder
our
settingforth
,
and
progression
to
this
kingdom
of
glory
,
they
be
all
the
same
which
would
hinder
the
comming
of
the
kingdome
of
grace
;
for
the
way
of
grace
leadeth
vs
to
glorie
;
Sathan
by
tempting
vs
here
and
by
accusing
vs
to
God
.
The
world
partly
by
fascination
of
vs
,
leading
vs
into
an
ouer-loue
of
things
temporal
:
partly
by
persecuting
of
vs
with
many
afflictions
and
vexations
of
life
.
Our
owne
bodie
of
sinne
being
like
tinder
,
ready
to
take
fire
from
the
least
sparke
of
carnall
suggestion
:
all
these
lay
themselues
in
our
way
,
to
hinder
our
passage
to
this
heauenly
kingdome
.
Against
which
we
pray
Adueniat
regnum
tuum
,
that
is
,
O
Lord
let
none
of
our
enemies
preuaile
so
farre
against
vs
,
as
to
hinder
the
saluation
of
our
soules
.
2
It
is
needfull
to
pray
this
in
respect
of
the
necessary
graces
of
God
which
we
doe
naturally
want
,
by
which
wee
are
made
members
of
that
holy
commonwealth
which
is
subiect
to
the
Kingdome
of
Gods
grace
,
and
made
capable
of
the
kingdome
of
Gods
glory
.
These
graces
of
God
are
partly
outward
,
partly
inward
and
Spirituall
.
1
Of
the
outward
.
1
These
are
the
libertie
of
the
Gospell
,
that
wee
may
freely
professe
Christ
,
and
openly
avow
his
holy
worship
,
and
keepe
his
Sabbaths
and
holy
daies
,
and
our
publike
meetings
in
the
house
of
God
:
there
was
a
time
when
Dauid
was
forced
to
fly
,
from
the
angry
face
of
Saul
,
and
escape
for
his
life
,
then
hee
bewaileth
this
as
his
most
heauy
oppression
,
that
hee
was
banished
from
the
Tabernacle
,
and
might
not
come
to
the
meetings
:
of
the
holy
congregations
,
hee
hath
a
psalme
of
purpose
for
that
complement
.
Psal.
84.
Therefore
we
are
much
bound
to
God
for
this
holy
liberty
of
his
house
and
seruice
which
wee
enioy
vnder
the
pious
gouernment
of
our
King
,
and
in
this
petition
wee
pray
that
this
libertie
may
bee
maintained
and
enlarged
to
vs
,
and
euermore
continued
,
that
the
free
vse
of
the
ministrie
of
the
word
,
&
holy
Sacraments
may
be
established
in
our
Church
,
and
that
the
Lord
of
the
haruest
would
furnish
his
work
with
worthy
&
able
labourers
in
this
haruest
,
for
the
perfiting
of
his
Saints
.
And
consequently
that
God
would
remoue
all
hinderances
to
this
light
,
either
arising
from
the
opposition
of
such
as
are
profest
enemies
to
it
,
or
the
wickednesse
,
or
vnsufficiency
of
such
as
by
their
weakenesse
and
vnworthinesse
,
or
by
their
idlenesse
and
vnprofitablenesse
,
or
their
vngodlinesse
,
and
iniquity
,
may
hinder
the
free
course
of
the
Gospell
,
or
bring
a
scandall
vpon
the
Church
of
God
amongst
vs
.
Further
we
pray
for
the
efficacy
of
our
Ministery
in
all
those
that
are
partakers
thereof
,
that
God
would
thereby
enlighten
the
vnderstandings
of
all
our
congregations
,
that
his
name
and
seruice
may
be
knowne
to
them
,
and
that
they
may
not
liue
in
darkenesse
in
the
sunneshine
of
this
glorious
light
of
truth
.
That
when
wisdome
preacheth
they
may
not
walke
as
fooles
;
when
truth
preacheth
,
they
may
not
belieue
lies
;
when
faith
preacheth
,
they
may
not
liue
in
infidelity
;
when
holinesse
preacheth
they
may
not
liue
in
all
sensuall
vncleanesse
,
walking
in
the
way
of
their
corrupt
lusts
in
all
abomination
,
to
the
prouoking
of
God
to
anger
against
them
.
The
inward
meanes
for
the
aduancing
of
this
kingdome
of
God
,
here
desired
,
is
the
holy
Ghost
creating
in
vs
new
hearts
,
and
regenerating
vs
to
a
godly
life
,
and
establishing
vs
in
the
same
.
Christ
promised
to
send
this
Spirit
into
his
Church
,
to
abide
with
it
,
for
him
foreuer
to
instruct
it
,
to
be
a
remembrancer
to
it
of
all
things
that
he
had
said
to
it
.
To
strengthen
it
against
errours
in
doctrine
,
to
sanctifie
it
against
corruptions
of
lusts
,
&
fortifie
it
against
the
principalities
and
powers
that
oppose
it
,
to
comfort
it
in
spirituall
and
temporall
grieuances
.
So
Adueniat
regnum
tuum
,
is
asmuch
as
,
reueale
to
vs
that
spirit
which
thou
hast
promised
to
supply
thy
roome
in
the
perpetuall
regiment
of
thy
Church
,
and
let
the
holy
Ghost
gouerne
vs
,
This
then
is
the
suite
.
Adueniat
regnum
gloriae
nostrae
.
We
pray
for
the
coming
of
the
kingdome
of
Gods
glory
,
which
is
the
consummation
of
our
happinesse
,
as
if
we
would
answer
Christ
;
he
saith
,
It
is
your
fathers
pleasure
to
giue
you
a
kingdome
;
We
cry
,
Lord
let
it
come
.
Where
our
desire
of
the
coming
of
it
doth
expresse
our
expectation
of
his
coming
to
giue
it
to
vs
,
our
loue
of
his
coming
,
and
our
longing
desire
of
it
:
The
reasons
why
we
desire
this
coming
of
it
,
are
.
1
Because
God
hath
reuealed
to
vs
so
great
a
mercy
,
layed
vp
for
vs
,
and
reserued
in
the
decree
of
his
good
pleasure
,
and
wee
may
bouldly
aske
it
of
him
,
for
his
commandement
is
,
Aske
and
receiue
.
2
Because
God
hath
promised
vs
the
gift
of
it
,
and
we
may
boldly
claime
all
the
precious
promises
of
God
in
our
praier
;
promise
is
our
warant
.
3
Because
God
hath
reuealed
to
vs
,
that
he
wil
shorten
〈◊〉
dayes
of
the
troubles
of
his
Church
,
for
the
elect
sake
:
We
pray
therefore
for
the
hastening
of
that
time
according
to
his
good
pleasure
.
4
Because
we
haue
great
examples
of
this
prayer
both
in
earth
and
in
heauen
.
Rom.
3.22
.
1
Of
the
whole
creature
,
which
groaneth
and
trauaileth
in
paine
together
with
vs
.
Where
insteed
of
praying
for
this
aduent
of
Christs
kingdome
,
there
is
The
earnest
expectation
of
the
creature
waiting
for
the
manifestation
of
the
Sonne
of
God
.
For
the
whole
creature
hath
a
promise
to
be
deliuered
from
the
bondage
of
corruption
,
21.
into
the
glorious
liberty
of
the
children
of
God
.
2
Of
the
elect
of
God
here
,
for
that
followes
:
23.
And
not
onely
they
,
but
our selues
also
which
haue
the
first
fruits
of
the
spirit
,
euen
wee
our selues
groane
within
our selues
,
wayting
for
our
adoption
,
to
wit
,
the
redemption
of
our
body
.
3
We
haue
helpe
in
these
our
groanes
,
from
the
spirit
,
26.
teaching
vs
as
we
ought
to
pray
for
this
.
Likewise
the
spirit
also
helpeth
our
infirmities
,
for
wee
know
not
what
we
should
pray
for
as
we
ought
,
but
the
spirit
it selfe
maketh
intercession
for
vs
,
with
groanings
which
cannot
bee
vttered
.
2
In
heauen
.
The
soules
vnder
the
altar
of
them
that
were
slaine
for
the
word
of
God
,
and
for
the
testimony
which
they
held
.
Reuel.
6.9
.
They
cry
with
a
loud
voyce
,
saying
,
how
long
O
Lord
,
holy
and
true
,
dost
thou
not
iudge
and
auenge
our
bloud
on
them
that
dwell
on
the
earth
:
and
they
haue
their
petition
answered
.
That
when
the
number
of
these
Saints
is
fulfilled
,
then
this
kingdome
shall
come
.
4
Regnum
gloriae
dei
.
The
comming
of
this
kingdome
,
is
the
full
consummation
of
Gods
glory
,
both
in
his
gratious
mercy
to
saue
his
Church
,
and
his
vpright
iustice
in
the
finall
confusion
of
all
his
enemies
.
Then
shall
our
glory
be
full
,
when
God
is
all
in
all
,
and
raigneth
absolute
soueraigne
,
without
any
eclipse
of
glory
,
by
the
interposure
of
opposition
.
These
are
the
full
contents
of
this
petition
.
3
What
duties
we
learne
from
hence
.
The
proper
duties
arising
from
hence
,
doe
concerne
vs
,
-
1
In
our
reference
to
our
God
.
-
2
In
the
regard
of
our selues
.
-
3
In
regard
of
our
neighbours
.
1
In
our
reference
to
God
.
1
That
wee
seeke
and
labour
to
aduance
the
kingdome
of
God
by
all
meanes
,
that
God
may
exercise
his
power
and
grace
,
and
mercy
,
and
glory
,
freely
and
fully
,
and
that
neither
our
ignorance
,
nor
infirmity
,
nor
iniquity
,
may
obscure
his
glory
,
or
resist
his
gouernment
;
knowing
for
what
wee
were
made
,
that
wee
might
bee
temples
of
the
holy
Ghost
,
that
Christ
might
rule
in
our
hearts
by
faith
,
that
wee
might
glorifie
God
in
our
bodies
,
and
in
our
soules
,
because
in
our
creation
he
gaue
vs
a
perfect
being
,
and
in
our
redemption
,
hee
accomplisht
a
full
and
perfect
restitution
of
vs
to
his
fauour
,
and
to
all
those
full
benefits
which
follow
the
same
;
namely
,
that
Christ
is
made
to
vs
of
God
,
wisedome
,
iustification
,
sanctification
,
and
finall
redemption
from
all
sinne
and
punishment
.
For
this
,
what
shall
we
render
to
the
Lord
,
is
not
this
a
debt
that
we
owe
to
him
,
to
seeke
the
aduancement
of
his
glory
,
all
that
we
can
,
and
to
set
forth
his
praise
?
2
In
regard
of
our selues
.
1
It
is
our
dutie
to
liue
like
subiects
of
this
kingdome
,
that
is
,
humbled
vnder
the
mighty
hand
of
God
,
to
the
obedience
of
his
will
,
and
stooped
vnder
the
correcting
hand
,
with
patience
to
beare
his
chastenings
,
though
for
the
present
they
seeme
grieuous
.
Contented
with
the
state
of
life
,
and
the
proportion
of
Gods
allowance
to
vs
,
for
we
resist
his
gouernment
,
and
repine
at
his
administration
of
the
world
,
if
wee
bee
not
content
with
that
which
he
bestoweth
on
vs
,
resting
vpon
his
holy
prouidence
in
the
vse
of
lawfull
meanes
,
for
godlinesse
and
contentednesse
must
be
ioyned
in
vs
,
and
our
hearts
must
not
fasten
vpon
things
temporall
,
but
wee
must
looke
before
vs
to
the
full
reward
which
God
hath
laid
vp
for
vs
.
2
Seeing
we
liue
vnder
the
kingdome
of
Gods
grace
in
which
we
haue
the
liberty
of
that
holy
meanes
,
by
which
we
may
grow
vp
to
be
perfect
men
in
Christ
Iesus
.
We
must
not
turne
this
grace
of
God
into
wantonnesse
,
by
abusing
it
to
our
owne
perdition
,
but
like
thriftie
Merchants
,
make
the
vttermost
of
these
holy
commodities
:
that
is
,
Of
the
free
liberty
of
the
Word
and
Sacraments
,
and
of
the
house
of
God
and
his
Saints
;
of
the
ministerie
of
the
Word
,
and
the
holy
writings
of
learned
and
pious
men
,
set
forth
for
our
further
building
vp
,
to
be
an
house
for
the
Lord
.
Not
in
surfetting
and
drunkennesse
,
not
in
chambering
and
wantonnesse
,
not
in
strife
and
enuying
,
this
is
not
the
way
to
heauen
.
New
creatures
.
3
Seeing
wee
liue
in
expectation
of
the
kingdome
of
Gods
glory
,
our
duty
is
to
obserue
and
remember
our
latter
end
,
and
to
consider
that
our
whole
life
is
our
way
to
this
kingdome
;
let
vs
therefore
hasten
toward
it
,
to
meete
it
comming
towards
vs
:
this
was
Iobs
holy
Meditation
,
All
the
daies
of
my
appointed
time
will
I
waite
,
Iob
14.14
.
till
my
changing
shall
come
.
And
when
death
shall
come
,
let
vs
know
and
beleeue
that
it
is
no
more
but
a
translation
from
death
to
life
,
and
Transitus
ad
Regnum
.
4
Seeing
wee
pray
for
the
comming
of
Gods
glory
,
that
he
may
raigne
ouer
all
;
let
vs
while
we
are
here
,
begin
an
heauen
vpon
earth
,
by
praising
and
magnifying
the
name
of
the
Lord
,
and
practise
the
new
song
of
the
Church
here
,
that
being
admitted
into
the
Quire
of
the
iust
,
we
may
not
cease
night
and
day
to
glorifie
him
in
heauen
,
where
we
shall
be
able
to
doe
it
more
fully
and
perfectly
.
5
Let
vs
consider
that
there
is
no
such
way
to
make
happy
our
temporall
life
,
as
to
liue
thus
in
the
humble
subiection
to
this
kingdome
:
for
who
shall
harme
you
if
you
doe
that
which
is
good
?
godlinesse
hath
the
promises
of
both
liues
,
and
all
things
turne
to
the
best
to
them
that
loue
God
.
3
In
regard
of
our
neighbours
.
We
must
seeke
to
draw
one
another
to
Gods
kingdome
,
Is.
41.6
.
like
those
in
the
Prophet
.
They
helped
euery
one
his
neighbour
,
and
euery
one
said
to
his
brother
,
be
of
good
courage
.
Ezech.
18.30
.
So
the
Lord
:
Repent
and
turne
others
from
their
transgressions
,
so
iniquity
shall
not
be
your
ruine
.
Isa.
2.3
.
And
many
shall
goe
and
say
,
come
ye
and
let
vs
goe
vp
to
the
mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
,
and
he
will
teach
vs
his
waies
,
and
wee
shall
walke
in
his
pathes
.
O
house
of
Iacob
,
come
ye
,
and
let
vs
walke
in
the
light
of
the
Lord
:
this
kingdome
doth
not
breed
iealousie
,
here
is
enough
for
all
.
LVC.
11.2
.
Thy
will
be
done
;
as
in
heauen
,
so
earth
.
3
Petition
.
OBserue
the
coherence
of
these
petitions
,
which
are
martialed
with
such
excellent
wisedome
,
that
the
first
of
them
is
the
end
which
we
aime
at
,
that
God
may
be
hallowed
in
vs
,
in
his
holy
name
,
and
so
haue
from
vs
the
honour
due
to
him
.
And
that
this
may
bee
effected
in
vs
,
wee
pray
in
the
second
petition
for
the
aduancement
,
establishment
,
and
enlargement
of
Gods
kingdome
,
both
of
power
,
grace
,
and
glory
.
And
now
in
this
third
Petition
,
wee
pray
that
this
kingdome
of
God
being
erected
amongst
vs
,
we
may
by
his
grace
liue
in
due
subiection
to
it
,
that
the
Church
militant
in
earth
,
may
honour
him
,
euen
so
,
as
the
Church
triumphant
doth
in
heauen
.
In
the
handling
whereof
,
-
1
We
must
vnderstand
what
is
meant
by
the
will
of
God
.
-
2
Quid
hoc
est
facere
.
-
3
How
this
will
is
desired
to
be
done
,
as
in
heauen
,
so
in
earth
.
-
4
What
duties
are
taught
herein
.
1
What
is
this
will
of
God
.
The
will
of
God
is
vnderstood
two
waies
,
1
As
it
is
in
it selfe
,
by
which
hee
intendeth
,
createth
,
1
Quod
Deus
vult
.
gouerneth
,
and
disposeth
all
things
according
to
the
good
pleasure
of
his
will
,
and
so
the
will
of
God
is
both
absolute
,
necessitating
all
euents
,
which
hee
hath
foreseene
and
determined
:
and
of
that
the
Apostle
speaketh
,
saying
,
who
hath
resisted
his
will
?
and
of
that
,
Christ
saith
,
fiat
voluntas
tua
:
and
of
that
,
those
holy
seruants
of
God
spake
,
who
when
they
could
not
disswade
Pauls
going
to
Ierusalem
,
they
ceased
,
saying
,
Acts
21
▪
14.
The
will
of
the
Lord
be
done
.
2
The
will
of
God
is
vnderstood
to
bee
that
manifestation
of
his
seruice
,
and
our
dutie
,
2
Quod
Deus
vult
nos
vel●e
.
which
directeth
vs
what
to
doe
,
and
what
to
eschew
,
what
to
beleeue
,
and
what
to
aske
according
to
his
will
,
and
this
is
written
and
reuealed
to
vs
in
holy
Scripture
.
I
dare
not
with
our
many
English
Writers
,
vpon
this
Petition
,
quite
exclude
the
absolute
will
of
God
,
and
limit
the
Petition
onely
to
the
will
reuealed
in
his
Word
,
yet
.
I
confesse
that
if
it
were
to
bee
carried
by
voyces
,
the
most
of
the
Interpreters
that
I
reade
,
goe
this
way
.
1
I
feare
to
abate
any
thing
of
the
full
contents
of
the
words
,
or
to
shrinke
vp
any
of
the
bredth
of
them
,
so
farre
as
they
may
be
dilated
to
Gods
glory
.
2
Seeing
of
all
hands
it
is
agreed
,
that
the
glory
of
God
is
especially
aymed
at
in
these
three
first
petitions
,
which
Master
Caluine
doth
well
call
primam
tabulam
orationis
Dominicae
,
hauing
indeed
,
reference
to
the
first
table
of
the
Law
.
I
see
that
the
extent
of
this
Petition
,
to
both
the
secret
and
reuealed
will
of
God
,
doth
best
accomplish
that
addresse
.
Let
thy
absolute
and
secret
will
take
place
in
all
things
according
to
the
royall
dignity
and
high
command
of
thy
kingdome
of
power
,
and
let
thy
will
be
done
by
vs
according
as
thou
hast
reuealed
it
in
the
lawes
of
thy
kingdome
of
grace
.
2
What
is
meant
by
doing
this
will
of
God
.
1
The
absolute
and
secret
will
of
God
is
done
vpon
all
creatures
;
so
it
is
said
of
him
,
Hee
hath
done
whatsoeuer
he
will
:
and
so
this
Petition
is
a
submission
of
our selues
to
the
same
will
of
God
,
both
in
our
owne
persons
,
and
in
all
things
else
whatsoeuer
.
That
when
God
shall
by
euents
declare
what
his
will
was
,
we
doe
humbly
present
our selues
to
it
,
and
rest
content
with
it
,
not
murmuring
and
repining
at
it
,
knowing
that
God
doth
all
things
for
the
best
,
howsoeuer
humane
iudgement
might
conceiue
some
other
way
better
.
There
is
great
reason
to
make
a
petition
of
this
,
for
many
things
succeed
according
to
this
absolute
will
of
God
,
that
crosse
vs
and
our
desires
,
and
we
could
haue
wisht
them
otherwise
,
both
our
iudgements
esteeming
,
and
our
desires
affecting
some
other
way
.
When
death
taketh
the
husband
from
the
wife
,
the
father
from
the
children
,
the
Master
from
the
familie
,
vpon
whose
life
their
maintenance
and
supportation
for
the
necessaries
of
life
depended
.
When
some
suddaine
fire
in
a
few
moments
of
time
deuoureth
the
fruits
of
many
yeares
laboures
,
and
turneth
a
mans
whole
estate
into
ashes
,
that
none
is
the
better
for
that
which
perisheth
,
When
shippewrake
,
or
the
swallow
of
the
sea
at
once
deuoureth
both
the
liues
and
goods
of
many
that
might
haue
suruiued
,
and
remained
both
to
the
generall
vse
of
the
commonwealth
,
and
the
particular
benefit
of
priuate
estates
.
When
Theeues
and
Robbers
secretly
invade
the
goods
of
their
neighbours
,
or
by
strong
hand
strip
them
out
of
all
that
they
carry
about
them
,
&
perchance
therby
do
either
vtterly
impouerish
their
estate
in
the
robbery
,
or
violate
their
bodies
with
stripes
&
wounds
to
disable
them
,
or
take
away
their
liues
from
them
,
When
sicknesse
comes
and
weakens
the
labourer
that
he
cannot
worke
,
and
disableth
any
from
the
execution
of
his
duetie
either
in
his
owne
priuate
,
or
in
the
common
affaires
of
state
.
When
a
forraine
enemie
inuadeth
our
land
,
and
layes
claime
to
all
our
labours
with
,
Haec
mea
sunt
,
veteres
migrate
Coloni
.
These
,
all
these
be
frequent
effects
of
the
absolute
will
of
God
,
and
,
coming
to
passe
,
wee
know
that
God
would
haue
it
so
,
the
will
of
God
is
therein
reuealed
,
the
motiues
and
reasons
inducing
him
,
the
vses
and
ends
by
him
intended
,
are
to
vs
vnknown
,
they
may
as
Saint
Augustine
saith
,
seeme
to
vs
sometimes
strange
and
seuere
,
but
they
are
alwayes
iust
.
We
haue
no
fence
against
the
vexation
and
sorrow
of
these
sad
euents
,
but
to
rest
our selues
vpon
the
will
of
God
,
and
to
say
in
submission
and
prostration
to
it
,
fiat
voluntas
tua
.
In
this
acception
of
the
will
of
God
,
these
words
are
an
humble
contentednesse
with
all
that
God
doth
,
and
they
are
a
prayer
to
God
to
giue
vs
a
passiue
obedience
,
that
we
may
embrace
with
thankefull
cherefulnesse
all
that
God
will
put
vs
to
.
This
is
the
duety
of
our
full
subiection
to
this
supreme
Monarch
,
whose
kingdome
we
pray
for
,
wee
know
that
there
can
be
no
errour
or
iniustice
in
his
administration
of
this
kingdom
,
for
he
doth
al
things
by
a
power
,
that
is
managed
with
wisedome
,
and
sweetned
with
goodnesse
and
mercy
,
and
seasoned
with
equall
iustice
.
2
For
the
doing
of
the
will
of
God
reuealed
to
vs
in
the
holy
word
of
God
,
we
pray
first
that
the
kingdome
of
God
may
come
,
which
is
the
kingdome
of
light
by
which
wee
see
what
is
the
will
of
God
,
acceptable
and
perfect
,
and
then
we
pray
to
God
for
actiue
obedience
that
he
will
giue
vs
grace
,
to
doe
that
which
is
good
,
and
which
he
requireth
at
our
hands
,
according
to
his
will
.
We
haue
great
need
to
make
this
arequest
to
God
,
for
of
our selues
,
as
of
our selues
wee
are
not
able
to
think
a
good
thought
,
And
there
is
none
that
doth
good
,
no
not
one
,
all
corrupt
and
abominable
.
All
the
imaginations
of
the
thoughts
of
our
hearts
are
onely
euill
continually
.
The
worst
is
,
so
it
is
with
vs
,
and
we
cannot
helpe
it
,
if
to
will
be
present
with
vs
,
we
faile
in
performance
of
good
.
Ier.
10.23
.
Holy
Ieremie
confesseth
it
.
O
Lord
I
know
that
the
way
of
man
is
not
in
himselfe
,
it
is
not
in
man
that
walketh
to
direct
his
steppes
:
We
haue
a
great
example
in
our
first
parents
,
who
in
the
state
of
perfect
nature
embraced
temptation
,
and
forsooke
the
obedience
of
the
reuealed
will
of
God
in
one
easie
commandement
.
How
then
can
we
hope
,
whose
nature
is
corrupted
with
so
many
sinnes
,
to
maintaine
any
fit
correspondence
with
the
holy
will
of
God
reuealed
in
so
many
great
Commandements
.
Primam
Magnum
,
&
secundum
simile
.
Nature
is
now
so
sicke
of
that
reluctancy
to
this
will
of
God
,
that
the
Law
of
God
which
should
be
the
bridle
to
hold
vs
in
,
is
become
the
spur
to
put
vs
on
into
all
kind
of
euill
,
as
the
Apostle
saith
;
The
strength
of
sinne
is
the
Law
;
So
strong
is
our
weakenesse
against
the
will
of
our
God
.
Nec
nos
obniti
contrà
,
nec
tendere
tantum
Sufficimus
.
And
as
Medaea
said
,
Trahit
invitos
noua
vis
,
aliudque
cupido
,
Mens
aliud
suadet
.
Wee
shall
see
our selues
best
,
in
the
glasse
,
the
cleare
Christall
mirrour
of
the
holy
will
of
God
,
to
which
he
requireth
our
actiue
obedience
.
For
this
will
of
his
is
reuealed
to
vs
.
1
In
the
2
Tables
of
his
Law
which
containeth
the
rule
of
workes
.
2
In
the
holy
Gospell
which
containeth
the
rule
of
faith
.
1
For
the
first
,
The
will
of
God
concerning
our
obedience
to
his
Law
.
1
This
will
of
God
beginneth
at
our
conuersion
;
wee
are
by
nature
strangers
and
aliens
from
the
common-wealth
of
Israel
:
therefore
God
calleth
vpon
vs
for
our
conuersion
to
him
.
Christ
complaineth
of
such
as
refuse
him
,
They
will
not
come
to
me
that
they
may
haue
life
.
The
Prophet
declareth
this
to
be
the
will
of
God
.
Say
vnto
them
,
as
I
liue
saith
the
Lord
,
Ezech
33.11
.
I
haue
no
pleasure
in
the
death
of
the
,
wicked
,
but
that
the
wicked
turne
from
his
way
and
liue
,
Turne
ye
,
Turne
ye
from
your
euill
wayes
,
for
why
will
yee
die
,
O
house
of
Israel
?
Math.
18.14
.
So
our
Sauiour
,
It
is
not
the
will
of
your
Father
that
is
in
heauen
,
that
one
of
these
little
ones
should
perish
.
To
declare
this
to
be
his
will
,
he
rose
early
to
send
his
Prophets
,
to
his
people
to
conuert
them
to
him
.
And
our
Sauiour
in
the
Gospell
doth
resemble
himself
to
that
good
shepherd
that
went
into
the
wildernesse
to
seeke
a
straied
sheep
,
to
bring
it
backe
to
the
flocke
,
&
to
the
woman
that
lighted
a
Candle
and
swept
her
house
,
and
sought
diligently
till
she
found
her
lost
groat
;
Both
of
them
made
merry
,
when
they
found
what
they
had
lost
.
Such
ioy
God
hath
in
the
conuersion
of
a
sinner
.
When
a
profane
person
becommeth
holy
,
when
a
couetous
person
turneth
liberall
,
when
a
drunkard
becometh
sober
,
and
a
glutton
temperate
,
when
a
swearer
feareth
an
oath
,
&
a
lier
loueth
the
truth
,
when
a
breaker
of
the
Sabbath
,
is
glad
when
it
is
sayd
to
him
,
Come
let
vs
goe
vp
to
the
house
of
the
Lord
,
and
answereth
them
,
My
feete
shall
stand
in
thy
gates
,
O
Ierusalem
.
When
an
oppressor
turnes
mercifull
,
and
a
proud
man
humble
,
and
a
contentious
man
quiet
and
peaceable
;
this
is
as
God
would
haue
it
,
and
this
is
ioy
to
the
Almighty
,
and
the
Angels
of
heauen
reioyce
in
it
,
for
this
is
the
will
of
God
.
But
in
the
contrarie
our
sinnes
doe
grieue
the
holy
one
of
Israel
;
grieue
not
the
spirit
of
God
,
our
sinnes
do
ouercharge
him
,
hee
complaineth
that
he
is
like
a
Cart
ouerladen
with
sheaues
.
Our
sinnes
put
him
into
a
storme
of
indignation
,
therfore
our
conuersion
is
his
will
.
2
Seeing
out
conuersion
beginneth
at
the
abnegation
of
our selues
,
that
also
is
the
will
of
God
;
he
that
will
be
my
Disciple
,
saith
our
Sauiour
,
must
forsake
all
and
follow
me
,
Sua
suos
,
se
,
as
Saint
Bernard
,
and
none
is
acceptable
according
to
his
wil
,
but
he
that
is
a
new
Creature
.
This
maketh
a
perfect
conuersion
and
this
incorporateth
vs
in
the
body
of
the
Church
for
God
doth
not
will
our
forsaking
of
our selues
and
renouncing
of
the
world
,
for
our
hurt
and
losse
,
but
for
our
greater
good
,
that
he
himselfe
may
be
our
rocke
,
and
fortresse
,
our
refuge
and
exceeding
great
reward
.
3
The
will
of
God
is
our
obedience
to
his
holy
lawes
which
he
hath
giuen
vs
,
as
his
couenant
,
that
in
keeping
of
them
it
might
goe
well
with
vs
.
His
owne
mouth
hath
reuealed
his
will
in
this
point
.
O
that
there
were
such
an
heart
in
them
,
that
they
would
feare
me
,
and
keepe
my
Commandements
alwayes
,
Deut.
5.29
.
that
it
might
be
well
with
them
and
with
their
children
for
euer
.
Wherein
God
is
not
a
seuere
exactor
of
more
duetie
,
then
we
are
able
to
performe
,
but
requireth
our
best
endeuour
to
doe
his
will
,
and
taketh
that
for
pay
.
Neither
doth
he
will
this
to
make
profit
to
himselfe
of
our
obedience
,
but
for
vs
,
that
it
may
be
well
with
vs
and
our
children
for
euer
.
4
The
will
of
God
is
our
holinesse
in
this
obedience
,
that
we
purge
our
Conscience
from
dead
workes
,
that
we
may
serue
the
liuing
God
.
That
we
possesse
our
vessels
,
that
is
,
our
bodies
in
holinesse
,
for
they
be
Vasa
animarum
,
a
treasure
in
earthen
vessels
,
of
great
price
:
immortall
soules
in
mortall
bodies
.
For
this
is
the
will
of
God
,
euen
your
sanctification
,
2
Thes.
4.3
.
hee
giueth
the
reason
of
it
.
For
God
hath
not
called
vs
to
vncleanesse
but
to
holi
〈…〉
And
this
was
figured
in
the
washings
and
purifications
of
the
old
law
,
and
directly
commanded
by
God
,
saying
.
Be
ye
holy
as
I
am
holy
.
But
ye
are
a
royall
Priesthood
,
Gens
sancta
.
2
The
will
of
God
concerning
faith
,
is
that
we
beleeue
in
him
,
and
trust
him
;
they
that
know
thy
name
,
will
trust
in
thee
;
that
we
cast
all
our
care
vpon
him
,
that
we
belieue
in
him
whom
he
hath
sent
,
Iesus
Christ
,
and
this
also
for
our
eternall
good
.
For
so
saith
our
Sauiour
.
Ioh.
6.40
.
And
this
is
the
will
of
him
that
sent
me
,
that
euery
one
which
seeth
the
sonne
and
beleeueth
in
him
,
may
haue
euerlasting
life
,
and
I
will
raise
him
vp
at
the
last
day
.
This
is
the
law
of
faith
,
and
it
is
the
law
of
life
.
For
it
is
written
;
The
iust
man
shall
liue
by
faith
.
How
needfull
this
petition
is
,
that
the
will
of
God
may
be
wrought
in
vs
,
this
way
by
faith
,
we
may
soone
see
.
1
If
we
consider
our
naturall
infidelity
,
for
the
natural
man
is
so
far
from
beleeuing
;
that
he
hath
not
the
vnderstanding
to
discerne
those
things
which
belong
to
the
spirit
of
God
,
neither
can
hee
,
saith
the
Apostle
,
for
they
are
spiritually
discerned
.
And
without
faith
it
is
impossible
to
please
God
.
This
infidelitie
must
be
purged
,
before
the
will
of
God
can
be
done
by
vs
,
and
till
this
be
purged
,
the
very
preaching
of
the
word
,
the
meanes
ordained
by
God
to
beget
faith
in
vs
,
seemeth
foolishnesse
.
For
it
is
as
much
labour
lost
to
preach
spiritual
things
to
a
man
that
hath
no
faith
,
as
to
vrge
naturall
reasons
to
a
man
that
hath
no
wit
,
for
neither
of
these
vessels
be
open
to
receiue
any
of
this
pretious
liquor
stopt
with
ignorance
and
vnbeleefe
.
2
We
haue
reason
to
aske
this
of
God
,
because
faith
is
his
gift
,
and
though
he
suffereth
vs
to
acquire
it
by
little
and
little
,
by
the
hearing
of
the
Word
,
yet
the
word
of
God
is
not
any
better
then
litera
mortua
,
in
it selfe
,
except
the
holy
Ghost
do
worke
by
it
,
to
beget
first
,
then
to
nourish
and
encrease
our
faith
.
3
Because
as
Saint
Cyprian
obserueth
well
,
Nobis
à
diabolo
obsistitur
,
quo
minus
per
omnia
noster
animus
,
atque
actus
deo
obsequatur
,
and
therefore
he
addeth
.
Vt
fiat
voluntas
dei
ànobis
,
opus
est
voluntate
dei
;
i.
e.
ope
et
protectione
,
quia
nemo
suis
viribus
fortis
est
.
This
is
a
potent
aduersarie
,
&
hath
both
his
temptations
to
allure
vs
,
and
his
prouocation
to
vexe
vs
,
wee
had
need
craue
ayd
against
him
,
and
God
hath
laid
help
vpon
one
that
is
mightie
to
giue
vs
helpe
,
we
had
need
pray
for
faith
to
fasten
our
hold
vpon
that
helpe
.
If
either
by
fight
or
flight
we
can
put
him
off
,
and
lay
hold
vpon
the
hornes
of
this
altar
,
sub
hac
indulgentia
et
misericordia
(
saith
Cyprian
)
tuti
sumus
.
This
enemie
hath
a
great
aduantage
of
vs
,
because
of
the
treason
of
our
owne
wils
;
for
nothing
is
more
prone
and
propense
to
euill
then
the
will
of
man
,
and
there
is
nothing
in
man
,
that
man
loues
more
then
to
haue
his
will
,
euen
the
regenerate
man
findeth
his
will
wilfull
often
,
and
vnruly
still
:
We
had
neede
to
pray
for
the
will
of
God
to
put
in
,
to
correct
and
direct
our
wills
.
3
The
manner
how
we
desire
this
will
of
God
to
be
done
,
As
in
heauen
so
in
earth
.
The
3
first
petitions
that
are
addressed
mainely
to
the
honour
of
God
,
end
at
these
words
;
and
therefore
some
haue
conceiued
that
these
words
haue
their
seuerall
reference
to
each
of
the
three
petitions
and
are
not
a
proper
appendix
to
this
alone
,
but
to
the
rest
.
Hallowed
be
thy
name
,
in
earth
as
it
is
in
heauen
,
so
in
the
two
following
.
I
approue
the
necessary
implication
of
it
in
them
all
,
but
I
take
it
where
I
find
it
,
and
it
is
a
full
Sicut
,
a
compleat
example
.
For
in
heauen
are
the
Angels
of
God
,
and
Dauid
saith
of
them
,
faciunt
voluntatem
ejus
,
&
there
are
the
soules
of
iust
men
made
perfect
,
and
now
,
&
euer
since
his
ascension
there
sitteth
at
the
right
hand
of
God
,
he
that
taught
vs
to
pray
this
prayer
:
Who
came
into
the
world
of
purpose
to
do
the
wil
of
his
father
that
sent
him
,
he
continueth
the
office
yet
in
heauen
:
A
mediator
making
intercession
to
the
Father
for
his
Church
,
&
a
mighty
protector
,
sending
his
Angels
as
ministering
spirits
,
for
the
good
of
them
whom
he
hath
called
of
purpose
.
So
that
the
example
is
full
,
Iesus
Christ
,
the
Angels
in
what
difference
so
euer
,
of
ranke
or
degree
;
the
soules
of
the
iust
,
who
are
also
tanquam
angeli
dei
,
all
these
obey
and
fulfill
the
will
of
God
in
perfect
obedience
to
the
vttermost
,
of
what
is
exacted
of
them
:
We
pray
fiat
sicut
.
2.
Cor.
9.7
.
2
Col.
3.23
.
That
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
grudgingly
,
but
as
Saint
Paul
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
to
the
Lord
who
knowes
when
he
hath
seruice
that
is
due
to
him
.
1
Willingly
.
1
They
do
the
will
of
God
willingly
,
that
is
their
meat
and
drinke
,
as
Christ
said
of
himselfe
here
,
they
haue
no
body
of
sinne
to
resist
them
,
they
haue
no
flesh
to
oppresse
and
burthen
them
:
no
temptation
can
fasten
vpon
them
,
they
alwaies
behold
the
face
of
God
,
attending
vpon
him
to
be
commanded
by
him
.
2
Speedily
.
2
They
are
exprest
to
vs
as
hauing
winges
,
wherein
the
holy
Ghost
doth
declare
to
our
apprehension
the
quicke
readinesse
of
their
expedition
in
the
seruice
of
God
.
So
let
Gods
will
bee
done
on
earth
speedily
.
So
Dauid
.
Psal.
119.60
.
I
made
hast
and
delaied
not
to
keepe
thy
Commandements
.
3
They
doe
the
will
of
God
first
,
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
for
indeed
they
haue
nothing
else
to
doe
:
here
on
earth
wee
haue
many
occasions
for
the
necessities
of
the
body
,
to
entertaine
time
and
endeauour
,
and
God
is
so
tender
of
our
necessities
,
as
to
dispense
with
his
law
in
compassionate
support
of
them
.
But
the
Angels
and
heauenly
spirits
haue
no
other
busines
in
heauen
,
but
to
attend
the
will
of
God
,
and
to
doe
it
at
first
,
their
nature
is
so
perfectly
diuine
,
that
they
are
onely
gouerned
by
the
will
of
God
,
there
is
nothing
concerning
themselues
to
be
desired
,
but
the
aduancement
of
Gods
kingdome
ouer
all
.
4
They
doe
the
whole
will
of
God
in
full
obedience
.
4
Fideliter
.
Psal.
103.20
.
For
Dauid
saith
,
They
doe
Gods
Commandements
by
obeying
the
voyce
of
his
Word
.
That
is
the
right
way
of
obedience
,
to
be
directed
by
the
voyce
of
the
Word
of
God
,
and
to
doe
so
as
hee
commandeth
all
that
he
biddeth
.
Here
note
that
this
Sicut
,
doth
not
imply
aequalitatem
,
that
we
should
performe
it
in
the
same
fulnesse
of
perfect
&
complete
obedience
as
they
do
,
which
is
impossible
for
them
that
dwell
in
houses
of
clay
,
and
who
carrie
about
them
,
Corpus
peccati
;
but
qualitatem
,
&
similitudinem
,
so
farre
as
in
holy
imitation
wee
can
follow
them
,
as
Iulus
followed
Aeneas
.
Sequiturque
patrem
non
passibus
aequis
.
This
is
the
heroicall
spirit
of
the
elect
of
God
,
they
are
therby
carried
towards
perfection
,
&
what
they
faile
either
in
act
of
obedience
,
or
in
endeuour
of
seruice
,
that
they
supply
with
feruencie
of
holy
desire
,
&
God
heareth
the
desires
of
the
poore
.
This
is
further
holpen
by
our
griefe
of
heart
and
holy
sorrow
for
our
weakenesse
and
holy
indignation
,
against
our
iniquities
that
hinder
this
obedience
,
and
holy
carefulnesse
to
amend
it
,
and
holy
prayers
to
God
to
assist
our
endeuour
herein
.
2
Peter
.
2.8
.
It
is
obserued
of
Lot
,
when
hee
laboured
the
conuersion
of
the
Sodomites
,
that
his
righteous
soule
was
vexed
from
day
to
day
with
their
vnlawfull
deedes
.
This
also
pleaseth
God
,
that
our
hatred
of
sinne
in
our selues
and
others
do
declare
that
wee
seeke
for
the
fulnesse
of
obedience
,
that
the
will
of
God
may
be
fulfilled
according
to
the
great
example
of
heauenly
seruice
.
4
What
dueties
are
taught
here
.
1
We
must
labour
for
the
knowledge
of
the
will
of
God
,
Rom.
12.2
.
so
saith
the
Apostle
,
That
yee
may
prooue
what
is
that
good
,
that
acceptable
and
perfect
will
of
God
.
That
is
first
concerning
the
secret
will
of
God
,
wee
must
know
that
it
is
absolute
,
not
to
be
changed
by
God
,
not
to
be
resisted
by
man
,
but
implicitly
to
be
yeelded
vnto
,
although
we
know
it
not
,
we
beleeue
it
doth
decree
all
things
out
of
wisedome
and
Counsaile
,
with
iustice
and
goodnesse
,
and
all
for
the
best
,
and
when
God
shall
by
euents
declare
it
to
vs
,
wee
must
know
that
God
is
to
be
praised
and
thanked
for
it
.
How
therefore
we
must
remember
in
our
deuotions
to
referre
our
petitions
to
this
absolute
will
of
God
,
so
that
our
petitions
must
be
with
reseruation
of
that
will
,
saluo
semper
decreto
diuino
.
For
so
Christ
prayed
his
father
to
take
the
cup
of
his
passion
from
him
,
he
hath
warrant
from
the
following
petition
to
pray
against
all
euill
,
and
against
Sathan
the
suggester
of
it
.
Libera
nos
a
male
.
But
because
it
pleaseth
God
for
some
iust
motiues
in
himselfe
to
determine
the
exercise
of
the
patience
of
his
Church
in
afflictions
,
or
for
some
other
reason
alwayes
iust
,
though
often
secret
,
to
let
that
euill
come
vpon
vs
against
which
we
pray
,
therfore
our
will
in
this
stoopeth
to
the
absolute
will
of
God
,
with
that
exception
of
our
Sauiour
;
Father
,
if
thou
be
willing
,
remoue
this
cup
from
me
;
neuerthelesse
,
not
mine
,
but
thy
will
be
done
.
Luk.
1●
.
42
.
Seeing
this
secret
and
absolute
will
of
God
is
within
himselfe
,
the
Saints
of
God
by
a
generall
warrant
for
prayer
for
all
things
needfull
,
doe
goe
to
God
often
for
such
things
,
as
in
that
free
and
absolute
will
he
hath
decreed
not
to
grant
:
and
this
may
be
done
without
sinne
in
the
faithfull
,
and
without
preuarication
of
this
vnreuealed
will
of
God
.
So
we
pray
for
the
peace
of
Ierusalem
,
that
is
,
the
Church
of
God
,
when
yet
God
may
finde
it
fit
in
his
wisedome
to
send
the
sword
amongst
them
;
as
we
see
in
the
Churches
of
Bohemia
,
both
the
Palatinates
,
and
the
French
Protestants
.
God
hath
declared
his
will
to
vs
in
that
which
they
haue
suffered
,
and
in
that
which
as
yet
they
endure
vnder
the
Popish
tyranny
of
those
Iesuited
Princes
by
whom
the
religion
and
truth
of
God
is
opprest
.
Yet
we
pray
still
for
their
deliuerance
from
the
hand
of
their
enemies
,
but
neither
disliking
the
effects
,
nor
doubting
the
wisedome
,
nor
quarrelling
the
counsell
of
God
in
this
decree
,
but
submitting
to
it
.
So
we
pray
often
for
the
recouerie
of
our
brethren
and
sisters
from
sicknesse
,
the
returne
of
our
friends
from
long
voyages
,
the
prosperous
successe
of
our
affaires
:
yet
God
hath
sometimes
decreed
against
these
,
yet
wee
may
pray
without
sinne
in
all
these
cases
.
We
finde
great
examples
hereof
,
for
the
Prophets
,
Moses
himself
,
haue
praied
to
God
against
his
will
when
he
hath
declared
it
,
and
when
God
hath
sent
the
Prophets
,
they
haue
both
threatned
in
the
name
of
the
Lord
,
and
yet
exhorted
to
repentance
and
prayer
to
diuert
the
iudgement
menaced
.
Abraham
for
Sodome
:
Dauid
prayeth
for
the
life
of
his
childe
,
which
was
appointed
to
death
,
and
so
much
Nathan
told
Dauid
before
.
Christ
,
who
came
of
purpose
to
taste
that
cup
,
and
knew
that
his
fathers
will
was
that
he
should
drinke
of
it
,
yet
doth
pray
the
Father
to
take
it
away
.
Which
he
did
1
Partly
to
expresse
the
heauy
sufferings
that
he
was
to
sustaine
for
our
sakes
,
that
wee
may
know
wee
were
bought
at
a
deere
rate
,
and
an
high
price
was
paid
for
our
redemption
;
for
it
is
applied
to
Christ
by
the
Fathers
,
and
fulfilled
in
Christ
.
Lam.
1.12
.
Haue
ye
no
regard
all
ye
that
passe
by
the
way
!
Consider
and
behold
,
if
euer
there
were
sorrow
like
my
sorrow
,
which
was
done
vnto
me
,
wherewith
the
Lord
did
afflict
me
in
the
day
of
the
fiercenesse
of
his
wrath
!
No
man
can
tell
,
the
Angels
of
God
would
faine
know
all
the
ingredients
in
this
cup
which
Christ
did
deprecate
.
It
is
best
left
with
admiration
and
wonder
at
it
,
with
due
consideration
of
it
,
as
the
bitterest
cup
that
euer
was
tempered
by
the
hand
of
God
,
not
so
much
for
the
bodily
passion
,
as
for
the
inward
pangs
and
convulsions
that
the
soule
of
Christ
suffered
for
the
sonnes
of
his
Church
.
2
For
our
example
to
warrant
our
prayers
against
all
euill
,
for
though
wee
know
that
the
hand
of
God
will
smite
vs
,
and
though
wee
be
resolued
with
patience
to
beare
it
,
2
Sam
25
26.
saying
with
Dauid
;
Loe
here
I
am
,
let
him
doe
to
me
as
seemeth
good
in
his
eyes
.
Yet
we
may
lawfully
pray
,
reseruing
our
submission
to
the
will
of
God
,
that
this
cup
tempered
of
purpose
for
vs
,
by
the
decree
of
God
,
may
be
taken
from
vs
.
Herein
we
oppose
not
the
absolute
will
of
God
,
but
we
oppose
the
euill
,
malum
poenae
,
which
is
against
vs
,
and
contrary
to
vs
.
3
For
comfort
in
afflictions
,
for
Christ
praying
his
Father
,
though
he
preuailed
not
in
the
maine
matter
of
his
suit
,
ad
transitum
calicis
,
yet
he
sped
another
way
,
for
in
his
agonie
,
when
there
was
fire
in
his
bones
,
which
melted
him
that
he
swet
water
and
bloud
,
Luk.
22.43
.
There
appeared
vnto
him
an
Angell
from
heauen
,
strengthening
him
.
For
our
sakes
,
that
wee
may
see
the
fruit
of
our
prayers
,
which
though
they
preuaile
not
for
full
deliuerance
from
afflictions
,
yet
they
may
speed
for
comfort
in
them
,
and
strength
to
beare
them
.
Therefore
it
is
a
blasphemous
assertion
that
one
of
our
nouellists
vented
in
print
,
that
Christ
did
directly
pray
against
the
will
of
his
Father
.
This
cleareth
the
question
,
in
my
iudgement
;
our
first
duty
is
rightly
to
know
what
may
concerne
vs
in
the
point
of
Gods
absolute
and
secret
will
;
that
is
,
that
the
absolute
will
of
God
is
,
to
turne
all
things
to
the
best
to
them
that
loue
him
:
so
farre
wee
may
lawfully
pray
against
that
which
God
hath
secretly
decreed
to
doe
,
that
his
will
may
bee
done
vpon
vs
for
our
good
,
and
his
glory
.
Wee
deprecate
onely
that
euill
that
may
corrupt
either
our
wisedome
,
faith
,
or
patience
,
which
is
not
properly
to
pray
against
the
will
by
which
this
euent
is
willed
,
but
against
the
sting
of
it
.
And
so
Christ
prayed
transeat
amaritudo
calicis
,
but
euen
that
with
reseruation
of
his
fathers
will
,
entire
and
vnresisted
.
2
There
is
required
of
vs
also
knowledge
of
the
reuealed
will
of
God
.
The
Mine
of
this
treasure
of
heauenly
knowledge
of
the
will
of
God
,
is
holy
Scripture
,
which
Christ
biddeth
all
men
to
search
,
and
which
are
profitable
to
make
the
man
of
God
perfect
,
absolutely
perfect
in
all
good
workes
.
These
the
holy
ghost
hath
recommended
to
vs
with
all
kinde
of
holy
indulgence
,
and
fauour
,
and
the
blessed
man
doth
exercise
himselfe
herein
day
and
night
.
To
assist
this
worke
of
knowledge
of
his
reuealed
will
,
as
he
hath
opened
the
booke
of
his
will
to
vs
,
the
holy
Bible
,
so
he
hath
opened
the
dores
of
his
house
to
vs
for
our
meetings
:
and
therein
he
hath
ordained
and
established
the
Euangelicall
Priesthood
of
the
new
Testament
,
for
he
sendeth
forth
Ministers
of
his
gospell
to
Preach
the
same
,
and
he
furnisheth
them
with
his
holy
instructions
,
directing
them
what
to
say
,
and
he
giueth
them
their
errand
:
then
he
openeth
to
them
the
dore
of
vtterance
,
that
he
may
declare
his
will
in
their
mouthes
,
to
his
Church
.
Then
he
openeth
the
vnderstandings
,
and
moueth
the
affections
of
the
hearers
to
receiue
the
word
of
Gods
will
,
both
in
Scientiâ
and
in
Conscientiâ
.
For
how
can
the
will
of
God
be
done
there
,
where
it
is
not
knowne
nor
vnderstood
.
Surely
they
had
no
minde
to
doe
the
will
of
God
,
that
cried
nolumus
scientiam
viarum
tuarum
.
And
they
that
neither
studie
holy
Scriptures
,
nor
good
helpes
in
vse
for
the
vnderstanding
thereof
,
nor
come
to
Church
to
heare
there
what
is
good
,
and
what
God
requireth
at
their
hands
,
or
heare
there
without
profit
,
not
heeding
or
obseruing
what
is
taught
;
all
these
haue
not
the
care
nor
conscience
of
doing
Gods
will
.
They
may
giue
ouer
praying
,
that
the
will
of
God
may
bee
done
,
that
care
not
for
the
knowledge
of
his
will
.
It
is
said
of
Christ
,
by
his
knowledge
,
shall
my
righteous
seruant
iustifie
many
.
Is.
53.11
.
1
Either
scientia
qua
scit
,
for
he
knoweth
who
are
his
,
and
none
are
predestinate
to
this
life
,
but
whom
he
hath
foreknowne
.
2
Or
Scientiâ
qua
scitur
,
for
they
that
know
him
and
the
vertue
of
his
resurrection
,
will
trust
in
him
.
Saint
Paul
esteemed
all
things
as
dung
in
respect
of
this
knowledge
.
This
is
life
eternall
to
know
thee
.
It
is
a
vaine
hope
that
some
haue
,
that
their
ignorance
of
the
will
of
God
,
will
be
pleadable
for
excuse
of
their
disobedience
to
it
,
for
this
may
tempt
some
to
liue
in
ignorance
,
to
goe
their
owne
wayes
,
and
to
extenuate
their
sinne
in
the
day
of
their
account
.
To
put
that
pretence
out
of
countenance
,
1
Know
that
ignorantia
affectata
is
a
most
heinous
sinne
it selfe
,
and
it
abateth
nothing
of
the
iudgement
due
to
all
the
sinnes
that
are
committed
in
it
.
Noluerunt
intelligere
vt
bene
agerent
:
this
is
the
will
of
God
which
all
know
,
that
God
who
would
haue
all
men
to
be
saued
,
would
haue
all
men
come
to
the
knowledge
of
his
truth
.
and
we
are
renewed
in
knowledge
to
the
image
of
God
.
And
God
hath
sent
his
Sonne
to
giue
knowledge
of
saluation
;
they
that
will
bee
darke
in
so
cleare
a
sunne-shine
,
shew
that
they
loue
darkenesse
more
then
light
.
These
despise
the
meanes
of
grace
,
and
they
treasure
vp
wrath
to
themselues
.
2
They
must
know
that
all
vnaffected
ignorance
in
those
things
that
we
ought
to
know
of
the
reuealed
will
of
God
,
which
is
rather
called
nescientia
,
then
ignorantia
;
If
it
doe
excuse
,
it
is
not
à
toto
,
but
à
tanto
:
for
the
seruant
that
doth
not
know
his
Masters
will
,
and
yet
doth
things
worthy
of
stripes
,
Luk.
12.48
.
shall
bee
beaten
with
a
few
stripes
.
The
reason
is
,
because
hee
hath
not
vsed
the
meanes
to
know
so
much
of
the
will
of
God
as
is
reuealed
,
either
by
the
law
written
in
his
heart
,
or
by
outward
meanes
.
Quaest.
ex
utroque
test
.
qu.
67.
Saint
Augustine
is
as
fauourable
in
the
case
of
ignorance
as
may
be
,
saying
,
Ille
ignorans
potest
excusari
a
poena
,
qui
a
quo
disceret
non
inuenit
.
Obserue
yet
he
saith
,
potest
excusari
a
poena
,
not
a
culpa
;
for
he
hath
said
elsewhere
,
quod
ignorans
quisque
non
rectè
facit
,
&
quod
recte
volens
facere
non
potest
,
ideo
dicuntur
peccata
,
quae
de
peccato
liberae
voluntatis
originem
ducunt
.
Saint
Chrysostome
,
non
potest
esse
excusatio
condemnationis
ignorantia
veritatis
,
quibus
fuit
inueniendi
facultas
,
si
fuisset
quaerendi
voluntas
:
We
liue
in
a
cleare
light
,
and
cannot
plead
inuincible
ignorance
:
if
we
doe
not
know
the
will
of
God
,
it
is
because
we
will
not
know
it
:
Saint
Augustine
saith
.
De
verb
Dom.
●
78.
Impia
mens
odit
etiam
ipsum
intellectum
,
&
homo
mente
peruersa
timet
intelligere
,
ne
cogatur
quod
intelligit
facere
.
2
Remembrance
.
2
There
is
required
of
vs
,
remembrance
of
the
will
of
God
.
We
must
not
be
like
leaky
vessels
,
which
let
goe
as
fast
as
they
take
in
this
doctrine
of
the
will
of
God
,
which
is
a
pretious
liquour
.
It
is
a
great
charge
that
God
layeth
vpon
his
people
after
hee
had
reuealed
to
them
his
will
in
his
law
.
Deut.
4.9
.
Onely
take
heed
to
thy selfe
,
and
keepe
thy
soule
diligently
,
lest
thou
forget
the
things
which
thine
eyes
haue
seene
,
and
lest
they
depart
from
thy
heart
all
the
dayes
of
thy
life
,
but
teach
them
thy
sonnes
,
and
thy
sonnes
sonnes
.
Pro.
3.1
.
So
Solomon
:
my
sonne
,
forget
not
my
law
,
but
let
thy
heart
keepe
my
Commandements
.
Binde
them
about
thy
necke
,
4.21
.
write
them
on
the
table
of
thy
heart
,
keepe
them
in
the
midst
of
thy
heart
.
It
is
called
bonum
semen
verbi
,
that
doth
reueale
this
will
of
God
,
it
is
great
pitty
that
any
of
it
should
be
lost
.
It
is
neither
safe
in
the
eare
from
which
it
often
passeth
with
the
sound
,
nor
in
the
vnderstanding
,
for
no
intention
of
desire
,
nor
attention
of
eare
,
nor
apprehension
of
vnderstanding
will
serue
,
without
retention
in
memory
.
It
would
saue
vs
a
great
deale
of
our
labour
in
our
ministerie
,
if
it
were
enough
barely
to
open
to
you
the
whole
counsell
of
God
,
and
to
preach
his
will
to
your
cares
and
vnderstandings
.
Bethinke
you
how
long
you
haue
beene
hearers
of
the
word
preached
,
and
how
many
Sermons
you
haue
heard
,
how
many
texts
of
holy
Scripture
expounded
and
applyed
,
and
sanctifie
your
storehouse
,
see
what
tarries
by
you
,
and
how
much
you
haue
committed
to
the
trust
of
a
faithfull
memory
,
that
is
able
to
giue
you
a
good
account
thereof
againe
.
Saint
Peter
saith
,
2
Pet.
1.53
.
I
thinke
it
meete
so
long
as
I
am
in
this
tabernacle
,
to
stirre
you
vp
,
by
putting
you
in
remembrance
There
is
nothing
that
helpeth
memory
better
then
meditation
and
conference
.
Meditation
doth
call
to
minde
what
we
haue
heard
,
from
point
to
point
,
and
maketh
it
our
owne
;
it
is
the
best
entertainement
of
our
priuatenesse
,
and
retiring
,
for
it
keepeth
our
thoughts
at
home
,
and
fixeth
them
vpon
that
which
is
good
and
profitable
for
vs
;
for
wandring
and
gadding
thought
;
runne
themselues
out
of
breath
,
and
build
castles
in
the
ayre
,
but
meditation
doth
clip
their
wings
,
and
keepe
them
from
flying
away
from
that
vnum
necessarium
.
1
Meditation
doth
set
the
memory
on
work
,
to
bring
forth
the
store
that
it
hath
layd
vp
for
vse
,
to
see
that
nothing
of
it
be
wanting
or
lost
,
as
Christ
saith
,
Colligite
quod
superest
fragmentorum
,
ne
quid
pereat
.
A
Sermon
perisheth
in
the
hearing
to
them
that
thinke
they
haue
done
enough
to
heare
it
,
and
thinke
no
more
of
it
:
so
one
seeth
his
face
in
a
glasse
,
and
forgetteth
presently
as
the
Apostle
saith
,
what
his
feature
is
.
But
they
that
examine
themselues
vpon
interrogatories
,
when
they
are
alone
,
what
I
heard
?
how
was
the
text
opened
?
what
were
the
parts
thereof
?
what
points
of
doctrine
,
what
applications
,
what
proofes
?
this
doth
make
the
memory
more
capable
,
Heb.
2.1.2
the
matter
more
terrible
,
when
it
is
called
to
account
.
Therefore
we
ought
to
giue
the
more
earnest
heed
to
the
things
which
we
haue
heard
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Meditation
doth
set
the
vnderstanding
a
worke
,
for
it
maketh
it
search
for
wisedome
,
and
examine
our
hearings
,
to
see
what
we
may
adde
to
our
former
knowledge
,
or
what
we
must
take
better
notice
of
,
and
make
more
our
owne
then
it
was
.
And
thus
we
may
much
better
our
vnderstanding
,
not
onely
by
our
present
hearing
,
but
by
comparing
that
with
what
we
haue
either
heard
,
or
read
before
,
for
the
intellectuall
facultie
is
operatiue
,
if
we
exercise
it
,
and
will
straine
it selfe
to
reach
at
an
increase
of
knowledge
.
We
must
be
like
little
children
,
who
when
once
they
haue
found
their
feet
,
will
not
alwaies
looke
to
haue
the
helpe
of
an
hand
to
lead
and
support
them
,
but
will
try
how
they
can
goe
alone
:
for
the
vnderstanding
is
ambitious
of
doing
somewhat
without
helpe
.
3
Meditation
worketh
vpon
the
affections
,
for
when
the
reasonable
soule
of
man
hath
seriously
considered
of
that
which
the
eare
hath
heard
,
the
affection
is
presently
set
a
worke
,
either
to
loue
,
or
hate
,
or
hope
,
or
feare
,
or
ioy
;
or
grieue
,
according
to
the
condition
of
that
matter
which
we
haue
heard
deliuered
.
Therefore
if
wee
haue
any
desire
to
the
doing
of
the
will
of
God
,
we
must
thinke
vpon
the
word
wee
heare
,
to
remember
it
,
and
to
meditate
therein
day
and
night
.
Conference
also
doth
helpe
memory
,
Conference
.
when
we
speake
of
our
hearings
one
to
another
,
and
reason
thereof
amongst
our selues
.
It
is
a
good
signe
that
the
seruants
haue
a
care
of
doing
the
will
of
their
Master
,
when
they
talke
of
it
amongst
themselues
,
and
put
one
another
in
remembrance
of
that
which
their
Master
hath
committed
to
their
care
and
trust
.
Hearing
and
reading
doth
make
a
good
stocke
in
the
store
,
but
conference
is
a
kinde
of
negotiating
with
it
,
for
it
keepeth
our
hearings
in
readinesse
for
vse
vpon
occasion
,
and
by
conference
a
man
gaineth
dexterity
of
discourse
,
to
vent
his
knowledge
gotten
either
by
hearing
,
reading
,
or
obseruation
.
Hereupon
the
people
of
Israel
had
the
charge
giuen
them
for
the
better
remembrance
of
the
statutes
and
commandements
of
God
.
And
ye
shall
teach
them
your
children
,
Deut.
11.19
.
speaking
of
them
when
thou
sittest
in
thy
house
,
and
when
thou
walkest
by
the
way
,
when
thou
liest
downe
,
and
when
thou
risest
vp
.
And
Saint
Paul
doth
admonish
the
Thessalonians
,
1
Thes.
5.11
.
Wherefore
comfort
or
exhort
your selues
together
,
and
edifie
one
another
,
euen
as
also
ye
doe
.
This
is
done
by
priuate
conference
,
when
wee
enlighten
one
anothers
vnderstanding
,
when
wee
helpe
one
anothers
memories
,
when
we
inflame
one
anothers
affections
,
by
animating
of
them
in
good
wayes
,
this
is
an
holy
building
vp
of
our selues
,
and
others
,
in
the
knowledge
,
faith
and
loue
of
the
will
of
God
.
Men
doe
grow
excellent
in
their
mechanicall
trades
,
by
diligent
exercise
of
them
in
their
owne
persons
,
and
by
frequent
conference
with
such
as
vse
the
same
course
of
life
.
They
that
studie
liuing
bookes
,
which
are
able
to
read
lectures
,
and
to
resolue
doubts
,
and
to
admit
disputation
,
doe
learne
more
speedily
,
and
profit
more
compleately
then
they
that
onely
conuerse
with
the
dead
letter
of
other
mens
labours
.
The
good
man
that
would
profit
by
the
word
,
doth
with
Dauid
hide
it
in
his
heart
,
it
is
an
vnualuable
treasure
,
and
therefore
no
part
of
him
but
his
heart
,
fit
for
the
laying
of
it
vp
.
Yet
our
Sauiour
,
to
shew
that
this
treasure
is
not
buried
there
,
Math.
12.35
.
saith
,
that
a
good
man
out
of
the
good
treasure
of
his
heart
,
bringeth
forth
good
things
.
Which
phrase
of
bringing
forth
,
doth
agree
with
this
point
of
doctrine
,
that
both
to
establish
our
owne
memorie
,
and
to
communicate
the
grace
that
is
in
vs
,
it
behoueth
vs
to
speake
one
to
another
,
concerning
the
will
of
God
,
that
putting
that
alwaies
in
sight
,
it
may
bee
the
rule
of
our
words
and
waies
.
For
doth
not
the
vncleane
person
forget
that
Gods
will
is
his
sanctification
;
doth
not
the
ignorant
person
forget
that
God
would
haue
all
men
come
to
the
knowledge
of
his
truth
;
therefore
remember
,
and
forget
not
,
saith
the
holy
ghost
.
3
To
these
wee
must
adde
practise
by
obedience
to
the
will
of
God
,
that
is
,
doing
of
this
will
;
for
by
nature
there
is
in
vs
a
rebellion
to
the
holy
will
of
God
,
and
a
desire
to
walke
according
to
the
imaginations
of
our
owne
hearts
,
which
must
be
corrected
by
our
endeuour
,
and
striuing
to
liue
in
the
obedience
thereof
,
according
to
the
rule
of
Gods
word
.
The
law
is
open
written
in
two
Tables
,
we
haue
them
from
the
hand
of
God
by
the
ministerie
of
Moses
;
reade
and
heare
,
and
study
the
statutes
and
ordinances
of
God
for
your
good
,
that
it
may
be
well
with
you
,
and
with
your
children
after
you
for
euer
.
Christ
fulfilled
this
law
of
God
in
perfect
obedience
,
not
to
exempt
vs
from
the
obedience
of
the
same
to
the
vttermost
of
the
measure
of
grace
giuen
to
vs
,
but
to
satisfie
the
iustice
of
God
offended
at
our
preuarication
of
his
law
,
and
to
giue
vs
example
that
we
should
ambulare
sicut
ille
.
And
that
the
father
of
Iohn
Baptist
doth
well
expresse
,
vt
liberati
seruiamus
ei
;
for
there
is
a
double
effect
of
Christs
obedience
.
1
It
is
effusiue
,
spent
in
the
worke
of
our
reconciliation
to
iustifie
vs
before
God
.
2
It
is
infusiue
,
effectuall
to
our
sanctification
,
to
frame
our
imitation
to
a
conformity
to
his
obedience
in
all
holinesse
.
They
that
apprehend
and
trust
to
the
one
without
the
other
,
haue
part
in
neither
of
them
,
neither
can
any
man
say
to
his
owne
heart
,
that
he
hath
part
in
the
effusiue
obedience
of
Christ
,
reconciling
him
to
God
vnlesse
he
haue
his
portion
also
in
the
infusiue
obedience
of
Christ
sanctifying
him
to
newnesse
of
life
,
and
imitation
of
his
holy
and
perfect
example
.
This
law
,
as
you
haue
heard
,
doth
regulate
not
onely
the
outward
man
from
doing
any
thing
to
the
dishonour
of
God
,
or
the
wrong
of
our
neighbour
,
but
it
extendeth
to
the
gouerment
of
the
tongue
,
that
neither
euill
words
may
corrupt
good
manners
,
nor
idle
words
may
fill
vp
the
euidence
against
vs
in
the
day
of
our
account
.
It
reacheth
also
to
the
gouernment
of
our
thoughts
and
affections
,
that
neither
in
desire
we
imbrace
,
not
so
much
as
entertaine
in
our
fancie
,
the
opposition
to
the
law
of
God
,
or
the
declining
in
any
the
least
obliquity
from
it
.
Search
the
law
then
wherein
God
sheweth
you
what
is
good
,
and
what
his
will
is
,
&
doe
that
best
to
doe
that
will
,
and
take
knowledged
from
this
petition
which
our
Sauiour
putteth
into
your
mouth
,
how
apt
you
are
to
breake
this
law
,
how
readie
to
omit
the
duties
of
it
,
how
propense
to
commit
trespasses
against
it
,
that
you
may
craue
helpe
from
him
,
who
is
mighty
and
able
to
manage
you
against
your
corruptions
.
And
because
this
may
seeme
to
you
durus
sermo
,
and
a
taske
more
then
you
can
performe
:
let
mee
comfort
you
,
that
the
commandements
of
God
in
all
the
elect
,
haue
a
treble
strength
.
1
They
serue
for
direction
to
guide
the
vnderstanding
,
so
it
is
said
lex
lucerna
.
2
They
serue
for
correction
to
reforme
the
will
,
and
bring
it
into
subiection
to
this
will
.
3
They
serue
for
corroboration
,
to
strengthen
vs
in
our
endeuour
,
and
to
giue
vs
ability
to
performe
in
some
measure
that
which
is
declared
to
vs
to
be
the
holy
will
of
God
.
It
is
a
great
secret
which
God
hath
reuealed
to
his
Church
concerning
the
reuelation
of
his
will
in
precepts
;
for
the
precepts
of
God
are
of
three
sorts
.
-
1
Precepts
of
tryall
.
-
2
Of
conuiction
.
-
3
Of
obedience
.
1
Precepts
of
probation
are
such
as
God
doth
but
try
obedience
withall
,
but
he
meaneth
not
to
put
them
to
performance
,
as
when
God
commanded
Abraham
to
offer
his
sonne
in
sacrifice
,
he
did
not
meane
to
put
him
to
it
to
performe
it
,
as
the
issue
of
it
did
demonstrate
.
So
Salomon
bade
to
diuide
the
liuing
childe
.
1
Reg.
3.24
.
2
Precepts
of
conuiction
,
are
all
the
lawes
which
God
commandeth
the
reprobate
to
keepe
,
for
he
knoweth
that
they
will
not
obey
them
,
yet
he
commandeth
them
,
to
make
them
without
excuse
when
hee
shall
call
them
to
account
.
3
Precepts
of
obedience
,
are
those
wherewith
God
giueth
both
light
to
see
,
and
delight
to
obey
,
and
grace
to
performe
his
will
.
So
when
God
biddeth
an
elect
person
repent
,
he
giueth
with
the
precept
,
the
grace
of
repentance
;
as
hee
commanded
Lazarus
to
come
forth
of
his
graue
,
and
gaue
him
life
and
ability
to
come
forth
.
And
that
we
pray
here
,
for
that
God
with
the
knowledge
of
his
will
would
giue
vs
the
grace
of
obedience
to
doe
it
.
Which
sheweth
,
that
prayer
is
the
best
meanes
that
we
can
vse
to
obtaine
this
grace
of
obedience
,
to
which
our
owne
strength
faileth
vs
,
but
we
can
doe
all
things
by
the
power
of
his
might
,
who
is
alwaies
with
vs
by
his
spirit
to
strengthen
vs
.
To
worke
this
indeuour
of
obedience
,
besides
the
imperious
and
royall
law
of
our
God
,
we
haue
the
example
of
heauen
,
which
is
here
added
,
to
make
vs
lift
vp
our
heads
,
to
looke
vp
to
that
full
president
of
obedience
,
which
is
there
giuen
to
vs
in
the
tenants
of
the
new
Ierusalem
.
This
is
the
right
way
of
honouring
Angels
and
Saints
,
not
to
rob
God
of
his
glory
,
to
giue
it
them
by
adoration
and
inuocation
,
as
the
Romanists
doe
,
and
teach
,
but
imitation
.
The
best
examples
are
most
safely
imitated
,
not
sicut
in
terra
,
for
euen
the
Saints
of
God
on
earth
,
had
their
infirmities
,
and
aberrations
,
and
though
it
would
doe
well
if
we
did
follow
them
,
yet
their
lame
and
imperfect
example
is
dangerous
,
lest
we
should
fasten
vpon
some
of
their
errours
,
being
naturally
apt
thereto
,
but
their
example
in
heauen
is
without
any
danger
;
there
they
are
as
the
Angels
of
God
,
and
we
haue
no
such
way
to
make
an
heauen
vpon
earth
,
as
to
maintaine
the
obedience
of
this
holy
will
of
God
:
for
it
is
not
the
place
,
but
the
seruice
that
makes
that
to
be
heauen
,
that
is
,
a
glorious
and
happy
place
.
If
Adam
had
preserued
his
innocencie
and
integrity
in
obedience
,
earth
had
beene
the
temple
of
Gods
holinesse
and
the
sanctuarie
of
his
presence
,
and
the
paradise
of
mans
happinesse
still
.
The
way
to
heauen
now
is
the
way
of
obedience
,
that
is
,
via
pacis
,
and
there
is
no
hope
of
the
comming
of
Gods
kingdome
,
but
to
such
as
liue
in
the
holy
and
humble
obedience
of
Gods
will
.
And
therefore
to
reedifie
this
obedience
,
let
mee
admonish
you
to
take
heed
of
sinne
.
1
In
the
antecedents
and
occasions
of
it
,
for
he
that
maketh
conscience
of
doing
the
will
of
God
,
must
remoue
all
the
occasions
and
inuitations
to
the
will
of
flesh
;
as
Iacob
,
to
preuent
the
Idolatry
of
his
family
,
tooke
away
all
their
strange
gods
,
Gen
35.4
.
and
their
eare-rings
,
and
burned
them
vnder
the
oake
which
was
by
Sichem
.
When
Paul
preached
at
Ephesus
,
many
were
conuerted
,
Act:
19.19
.
and
it
is
especially
recorded
there
,
that
Many
of
them
which
vsed
curious
art
,
brought
their
bookes
together
,
and
burnt
them
before
all
men
.
Gen.
39.10
.
Ioseph
,
to
preuent
the
euill
which
he
feared
,
from
the
temptation
of
his
Mistresse
,
hee
both
refused
her
offer
,
and
auoided
her
company
.
2
In
the
consequents
of
sinne
,
for
sinne
doth
leaue
behind
it
,
some
kinde
of
delectation
,
especially
,
sinnes
that
accord
with
our
corrupt
will
,
as
the
wanton
can
hardly
so
be
conuerted
to
the
will
of
God
in
sanctification
and
keeping
his
vessell
cleane
,
but
hee
will
remember
the
delight
of
his
vncleanenesse
with
some
titillation
.
The
rich
man
that
hath
mended
his
heape
,
or
enlarged
his
walke
by
sinne
,
can
hardly
recouer
so
by
repentance
,
but
that
he
shall
sometimes
thinke
how
deare
it
costeth
him
to
recouer
the
fauour
of
God
.
The
auenger
of
his
owne
wrongs
cannot
so
put
off
that
sinne
,
but
that
the
sweetnesse
of
his
reuenge
will
leaue
some
relish
behind
it
.
And
he
cannot
preuaile
so
perfectly
against
his
angry
passion
,
but
that
if
there
be
not
vltio
,
a
full
reuenge
,
yet
there
may
remaine
,
retentio
.
Both
these
precedents
and
subsequents
of
sinne
,
doe
hinder
the
course
of
the
due
doing
of
the
will
of
God
,
and
therefore
are
to
be
warily
declined
,
as
the
Apostle
saith
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
euen
as
much
as
in
vs
lyeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
and
grace
be
asked
of
God
for
it
.
4
There
is
also
required
a
patient
submitting
of
our selues
to
the
will
of
God
when
it
is
reuealed
to
vs
;
that
is
,
fiat
voluntas
tua
super
nos
;
which
is
well
paraphrased
by
the
Apostle
;
in
whom
you
haue
these
three
duties
put
in
order
,
according
as
I
haue
taught
them
.
For
this
cause
we
also
doe
not
cease
to
pray
for
you
,
Col.
1.9
.
and
to
desire
that
ye
may
be
fulfilled
with
the
knowledge
of
his
will
,
in
all
wisedome
and
spirituall
vnderstanding
.
That
is
the
first
dutie
of
them
that
pray
this
petition
,
to
know
and
informe
themselues
rightly
of
the
will
of
God
;
to
which
we
haue
added
a
Retention
of
the
same
in
the
remembrance
,
helped
by
meditation
&
conference
.
10.
It
followeth
,
That
ye
might
walke
worthy
of
the
Lord
,
vnto
all
pleasing
,
being
fruitfull
in
euery
good
worke
:
that
is
the
dutie
of
obedience
,
in
labouring
to
fulfill
the
will
of
God
,
doing
that
which
he
commandeth
,
and
declining
that
which
he
forbiddeth
.
11.
To
this
he
addeth
,
strengthened
with
all
might
,
according
to
his
glorious
power
,
vnto
all
patience
,
and
long-suffering
with
ioyfulnesse
.
And
this
being
one
branch
of
our
petition
,
that
God
would
strengthen
vs
with
his
might
,
to
beare
his
will
with
patience
,
doth
teach
vs
that
the
duty
required
of
vs
,
is
,
1
Patience
to
beare
the
hand
of
God
.
2
Long-suffering
to
beare
it
out
.
3
Ioyfulnesse
to
beare
it
with
comfort
,
and
contentment
in
it
,
without
reluctation
or
murmuring
against
it
,
resting
in
the
will
of
God
,
as
the
full
and
finall
answer
to
all
obiections
that
may
arise
against
our
patience
of
it
.
Iam.
1.4
.
Saint
Iames
his
precept
is
,
Let
patience
haue
her
perfect
worke
,
that
ye
may
be
perfect
,
and
entire
,
wanting
nothing
.
And
this
is
the
way
to
perfect
the
worke
of
patience
,
which
S.
Paul
doth
teach
the
Colossians
.
It
is
an
hard
lesson
,
but
they
which
will
goe
in
the
narrow
way
,
and
enter
in
at
the
strait
gate
that
leadeth
to
life
,
must
looke
for
no
easier
lessons
in
the
schoole
of
the
Crosse
.
Flesh
and
bloud
doth
deprecate
all
euill
,
therefore
to
be
put
to
suffer
,
which
is
the
doctrine
of
patience
,
seemeth
harsh
and
distastfull
.
And
because
all
affliction
for
the
time
,
is
grieuous
and
painefull
,
therefore
when
we
are
in
paine
,
we
pray
thrice
to
God
,
that
this
euil
may
depart
from
vs
,
as
Saint
Paul
did
.
But
to
be
put
to
suffer
long
,
and
to
continue
vnder
the
crosse
,
which
is
the
doctrine
of
long-suffering
in
calamities
,
that
goeth
more
against
the
heart
:
all
this
is
against
vs
.
But
to
reioyce
in
afflictions
,
to
take
them
for
medicines
,
to
swallow
them
for
health
,
and
to
beleeue
them
to
be
the
fauours
of
God
.
Flesh
and
bloud
hath
neuer
an
eare
to
heare
of
this
paradoxall
diuinity
,
yet
patience
hath
not
her
worke
perfect
,
and
wanting
nothing
,
till
all
these
meete
in
the
worke
thereof
.
Patience
is
not
perfect
,
except
it
beare
all
that
God
inflicteth
on
vs
.
It
is
not
entire
,
except
it
beare
so
long
as
God
shall
thinke
it
meete
to
visit
.
It
is
not
wanting
nothing
,
yea
it
is
wanting
al
things
,
if
it
want
ioyfulnesse
,
which
through
the
bitternesse
of
the
physicke
,
doth
tast
the
sweetnesse
of
health
,
and
through
the
darke
cloud
of
calamities
,
behold
the
cleare
light
of
Gods
countenance
.
There
is
nothing
wherein
the
faith
of
the
Church
is
more
tryed
,
then
in
suffering
the
hand
of
God
vpon
vs
when
hee
smiteth
vs
,
and
in
bearing
the
Crosse
of
Christ
.
Saint
Iames
saith
,
that
the
Trying
of
our
faith
,
Iam.
1.3
.
worketh
patience
.
Saint
Paul
seemeth
to
inuert
the
proposition
,
Rom.
5.4
.
for
hee
saith
,
that
patience
worketh
experience
or
tryall
:
they
are
thus
reconciled
.
Saint
Iames
speaketh
of
tryall
actiuely
,
as
it
is
the
worke
of
God
by
afflictions
,
trying
our
faith
,
and
so
whilest
wee
are
vnder
the
rod
of
God
,
God
maketh
proofe
&
tryall
of
our
patience
,
how
we
can
beare
what
he
inflicteth
.
Saint
Paul
speaketh
of
this
tryall
passiuely
,
as
it
is
the
experience
which
we
haue
of
our selues
,
and
so
it
is
an
effect
of
our
patience
,
because
by
bearing
afflictions
,
we
doe
make
a
full
proofe
of
our
faith
,
for
it
is
not
faith
,
except
it
be
loue
also
,
and
loue
suffereth
all
things
,
and
faith
worketh
by
loue
.
They
also
doe
reconcile
the
two
Apostles
well
,
who
said
,
that
patience
and
experience
,
mutuo
se
generant
,
for
one
is
the
effect
of
the
other
,
as
one
exemplifies
it
well
;
for
health
is
the
cause
of
stirring
and
exercising
of
the
body
,
and
againe
,
stirring
and
exercising
of
the
body
,
is
the
cause
of
health
.
And
thus
it
is
betweene
hearing
and
faith
,
for
hearing
begetteth
faith
,
and
faith
begetteth
hearing
,
and
betweene
faith
and
loue
,
for
the
loue
of
God
maketh
vs
beleeue
in
him
,
and
trust
him
,
and
the
more
we
beleeue
,
the
more
we
loue
.
This
is
that
patience
which
testifieth
of
our
faith
:
as
in
Iob
,
Though
he
kill
me
,
yet
will
I
trust
in
him
:
this
declareth
that
wee
are
subiects
of
Christs
kingdome
,
when
the
will
of
this
King
is
receiued
in
his
lawes
with
obedience
,
in
his
gifts
with
thankfulnesse
,
in
his
afflictions
with
patience
.
2
But
to
patience
,
we
must
adde
perseuerance
,
which
is
called
long
suffering
;
for
it
pleaseth
God
to
try
the
faith
and
patience
of
his
seruants
often
,
with
spinning
out
their
probation
to
some
length
of
time
,
to
see
if
any
thing
haue
power
ouer
them
to
withdraw
them
from
him
.
The
best
of
Gods
seruants
haue
felt
this
an
hard
tryall
,
insomuch
that
Dauid
often
complaines
,
and
thinks
the
time
of
his
sufferings
long
,
and
his
visitation
sharpe
;
and
Iob
,
the
great
example
of
patience
,
for
you
haue
heard
of
the
patience
of
Iob
,
saith
the
Apostle
,
yet
euen
Iob
felt
some
cold
fits
of
feare
,
and
some
feuorous
burnings
of
impatience
,
betweene
whiles
,
though
vpon
better
consideration
,
he
came
againe
to
himselfe
,
and
went
on
in
long-suffering
.
If
wee
consider
wisely
either
with
what
patience
God
doth
beare
with
the
many
prouoking
sinnes
which
we
commit
to
his
dishonour
,
or
with
how
long
suffering
he
expecteth
our
repentance
and
turning
to
him
,
wee
shall
the
lesse
esteeme
the
production
of
our
triall
:
for
if
God
should
in
iust
punishment
fit
vengeance
to
the
dimension
of
our
sinne
,
wee
should
suffer
both
much
more
,
and
much
longer
then
we
doe
.
Therefore
seeing
we
finde
our selues
,
not
vnder
his
execution
,
as
guilty
persons
to
be
tortured
for
our
treasons
,
and
rackt
for
our
many
rebellions
,
but
as
patients
vnder
the
cure
of
a
gratious
Physitian
,
who
puts
vs
to
paine
to
cure
vs
,
wee
haue
no
cause
to
complaine
though
affliction
gall
vs
for
the
time
,
which
wee
haue
deserued
,
should
oppresse
and
confound
vs
for
euer
.
And
seeing
the
afflictions
of
this
life
are
not
worthy
of
the
glory
that
shall
bee
reuealed
,
who
would
refuse
foule
and
deepe
waies
to
go
to
the
crowne
of
glory
that
neuer
withers
.
3
To
perfect
the
worke
of
patience
wee
must
adde
hereunto
reioycing
in
our
tribulations
.
S.
Chrysost.
doth
well
expresse
the
difference
betweene
striuing
for
a
mortall
,
and
an
immortall
crowne
of
glory
.
Those
that
striue
for
a
prize
here
on
earth
,
haue
no
ioy
till
they
come
to
the
end
of
their
labours
,
all
the
way
to
the
crowne
is
feare
,
and
care
,
and
much
labour
and
sorrow
;
but
to
the
Saints
that
striue
for
that
immensum
pondus
gloriae
,
non
minus
iucunditatis
adferunt
ipsa
certamina
,
and
this
proceedeth
from
that
difference
which
is
betweene
the
seruants
of
God
,
and
the
seruants
of
sinne
.
For
in
the
righteous
,
though
there
be
a
man
of
flesh
which
shrinketh
at
the
smart
of
his
sufferings
,
yet
there
is
also
a
spirituall
man
,
who
striueth
against
the
weaknesse
of
nature
,
and
ouercometh
it
by
the
strength
of
grace
,
and
that
hid
man
of
the
heart
tasteth
the
sweetnesse
of
God
in
the
cup
of
bitternesse
,
and
seeth
the
light
of
Gods
countenance
through
the
thick
cloud
of
temporall
vexations
.
True
it
is
that
all
afflictions
are
iust
punishments
of
sinne
,
and
they
are
in
their
nature
euill
,
and
it
is
vnnaturall
to
reioyce
for
them
,
because
they
are
against
vs
;
but
to
reioyce
in
them
proceedeth
from
a
sense
of
that
diuine
grace
which
sweeteneth
them
,
and
maketh
them
wholsome
to
vs
,
for
God
is
neare
vs
in
the
middest
of
them
,
as
S.
Chrysost.
saith
.
Visitat
Deus
in
carcere
suos
,
et
ibi
plus
est
auxilij
semper
,
ubi
plus
est
periculi
.
Therefore
if
thou
wouldest
haue
the
will
of
God
done
by
thee
and
vpon
thee
;
thy
duties
are
,
knowledge
of
this
will
,
remembrance
of
it
,
obedience
to
it
,
and
patience
in
it
,
and
this
patience
must
haue
a
perfect
worke
,
euen
to
long
suffering
of
,
to
ioyfulnesse
in
all
our
afflictions
.
LVC.
11.3
.
Petition
4.
Giue
vs
day
by
day
our
daily
bread
,
or
,
Giue
vs
for
the
day
our
daily
bread
.
THe
three
former
petitions
are
framed
,
as
you
haue
heard
,
to
the
glory
of
God
,
which
is
the
first
and
chiefest
thing
to
be
sought
,
and
desired
by
vs
all
;
that
glory
which
is
due
to
his
name
,
that
which
is
belonging
to
his
kingdome
in
the
reuelation
of
it
,
in
the
dilatation
and
stabiliation
of
it
:
&
that
glory
which
is
done
to
God
in
the
knowledge
and
obedience
of
his
holy
will
,
and
in
all
godly
patience
of
it
.
Now
in
this
fourth
petition
we
craue
a
fauour
from
God
to
support
nature
with
the
necessaries
of
life
,
that
we
may
bee
able
for
Gods
seruice
,
for
though
wee
doe
not
liue
here
propter
corpus
,
yet
wee
liue
in
corpore
;
and
God
knoweth
whereof
wee
bee
made
,
hee
remembreth
that
we
are
but
dust
,
and
though
to
make
the
best
of
our
body
,
it
be
templum
spiritus
sancti
,
yet
this
temple
must
be
kept
in
good
reparations
lest
it
fall
.
For
the
better
vnderstanding
of
this
petition
-
1
We
must
enquire
what
is
meant
by
bread
.
-
2
Why
we
doe
desire
it
to
be
giuen
vnto
vs
.
-
3
Why
it
is
called
our
bread
.
-
4
Why
it
is
called
daily
bread
.
-
5
Why
we
beg
it
for
this
day
.
-
6
What
duties
we
learne
from
this
petition
.
1
Bread
.
Bread
,
as
you
know
,
is
called
the
staffe
of
life
,
for
by
it
the
life
is
supported
,
resembled
therefore
to
the
staffe
or
pole
that
standeth
in
the
middest
of
a
tent
which
stayeth
it
vp
:
so
this
earthly
tabernacle
of
our
body
is
supported
by
bread
:
and
therefore
the
taking
away
bread
from
vs
,
is
called
the
breaking
the
staffe
of
bread
.
Leu.
26.16
.
Ezek.
4.
16.5.16
.
And
so
the
Prophet
Ezechiel
calleth
it
,
I
will
breake
the
staffe
of
bread
in
Ierusalem
.
The
reason
why
it
is
so
called
I
take
from
Dauid
,
who
calleth
it
Bread
which
strengthneth
mans
heart
.
We
read
no
mention
of
bread
till
the
fall
of
man
,
Ps.
104.15
.
neither
should
man
,
had
he
staied
in
the
state
of
his
first
innocency
,
haue
needed
to
haue
tilled
the
ground
for
his
food
,
but
the
earth
had
yeelded
him
fruits
for
his
sustentation
without
any
labour
,
no
more
but
take
and
eate
,
and
the
blessing
of
God
vpon
that
ready
provision
should
haue
supported
man
.
In
the
raine
of
Manna
and
Quailes
,
the
most
prepared
food
that
we
read
of
,
the
fauour
of
God
to
his
people
in
the
wildernesse
then
was
a
tange
of
the
curse
of
God
,
for
they
were
to
goe
forth
to
gather
the
Manna
and
Quailes
,
and
after
they
must
dresse
it
for
food
;
and
bread
is
not
made
without
preparation
of
the
earth
for
the
seed
,
semination
of
it
in
the
ground
,
expectation
of
the
grouth
of
it
,
and
the
reaping
,
gathering
into
the
barne
,
dressing
of
it
for
the
mill
,
grinding
of
it
for
the
ouen
,
moulding
and
making
it
fit
for
food
.
This
bread
I
vnderstand
here
meant
in
this
petition
:
da
nobis
panem
.
And
though
some
of
the
ancient
of
fathers
haue
extended
this
name
of
bread
to
a
comprehension
of
the
Eucharisticall
bread
,
of
which
Christ
saith
,
I
am
the
bread
which
came
downe
from
heauen
:
yet
I
dare
not
follow
them
.
I
must
confesse
that
I
finde
great
Authors
diuided
in
iudgement
concerning
this
bread
;
some
only
vnderstanding
the
spirituall
bread
of
our
soules
,
susteining
them
to
life
euerlasting
;
some
only
vnderstanding
the
ordinary
necessaries
of
life
.
The
greatest
shew
that
is
made
for
this
interpretation
is
,
that
it
is
not
likely
in
this
absolute
forme
of
prayer
that
Christ
would
comprehend
any
motion
for
things
temporall
for
the
body
,
but
at
second
hand
,
and
by
way
of
implication
,
or
consequence
,
seeing
1
Our
Sauiour
hath
said
,
Seeke
yee
first
the
kingdome
of
God
,
&c.
et
caetera
adijcientur
.
2
The
Apostle
saith
,
He
that
hath
giuen
vs
his
sonne
,
how
should
he
not
together
with
him
giue
vs
all
things
?
And
so
no
need
to
looke
after
the
necessities
of
the
body
,
but
cast
that
care
vpon
God
.
But
I
answere
with
S.
Bernard·
De
Quadrag
.
Ser.
5.
Ne
mireris
quod
bona
corporis
adeo
dixerim
quaerenda
,
quoniam
eius
sunt
corporalia
omnia
,
sicut
et
spiritualia
omnia
dona
:
ab
eo
ergo
petendum
,
et
sperandum
nobis
est
vnde
possimus
in
eius
seruitio
sustentari
.
We
may
as
probably
conceiue
that
Christ
teaching
mortall
men
to
pray
in
corpore
,
would
not
suppresse
their
necessarie
desires
for
the
body
.
Others
therefore
of
our
ancients
,
as
Saint
Cyprian
and
S.
Augustine
,
doe
much
,
for
they
doe
better
vnderstand
both
the
bodily
,
and
the
spirituall
food
:
yet
Saint
Cyprian
doth
make
the
spirituall
food
chiefest
meant
here
.
There
is
an
English
popish
Catechisme
,
Anno
1616
:
which
goeth
about
in
the
darke
,
published
of
purpose
to
corrupt
the
yong
beginners
in
the
very
beginnings
of
their
learning
,
by
one
George
Dowley
a
Priest
;
he
doth
vnderstand
this
petition
so
,
as
meant
of
the
bread
of
Christs
body
,
and
of
our
common
bread
,
but
principally
of
the
spirituall
bread
.
I
meruaile
that
an
ordinary
Priest
of
that
Church
,
dare
adde
any
thing
to
the
doctrine
of
the
counsell
of
Trent
,
for
in
their
Catechisme
set
forth
by
the
authority
of
Pius
5.
then
Pope
of
Rome
;
this
petition
is
vnderstood
and
interpreted
of
the
corporeall
food
.
And
Maldonate
a
learned
Iesuite
,
doth
very
iudiciously
remoue
the
obiections
which
are
made
against
it
.
It
is
thought
,
saith
Maldonate
,
Obiect
.
that
this
bread
is
spirituall
,
not
corporeall
,
because
it
is
not
likely
that
Christ
would
teach
vs
to
aske
food
for
the
body
,
before
the
pardon
of
our
sinnes
,
and
our
deliuerance
from
euill
.
He
answereth
it
well
.
1
That
Christ
doth
not
regulate
our
petitions
according
to
the
worth
and
dignity
of
the
things
therein
desired
,
but
rather
according
to
our
necessities
,
for
this
is
nature
petition
.
Et
natura
prius
,
vult
viuere
nos
,
tum
bene
viuere
.
2
That
this
supply
doth
preuent
a
great
many
of
sinnes
,
to
which
else
we
might
fall
;
for
if
once
we
haue
sufficient
for
nature
,
with
the
blessing
of
God
vpon
it
,
and
our
content
with
it
,
it
is
enough
,
and
we
haue
our
hearts
more
free
,
and
our
owne
to
attend
the
holy
worship
and
seruice
of
our
God
.
The
Trent
Catechisme
doth
giue
good
proofes
,
that
it
is
fit
and
necessarie
that
we
doe
goe
to
Almighty
God
for
those
things
which
belong
to
the
sustentation
of
the
body
.
Jn
ser.
Dom.
in
mont
.
Non
enim
petimus
temporalia
haec
tanquam
bona
nostra
,
sed
tanquam
necessaria
nostra
,
saith
Saint
Augustine
.
Gen.
28.20
.
1
That
alleadgeth
Iacobs
prayer
,
If
God
will
be
with
me
,
and
will
keepe
me
in
the
way
that
I
goe
,
and
will
giue
me
bread
to
eate
,
and
rayment
to
put
on
.
Pro
30.8
.
2
The
prayer
of
Agur
the
sonne
of
Iakeh
,
feed
mee
with
food
conuenient
for
me
.
The
danger
of
want
,
lest
I
be
poore
and
steale
,
and
take
the
name
of
my
God
in
vaine
.
1
Reg.
8.
To
these
we
may
adde
Salomons
prayer
,
in
the
dedication
of
the
Temple
,
wherein
is
mention
of
all
sorts
of
temporall
supplies
to
be
sought
in
that
house
,
or
toward
it
by
prayer
.
All
the
necessaries
of
life
are
here
contained
vnder
the
name
of
Bread
;
food
,
rayment
,
health
,
peace
,
libertie
,
and
bread
being
the
chiefest
of
the
necessaries
of
life
,
is
named
for
them
all
.
Deut
8.3
.
So
when
Moses
saith
,
Man
shall
not
liue
by
bread
onely
,
all
things
necessary
for
mans
sustentation
in
this
life
are
vnderstood
.
And
this
exposition
of
the
word
Bread
,
here
doth
distinguish
this
petition
from
the
former
,
for
all
spirituall
graces
whatsoeuer
,
that
may
concerne
the
aduancement
of
Gods
glory
,
or
the
fitting
of
our
soules
to
that
,
are
comprehended
in
the
three
former
petitions
,
especially
that
which
Saint
Cyprian
and
S.
Augustine
doe
make
principall
in
this
petition
,
that
is
,
the
Bread
of
heauen
,
Christ
,
or
,
the
bread
of
the
Sacrament
,
or
the
obedience
of
the
holy
will
of
God
,
which
Christ
calleth
his
meate
and
drinke
,
for
these
doe
all
belong
to
the
hallowing
of
Gods
name
,
the
comming
and
establishing
of
his
kingdome
,
and
the
doing
of
his
will
.
2
Da
nobis
.
1
We
aske
this
bread
of
God
,
which
declareth
him
to
be
the
authour
of
this
gift
,
and
the
bestower
of
it
vpon
man
.
2
We
aske
it
to
be
giuen
,
not
to
me
alone
,
euery
one
for
himselfe
,
but
all
of
vs
for
all
,
nobis
.
1
We
must
come
to
God
for
bread
.
For
though
he
hath
said
in
sudore
vultus
tui
comedes
panem
tuum
,
which
may
make
some
thinke
,
that
the
sweat
of
our
faces
doth
make
this
bread
ours
,
and
that
our
claime
to
it
is
from
the
merite
of
our
labour
,
which
maketh
it
rather
earnings
and
wages
,
then
free
gift
:
yet
if
wee
well
consider
,
wee
doe
begge
of
God
herein
,
strength
to
labour
for
our
liuings
in
some
honest
vocation
,
and
Gods
blessing
vpon
our
endeuours
,
without
which
we
cannot
sweate
and
take
paines
for
our
liuing
.
The
eyes
of
all
things
looke
vp
to
thee
,
O
Lord
,
Psal.
145.15
.
thou
giuest
them
meate
in
due
season
,
thou
openest
thy
hand
,
thou
fillest
all
things
liuing
with
plenty
.
He
couereth
the
heauen
with
clouds
,
Psal.
147.8
.
he
prepareth
raine
for
the
earth
,
he
maketh
grasse
to
grow
vpon
the
mountaines
.
He
giueth
to
the
Beast
his
food
,
and
to
the
yong
Rauens
that
cry
.
Man
holdeth
these
things
of
God
,
by
the
title
of
obedience
on
his
part
,
of
fauour
on
Gods
part
:
obserue
it
in
the
sequence
:
first
,
we
pray
fiat
voluntas
tua
;
then
,
Da
nobis
panem
;
for
we
haue
no
plea
to
this
fauour
,
but
in
the
way
of
our
obedience
.
God
onely
giueth
increase
to
the
field
,
to
bring
forth
corne
for
the
vse
of
man
,
and
when
it
is
come
vp
vpon
the
ground
,
hee
ripeneth
it
,
and
when
it
is
come
to
an
haruest
,
he
disposeth
it
to
the
vse
of
man
;
therefore
,
Da
nobis
.
None
of
all
the
gods
of
the
heathen
could
doe
this
,
he
onely
crowneth
the
yeare
with
plenty
.
A
fruitfull
land
he
maketh
barren
;
abundance
is
from
his
full
hand
,
and
famine
or
dearth
of
victuals
,
are
his
rods
.
The
heathens
worshipped
them
for
gods
,
that
were
the
first
ingenuous
deuisers
of
any
profitable
inuention
for
the
vse
of
man
.
Ceres
that
taught
the
husbanding
of
grounds
for
Corne
,
and
Bacchus
for
Vines
,
Vulcan
,
or
rather
Tubalcaine
,
that
was
the
father
of
them
that
wrought
in
Iron
.
Had
they
knowne
the
authour
of
euery
good
and
perfect
gift
,
and
who
it
is
that
giueth
bread
,
they
would
haue
gone
no
further
,
but
Da
nobis
panem
,
and
haue
sought
their
bread
from
this
father
which
is
in
heauen
.
2
We
aske
da
nobis
,
not
mihi
,
this
is
communio
charitatis
.
The
extent
of
this
nobis
is
great
:
for
as
vnder
the
name
of
bread
,
all
the
necessaries
of
life
are
contained
:
The
King
obserueth
it
well
,
that
we
doe
esteeme
our
yeares
deare
or
cheape
,
according
to
the
price
of
corne
:
so
vnder
this
personall
note
,
nobis
,
we
comprehend
all
men
,
all
creatures
that
are
supported
with
food
.
First
,
I
say
all
men
,
euen
the
wicked
and
reprobate
,
for
though
they
be
neuer
so
vngodly
,
yet
during
life
on
earth
,
they
must
eate
,
and
if
their
owne
meanes
and
labours
be
not
sufficient
to
sustaine
them
,
our
charity
must
supply
what
is
wanting
,
wee
must
not
hide
our selues
from
our
owne
flesh
:
we
haue
all
one
Our
father
in
heauen
,
the
common
father
of
our
nature
;
therefore
,
Da
nobis
;
wee
pray
to
God
to
feed
them
also
,
this
is
,
proximum
tuum
vt
teipsum
,
though
he
be
but
natura
,
not
relgiione
proximus
.
I
adde
,
that
nobis
doth
also
include
our
beasts
and
cattel
that
are
created
for
our
vse
and
seruice
,
by
the
feeding
whereof
we
are
relieued
,
who
haue
the
seruice
of
their
labour
,
and
the
flesh
of
their
bodies
to
ease
and
feed
vs
;
they
must
not
be
left
out
in
this
nobis
,
for
these
are
appurtenances
to
vs
.
In
the
King
of
Niniuehs
edict
for
a
generall
fast
,
their
beasts
were
forbidden
to
eate
or
drinke
,
for
the
sinne
of
man
they
suffered
,
to
augment
their
masters
sorrow
;
and
to
adde
comfort
to
their
owners
,
they
must
also
feede
with
them
,
therefore
da
nobis
doth
include
them
as
a
part
of
our selues
,
belonging
to
vs
.
The
wise
man
saith
that
A
righteous
man
regardeth
the
life
of
his
beast
:
Pro
12.10
.
we
cannot
shew
our
care
of
those
helpefull
creatures
to
vs
better
,
then
in
praying
to
him
for
them
,
who
as
Dauid
saith
,
saueth
both
man
and
beast
.
And
euen
amongst
these
beasts
which
are
made
for
the
vse
and
seruice
of
man
,
though
some
of
them
bee
noxious
and
offensiue
now
to
man
,
rebelling
against
his
domination
,
to
punish
his
rebellion
against
God
,
yet
there
is
also
a
good
vse
to
be
made
of
them
for
man
,
and
to
that
they
must
be
preserued
,
they
must
be
nourished
in
life
,
that
may
be
helpfull
to
man
in
their
death
.
Thus
farre
doe
I
thinke
nobis
in
this
petition
extended
.
Giue
vs
food
,
&
all
things
necessary
for
our
own
persons
,
for
our
children
that
are
ex
nobis
;
for
our
brethren
that
are
pars
nostri
,
for
our
neighbours
,
circa
nos
,
for
our
enemies
that
are
contra
nos
,
for
our
cattell
,
pro
nobis
.
3
Our
bread
.
1
This
bread
wee
are
taught
to
call
ours
,
and
wee
learne
it
of
God
himselfe
,
for
in
the
very
words
of
that
curse
which
he
put
vpon
man
for
his
disobedience
,
he
calleth
it
so
:
for
if
we
sweate
for
it
,
and
then
eate
of
it
,
nothing
doth
more
assure
it
ours
in
the
vse
of
it
.
And
that
is
a
legall
right
that
we
haue
to
it
by
our
labour
in
our
vocation
.
The
Apostle
thinking
it
iust
,
that
he
which
will
not
labour
,
should
not
eate
;
doth
include
it
both
fic
and
lawfull
,
that
hee
should
eate
that
will
labour
.
2
It
is
called
our
bread
,
because
it
is
necessarie
for
supportation
of
life
;
for
though
man
doe
not
liue
by
bread
onely
,
yet
not
without
bread
,
that
is
,
without
fit
food
;
and
so
all
things
that
we
haue
,
are
called
ours
,
in
respect
of
their
vse
for
our
seruice
.
3
It
is
called
our
bread
by
right
of
donation
,
for
when
it
is
giuen
,
it
is
ours
;
the
giuing
of
it
to
vs
,
doth
make
it
so
to
be
.
So
Saint
Gregorie
,
Ecce
&
nostrum
dicimus
,
&
tamen
dari
petimus
,
noster
enim
est
qui
accipitur
,
&
tamen
dei
est
,
cum
ab
illo
datur
:
for
we
haue
no
right
to
it
,
but
by
the
gift
of
God
,
whose
hand
we
open
by
this
petition
,
that
he
may
fill
vs
with
his
plenty
.
4
That
which
we
haue
in
gift
of
God
,
and
in
present
possession
,
yet
is
not
ours
,
till
the
blessing
of
God
bee
vpon
it
,
for
the
possession
without
the
vse
,
doth
not
make
it
ours
;
therefore
the
miserable
wretched
man
that
hath
possession
of
much
,
and
starueth
himselfe
with
denying
the
same
to
his
owne
vse
,
cannot
call
his
bread
his
owne
.
5
They
that
haue
and
possesse
bread
,
that
is
,
all
things
necessary
for
life
,
haue
no
hold
thereof
that
they
may
call
it
theirs
,
except
God
keepe
it
and
preserue
it
for
them
:
it
is
subiect
to
fire
and
water
,
to
theeues
and
robbers
;
except
God
make
it
ours
we
may
sit
to
eate
,
and
haue
the
bread
taken
from
our
table
,
euen
the
morsells
taken
and
pluckt
out
of
our
mouthes
,
therefore
da
nostrum
,
we
pray
to
God
that
it
may
bee
ours
,
lest
it
be
taken
away
from
vs
.
6
We
call
it
ours
,
because
though
wee
haue
it
and
keepe
it
,
and
it
abide
by
vs
,
yet
we
may
be
smitten
with
sicknesse
,
and
disabled
to
take
vse
of
it
,
or
it
may
be
receiued
euen
into
our
bodies
and
we
not
nourished
by
it
,
for
that
iudgment
God
also
hath
in
his
treasures
.
They
shall
eate
and
not
be
satisfied
.
7
We
call
it
our
bread
by
a
speciall
right
that
only
the
faithfull
haue
to
this
and
all
things
that
belong
to
vs
.
Ye
are
Christs
,
and
all
things
are
yours
,
1
Cor
3.22
.
saith
the
Apostle
.
They
that
hold
things
temporall
by
this
right
,
haue
them
in
the
best
tenure
,
for
they
haue
them
with
the
fulnesse
of
Gods
blessing
:
the
Lord
is
their
shepherd
,
they
shall
want
nothing
.
8
We
call
it
our
bread
that
we
pray
for
,
to
exclude
panem
alienum
,
for
we
beg
not
away
our
brothers
bread
from
him
,
we
desire
not
the
bread
of
fraud
,
or
oppression
,
or
the
bread
of
idlenesse
,
but
desire
of
God
that
the
sustentation
of
our
life
may
be
with
our
owne
bread
,
without
the
preiudice
of
any
other
,
and
that
we
may
be
able
to
liue
without
the
hurt
of
our
neighbour
,
who
dwelleth
in
peace
by
vs
.
4
Daily
bread
.
Here
the
word
vsed
in
the
originall
hath
bred
a
question
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
some
haue
rendred
it
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
super
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
substantia
:
panem
superstantialem
:
and
that
hath
put
many
into
the
fancy
which
before
I
declared
,
and
disclaimed
that
this
petition
is
meant
of
spirituall
and
not
of
our
corporall
bread
.
Many
haue
read
it
panem
supersubstantialem
:
and
euen
in
this
land
Master
Cambden
doth
giue
vs
the
coppy
of
the
Lords
prayer
out
of
the
Saxon
translation
of
the
Euangelists
900
yeare
old
:
in
which
this
petition
is
thus
put
vp
:
Vren
hlaf
ouer
wirtlic
,
which
is
our
loafe
supersubstantiall
.
Hee
produceth
another
translation
in
the
Saxon
tongue
some
200
yeares
yonger
,
that
is
,
700
yeare
agoe
,
wherein
this
bread
is
called
vrn
daegthantican
hlaf
,
that
is
,
daily
bread
.
In
the
raigne
of
Henry
the
second
,
160
yeares
after
that
,
Adrian
,
an
Englishman
,
then
Pope
of
Rome
,
sent
the
Lords
prayer
in
English
translated
into
metre
,
wherein
this
petition
is
thus
rendred
.
That
holy
bread
that
lasteth
ay
Thou
send
it
vs
this
ilk
day
.
In
the
time
of
Henry
the
third
it
is
thus
rendred
.
Gif
vs
all
bread
on
this
day
.
In
the
time
of
Richard
the
second
,
Wicliffe
translated
it
thus
.
Gif
vs
this
day
our
bread
ouer
other
substance
.
And
this
conceiued
opinion
of
a
spirituall
food
here
desired
commeth
from
the
word
here
vsed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
deriued
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
Scaliger
in
his
notes
vpon
the
new
Testament
doth
refuse
this
deriuation
,
and
bringeth
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sequor
,
following
bread
,
that
is
,
from
day
to
day
giue
vs
bread
,
which
he
vnderstands
bread
sufficient
,
according
to
that
of
Agur
the
sonne
of
Iakeh
,
which
he
prayeth
for
,
panem
dimensi
,
or
,
sufficientiae
.
So
that
vnder
this
word
two
things
are
begged
of
God
in
this
petition
.
1
That
God
would
giue
vs
the
necessaries
of
our
mortall
life
in
a
sufficiency
.
2
That
he
would
giue
his
blessing
with
them
,
that
they
may
serue
vs
to
that
purpose
for
which
hee
giueth
them
,
to
support
nature
.
For
it
is
a
great
distresse
to
want
necessaries
,
but
a
greater
to
haue
them
without
their
proper
vse
,
to
eate
and
not
to
be
satisfied
,
to
weare
garments
,
not
to
bee
kept
warme
with
them
.
Thus
then
we
desire
God
daily
to
nourish
and
support
vs
with
our
food
,
so
long
as
we
liue
,
that
the
temples
of
our
bodies
in
which
he
is
praised
may
be
keept
in
good
repaire
,
that
we
perish
not
either
for
want
of
his
good
creatures
,
or
of
his
blessing
giuen
to
vs
with
them
.
So
Iun.
saith
that
in
the
Syriake
reading
of
Matthew
,
desunbanan
,
the
word
here
vsed
,
doth
signifie
panem
necessitatis
nostrae
.
And
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
well
signifie
bread
added
to
our
substance
,
and
therefore
not
to
bee
omitted
in
our
praier
,
nor
changed
for
a
word
of
another
signification
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Surely
the
very
life
blood
of
this
petition
is
conteined
in
this
word
,
therein
is
the
blessing
desired
,
therefore
Theophilact
reading
it
panem
nostrum
supersubstantialem
da
nobis
,
doth
interpret
it
,
Panem
dicit
qui
substantiae
et
constitutioni
nostrae
sufficit
.
But
he
addeth
the
spirituall
bread
withall
;
Corpus
autem
Christi
panis
est
supersubstantialis
,
cuius
esse
participes
contra
condemnationem
precamur
.
Thus
then
I
vnderstand
this
petition
,
giue
vs
the
ordinary
food
of
our
life
,
both
in
a
sufficient
proportion
to
serue
our
turne
,
and
with
thy
blessing
vpon
it
that
it
may
serue
vs
to
that
vse
for
which
wee
desire
it
,
and
thou
ordainest
it
.
5
This
day
.
Christ
teacheth
vs
to
desire
this
bread
only
for
the
present
time
:
for
the
body
doth
need
refection
euery
day
,
and
euery
day
it
must
bee
sought
for
of
the
gift
of
God
,
it
is
not
his
meaning
that
wee
should
giue
ouer
praying
vnto
God
after
this
day
:
for
he
saith
,
When
you
pray
,
say
,
Our
father
giue
vs
bread
for
this
day
;
and
he
supposeth
that
wee
will
pray
euery
day
,
because
all
these
things
which
are
here
desired
of
God
,
are
of
absolute
necessity
for
euery
day
of
our
life
.
And
therefore
this
particular
notation
of
time
may
be
annexed
to
euery
one
of
the
petitions
.
Hallowed
be
thy
name
this
day
.
Let
thy
kingdome
come
this
day
.
Let
thy
will
be
done
this
day
on
earth
,
&c.
And
so
in
the
following
petitions
.
We
pray
against
our
sinnes
this
day
,
and
for
deliuerance
from
euill
thi●
day
.
6
Let
vs
now
come
to
the
duties
which
belong
to
those
that
pray
thus
.
1
From
the
word
Bread
,
vnder
which
all
the
necessaries
of
life
are
comprehended
,
we
are
taught
:
that
our
prayers
haue
warrant
to
beg
the
preseruation
of
our
life
,
and
we
are
directed
to
esteeme
life
the
pretious
gift
of
God
,
and
it
is
our
duty
to
seeke
by
all
good
meanes
to
maintaine
it
.
The
reason
is
because
life
is
our
season
for
hallowing
of
the
name
of
God
,
for
aduancing
the
kingdome
of
God
,
for
doing
and
suffering
the
will
of
God
:
They
that
desire
to
doe
this
,
must
desire
to
bee
preserued
in
life
,
that
they
may
doe
it
.
So
that
herein
wee
begge
of
God
life
.
He
asked
life
of
thee
,
saith
Dauid
:
and
Dauid
himselfe
doth
presse
this
petition
hard
,
and
often
,
that
God
would
preserue
his
life
,
to
this
purpose
,
that
he
may
glorifie
God
.
Ps.
6.4
.
Returne
O
Lord
,
deliuer
my
soule
,
O
saue
me
for
thy
mercyes
sake
.
For
in
death
there
is
no
remembrance
of
thee
,
in
the
graue
who
shall
giue
thee
thanks
?
So
Ezekiah
.
The
graue
cannot
praise
thee
:
death
cannot
celebrate
thee
:
they
that
goe
downe
into
the
pit
,
Isa.
38.18
.
cannot
hope
for
thy
truth
.
The
liuing
,
the
liuing
,
the
liuing
,
he
shall
praise
thee
,
19.
as
I
doe
this
day
.
Therefore
after
those
petitions
that
concerne
the
glory
of
God
,
this
is
put
,
to
teach
vs
to
desire
life
,
that
we
may
spend
it
in
the
worship
and
seruice
of
God
,
this
then
is
Dauids
prayer
.
Let
my
soule
liue
,
and
it
shall
praise
thee
:
Ps.
119
175.
giue
mee
bread
,
that
I
may
liue
to
serue
thee
.
This
petition
for
the
supportation
of
life
doth
reproue
all
vnreasonable
afflicting
of
the
body
,
those
that
boast
of
their
fastings
,
and
watchings
,
and
selfe-whippings
,
as
if
God
tooke
delight
in
the
torments
and
tortures
of
our
flesh
,
doe
glory
in
vaine
;
God
requireth
not
these
extremities
,
he
will
haue
mercy
and
not
sacrifice
,
they
that
destroy
their
life
in
zeale
of
Gods
glory
,
are
called
Martyrs
of
a
foolish
Philosophie
:
felons
de
se
,
they
wilfully
demolish
the
temple
in
which
God
should
be
praised
,
and
by
vnseasonable
and
vnacceptable
violence
of
mortification
,
they
turne
this
bread
into
a
stone
,
this
fish
into
a
serpent
.
Long
life
is
the
promise
of
God
in
the
Law
,
the
first
promise
of
the
second
table
to
such
as
honour
superiour
authority
.
They
that
destroy
the
temple
of
God
,
them
shall
God
destroy
.
Remember
this
so
often
as
you
eat
bread
,
you
aske
it
,
and
God
giueth
it
you
of
purpose
to
strengthen
your
heart
,
that
when
he
saith
,
My
sonne
giue
me
thy
heart
;
you
may
not
present
him
with
a
dwindled
,
withered
heart
,
weakned
and
infirmed
with
vntimely
afflictions
,
but
strong
and
able
for
his
seruice
.
And
make
a
conscience
to
bestow
the
strength
of
your
heart
vpon
him
that
giues
you
bread
to
strengthen
your
hearts
,
that
he
may
thinke
his
bread
well
bestowed
:
for
hee
loueth
not
the
sacrifices
of
the
leane
,
and
lame
,
and
blinde
,
and
impotent
of
your
flock
;
the
best
serues
him
best
.
2
From
this
name
of
bread
giuen
to
the
necessaries
of
life
,
we
are
taught
that
we
haue
no
warrant
to
pray
to
God
for
more
then
what
is
needfull
.
The
sonne
of
Iakeh
doth
pray
against
riches
;
giue
mee
not
riches
:
yet
many
there
be
that
sell
heauen
for
riches
,
and
exchange
God
for
Mammon
,
whose
damnation
sleepeth
not
.
Many
there
be
who
study
the
back
,
what
shall
I
put
on
,
not
now
only
what
stuffe
,
but
in
what
fashion
,
that
I
may
out
shine
my
equals
,
my
betters
;
they
make
Idols
of
their
bodies
,
and
bestow
such
painting
,
guilding
,
and
iewelling
of
it
,
as
if
it
were
immortall
,
their
back
is
their
God
.
Many
study
what
they
shall
eat
,
all
the
inquisitions
of
rarities
and
delicacies
that
the
earth
,
the
ayre
,
the
sea
can
afford
,
are
congested
into
their
catories
and
kitchins
to
please
their
various
palates
with
change
of
viands
,
epicuriously
satiating
themselues
with
the
marrow
and
fatnesse
of
Gods
good
creatures
,
cramming
themselues
for
the
Deuils
shambles
,
making
their
bellies
their
Gods
,
and
delighting
in
their
shame
.
I
deny
not
but
God
doth
open
his
hand
and
giueth
great
abundance
of
all
good
things
,
crowning
the
yeare
with
his
plenty
,
and
making
the
earth
not
onely
to
bring
forth
bread
to
strengthen
the
heart
of
man
,
but
wine
also
to
make
his
heart
glad
,
and
oyle
to
make
him
a
chearefull
countenance
,
for
who
can
controll
him
doing
with
his
owne
as
he
please
,
and
disposing
of
it
where
he
will
.
But
still
I
say
I
finde
no
warrant
to
aske
of
him
any
more
then
the
needfull
support
of
life
,
we
may
not
pray
beyond
our
proportion
,
food
necessary
for
life
;
for
therefore
do
we
aske
bread
of
God
:
to
shew
our
desires
limited
to
the
meanes
ordained
by
him
for
our
preseruation
.
If
any
shall
dare
to
passe
these
bounds
,
let
him
remember
the
fearefull
example
of
Israel
in
the
way
of
their
iourney
toward
Canaan
.
They
lusted
exceedingly
in
the
wildernesse
,
Ps.
10.14
6.
and
tempted
God
in
the
desart
.
And
he
gaue
them
their
request
:
15.
but
sent
leanesse
into
their
soule
.
These
ouer
dainty
palates
that
are
euer
longing
for
delicacies
,
may
make
fat
bodies
,
but
they
haue
leane
soules
,
and
when
they
pray
beyond
warrant
,
God
may
heare
them
,
and
may
grant
their
request
,
but
they
shall
lose
by
it
.
There
was
a
rich
man
,
who
liuing
was
richly
and
softly
arraied
,
delicately
fed
euery
day
,
but
hee
that
heares
him
pitifully
complaining
out
of
hell
,
for
a
little
cold
water
,
will
scarce
desire
to
be
in
his
coate
,
or
to
bee
of
his
messe
.
1
This
teacheth
vs
to
be
content
with
bread
,
and
to
thanke
God
for
it
,
for
if
wee
haue
but
sufficient
for
life
,
we
haue
as
much
as
we
aske
,
and
so
much
as
Christ
our
Master
,
who
teacheth
vs
to
pray
,
thinkes
fit
to
allow
vs
to
aske
of
our
father
which
art
in
heauen
.
2
Seeing
we
finde
God
so
rich
and
plentifull
as
to
open
his
hand
so
wide
,
to
giue
vs
more
then
we
aske
,
exceeding
abundantly
to
some
more
,
to
some
lesse
.
Let
not
vs
,
like
children
,
when
wee
haue
any
thing
giuen
vs
,
measure
the
worth
of
the
gift
,
by
comparing
it
with
that
which
is
giuen
to
others
,
but
weigh
the
gift
in
and
by
it selfe
,
and
let
vs
admire
and
praise
the
open
hand
of
God
,
who
ouer-doeth
our
demands
,
and
maketh
our
cup
runne
ouer
.
But
because
this
name
of
bread
doth
so
limit
vs
to
the
demand
onely
of
things
necessarie
,
let
me
admonish
you
that
there
is
duplex
necessitas
.
1
Necessitas
rei
,
which
containes
onely
the
supportation
of
life
.
2
Necessitas
personae
,
which
containes
the
maintenance
of
vs
in
our
estate
of
life
.
I
conceiue
that
this
petition
doth
extend
to
both
these
,
for
,
1
We
craue
of
God
all
those
things
without
which
we
cannot
liue
.
2
Wee
aske
all
those
things
that
are
conuenient
for
our
estate
and
ranke
,
that
we
may
not
want
the
meanes
to
support
our
persons
and
estate
with
moderate
decencie
befitting
our
degree
:
but
so
that
if
God
who
lifteth
vs
vp
,
and
casteth
vs
downe
,
shall
thinke
it
meete
to
abase
vs
,
and
stoope
vs
below
the
port
and
state
of
our
place
,
that
we
now
hold
,
we
may
abate
also
of
our
desires
,
and
be
content
with
such
things
as
are
of
absolute
necessitie
for
subsistence
in
life
;
and
therefore
3
We
are
taught
to
learne
with
the
Apostle
,
both
how
to
abound
,
and
how
to
want
,
and
may
not
thinke
much
if
there
bee
mutatio
dexitae
excelsi
.
For
in
these
things
,
Iobs
lesson
is
to
be
learnt
,
The
Lord
giueth
,
and
the
Lord
taketh
away
;
in
both
,
we
must
blesse
the
name
of
the
Lord
.
2
Giue
.
Many
duties
are
learnt
from
this
word
.
1
Wee
are
taught
to
vnderstand
and
confesse
our
poore
and
miserable
condition
,
who
in
creation
,
had
all
things
put
in
subiection
vnder
our
feete
,
as
Dauid
saith
,
all
sheepe
and
oxen
,
yea
and
the
beasts
of
the
field
,
the
fowles
of
the
ayre
,
the
fishes
of
the
sea
,
&c.
and
now
by
sinne
haue
lost
that
right
to
these
things
,
which
the
grace
of
creation
inuested
vs
in
,
and
are
now
so
poore
and
needy
,
that
we
haue
not
bread
of
our
owne
to
sustaine
vs
with
.
God
gaue
man
all
these
things
,
vpon
condition
of
obedience
,
that
failing
,
hee
hath
cancelled
that
deed
of
gift
,
and
resumed
into
his
owne
hands
,
the
possession
and
power
of
distribution
thereof
to
the
sonnes
of
men
.
Naked
came
I
into
the
world
,
naked
shall
I
returne
,
saith
Iob
:
we
brought
nothing
with
vs
into
the
world
,
saith
the
Apostle
,
and
here
we
finde
nothing
that
we
can
call
ours
.
The
earth
is
the
Lords
,
and
the
fulnesse
thereof
,
they
that
feele
the
want
of
these
things
,
doe
pray
with
appetite
and
feruour
for
them
,
and
therefore
all
of
vs
,
euen
such
as
haue
most
,
must
learne
to
know
their
miserable
wants
and
necessities
,
they
all
lye
at
the
gates
of
God
,
as
Lazarus
at
the
gates
of
the
rich
man
,
desiring
to
be
satisfied
with
the
crums
that
fall
from
Gods
table
,
and
except
God
doe
both
giue
and
blesse
his
gifts
to
vs
,
wee
must
perish
for
want
of
bread
,
euen
they
whose
Barnes
are
fullest
crammed
,
whose
Winepresses
breake
with
plenty
,
whose
Tables
are
ouercharged
with
prouision
,
whose
stomacks
are
distent
with
their
full
feedings
:
such
is
our
misery
,
that
we
all
want
both
what
we
haue
not
,
and
what
we
haue
,
if
God
giue
not
our
bread
.
2
When
we
say
to
our
father
,
giue
,
which
teacheth
vs
to
know
the
right
owner
of
these
things
,
euen
hee
whom
Melchisedech
calleth
The
most
high
God
,
Gen
14.18
.
possessour
of
heauen
and
earth
.
To
whom
else
should
wee
say
giue
,
but
to
him
of
whom
the
Apostle
saith
,
euery
good
giuing
,
and
euery
perfect
gift
is
from
aboue
,
from
the
father
of
lights
.
If
thou
goe
to
the
earth
,
and
say
to
it
,
giue
me
bread
,
it
will
answer
thee
as
Iacob
answered
Rahel
,
when
shee
said
,
Gen.
30.2
.
giue
me
children
;
Am
I
in
Gods
stead
?
If
thou
goe
to
the
King
,
and
say
,
da
mihi
panem
,
will
he
not
answere
thee
as
the
King
of
Israel
answered
the
poore
petitioner
in
the
famine
of
Samaria
,
If
the
Lord
doe
not
helpe
thee
,
2
Reg.
6.27
.
whence
shall
I
helpe
thee
?
There
is
no
fruit
of
our
praying
and
crying
,
till
our
petition
come
to
this
giuer
.
Hos.
2.21.22
.
I
will
heare
,
saith
the
Lord
,
I
will
heare
the
heauens
,
and
they
shal
heare
the
earth
,
&
the
earth
shall
heare
the
Corne
,
and
the
Wine
,
and
the
Oyle
,
and
they
shall
heare
Israel
.
There
is
no
giuer
but
he
,
and
all
those
who
on
earth
doe
giue
,
are
but
his
stewards
,
and
giue
in
his
name
,
and
for
his
sake
.
When
the
heathen
went
to
Iupiter
for
raine
,
to
Aeolus
for
windes
,
to
Neptune
for
safety
and
good
passage
at
sea
,
to
Ceres
for
corne
,
to
Bacchus
for
wine
,
&c.
What
did
they
worse
,
I
may
say
they
did
not
so
ill
as
the
Church
of
Rome
now
in
the
inuocation
of
Saints
,
for
the
heathen
had
not
the
way
to
the
father
by
Iesus
Christ
reuealed
to
them
:
his
name
is
now
knowne
to
vs
,
and
the
Church
of
Rome
pretendeth
to
know
and
confesse
,
and
honour
it
;
they
confesse
,
vnum
est
Orco
poena
,
polo
gloria
,
vita
solo
.
Yet
hauing
the
knowledge
,
and
of
God
in
the
face
of
Iesus
Christ
,
in
some
measure
they
seeke
out
other
benefactors
,
to
whom
they
say
,
da
nobis
.
What
difference
is
there
betweene
the
heathen
women
in
child-bearing
,
crying
out
,
Casta
saue
Lucina
,
and
the
Popish
women
calling
vpon
the
Virgin
Mary
to
helpe
them
in
their
throwes
and
pangs
,
as
the
supreme
Midwife
of
the
Church
.
So
they
inuocate
Saint
Sebastian
and
Saint
Roch
in
pestilence
:
Raphael
in
dolore
oculorum
;
Apollonia
in
dolore
dentium
;
Michael
in
warre
,
&c.
Is
not
this
to
turne
God
out
of
his
place
,
and
to
giue
his
power
of
giuing
all
good
things
away
from
him
to
creatures
.
Indeed
they
haue
no
reason
to
goe
to
God
for
any
thing
,
or
to
say
to
him
da
nobis
,
because
they
giue
not
him
the
honour
due
to
his
holy
and
vndoubted
rights
.
But
Christ
our
Sauiour
doth
direct
vs
to
whom
wee
shall
goe
for
our
bread
,
and
we
haue
none
in
heauen
to
repaire
to
,
but
to
him
,
and
none
in
earth
that
we
esteeme
with
him
,
and
to
him
onely
we
say
da
nobis
.
3
This
prayer
to
God
to
giue
,
doth
teach
vs
to
confesse
and
to
depend
vpon
the
prouidence
of
God
,
not
onely
his
generall
prouidence
by
which
hee
regardeth
the
whole
creature
,
but
his
particular
prouidence
by
which
euery
particular
creature
is
conserued
and
supported
:
it
is
he
that
cloatheth
euery
Lily
,
it
is
hee
that
feedeth
euery
sparrow
,
it
is
hee
that
numbreth
all
the
haires
of
our
head
.
And
though
we
must
labour
and
sweat
for
our
bread
,
though
wee
haue
rich
reuenues
,
and
plentifull
meanes
for
our
reliefe
,
yet
there
is
no
trust
to
be
giuen
to
these
outward
helpes
,
our
helpe
is
in
the
name
of
the
Lord
,
who
hath
made
heauen
and
earth
.
This
prouidence
of
God
hath
an
eye
to
behold
our
wants
,
hath
a
store
of
all
sorts
of
blessings
to
furnish
him
with
fit
gifts
to
bestow
where
he
thinketh
fit
:
hath
bowels
of
compassion
to
pittie
our
wants
,
and
hath
an
open
hand
to
distribute
his
fauours
amongst
the
sonnes
of
men
.
This
prouidence
of
God
is
the
Barne
and
Wine-presse
of
the
faithfull
to
feed
them
,
it
is
their
harbenger
to
lodge
them
,
it
is
their
Physitian
to
heale
all
their
diseases
.
4
This
Da
doth
teach
vs
to
loue
the
goodnesse
of
God
to
vs
,
of
whom
our
bread
is
to
bee
had
of
gift
:
what
a
stirre
had
he
in
the
Gospell
to
get
vp
his
neighbour
at
night
to
lend
him
some
bread
to
entertaine
a
stranger
withall
;
but
we
may
come
at
all
times
to
God
,
and
to
pray
him
to
giue
.
Euen
they
that
will
giue
nothing
themselues
,
nor
part
with
a
bit
of
their
great
loafe
to
their
hungry
brother
,
but
like
Na●al
,
grudge
to
part
with
any
thing
from
themselues
,
yet
they
cry
vpon
God
to
haue
their
bread
giuen
to
them
by
him
.
They
that
sell
and
make
prize
of
all
offers
in
Church
and
Common-wealth
,
and
will
not
open
their
mouthes
in
a
charitable
or
iust
mediation
for
their
neighbour
,
but
in
Iudas
his
tune
,
quid
mihi
dabis
?
yet
they
come
to
God
for
their
bread
of
gift
:
this
is
the
cheapest
and
frankest
vtterer
of
his
fauours
that
euer
was
,
to
whom
we
pray
:
it
is
he
that
saith
,
Isay
.
55
.
1●
Ho
euery
one
that
thirsteth
,
come
ye
to
the
waters
,
and
he
that
hath
no
money
,
come
ye
buy
,
and
eate
,
yea
,
come
buy
wine
and
milke
without
money
,
and
without
price
.
2
Wherefore
doe
you
spend
money
for
that
which
is
not
bread
?
and
your
labour
for
that
which
satisfieth
not
?
hearken
diligently
vnto
me
,
and
eate
yee
that
which
is
good
,
and
let
your
soule
delight
in
fatnesse
.
How
are
we
said
to
buy
,
and
yet
to
haue
all
these
things
freely
giuen
?
but
because
wee
doe
giue
vp
our
prayers
for
our
bread
,
and
we
buy
them
with
our
petitions
,
as
Christ
,
petite
,
pulsate
,
quaerite
.
This
is
more
then
the
holy
father
of
Rome
will
say
for
his
indulgencies
and
pardons
,
praying
will
not
carry
them
,
they
that
will
haue
them
,
must
pay
for
them
;
and
many
hard
shifts
his
agents
are
put
to
to
vent
his
spirituall
treasures
,
and
to
force
them
vpon
the
poore
people
,
that
had
rather
want
them
,
then
come
to
their
price
.
But
God
who
is
rich
in
mercy
,
and
needeth
nothing
of
our
goods
,
God
who
is
good
,
and
doth
good
,
standeth
not
vpon
such
termes
with
vs
:
his
sonne
who
is
in
his
bosome
,
and
best
knoweth
both
his
meanes
and
his
minde
,
bids
vs
call
for
our
bread
of
gift
.
This
should
moue
vs
to
a
reuerent
regard
of
our
duty
of
obedience
to
him
,
to
worship
and
serue
him
onely
,
to
haue
no
other
God
but
him
,
to
defie
idolatry
,
to
honour
his
name
,
to
sanctifie
his
Sabboth
.
He
hath
not
less
himselfe
without
witnesses
,
in
that
he
doth
good
,
Acts
14.17
.
and
giues
vs
raine
from
heauen
,
and
fruitfull
seasons
,
filling
our
hearts
with
food
and
gladnesse
.
5
Da
,
teacheth
vs
the
necessitie
of
prayer
,
wee
must
aske
of
God
.
Christ
in
our
flesh
would
lose
nothing
for
want
of
asking
:
Heb.
5.7
.
who
in
the
daies
of
his
flesh
offered
vp
prayers
and
supplications
with
strong
crying
and
teares
,
vnto
him
that
was
able
to
saue
him
from
death
.
And
his
father
that
loued
him
,
as
twice
,
from
heauen
he
proclaimed
,
yet
saith
to
him
,
Thou
art
my
sonne
,
this
day
haue
I
begotten
thee
,
Ps.
2
7.8
.
aske
of
me
,
and
I
shall
giue
thee
the
heathen
for
thine
inheritance
,
&c.
When
he
meant
Salomon
a
good
turne
,
the
freest
and
greatest
offer
that
was
euer
made
to
man
,
yet
he
put
him
to
it
,
aske
what
I
shall
giue
thee
.
1
Reg
3.5
.
When
Herod
would
reward
the
daughter
of
Herodias
for
her
dancing
,
he
said
.
Aske
of
me
whatsoeuer
thou
wilt
,
Mar.
6.23
.
and
I
will
giue
it
thee
.
Great
persons
loue
to
be
sued
to
for
their
fauours
,
and
thinke
it
an
accession
to
their
honour
,
when
they
haue
many
petitions
.
Christ
would
haue
vs
know
that
prayer
is
the
key
which
openeth
the
full
hand
of
God
,
and
that
we
haue
no
right
to
the
bread
we
eate
,
or
to
any
thing
wee
possesse
,
except
we
haue
first
asked
it
of
God
by
prayer
,
or
sanctified
it
thereby
.
And
therefore
it
is
religion
and
good
manners
to
blesse
our
tables
before
we
eate
,
with
prayer
;
when
you
reade
of
Christs
eating
,
or
feeding
of
others
,
there
,
looking
vp
to
heauen
,
and
blessing
,
goeth
before
breaking
,
and
eating
,
or
giuing
to
eate
.
As
if
hee
would
haue
vs
know
,
that
our
bread
is
the
gift
of
God
,
and
we
must
aske
it
of
him
,
and
they
that
haue
learnt
no
other
grace
before
meat
to
blesse
their
table
,
and
their
food
,
if
they
can
say
from
a
deuout
heart
,
but
this
,
Our
father
which
art
in
heauen
,
giue
vs
this
day
our
daily
bread
;
no
doubt
but
hee
that
put
that
prayer
into
our
hearts
and
mouthes
,
will
see
that
it
shall
speed
where
it
goes
,
for
hee
onely
maketh
our
prayers
passable
to
God
,
and
acceptable
with
him
.
●
Tim.
4.5
.
Saint
Paul
telleth
vs
,
that
euery
creature
of
God
is
good
:
for
it
is
sanctified
by
the
word
of
GOD
,
and
prayer
.
Therefore
ancient
is
the
practise
of
sanctifying
the
table
before
meate
,
which
we
call
,
saying
of
grace
.
Saint
Chrysostome
mentioneth
the
grace
vsed
by
the
Monkes
of
Egypt
;
their
manner
was
,
before
their
meat
was
set
vpon
the
boord
,
to
repeate
ouer
the
whole
Psal.
145.
And
when
the
meat
was
set
on
,
one
said
,
and
hee
a
Priest
:
Christe
Deus
noster
benedic
cibo
ac
potui
servorum
tuorum
,
quoniam
tu
es
sanctus
,
&
nunc
&
semper
,
in
saecula
saeculorum
.
Amen
.
In
the
middest
of
the
meale
they
stood
all
vp
,
and
one
for
the
rest
repeated
these
words
:
Benedictus
es
Domine
Deus
,
qui
misereris
nostri
,
&
pascis
nos
à
iuventute
nostrâ
,
qui
das
escam
omni
carni
:
reple
gaudio
&
laetitia
corda
nostra
,
ut
semper
habentes
animum
presentibus
contentum
,
exuberemus
in
omne
opus
bonum
,
in
Christo
Iesu
Domino
nostro
.
In
the
Latine
church
ancient
is
this
forme
of
blessing
the
table
.
The
Priest
,
if
any
be
present
,
or
the
Master
of
the
family
,
if
no
Priest
were
in
company
,
standing
with
the
guests
about
the
table
,
said
Sacerd.
Oculi
omnium
in
te
sperant
Domine
.
Conv.
Et
tu
das
escam
illorum
in
tempore
opportuno
.
Sacerd.
Aperis
tu
manum
tu●m
,
Conv.
Et
imples
omne
animal
benedictione
tua
.
Sacerd.
Gloria
patri
&
filio
,
&c.
Conv.
Sicut
erat
in
principio
,
&c.
Sacerd.
Benedic
Domine
nos
&
tua
dona
quae
in
tua
largitate
sumus
sumpturi
.
Mensae
coelestis
participes
nos
faciat
rex
aeternae
gloriae
.
And
we
may
perceiue
that
the
ordinary
manner
of
blessing
our
tables
is
taken
from
these
great
,
and
good
,
and
ancient
examples
of
the
seruants
of
God
in
times
past
.
Let
me
therefore
admonish
you
in
the
feare
of
God
,
not
to
lay
hands
vpon
the
dayly
bread
,
till
you
haue
blessed
it
with
prayer
,
that
God
may
feed
you
,
and
susteine
you
with
his
prouisions
:
for
vnblest
bread
is
not
wholsome
.
6
Da
teacheth
vs
the
necessity
of
thanksgiuing
,
for
if
we
receiue
our
food
of
gift
,
and
God
doth
expect
no
other
pay
or
reckoning
but
our
thanks
:
Dauid
will
tell
vs
that
iustos
decet
laudare
.
Therefore
it
was
frequent
also
with
those
aboue
named
after
their
meale
to
stand
vp
and
to
render
thanks
to
God
for
their
food
.
The
Latine
Church
.
Sac.
Confiteantur
tibi
omnia
opera
tua
.
Con.
Sancti
tui
benedicant
tibi
.
Sac.
Gloria
patri
&
filio
,
&c.
Con.
Sicut
erat
in
principio
,
&c.
Sac.
Agimus
tibi
gratias
omnipotens
Deus
pre
universis
tuis
beneficijs
,
qui
vivis
&
regnas
in
saecula
saeculorum
.
Sac.
Benedicam
Domino
in
omne
tempus
.
Con.
Et
semper
laus
ejus
erit
in
ore
meo
.
Sac.
In
Domine
gloriabitur
anima
mea
.
Con.
Audiant
mansueti
et
laetentur
.
Sac.
Magnificate
Dominum
mecum
.
Con.
Et
exultemus
nomini
eius
in
id
ipsum
.
Sac
:
Sit
nomen
Domini
benedictum
.
Con.
Ex
hoc
nunc
&
usque
in
saecula
.
Sac.
Deus
det
nobis
suam
pacem
.
And
this
is
the
forme
of
blessing
the
table
vsed
according
to
the
statutes
of
the
Colledge
where
I
had
my
breeding
,
euen
at
this
day
.
In
the
Greeke
Church
after
meales
.
Gloria
tibi
,
sancte
pater
,
gloria
tibi
rex
,
quoniam
dedisti
nobis
escas
ad
laetitiam
:
imple
nos
etiam
spiritu
sancto
,
ut
in
veniamur
in
conspectu
tuo
accepti
,
&
non
confusi
&
pudefacti
,
quando
reddes
unicuique
secundum
opera
sua
.
To
which
they
added
Sicut
in
medio
discipulorum
tuorum
coenantium
adfuisti
Salvator
,
dicens
,
pax
vobis
,
ita
veni
etiam
ad
nos
,
et
salva
nos
.
I
shew
you
these
ancient
formes
vsed
in
both
the
Churches
,
both
Greeke
and
Latine
,
to
stirre
you
vp
to
reuerence
and
thanksgiuing
in
the
blessing
of
this
bread
which
you
beg
of
God
,
that
wee
doe
not
,
like
bruite
beasts
,
receiue
our
food
from
God
without
imploration
of
his
blessing
,
with
recognition
of
his
fauour
.
7
The
last
duty
is
a
sober
vse
of
our
bread
,
let
it
not
be
the
bread
of
gluttony
,
or
the
wine
of
drunkennesse
.
We
must
take
heed
that
the
gift
of
God
bee
not
abused
to
his
dishonour
,
lest
it
turne
vnwholsome
and
vnprofitable
for
vs
.
This
is
the
fathers
gift
,
and
it
is
the
childrens
bread
,
it
is
no
meate
for
dogges
,
that
is
,
for
greedy
and
vnthankfull
deuourers
thereof
.
But
a
more
proper
vse
of
this
point
will
follow
vpon
the
word
Daily
.
3
Da
nobis
.
1
We
must
herein
consider
our
first
respect
,
the
beginning
of
our
charity
at
our
owne
persons
,
Christ
that
taught
vs
to
pray
,
teacheth
vs
to
haue
care
of
our
owne
maintenance
,
and
to
seeke
it
of
God
,
for
it
is
a
true
rule
,
Qui
sibi
nequam
cui
bonus
?
The
Law
makes
vs
a
president
of
loue
,
ut
teipsum
.
This
doth
reproue
the
Romish
doctrine
of
voluntary
pouerty
;
for
they
taking
aduantage
of
those
words
of
Christ
to
the
yong
man
,
Si
vis
perfectus
esse
,
Matth.
19
21.
vende
omnia
,
et
da
pauperibus
;
doe
count
that
a
worke
of
super-errogation
to
doe
so
,
to
giue
away
all
,
and
liue
vpon
almes
.
Whereas
that
was
not
an
euangelicall
counsaile
,
as
they
suggest
,
but
a
precept
,
and
not
a
precept
of
obedience
,
but
of
probation
,
whereby
God
did
proue
the
heart
of
that
yong
man
,
that
himselfe
might
see
how
his
soule
did
cleaue
to
the
world
and
the
things
thereof
.
Or
at
the
most
it
was
but
a
particular
precept
giuen
to
that
man
,
and
not
a
generall
counsell
extensiue
to
all
persons
,
and
all
ages
,
and
times
,
for
God
would
haue
vs
eat
our
owne
bread
.
And
that
is
called
our
owne
bread
,
as
you
haue
heard
,
which
according
to
Gods
ordinance
,
wee
doe
labour
and
sweat
for
;
and
that
is
intended
in
this
petition
,
da
nobis
,
that
is
,
giue
it
to
our
honest
labours
in
a
lawfull
calling
.
Eph.
4
28.
The
Apostle
doth
so
presse
this
labour
vpon
vs
,
that
thereby
we
many
acquire
both
a
competency
to
relieue
our
owne
wants
,
and
an
ouerplus
to
giue
to
such
as
need
:
and
this
blessing
vpon
our
honest
endeuours
is
here
begged
of
God
.
Prov.
30.8
.
The
sonne
of
Iakeh
prayeth
,
feed
me
;
approuing
it
lawfull
for
euery
particular
person
to
pray
first
for
himselfe
and
his
owne
sustentation
.
This
also
reproueth
the
idle
and
vnthrifty
,
those
that
take
no
care
for
the
necessaries
of
life
,
and
those
that
waste
them
:
wee
say
they
are
foes
to
none
but
themselues
,
but
such
are
friends
to
none
,
the
Apostle
calleth
them
,
euill
beasts
,
slowbellies
:
for
with
what
face
can
they
say
,
Tit.
1.12
.
da
nobis
,
that
either
refuse
,
or
abuse
,
and
waste
the
meanes
that
should
giue
them
their
bread
.
It
lost
Esau
his
birthright
,
quia
maluit
victum
accipere
,
quam
acquirere
.
Multitudes
of
these
weeds
grow
vp
amongst
vs
,
who
take
no
care
for
their
owne
bread
,
and
cast
themselues
wilfully
vpon
the
charity
of
others
,
drinking
the
sweat
of
others
browes
,
and
deuouring
the
bread
of
idlenesse
;
the
iust
lawes
of
this
kingdome
doe
shut
vp
our
charity
against
those
who
liue
vpon
the
spoile
,
and
take
no
care
for
their
owne
support
.
Prov.
26.3
.
Solomon
saith
,
rods
be
for
the
backs
of
fooles
;
and
our
whipping
posts
are
set
vp
for
such
:
and
S.
Pauls
rule
is
our
warrant
to
let
them
that
will
not
labour
,
2
Thes.
3.10
.
goe
without
meat
.
And
from
this
head
of
carelesnesse
to
get
their
owne
bread
,
come
those
night
burglaries
,
and
day
pilferies
,
and
highway
insurrections
,
and
cunny
catching
conueyances
to
rob
such
as
labour
for
our
owne
bread
.
2
Nobis
includeth
their
owne
families
,
which
also
teacheth
vs
euery
one
to
haue
a
care
of
wife
and
children
,
to
prouide
for
them
:
how
shall
wee
looke
for
the
honour
due
to
parents
and
masters
of
families
,
if
wee
neglect
our
necessary
care
of
them
.
The
good
woman
in
the
Prouerbs
is
noted
for
this
care
;
She
riseth
while
it
is
yet
night
,
that
is
,
Prov.
31.15
.
before
the
Sunne
,
and
she
giueth
meat
to
her
houshold
,
and
a
portion
to
her
maydens
:
and
after
followeth
,
vers.
2●
her
houshold
are
cloathed
with
double
garments
.
The
Apostle
saith
,
If
there
be
any
that
prouideth
not
for
his
owne
,
and
namely
,
for
them
of
his
houshold
,
1
Tim.
5.8
.
hee
denieth
the
faith
,
and
is
worse
then
an
infidell
.
The
Apostle
saith
,
If
there
be
any
such
,
for
it
is
presumed
that
none
should
be
such
,
but
such
infidels
wee
haue
too
many
,
that
drinke
downe
the
maintenance
of
their
families
,
at
drunken
sittings
,
that
eat
vp
their
bread
from
them
,
at
gluttenous
banquets
and
feasts
;
that
play
away
the
bread
of
their
owne
houses
in
vnthrifty
gamings
;
that
waste
the
legacies
and
hereditary
dimensions
;
and
the
wages
of
their
labour
vpon
harlots
.
The
Apostle
telleth
vs
how
wee
should
esteeme
them
as
infidels
,
that
deny
the
faith
.
They
haue
put
out
that
light
of
nature
which
shineth
in
the
beasts
of
the
field
,
in
the
foules
of
the
ayre
;
for
nature
teacheth
them
to
take
care
of
their
yong
,
they
build
nests
for
them
,
they
feed
them
till
they
can
shift
for
themselues
.
The
Hen
gathereth
her
yong
ones
vnder
her
wings
,
but
these
wastfull
consumers
of
their
meanes
,
pluck
out
the
feathers
from
their
owne
wings
,
that
they
can
neither
flye
themselues
,
nor
shelter
their
young
,
without
naturall
affection
,
and
of
a
reprobate
sense
:
they
stench
the
congregation
where
they
liue
,
with
their
noisome
and
vngodly
conuersation
.
But
thou
man
of
God
,
flye
these
things
,
and
seeke
thy
bread
for
thy selfe
,
for
thy
family
,
that
they
may
blesse
thee
.
3
This
nobis
doth
put
vs
in
minde
that
we
doe
liue
in
society
,
homo
est
animal
sociale
,
wee
must
pray
for
bread
for
the
common-wealth
in
which
we
liue
,
non
est
bonum
nisi
in
communi
bono
,
the
state
in
which
we
liue
doth
exact
this
common
care
of
all
the
parts
of
the
body
thereof
,
that
we
suffer
not
the
society
of
men
to
suffer
,
partem
patria
.
No
states
haue
euer
thriued
better
,
then
those
that
haue
most
studied
and
laboured
the
common
good
,
and
nothing
doth
sooner
bring
in
an
vniuersall
miserie
,
then
the
ouermuch
retiring
of
our
care
to
euery
ones
particular
.
This
hath
multiplied
grieuances
,
when
some
particular
persons
haue
found
out
proiects
to
heale
themselues
,
by
wounding
of
the
common-wealth
;
and
it
is
generally
prognosticated
,
that
many
of
these
grieuances
will
put
forth
this
spring
in
our
state
:
God
giue
wisedome
,
and
courage
,
and
skill
to
the
state-Physitians
to
heale
these
sores
.
The
King
,
the
head
of
this
body
,
must
be
supported
,
and
bread
is
the
care
of
the
state
to
supply
it
;
for
this
cause
,
Rom.
13.6
.
pay
ye
tribute
,
saith
the
Apostle
:
the
necessities
of
state
must
be
supported
for
the
honour
thereof
,
and
that
the
faculties
of
weldoing
may
not
faile
.
1
Cor.
13.5
.
Charity
seeketh
not
her
owne
things
,
so
long
as
wee
labour
and
pray
for
the
good
of
our
Common-wealth
,
we
shall
not
want
bread
for
in
the
plenty
and
peace
of
our
whole
land
,
we
shall
haue
both
peace
and
plenty
.
Those
that
milke
the
Common-wealth
,
and
draw
the
breasts
of
it
till
bloud
come
,
are
enemies
of
society
,
and
the
bread
that
is
thus
gotten
,
will
be
grauell
in
their
mouthes
.
God
be
mercifull
vnto
vs
to
detect
and
confound
all
such
proiections
,
and
let
our
Common-wealth
that
hath
beene
so
glorious
in
the
eye
of
all
the
world
,
renue
her
glory
thus
blemished
in
late
daies
.
4
This
nobis
doth
especially
oblige
our
care
to
the
members
of
the
mysticall
body
of
Christ
:
all
those
that
are
parts
of
the
Church
of
God
,
that
we
labour
God
in
our
prayers
,
for
the
prosperity
of
Sion
,
and
for
Ierusalems
welfare
,
that
wee
may
see
the
Church
of
God
in
prosperity
all
our
life
long
,
and
that
we
may
procure
her
good
.
The
poore
persecuted
members
of
Christ
in
the
bloudie
violence
put
vpon
them
in
France
,
fled
hither
in
multitudes
to
seeke
bread
;
God
be
euer
blessed
for
the
piety
and
charity
of
our
nation
toward
them
,
their
loines
blesse
vs
,
and
their
mouthes
testifie
for
vs
,
that
the
charitable
and
hospitall
entertainments
which
they
gaue
to
our
fathers
in
France
,
flying
from
the
persecution
of
Queene
Mary
,
whose
garments
were
dyed
in
the
bloud
of
Gods
Saints
,
were
not
forgotten
.
The
Apostle
commendeth
this
charity
to
vs
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
especially
to
the
houshold
of
faith
,
O
Lord
,
Gal
6.10
.
let
not
them
want
bread
that
feare
thee
and
call
vpon
thy
name
.
5
Nobis
doth
include
our
Ministers
that
breake
vs
the
bread
of
life
,
it
is
our
care
and
duty
to
see
to
them
that
they
want
not
bread
.
God
hath
resigned
to
vs
his
owne
portion
,
and
hee
that
hath
set
vs
a
worke
,
hath
designed
our
wages
,
hee
would
not
haue
the
Altar
so
leane
,
that
hee
that
attendeth
at
the
Altar
,
should
not
be
able
to
liue
by
the
Altar
,
he
would
not
haue
vs
serue
and
sterue
.
1
Cor.
9.9
.
The
mouth
of
the
Oxe
〈◊〉
treadeth
out
the
corne
,
must
not
be
muzled
.
They
vnderstand
not
this
petition
,
that
inuade
the
goods
of
the
Church
,
the
inheritance
of
God
:
they
may
say
within
themselues
,
as
William
Rufus
the
Conquerours
sonne
said
when
he
kept
Church-liuings
in
his
hands
long
voyd
,
and
tooke
the
reuenues
of
them
into
his
owne
coffers
:
Gods
bread
is
sweet
.
But
it
will
bee
bitternesse
in
the
latter
end
,
to
him
it
was
so
,
his
end
was
vntimely
and
violent
.
There
be
too
many
that
inuade
the
rights
of
the
Church
,
and
Religion
suffereth
for
it
,
for
if
worthy
maintenance
faile
,
worthy
seruice
will
hardly
subsist
.
If
they
that
should
apply
their
whole
studies
to
the
fitting
of
the
soules
of
men
,
are
directed
to
the
care
for
their
bread
,
time
must
needs
bee
lost
from
the
maine
worke
of
our
ministery
,
which
is
to
saue
soules
.
What
encouragement
can
a
student
haue
to
apply
his
wits
and
industry
to
a
fitnesse
for
that
calling
,
in
which
he
cannot
promise
himself
bread
except
he
buy
it
.
The
complaint
of
Salomon
shall
end
this
point
,
though
this
giues
vs
iust
occasion
to
renue
his
complaint
,
which
I
doubt
will
neuer
end
.
Eccles.
9.11
.
I
returned
,
and
saw
vnder
the
sunne
,
The
race
is
not
to
the
swift
,
nor
the
battaile
to
the
strong
,
nor
bread
to
the
wise
,
nor
yet
riches
to
men
of
vnderstanding
,
nor
fauour
to
men
of
skill
.
We
see
which
way
all
these
things
goe
,
wee
may
lament
it
,
and
pray
God
to
amend
it
,
that
they
may
not
want
the
necessaries
of
this
life
,
who
shew
to
vs
the
way
of
euerlasting
life
.
Remember
vs
in
your
prayers
for
bread
,
that
we
also
may
haue
our
part
with
you
.
6
Our
dutie
to
the
poore
is
taught
here
also
,
for
they
are
ex
nobis
,
we
must
not
hide
our selues
,
or
restraine
our
prayers
,
or
almes
from
our
owne
flesh
,
they
are
digged
out
of
our
pit
,
and
hewen
out
of
our
rocke
.
Iob
31.17
.
Iob
protesteth
his
charity
this
way
;
he
did
not
eate
his
morsels
alone
,
the
fatherlesse
did
eate
with
him
.
For
from
my
youth
vp
he
was
brought
vp
with
mee
as
with
a
father
,
I
was
a
guide
to
her
from
my
mothers
wombe
,
he
saw
none
perish
for
want
of
cloathing
,
nor
any
poore
without
couering
:
the
loynes
of
the
poore
blessed
him
,
Iob
31.17.18.19.20
.
and
his
fleece
kept
them
warme
.
For
he
considered
,
verse
15.
Did
not
hee
that
made
me
in
the
wombe
,
make
him
,
and
did
not
one
fashion
vs
in
the
wombe
?
These
haue
as
much
right
to
bread
,
from
the
hand
,
and
of
the
gift
of
God
,
as
we
,
and
except
God
giue
it
vs
,
the
poore
shall
no
more
feele
the
want
of
bread
,
then
the
rich
that
haue
and
possesse
it
in
fulnesse
.
Therefore
let
vs
not
put
the
needy
off
with
our
prayers
,
but
be
ye
mercifull
as
your
father
in
heauen
:
of
him
we
say
:
Aperis
tu
manum
&
imples
owne
animal
benedictionem
tua
.
Surely
God
giueth
vs
all
the
bread
that
we
aske
for
necessity
,
as
to
owners
of
it
,
but
if
hee
exceed
our
demand
,
and
giueth
vs
aboue
that
he
intendeth
,
that
wee
should
be
his
stewards
of
it
to
dispense
it
to
the
necessities
of
our
brethren
,
and
therefore
he
maketh
the
cups
of
some
to
ouerflow
,
that
their
abundance
may
fill
such
as
are
emptie
.
7
Nobis
includeth
our
enemies
,
wee
are
also
taught
here
to
remember
them
,
let
not
malice
drowne
our
charity
,
and
spight
drinke
vp
our
deuotion
and
piety
.
If
thine
enemy
hunger
,
not
onely
pray
God
to
giue
him
bread
,
but
doe
thou
feed
him
,
if
he
thirst
,
Rom.
12.20
.
doe
thou
giue
him
drinke
,
forget
not
of
what
spirit
thou
art
,
of
the
spirit
of
him
who
prayed
for
his
transgressors
,
who
had
not
a
friend
vpon
earth
,
but
yet
came
to
vs
being
his
enemies
,
to
seeke
our
loue
,
and
to
make
our
peace
with
his
father
.
Be
angry
,
but
sinne
not
,
let
not
the
sunne
goe
downe
vpon
thy
wrath
:
blesse
them
that
curse
you
,
pray
for
them
,
doe
them
good
.
Anger
is
a
dangerous
inmate
to
harbour
in
vs
,
for
it
hindereth
our
deuotion
,
and
maketh
vs
leaue
them
all
out
of
our
Nobis
,
that
we
haue
any
edge
against
,
and
imperfect
prayers
cannot
haue
a
full
preuailing
;
therefore
Salomon
saith
,
Eccles.
7.11
.
anger
resteth
in
the
bosome
of
a
foole
.
Anger
is
a
fire
,
and
canst
thou
carry
fire
in
thy
bosome
,
and
not
be
burnt
,
saith
he
?
It
is
ignis
alienus
,
if
wee
offer
vp
our
prayers
to
the
God
of
peace
,
with
any
of
our
anger
in
them
,
that
one
ingredient
puts
death
in
the
pot
:
we
must
come
to
the
God
of
peace
in
peace
:
When
Socrates
his
seruant
had
done
a
fault
that
moued
his
Master
to
some
choller
,
one
cryed
,
whip
him
,
whip
him
;
Socrates
answered
,
I
had
need
whip
my
anger
first
,
for
I
finde
that
more
to
blame
,
then
my
man
.
It
is
our
wisedome
and
patience
,
to
beare
iniuries
,
and
to
let
the
seed
of
them
come
vp
in
vs
in
benefits
and
prayers
;
the
liker
that
wee
make
our selues
to
him
,
to
whom
wee
pray
,
the
better
will
hee
like
of
vs
and
our
prayers
;
therefore
da
nobis
,
must
meane
,
feed
vs
,
and
feede
our
enemies
,
let
not
them
that
hate
vs
,
want
bread
.
This
is
an
holy
reuenge
,
to
recompence
euill
with
good
.
8
Nobis
doth
include
,
as
you
haue
heard
,
our
cattaile
,
and
creatures
giuen
to
vs
for
our
vse
;
wee
owe
then
a
duty
to
pray
to
God
for
them
to
preserue
them
to
our
vse
.
Iobs
first
blow
that
he
had
,
was
in
his
cattaile
,
his
Oxen
and
Asses
;
the
deuill
knew
that
that
would
bee
a
smarting
rod
:
the
next
in
his
seruants
,
and
other
cattaile
.
The
goodnesse
of
God
the
giuer
is
to
bee
inuocated
for
preseruation
,
he
preserueth
man
and
beast
.
They
be
beasts
that
are
cruell
to
their
owne
cattaile
,
that
exact
worke
of
them
,
and
care
not
to
feed
them
;
their
bowels
are
cruell
,
their
labours
,
their
bodies
are
ours
.
If
our
care
must
extend
to
the
feeding
and
nourishing
and
praying
for
these
helpefull
creatures
made
to
our
vse
;
they
doe
much
offend
God
,
that
vpon
euery
prouocation
,
curse
them
,
and
smite
and
abuse
them
,
as
Balaam
did
his
Asse
,
who
would
haue
beene
content
to
haue
killed
his
beast
in
his
fury
:
to
whom
God
gaue
a
speaking
tongue
to
reproue
him
,
and
the
record
thereof
is
kept
for
our
instruction
,
to
teach
vs
to
vse
our
seruant
creatures
,
with
all
gentlenesse
,
for
the
iust
man
is
mercifull
to
his
beast
,
as
I
told
you
from
Salomon
.
Pro.
12.10
.
4
Panem
nostrum
.
We
gather
the
doctrine
of
our
duties
from
the
seuerall
reasons
why
the
bread
that
we
doe
pray
for
,
is
called
ours
.
1
Seeing
it
is
called
ours
,
because
we
labour
for
it
according
to
the
ordinance
of
God
,
in
sudore
vnltus
tui
comedes
panem
;
we
are
here
taught
to
apply
our selues
to
labour
in
some
honest
vocation
to
winne
our
bread
.
This
is
that
we
are
borne
to
,
as
Eliphaz
in
Iob
,
Iob
5.7
.
saith
truely
.
Man
is
borne
to
labour
,
as
the
sparkes
flye
vpward
.
Therefore
the
Prophet
calleth
this
our
bread
,
Psal.
127.2
.
The
bread
of
sorrowes
,
because
it
asketh
so
much
paines
to
purchase
it
.
Eph.
4.28
.
Saint
Paul
enioyneth
it
,
Let
him
that
stole
,
steale
no
more
,
but
let
him
labour
,
working
with
his
hands
the
thing
that
is
good
.
Math.
10.10
.
The
labourer
is
worthy
of
his
meate
,
Christ
saith
,
and
the
Apostle
saith
,
when
we
were
with
you
,
this
wee
commanded
you
,
2
Thes.
3.10
.
that
if
any
would
not
worke
,
neither
should
he
eate
.
Sweet
and
wholesome
is
the
bread
of
honest
and
lawfull
labour
,
for
in
that
curse
of
God
,
there
is
sweetnesse
of
mercy
:
in
sudore
vultus
tui
is
punishment
,
comedes
panem
is
blessing
.
This
reproues
idlenesse
in
all
callings
,
from
the
highest
to
the
lowest
,
for
such
as
offend
that
way
,
doe
not
eate
their
owne
bread
,
neither
Kings
,
nor
their
subordinate
Magistrates
,
that
labour
not
in
gouernment
to
manage
all
things
iustly
:
nor
Bishops
and
Ministers
that
labour
not
in
the
gouernment
and
teaching
of
the
Church
of
God
wisely
,
faithfully
,
and
painefully
,
nor
men
of
inferiour
ranke
,
that
doe
not
finde
something
still
to
doe
to
the
common
benefit
of
Church
or
Common-wealth
,
or
the
particular
good
of
their
owne
soules
and
bodies
,
that
God
may
be
glorified
.
2
Seeing
this
bread
is
called
ours
,
in
regard
of
the
necessity
of
our
life
,
which
is
such
,
that
we
cannot
liue
by
the
ordinary
prouidence
of
God
without
it
.
We
are
taught
to
come
to
God
in
the
full
sense
of
this
necessitie
:
let
not
the
rich
man
say
,
I
haue
bread
enough
,
I
haue
no
neede
to
pray
for
it
;
let
not
the
poore
impotent
man
say
,
I
cannot
worke
,
and
the
Parish
must
finde
me
bread
.
Let
not
the
idle
person
say
,
there
be
workers
enough
,
and
there
is
bread
enough
stirring
,
and
I
shall
get
a
share
amongst
them
.
Let
not
the
cunning
vngodly
man
say
,
I
will
make
others
prouide
me
of
bread
.
Let
not
the
thiefe
say
,
I
will
steale
bread
:
rather
let
euery
man
know
that
bread
is
the
gift
of
God
only
,
and
let
him
consider
how
necessary
it
is
for
his
life
,
that
hee
may
daily
prostrate
this
his
want
before
God
in
his
praiers
:
for
the
full
person
that
despiseth
an
hony
combe
,
can
scarce
put
any
zeale
or
feruency
to
this
petition
,
but
he
that
knoweth
the
necessitie
of
bread
,
and
how
his
life
dependeth
vpon
it
,
will
put
this
petition
home
.
They
pray
coldly
and
perfunctoriously
,
that
doe
not
feele
and
consider
their
necessities
,
and
such
prayers
goe
no
further
then
their
owne
lips
,
they
haue
no
power
to
ascend
so
high
as
heauen
,
therefore
let
euery
one
that
calleth
vpon
God
for
this
bread
,
remember
that
he
cannot
liue
without
it
,
that
he
may
pray
feruently
for
it
.
3
Seeing
it
is
called
our
bread
in
respect
of
Gods
donation
,
who
only
giueth
it
,
as
you
haue
heard
;
wee
are
taught
to
seeke
our
bread
no
where
else
by
prayer
,
but
from
the
open
hand
of
God
.
Dauid
telleth
vs
,
that
The
eyes
of
all
things
looke
vp
to
God
,
and
he
openeth
his
hand
,
and
filleth
all
things
liuing
with
plenteousnesse
.
The
yong
lyons
,
though
they
roare
for
their
prey
,
Ps.
104.21
.
yet
they
seeke
their
meat
of
God
.
As
Cardinall
Bellarmine
well
obserueth
,
because
they
seeke
it
,
Eo
modo
quo
providentia
Dei
statuit
.
For
it
is
God
that
saues
both
man
and
beast
.
And
as
we
must
goe
no
whither
else
but
to
God
for
food
,
so
we
must
goe
to
him
,
and
seeke
it
from
his
hand
:
as
children
goe
to
their
father
for
their
bread
,
this
caseth
vs
of
our
care
and
anxious
sollicitudes
for
our
bread
:
for
the
loue
of
a
father
is
such
,
such
is
his
tendernesse
,
that
a
little
praying
will
soone
preuaile
with
him
for
any
thing
that
is
in
his
power
to
giue
,
and
they
are
worthy
to
suffer
hunger
,
that
will
not
say
to
their
father
,
Da
nobis
panem
.
In
our
fathers
house
there
is
bread
enough
.
And
Christ
saith
,
Aske
and
you
shall
receiue
.
Our
Sauiour
cannot
put
the
easie
purchase
of
our
food
better
in
sight
,
then
in
the
example
of
nature
in
our
naturall
parents
;
for
what
father
is
there
that
if
his
son
doe
aske
bread
of
him
,
will
giue
him
a
stone
.
Obserue
it
in
the
parable
of
the
prodigall
,
hee
called
for
stolam
primam
to
cloath
him
,
and
he
killed
vitulum
illum
to
feed
him
.
4
Seeing
it
is
called
our
bread
by
his
blessing
of
it
to
our
nourishment
,
wee
must
remember
to
pray
,
that
Gods
blessing
may
make
our
bread
ours
,
for
where
hee
giueth
it
without
his
blessing
,
he
giueth
it
to
hurt
.
It
is
the
blessing
of
God
that
maketh
rich
,
and
there
is
no
sorrow
with
it
.
That
blessing
vpon
the
earth
crowneth
it
with
fatnesse
:
vpon
the
barnes
and
garners
,
with
fulnesse
:
in
our
vse
,
with
wholsomnesse
.
A
little
with
this
blessing
goeth
farre
.
The
miserable
rich
man
that
hath
no
power
to
eate
of
the
bread
that
God
giueth
him
,
because
God
hat
sent
leanesse
into
his
soule
;
hath
no
ioy
of
his
bread
,
because
he
wanteth
the
blessing
of
God
with
it
.
The
vngodly
man
that
holdeth
good
things
without
the
Sunne
of
righteousnesse
shining
vpon
his
tabernacle
,
is
vnhappy
in
all
that
hee
hath
,
cursed
in
his
fields
,
cursed
in
his
barnes
,
cursed
in
his
winepresses
,
in
his
cattell
,
in
his
ouen
,
in
his
table
,
in
all
that
he
possesseth
:
for
it
is
not
earthly
happinesse
to
haue
much
,
but
to
haue
the
blessing
of
God
vpon
that
we
haue
,
be
it
much
or
little
.
Therefore
learne
from
hence
to
blesse
your
owne
endeuours
,
to
blesse
your
seruans
,
your
cattell
that
labour
for
you
,
your
fields
,
your
tables
,
that
is
,
to
pray
to
God
to
giue
you
his
blessing
in
all
these
things
.
Doe
not
seise
vpon
these
things
as
infidels
that
know
not
God
aright
,
as
the
gifts
of
strange
gods
;
nor
,
as
bruit
beasts
,
eat
and
are
satisfied
,
and
consider
not
who
makes
their
food
theirs
.
Wrastle
with
God
in
your
prayers
,
as
Iacob
did
,
and
giue
him
not
ouer
till
hee
leaue
his
blessing
vpon
all
that
you
haue
,
vpon
all
that
you
doe
,
beginne
your
day
with
prayer
to
God
to
blesse
you
in
all
your
vndertakings
.
5
Seeing
God
preserueth
our
food
for
vs
,
and
so
it
is
called
ours
,
we
must
know
that
our
bread
will
not
keepe
without
his
blessing
,
if
he
doe
blow
vpon
it
,
the
breath
of
his
indignation
blasteth
it
,
and
it
mouldeth
,
and
rotteth
in
our
hands
,
as
the
Israelites
Manna
gathered
in
vndue
time
did
;
and
if
God
doe
not
make
it
ours
,
a
stranger
shall
come
and
eat
our
labours
.
What
a
great
prouision
had
the
army
of
the
Syrians
,
that
in
the
dearth
and
famine
of
Samaria
,
when
an
Asses
head
was
sold
for
80
peeces
of
siluer
in
the
city
:
2
Reg.
7.1
.
the
next
day
,
according
to
the
word
of
the
man
of
God
,
the
plenty
was
such
in
that
famished
city
,
that
a
measure
of
fine
flower
was
sold
for
a
shekell
,
and
two
measures
of
barly
for
a
shekell
:
and
all
this
plenty
came
from
the
full
prouision
of
the
Syrians
,
they
being
driuen
away
from
their
owne
bread
.
If
God
keepe
not
our
bread
for
vs
,
how
soone
is
it
gone
,
and
a
stranger
cometh
in
vpon
all
that
wee
haue
,
with
,
Haec
mea
sunt
,
veter●s
migrate
Coloni
.
Therefore
our
duty
is
,
herein
,
to
come
vnto
God
in
our
prayers
for
the
keeping
,
as
well
as
for
the
obteining
of
things
necessary
.
For
we
must
as
well
depend
vpon
the
holy
providence
of
God
,
for
keeping
that
wee
haue
,
as
for
giuing
to
vs
that
wee
want
.
6
It
is
called
ours
,
because
wee
desire
that
wee
may
haue
the
vse
of
our
food
:
wherein
wee
pray
to
God
for
health
;
for
what
is
bread
without
a
stomach
:
if
either
wee
want
appetite
to
it
to
desire
it
,
or
stomach
to
digest
it
,
that
either
we
cannot
eat
it
,
or
that
it
commeth
vp
againe
:
therefore
pray
that
God
by
giuing
vs
the
right
vse
of
our
bread
,
would
make
it
ours
.
So
our
bread
will
strengthen
our
heart
,
our
wine
will
comfort
it
,
our
cloathes
will
keepe
vs
warme
,
and
all
the
necessaries
of
life
will
prosper
to
vs
in
the
lawfull
vse
of
them
.
7
Seeing
our
best
right
to
this
bread
is
by
Iesus
Christ
,
let
vs
labour
first
for
him
,
that
hee
may
dwell
in
our
hearts
by
faith
,
that
wee
bee
rooted
and
grounded
in
him
:
for
how
can
he
not
with
him
giue
vs
all
things
,
who
giueth
him
to
vs
?
When
God
shall
seeke
vs
,
if
we
bee
found
in
him
,
as
Christ
is
Gods
,
so
shall
we
be
.
Let
him
therefore
be
in
our
eare
;
God
saith
,
Heare
him
.
Let
him
be
in
our
loue
testified
by
obedience
,
If
ye
loue
me
,
keepe
my
commandements
.
There
is
no
iuyce
nor
sappe
in
any
thing
that
God
doth
giue
man
,
which
hee
doth
not
giue
through
him
,
and
for
his
sake
:
all
the
nations
of
the
world
that
eate
bread
,
and
receiue
food
from
the
hand
of
God
without
the
mediation
of
Iesus
Christ
,
are
vnder
the
generall
providence
of
God
,
as
the
yong
Lions
,
and
Beares
,
and
beasts
of
prey
are
.
But
those
that
haue
the
Sunne
,
haue
with
him
the
speciall
providence
of
God
,
which
ministreth
these
things
to
them
with
fauour
,
and
for
their
good
.
8
Lastly
,
seeing
we
pray
for
our
bread
,
we
are
taught
that
we
must
vse
no
vnlawfull
meanes
for
the
supply
of
our
wants
,
all
is
not
ours
that
wee
may
inuade
;
if
by
wicked
meanes
we
get
it
,
it
is
called
The
bread
of
wickednesse
;
if
wee
earne
it
by
vngodly
works
,
it
is
called
The
wages
of
iniquity
;
if
by
fraud
,
it
is
called
The
bread
of
deceipt
;
if
we
labour
not
at
all
,
it
is
called
The
bread
of
idlenesse
:
if
wee
haue
more
then
needeth
for
our selues
,
it
is
The
bread
of
the
poore
.
Let
vs
take
heed
we
neither
take
the
bread
of
the
poore
from
them
,
as
the
Scribes
and
Pharisees
did
,
who
deuoured
widowes
houses
;
nor
keepe
and
with hold
from
the
poore
their
bread
,
as
the
rich
man
did
,
who
gaue
not
the
crummes
of
his
table
to
the
poore
beggar
.
That
is
our
bread
that
our
necessity
craueth
,
not
that
our
sensuality
desireth
:
the
ouerplus
is
the
poores
.
5
Daily
bread
.
I
shewed
in
the
exposition
of
this
word
,
that
two
things
are
here
desired
of
God
.
1
Wee
aske
panem
sufficientiae
,
that
wee
may
not
want
things
necessary
for
vs
.
2
Panem
nutritionis
,
such
food
as
may
serue
by
the
blessing
of
God
for
our
nourishment
.
Therefore
our
duty
is
,
to
vse
the
gifts
of
God
wisely
,
and
soberly
,
that
is
to
say
,
-
1
With
contentment
.
-
2
Without
waste
.
We
beare
about
vs
weake
bodies
,
that
need
a
daily
sustentation
,
our
stomachs
will
call
vpon
vs
euery
day
for
food
,
and
so
must
wee
euery
day
call
vpon
God
for
supply
thereof
;
that
debt
our
soules
owe
to
our
bodies
,
to
seeke
their
meat
from
God
by
prayers
.
1
Wee
are
taught
a
contented
vse
of
those
things
which
we
receiue
from
God
;
for
if
our
bread
bee
sufficient
for
vs
against
want
,
if
it
be
wholsome
and
nourishing
,
wee
ought
to
bee
contented
with
it
;
for
godlinesse
only
seeketh
the
meanes
which
may
enable
vs
to
Gods
seruice
,
and
that
is
alwaies
ioyned
with
contentednesse
,
godlinesse
is
great
riches
thus
ioyned
with
contentednesse
,
according
to
the
Apostles
rule
.
If
you
haue
food
,
and
cannot
be
therewith
content
;
the
sinne
of
Israel
,
not
content
with
the
bread
of
heauen
,
but
still
murmuring
for
change
,
destroyed
them
with
their
meate
in
their
mouthes
.
2
We
are
taught
the
sober
and
moderate
vse
of
bread
,
desiring
of
God
,
bread
and
foode
for
our
health
.
Sodomes
sinne
was
fulnesse
of
bread
,
the
insatiate
gluttonous
abuse
of
Gods
good
creatures
,
which
turnes
the
bread
of
nourishment
,
into
the
bread
of
surfet
,
and
wine
that
maketh
glad
the
heart
of
man
,
into
drunkennesse
.
This
turneth
Gods
blessings
into
rods
,
and
maketh
our
bread
our
disease
,
and
this
is
one
of
the
crying
sinnes
of
our
sinfull
nation
,
which
ouerchargeth
vs
with
iniquity
,
and
sometimes
makes
our
fruitfull
land
barren
,
to
scourge
our
excesse
and
intemperancie
.
6
This
day
.
1
This
teacheth
vs
to
come
euery
day
to
God
in
our
prayers
,
to
demand
the
necessaries
of
our
life
:
God
loueth
to
bee
entreated
often
,
and
therefore
Christ
hath
limited
vs
to
the
present
time
,
of
purpose
,
that
we
may
be
still
sensible
of
our
wants
,
and
of
Gods
supply
,
that
we
may
be
euer
praying
,
God
may
be
alwayes
giuing
,
we
alwayes
receiuing
:
by
which
holy
entercourse
between
God
and
vs
,
this
part
of
Gods
holy
worship
may
still
be
kept
a
foote
,
which
consisteth
in
prayer
and
thankesgiuing
,
prayer
to
obtaine
and
sanctifie
the
gifts
of
God
to
vs
.
Thanksgiuing
to
acknowledge
the
authour
of
euery
good
and
perfect
gift
,
to
the
honour
of
the
bountifull
giuer
thereof
.
Prayer
,
to
shew
vs
mortall
men
,
that
we
haue
many
wants
,
which
none
but
God
can
supply
.
Thanksgiuing
,
to
put
vs
into
the
society
of
the
Saints
in
glory
,
whose
continuall
exercise
is
to
praise
the
holy
name
of
God
.
So
the
Apostle
ioyneth
these
two
duties
of
piety
and
religion
.
Pray
without
ceasing
,
in
euery
thing
giue
thankes
,
1
Thes.
5.17.18
for
this
is
the
will
of
God
in
Christ
Iesus
,
concerning
you
.
It
is
the
ioy
of
the
faithfull
,
that
they
may
doe
this
,
and
therefore
the
Apostle
doth
put
this
precept
first
.
Reioyce
euermore
,
then
he
biddeth
to
pray
&
giue
thankes
.
Let
no
man
thinke
it
a
griefe
or
burthen
to
him
,
to
be
put
to
it
to
come
to
God
,
for
euery
thing
that
hee
needeth
euery
day
;
rather
let
him
reioyce
that
Christ
hath
made
the
way
of
accesse
to
his
father
so
easie
,
that
the
oftner
wee
come
,
the
better
are
wee
welcome
to
him
,
and
the
more
wee
pray
,
the
more
wee
giue
him
cause
to
open
his
hand
,
and
to
declare
his
singular
loue
to
vs
:
this
reciprocation
of
our
asking
,
and
Gods
giuing
,
of
our
receiuing
,
and
our
thankesgiuing
,
doth
so
please
our
God
,
and
pleasure
vs
,
that
no
time
is
spent
more
comfortably
,
more
religiously
;
and
thus
we
shall
be
euer
creeping
vnder
the
wings
of
God
for
shelter
,
euer
drawing
neere
to
God
for
his
fauour
,
euer
seeking
his
face
for
his
blessings
:
and
like
the
elder
sonne
in
the
Gospell
,
we
shall
be
euer
with
our
father
,
and
all
that
he
hath
,
shall
be
ours
.
2
Praying
onely
for
This
day
,
wee
shall
honour
the
constant
prouidence
of
God
,
with
faithfull
repose
of
our
trust
in
him
,
for
they
who
seeke
to
ingrosse
things
temporall
,
for
feare
of
want
,
and
had
rather
trust
their
own
prouidence
then
God
,
shew
great
weakenesse
of
faith
;
and
distrust
in
God
.
If
we
obserue
it
well
,
the
greatest
part
of
men
vpon
earth
,
haue
small
certainty
of
their
maintenance
,
certaine
charges
,
yet
liuing
in
lawfull
callings
,
though
not
sure
of
their
employments
,
not
alwaies
sure
of
the
wages
they
earne
,
of
the
vent
of
the
commodities
in
which
they
trade
,
yet
still
God
supplyeth
them
from
day
to
day
,
and
supporteth
them
in
their
wants
,
which
sheweth
that
there
is
no
such
thrift
and
good
husbandry
,
as
to
trust
to
the
prouidence
of
God
for
our
maintenance
,
in
the
vse
of
honest
and
lawfull
meanes
:
he
is
Diespiter
,
and
euery
day
he
looketh
vpon
the
sonnes
of
men
,
and
surueyeth
their
wants
,
and
he
that
will
not
let
the
fowles
of
the
ayre
,
nor
the
beasts
of
the
field
,
want
bread
,
will
not
suffer
his
owne
deare
children
to
want
the
necessaries
of
life
,
if
they
seeke
them
from
him
.
Men
might
make
their
liues
much
more
happy
to
themselues
,
much
more
quiet
to
their
neighbours
,
if
they
did
wisely
informe
themselues
in
the
doctrine
of
this
daily
prouidence
of
God
;
for
hee
that
knowes
his
duty
to
be
labour
in
an
honest
vocation
,
and
prayer
to
God
for
his
blessing
vpon
his
labour
,
needs
doe
nothing
more
,
but
cast
all
the
rest
of
his
care
vpon
God
,
who
careth
for
him
.
But
partly
the
feare
of
wants
,
and
partly
the
desire
of
riches
,
doe
so
transport
vs
,
that
we
can
neither
be
good
children
to
God
in
deuotion
,
nor
good
neighbours
to
our
brethren
in
charity
,
because
we
doe
not
depend
vpon
this
daily
prouidence
of
our
God
.
If
a
man
sit
downe
,
and
cast
vp
the
charges
of
his
family
,
and
compare
it
with
the
short
reckonings
of
his
commings
in
,
he
may
say
,
I
and
my
family
shall
want
bread
:
but
if
religiously
he
compare
it
with
the
rich
reuenue
of
Gods
holy
prouidence
,
hee
will
finde
a
store
there
so
furnished
with
plenty
,
and
an
hand
so
open
to
giue
it
away
to
them
that
aske
it
,
that
hee
will
resolue
with
the
Prophet
,
No
good
thing
will
God
with hold
from
them
that
walke
vprightly
.
Psal.
84
11.
I
conclude
this
point
,
put
thy selfe
into
an
honest
calling
,
doe
thy
indeuour
in
it
conscionably
,
pray
to
God
for
his
blessing
vpon
it
,
and
trust
him
with
the
rest
.
If
in
this
way
I
want
bread
,
I
will
be
bold
to
tell
my
God
,
as
the
holy
Prophet
did
,
if
I
be
deceiued
,
thou
Lord
hast
deceiued
me
.
But
that
imputation
cannot
fall
on
him
.
They
that
haue
put
him
to
it
,
haue
found
him
full
and
faithfull
in
his
promises
and
performances
,
Psal.
22.4
.
Our
fathers
trusted
in
thee
,
they
trusted
in
thee
,
and
thou
didst
deliuer
them
.
They
trusted
in
thee
,
and
were
not
confounded
.
But
you
demand
,
Is
therefore
all
prouidence
for
the
time
to
come
,
Obiect
.
vnlawfull
,
and
must
our
thoughts
and
desires
bee
onely
confined
to
the
present
,
all
for
to
day
,
and
nothing
for
to
morrow
?
We
answer
,
Sol.
that
our
desires
must
be
limited
to
the
present
,
but
our
endeuours
must
not
be
so
;
let
vs
labour
honestly
for
the
blessings
of
God
with
contentment
in
his
gifts
for
to
day
;
but
if
our
endeuours
so
bestowed
,
extend
to
a
further
proportion
of
gettings
,
thrift
is
allowed
where
it
is
not
ioyned
with
distrustfull
carefulnesse
.
Ioseph
may
lay
vp
in
the
seauen
yeares
of
plenty
,
for
the
famine
of
seauen
yeares
to
succeed
,
when
God
reuealeth
a
dearth
comming
on
,
and
warranteth
the
prouision
.
The
good
man
may
haue
a
treasure
wherein
is
old
and
new
,
so
this
treasure
be
filled
for
vses
of
piety
and
charity
.
Goe
to
the
Ant
thou
sluggard
,
consider
her
waies
,
Pro.
6.6
.
and
be
wise
.
She
prouideth
her
meate
in
summer
,
8
and
gathereth
her
food
in
the
haruest
.
Prou.
10.5
.
He
that
gathereth
in
summer
,
is
a
wise
sonne
,
but
hee
that
sleepeth
in
haruest
,
is
a
sonne
that
causeth
shame
.
Prou.
20
4.
The
sluggard
will
not
plough
by
reason
of
the
cold
,
therefore
shall
he
begge
in
haruest
,
and
haue
nothing
;
and
the
Apostle
saith
,
2
Cor.
12
14.
That
Parents
ought
to
lay
vp
for
their
children
.
Religion
doth
not
make
men
ill
husbands
,
and
the
possession
of
good
things
must
not
hinder
our
daily
prayer
to
God
for
his
blessing
vpon
them
.
LVC.
11.4
.
And
forgiue
vs
our
sinnes
,
for
we
also
forgiue
euery
one
that
is
indebted
to
vs
:
In
Saint
Matthew
,
we
reade
thus
.
And
forgiue
vs
our
debts
,
as
we
forgiue
our
debters
.
But
we
commonly
say
,
and
forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespasse
against
vs
.
IT
is
a
consideration
worthy
to
be
continued
,
to
obserue
the
order
and
composition
of
this
prayer
;
the
foundation
of
it
is
laied
in
the
loue
and
power
of
God
,
in
the
preface
to
it
.
For
when
wee
call
him
our
Father
,
we
plead
a
speciall
interest
in
his
loue
,
and
when
we
call
him
our
father
in
heauen
,
we
acknowledge
him
of
power
to
performe
whatsoeuer
his
loue
intends
to
vs
.
Then
in
the
first
petition
,
we
declare
our selues
the
loyall
and
louing
sonnes
to
this
father
,
in
seeking
the
exaltation
of
his
glorious
name
first
:
which
we
doe
,
-
1
For
his
sake
,
whose
name
onely
is
glorious
.
-
2
For
our
sakes
,
for
it
is
not
onely
to
vs
,
Turris
fortissima
,
but
it
is
oleum
effusum
.
Then
in
the
second
petition
,
we
pray
for
the
aduancement
,
stabilitie
,
and
propagation
of
his
kingdome
,
that
he
may
onely
rule
ouer
vs
,
onely
he
may
rule
in
vs
.
In
the
third
petition
,
we
desire
a
conformity
with
that
part
of
the
Church
that
is
with
God
in
heauen
,
by
our
obedience
to
the
will
of
God
.
And
hauing
made
three
petitions
for
the
aduancement
of
the
knowledge
and
worship
of
God
,
we
come
in
the
fourth
petition
to
begge
for
our selues
the
necessaries
of
life
,
that
we
may
liue
to
serue
our
God
,
by
his
giuing
and
blessing
our
bread
to
our
vse
.
Now
in
that
which
remaineth
,
we
pray
against
all
impediments
of
this
holy
worship
and
seruice
.
That
which
hindereth
this
seruice
of
God
,
is
our
sinne
past
,
present
,
and
to
come
,
therefore
here
we
pray
against
sinne
;
and
we
desire
-
1
The
gratious
pardon
of
past
and
present
sinnes
.
-
2
The
free
and
full
preuention
of
sinnes
to
come
.
This
petition
hath
regard
to
the
present
guilt
for
sinnes
past
and
present
.
Saint
Cyprian
doth
say
well
,
Post
subsidium
cibi
sequitur
venia
delicti
,
vt
qui
à
Deo
pascitur
,
in
Deo
viuat
,
nec
tantum
praesenti
,
De
orat
.
Dominica
.
&
corporali
vitae
consulat
,
sed
&
aeternae
,
ad
quam
venire
potest
,
si
peccata
donantur
.
For
our
better
vnderstanding
of
this
petition
,
-
1
We
must
know
what
it
is
that
we
pray
against
.
-
2
What
we
request
.
-
3
Of
whom
.
-
4
For
whom
:
-
5
The
condition
of
our
request
,
or
the
manner
of
it
.
-
6
The
duties
depending
vpon
all
this
.
1
Against
what
we
pray
.
Saint
Matthew
calleth
them
debts
,
figuratiuely
,
Saint
Luke
here
calleth
them
sinnes
literally
,
and
wee
commonly
call
them
trespasses
,
because
by
euery
sinne
we
trespasse
our
God
,
and
giue
him
offence
.
The
name
of
debts
doth
well
expresse
in
what
case
we
are
,
for
all
the
seruice
which
God
requireth
from
vs
,
he
exacteth
as
a
due
debt
to
him
,
to
which
wee
stand
obliged
by
the
law
of
our
creation
,
being
made
for
it
.
And
this
obligation
of
our
duty
hath
annexed
to
it
a
counterband
of
all
Gods
fauours
,
assured
to
the
obedience
of
Gods
lawes
,
and
it
implyeth
both
a
release
of
God
from
all
his
promised
mercies
,
and
an
engagement
of
vs
to
the
whole
wrath
of
God
.
So
debtors
must
either
pay
their
debt
,
or
the
iustice
of
the
law
sendeth
them
to
prison
.
I
tell
thee
,
saith
Christ
,
thou
shalt
not
come
out
thence
,
till
thou
hast
payd
the
vtmost
farthing
.
Obedience
then
being
due
,
euery
sinne
that
we
doe
,
euery
good
duty
that
we
omit
,
doth
increase
our
debt
,
call
them
therefore
as
they
are
sinnes
,
or
as
they
are
like
debts
:
against
these
we
pray
.
Againe
,
in
the
indefinite
,
forgiue
our
debts
or
sinnes
,
we
comprehend
all
,
both
of
all
sorts
,
and
of
all
times
,
our
originall
and
naturall
sins
,
our
actuall
,
our
omissions
of
good
duties
,
our
commissions
of
euill
,
our
sinnes
of
thoughts
,
words
and
workes
,
our
secret
,
our
open
sins
,
knowne
and
vnknowne
,
our
sinnes
which
the
Church
of
Rome
calleth
veniall
,
as
well
as
those
that
they
call
mortall
:
we
must
leaue
out
none
,
for
the
least
sinne
vnpardoned
,
defileth
,
and
nothing
vncleane
,
shall
enter
into
heauen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
errours
.
Further
,
seeing
our
sinnes
make
vs
debters
,
and
thereby
lyable
to
Gods
iust
punishment
,
that
obedience
which
we
owe
,
and
cannot
pay
to
God
,
faciendo
,
by
performing
what
he
doth
command
,
that
ingageth
vs
to
satisfaction
,
patiendo
,
by
induring
the
punishment
due
to
our
sinne
.
So
that
therein
we
are
Gods
debters
,
owing
to
him
the
sufferance
of
his
iust
punishment
.
It
was
the
state
of
Gods
owne
Israel
.
God
gaue
them
the
lands
of
the
heathen
,
Ps.
105.44
.
and
they
inherited
the
labour
of
the
people
.
That
they
might
obserue
his
statutes
and
keepe
his
lawes
.
That
was
their
debt
.
45.
But
then
if
they
payed
not
that
debt
,
Deut
28.1
.
they
should
owe
God
a
suffering
of
all
his
iudgements
:
vers
15.
the
vndergoing
of
all
the
following
curses
,
whereby
God
should
chasten
their
disobedience
,
and
pay
himselfe
in
their
iust
punishment
.
2
What
we
request
:
Forgiue
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
as
much
as
,
let
them
goe
,
haue
nothing
to
say
to
them
.
There
be
diuers
phrases
vsed
in
holy
scripture
to
expresse
this
forgiuenesse
that
is
here
desired
.
Blessed
is
he
whose
transgression
is
forgiuen
,
Ps.
32.1
.
whose
sinne
is
couered
.
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
iniquity
,
and
in
whose
speech
there
is
no
guile
.
2
In
which
words
of
pardon
,
and
couering
,
and
not
imputing
sinne
,
is
intended
such
an
abolition
both
of
the
fault
and
punishment
,
as
if
neither
the
one
had
beene
committed
,
nor
the
other
deserued
.
Ezechiah
finding
God
fauourable
to
him
in
this
free
pardon
of
his
sinnes
,
doth
confesse
it
,
and
hee
expresseth
it
thus
;
Thou
hast
cast
all
my
sinnes
behinde
thy
back
.
Is.
38.17
.
Micah
hath
another
phrase
for
it
.
He
will
turne
againe
,
he
will
haue
compassion
vpon
vs
:
Mic.
7.19
.
he
will
subdue
our
iniquities
,
and
thou
wilt
cast
all
their
sinnes
into
the
depth
of
the
seas
.
These
phrases
meet
in
one
expression
of
a
full
forgiuenesse
,
for
what
wee
cast
behinde
vs
as
willing
to
see
no
more
,
what
we
cast
away
into
the
sea
as
willing
it
should
perish
,
that
we
desire
to
quit
from
any
further
thought
.
Therefore
Dauid
calleth
this
forgiuenesse
,
a
washing
,
and
purging
,
Ps.
51
12.
and
clensing
from
sinne
,
blotting
out
of
transgressions
,
putting
them
out
of
the
booke
of
Gods
remembrance
for
euer
.
This
forgiuenesse
of
all
our
sinnes
,
is
an
article
of
our
Christian
faith
:
so
that
we
may
say
with
Dauid
,
I
beleeued
,
therefore
I
did
speake
.
We
must
first
beleeue
,
then
we
must
pray
to
God
for
the
pardon
of
our
sinnes
.
Nehemiah
putteth
this
petition
full
into
a
double
request
:
Neh.
13.27
.
Remember
me
O
Lord
,
and
spare
me
.
He
desireth
that
God
would
take
notice
of
all
the
good
seruice
hee
had
done
to
him
,
and
reward
it
,
that
hee
would
spare
him
for
all
the
euill
that
he
had
done
,
to
forgiue
and
forget
it
.
3
Of
whom
this
forgiuenesse
is
desired
.
That
is
,
of
our
father
which
is
in
heauen
,
of
him
only
,
whose
name
must
bee
hallowed
,
whose
kingdome
must
rule
all
,
and
whose
will
must
bee
obeied
,
of
him
only
who
alone
giueth
vs
bread
to
nourish
vs
,
in
whom
we
liue
,
and
moue
,
and
haue
our
being
.
No
question
,
but
in
a
cast
of
so
great
danger
as
our
sinne
doth
put
vs
into
,
Christ
would
direct
vs
the
right
way
out
of
them
,
to
him
that
only
hath
power
to
forgiue
them
.
4
For
whom
this
request
is
made
.
Forgiue
vs
,
carrieth
the
same
extent
that
giue
vs
do●h
in
the
former
petition
,
to
all
that
haue
done
,
or
are
now
doing
any
euill
:
wee
pray
for
all
that
offend
God
any
way
,
that
Gods
gratious
pardon
may
cancell
all
the
obligations
,
and
forgiue
all
the
debts
for
payment
,
whereof
we
finde
our selues
vnable
and
vnsufficient
.
But
vnder
this
word
vs
wee
doe
not
comprehend
the
dead
,
vpon
whom
God
hath
past
his
sentence
in
their
particular
iudgement
at
their
death
,
which
sentence
is
not
to
be
reuersed
or
altered
:
wee
finde
no
warrant
in
Scripture
to
beare
vs
out
in
any
such
superstitious
charity
;
but
vs
includeth
the
liuing
,
without
respect
of
persons
,
high
or
low
,
bond
or
free
,
Iew
or
Graecian
.
Neither
yet
doe
we
so
include
all
in
this
generall
pardon
,
as
if
we
had
opinion
of
vniuersall
grace
:
for
when
the
Apostle
saith
,
The
Lord
knoweth
who
are
his
,
wee
may
probably
suppose
,
that
all
are
not
his
:
therefore
we
forget
not
our
former
petition
,
Fiat
voluntas
tua
:
for
so
we
desire
God
to
forgiue
,
and
so
farre
to
extend
this
his
generall
pardon
,
as
may
stand
with
your
fulfilling
of
the
will
of
God
:
yet
because
wee
know
not
how
to
put
difference
,
we
pray
,
as
the
Apostle
biddeth
,
for
all
men
;
declaring
our
charity
to
them
,
and
referring
them
to
the
will
of
our
God
.
5
The
condition
of
the
request
:
so
S.
Matthew
repeateth
it
:
Forgiue
as
we
forgiue
.
Or
the
reason
of
the
request
.
Forgiue
vs
,
for
we
forgiue
our
debtors
.
Wee
must
include
both
in
our
petition
,
and
that
helpe
we
haue
by
comparing
text
with
text
;
for
one
giueth
light
to
another
:
and
wee
professing
our
forgiuenesse
of
our
brethren
trespassing
vs
,
are
made
the
more
capable
of
Gods
pardon
of
all
our
sinnes
.
When
before
we
pray
,
fiat
voluntas
tua
sicut
in
coelo
,
that
sicut
importeth
our
imitation
of
the
heauenly
spirits
in
their
obedience
:
but
we
here
say
,
forgiue
as
wee
forgiue
,
this
sicut
doth
not
stoope
God
to
an
imitation
of
vs
,
but
implieth
only
a
condition
,
that
God
would
forgiue
vs
,
if
we
forgiue
our
brethren
.
For
as
one
saith
,
quilibet
homo
est
debitor
,
habens
debitorem
:
and
so
resembled
by
Christ
in
the
parable
of
one
that
was
a
debtor
to
his
Lord
,
Mat
18.23
.
&c.
and
a
creditor
to
his
fellow
seruant
,
in
which
parable
the
point
is
cleared
,
for
as
his
Lord
forgaue
him
,
so
should
he
haue
forgiuen
his
fellow
seruant
.
The
oddes
is
great
,
for
that
seruant
did
owe
his
Lord
10000
talents
,
which
in
the
margent
of
the
Kings
Bible
is
estimated
in
our
accompt
at
750
ounces
of
siluer
to
a
talent
,
which
amounteth
to
a
huge
masse
of
wealth
.
But
his
fellow
seruant
did
owe
him
100
pence
,
and
there
euery
Roman
denarius
is
valued
but
at
7
d.
ob
.
which
difference
is
put
to
expresse
the
great
debt
that
we
owe
to
our
God
,
and
the
small
debts
that
our
neighbours
doe
owe
vs
;
so
that
we
,
who
pray
for
the
pardon
of
our
great
debts
at
the
hand
of
God
,
might
not
thinke
much
to
forgiue
the
small
debts
owing
vs
.
Though
indeed
there
be
nulla
proportio
finiti
ad
infinitum
:
and
our
debt
to
our
God
for
infinite
sinnes
is
infinite
;
and
Christ
would
not
haue
vs
seeke
the
pardon
hereof
,
but
in
the
way
of
charity
,
measuring
the
same
measure
to
our
brethren
,
which
wee
desire
for
our selues
.
6
The
duties
required
from
hence
.
1
From
the
consideration
of
our
sinnes
against
which
we
pray
.
1
Wee
are
taught
before
wee
pray
,
to
search
our
hearts
and
our
waies
for
sinne
,
to
examine
our
reines
,
and
to
see
if
there
bee
any
way
of
wickednesse
in
vs
:
for
so
did
Dauid
;
I
know
mine
owne
wickednesse
,
and
my
sinne
is
euer
before
me
.
Ps.
51.3
.
This
generall
confession
of
our
sins
in
the
lump
,
will
not
serue
without
a
particular
recognition
of
so
many
as
wee
can
call
to
our
remembrance
;
and
therefore
hee
that
would
sollicite
God
for
this
gratious
pardon
,
it
behooueth
him
to
examine
himselfe
by
euery
commandement
of
the
law
,
and
to
see
how
much
,
how
often
hee
hath
offended
God
in
the
breach
of
euery
one
of
these
commandements
,
in
thought
,
word
,
and
deed
.
Let
him
consider
what
amends
he
can
make
to
his
God
for
these
sinnes
,
that
finding
himselfe
a
debtor
,
and
knowing
how
much
he
oweth
,
he
may
see
that
hee
is
no
waies
able
to
satisfie
the
debt
;
and
then
he
will
pray
heartily
for
forgiuenesse
of
it
.
This
is
well
exprest
in
the
forementioned
parable
where
the
King
tooke
accompt
of
his
seruants
;
and
there
it
is
set
downe
how
much
one
of
them
did
owe
him
,
the
whole
debt
was
10000
talents
.
Let
no
man
discourage
him
to
doe
this
,
because
all
our
sinnes
,
laid
by
themselues
,
doe
swell
to
so
great
a
bulke
,
as
when
we
take
them
into
consideration
,
we
cannot
take
vp
.
This
was
Dauids
case
.
Innumerable
euils
haue
compassed
mee
about
,
Ps.
40.121
mine
iniquities
haue
taken
hold
vpon
me
,
so
that
I
am
not
able
to
looke
vp
,
they
are
more
then
the
haires
of
my
head
,
therefore
my
heart
faileth
me
.
Dauid
doth
well
expresse
these
sinnes
of
ours
in
their
burthen
oppressing
vs
,
in
their
number
,
not
to
bee
reckoned
.
He
saith
,
more
then
the
hayres
of
our
head
.
S.
Aug.
saith
,
Minima
sunt
,
sed
multa
sunt
.
But
our
sinnes
are
multa
&
magna
:
wee
cannot
accompt
them
,
for
,
who
can
tell
how
oft
he
hath
offended
?
These
be
those
builders
that
set
vp
a
wall
of
separation
betweene
God
and
vs
:
these
bee
those
mists
which
gather
into
thick
clouds
to
eclipse
the
light
of
Gods
countenance
,
and
to
hinder
the
cheerefull
shining
thereof
vpon
vs
.
It
is
the
Churches
pitifull
complaint
.
Lam.
3.44
.
Thou
hast
couered
thy selfe
with
a
cloud
,
that
our
prayer
should
not
passe
through
:
We
haue
made
this
thick
cloud
with
the
rising
vapours
of
our
many
sins
,
which
hinder
the
passage
of
our
prayers
.
Therefore
wee
must
peruse
the
booke
of
our
conscience
,
and
heare
the
accusations
of
Sathan
,
we
must
put
our selues
in
our
owne
eyes
,
and
lay
our
whole
life
open
,
like
a
rowle
that
is
spred
,
before
the
law
of
God
,
and
euery
man
must
say
,
quid
feci
?
In
this
accompt
wee
must
examine
our
debitor
and
creditor
,
as
strictly
as
we
vse
to
doe
in
the
suruey
of
our
estate
.
And
here
wee
shall
finde
our
God
a
great
creditor
,
for
what
haue
we
that
wee
haue
not
receiued
?
the
life
that
quickens
vs
,
the
cloathes
that
couer
vs
,
the
bread
that
feeds
vs
,
the
houses
that
harbour
vs
,
the
fruit
of
the
wombe
,
of
the
earth
,
of
the
seas
,
health
,
liberty
,
peace
,
and
before
all
,
our
religion
,
these
are
all
of
him
,
and
through
him
,
and
by
him
,
and
from
him
.
We
shall
finde
our selues
debtors
to
him
,
the
full
obedience
of
the
whole
law
.
Let
vs
saue
God
a
labour
herein
,
for
if
wee
doe
not
search
our
waies
our selues
,
he
will
doe
it
for
vs
,
but
a-against
vs
,
as
he
hath
said
.
But
I
will
reproue
thee
,
and
set
them
in
order
before
thine
eyes
.
This
searching
of
our
wounds
to
the
bottome
,
is
the
way
of
our
recouery
:
this
reuealeth
vs
to
our selues
,
and
shewes
vs
what
it
is
we
pray
against
:
for
when
wee
come
to
behold
all
our
sinnes
together
,
and
finde
them
innumerable
,
and
intolerable
,
wee
shall
see
cause
for
this
petition
,
to
desire
of
God
the
pardon
of
them
.
2
Our
second
duty
is
,
confession
of
them
,
which
doth
put
them
into
the
eye
of
God
:
this
is
implyed
in
the
petition
,
forgiue
vs
our
sinnes
,
Psal.
32.5
.
for
therein
we
confesse
our selues
sinners
.
So
Dauid
.
I
acknowledge
my
sinne
vnto
thee
,
and
mine
iniquity
haue
I
not
hid
.
Sathan
,
the
accuser
of
the
brethren
,
the
great
Promooter
,
will
informe
against
vs
,
and
make
the
worst
of
euery
thing
we
haue
said
or
done
.
Our
brethren
whom
wee
haue
wronged
,
will
complaine
of
vs
,
our
owne
workes
will
ioyne
with
them
in
the
information
,
all
these
things
are
against
vs
;
therefore
Dauid
doth
well
to
be
his
owne
accuser
,
saying
,
peccaui
&
stulte
egi
.
Iob
doth
well
to
cry
peccaui
;
quid
faciam
tibi
custos
hominum
!
The
Prodigall
bethought
him
of
the
best
course
to
goe
to
his
father
,
and
say
vnto
him
,
peccaui
contra
coelum
&
contrate
,
&c.
Saint
Bernard
directeth
us
in
confession
of
sinnes
.
1
It
must
be
humilis
,
against
all
opinion
of
setting
of
some
of
our
sinnes
,
with
some
of
our
righteousnesse
.
2
It
must
be
pura
,
without
concealing
,
excusing
,
or
defending
our
sinnes
.
3
It
must
be
fidelis
,
with
confidence
in
the
healing
mercies
of
God
.
There
must
be
confossio
cordis
,
the
heart
must
ake
for
it
.
There
must
be
confusio
facici
,
the
face
must
be
ashamed
of
it
.
There
must
then
be
confessio
oris
,
the
tongue
must
tell
the
heauy
tale
of
our
abberrations
.
But
here
ariseth
a
feare
.
Dauid
saith
,
who
can
tell
how
oft
he
offendeth
?
Psal.
19.21
.
who
then
hath
searched
the
neast
of
concupiscence
within
him
so
narrowly
,
as
to
finde
out
all
the
young
ones
?
we
haue
committed
many
sinnes
that
we
haue
forgotten
,
we
haue
done
much
euill
that
we
are
not
aware
of
,
many
secret
sinnes
,
secret
to
the
world
,
and
to
the
eyes
of
others
,
many
also
secret
,
euen
to
our selues
.
Against
this
feare
let
vs
oppose
,
1
Consilium
.
1
A
counsaile
.
2
Comfort
.
The
counsaile
is
,
let
no
day
escape
thee
wherein
thou
dost
not
suruey
thy
wayes
,
and
before
thou
sleepest
,
euen
the
reckoning
with
thy
God
by
a
contrite
confession
of
thy
sinnes
,
for
often
and
euen
reckonings
,
make
long
friends
.
Solution
.
The
comfort
is
,
that
where
particular
confession
cannot
perfect
the
account
,
it
be
there
supplied
with
a
generall
,
of
all
our
sinnes
,
both
remembred
and
forgotten
,
knowne
and
vnknowne
.
This
was
Dauids
course
,
for
hauing
said
,
who
can
tell
how
oft
he
hath
offended
?
he
addeth
,
cleanse
me
,
O
Lord
,
from
my
secret
sinnes
;
in
which
generall
request
there
is
ingrost
a
full
confession
of
all
.
If
this
generall
confession
auailed
,
not
to
this
purpose
,
the
rule
could
not
hold
,
that
at
what
time
so
euer
a
sinner
repenteth
him
of
his
sinnes
,
from
the
bottome
of
his
heart
,
all
his
sinnes
should
be
put
out
of
remembrance
:
Math.
27.44
The
conuerted
thiefe
on
the
Crosse
had
many
sinnes
to
repent
,
euen
after
he
was
nailed
to
the
Crosse
,
hee
reproached
Christ
,
and
whilest
he
was
blaspheming
,
his
heart
smote
him
,
and
he
reproued
his
fellow
,
and
confessed
that
they
suffered
iustly
,
therefore
he
sought
,
and
found
grace
.
It
were
most
vnhappy
for
man
,
and
would
make
the
way
of
saluation
vnpossible
,
vnpassable
,
if
a
generall
contrition
for
the
whole
body
of
sinne
,
did
not
ease
the
conscience
,
when
the
shortnesse
of
time
,
and
forgetfulnesse
doe
hinder
a
particular
enumeration
of
all
the
seuerall
prouocations
of
the
wrath
of
God
against
sinne
:
for
ignorantly
we
offend
often
.
3
A
third
duty
ioyned
with
this
confession
of
the
mouth
,
is
confession
of
the
heart
,
vnfainedly
touched
with
remorse
of
sinne
;
for
sinne
must
be
first
discerned
,
and
discouered
,
before
it
can
put
vs
into
shame
,
and
feare
,
and
griefe
for
it
.
This
yeeldeth
vs
guilty
into
the
power
of
iustice
,
and
saith
like
the
sonnes
of
Iacob
,
when
the
cup
was
found
in
Beniamins
sacke
;
What
shall
I
say
vnto
my
Lord
,
what
shall
I
speake
,
or
how
shall
I
cleare
my selfe
?
God
hath
found
out
mine
iniquity
.
But
the
tender
conscience
feareth
lest
this
compunction
come
short
of
the
sorrow
that
is
due
and
proportionable
to
the
trespasse
:
for
we
should
haue
as
great
a
measure
and
proportion
of
hatred
to
the
sinne
wherein
we
offend
,
as
there
hath
beene
in
vs
loue
of
euill
.
But
the
delectation
of
the
sinne
remembred
,
doth
often
take
out
the
sting
of
fit
remorse
.
The
comfort
is
,
that
as
a
father
hath
compassion
of
his
children
,
so
the
Lord
,
&c.
For
he
knoweth
whereof
we
be
made
,
&c.
We
cannot
brush
off
this
dust
,
but
it
will
still
foule
vs
,
and
make
vs
vncleane
;
the
law
of
our
members
,
during
the
vnion
of
our
soule
with
our
body
,
cannot
bee
repealed
:
therefore
the
most
sanctified
man
that
liues
,
doth
finde
1
That
either
he
doth
not
finde
the
heinous
condition
of
his
sinne
to
fit
it
with
proportionable
remorse
.
2
Or
he
doth
not
sufficiently
regard
the
due
punishment
,
to
fit
it
with
proportionable
feare
,
for
according
as
a
man
feareth
,
such
is
Gods
displeasure
.
3
Or
not
enough
consider
the
foulenesse
of
the
fact
,
to
fit
it
with
due
shame
and
hatred
of
it
.
Therefore
considering
our
imperfections
,
and
knowing
that
our
old
man
is
not
,
cannot
be
vtterly
destroyed
in
vs
,
let
it
be
our
comfort
yet
that
wee
doe
the
euill
which
we
would
not
,
if
we
had
a
measure
of
grace
sufficient
to
resist
it
:
and
Dauid
will
tell
vs
that
our
God
heareth
the
desires
of
the
poore
.
4
A
fourth
dutie
implied
here
,
is
,
renouation
of
our
life
,
for
when
we
aske
God
forgiuenesse
of
sinnes
,
wee
must
take
heed
that
we
doe
not
turne
it
into
a
practise
to
doe
euill
,
and
cry
God
mercy
for
it
when
we
haue
done
,
as
if
that
were
al
that
we
desired
,
to
haue
leaue
to
sinne
,
to
wipe
off
the
old
score
,
and
to
runne
againe
into
Gods
debt
,
still
pleading
for
pardon
,
and
still
offending
.
Therfore
that
which
God
requireth
of
this
petitioner
,
is
,
that
he
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
wee
be
renued
in
the
spirits
of
our
mindes
,
to
walke
from
henceforth
in
newnesse
of
life
.
For
neither
circumcision
auaileth
any
thing
,
nor
vncircumcision
,
but
a
new
creature
,
and
as
many
as
walke
according
to
this
rule
,
peace
is
vpon
them
,
and
vpon
the
Israel
of
God
.
So
that
this
petitioner
must
haue
a
care
to
his
walke
,
that
it
be
secundum
hanc
regulam
,
of
holinesse
and
piety
.
Here
the
tender
conscience
feareth
much
.
1
Because
we
finde
not
the
image
of
God
repaired
in
vs
,
for
we
are
nothing
like
him
.
Against
this
,
comfort
thy selfe
,
for
that
is
not
to
be
hoped
for
in
this
life
.
Saint
Iohn
saith
of
vs
all
,
comprehending
therein
all
the
elect
of
God
.
1
Ioh.
3.1
.
We
are
the
sonnes
of
God
,
but
it
doth
not
appeare
what
we
shall
be
,
but
we
know
that
when
he
shall
appeare
,
wee
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
So
that
till
he
appeare
,
we
cannot
be
like
him
.
But
Saint
Paul
saith
of
the
Thessalonians
,
euen
here
,
ye
are
the
children
of
the
light
,
and
of
the
day
,
1
Thes.
5.5
.
and
as
peremptorily
he
saith
,
not
of
the
night
,
nor
of
darkenesse
.
But
I
say
I
doe
not
finde
my
life
amended
,
Obiect
.
how
then
can
I
say
,
dimitte
mihi
?
Indeed
I
confesse
that
our
time
is
best
spent
,
Sol.
in
the
reformation
of
our
liues
,
and
here
is
worke
enough
to
take
vp
all
the
time
of
our
life
,
and
our
whole
measure
of
grace
.
They
that
studie
this
well
,
see
so
much
weakenesse
in
themselues
,
to
vndergoe
this
worke
,
that
they
cry
out
for
helpe
.
It
is
time
for
thee
Lord
to
put
to
thine
helping
hand
.
Our
comfort
against
this
griefe
is
,
Thou
also
hast
wrought
all
our
workes
in
vs
:
we
that
are
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
shop
in
which
God
worketh
,
cannot
suddenly
discerne
the
operations
of
God
within
vs
,
for
who
knoweth
his
owne
heart
?
And
the
more
wee
striue
toward
perfection
,
the
more
wee
discerne
the
length
of
the
voyage
,
and
the
weakenesse
and
defects
both
in
our
skill
and
prouisions
,
to
accomplish
the
same
,
wherefore
we
mistrust
our selues
,
and
the
better
wee
grow
,
the
worse
estimation
we
still
haue
of
our selues
.
God
worketh
much
good
in
vs
,
that
we
are
not
aware
of
,
we
are
dust
and
ashes
,
and
in
these
ashes
are
many
embers
of
grace
raked
vp
;
the
time
will
come
when
God
will
reueale
vs
to
our selues
,
himselfe
to
vs
,
and
then
we
shall
finde
our selues
much
better
then
our
opinion
.
This
doth
God
a
while
conceale
,
that
we
may
both
worke
out
our
saluation
with
feare
and
trembling
in
a
godly
mortification
of
the
deedes
of
the
flesh
,
passing
the
time
of
our
dwelling
here
in
feare
.
God
who
bringeth
good
out
of
euill
,
by
miraculous
extraction
,
and
who
maketh
light
to
arise
out
of
darkenesse
,
doth
make
two
good
vses
,
euen
of
that
remaine
of
sinne
which
suruiueth
our
repentance
,
and
of
that
propension
which
procliueth
vs
to
euill
.
1
As
the
law
is
called
the
strength
of
sinne
,
so
these
sinnes
that
remaine
in
vs
,
and
corruption
which
escapeth
our
repentance
,
may
bee
called
the
strength
of
grace
.
For
the
elect
of
God
,
the
more
sensible
they
bee
of
their
owne
,
both
pollution
by
sinne
,
and
weakenesse
to
resist
it
,
and
impotencie
to
reforme
it
,
so
much
the
more
feruent
is
their
zeale
of
the
glory
of
God
against
it
.
Seeing
the
conscience
of
our
frailties
doth
awake
vs
to
a
more
watchfull
custody
of
our
heart
,
and
obseruation
of
our
wayes
,
Therefore
as
some
sharpe
fits
of
an
ague
,
in
the
spring
,
proue
medicinall
to
our
bodies
.
So
in
our
spring
of
grace
,
our
infirmities
well
considered
,
proue
physicke
to
our
soules
,
because
they
make
vs
remember
whereof
we
are
made
,
and
shew
vs
the
vse
of
those
meanes
which
God
hath
ordained
for
our
recouery
:
such
are
hearing
of
the
Word
,
meditation
in
it
,
prayer
to
God
for
his
blessing
vpon
vs
,
and
such
like
holy
munitions
against
Sathan
.
2
These
remaines
of
sinne
doe
shew
vs
what
neede
we
haue
of
a
Iesus
to
saue
vs
from
them
,
that
wee
may
cry
with
Saint
Bernard
,
O
Iesu
esto
mihi
Iesus
.
For
if
any
thing
will
cast
vs
down
at
the
feete
of
God
,
and
open
our
hearts
and
mouthes
,
to
say
,
Our
father
which
art
in
heauen
,
forgiue
vs
our
trespasses
,
this
will
doe
it
,
when
we
behold
these
remaines
of
euill
disposition
after
our
repentance
.
But
it
is
obserued
,
that
all
this
labour
which
we
put
vpon
men
,
for
search
of
their
conscience
,
for
confession
and
compunction
for
sinne
,
and
newnesse
of
life
,
needeth
not
.
Seeing
God
seeth
no
sinnes
in
his
elect
,
Obiect
.
and
they
are
so
reconciled
to
God
,
that
they
cannot
fall
from
grace
.
For
if
they
be
the
sheepe
of
Christ
,
no
man
or
deuill
can
take
them
out
of
his
hand
.
This
is
a
flattering
heresie
,
Sol.
which
vnder
a
colour
of
establishing
the
decree
of
Gods
election
of
grace
,
doth
destroy
the
truth
of
Gods
word
,
and
nourisheth
sinne
.
The
Apostle
saith
,
If
we
say
we
haue
no
sinne
,
1
Io.
1.8
.
wee
deceiue
our selues
,
and
the
truth
is
not
in
vs
.
If
we
confesse
our
sinnes
,
9
hee
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
,
and
to
cleanse
vs
from
all
vnrighteousnesse
.
If
we
say
we
haue
not
sinned
,
wee
make
him
a
lyar
,
10.
and
his
word
is
not
in
vs
:
They
obiect
from
the
same
Apostle
,
he
saith
,
Obiect
.
we
know
that
he
which
is
borne
of
God
,
sinneth
not
,
1
Ioh.
5.18
.
but
he
that
is
begotten
of
God
,
keepeth
himselfe
,
and
that
wicked
one
toucheth
him
not
.
Whosoeuer
is
borne
of
God
,
1
Ioh.
3.9
.
doth
not
commit
sinne
,
for
his
seed
remaineth
in
him
,
and
hee
cannot
sinne
,
because
he
is
borne
of
God
.
Is
the
Apostle
contrary
to
himselfe
?
Not
so
,
for
he
declareth
what
sinne
it
is
of
which
hee
speaketh
,
that
he
which
is
borne
of
God
,
cannot
commit
.
All
vnrighteousnesse
is
sinne
.
1
Ioh.
5.17
.
And
there
is
a
sinne
not
vnto
death
.
In
which
words
he
distinguisheth
sinne
from
sinne
:
for
in
the
former
verse
he
saith
,
There
is
a
sinne
vnto
death
:
16.
I
say
not
that
hee
shall
pray
for
it
.
This
distinction
cleareth
the
point
,
for
sinne
is
of
two
sorts
.
-
1
Not
vnto
death
.
-
2
Vnto
death
.
When
the
Apostle
saith
,
We
make
God
a
lyar
,
and
deceiue
our selues
,
if
we
say
we
haue
no
sinne
;
hee
meaneth
that
of
the
sinnes
of
infirmity
,
which
are
not
vnto
death
;
because
these
the
elect
of
God
doe
confesse
to
God
penitently
,
and
he
is
faithfull
and
iust
to
forgiue
them
vpon
their
repentance
.
And
when
he
saith
,
Whosoeuer
is
borne
of
God
,
sinneth
not
,
neither
can
sinne
;
hee
meaneth
that
sinne
that
is
vnto
death
.
The
elect
cannot
sinne
vnto
death
.
Cap.
3.
v.
8.
But
when
he
saith
,
He
that
committeth
sinne
,
is
of
the
Deuill
;
he
meaneth
such
as
sinne
obstinately
,
and
with
an
high
hand
,
and
a
stiffe
neck
,
impenitently
;
which
is
to
death
.
So
then
to
the
point
of
their
tenet
;
God
doth
not
see
sinne
in
his
elect
,
is
a
true
position
,
cum
grano
salis
,
if
we
vnderstand
it
thus
.
God
seeth
no
sinne
in
them
vnto
death
,
no
such
sinne
as
either
they
will
conceale
from
him
,
but
they
will
,
by
confession
,
lay
open
before
him
:
no
such
sinne
as
he
will
punish
with
aeternall
death
,
but
hee
will
forgiue
it
them
.
But
what
is
the
way
of
their
peace
?
1
Ioh.
3.3
.
Euery
man
that
hath
this
hope
,
purifieth
himselfe
,
euen
as
he
is
pure
.
The
manner
of
our
purifying
our selues
is
also
exprest
.
I
will
take
it
as
I
finde
it
in
the
text
.
6
Whosoeuer
abideth
in
him
,
sinneth
not
.
7
He
that
doth
righteousnesse
is
righteous
,
euen
as
hee
is
righteous
.
Not
in
aequality
,
as
righteous
as
he
,
but
in
imitation
and
by
imputation
of
his
righteousnesse
.
This
doing
of
righeeousnesse
hee
distributeth
into
the
loue
of
God
,
whom
we
haue
not
seene
,
and
the
loue
of
our
neighbour
whom
we
haue
seene
.
This
he
calleth
Keeping
of
the
commandements
,
Verse
22.
and
doing
those
things
that
are
pleasing
in
his
fight
.
And
this
commandement
is
double
.
1
Of
faith
,
to
beleeue
on
the
name
of
his
sonne
Iesus
Christ
.
2
Of
loue
one
to
another
.
There
is
also
before
required
on
our
part
,
our
confession
;
on
Gods
part
,
his
absolution
.
Gods
absolution
consisteth
of
two
parts
.
1
His
pardon
of
our
sinnes
,
that
is
,
his
releasing
vs
from
the
punishment
of
them
.
2
His
purging
and
clensing
vs
from
the
pollution
of
them
.
As
you
haue
heard
,
if
wee
confesse
our
sinnes
,
1
Ioh.
1.9
.
hee
is
faithfull
and
iust
to
forgiue
vs
our
sinnes
,
and
to
clense
vs
from
all
vnrighteousnesse
.
He
addeth
hereunto
prayer
.
Whatsoeuer
we
aske
,
we
receiue
of
him
.
1
Ioh.
3.22
.
So
that
to
gather
vp
all
into
a
short
compendium
,
thus
it
is
with
vs
:
The
elect
of
God
are
all
sinners
.
The
way
to
helpe
it
is
,
-
1
Search
and
confession
.
-
2
Faith
in
the
sonne
of
God
.
-
3
Obedience
to
the
Law
of
God
.
-
4
Prayer
to
God
for
pardon
of
our
sinnes
.
And
therefore
when
Christs
holy
disciples
desired
him
to
teach
them
to
pray
,
hee
bade
them
say
,
dimitte
nobis
debita
nostra
:
shewing
that
they
were
debtors
,
and
not
able
to
pay
the
debt
,
but
needed
to
desire
of
God
to
pardon
it
.
And
from
hence
the
whole
doctrine
of
repentance
from
dead
works
comes
,
which
needed
not
if
the
elect
had
no
sinne
.
But
it
is
obiected
,
Obiect
.
1
That
Christ
hath
satisfied
his
father
for
the
sinnes
of
all
the
elect
,
for
so
saith
Isaiah
;
Is.
53.5
.
He
was
wounded
for
our
transgression
,
he
was
bruised
for
our
iniquities
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
are
we
healed
.
6.
And
God
laid
on
him
the
iniquity
of
vs
all
.
What
need
we
then
pray
for
the
forgiuenesse
of
our
sinnes
,
which
are
already
forgiuen
?
2
Remission
of
our
sinnes
is
one
the
articles
of
our
faith
:
if
we
beleeue
that
our
sinne
are
forgiuen
already
,
why
doe
we
yet
pray
to
haue
them
forgiuen
?
Sol.
To
both
we
answere
;
That
Christ
hath
indeed
answered
for
all
the
sinnes
of
his
Church
,
and
the
elect
of
God
doe
beleeue
it
.
But
this
satisfaction
of
Christ
is
performed
to
none
but
such
as
both
search
their
heart
for
sinne
,
and
finde
it
,
and
confesse
it
,
and
come
to
him
by
prayer
to
aske
it
.
Come
to
me
all
yee
that
are
weary
and
heauy
laden
,
and
I
will
ease
you
:
This
coming
is
by
repentance
of
sinnes
,
by
saith
of
the
remission
of
them
,
and
by
prayer
for
the
remission
of
them
:
I
confesse
that
there
needeth
no
more
deprecation
of
the
wrath
of
God
to
establish
the
decree
of
Gods
mercy
to
vs
,
for
the
foundation
of
God
is
sure
,
and
sealed
with
this
seale
;
Dominus
novit
qui
sunt
sui
.
But
we
are
admonished
by
the
Apostle
to
make
our
calling
and
election
sure
:
not
in
the
decree
of
God
,
but
in
our
owne
perswasion
.
And
it
cannot
bee
sure
,
except
we
vse
the
meanes
ordained
to
assure
vs
.
But
if
wee
haue
truely
discouered
in
our selues
the
body
of
sinne
,
and
haue
opened
into
God
in
a
contrite
confession
,
and
haue
bewailed
them
with
teares
of
vnfeined
contrition
,
which
S.
Augustine
calleth
Sanguinem
vulnerati
cordis
:
and
haue
asked
God
forgiuenesse
,
and
cried
him
mercy
from
them
.
This
is
applicatio
remedij
,
that
there
is
a
ground
for
our
saith
to
beleeue
the
pardon
of
them
sealed
to
vs
,
and
not
before
.
God
testified
of
Dauid
that
he
was
a
man
after
his
owne
heart
,
yet
he
sinned
soulely
;
and
till
he
had
made
confession
of
his
sinne
,
and
had
deplored
it
penitentially
,
he
was
not
absolued
from
it
.
Christ
told
Peter
that
Sathan
desired
to
sift
him
,
but
he
had
prayed
that
his
faith
should
not
faile
him
.
That
did
not
make
his
threefold
denyal
of
his
Master
,
no
sinne
,
he
knew
it
,
and
remembring
himselfe
,
he
went
forth
from
the
place
where
hee
had
done
the
fault
,
and
wept
bitterly
.
The
rule
therefore
is
,
that
All
the
promises
of
God
,
and
our
faith
in
those
promises
,
haue
reference
to
the
holy
vse
of
the
meanes
ordained
by
God
,
for
establishing
our
peace
with
him
.
Therefore
in
the
name
of
God
,
goe
the
way
that
hee
hath
ordained
for
you
to
walke
in
;
follow
the
holy
example
of
all
the
faithfull
seruants
of
God
,
who
haue
gone
to
Gilead
for
balme
,
when
they
haue
had
any
soarenes
;
and
haue
humbly
prostrated
their
diseases
before
the
Physitian
,
who
came
to
comfort
them
that
mourne
,
and
to
binde
vp
the
broken
hearted
,
and
say
,
Domine
dimitte
nobis
debita
nostra
.
Another
duty
is
,
to
pray
only
to
God
for
pardon
of
our
sinnes
.
When
Christ
said
to
the
sick
of
the
palsey
,
Sonne
bee
of
good
cheare
,
Math.
9.2
.
thy
sinnes
bee
forgiuen
thee
.
The
Scribes
said
within
themselues
;
This
man
blasphemeth
.
Our
Sauiour
defendeth
himselfe
by
lawfull
authority
;
The
sonne
of
man
hath
power
on
earth
to
forgiue
sinnes
.
Math.
2.7
.
S.
Marke
is
more
expresse
in
this
relation
,
for
these
Scribes
gaue
a
reason
why
they
charged
Christ
with
blasphemy
,
saying
,
Who
can
forgiue
sinnes
but
God
only
?
They
were
in
the
right
for
that
generall
rule
,
that
none
but
God
can
forgiue
sinnes
,
but
they
mistooke
Christ
,
not
knowing
him
to
be
God
.
God
laieth
claime
to
this
authority
.
Isa.
43.25
.
I
,
euen
I
,
am
hee
that
blotteth
out
thy
transgressions
,
for
mine
owne
sake
,
and
will
not
remember
thy
sinnes
.
And
againe
,
Isa.
44.22
.
I
haue
blotted
out
,
as
a
thick
cloud
,
thy
transgressions
;
and
,
as
a
cloud
,
thy
sinnes
,
returne
vnto
me
,
for
I
haue
redeemed
thee
.
Sing
,
O
ye
heauens
,
for
the
Lord
hath
done
it
.
Ezech.
36.25
.
So
by
the
Prophet
Ezechiel
he
saith
,
I
will
sprinckle
cleane
water
vpon
you
,
and
yee
shall
bee
cleane
from
all
your
filthinesse
.
26.
A
new
heart
also
will
I
giue
you
,
and
a
new
spirit
will
I
put
within
you
.
Dauid
stirreth
vp
himselfe
to
blesse
the
Lord
for
this
.
Psal.
103.2.3
.
Blesse
the
Lord
,
O
my
soule
,
and
forget
not
all
his
benefits
.
Who
forgiueth
all
thy
iniquities
.
Therefore
our
Sauiour
sendeth
his
disciples
to
our
father
in
heauen
,
to
forgiue
them
their
sinnes
.
Contrary
to
this
doctrine
is
the
precept
of
the
Church
of
Rome
,
which
imposeth
on
the
consciences
of
men
a
necessity
of
auricular
confession
of
all
mortall
sinnes
to
the
Priest
,
for
obteining
pardon
thereof
.
For
if
only
God
must
forgiue
,
only
to
God
must
confession
of
sins
be
made
.
The
doctrine
and
practise
of
auricular
confession
in
the
Church
,
howsoeuer
pretended
by
the
Councell
of
Trent
,
to
be
the
institution
of
Christ
,
yet
did
it
come
in
,
when
partly
humane
policy
,
partly
superstition
,
corrupted
the
Church
in
the
doctrine
and
discipline
thereof
.
For
in
Saint
Augustines
time
it
was
not
heard
of
,
who
protesteth
against
it
as
a
thing
vnreasonable
,
and
thus
he
disclaimeth
it
.
Quid
mihi
est
cum
hominibus
vt
audiant
confessiones
meas
,
quasi
ipsi
sanaturi
sint
omnes
languores
meos
.
Confes.
10
.
3●
Curiosum
genus
ad
cognoscendam
vitam
alienam
,
desidiosum
ad
corrigendam
suam
.
Quid
a
me
quaerunt
audire
qui
sim
,
qui
nolunt
a
te
audire
qui
sint
?
The
power
of
forgiuing
sinnes
is
onely
in
God
,
but
he
hath
left
in
his
Church
a
ministeriall
dispensation
of
that
power
by
application
to
true
penitents
,
and
they
that
presse
it
further
,
inuade
the
rights
of
God
.
Therefore
to
rectifie
your
iudgements
in
this
point
,
concerning
men
forgiuing
of
sinnes
,
know
that
this
belongeth
to
men
two
wayes
:
1
In
Church
discipline
,
it
belongeth
to
the
Minister
to
absolue
penitents
:
for
as
God
hath
left
in
the
Church
the
ministerie
of
exhortation
,
of
doctrine
,
of
conuiction
,
and
of
reprehension
,
so
hath
he
left
the
ministerie
of
absolution
to
pronounce
his
pardon
to
them
that
truely
repent
them
of
their
sinnes
.
If
you
obiect
that
any
priuate
lay-man
may
assure
him
that
truely
repenteth
,
that
his
sinnes
are
forgiuen
,
Obiect
.
from
the
certaine
warrant
of
the
word
of
God
;
or
a
man
may
assure
himselfe
hereof
by
reading
and
meditation
in
holy
Scriptures
.
I
answer
,
Sol.
that
nothing
is
well
done
that
hath
not
the
warrant
of
a
lawfull
calling
to
authorize
it
,
for
that
is
transgression
of
the
ordinance
of
God
.
The
Apostle
doth
impose
it
on
all
sorts
of
men
promiscuously
,
to
exhort
and
instruct
one
another
,
but
none
may
performe
this
duty
publiquely
,
but
they
who
are
called
to
it
.
For
how
shall
he
preach
,
except
he
be
sent
?
He
that
gaue
his
Apostles
authoritie
to
goe
into
all
nations
,
Ioh
20.23
.
to
preach
and
baptize
,
said
also
to
them
,
whosoeuers
sinnes
ye
remit
,
they
are
remitted
,
and
whosoeuers
sinnes
ye
retaine
,
they
are
retained
.
And
though
the
Church
of
Rome
doth
reserue
certaine
cases
of
absolution
onely
to
the
Pope
,
as
in
the
right
of
Peter
;
vnder
colour
of
whose
succession
,
he
vsurpeth
,
yet
the
text
is
cleare
,
that
what
Christ
spake
to
Peter
,
he
spake
to
the
rest
,
and
Saint
Basil
did
so
vnderstand
him
,
who
saith
,
Jn
Ascet
.
c.
13.
Christus
omnibus
pastoribus
&
doctoribus
ecclesiae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
omnes
ex
aequo
soluunt
et
ligant
.
And
their
owne
Thomas
of
Aquine
,
saith
,
quilibet
sacerdos
(
quantum
est
ex
virtute
clauium
)
habet
potestatem
indifferenter
in
omnes
.
And
the
very
phrase
of
Christ
,
not
saying
,
to
whomsoeuer
you
declare
remission
of
sinnes
,
they
are
remitted
,
but
whosoeuers
sinnes
ye
remit
;
shewing
that
Christ
in
our
ministery
doth
this
:
for
nos
legatione
fungimur
pro
Iesu
Christo
:
euen
as
if
Christ
did
beseech
you
by
vs
.
Therefore
as
the
waters
of
Damascus
might
bee
as
cleare
,
and
as
sweet
,
and
as
wholesome
,
as
the
waters
of
Iordan
,
yet
not
so
effectuall
to
wash
off
the
leprosie
of
Naaman
,
because
the
word
of
the
Lord
sent
Naaman
to
that
Riuer
:
So
though
any
other
man
in
respect
of
his
knowledge
,
and
zeale
,
and
good
life
,
may
be
fit
to
minister
comfort
to
soules
sicke
of
the
leprosie
of
sinne
,
yet
none
can
purge
this
leprosie
by
forgiuing
the
sinnes
,
and
absoluing
the
sinner
from
the
guilt
and
punishment
of
them
,
but
the
ministers
who
are
called
and
separated
by
the
voyce
of
God
to
that
office
.
It
is
well
exprest
in
the
words
of
Christ
;
for
when
he
speaketh
of
this
power
of
absolution
,
and
giueth
it
to
his
Apostles
,
he
vseth
the
same
word
to
them
,
which
he
vseth
in
the
Lords
prayer
;
for
in
my
Text
he
teacheth
vs
to
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
to
them
hee
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
as
God
hath
reconciled
the
world
to
himselfe
by
Iesus
Christ
,
so
hath
he
giuen
to
vs
the
ministery
of
reconciliation
.
So
that
the
Ministers
forgiuing
of
sinnes
is
no
intrusion
vpon
the
rights
of
God
,
no
impeachment
of
the
honour
of
God
,
but
it
is
his
owne
act
,
declared
by
his
own
ordinance
,
and
by
his
appointment
particularly
applyed
.
Yet
haue
we
no
warrant
to
say
to
our
Minister
,
forgiue
vs
our
sinnes
,
but
hauing
declared
to
him
our
repentance
,
we
may
pray
to
God
for
his
pardon
,
and
desire
our
Minister
by
the
power
giuen
to
him
by
Iesus
Christ
,
to
pronounce
it
to
vs
.
This
power
was
in
the
Church
long
before
the
comming
of
Christ
into
the
world
,
as
it
may
appeare
by
the
words
of
Elihu
to
Iob.
For
he
speaking
of
the
remedy
which
God
hath
ordained
for
the
restoring
of
sinners
,
saith
,
If
there
be
with
him
an
Angell
,
an
Interpreter
,
Iob
33.23
.
one
among
a
thousand
,
to
shew
vnto
man
his
vprightnesse
.
Then
hee
is
gratious
vnto
him
,
and
saith
,
24.
Deliuer
him
from
going
downe
into
the
pit
:
I
haue
found
a
ransome
.
Obserue
Gods
ordinance
in
calling
a
Minister
to
bee
his
Angell
or
messenger
:
euery
man
is
not
fit
for
this
seruice
,
such
a
one
is
one
of
a
thousand
,
to
him
God
committeth
the
office
of
an
interpreter
,
to
declare
to
man
his
vprightnesse
,
that
is
,
to
comfort
him
against
the
terrours
of
his
sinne
,
by
preaching
to
him
the
doctrine
of
Iustification
by
the
righteousnesse
of
Christ
.
To
him
is
committed
the
office
of
deliuering
a
sinner
from
the
pit
,
that
is
,
from
hell
,
and
that
is
by
absoluing
him
from
his
sinnes
:
this
is
the
greatest
power
that
is
left
vnto
any
creature
vpon
earth
.
For
to
vse
the
words
of
the
holy
Ghost
to
which
of
the
Angels
did
God
say
at
any
time
,
that
he
should
deliuer
a
soule
from
going
downe
into
the
pit
?
To
the
King
is
committed
the
ciuill
gouernment
of
vs
in
policie
;
to
the
Lawyer
,
the
care
of
our
goods
and
good
name
;
to
the
Physitian
,
the
care
of
our
health
of
body
;
to
the
Souldier
,
the
care
of
our
goods
and
liues
;
but
our
soules
are
committed
to
the
care
of
the
Minister
to
saue
them
.
So
saith
the
Apostle
:
Thou
shalt
be
able
to
saue
thy selfe
,
and
those
that
heare
thee
:
which
made
Saint
Ambrose
say
,
Nihil
in
hoc
saeculo
excellentius
Sacerdotibus
.
Our
power
is
to
deliuer
men
vp
to
Sathan
,
by
binding
,
and
to
saue
them
from
going
downe
to
the
pit
,
by
loosing
of
them
from
their
sinnes
.
Justit●●
4.12
.
Master
Caluin
is
iudicious
and
moderate
in
this
point
,
for
he
aduiseth
sinners
that
are
burthened
in
their
consciences
for
sinne
,
rather
to
seeke
the
remedy
in
the
meanes
ordained
,
and
setled
by
God
in
the
Church
,
then
any
other
way
,
which
is
to
exonerate
their
conscience
of
the
burthen
of
sinne
,
to
some
godly
,
learned
,
and
discreet
Minister
of
the
word
.
Cuius
officium
est
publicè
&
priuatim
pop.
dei
euangelica
doctrina
consolari
.
But
such
an
euen
course
must
be
held
herein
,
vt
tyrannidem
abesse
velint
a
se
,
a
populo
superstitionem
.
Therefore
let
me
admonish
you
in
the
holy
feare
of
God
to
seeke
the
forgiuenesse
of
sinnes
,
and
the
peace
of
your
consciences
in
the
holy
and
good
way
which
God
hath
ordained
,
and
especially
vpon
your
sicke
beds
,
when
you
are
enditing
your
whole
life
to
God
,
neglect
not
the
establishing
of
your
hearts
in
the
remission
of
sinnes
,
by
confession
and
absolution
.
Let
not
a
iealousie
of
Popish
superstition
,
discourage
you
from
this
:
for
what
is
there
in
christian
religion
,
which
they
haue
not
corrupted
?
but
doe
you
separate
the
cleane
from
,
the
vile
,
and
forsake
not
the
holy
direction
of
Gods
word
?
It
is
againe
obiected
:
Obiect.
2.
if
I
must
onely
aske
forgiuenesse
of
God
for
my
sinne
,
why
is
there
mention
here
of
my
forgiuing
such
as
doe
trespasse
against
me
?
Is
it
lawfull
for
me
to
aske
man
forgiuenesse
of
any
sinne
?
I
answer
,
that
euery
sinne
that
wee
commit
,
Sol.
doth
trespasse
God
,
being
the
preuarication
of
his
law
,
but
if
that
sinne
doe
trespasse
our
brother
also
,
we
must
goe
and
be
reconciled
to
our
brother
:
for
if
it
be
possible
,
so
much
as
lyeth
in
vs
,
we
must
haue
peace
with
all
men
.
Man
may
forgiue
the
offence
done
by
his
brother
to
him
,
but
the
offence
done
to
the
law
of
God
,
none
but
God
can
forgiue
.
I
will
speake
a
bold
word
,
it
is
a
truth
,
God
may
forgiue
a
sinne
committed
against
man
,
so
farre
as
it
is
a
breach
of
the
law
of
duty
and
obedience
to
him
,
without
man
,
but
God
cannot
forgiue
a
sinne
done
by
one
man
against
another
,
except
the
man
trespassed
doe
forgiue
it
:
for
there
can
be
no
reconciliation
betweene
God
and
vs
,
so
long
as
there
is
warre
between
our
brother
and
vs
.
Our
Sauiour
hath
exprest
as
much
,
When
thou
commest
to
offer
thy
gift
vpon
the
Altar
,
and
remembrest
that
thy
brother
hath
ought
against
thee
,
leaue
there
thy
gift
,
goe
and
be
reconciled
,
&c.
It
may
appeare
also
in
the
very
case
of
debt
,
he
that
is
a
debter
to
his
neighbour
,
and
refuseth
to
make
him
satisfaction
,
doth
breake
the
law
of
the
kingdome
,
and
is
an
offender
against
the
King
,
and
therefore
is
the
kings
prisoner
for
breach
of
the
Kings
law
:
the
King
may
forgiue
his
prisoner
the
breach
of
his
law
,
wherein
hee
is
trespassed
,
but
he
cannot
forgiue
the
debt
which
hee
oweth
to
his
subiect
.
If
wee
would
haue
a
full
forgiuenesse
of
our
sinnes
,
wheresoeuer
they
offend
,
let
vs
labour
to
giue
satisfaction
:
but
if
we
meete
with
harsh
natures
,
to
whom
no
reasonable
satisfaction
is
answerable
,
they
begge
their
owne
iudgement
in
this
petition
,
for
so
shall
they
bee
forgiuen
,
as
they
forgiue
;
and
they
shall
finde
God
as
inexorable
,
and
as
implacable
,
as
themselues
are
.
6
Another
duty
we
learne
here
in
the
word
nobis
,
for
we
are
taught
charitably
to
pray
for
the
forgiuenesse
of
one
anothers
sinnes
,
not
of
our
owne
onely
.
We
doe
not
pray
God
for
the
pardon
of
the
sinnes
of
the
Angels
that
fell
,
they
kept
not
their
first
estate
,
and
the
holy
Ghost
hath
reuealed
to
vs
,
that
there
is
no
possibility
of
their
reconciliation
to
God
:
for
Saint
Peter
saith
.
2
Pet.
2.4
.
God
spared
not
the
Angels
that
sinned
,
but
cast
them
downe
to
hell
,
and
deliuered
them
into
chaines
of
darkenesse
to
be
reserued
vnto
iudgement
.
The
God
of
spirits
spared
not
the
spirits
that
transgressed
,
but
the
Prophet
Dauid
saith
,
Psal.
63.2
.
O
thou
that
hearest
prayer
,
vnto
thee
shall
all
flesh
come
.
Vpon
which
words
Saint
Augustine
,
quare
omnis
caro
?
quia
carnem
assumpsit
.
Heb.
2.14
.
Forasmuch
then
as
the
children
are
partakers
of
flesh
and
bloud
,
he
also
himselfe
likewise
tooke
part
of
the
same
:
but
,
Verily
he
tooke
not
on
him
the
nature
of
Angels
,
verse
16.
but
he
tooke
on
him
the
seed
of
Abraham
.
The
sinne
of
Angels
,
for
many
reasons
is
an
vnpardonable
sinne
,
a
sinne
vnto
death
,
and
Saint
Iohn
saith
,
1
Ioh.
5.16
.
I
say
not
that
thou
pray
for
it
.
1
Because
all
men
deriue
themselues
from
one
Adam
,
he
stood
or
fell
for
the
whole
species
.
If
God
should
haue
beene
extreame
to
marke
and
punish
all
that
was
amisse
,
who
could
haue
stood
?
the
Lord
looked
downe
from
heauen
vpon
the
children
of
men
,
and
found
not
one
that
did
good
,
not
one
;
and
if
God
had
not
in
iudgement
,
thought
vpon
mercy
,
all
mankinde
must
needs
haue
perished
in
their
sinnes
.
But
God
at
once
creating
innumerable
Angels
,
euery
one
stood
or
fell
to
his
owne
proper
good
or
euill
.
2
The
euill
Angels
corrupted
themselues
,
but
man
was
by
their
suggestion
and
temptation
,
corrupted
,
and
sinnes
selfe-growing
,
selfe-sowne
,
are
more
prouoking
then
such
as
come
by
iniection
and
insinuation
from
without
.
3
The
Angels
ambition
was
to
bee
like
God
in
his
omnipotencie
,
which
is
an
incommunicable
propertie
of
diuine
essence
,
and
cannot
bee
imparted
to
any
creature
:
but
man
desired
onely
to
be
like
God
in
his
omniscience
,
which
we
knost
was
committed
to
the
soule
of
Christ
in
our
nature
.
4
The
Angels
being
intellectuall
spirits
,
and
dwelling
in
the
presence
of
God
,
and
enioying
the
full
light
of
glory
,
next
to
God
,
would
not
offend
by
errour
or
ignorance
,
but
their
transgression
must
needs
be
damnable
apostacie
from
God
,
and
malitious
opposition
against
God
,
which
is
the
sin
against
the
holy
Ghost
,
not
to
bee
〈…〉
The
schoole
saith
there
be
three
sorts
of
will
.
1
Of
God
who
neuer
turneth
.
2
Of
Angels
which
may
turne
,
but
cannot
returne
.
3
Of
men
,
who
turne
and
returne
.
But
the
Angels
obstinacie
is
without
returne
.
Therefore
those
Misericordes
,
as
Augustine
doth
call
them
,
who
deeme
a
possibilitie
of
the
recouery
of
deuils
to
the
fauour
of
God
,
and
of
their
saluation
,
doe
deceiue
themselues
,
and
abuse
the
patience
,
and
ouerweene
the
mercy
of
God
.
But
we
ought
to
pray
one
for
another
,
so
Saint
Iames
admonisheth
,
Iam.
5.16
.
pray
one
for
another
,
that
you
may
be
healed
,
for
the
effectuall
feruent
prayer
of
the
righteous
man
,
auaileth
much
.
It
is
not
vnprobable
that
the
prayer
of
Christ
,
Luk.
23.34
.
Act.
7.60
.
father
forgiue
them
,
serued
effectually
to
the
conuersion
of
the
Centurion
:
and
the
prayer
of
Stephen
for
the
conuersion
of
Saul
,
who
kept
the
garments
of
them
that
stoned
him
.
Iob
42
8.
God
himselfe
declared
to
the
friends
of
Iob
,
that
Iob
should
pray
for
them
to
him
,
and
he
promised
to
accept
his
face
.
Or
if
you
will
looke
higher
,
God
in
a
dreame
reproued
Abimelech
,
for
Sarah
,
Abrahams
wife
,
and
hee
said
to
him
.
Gen.
20.7
.
Now
therefore
restore
the
man
his
wife
,
for
he
is
a
Prophet
,
and
he
shall
pray
for
thee
,
and
thou
shalt
liue
.
There
is
great
reason
why
wee
should
pray
for
the
pardoning
of
one
anothers
sinnes
:
1
Out
of
the
zeale
of
piety
to
God
,
that
his
name
may
be
hallowed
,
that
his
kingdome
may
bee
reuealed
and
established
,
that
his
will
may
bee
done
.
Vnrighteousnesse
and
sinne
doe
hinder
the
glory
of
God
in
all
these
.
So
that
if
it
were
possible
to
root
out
all
sinne
,
nothing
were
more
to
bee
desired
,
that
God
might
not
be
eclipsed
in
any
of
his
glory
.
2
Out
of
charity
to
them
that
sinne
,
that
we
may
so
beare
one
anothers
burthens
,
and
endeuour
the
healing
of
their
soares
:
they
be
deuils
,
and
not
men
,
that
would
haue
their
brethren
perish
in
their
sinnes
.
3
Out
of
charity
to
our selues
,
that
1
We
may
adde
to
our
owne
glory
in
heauen
,
and
encrease
our
owne
ioy
in
the
full
society
of
the
communion
of
Saints
.
2
That
we
may
make
our
owne
liues
on
earth
more
happy
,
liuing
amongst
such
as
doe
feare
the
Lord
,
and
hauing
our
conuersation
amongst
such
as
are
purified
,
which
remoueth
the
two
dangerous
infections
of
euill
counsell
,
and
euill
example
,
which
corrupt
many
.
4
Out
of
an
holy
indignation
against
sinne
,
as
being
a
thing
of
it selfe
hatefull
and
abominable
,
and
extremely
dangerous
to
both
liues
.
5
Out
of
a
sanctified
malice
against
Sathan
,
who
raigneth
in
all
the
sonnes
of
disobedience
,
whose
pardon
if
we
could
obtaine
of
God
by
our
prayers
,
hee
should
haue
no
subiects
.
6
Out
of
faith
in
the
sufficient
sacrifice
of
Christ
,
for
when
all
of
vs
pray
for
the
forgiuenesse
of
all
mens
sins
,
we
shew
that
the
fountaine
which
God
hath
opened
to
the
house
of
Dauid
,
and
to
the
Inhabitants
of
Israel
,
for
sinne
,
and
for
vncleanenesse
,
can
neuer
be
drawne
dry
,
that
there
is
water
enough
therein
to
wash
vs
all
throughly
,
to
wash
vs
all
cleane
,
and
to
purge
vs
all
from
all
sinnes
.
This
including
all
men
in
our
prayers
for
the
pardon
of
sinnes
,
doth
blame
all
those
,
who
by
their
euill
example
,
or
by
their
counsaile
,
doe
prouoke
or
intice
others
to
sinne
.
How
canst
thou
say
to
God
,
dimitte
nobis
,
when
thou
giuest
thy
neighbour
strong
drinke
●●ll
〈…〉
When
thou
tellest
him
tales
in
the
whisper
of
secrecie
to
enfire
him
against
his
brother
?
When
thou
by
secret
detraction
,
dost
make
him
appeare
worse
then
he
is
?
When
thou
reioycest
in
his
sinnes
,
that
they
are
the
occasion
of
his
ruine
?
When
thou
makest
thy selfe
sport
with
the
sinnes
of
thy
brother
:
all
such
reioycing
is
contrary
to
this
petition
,
and
God
will
tell
thee
that
thou
art
not
in
good
earnest
with
him
,
when
thou
prayest
to
haue
him
pardoned
with
thee
,
and
in
good
earnest
,
hee
that
heareth
thy
prayers
,
will
not
pardon
thee
the
sinne
of
this
petition
.
I
conclude
this
point
of
our
duty
,
-
1
Search
thy
wayes
for
sinne
.
-
2
Confesse
,
-
3
Be
contrite
.
-
4
Amend
thy
life
.
-
5
Seeke
this
pardon
onely
from
God
.
-
Psal.
20.4
.
6
Pray
in
charity
,
and
the
Lord
giue
thee
thy
hearts
desire
,
and
fulfill
all
thy
counsaile
.
2
From
the
condition
,
annexed
to
this
petition
,
as
we
forgiue
them
that
are
our
debters
:
or
if
wee
reade
it
as
a
reason
or
motiue
to
put
home
the
petition
for
pardon
:
for
we
forgiue
.
1
We
are
taught
to
take
notice
of
our
naturall
corruption
,
which
is
such
,
as
we
cannot
liue
in
society
one
with
another
,
but
one
way
or
other
we
shall
be
offensiue
one
to
another
.
Our
Sauiour
therefore
teacheth
vs
in
this
petition
,
not
to
seeke
the
pardon
of
our
owne
sinnes
to
God
,
but
in
the
way
of
peace
.
If
we
finde
continuall
need
of
Gods
mercy
to
vs
,
we
must
be
mercifull
as
our
heauenly
Father
is
mercifull
,
for
that
is
his
law
,
proximum
vt
teipsum
.
It
is
a
great
inducement
to
God
,
to
perswade
our
preuailing
with
him
in
this
suite
,
if
wee
see
our
hearts
doe
freely
forgiue
iniuries
done
to
vs
:
therefore
when
Christ
taught
vs
this
prayer
,
this
petition
aboue
all
the
rest
,
is
resumed
,
and
more
prest
then
the
rest
,
both
in
the
affirmatiue
,
and
in
the
negatiue
.
1
In
the
affirmatiue
;
Math.
6.14.15
.
for
if
ye
forgiue
men
their
trespasses
,
your
heauenly
Father
will
also
forgiue
you
.
2
In
the
negatiue
;
But
if
ye
forgiue
not
men
their
trespasses
,
neither
will
your
father
forgiue
you
your
trespasses
.
The
reason
is
,
because
this
pardoning
of
wrongs
done
to
vs
,
is
a
supernaturall
grace
,
and
doth
testifie
of
vs
,
that
we
haue
the
image
of
God
in
vs
,
for
naturally
we
returne
euill
for
euill
,
eye
for
eye
,
tooth
for
tooth
,
one
euill
word
,
one
euill
worke
for
another
.
Therefore
to
fixe
this
holy
duty
in
vs
,
our
Sauiour
bindes
vs
to
it
by
this
petition
,
to
looke
for
no
more
mercy
in
heauen
,
then
we
doe
shew
to
our
brethren
here
on
earth
with
whom
we
liue
.
The
parable
of
our
Sauiour
doth
make
this
reasonable
:
our
debt
to
God
is
10000.
Talents
,
Math.
18.23
.
our
neighbours
debt
to
vs
100.
pence
,
the
oddes
is
great
:
if
wee
would
be
forgiuen
this
great
summe
,
should
not
we
forgiue
that
small
debt
?
We
are
apt
to
aggrauate
the
wrongs
we
suffer
one
from
another
,
Si
patimur
.
1
In
famâ
.
and
to
extenuate
the
offence
that
wee
doe
to
God
.
But
be
it
that
from
our
neighbour
we
suffer
in
our
good
name
;
let
vs
consider
how
much
the
glorious
name
doth
suffer
from
vs
in
our
swearing
and
blaspheming
,
in
our
euill
conuersation
,
which
causeth
the
name
of
God
to
bee
euill
spoken
of
,
amongst
those
that
are
without
:
yet
we
would
make
God
beleeue
,
that
nothing
is
so
deare
to
vs
,
as
his
holy
name
,
because
we
make
it
our
first
petition
,
Hallowed
be
thy
name
.
2
In
bonis
.
Be
it
that
our
neighbour
offend
vs
in
our
goods
,
by
taking
vniustly
from
vs
,
that
which
belongs
to
vs
;
let
vs
consider
,
that
we
haue
nothing
but
from
the
hand
of
God
,
and
all
that
we
possesse
,
is
his
,
and
wee
can
call
no
more
ours
,
then
what
hee
giueth
,
and
we
vse
to
his
glory
,
and
the
maintenance
of
our
life
in
sobernesse
and
honesty
.
In
all
that
we
spend
from
these
vses
,
wee
our selues
are
not
owners
,
but
vsurpers
of
all
that
we
so
misemploy
,
and
for
100.
pence
that
we
lose
of
our
right
,
by
the
iniury
of
men
,
we
mis-spend
of
Gods
treasure
10000.
Talents
,
lewdly
and
dishonourably
to
him
,
offensiuely
to
our
owne
soules
,
and
iniuriously
to
our
brethren
.
Compare
all
that
pride
,
and
gluttony
,
and
drunkennesse
,
and
vanity
,
and
wantonnesse
,
and
contention
,
spendeth
prodigally
;
all
that
couetousnesse
congesteth
and
hideth
from
the
vse
of
thy
brother
wretchedly
,
with
that
which
either
thine
owne
necessities
,
or
thy
christian
charity
doe
demand
of
thee
,
thou
shalt
finde
,
that
the
wrong
thou
dost
,
doth
more
exceed
the
wrong
thou
sufferest
in
thy
goods
,
then
10000.
talents
doe
exceede
100.
pence
.
3
Jn
amicis
.
Be
it
that
thy
brother
wrong
thee
in
thy
friends
,
by
seeking
to
distast
them
to
thee
,
dost
not
thou
by
euill
conuersation
,
corrupt
the
affections
of
thy
brother
,
to
alienate
his
heart
from
the
holy
seruice
of
thy
God
?
4
Jn
vita
.
If
thy
brother
seeke
thy
life
,
dost
not
thou
in
thy
rebellion
against
God
,
offend
thy
God
in
a
more
high
degree
,
vngodding
of
him
,
and
taking
away
his
honour
which
is
his
life
,
and
destroying
in
thy selfe
,
and
in
thy
brother
,
the
image
of
God
?
Therefore
consider
thy selfe
,
&
maior
parcas
insane
minori
.
The
God
to
whom
thou
prayest
,
is
the
God
of
peace
,
the
Gospell
which
thou
professest
,
is
the
Gospell
of
peace
,
the
kingdome
that
thou
seekest
,
is
the
kingdome
of
peace
;
the
way
to
it
is
via
pacis
.
It
was
a
good
obseruation
of
King
Henry
7.
that
the
proclamation
of
Christ
comming
into
the
world
,
was
peace
vpon
earth
,
and
the
legacie
of
Christs
going
out
of
the
world
,
was
,
pacem
meam
do
vobis
,
and
thence
he
concluded
,
that
the
life
of
a
Christian
man
should
be
a
prosecution
of
peace
.
The
Apostle
doth
presse
it
earnestly
.
If
it
be
possible
,
as
much
as
lyeth
in
you
,
Rom.
12.18
.
liue
peaceably
with
all
men
.
The
soule
of
man
doth
not
animate
and
quicken
the
members
that
are
cut
off
from
the
body
,
Aug.
neither
doth
the
holy
Ghost
quicken
the
members
of
the
Church
that
are
not
vnited
to
the
Church
.
Therefore
peace-makers
are
called
the
sonnes
of
God
,
for
so
doth
God
loue
peace
,
that
hee
gaue
his
onely
Sonne
.
By
him
to
reconcile
all
things
vnto
himselfe
,
Col.
1.20
.
and
to
set
at
peace
through
the
bloud
of
his
crosse
,
both
the
things
on
earth
,
and
the
things
in
heauen
.
The
Apostle
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
it
is
one
of
the
hardest
lessons
that
is
taught
in
the
schoole
of
Christ
,
to
forgiue
our
enemies
,
and
most
contrary
it
is
to
flesh
and
bloud
:
Saint
Peter
thought
hee
had
offered
faire
,
when
hee
asked
Christ
,
quoties
,
how
often
he
should
doe
it
;
and
then
added
,
vsque
ad
septies
,
but
Christ
made
nothing
of
it
,
non
dico
vsque
ad
septies
.
Therefore
as
when
we
haue
a
worke
to
doe
that
requireth
force
,
wee
put
our
whole
strength
to
it
:
so
the
Apostle
biddeth
,
as
much
as
in
vs
lyeth
,
to
striue
for
peace
.
Our
Sauiour
by
this
petition
doth
tell
vs
plainely
,
that
his
care
in
this
precept
is
not
all
for
our
neighbour
,
that
he
may
be
forgiuen
his
trespasse
:
It
concernes
vs
our selues
so
neare
,
as
the
forgiuing
of
our
owne
sinnes
doth
import
;
for
if
we
cannot
plead
our
actiue
pardon
,
we
cannot
desire
this
passiue
pardon
;
we
must
be
pardoners
,
if
we
will
be
pardoned
.
It
is
true
,
that
in
the
parable
,
the
Master
pardoned
his
seruant
his
debt
to
him
first
,
but
when
after
he
heard
complaint
that
his
seruant
would
not
forgiue
his
fellow
his
small
debt
,
he
reuoked
the
pardon
,
and
redemanded
the
debt
.
Therefore
our
Sauiour
would
haue
vs
worke
sure
,
first
to
forgiue
trespasses
done
to
vs
,
then
to
pray
for
forgiuenesse
of
our
trespasses
.
2
Where
we
say
,
forgiue
vs
as
we
forgiue
,
wee
doe
make
profession
of
our
forgiuenesse
of
our
debtors
,
that
is
,
of
such
as
haue
trespassed
vs
.
Which
admonisheth
vs
to
be
sincere
in
our
forgiuenesse
,
as
Christ
saith
,
if
ye
from
your
heart
forgiue
,
for
we
pray
to
him
who
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
seer
,
who
seeth
our
hearts
,
and
knoweth
whether
we
deale
faithfully
and
sincerely
with
him
or
not
:
therefore
let
vs
consider
how
we
would
be
forgiuen
of
God
,
that
we
may
so
forgiue
.
1
We
would
be
forgiuen
presently
.
2
We
would
be
forgiuen
heartily
.
3
We
would
be
forgiuen
totally
.
4
We
would
be
forgiuen
so
,
as
there
should
remaine
no
roote
of
bitternesse
in
stocke
,
to
make
a
new
quarrell
,
which
we
call
forgiuing
and
forgetting
:
it
is
not
forgiuenesse
,
if
all
that
meete
not
so
.
1
Some
delay
the
pardon
of
their
brethren
,
and
so
liue
in
prosecution
of
reuenge
,
and
in
retribution
of
euill
for
euill
,
and
when
they
haue
either
failed
of
their
reuenge
,
or
effected
it
,
then
they
forgiue
.
When
God
sent
Nathan
to
reproue
Dauid
for
his
double
sinne
,
Dauid
charged
with
this
debt
,
confessed
it
at
the
first
voyce
of
reprehension
,
and
Nathan
replyed
to
him
,
The
Lord
also
hath
put
away
thy
sinne
,
1
Sam.
12
13.
thou
shalt
not
dye
.
Be
ye
mercifull
as
your
heauenly
father
is
mercifull
,
to
forgiue
presently
,
seeke
peace
,
much
more
giue
and
yeeld
it
to
them
that
seeke
it
of
thee
;
the
sooner
,
the
better
.
Who
will
not
stoppe
a
little
leake
in
his
ship
,
and
make
his
house
th
eight
,
although
it
be
but
a
small
drippe
that
drinkes
in
the
raine
?
Dauid
saith
,
I
labour
for
peace
.
The
forgiuenesse
that
is
put
off
to
the
death-bed
,
when
all
hope
of
reuenge
lies
as
sicke
as
the
diseased
person
,
and
as
neare
to
deaths
dore
,
is
feared
to
be
rather
the
extortion
of
necessitie
,
then
the
free
worke
of
piety
and
charity
.
As
he
that
giueth
,
so
he
that
forgiueth
,
doth
it
twise
,
if
he
doe
it
quickly
.
2
Some
forgiue
,
but
not
heartily
,
they
make
faire
weather
,
and
heale
the
sores
,
and
binde
vp
the
broken
bones
of
friendship
and
peace
,
with
good
countenances
,
faire
outward
addresses
,
and
sweet
words
:
but
their
inward
parts
are
all
gall
and
wormewood
,
their
bowels
are
cruell
:
Such
hypocrites
there
be
,
whose
kisse
of
reconciliation
,
is
the
seale
of
treason
,
and
their
next
imbracement
is
death
,
they
say
,
as
Ioab
to
Amasa
,
Art
thou
well
my
brother
,
when
they
meane
them
a
present
death
.
Saint
Cyprian
comparing
Caine
and
Abel
in
their
seruice
of
godly
sacrifice
,
saith
of
them
,
neque
in
sacrificijs
quae
Abel
&
Cain
primi
obtulerunt
,
De
oratione
domin
.
munera
eorum
Deus
,
sed
corda
intuebatur
,
vt
ille
placeret
in
munere
qui
placebat
in
corde
,
and
therefore
of
Abel
.
Meritò
ille
dum
in
sacrificio
dei
talis
esset
,
postmodum
sacrificium
deo
factus
est
.
3
Some
forgiue
,
but
not
totally
,
there
remaineth
yet
some
roote
of
bitternesse
for
a
day
of
requitall
,
if
it
may
come
:
if
God
should
forgiue
vs
all
the
sinnes
of
our
whole
life
,
and
should
retaine
but
one
,
euen
the
least
of
all
for
his
iust
reuenge
that
one
were
enough
to
shut
the
gates
of
mercy
and
glory
against
vs
.
Our
Sauiour
saith
,
si
quid
habet
aduersumte
frater
:
though
it
be
neuer
so
little
,
goe
and
be
reconciled
.
Long
and
sincere
friendship
,
doth
follow
euen
reckonings
.
The
Master
saith
in
the
parable
,
I
forgiue
thee
all
the
debt
.
4
Some
forgiue
,
but
they
cannot
forget
,
Gods
law
is
peremptorily
against
it
:
Leuit.
19.18
.
Thou
shalt
not
auenge
,
nor
beare
any
grudge
:
the
originall
saith
,
Thou
shalt
not
auenge
,
nor
keepe
;
that
is
,
remember
:
for
,
seruare
intendeth
seruare
iram
.
So
Nahum
saith
.
Nah
1.2
.
The
Lord
reserueth
wrath
for
his
enemies
:
so
that
not
onely
vltio
,
but
retentio
is
forbidden
.
The
Hebrewes
haue
thus
exemplified
it
,
a
man
would
borrow
an
Axe
of
his
neighbour
,
who
will
not
lend
him
,
he
commeth
another
time
to
his
neighbour
to
borrow
,
and
hee
answereth
,
thou
wouldest
not
lend
mee
,
ergo
,
nor
will
I
lend
to
thee
,
this
is
vltio
.
Reuben
would
borrow
money
of
Simeon
,
Simeon
would
not
lend
:
Simeon
after
would
borrow
of
Reuben
,
he
answereth
,
I
will
not
,
I
deny
thee
as
thou
didst
me
;
this
is
retentio
,
both
forbidden
in
the
law
.
Therefore
as
thou
wouldest
be
forgiuen
,
so
forgiue
,
for
thou
shalt
be
forgiuen
as
thou
forgiuest
.
Forgiue
presently
,
that
peace
may
not
be
neglected
.
Forgiue
heartily
,
that
peace
may
not
be
falsehearted
.
Forgiue
totally
,
that
there
be
no
after-reckonings
.
Forgiue
and
forget
,
that
there
may
be
an
end
of
strife
,
and
then
pray
,
sicut
nos
.
You
see
in
this
petition
,
how
God
hath
put
an
hooke
in
our
nosthrils
,
and
holdeth
vs
to
it
,
either
wee
must
haue
peace
with
men
,
or
we
shall
haue
no
peace
with
him
.
The
vncharitable
man
doth
neuer
pray
this
petition
,
but
he
beggeth
iudgement
at
the
hands
of
God
,
and
desireth
Gods
anger
.
I
finde
a
complaint
of
Saint
Chrysostome
,
that
multi
nolentes
dare
veniam
peccatoribus
in
se
,
fugiunt
istam
orationem
orare
.
I
remember
that
once
I
was
asked
this
question
,
by
one
troubled
in
his
minde
for
this
:
for
hauing
a
desire
,
as
he
profest
,
to
forgiue
great
iniuries
done
to
him
,
he
yet
suspected
himselfe
that
his
forgiuenesse
was
not
so
compleate
,
as
it
is
here
required
,
such
as
hee
sought
at
the
hands
of
God
,
and
he
trembled
to
thinke
of
asking
a
iudgement
against
himselfe
,
therefore
hee
demanded
whether
he
might
not
omit
that
clause
in
this
petition
:
Sicut
nos
dimittimus
.
I
answered
him
with
Saint
Chrysostomes
answer
,
1
Qui
non
sic
orat
vt
Christus
docuit
,
non
est
Christi
Discipulus
.
2
Non
exaudit
pater
orationem
,
nisi
quam
filius
dictauerit
.
And
further
I
added
,
that
there
is
in
flesh
and
bloud
,
a
reluctation
against
all
good
,
and
therefore
we
may
as
well
make
question
of
the
whole
prayer
,
as
of
that
one
clause
.
For
we
pray
that
the
name
of
God
may
be
sanctified
:
yet
we
doe
not
giue
the
honour
due
to
that
name
.
We
pray
that
the
kingdome
of
God
may
come
,
yet
we
liue
out
of
the
rule
and
awe
of
it
.
We
pray
that
the
will
of
God
may
be
done
here
,
as
in
heauen
,
yet
wee
giue
way
continually
to
our
owne
wils
.
We
pray
for
bread
,
yet
wee
are
not
contented
with
Gods
allowance
.
We
pray
for
pardon
of
our
sinnes
,
and
sinne
on
.
We
would
not
be
led
into
temptation
,
yet
euery
one
is
tempted
by
his
owne
concupiscence
.
We
would
be
deliuered
from
euill
,
yet
the
corruptions
of
our
nature
doe
carry
vs
head-long
,
into
all
sorts
of
euill
.
Our
comfort
is
,
that
we
send
vp
these
our
prayers
to
our
Father
,
who
knoweth
both
our
naturall
infirmities
,
and
our
good
desires
proceeding
from
his
spirit
,
and
what
measure
of
grace
he
hath
giuen
vs
,
according
to
which
he
accepteth
our
prayers
for
Christ
his
sake
.
And
if
I
sinne
against
that
corruption
in
my selfe
,
which
maketh
my
forgiuing
of
my
neighbour
,
defectiue
and
imperfect
,
doing
my
best
to
performe
this
act
of
charity
,
according
to
the
law
of
peace
,
though
I
come
short
of
accomplishing
the
same
,
I
may
safely
desire
that
God
to
the
vttermost
of
his
perfect
mercy
,
would
so
forgiue
me
,
as
I
to
the
vttermost
of
that
measure
of
grace
which
he
hath
giuen
me
,
doe
the
best
to
obey
his
law
in
forgiuing
my
brother
.
Enchirid.
cap.
73.
Saint
Augustine
is
comfortable
and
conformable
in
this
,
Sed
quoniam
perfectorum
sunt
ista
filiorum
dei
,
huc
se
debet
omnis
fidelis
extendere
&
humanum
animum
ad
hunc
affectum
orando
deum
secumque
agendo
luctandoque
perducere
.
But
I
am
not
of
his
minde
in
that
which
followeth
.
Procul
dubio
verba
sponsionis
huius
implentur
si
homo
rogatus
vt
dimittat
,
dimittat
ex
corde
:
sicut
rogans
a
deo
petit
dimitti
.
For
I
resolue
,
that
whether
our
enemie
doe
aske
vs
forgiuenesse
or
not
,
we
are
bound
by
the
law
of
charity
,
vnasked
to
forgiue
him
.
I
conclude
this
point
,
pray
as
thou
art
taught
,
and
doe
thy
best
to
be
like
that
which
thou
pretendest
to
affect
,
euen
in
mercy
and
loue
,
like
thy
heauenly
father
,
lege
Ecclus.
28.
3
We
must
haue
respect
in
this
petition
to
trespasses
committed
against
vs
,
for
we
must
take
heed
that
wee
intermeddle
not
with
any
other
forgiuenesse
,
then
of
such
offences
are
properly
against
our selues
.
Sworne
men
are
bound
by
vertue
of
their
oath
,
to
enquire
after
such
as
doe
not
liue
in
the
obedience
of
the
lawes
of
the
Church
,
and
of
the
Common-wealth
,
their
oath
is
faithfull
,
to
present
such
delinquents
to
superiour
authority
,
that
the
ecclesiasticall
or
ciuill
Magistrate
may
proceed
against
such
delinquents
to
punish
them
according
to
law
.
This
is
the
oath
of
Church
officers
,
and
of
the
Sworne-men
of
the
Iewry
:
let
me
admonish
such
,
that
they
make
conscience
of
that
oath
,
for
the
wisedome
of
the
State
hath
put
them
in
trust
to
giue
intelligence
of
law-breakers
for
the
common
good
,
that
by
punishing
of
offenders
,
the
law
may
stand
in
full
strength
.
In
this
case
,
let
no
Sworne-man
take
vpon
him
to
forgiue
an
offender
,
by
suppressing
this
sworne
intelligence
:
for
the
faults
detected
,
are
not
personall
trespasses
done
to
them
,
but
of
an
higher
nature
,
preuarications
of
the
lawes
of
God
,
of
the
Church
,
or
of
the
Common-wealth
,
and
therefore
out
of
our
power
to
remit
them
,
against
their
oath
to
conceale
them
.
Mercy
here
is
cruell
to
such
as
doth
deceiue
the
trust
.
committed
to
them
,
and
breake
the
oath
sworne
by
the
holy
name
of
God
,
for
God
will
not
hold
such
innocent
:
and
it
is
cruelly
to
society
,
which
is
best
preserued
by
inquisition
and
delation
of
offenders
.
This
resolution
of
this
case
of
conscience
,
doth
also
cleare
another
;
for
a
Magistrate
,
to
whom
the
supreme
and
soueraigne
authority
doth
giue
subordinate
regencie
for
administration
of
equall
iustice
,
though
as
a
priuate
person
he
ought
to
remit
offences
done
to
him
,
as
he
would
haue
God
forgiue
him
;
yet
in
offences
done
against
the
law
,
he
hath
rules
set
him
,
from
which
hee
must
not
swarue
.
The
soueraigne
Magistrate
doth
commit
to
the
subordinate
,
the
dispensation
of
his
iustice
,
and
to
this
he
is
sworne
:
but
he
reserueth
to
himselfe
,
the
dispensation
of
mercy
,
to
qualifie
and
mitigate
the
rigour
of
law
:
so
that
remission
of
offences
in
that
case
,
is
out
of
the
power
of
deputed
Iudges
.
Quest.
Concerning
cases
of
difference
betweene
man
and
man
,
the
question
is
,
whether
those
that
solicite
God
in
this
petition
,
may
prosecute
suits
of
law
one
against
another
,
seeing
wee
stand
so
strictly
obliged
to
forgiuenesse
.
Our
answer
is
,
that
in
regard
of
the
many
differences
which
grow
betweene
men
here
,
God
hath
ordained
Magistracie
,
and
politicall
gouernment
,
to
set
all
to
rights
,
and
to
assigne
suum
cuique
.
Therefore
in
all
cases
of
variance
,
we
ought
to
resort
to
our
Iudges
,
and
by
men
experienced
in
the
lawes
,
to
alleadge
what
wee
pretend
for
our
right
,
and
to
submit
our selues
to
their
iudicature
.
So
as
children
goe
to
a
father
to
iudge
between
them
,
and
this
may
be
done
in
charity
of
them
who
seeke
for
nothing
but
equall
iustice
.
They
that
mingle
trickes
of
wit
,
vntrue
suggestions
,
cunning
suppressions
of
truth
,
corruption
of
Iudges
,
or
witnesses
,
or
any
other
indirect
conueyances
with
their
iust
cause
,
or
bumbast
an
euill
and
leane
cause
with
this
vniust
addition
,
doe
highly
offend
God
,
and
abuse
the
remedy
which
God
hath
ordained
to
establish
peace
.
They
that
malitiously
pursue
rightfull
cases
,
or
cunningly
colour
vnrightfull
,
with
the
false
dye
of
seeming
pretences
,
striue
against
charity
and
peace
.
They
that
reinduce
suits
of
molestation
,
making
iust
lawes
,
vniust
roddes
to
scourge
those
whom
God
would
haue
spared
,
trespasse
loue
.
But
in
a
case
of
personall
iniury
,
by
deprauation
of
our
good
name
,
by
hurt
to
our
persons
,
or
to
any
thing
belonging
to
vs
:
we
may
charitably
forgiue
the
wrong
done
to
vs
,
and
iustly
pursue
the
offender
,
ad
dignam
emendationem
.
LVC.
11.4
.
And
leade
vs
not
into
temptation
,
but
deliuer
vs
from
euill
.
THis
Petition
is
commonly
by
our
late
Writers
,
called
the
sixt
and
last
Petition
of
the
Lords
prayer
.
But
the
Fathers
heretofore
haue
diuided
it
into
two
,
making
seauen
petitions
,
whom
I
follow
.
These
foure
last
petitions
are
chained
together
,
with
a
coniunction
copulatiue
.
Giue
vs
our
daily
bread
,
that
we
may
liue
,
and
forgiue
vs
all
our
sinnes
past
and
present
,
that
we
may
bee
reconciled
to
thee
.
And
leade
vs
not
into
temptation
,
that
we
may
liue
in
all
godlinesse
and
honesty
hereafter
.
But
deliuer
vs
from
the
euill
one
,
that
is
,
from
Sathan
,
that
hee
may
haue
no
power
to
corrupt
our
vnderstandings
,
or
affections
.
This
coniunction
is
doctrinall
.
1
It
teacheth
that
wee
haue
no
warrant
to
pray
to
God
for
the
necessaries
of
life
,
except
our
desire
bee
to
liue
well
:
for
why
should
we
desire
life
of
God
,
but
that
we
may
liue
to
good
workes
,
which
God
hath
ordained
for
vs
,
that
we
should
walke
in
them
.
2
To
liue
in
our
sinnes
vnrepented
of
vs
,
vnpardoned
of
God
,
is
to
liue
most
vnhappily
,
therefore
the
former
petition
is
to
reconcile
vs
to
God
for
all
things
past
amisse
,
and
these
following
petitions
serue
for
preuentions
of
offences
to
come
.
O
let
me
liue
,
and
I
will
praise
thy
name
.
Sinne
no
more
,
said
Christ
,
lest
some
greater
euill
fall
vpon
thee
.
2
Reg.
1.
In
the
storie
of
the
poore
widow
that
was
much
indebted
,
whom
the
creditor
threatned
to
take
her
two
sonnes
for
bondmen
,
in
satisfaction
of
the
debt
;
when
she
made
her
moane
to
Elisha
that
he
would
take
compassion
of
her
:
Elisha
demanded
what
she
had
in
the
house
,
she
answered
,
nothing
but
a
pot
of
oyle
;
he
willed
her
to
borrow
many
empty
vessels
,
and
she
did
so
,
and
poured
out
of
her
pot
,
and
filled
them
all
,
then
said
the
Prophet
,
verse
7.
Goe
and
sell
the
oyle
,
pay
the
debt
,
and
liue
thou
and
thy
children
of
the
rest
.
In
this
miracle
of
Gods
mercy
,
our
sinnes
bee
our
debts
,
iustice
is
the
creditor
which
exacteth
satisfaction
,
the
oyle
that
must
pay
the
debt
,
is
the
grace
of
God
which
bringeth
saluation
to
all
men
.
My
grace
(
saith
Christ
to
Paul
)
is
sufficient
for
thee
.
Sufficient
it
is
to
pay
the
debt
of
all
our
sinnes
past
:
sufficient
for
vs
to
liue
on
in
the
time
to
come
:
for
this
oyle
we
pray
in
these
petitions
;
forgiue
vs
our
sinnes
,
demandeth
so
much
as
will
pay
the
debt
;
and
leade
vs
not
into
temptation
,
desireth
enough
to
maintaine
vs
for
the
time
to
come
,
that
we
may
not
runne
againe
vpon
the
score
in
a
new
reckoning
.
These
two
cares
must
not
be
parted
,
Christ
hath
put
them
together
,
Ecce
sanus
factus
es
,
then
followeth
,
Noli
amplius
peccare
.
For
without
this
,
nothing
that
we
heare
from
God
,
nothing
that
we
aske
of
God
,
speedeth
with
him
or
vs
:
for
Dauid
saith
,
If
I
regard
wickednesse
in
my
heart
,
Dominus
nom
ex
audit
,
we
must
not
be
like
dogs
and
swine
,
returning
,
&c.
Psal.
66.18
.
2
Pet.
2.22
.
We
must
,
as
Saint
Peter
aduiseth
,
consider
that
the
time
past
of
our
life
may
suffice
vs
to
haue
wrought
the
will
of
the
Gentiles
,
when
wee
walked
in
lasciuiousnesse
,
1
Pet.
4.3
.
lusts
,
excesse
of
wine
,
reuellings
,
banquettings
,
&c.
There
must
be
a
forsaking
of
sinne
,
before
there
can
be
a
partaking
of
mercy
,
as
Salomon
saith
,
Pro.
28.13
.
who
so
confesseth
and
forsaketh
sinnes
,
shall
haue
mercy
.
There
be
two
things
which
doe
endanger
vs
.
1
A
naturall
propension
in
vs
to
sinne
,
which
maketh
vs
like
tinder
,
apt
to
take
fire
from
a
little
sparke
;
conceiued
and
borne
in
sinne
and
iniquity
.
2
There
is
in
temptation
,
a
deceitfull
appearance
of
good
,
that
tendreth
to
vs
a
sensuall
delight
,
which
flesh
and
bloud
doe
soone
relish
and
tast
.
This
petition
doth
put
off
both
these
,
when
we
desire
the
preuenting
grace
of
God
to
sanctifie
our
vnderstanding
and
affections
,
so
that
temptation
may
not
fasten
vpon
vs
.
The
coherence
and
scope
of
this
petition
thus
cleared
,
let
vs
proceed
in
this
order
.
1
To
enquire
what
temptation
is
.
2
How
God
leadeth
into
it
,
against
which
we
pray
.
3
What
duties
are
here
required
to
be
done
of
vs
that
make
this
petition
.
1
What
temptation
we
pray
against
.
There
is
a
temptation
whereof
often
mention
is
made
in
Scripture
,
whereby
God
doth
make
tryall
of
the
wisedome
,
faith
,
hope
and
loue
of
his
children
,
of
their
patience
,
and
other
vertues
,
both
to
make
them
better
acquainted
with
themselues
,
and
to
make
vse
of
their
good
example
abroad
,
for
confirming
such
as
are
in
the
Church
,
and
for
recouering
such
as
are
departed
from
the
Church
,
and
for
bringing
in
such
as
are
without
the
Church
.
This
is
a
fanne
by
which
God
doth
diuide
the
chaffe
from
the
wheate
:
it
is
the
fire
which
purgeth
the
mettall
,
and
refineth
it
.
God
euer
vseth
this
for
the
good
of
his
holy
ones
,
this
kinde
of
temptation
,
Aquin.
describeth
thus
,
it
is
Probatio
alicuiu●
,
an
sciat
,
an
passit
,
an
velit
.
And
let
no
man
suppose
that
God
vseth
this
temptation
to
informe
himselfe
concerning
the
knowledge
,
power
,
or
will
of
his
seruants
,
for
hee
knoweth
all
that
is
in
man
,
better
then
the
spirit
that
is
in
him
,
for
his
hands
made
man
,
and
fashioned
him
,
and
his
spirit
searcheth
all
things
,
euen
arcana
dei
.
Gen.
22
1.
Thus
was
Abraham
tempted
,
when
God
commanded
him
to
offer
his
sonne
.
And
it
came
to
passe
after
these
thinge
,
God
did
tempt
Abraham
.
It
is
noted
,
that
the
word
rendred
to
tempt
in
that
place
,
signifieth
a
lifting
vp
of
a
thing
for
a
signe
;
which
expresseth
both
what
God
did
,
and
why
he
did
it
.
1
What
he
did
in
this
tryall
,
he
did
lift
vp
Abraham
aboue
former
examples
of
obedience
and
faith
.
2
Why
he
did
it
,
euen
for
a
signe
,
that
the
eyes
of
all
posteritie
might
be
fixed
vpon
him
▪
as
a
memorable
president
.
The
author
to
the
Hebrewes
,
proclaimes
this
amongst
the
great
examples
of
faith
and
obedience
.
By
faith
,
Abraham
when
he
was
tryed
,
offered
vp
Isaac
,
&c.
Heb
11
17.
So
Iob
was
tryed
,
and
made
an
example
of
patience
,
so
well
knowne
in
the
Church
,
that
Saint
Iames
saith
,
ye
haue
heard
of
the
patience
of
Iob.
Iam
5.11
.
But
of
this
tryall
no
more
,
because
that
is
not
the
temptation
here
meant
.
This
is
a
prouocation
to
euill
,
against
which
we
pray
,
lest
after
God
hath
pardoned
our
former
sinnes
,
we
either
relapse
into
the
old
,
or
fall
into
new
sinnes
.
The
word
here
vsed
is
significant
,
and
expresseth
the
thing
meant
,
very
fully
;
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
an
vndertaking
of
any
thing
by
strength
and
fraud
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
both
force
and
deceit
;
thence
Pirates
take
their
name
.
And
wee
pray
against
that
malice
and
cunning
wherewith
the
old
Serpent
assaulteth
vs
.
This
kinde
of
temptation
is
double
.
1
From
without
vs
by
Sathan
,
whose
deceiueablenesse
too
often
mis-carryes
vs
to
euill
,
and
therefore
hee
in
his
attempt
against
Christ
in
the
wildernesse
,
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
From
within
vs
,
and
that
is
from
the
corruption
of
nature
,
and
that
seed
of
euill
which
we
deriue
by
seminall
traduction
from
our
first
transgressing
and
faulty
Parents
,
of
which
the
Apostle
saith
,
Euery
man
is
tempted
when
he
is
drawne
away
by
his
owne
lust
,
and
intised
:
Iames
1.14
.
In
which
words
,
the
Apostle
well
describeth
this
temptation
,
against
which
we
pray
,
for
it
consisteth
of
two
parts
,
1
Our
concupiscence
draweth
vs
away
from
the
rule
of
Gods
law
,
and
the
obedience
of
it
,
as
in
the
first
of
the
Angels
that
sinned
,
they
were
drawne
away
from
that
content
that
should
haue
established
them
in
the
liking
of
their
high
and
glorious
creation
,
by
entertaining
an
aspiring
sublimation
of
themselues
to
an
equality
with
God
:
whereas
the
condition
of
their
creation
should
haue
beene
a
law
to
them
,
to
haue
reposed
them
on
the
prouidence
of
their
maker
.
So
in
the
temptation
of
Euah
,
the
Serpent
began
with
her
to
question
the
law
of
the
forbidden
fruit
,
and
to
moue
doubts
concerning
the
equity
of
that
law
.
And
euer
since
,
our
concupiscence
corrupted
with
originall
impurity
,
resisteth
the
law
of
God
so
farre
,
as
the
law
against
sinne
doth
become
an
occasion
of
sinning
.
2
This
concupiscence
enticeth
to
doe
euill
,
for
so
the
Angels
being
diuerted
from
the
content
in
the
law
of
their
creation
,
were
entised
to
that
sinne
of
rebellion
,
which
lost
them
heauen
.
And
our
Mother
Euah
seeing
the
fruit
was
faire
,
good
to
eate
,
and
to
bee
desired
for
the
knowledge
of
good
and
euill
,
was
enticed
to
eate
thereof
.
And
euer
since
,
after
we
are
once
drawne
away
from
God
,
and
the
obedience
of
his
law
,
we
are
enticed
by
our
owne
concupiscence
to
obey
the
law
of
our
members
,
giuing
our
concupiscence
leaue
to
neast
in
vs
,
to
conceiue
,
and
breed
,
and
bring
forth
,
and
hatch
sinne
.
Against
both
these
we
pray
,
that
we
may
neither
bee
carried
away
from
the
obedience
that
wee
owe
to
the
law
of
God
,
nor
caused
to
affect
or
doe
those
things
which
are
contrary
to
this
holy
law
,
the
rule
of
our
life
:
Obiect
.
2
How
we
say
to
God
,
Ne
nos
inducas
.
Some
obiect
,
what
need
this
petition
,
when
S.
Iames
saith
,
let
no
man
say
when
he
is
tempted
,
I
am
tempted
of
God
,
Iames
1.13
.
for
God
cannot
be
tempted
with
euill
,
neither
tempteth
he
any
man
.
Sol.
To
tempt
▪
there
as
the
scope
of
the
place
doth
declare
,
is
to
draw
from
God
,
and
to
entise
to
doe
euill
,
for
so
the
Apostle
doth
expresse
himselfe
,
and
in
that
sense
God
doth
tempt
no
man
,
for
he
that
Would
haue
all
men
to
be
saued
,
and
come
to
the
knowledge
of
his
truth
,
cannot
be
suspected
of
vnfaithfulnesse
to
his
creature
,
to
betray
him
to
his
ruine
,
for
he
is
called
a
faithfull
Creator
:
but
as
Saint
Cyprian
saith
.
Dat
potestatem
aduersum
nos
,
1
Vel
ad
poenam
cum
delinquimus
2
Vel
ad
gloriam
cum
probamur
.
Both
these
wayes
God
tryeth
vs
,
sometime
by
withdrawing
his
grace
from
vs
,
and
leauing
of
vs
to
our selues
,
that
we
may
know
by
our
yeelding
to
the
temptations
of
Sathan
,
how
weake
wee
are
in
our
owne
strength
,
that
we
may
not
presume
vpon
our selues
,
but
depend
wholly
vpon
him
,
for
he
is
our
rocke
and
strong
hold
.
Sometime
by
expressing
vs
with
sundry
tryals
of
our
faith
,
to
see
if
any
thing
will
support
vs
from
the
loue
that
we
beare
to
God
.
Against
this
we
pray
not
wholy
,
Iames
1.2
.
for
the
Apostle
doth
bid
vs
to
count
it
exceeding
ioy
when
ye
fall
into
diuers
temptations
,
this
is
probatio
fidei
.
Dauid
beggeth
this
of
God
,
proue
me
O
Lord
,
and
try
me
:
Saint
Augustine
,
Hic
vre
,
hic
seca
:
this
is
euer
meant
to
Gods
glory
and
for
our
good
,
we
deprecate
it
not
wholly
:
we
pray
against
the
first
of
these
,
which
is
Gods
leading
vs
into
temptation
,
ad
poenam
cùm
delinquimus
:
for
this
is
Gods
act
for
the
punishment
of
some
former
,
to
leaue
vs
to
Sathans
power
for
a
time
.
3
Desertio
in
poena
.
So
Iob
was
by
God
led
into
temptation
,
when
God
gaue
Sathan
leaue
to
vexe
him
with
many
afflictions
,
wherein
God
did
so
hide
and
conceale
his
protection
,
that
the
faith
and
patience
of
Iob
were
staggered
,
and
suffered
a
very
hard
assault
.
And
in
like
manner
was
Ieremiah
led
into
temptation
,
when
his
passion
brake
forth
into
some
extremities
.
And
Saint
Paul
knew
that
it
was
God
who
led
him
into
that
great
temptation
,
when
the
Angell
of
Sathan
buffeted
him
,
and
hee
therefore
did
thrice
beseech
the
Lord
that
he
might
depart
from
him
:
this
was
one
of
Gods
desertions
,
wherein
hee
left
his
faithfull
seruants
for
a
time
,
of
which
himselfe
speaketh
by
his
holy
Prophet
.
Isa.
54.7
.
For
a
moment
in
mine
anger
,
I
hid
my
face
from
thee
,
for
a
little
season
.
During
the
fit
,
the
seruants
of
God
wanting
the
light
of
this
countenance
of
God
,
discouer
great
weakenesse
,
as
you
haue
heard
in
the
former
examples
,
and
it
will
better
appeare
if
you
heare
themselues
vtter
their
own
passions
.
Dauid
felt
this
desertion
strongly
,
when
he
complained
,
Psal.
71.7
.
Will
the
Lord
cast
off
for
euer
,
and
will
he
be
fauourable
no
more
?
8
Is
his
mercy
cleane
gone
for
euer
,
doth
his
promise
faile
for
euermore
?
9
Hath
God
forgotten
to
be
gratious
,
hath
he
in
anger
shut
vp
his
tender
mercies
?
Here
Gods
desertion
led
Dauid
into
temptation
.
This
kinde
of
desertion
in
punishment
,
the
Sonne
of
God
himselfe
felt
on
the
Crosse
,
which
brake
forth
into
that
bitter
complaint
,
when
he
said
,
Mat.
24.46
.
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Here
was
no
doubt
of
the
loue
of
God
,
but
here
the
plaintiue
smarted
,
and
in
the
anguish
of
his
paine
,
complained
of
what
he
suffered
,
being
for
the
time
,
engulfed
in
afflictions
.
This
was
Gedeons
case
,
the
Angell
of
the
Lord
said
to
him
,
The
Lord
is
with
thee
,
he
replyed
,
O
my
Lord
,
Iudg
6.13
.
if
the
Lord
be
with
vs
,
why
then
is
all
this
befallen
vs
?
where
be
all
his
miracles
which
our
Fathers
told
vs
of
;
saying
,
Did
not
the
Lord
bring
vs
out
of
Egypt
,
but
now
the
Lord
hath
forsaken
vs
,
and
deliuered
vs
into
the
hands
of
the
Midianites
.
Many
of
Gods
faithfull
seruants
finde
and
feele
in
themselues
a
decay
of
faith
,
an
vnwillingnesse
and
vnablenesse
to
pray
,
a
feare
and
almost
a
despaire
of
the
presence
and
fauour
of
God
,
a
quenching
of
the
spirit
in
them
.
Some
are
so
farre
gone
in
this
desertion
,
as
to
apprehend
the
disfauour
of
God
so
deepely
,
as
to
see
no
way
out
of
it
for
the
time
,
and
therefore
they
iudge
themselues
vnworthy
to
liue
any
longer
,
and
are
tempted
by
Sathan
to
destroy
themselues
.
Some
are
left
in
their
sinnes
,
as
Dauid
and
Peter
were
,
and
many
of
Gods
Saints
,
who
doe
many
things
amisse
.
All
these
cases
are
full
of
danger
,
and
require
of
vs
to
be
importunate
suiters
to
our
God
for
his
fauour
,
that
hee
would
not
leade
vs
into
any
of
these
temptations
:
that
he
would
not
be
a
looker
on
,
or
stand
farre
off
when
we
are
thus
assaulted
:
that
he
would
not
keepe
in
the
influence
of
his
grace
,
from
working
effectually
in
vs
first
,
ne
veniant
,
secondly
,
ne
vincant
.
And
here
for
comfort
of
the
faithfull
in
these
kinde
of
temptations
,
we
are
taught
,
1
That
there
is
danger
in
these
temptations
,
but
God
hath
in
mercy
directed
vs
where
to
seek
helpe
,
&
remedy
,
euen
from
our
father
which
is
in
heauen
,
and
hee
that
biddeth
vs
aske
his
helpe
,
hath
promised
to
giue
to
them
that
aske
,
and
to
open
to
them
that
knocke
at
the
gates
of
his
mercy
;
therefore
Christ
biddeth
vs
pray
ne
nos
inducas
.
2
That
it
is
God
that
leadeth
his
seruants
into
these
temptations
,
from
whence
we
may
comfortably
conclude
.
1
That
they
shall
not
preuaile
totally
and
finally
against
vs
:
for
God
will
suffer
no
man
to
be
tempted
beyond
his
strength
,
but
will
giue
issue
to
the
temptation
,
though
they
doe
not
sodainly
finde
the
way
out
of
them
,
and
though
they
presse
,
and
oppresse
vs
for
the
time
with
great
violence
,
for
his
compassions
faile
not
.
2
That
he
which
taught
vs
this
prayer
,
the
sonne
of
God
was
man
,
and
himselfe
indured
temptation
,
and
was
in
all
things
tempted
like
to
vs
,
and
ouercame
these
temptations
for
vs
.
3
That
Christ
our
Sauiour
doth
assist
vs
in
our
temptations
with
his
prayers
to
the
Father
,
as
he
said
to
Peter
:
But
I
haue
prayed
for
thee
,
that
thy
faith
may
not
faile
.
4
That
God
in
these
spirituall
and
temporall
desertions
doth
giue
vs
grace
for
grace
,
that
if
he
hide
himselfe
from
vs
,
by
with-holding
one
necessary
grace
,
the
want
whereof
doth
disquiet
vs
,
and
put
vs
in
feare
,
yet
he
gratiously
supplieth
vs
otherwise
,
with
some
other
fauour
,
wherein
he
secretly
signifieth
to
vs
that
he
hath
not
quite
forsaken
vs
.
So
when
Dauid
by
the
treasonable
insurrection
of
his
sonne
,
saw
a
curtaine
drawne
betweene
him
and
the
face
of
his
God
,
yet
God
in
fauour
gaue
him
an
humble
and
patient
heart
,
to
cast
himselfe
at
his
foote
,
and
to
tarry
in
expectation
of
his
will
.
2
Sam.
15.26
.
If
the
Lord
thus
say
,
I
haue
no
delight
in
thee
,
behold
here
I
am
,
let
him
doe
to
mee
as
seemeth
good
in
his
eyes
:
Though
he
giue
not
the
grace
of
taking
away
from
vs
the
Angell
of
Sathan
that
buffereth
vs
as
he
did
Paul
:
he
saith
,
my
grace
is
sufficient
for
thee
,
he
armeth
vs
with
such
fortification
and
munition
,
as
shall
safeguard
vs
from
Sathans
victory
.
Or
if
he
giueth
not
the
grace
of
remoue
of
our
temptations
from
vs
,
in
stead
thereof
,
hee
remoueth
vs
in
grace
and
good
fauour
from
them
.
The
righteous
is
taken
away
from
the
euill
to
come
:
so
to
Iosiah
.
Behold
,
Isa
57.1
.
2
Reg.
22.20
.
I
will
gather
thee
to
thy
fathers
in
peace
,
and
thine
eyes
shall
not
see
the
euill
that
I
will
bring
vpon
this
place
.
Or
if
he
take
away
from
vs
the
sense
of
his
loue
,
and
feeling
of
the
comforts
of
his
spirit
,
in
stead
thereof
,
hee
giueth
vs
an
holy
desire
and
longing
after
him
,
which
the
Apostle
calleth
sighes
and
groanes
which
cannot
bee
exprest
,
as
in
Dauid
,
I
cryed
vnto
God
with
my
voyce
,
Psal.
77.1
.
euen
vnto
God
with
my
voyce
,
and
hee
gaue
eare
vnto
me
.
2
In
the
day
of
my
trouble
I
sought
the
Lord
,
my
soare
●●nne
in
the
night
,
and
ceased
not
,
my
soule
refused
to
be
comforted
.
Reade
on
,
and
you
shall
find
that
God
did
not
leaue
him
comfortlesse
,
but
when
hee
could
not
feele
the
fauour
of
God
,
he
found
the
grace
of
prayer
,
and
perceiued
that
God
heard
him
.
By
this
that
hath
beene
said
,
it
is
plaine
,
how
God
leadeth
into
temptation
,
and
that
it
is
a
malitious
slander
that
is
put
vpon
the
Protestants
by
the
shauelings
of
Rome
,
that
we
maintaine
God
to
bee
the
authour
and
suggestor
of
sinne
.
Campian
in
his
paradoxes
of
the
Protestants
,
Rea.
8.
chargeth
Master
Caluin
with
this
,
and
shamelesly
citeth
a
chapter
in
his
institutions
,
which
beareth
this
title
,
and
maketh
it
good
by
learned
proofes
.
Deumita
impiorum
opera
vti
&
animos
flectere
ad
exequenda
sua
iudicia
vt
purus
ipse
ab
omni
labe
maneat
.
Wherein
he
maintaineth
,
that
no
euill
is
or
can
bee
done
against
the
will
of
God
;
for
where
were
his
prouidence
,
if
any
thing
could
be
done
whether
he
will
or
no
?
so
that
there
is
not
a
bare
permission
of
God
,
but
there
is
the
hand
of
action
in
all
euils
;
for
seeing
in
him
,
all
liue
,
moue
and
haue
their
being
,
there
can
be
nothing
done
but
by
his
power
.
And
Thomas
of
Aquine
hath
put
a
difference
betweene
these
two
,
Actio
&
Actionis
vitium
:
wee
cannot
exclude
the
will
and
power
of
God
,
from
the
action
,
we
cannot
include
his
approbation
of
the
euill
in
the
action
.
Yet
Maldonate
the
Iesuite
,
vpon
this
petition
,
demandeth
,
quomodo
nos
deus
in
tentationem
inducitur
,
he
answereth
,
facilè
Caluinistae
respondent
;
quia
nos
ad
peccandum
impellit
,
he
addeth
,
facile
est
hareticum
esse
.
We
reply
facile
est
mendacem
esse
;
Master
Caluins
booke
is
in
many
hands
,
and
they
that
will
reade
him
vpon
this
point
,
shall
conuince
his
accusers
of
malitious
calumniation
,
and
shall
finde
the
truth
of
God
cleerely
,
and
learnedly
,
and
vnanswerably
maintained
against
all
contradiction
and
strife
of
tongues
.
3
What
duties
are
required
of
those
that
moue
God
in
this
petition
.
1
We
are
admonished
to
know
the
danger
that
we
are
in
of
being
tempted
to
euill
.
2
Of
Gods
iustice
in
leauing
many
in
their
temptations
for
their
punishment
.
3
Of
our
easinesse
in
yeelding
,
of
our
impotencie
in
resisting
temptations
.
4
Of
the
necessitie
of
faith
to
apprehend
the
remedy
of
this
temptation
.
5
Of
the
vse
and
application
of
this
remedy
.
1
The
danger
.
The
danger
,
as
you
haue
heard
,
is
double
.
1
From
within
vs
by
our
concupiscence
.
2
From
without
vs
by
Sathan
.
1
The
danger
from
within
vs
is
by
the
Apostle
Saint
Iames
well
set
forth
,
Iam.
1.14
.
Euery
man
is
tempted
when
he
is
drawne
away
by
his
owne
concupiscence
,
and
inticed
.
Against
this
the
Apostle
instructeth
vs
.
Dearely
beloued
,
I
beseech
you
as
pilgrims
and
strangers
,
abstaine
from
fleshly
lusts
,
1
Pet.
2.11
.
which
warre
against
the
soule
.
The
way
to
put
them
off
at
the
first
breeding
of
them
,
is
to
meete
with
them
in
their
conception
,
and
to
kill
them
vpon
the
neast
,
according
to
the
old
rule
,
principijs
obstat
,
Rom
8.13
.
If
ye
through
the
spirit
doe
mortifie
the
deedes
of
the
body
,
ye
shall
liue
.
But
then
sinne
is
growne
to
a
full
stature
when
it
commeth
to
deeds
of
the
body
,
yet
euen
then
not
inuincible
.
But
it
is
not
safe
suffering
of
lust
to
hatch
her
yonglings
,
and
to
send
them
abroad
in
deeds
of
the
body
,
it
is
a
surer
way
to
begin
sooner
.
Blessed
shall
hee
be
that
taketh
and
dasheth
the
little
ones
against
the
stones
:
for
it
is
a
true
rule
,
Psal.
137.9
.
that
primi
motus
ad
peccata
sunt
peccata
.
We
kill
whole
neasts
of
yong
vermine
,
not
for
any
hurt
that
they
haue
done
yet
,
but
because
they
are
ex
genere
noxio
,
they
are
inuisam
genus
:
so
must
we
breake
the
egges
of
concupiscence
,
for
as
the
Prophet
saith
,
Out
of
the
Serpents
roote
,
shall
come
forth
a
Cockatrice
,
Isa.
14.29
.
and
his
fruit
shall
be
a
fiery
flying
Serpent
.
Therefore
the
surest
way
is
to
lay
our
Axe
to
this
roote
.
And
let
no
man
excuse
himselfe
of
being
ouertaken
with
a
temptation
,
for
it
is
a
mans
owne
fault
,
and
not
his
excuse
,
if
he
be
so
miscarried
,
for
this
I
dare
say
,
The
vnregenerate
man
by
the
light
of
the
law
written
in
his
heart
by
the
finger
of
God
,
hath
vnderstanding
to
distinguish
betweene
good
and
euill
,
and
though
humane
appetite
doe
approue
euill
,
yet
humane
reason
doth
defie
it
.
Therefore
to
the
naturall
man
I
say
.
If
he
desire
to
leade
a
morall
and
ciuill
life
in
the
society
of
men
,
let
him
rather
be
directed
by
his
reason
,
then
his
appetite
,
and
let
reason
doubt
of
all
the
faire
tenders
of
appetite
,
and
proue
all
things
,
and
hold
onely
what
is
good
.
In
the
regenerate
man
,
there
is
the
spirit
of
God
,
and
the
will
of
man
,
these
the
Apostle
saith
,
are
contrary
the
one
to
the
other
,
for
the
flesh
,
that
is
,
the
will
of
man
,
lusteth
against
the
spirit
,
so
that
except
by
this
spirit
we
mortifie
those
lusts
,
we
shall
suffer
sinne
to
raigne
in
our
mortall
bodies
,
to
our
obedience
of
it
in
the
lusts
thereof
.
But
hee
that
desireth
to
leade
a
christian
and
a
holy
life
,
Prou.
4.23
.
is
admonished
,
omnicustodia
custodire
cor
suum
,
and
when
his
owne
corruption
is
kindling
a
fire
in
him
,
to
giue
way
to
the
spirit
of
God
to
blow
it
out
:
for
the
spirit
of
God
is
not
either
idle
or
impotent
in
the
children
of
God
to
resist
concupiscence
if
we
doe
hearken
to
it
,
and
imbrace
the
good
motions
thereof
.
Here
is
the
safety
of
a
christian
in
this
spirituall
combat
,
for
if
we
incline
to
the
better
part
,
and
rather
suffer
our selues
to
be
led
and
guided
by
the
spirit
of
God
,
then
by
our
owne
spirits
;
temptation
to
euill
is
soon
put
off
,
and
wee
ouercome
euill
with
goodnesse
,
therefore
our
rest
must
be
that
of
Ioseph
.
How
shall
I
doe
this
great
euill
,
and
so
sinne
against
God
?
If
there
be
a
voyce
before
vs
,
wasting
vs
to
euill
,
God
hath
told
vs
,
Isa.
30
:
21.
Thine
eare
shall
heare
a
word
behinde
thee
,
this
is
the
way
,
walke
ye
in
it
,
when
ye
turne
to
the
right
hand
,
and
when
ye
turne
to
the
left
.
If
the
naturall
man
cannot
doe
euill
against
his
owne
reason
,
but
that
will
rise
vp
against
it
to
resist
it
,
surely
the
regenerate
man
cannot
doe
euill
against
the
conscience
,
and
the
secret
checke
of
the
spirit
of
God
,
but
hee
shall
be
sure
to
heare
of
it
.
This
is
a
worke
of
grace
in
the
faithfull
seruants
of
God
,
that
they
take
timely
notice
of
these
spawning
lusts
,
and
muster
the
graces
of
the
spirit
of
God
,
and
array
them
against
their
first
appearing
,
calling
for
helpe
from
him
that
is
mighty
,
in
this
petition
:
Leade
vs
not
into
temptation
.
2
Our
second
danger
is
from
without
vs
by
Sathan
,
who
goeth
about
sometimes
,
as
to
Euah
,
with
an
apple
of
temptation
,
like
a
subtle
Serpent
,
sometimes
with
fire
and
tempests
,
and
instruments
of
violence
,
as
to
Iob.
In
Iobs
story
wee
finde
how
he
comes
into
the
presence
of
God
,
how
he
seeketh
for
leaue
to
afflict
,
and
how
he
spareth
not
the
vttermost
of
malice
,
so
farre
as
his
power
and
leaue
extendeth
.
In
Saint
Peters
story
wee
see
how
he
desireth
to
sift
and
winnow
him
.
In
Saint
Pauls
storie
,
we
reade
how
the
angell
of
Sathan
buffeted
him
.
But
especially
in
Christs
storie
,
we
behold
him
in
his
full
strength
,
forty
dayes
and
forty
nights
,
tempting
him
in
the
wildernesse
.
In
all
these
,
God
himselfe
had
an
hand
;
for
hauing
furnished
our
first
Parents
with
all
graces
belonging
to
a
complete
creation
,
he
gaue
them
an
vncontrolled
free-will
to
doe
good
or
euill
,
and
left
them
to
Sathan
to
proue
them
.
In
Iobs
storie
it
is
plaine
,
that
he
hindred
Sathan
to
tempt
the
wisedome
,
holinesse
,
and
patience
of
Iob
:
In
Saint
Peters
story
,
Christ
said
that
Sathan
desired
to
sift
him
,
and
Christ
gaue
him
leaue
so
to
doe
.
And
of
Saint
Paul
it
is
expresly
profest
by
himselfe
,
There
was
giuen
to
me
a
thorne
in
the
flesh
,
2
Cor.
12.7
.
the
messenger
of
Sathan
to
buffet
me
.
And
Christ
himselfe
was
led
by
the
spirit
of
God
to
his
temptation
.
1
Pet.
5
9.
Therefore
our
duty
is
taught
by
the
Apostle
,
whom
resist
,
stedfast
in
the
faith
.
2
Cor.
2.11
.
Lest
Sathan
should
get
an
aduantage
of
vs
,
for
we
are
not
ignorant
of
his
deuices
.
It
is
comfort
to
vs
that
the
Apostle
doth
intimate
,
that
Sathan
may
be
resisted
.
Therefore
it
is
our
owne
fault
if
Sathan
doe
preuaile
against
vs
,
seeing
there
is
in
vs
a
power
to
resist
him
.
This
power
,
though
it
be
not
of
our selues
,
yet
it
is
within
our selues
in
that
seed
remaining
in
vs
,
which
is
the
grace
of
election
,
of
which
Saint
Iohn
speaketh
,
and
he
that
is
with
vs
,
is
greater
then
he
that
is
against
vs
:
for
though
our
enemy
be
called
Legion
,
because
there
are
many
,
our
Elohim
,
our
one
Gods
three
and
one
,
is
able
to
tread
Sathan
vnder
our
feete
quickly
.
Iam.
4.
verse
7.
Submit
your selues
therefore
to
God
,
resist
the
deuill
,
and
he
will
flye
from
you
.
True
it
is
of
him
,
Non
tam
fortis
est
fortitudine
suâ
,
quam
infirmitate
nostrâ
.
Let
vs
therefore
stoope
as
low
as
we
can
to
him
that
made
vs
,
our
faithfull
Creator
,
custos
hominum
is
his
name
,
but
let
vs
rise
vp
against
Sathan
to
resist
him
.
Christ
gaue
vs
example
,
for
when
he
by
the
word
and
spirit
of
God
resisted
him
,
at
last
he
droue
him
away
for
a
season
,
sent
away
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
So
when
he
came
after
closely
conueying
himselfe
in
the
semblance
of
loue
,
and
speaking
in
the
mouth
of
Peter
,
disswading
the
passion
of
Christ
,
yet
he
discouered
him
there
,
and
sent
him
packing
with
another
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
thus
must
we
doe
,
if
we
will
auoid
his
temptations
,
remembring
how
Euah
lost
her
innocency
,
and
Paradise
with
it
,
because
she
endured
the
treatie
with
Sathan
,
and
stood
out
the
disputation
with
him
.
But
thou
man
of
God
,
flye
those
things
.
Fly
to
this
petition
,
and
aske
of
God
that
he
would
not
leade
thee
into
temptation
,
but
that
he
would
giue
thee
both
wisedome
to
discouer
it
,
and
grace
to
dislike
it
,
and
strength
to
resist
it
.
Sathans
darts
are
fiery
,
and
strongly
shot
,
and
cunningly
aymed
,
the
seruants
of
God
haue
much
adoe
to
quench
them
.
When
Sathan
had
suggested
to
Dauid
to
number
the
people
,
he
propounded
the
matter
to
Ioab
,
Ioab
discerned
the
temptation
,
and
disswaded
it
,
saying
to
Dauid
,
2
Sam.
24.3
.
Why
doth
my
Lord
the
King
delight
in
this
thing
?
But
Sathan
had
moued
Dauid
to
this
,
and
his
temptation
had
taken
so
deepe
an
impression
in
him
,
that
he
would
not
hearken
to
good
counsaile
.
So
though
Peter
had
warning
of
him
by
Christ
,
telling
him
how
Sathan
desired
to
sift
him
,
telling
him
that
that
night
he
would
attempt
it
,
and
that
he
would
yeeld
:
though
he
had
engaged
himselfe
by
solemne
protestation
against
it
,
though
the
temptation
was
to
deny
his
Master
,
and
that
thrice
,
which
seemed
to
Peter
a
thing
impossible
to
be
wrought
in
him
,
yet
because
he
resisted
not
Sathan
in
the
very
act
of
temptation
,
Sathan
preuailed
,
and
Peter
was
foiled
,
and
till
his
fall
,
he
remembred
not
the
words
of
Iesus
,
then
he
did
,
and
rose
vp
against
Sathan
,
and
rained
so
many
teares
from
his
eyes
,
which
in
Saint
Augustine
are
called
sanguis
vulnerati
cordis
:
that
with
those
penitentiall
waters
hee
both
purged
his
defiled
soule
from
the
sinne
that
he
had
committed
,
and
he
quenched
the
fiery
darts
of
Sathan
,
who
had
polluted
him
.
This
resistance
must
be
constant
,
for
Sathan
is
called
Beelzebub
,
the
god
of
flyes
:
flyes
if
they
be
beaten
off
,
will
come
on
againe
,
so
will
Sathan
,
for
if
he
be
driuen
off
from
vs
once
,
he
will
not
so
giue
vs
ouer
,
but
as
Balak
brought
Balaam
from
place
to
place
,
to
try
if
any
where
he
would
curse
Israel
,
so
will
Sathan
doe
,
leaue
no
place
,
no
time
free
from
his
assaults
to
doe
mischiefe
.
2
We
finde
that
God
doth
sometimes
in
his
iustice
leaue
men
a
while
in
temptation
for
their
punishment
.
De
serm.
Dom.
in
Mat
l.
2.
c.
14
Saint
Augustine
,
Multi
precando
ita
dicunt
,
ne
patiaris
nos
induci
in
tentationem
,
exponentes
quomodo
dictum
est
ne
inducas
,
non
enim
per
seipsum
inducit
deus
,
sed
induci
patitur
eum
quem
sine
auxilio
deseruerit
,
ordine
occultissimo
&
meritis
.
The
duty
required
of
vs
here
,
is
double
.
1
That
we
take
care
,
not
to
prouoke
God
by
our
sinnes
to
this
desertion
of
vs
.
Sometimes
when
God
discerneth
vs
negligent
in
our
duties
of
piety
,
cooling
in
our
zeale
or
charity
,
swelling
in
presumption
of
his
fauour
,
ouer-ioyed
with
prosperity
,
better
fed
then
taught
,
boasting
of
our
knowledge
,
ouer-weening
our
strength
of
grace
,
restie
in
idlenesse
,
or
any
other
way
ouergrowne
with
selfe-loue
,
he
sends
the
Angell
of
Sathan
to
cuffe
and
buffet
vs
,
till
wee
know
him
and
our selues
better
.
Was
not
Dauid
sicke
of
prosperity
,
when
God
left
him
to
Sathan
to
tempt
him
to
adultery
,
was
hee
not
sicke
of
honour
,
when
he
would
needs
haue
his
people
numbred
,
that
hee
might
know
how
great
a
King
hee
was
?
Was
not
Ezechiah
sicke
of
peace
,
when
hee
shewed
his
treasure
to
a
strange
Ambassador
?
Was
not
Peter
sicke
of
his
faith
,
when
he
durst
chalenge
Sathan
to
a
duell
in
the
protestation
of
his
true
loyalty
to
his
Master
?
Therefore
God
left
them
for
a
time
to
temptation
,
and
taught
vs
,
that
to
fall
off
from
God
neuer
so
little
,
putteth
vs
into
the
danger
of
Sathan
,
therefore
tempt
not
God
by
sinne
,
lest
he
leade
thee
into
temptation
.
2
We
are
taught
our
seuerall
duties
to
God
,
to
our selues
,
and
to
our
brethren
,
from
the
consideration
of
this
diuine
iustice
.
1
To
God
,
that
we
must
not
thinke
much
when
any
such
tryall
by
temptation
come
vpon
vs
,
to
murmure
and
repine
at
him
,
or
to
resist
his
right
hand
:
for
hee
doth
this
in
his
iustice
to
punish
our
former
sinnes
,
or
by
way
of
preuention
,
to
keepe
vs
from
sinnes
to
come
,
or
for
our
tryall
of
faith
,
to
establish
vs
the
more
in
his
grace
,
and
to
make
vse
of
our
example
:
therefore
let
vs
rest
vpon
this
,
it
is
the
Lord
,
1
Sam.
3.18
.
let
him
doe
with
mee
as
it
pleaseth
him
.
If
he
say
,
I
haue
no
delight
in
thee
,
loe
here
I
am
,
&c.
2
Sam.
15.26
.
Is.
39.8
.
good
is
the
word
of
the
Lord
.
2
To
our selues
,
if
wee
feele
temptations
both
comming
thicker
,
and
lying
heauier
,
and
smarting
more
sharpely
vpon
vs
then
before
,
let
vs
consider
this
to
bee
done
in
the
equall
iustice
of
God
,
whose
iudgements
are
saepe
occulta
,
but
nunquam
iniusta
.
And
remember
that
of
Saint
Paul
,
Rom.
8.28
.
All
things
worke
together
for
the
good
of
them
that
loue
God
:
and
Saint
Augustine
,
Aug.
Sine
tentatione
probatus
esse
nullus
potest
.
This
is
the
Lords
fire
,
and
though
it
burne
and
scorch
,
it
preuaileth
not
but
vpon
our
drosse
,
the
gold
is
safe
.
It
is
the
Lords
fanne
,
it
preuaileth
onely
against
the
chaffe
,
the
good
wheate
is
the
purer
for
it
,
and
the
fitter
for
the
garner
.
3
To
our
brethren
,
when
we
see
them
shaken
with
a
temptation
,
and
struggling
with
sinne
,
wrastling
with
Sathan
,
and
almost
foiled
:
let
vs
not
iudge
them
forsaken
of
the
Lord
,
but
visited
in
his
iustice
for
their
good
,
and
you
that
are
spirituall
,
restore
such
a
one
with
the
spirit
of
meekenesse
,
considering
your selues
,
lest
you
also
be
tempted
.
Ply
them
with
all
spirituall
consolations
,
euen
those
especially
wherewith
God
hath
in
like
tryals
comforted
you
,
and
expect
their
happy
comming
forth
of
the
furnace
of
this
probation
with
victory
.
Pray
for
them
with
your selues
,
Leade
not
vs
O
Lord
into
temptation
,
let
not
the
enemy
preuaile
against
vs
.
This
charity
runnes
in
euery
veyne
of
this
prayer
,
no
petition
is
without
it
,
and
euery
petitioner
must
bee
as
hearty
and
zealous
in
the
cause
of
his
brethren
,
as
for
himselfe
,
for
we
are
members
one
of
another
,
and
the
law
commandeth
to
loue
our
neighbour
as
our selfe
.
3
We
must
consider
our
facility
in
yeelding
,
our
impotency
in
resisting
temptations
.
It
is
Saint
Cyprians
note
vpon
this
petition
,
Quando
hoc
rogamus
,
admonemur
infirmitatis
&
imbecillitatis
nostrae
,
neque
se
insolenter
extollat
neque
sibi
superbe
atque
arroganter
aliquid
assumat
:
neque
aut
confessionis
aut
passionis
gloriam
suam
ducat
.
In
temptations
,
the
faithfull
are
hardly
distinguished
from
the
reprobate
,
which
makes
many
of
Gods
beloued
seruants
doubt
whether
they
be
in
the
state
of
grace
or
no.
Yea
,
the
elect
of
God
haue
commonly
a
deepe
impression
both
of
the
conscience
of
their
sinne
,
and
of
the
sense
of
Gods
wrath
,
and
of
feare
,
and
of
the
vengeance
to
come
.
1
Therefore
our
duty
in
this
case
is
to
renounce
our selues
vtterly
,
and
to
lay
downe
all
confidence
of
our
owne
strength
,
for
by
his
owne
strength
,
none
can
preuaile
.
Wherefore
I
abhorre
my selfe
,
and
repent
in
dust
and
ashes
:
this
will
cast
vs
vpon
the
mercy
of
God
,
Iob.
42.6
.
and
put
vs
vnder
the
shadow
of
his
wings
.
2
In
regard
of
our
infirmity
to
resist
temptations
,
our
duty
is
as
much
as
wee
can
to
decline
the
battaile
,
which
is
here
desired
:
for
Christ
hath
not
taught
vs
to
petition
God
,
to
assist
vs
in
temptation
,
or
to
deliuer
vs
out
of
it
,
but
rather
to
keepe
vs
altogether
from
it
.
Leade
vs
not
into
temptation
.
For
he
knowes
whereof
we
are
made
.
Neuer
did
any
of
the
Saints
of
God
come
off
so
faire
from
temptations
,
but
that
they
had
some
very
deepe
wound
,
and
the
scarre
of
it
remained
after
the
healing
.
Adam
and
Salomon
had
their
fals
,
and
the
scarre
remaining
is
,
that
to
this
day
many
are
vnsatisfied
concerning
their
saluation
,
and
though
there
be
no
iust
cause
of
such
doubt
,
yet
it
may
passe
for
a
punishment
,
that
their
fall
well
deserued
.
Noah
and
Lot
had
their
drunken
fits
,
and
the
holy
story
hath
recorded
them
;
Iosephus
.
Dauid
carries
that
blemish
vpon
record
,
and
his
praise
hath
that
exception
,
saue
onely
in
the
matter
of
Vriah
the
Hittite
.
Iob
and
Ieremie
haue
their
passions
and
pangs
of
impatience
registred
.
The
pusillanimity
of
the
Apostles
,
the
speciall
incredulitie
of
Thomas
,
the
renegation
of
Peter
,
and
his
oblique
treading
reproued
by
Saint
Paul
:
all
these
are
blemishes
in
their
stories
,
and
trophies
in
Sathans
.
Therefore
O
Lord
leade
vs
not
into
temptation
.
4
We
must
consider
the
necessitie
of
faith
,
to
apprehend
this
fauour
.
He
that
prayes
leade
vs
not
,
must
beleeue
that
,
1
We
cannot
be
led
by
any
opposite
arme
against
his
protection
,
it
cannot
be
done
without
him
.
2
That
he
is
able
to
diuert
all
temptations
from
vs
,
vt
ne
in
ficiant
,
if
hee
please
,
vt
ne
interficiant
,
if
they
doe
their
worst
.
1
It
is
Cyprians
note
,
qua
in
parte
ostenditur
nihil
contra
aduersarium
posse
nos
,
nisi
Deus
ante
permiserit
.
He
teacheth
vs
the
duty
arising
hence
,
vt
omnis
timor
noster
atque
deuotio
ad
deum
conuertatur
.
There
is
nothing
to
be
feared
in
a
subordinate
power
,
if
we
keepe
the
supreame
to
friend
;
who
regards
the
frownes
of
any
subiect
power
,
vpon
whom
the
face
of
his
Soueraigne
shines
cleare
:
from
whence
all
inferiour
greatnesse
doth
borrow
light
.
Who
knowes
not
that
the
power
of
Sathan
is
all
borrowed
and
limited
,
,
therefore
no
cause
of
feare
from
him
if
we
cleaue
to
the
rocke
of
our
defence
,
who
is
the
holy
one
of
Israel
.
2
Seeing
he
in
whom
we
trust
,
can
diuert
temptations
from
vs
,
we
haue
warning
whither
to
goe
to
preuent
them
,
and
this
petition
in
our
mouth
,
from
a
feruent
spirit
,
is
the
charme
that
putteth
them
off
,
with
this
we
goe
so
defenced
against
them
,
that
Iosephs
Mistresse
may
solicite
,
day
by
day
,
her
vnchast
suit
for
his
vnhonest
welcome
of
her
vnlawfull
desires
,
and
loose
all
her
labour
.
5
Concerning
the
right
vse
and
application
of
this
remedie
.
Seeing
we
finde
temptation
so
dangerous
,
and
our
God
so
iust
to
punish
by
it
,
our selues
so
apt
to
yeeld
to
it
,
so
weake
to
resist
it
,
seeing
wee
know
where
we
may
haue
helpe
,
I
conclude
this
point
:
Let
euery
one
that
desireth
to
escape
this
danger
,
and
who
would
not
fall
in
the
tryall
of
his
faith
,
labour
to
auoid
temptations
all
that
we
can
,
and
to
pray
continually
against
them
,
that
we
may
haue
Gods
preuenting
grace
to
keepe
vs
out
of
them
,
his
subuecting
grace
to
assist
vs
in
them
,
his
filiall
grace
,
deliuering
vs
alwayes
from
them
.
To
this
purpose
let
vs
take
a
learned
fathers
good
counsaile
.
Semper
inueniat
te
inimicus
occupatum
:
pray
continually
,
in
all
things
,
giue
thankes
,
be
hearing
,
or
reading
,
or
meditating
on
thy
duty
to
God
and
thy
neighbour
,
remembring
and
confessing
thy
sinnes
,
deploring
them
,
deprecating
Gods
wrath
,
striuing
against
thine
owne
corruptions
,
indeuouring
to
amend
thy
life
,
labouring
alwayes
to
haue
a
good
conscience
before
God
and
men
,
walking
with
God
.
It
is
Saint
Augustines
note
vpon
this
petition
.
Cum
sancti
petant
ne
nos
inferas
in
tentationem
,
De
bona
perse
.
c
7
quid
aliud
petunt
?
nisi
vt
in
sanctitate
perseuerent
?
aske
of
God
wisedome
from
aboue
,
to
discerne
temptations
,
strength
to
resist
them
,
faith
to
ouercome
them
.
And
for
those
instruments
of
Sathan
that
tempt
thee
to
euill
,
know
the
voyce
of
Sathan
speaking
in
them
,
as
Christ
did
when
Peter
tempted
him
,
and
say
vnto
them
as
Ahab
did
Eliah
,
haue
I
found
thee
,
O
mine
enemy
?
If
any
tempt
thee
to
wantonnesse
,
to
drunkennesse
,
to
breach
of
the
Sabbath
,
to
contention
,
enflaming
thee
against
thy
neighbour
:
say
as
Rhode
did
in
the
acts
of
the
Apostles
,
It
is
Peters
voyce
,
it
is
the
voyce
of
Sathan
,
Nec
vox
hominem
sonat
,
and
put
him
off
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Let
no
Pelagian
,
selfe-opiniond
,
betray
thee
that
thou
shouldest
thinke
,
nulla
dei
gratia
adi●tos
omnia
peccata
posse
vitare
.
There
be
two
great
dangers
that
we
are
yet
subiect
to
after
God
hath
in
mercy
forgiuen
all
our
trespasses
past
.
1
Falling
into
new
sinnes
,
for
if
Sathan
cannot
preuaile
against
vs
in
one
temptation
,
hee
will
assault
vs
in
another
;
it
is
said
of
him
,
that
he
hath
Nomina
mille
,
Mille
nocendi
artes
:
as
Dauid
,
though
we
neuer
reade
him
againe
tempted
either
to
adultery
or
murther
,
yet
hee
was
led
into
a
new
temptation
,
to
number
the
people
.
And
Peter
though
he
neuer
faulted
more
in
denying
his
Master
,
yet
Saint
Paul
tooke
him
in
the
manner
,
for
not
walking
pede
recto
.
For
our
originall
corruption
hath
in
it
the
seed
of
all
kinde
of
sinnes
,
and
many
baites
being
at
once
in
sight
,
it
is
an
hard
escape
to
quite
them
all
.
2
The
other
danger
is
of
relapse
,
for
after
repentance
and
pardon
obtained
,
we
may
fall
againe
into
the
same
sinne
,
with
much
more
danger
then
before
,
especially
such
sinnes
as
custome
hath
assiduated
:
as
a
common
lyar
,
a
common
swearer
,
a
common
drunkard
,
a
common
breaker
of
the
Sabbath
.
How
can
we
say
that
any
of
these
sinners
that
liue
in
the
daily
practise
of
these
sinnes
,
doe
repent
them
,
or
how
dare
they
say
,
Leade
vs
not
into
temptation
,
when
they
loue
the
workes
they
doe
so
well
,
as
not
to
part
with
them
.
Relapses
haue
so
small
comfort
in
holy
Scripture
,
as
it
is
obserued
by
some
learned
,
that
there
is
not
one
example
of
Scripture
in
either
testament
of
grace
,
after
relapse
,
whereupon
some
of
the
ancient
Fathers
haue
gone
too
farre
in
denying
possibility
of
grace
,
after
recidiuation
.
I
dare
not
goe
so
farre
:
it
is
breaking
of
a
bruised
reede
.
Master
Perkins
in
his
booke
of
the
nature
and
practise
of
repentance
,
doth
say
,
We
finde
no
example
in
Scripture
of
recouery
after
relapse
,
yet
in
his
booke
of
the
conflicts
of
Sathan
with
a
Christian
,
nameth
two
examples
,
one
of
Abraham
,
who
twice
said
that
Sarah
was
his
sister
:
and
of
Ioseph
,
who
twice
sware
by
the
life
of
Pharaoh
.
He
also
chargeth
Dauid
with
more
adulteries
also
in
maintaining
many
wiues
.
But
as
in
the
body
,
so
in
the
soule
,
relapses
are
full
of
danger
.
LVC.
11.4
.
But
deliuer
vs
from
euill
.
I
Follow
the
most
ancient
,
who
make
this
the
seuenth
Petition
of
this
prayer
;
for
temptation
and
euill
are
not
all
one
,
euery
euill
is
not
temptation
,
nor
euery
temptation
euill
.
I
distinguish
them
thus
!
In
the
former
petition
we
pray
that
we
may
doe
no
euill
,
in
this
,
that
we
may
suffer
none
,
in
the
former
is
malum
culpae
,
in
this
malum
poenae
is
deprecated
.
Both
against
the
deuill
.
1
Ne
doceat
malum
.
2
Ne
noceat
malo
.
1
That
he
seduce
vs
not
,
against
Massah
.
2
That
he
torment
vs
not
,
against
Meribah
.
This
is
like
Dauids
prayer
.
Deliuer
me
out
of
the
mire
,
let
me
not
sinke
,
Psal.
69.14
.
let
me
be
deliuered
from
them
that
hate
me
,
and
out
of
the
deepe
waters
.
Let
not
the
water
floud
ouerflow
me
,
15
neither
let
the
deep
swallow
me
vp
,
let
not
the
pit
shut
her
mouth
vpon
me
.
To
proceede
in
this
,
as
in
the
former
petitions
,
let
vs
-
1
Consider
what
is
meant
by
euill
.
-
2
What
we
desire
vnder
the
name
of
deliuerance
.
-
3
What
duties
this
petition
teacheth
vs
.
1
What
we
meane
by
euill
.
Saint
Cyprian
,
Post
ista
omnia
in
consummationem
orationis
venit
clausula
vniuersas
petitiones
&
preces
nostras
collectâ
breuitate
concludens
.
He
vnderstands
this
euill
here
deprecated
to
reprehend
,
aduersa
cuncta
quae
contra
nos
in
hoc
mundo
molitur
inimicus
.
Quando
dicimus
liberanos
a
malo
,
nihil
remanet
quod
vltra
debeat
,
a
nobis
postulari
,
cùm
semel
protectionem
dei
aduersus
malum
petamus
,
qua
impetrata
contra
omnia
quae
diabolus
&
mundus
operantur
securi
stamus
&
tuti
.
Quis
enim
ei
de
saeculo
metus
est
,
cui
in
saeculo
deus
tutor
est
.
Saint
Augustine
saith
,
A
malo
in
quod
inducti
sumus
,
a
malo
in
quod
induci
possumus
.
Ludolph
.
a
malo
praesenti
,
praeterito
,
futuro
.
Augustine
againe
,
ab
inimico
,
&
à
peccato
.
Saint
Ambrose
before
him
vnderstood
it
so
.
I
imbrace
my
former
exposition
as
most
consonant
to
the
course
of
our
prayer
,
and
fitted
to
our
necessities
.
1
Giue
vs
bread
that
we
may
liue
.
2
Forgiue
vs
all
our
sinnes
past
and
present
,
that
we
may
liue
well
.
3
Leade
vs
not
into
temptation
,
that
wee
may
preuent
sinne
to
come
.
4
Deliuer
vs
from
all
euils
that
may
afflict
and
punish
vs
in
the
time
to
come
:
that
is
,
1
A
malo
quod
sumus
.
2
A
malo
:
i.
a
diabolo
.
3
A
malo
quod
meriti
sumus
.
1
A
malo
quod
sumus
.
1
We
are
so
corrupt
by
nature
,
being
borne
filij
irae
that
we
had
need
to
pray
to
be
deliuered
from
it
,
not
onely
as
it
is
our
pollution
,
defiling
vs
,
but
as
it
is
our
rod
scourging
,
rather
our
Scorpion
stinging
vs
.
Sinne
is
a
burthen
,
Dauid
complaineth
of
it
,
too
heauy
for
him
to
beare
,
and
as
we
desire
to
be
washed
from
the
filth
and
pollution
of
it
,
so
desire
we
to
be
eased
from
the
importable
burthen
of
it
:
from
the
terrors
of
a
guilty
conscience
,
from
the
feare
of
the
wages
of
it
;
for
,
stipendium
peccati
mors
,
from
the
shame
of
it
in
the
world
,
from
the
griefe
of
it
in
the
heart
;
for
they
that
hide
sinne
in
the
bosome
,
carry
all
these
roddes
about
them
.
There
is
no
vexation
comparable
to
that
of
a
guilty
conscience
,
it
maketh
the
inward
man
like
the
furious
rage
of
the
sea
,
foaming
out
froth
and
filth
.
Isidore
tels
vs
as
we
shall
finde
it
,
Conscientia
rei
semper
in
poena
est
.
This
euill
is
best
declared
and
reuealed
to
vs
,
if
wee
doe
consider
,
1
That
the
holy
word
of
truth
hath
plainely
affirmed
,
that
all
the
elect
of
God
are
washed
in
the
bloud
of
Christ
,
and
haue
the
free
and
full
forgiuenesse
of
all
their
sinnes
sealed
to
them
by
the
oracle
of
truth
,
by
God
who
cannot
lye
,
by
two
immutable
things
:
his
word
and
oath
.
2
That
notwithstanding
this
certaine
sealed
pardon
giuen
by
God
,
obtained
by
Iesus
Christ
,
yet
God
for
the
punishment
of
sinne
,
doth
in
his
seuere
iustice
,
leaue
his
faithfull
seruants
to
the
carke
and
torment
of
a
guilty
conscience
,
which
for
want
of
faith
to
sue
out
this
pardon
,
and
to
plead
it
at
the
court
of
iustice
,
doth
almost
leade
the
distressed
guilty
person
to
the
gates
of
hell
.
1
The
euill
that
here
we
deprecate
,
is
the
terrour
of
the
conscience
,
wanting
faith
to
make
a
comfortable
application
of
all
the
gratious
promises
of
God
to
the
elect
,
taking
them
home
to
our selues
.
2
Another
euill
is
presumption
,
laying
hold
vpon
these
promises
without
faith
.
1
For
the
want
of
faith
.
It
is
true
that
the
faith
of
the
elect
cannot
faile
finally
or
totally
.
1
For
the
foundation
of
God
is
sealed
with
this
seale
,
the
Lord
knoweth
who
are
his
.
2
The
grace
of
election
is
the
gift
and
calling
of
God
,
and
his
gifts
and
calling
are
without
repentance
.
3
Whom
,
he
loueth
,
to
the
end
he
loueth
them
:
4
His
promise
,
I
will
not
leaue
thee
nor
forsake
thee
.
5
His
gift
,
he
hath
giuen
the
elect
to
his
sonne
,
and
no
man
shall
take
them
out
of
his
hands
.
6
Christ
prayeth
for
them
;
I
pray
for
those
whom
thou
hast
giuen
me
.
But
the
euill
that
we
may
suffer
herein
,
is
our
want
of
faith
to
beleeue
that
we
are
of
that
number
,
for
the
conscience
accuseth
vs
,
and
layeth
our
sinnes
in
order
before
vs
,
and
sheweth
vs
the
wages
of
this
sinne
to
be
death
:
Iob
13.23
.
Iob
was
in
this
distresse
when
he
complained
,
How
many
are
mine
iniquities
and
sinnes
?
make
me
to
know
my
transgressions
and
my
sinne
.
24.
Wherefore
hidest
thou
thy
face
,
and
holdest
me
for
thine
enemy
?
In
this
distresse
was
Dauid
,
when
he
said
in
the
bitternesse
of
expostulation
,
Psal.
77.7
.
Will
the
Lord
cast
off
for
euer
,
and
will
he
be
fauourable
no
more
?
8.
Is
his
mercy
cleane
gone
for
euer
,
doth
his
promise
faile
for
euermore
?
Hath
God
forgotten
to
be
gratious
,
9
hath
he
in
anger
shut
vp
his
tender
mercies
?
What
greater
euill
can
there
be
then
this
?
it
is
vinum
furoris
,
a
cup
of
vinegar
and
gall
.
Dauid
was
in
the
very
pit
when
he
prayed
.
Let
not
the
deepe
swallow
me
vp
,
Psal.
69.15
.
and
let
not
the
pit
shut
her
mouth
vpon
me
.
This
euill
we
pray
God
to
diuert
from
vs
,
that
our
faith
may
not
faile
vs
,
though
our
feeling
doe
;
and
because
the
best
of
Gods
seruants
on
earth
may
haue
some
of
these
cold
shaking
fits
of
feare
,
Christ
hath
put
this
petition
in
our
mouthes
,
libera
nos
a
malo
.
2
Another
euill
in
the
state
of
a
Christian
is
,
presumption
,
when
we
make
too
bold
with
our
God
;
this
is
not
faith
,
but
the
corruption
of
it
:
corruptio
optimi
pessima
:
O
keepe
thy
seruant
from
presumptuous
sinnes
,
so
shall
I
be
innocent
from
the
great
offences
.
1
As
presumption
is
a
sinne
in
act
,
we
pray
against
it
in
Dimitte
nobis
debita
nostra
.
As
it
is
a
sinne
that
we
feare
to
be
comming
on
by
our
corrupt
nature
inclining
vs
to
it
,
so
we
pray
against
it
in
ne
nos
inducas
.
3
But
we
must
consider
presumption
as
it
may
bee
a
punishment
,
a
rodde
of
God
to
scourge
vs
for
some
other
sinne
,
and
so
we
pray
to
be
deliuered
from
it
in
this
petition
.
This
presumption
whether
it
build
too
much
vpon
the
experience
of
Gods
former
fauour
,
as
Dauid
,
dixi
in
corde
meo
,
nunquam
mouebor
:
tu
domine
&c.
Or
if
it
let
goe
the
hold
that
it
hath
vpon
God
,
and
rest
it selfe
vpon
some
way
of
our
owne
,
as
in
our
Paradise
Parents
,
who
found
a
tricke
to
better
their
owne
creation
,
by
being
like
to
God
;
poena
est
.
Generally
it
pleaseth
God
to
punish
one
sinne
by
another
,
as
wee
haue
great
and
full
examples
:
Saint
Paul
saith
,
that
the
people
falling
into
idolatry
,
Therefore
God
also
gaue
them
vp
to
vncleanenesse
,
Rom.
1.24
.
through
the
lusts
of
their
owne
hearts
to
dishonour
their
owne
bodies
betweene
themselues
:
and
againe
,
26
For
this
cause
God
gaue
them
vp
vnto
vile
affections
.
So
when
Dauid
waxed
wanton
of
his
peace
and
prosperity
,
and
begunne
to
forget
God
,
God
gaue
him
vp
to
vncleanenesse
,
to
defile
his
body
with
adultery
,
and
after
that
to
hide
it
with
murther
:
so
did
he
Peter
,
for
sinning
in
presumption
of
the
strength
of
his
faith
to
resist
Sathan
:
God
gaue
him
vp
to
the
deniall
of
his
Master
,
and
to
maintaine
that
with
swearing
and
protestation
.
Against
this
we
pray
,
deliuer
vs
from
euill
,
that
euill
of
sinning
,
which
draweth
on
and
increaseth
sinne
,
till
it
make
it
out
of
measure
sinfull
:
for
there
is
such
a
concatenation
of
sinnes
,
that
if
God
leaue
vs
in
one
sinne
,
and
heale
not
our
soules
,
he
whose
name
is
Legion
,
because
they
are
many
,
will
soone
bring
in
seuen
spirits
worse
then
the
former
.
2
A
malo
,
i.
a
diabolo
.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
compasseth
the
earth
to
and
fro
,
as
he
confesseth
in
Iob
:
and
he
goeth
about
saith
Saint
Peter
,
like
a
roaring
Lyon
,
seeking
to
deuoure
,
and
Saint
Paul
saith
to
the
Corinthians
,
I
feare
lest
by
any
meanes
,
2
Cor.
11.3
.
as
the
Scripture
beguiled
Euah
through
his
subtilty
,
so
your
minde
should
be
corrupted
from
the
simplicity
that
is
in
Christ
.
1
The
furie
of
this
violent
enemie
is
to
be
feared
,
for
though
his
power
be
so
limited
,
that
without
leaue
,
he
cannot
hurt
vs
:
yet
his
malice
is
such
to
vs
,
that
he
will
neuer
giue
ouer
his
prouocation
of
vs
to
ill
by
his
temptations
,
and
his
accusation
of
vs
to
God
for
our
offences
,
therefore
he
is
called
The
accuser
of
the
brethren
.
The
Apostle
doth
expresse
him
formidable
,
when
he
putteth
a
Christian
to
it
,
to
put
on
the
whole
armour
of
God
to
defend
vs
against
him
.
For
the
power
of
Sathan
is
to
flesh
and
bloud
inuincible
,
it
cannot
resist
him
,
whereas
the
greatest
force
of
flesh
and
bloud
hath
beene
by
flesh
and
bloud
resisted
and
subdued
.
The
great
sonnes
of
Anak
,
the
mightie
Goliah
,
and
his
brethren
,
whole
armies
of
valiant
men
,
haue
beene
put
to
the
worst
,
but
Sathan
was
neuer
conquered
by
meere
man
.
2
The
malice
of
Sathan
to
mankinde
is
implacable
,
for
he
hateth
God
,
and
the
image
of
God
in
man
,
makes
matter
of
vnreconcileable
malignity
,
there
is
no
safety
in
yeelding
to
him
;
whom
he
kisseth
,
he
betrayeth
,
for
he
is
a
murtherer
from
the
beginning
.
3
The
cunning
of
Sathan
is
unmatchable
for
man
,
he
is
the
old
Serpent
,
and
he
hath
his
wiles
as
the
Apostle
calleth
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fraudulent
circumuentions
pretensed
to
be
the
wayes
wherein
we
ought
to
walke
:
flesh
and
bloud
cannot
ouer-reach
him
.
And
to
aduance
his
cunning
,
he
is
1
Inuisible
,
for
he
is
about
vs
vnseene
.
2
He
is
priuy
to
all
our
words
and
workes
.
3
He
is
vnwearied
in
his
watch
.
4
Not
hindered
in
his
passage
to
and
fro
,
being
a
spirit
quicke
of
motion
.
5
Assisted
with
innumerable
angels
of
darkenesse
,
nimble
mormies
to
negotiate
for
him
.
Who
would
haue
suspected
the
deuill
in
the
bosome
of
Iudas
Iscariot
,
or
in
the
mouth
of
Peter
?
yet
Adam
met
with
him
in
the
faire-spoken
tongue
of
Euah
,
and
was
beguiled
by
him
.
Therefore
we
haue
cause
to
pray
heartily
and
continually
,
deliuer
vs
from
the
euill
one
.
3
Deliuer
vs
à
malo
quod
meriti
sumus
,
we
haue
deserued
punishments
of
our
sinnes
here
in
our
bodies
,
in
our
soules
,
in
our
goods
,
in
our
good
name
,
in
our
life
,
the
second
death
,
euen
the
nethermost
hell
:
against
all
these
we
pray
,
Libera
nos
Domine
.
Generally
we
deprecate
all
afflictions
of
body
and
minde
,
which
follow
sinne
as
the
punishment
of
it
;
for
there
is
no
punishment
in
it selfe
good
,
it
is
called
Malum
poenae
.
Is
there
any
euill
in
the
city
,
and
I
haue
not
done
it
.
Obiect
.
Among
the
many
exceptions
that
are
taken
against
our
booke
of
Common
prayer
,
this
is
quarrelled
by
some
Ministers
of
Deuonshire
,
and
Cornwall
,
because
in
the
Collect
for
the
22.
Sunday
after
Trinity
,
our
Church
prayeth
thus
,
Lord
we
beseech
thee
to
keepe
thy
houshold
the
Church
in
continuall
godlinesse
,
that
through
thy
protection
it
may
be
free
from
all
aduersities
.
Againe
,
this
they
obiect
,
That
this
petition
is
against
the
manifest
word
of
God
,
and
against
his
decree
and
true
faith
,
for
it
is
written
,
Acts
14.21
.
We
must
through
many
afflictions
enter
into
the
kingdome
of
God
:
and
,
2
Tim.
3.12
.
All
that
will
liue
godly
in
Christ
Iesus
,
shall
suffer
persecutions
:
and
,
Ioh.
16.33
.
In
the
world
ye
shall
haue
tribulation
.
God
hath
promised
that
we
shall
not
be
swallowed
vp
of
aduersitie
,
but
no
promise
that
we
shall
be
free
from
all
:
ergo
,
To
pray
for
that
whereof
we
haue
no
proofe
,
is
against
faith
,
and
so
sinne
.
Sol.
To
this
our
answer
is
,
1
That
it
is
no
sinne
to
pray
against
the
decree
of
God
concerning
our
punishment
by
aduersities
.
1
Because
this
decree
of
God
is
reuocable
,
as
appeareth
by
the
example
of
the
Niniuites
,
to
whom
Ionah
preached
,
threatning
them
destruction
withing
forty
daies
;
and
God
defended
his
truth
and
iustice
against
Ionah
,
who
tooke
the
reuocation
thereof
impatiently
:
which
example
proueth
these
decrees
of
God
to
bee
conditionall
,
with
exception
of
true
repentance
.
And
Zephany
,
Zeph
2.2
preaching
repentance
to
Iudah
and
Ierusalem
,
admonisheth
them
to
hasten
their
repentance
,
before
the
decree
bring
forth
.
And
though
the
decree
passe
,
yet
he
comforteth
them
.
It
may
be
ye
shall
be
hid
in
the
day
of
she
Lords
anger
.
Therefore
the
word
of
God
is
our
warrant
to
pray
against
the
decree
of
God
,
and
our
possibility
is
double
:
Either
in
the
auersment
of
the
decree
.
Or
in
our
occultation
from
the
force
of
it
:
Did
not
Christ
,
who
saith
,
in
the
world
you
shall
haue
afflictions
,
pray
against
this
decree
.
I
pray
not
that
thou
shouldest
take
them
out
of
the
world
;
but
that
thou
shouldest
keepe
them
from
euill
.
Io.
17.15
.
Where
he
vseth
the
same
word
that
is
here
vsed
in
this
petition
.
What
euill
doth
he
meane
there
,
but
both
Sathan
the
euill
one
,
and
all
euils
both
of
sinne
and
punishment
,
euen
all
aduersities
.
2
Christ
himselfe
who
came
into
the
world
to
bee
made
a
sacrifice
for
our
sinne
by
his
death
on
the
crosse
,
who
foreknew
,
and
foretold
what
hee
should
suffer
at
Ierusalem
,
and
went
thither
of
purpose
to
vndergoe
that
bitter
passion
,
and
to
drinke
of
that
cup
,
yet
hee
prayed
three
times
to
his
father
to
let
that
cup
passe
from
him
.
If
our
wisdome
alleadge
that
that
prayer
was
with
reseruation
of
his
fathers
will
,
let
our
charity
plead
the
same
for
our
Church
prayer
,
that
we
desire
of
God
to
be
free
from
all
aduersities
with
that
reseruation
,
as
in
this
prayer
,
fiat
voluntas
tua
;
then
,
libera
a
nos
à
malo
.
3
Here
they
alleadge
that
we
haue
no
promise
to
secure
vs
against
all
aduersities
,
what
say
they
to
the
promises
made
by
Moses
to
them
that
keepe
the
law
:
there
is
no
euill
to
them
that
haue
those
blessings
.
Deut.
28.
And
what
say
they
to
the
promise
of
Dauid
.
There
shall
no
euill
happen
vnto
thee
,
Ps.
51
10.
neither
shall
any
plague
come
nigh
thy
dwelling
.
May
not
we
say
,
Blessed
are
the
people
that
are
in
such
a
case
?
May
we
not
pray
to
be
in
such
a
case
?
Sure
we
may
pray
for
the
protection
of
God
that
includeth
a
deliuerance
from
all
aduersity
.
Againe
:
the
Psalmist
saith
,
Ps.
121.7
.
The
Lord
shall
preserue
thee
from
all
euill
,
hee
shall
preserue
thy
soule
.
This
is
that
we
pray
for
in
libera
nos
à
malo
.
4
In
our
Church
Collect
we
pray
to
be
free
from
all
aduersities
.
And
if
we
come
to
take
a
full
weight
of
the
word
aduersities
,
doth
it
not
signifie
such
things
onely
as
are
against
vs
?
This
word
will
not
beare
the
stresse
to
include
all
afflictions
and
tribulations
whatsoeuer
,
for
in
the
afflictions
of
the
iust
there
is
bonum
.
Ps.
119.71
.
It
is
good
for
me
that
I
haue
beene
afflicted
.
This
bonum
is
no
aduersity
,
it
is
not
against
vs
;
but
as
Physick
which
is
against
the
disease
.
Our
prayer
is
,
libera
nos
,
not
morbis
nostris
.
There
is
malum
in
affliction
,
in
pouerty
,
in
losses
,
in
defamation
,
&c.
There
euill
is
in
all
that
we
haue
,
in
all
that
we
suffer
,
not
in
the
nature
,
but
in
the
vse
of
them
;
vermis
divitiarum
:
against
this
wee
pray
.
The
wise
son
of
Iakeh
saw
this
euill
in
pouerty
and
in
riches
,
and
prayed
against
it
:
the
euill
of
riches
is
,
Lest
I
be
full
,
and
deny
thee
,
and
say
,
who
is
the
Lord
?
The
euill
of
pouerty
is
,
Lest
I
bee
poore
,
and
steale
,
Pro.
30.9
.
and
take
the
name
,
of
my
God
in
vaine
.
The
euill
of
honour
is
pride
,
Lest
thy
heart
bee
exalted
aboue
thy
brethren
.
The
euill
of
power
and
authority
,
is
oppression
.
The
euill
of
a
low
degree
is
enuy
:
against
all
these
we
pray
;
these
are
aduersities
.
Libera
nos
.
Therefore
our
Church
Letany
,
like
a
comment
vpon
this
text
,
like
a
descant
vpon
this
plainsong
,
doth
expresse
this
petition
more
at
large
.
2
Declaring
from
what
we
desire
to
bee
deliuered
:
from
all
euill
and
mischiefe
,
&c.
in
foure
seuerall
eiaculations
.
2
By
what
we
desire
to
be
deliuered
,
that
is
,
by
that
which
Christ
was
,
by
that
he
did
,
and
by
that
he
suffered
,
in
two
.
By
the
mystery
of
his
holy
incarnation
,
&c.
3
In
what
times
specially
of
danger
wee
desire
to
bee
deliuered
:
that
is
,
in
all
times
of
tribulation
,
in
all
times
of
prosperity
,
in
the
houre
of
death
and
at
the
day
of
iudgement
.
Which
prayer
of
the
Church
though
it
hath
not
pleased
all
,
yet
is
it
warantable
by
this
last
petition
of
the
Lords
prayer
,
and
sober
iudgements
may
make
an
holy
vse
of
it
.
There
is
a
particular
enumeration
of
many
euils
to
which
we
are
here
subiect
,
especially
our
sinne
,
which
breedeth
and
spawneth
them
all
:
let
our
holy
thoughts
comprehend
them
all
in
this
one
full
petition
.
Deliuer
vs
from
euill
.
Sed
libera
nos
à
malo
.
We
may
also
include
in
this
petition
,
all
the
present
and
incumbent
calamities
of
life
;
all
present
paines
in
our
bodies
,
or
griefes
in
our
mindes
,
all
wants
of
things
necessary
for
life
,
and
whatsoeuer
present
affliction
distresseth
our
owne
persons
,
or
any
member
of
the
Church
of
God
.
All
euils
personall
,
or
popular
.
For
our
Sauiour
saith
,
Mat.
6.34
.
Sufficient
vnto
the
day
is
the
euill
thereof
.
Euery
day
then
hath
it
euill
,
and
bringeth
with
it
sundry
inconueniences
,
which
we
desire
God
to
put
off
from
vs
.
And
as
we
beg
bread
for
the
food
of
this
day
,
and
pardon
of
sinnes
for
this
day
,
and
deprecate
this
daies
temptations
to
euill
;
so
we
pray
against
this
daies
vexations
,
that
nothing
may
disquiet
or
molest
vs
,
to
hinder
the
seruice
of
our
God
,
or
the
labours
in
our
seuerall
callings
.
For
Iob
also
telleth
vs
by
his
experience
.
Io.
14.1
.
Man
that
is
borne
of
woman
is
of
few
daies
,
and
full
of
trouble
.
The
best
of
Gods
seruants
commonly
smart
most
in
these
daily
grieuances
,
for
iudgement
beginneth
at
Gods
house
.
Dauid
makes
great
moane
,
often
in
his
Psalmes
,
griefes
in
his
body
,
vnquietnesse
in
his
soule
,
persecutions
from
his
enemies
,
and
innumerable
vexations
.
2
Cor
11.23
.
S.
Paul
complaineth
of
laboures
,
stripes
,
imprisonments
,
shipwrack
,
many
perils
by
land
,
and
by
sea
,
wearinesse
,
painfulnesse
,
watching
,
fasting
,
hunger
,
thirst
,
cold
,
nakednesse
.
And
who
is
he
that
walketh
conscionably
in
the
feare
of
God
,
that
hath
not
cause
to
complaine
with
Dauid
,
Innumerable
troubles
haue
compassed
me
about
.
2
The
remedy
of
this
.
Pater
noster
libera
nos
.
The
deliuerance
here
desired
of
our
father
,
is
that
copiosa
redemptio
,
plentifull
redemption
which
Dauid
doth
speake
of
,
which
is
By
grace
of
preuention
to
keepe
them
off
from
vs
,
ne
ingruant
:
2
By
grace
of
subuention
to
support
vs
in
these
euils
,
ne
opprimant
.
3
By
grace
of
full
deliuerance
to
remoue
them
vtterly
from
vs
,
ne
destruant
.
1
For
the
grace
of
preuention
.
Dauid
was
very
neare
a
shrewd
turne
when
Saul
the
king
threw
his
iauelin
at
him
.
1
Sam.
29.9
.
So
was
he
when
Michall
conueied
him
away
through
a
window
,
12.
that
he
might
escape
the
messengers
which
Saul
sent
of
purpose
to
kill
him
.
S.
Paul
had
such
a
deliuerance
.
In
Damascus
the
Gouernor
vnder
Aretas
the
king
kept
the
city
with
a
garrison
,
desirous
to
apprehend
me
.
2
Cor.
11
▪
32.
And
through
the
windowes
in
a
basket
I
was
let
downe
by
the
wall
,
and
escaped
.
The
Scripture
is
full
of
examples
of
this
kind
,
and
he
that
obserueth
well
the
course
of
his
own
life
,
will
find
many
of
these
gratious
preuentions
of
euill
,
wherewith
the
hand
of
our
great
deliuerer
hath
kept
off
many
euils
from
him
.
Destruction
was
come
euen
to
the
very
gates
of
Niniueh
,
and
within
forty
daies
all
had
perished
,
had
not
mercy
interposed
.
In
88.
when
Spaine
girded
on
her
harnesse
against
this
land
,
and
came
hitherward
with
purpose
to
inuade
,
with
the
Popes
promise
to
conquer
,
and
possesse
this
kingdome
,
here
was
the
Deuill
suggesting
,
the
Pope
abetting
,
and
the
Spaniard
attempting
,
and
God
preuenting
.
In
1605
the
machination
of
the
powder
treason
by
the
sonnes
of
Belial
,
men
of
blood
,
the
corroboration
of
the
plot
by
the
agents
for
the
Pope
:
the
secret
abetment
of
it
from
Spaine
:
the
prosecution
of
it
to
the
day
of
destruction
,
lost
all
their
strength
,
and
spit
their
venome
vpon
themselues
,
in
the
defeat
of
their
treason
,
the
destruction
of
the
traitours
,
and
in
the
perpetuall
reproach
of
Popish
religion
,
to
all
the
ends
of
the
world
,
and
to
the
last
period
of
time
.
All
this
by
this
preuenting
goodnesse
of
God
,
who
kept
vs
from
the
euill
,
and
would
not
suffer
vs
to
fall
into
the
pit
that
they
had
digged
for
our
soules
.
For
this
Christ
prayed
his
father
.
Pater
,
si
possibile
est
,
transeat
hic
calix
.
And
this
is
that
which
is
promised
to
the
faithfull
.
Ps.
91.10
.
There
shall
no
euill
befall
thee
,
neither
shall
any
plague
come
nigh
thy
dwelling
.
11
He
shall
giue
his
Angels
charge
,
ne
offendas
.
This
is
the
chiefest
of
Gods
deliuerances
,
and
the
fullest
of
Gods
temporall
mercies
:
this
also
is
a
common
and
usuall
tendernesse
of
God
to
vs
,
to
preserue
vs
from
danger
,
but
this
is
neither
so
sensibly
perceiued
,
nor
receiued
so
thankfully
as
it
deserues
.
It
may
bee
we
may
report
our
strange
escapes
with
wonder
,
and
tell
them
for
newes
:
but
we
do
not
commonly
giue
God
the
honor
due
to
his
name
for
them
,
by
praysing
him
for
them
as
we
ought
.
2
The
grace
of
subuention
in
euils
.
This
was
the
fauour
that
the
father
did
to
the
sonne
,
in
the
agony
that
he
suffered
in
the
garden
;
for
hee
sent
to
him
then
.
Luk.
22
43.
And
there
appeared
to
him
an
Angell
from
heauen
strengthening
him
.
Christ
our
louing
Sauiour
chose
rather
to
be
comforted
in
his
sorrowes
,
then
to
bee
kept
quite
from
them
,
for
he
did
vndergoe
them
for
vs
,
as
S.
Ambrose
sweetly
saith
.
Suscepit
tristitiam
meam
,
vt
mihi
largiretur
laetitiam
suam
:
and
againe
.
Debuit
dolorem
suscipere
vt
vinceret
.
And
God
sent
to
him
his
Angell
to
comfort
him
in
this
distresse
,
as
Beda
saith
.
Sicut
propter
nos
tristis
est
,
&
propter
nos
confortatur
:
that
we
might
know
that
so
many
as
are
by
faith
vnited
to
Christ
,
haue
interest
in
Gods
spirituall
consolations
in
the
middest
of
all
troubles
.
Thus
Saint
Paul
was
comforted
aboord
the
ship
in
his
dangerous
voyage
to
Rome
,
Acts
27.23
.
the
Angell
of
the
Lord
appeared
to
him
,
and
promised
him
his
owne
life
,
and
all
their
liues
that
sailed
with
him
.
Thus
was
Noah
supported
in
the
deluge
of
the
whole
world
:
Lot
in
the
conflagration
of
Sodome
:
Daniel
in
the
den
of
Lyons
:
the
three
Children
in
the
fierie
furnace
:
Ioseph
in
the
prison
:
Peter
also
being
in
ward
.
Our
Father
to
whom
wee
pray
,
2
Cor.
2.3.4
.
euen
as
Ionah
from
the
belly
of
hell
,
is
called
the
father
of
mercies
,
and
the
God
of
all
comfort
,
who
comforteth
vs
in
all
our
tribulations
,
that
we
may
be
able
to
comfort
you
which
be
in
any
trouble
,
by
the
comfort
wherewith
we
our selues
are
comforted
of
God
.
So
he
himselfe
is
a
comforter
,
and
he
would
haue
vs
comforters
one
to
another
,
and
his
Angels
be
comforters
.
Yet
for
all
this
,
to
make
vp
a
full
consolation
,
Christ
saith
,
I
will
giue
you
another
comforter
,
and
he
promiseth
his
abode
with
vs
for
euer
.
This
grace
of
subuention
,
though
it
doe
not
quit
the
afflictions
,
yet
it
taketh
away
the
euill
of
them
,
so
that
the
Saints
of
God
are
exprest
,
reioycing
in
tribulations
;
which
they
could
not
doe
,
if
the
euill
thereof
were
not
remoued
.
This
mercy
of
subuention
,
if
neither
charitie
nor
zeale
desire
it
,
yet
smart
and
paine
will
extort
it
from
men
,
for
who
suffers
paine
or
griefe
,
or
losse
,
or
infamie
,
but
in
the
pang
of
the
fit
,
he
cryeth
God
helpe
me
?
3
The
grace
of
full
deliuerance
.
Many
are
the
troubles
of
the
righteous
,
but
the
Lord
deliuereth
him
out
of
them
all
.
The
snare
is
broken
,
we
are
deliuered
.
This
fauour
Noah
and
Lot
had
,
so
had
Daniel
and
the
three
Children
:
first
comforted
in
tribulations
,
then
deliuered
from
them
;
and
Ioseph
,
of
whom
it
is
said
,
that
they
put
his
feete
in
the
stockes
,
the
iron
entred
into
his
soule
.
He
had
the
innocency
of
his
cause
to
comfort
him
,
and
though
for
a
time
he
did
suffer
this
affliction
in
the
prison
as
a
malefactor
,
(
for
so
we
must
vnderstand
the
storie
)
yet
after
some
time
of
suffering
,
God
did
giue
him
fauour
in
the
sight
of
the
Keeper
,
and
then
he
had
comfort
in
his
captiuity
.
Psal
105.19
.
And
as
the
Psalmist
saith
,
he
abode
there
vntill
the
time
that
his
word
came
:
the
word
of
the
Lord
tryed
him
.
20
The
King
sent
,
and
loosed
him
,
the
ruler
of
the
people
,
and
let
him
goe
free
.
The
time
when
his
word
came
,
was
the
time
when
he
interpreted
to
Pharaoh
his
double
dreame
,
then
the
word
of
the
Lord
tryed
him
,
and
approued
him
innocent
of
the
great
offence
for
which
he
lay
bound
.
We
can
cry
loud
in
the
smart
of
paine
and
griefe
,
for
this
full
deliuerance
,
as
Saint
Paul
,
when
he
had
as
hee
saith
,
a
Thorne
in
the
flesh
,
the
messenger
of
Sathan
to
buffet
him
.
Which
I
conceiue
to
be
some
sharpe
bodily
sicknesse
,
accompanied
with
some
strong
and
dangerous
temptations
.
But
in
that
affliction
,
as
Dauid
saith
,
when
his
sore
ranne
and
ceased
not
,
he
confesseth
,
for
this
thing
I
besought
the
Lord
thrice
,
that
it
might
depart
from
me
.
2
Cor.
●2
.
8
.
Here
he
craueth
deliuerance
from
euill
,
a
full
riddance
,
such
as
may
amount
to
a
finall
departure
of
it
from
him
.
This
kinde
of
deliuerance
God
doth
esteeme
meritorious
,
and
therefore
he
putteth
it
in
the
front
of
the
law
:
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
the
house
of
bondage
:
this
was
but
a
figure
of
our
deliuerance
from
the
deuill
:
for
which
hee
exacteth
a
strict
obedience
of
his
whole
law
.
And
we
are
deliuered
still
from
euils
,
for
that
being
deliuered
from
the
hand
of
our
enemies
,
&c.
liberati
de
manu
inimicorum
serntamus
ei
:
2
Next
followeth
the
deliuerer
.
We
haue
warrant
here
to
aske
deliuerance
of
none
,
to
seeke
deliuerance
no
where
,
but
from
God
:
for
as
Dauid
saith
,
Our
helpe
is
in
the
name
of
the
Lord
who
made
heauen
and
earth
.
The
heathens
had
their
two
sorts
of
gods
.
1
Their
white
gods
,
to
whom
they
went
for
all
good
turnes
.
2
Their
blacke
gods
,
which
were
depulsores
malorum
,
they
resorted
to
them
against
euils
.
We
know
but
one
God
,
and
of
him
we
say
,
Isa.
25.9
.
Loe
this
is
our
God
,
we
haue
waited
for
him
,
and
he
will
saue
vs
:
this
is
the
Lord
,
we
haue
waited
for
him
,
we
will
be
glad
and
reioyce
in
his
saluation
.
This
agrees
with
the
title
that
Iob
giueth
to
God
:
O
thou
preseruer
of
men
.
Iob
7.20
.
1
Pet
4.19
.
And
that
which
Saint
Peter
giueth
him
,
who
calleth
him
a
faithfull
Creator
.
God
himselfe
telleth
vs
so
.
Isa.
45.21.22
.
There
is
no
God
beside
me
,
a
iust
God
and
a
Sauiour
,
there
is
none
beside
me
.
Looke
vnto
me
,
and
be
ye
saued
all
the
ends
of
the
earth
,
for
I
am
God
,
and
there
is
none
else
.
Three
times
together
in
two
verses
he
hath
excluded
all
other
:
there
is
none
else
.
Let
vs
see
how
they
haue
sped
that
sought
deliuerance
any
other
way
,
and
not
from
God
.
In
the
great
famine
of
Samaria
,
a
woman
sues
to
the
King
,
●
Reg.
6.26.27
.
crying
,
Helpe
my
Lord
,
O
King
,
but
the
King
answered
her
,
If
the
Lord
doe
not
helpe
thee
,
whence
should
I
helpe
thee
?
out
of
the
barne
floore
or
out
of
the
winepresse
?
And
therefore
Dauid
saith
,
Trust
not
in
Princes
,
nor
in
any
sonne
of
man
,
for
there
is
no
helpe
in
them
.
In
the
danger
of
warre
,
Israel
sought
helpe
from
Egypt
,
and
they
had
this
thanke
for
their
labour
.
Is
32.1
.
Woe
be
to
them
that
goe
downe
to
Egypt
for
helpe
,
and
stay
on
horses
,
and
trust
in
Chariots
,
and
in
horsemen
,
because
they
are
many
,
and
very
strong
,
but
they
looke
not
to
the
holy
one
of
Israel
,
neither
seeke
the
Lord
.
3
Here
is
their
errour
:
the
Egyptians
are
men
,
and
not
God
,
and
their
horses
flesh
and
not
spirit
,
when
the
Lord
shall
stretch
forth
his
hand
,
he
that
helpeth
shall
fall
,
and
he
that
is
holpen
,
shall
fall
downe
,
and
they
shall
all
faile
together
.
2
Chron.
16.12
In
disease
,
Asa
King
of
Iudah
,
committed
that
errour
recorded
to
his
infamie
.
In
the
39.
yeare
of
his
raigne
,
he
was
diseased
in
his
feete
,
vntill
his
disease
was
exceeding
great
,
yet
in
his
disease
he
sought
not
to
the
Lord
,
but
to
the
Physitians
.
To
the
Lord
,
and
not
to
the
Physitians
,
to
the
Physitians
,
and
not
to
the
Lord
,
both
wrong
.
To
both
the
author
and
meanes
he
should
haue
sought
.
4
Saul
wanting
helpe
in
case
of
intelligence
,
Witches
▪
2
Sam.
28
.
7●
went
to
consult
Almighty
God
as
he
had
vsed
to
doe
in
his
serious
affaires
often
with
good
successe
.
But
the
Lord
answered
him
not
.
Therefore
in
that
distresse
he
went
to
the
woman
the
Witch
of
Endor
,
that
had
a
familiar
spirit
,
and
she
presented
to
him
a
representation
of
Samuel
,
who
was
dead
,
from
whom
he
receiued
a
true
prediction
of
his
future
sorrowes
.
Whether
the
successe
of
this
example
,
or
the
naturall
itch
that
is
in
our
desire
to
know
future
euents
,
or
whatsoeuer
other
heathenish
rapture
doth
transport
many
,
so
it
is
,
that
Witches
and
Wizards
are
yet
frequented
,
both
for
intelligence
and
health
,
in
griefes
and
losse
,
as
if
he
that
is
euill
in
abstract
and
concrete
,
could
be
authour
of
any
good
to
men
.
This
hangs
not
well
together
,
to
pray
to
God
to
deliuer
vs
from
euill
,
and
craue
helpe
of
him
who
is
of
all
euils
the
worst
:
to
demand
the
truth
of
a
lyar
,
to
seeke
health
of
a
murtherer
,
to
procure
deliuerance
,
or
desire
helpe
from
the
deuill
.
Dauid
saith
well
,
that
God
made
man
pure
,
but
hee
sought
many
inuentions
.
Some
in
euils
either
feared
or
prement
,
5
Iesus
.
flye
to
the
name
of
Iesus
,
not
religiously
trusting
in
him
that
carries
saluation
in
his
name
,
but
superstitiously
ouer-weening
the
letters
,
syllables
,
and
sound
of
that
name
,
as
if
the
deuill
were
afraid
of
that
word
.
And
the
cunning
Serpent
hath
not
spared
sometimes
to
pretend
a
feare
of
it
,
of
purpose
to
nourish
that
superstition
,
which
hath
made
it
passible
in
the
Church
of
Rome
.
But
Sathan
dares
shew
himself
against
that
name
,
as
we
see
.
Acts
19.13
.
Then
certaine
of
the
vagabond
Iewes
,
exorcists
,
tooke
vpon
them
to
call
ouer
them
that
had
vncleane
spirits
,
the
name
of
the
Lord
Iesus
:
saying
,
we
adiure
you
by
Iesus
,
whom
Paul
preached
.
But
obserue
the
successe
.
16.
The
man
in
whom
the
euill
spirit
was
,
leapt
vpon
them
,
and
ouercame
them
,
and
preuailed
against
them
,
so
that
they
fled
out
of
that
house
naked
and
wounded
.
Did
this
abate
any
thing
of
the
honour
or
power
of
that
name
amongst
the
faithfull
?
the
next
verse
saith
no.
17.
And
this
was
knowne
to
all
the
Iewes
and
Greekes
also
dwelling
at
Ephesus
,
and
feare
fell
on
them
all
,
and
the
name
of
the
Lord
Iesus
was
magnified
.
For
they
did
rightly
conceiue
that
the
name
of
Iesus
was
prophaned
by
those
exorcists
,
seeing
not
that
name
,
but
the
faith
in
it
,
was
the
rod
of
Sathan
,
for
the
faith
of
Gods
people
hath
power
not
from
the
syllables
of
that
name
,
but
from
the
efficacie
of
his
power
,
who
carrieth
that
name
to
scourge
Sathan
.
Signum
crucis
.
6
Others
for
preuention
or
subuention
in
euils
,
haue
reforted
to
the
signe
of
the
Crosse
,
&
it
is
in
the
Church
of
Rome
an
ordinary
munition
against
all
euils
.
The
Popish
Legends
are
full
of
pretty
tales
of
the
great
wonders
that
the
signe
of
the
Crosse
hath
effected
in
depulsion
of
euils
.
Dialog.
lib.
3
c.
7.
Gregory
the
great
tels
a
true
storie
:
quia
pene
tanti
de
eo
testes
sunt
quanti
babitatores
eiusdem
loci
existunt
.
Yet
none
could
testifie
it
but
vpon
one
mans
credit
,
a
Iew
belated
and
wanting
lodging
,
reposed
himselfe
neare
to
Apolloes
Temple
in
Rome
,
qui
quam●is
fidem
crucis
non
haberet
,
signo
tamen
crucis
samuniri
curabat
.
To
that
place
came
a
congregation
of
euill
spirits
,
declaring
to
their
chiefe
an
account
of
the
euill
they
had
suggested
that
day
.
One
of
them
told
how
he
had
tempted
one
Andreas
a
Bishop
,
to
some
loose
desires
;
the
chiefe
of
them
,
and
all
the
rest
vrged
his
further
proceeding
therein
.
After
espying
themselues
ouer
heard
by
the
Iew
which
lay
quietly
by
them
,
they
thought
to
haue
done
him
a
mischiefe
,
but
he
was
so
fenced
with
the
signe
of
the
Crosse
,
that
they
could
not
,
but
left
him
,
and
disappeared
.
The
next
day
the
Iew
told
the
Bishop
what
hee
had
heard
,
what
he
had
done
,
and
the
Bishop
was
by
him
preserued
against
Sathan
,
he
by
the
Bishop
catechised
and
baptised
.
Thomas
Cantipratanus
a
suffragan
Bishop
,
Lib.
1.
c.
25.
parag.
6.
a
great
collectour
and
register
of
miracles
,
reports
from
his
own
eyes
:
he
saith
,
Proprijs
oculis
vidi
:
hee
trauailed
40.
miles
of
purpose
,
and
there
laet
is
oculis
vidit
.
One
Voluandus
,
a
Prior
of
the
Predicants
,
vsed
euer
in
life
,
often
to
signe
his
brest
with
the
signe
of
the
Crosse
;
his
bones
after
being
taken
vp
to
be
deposited
in
another
place
,
they
saw
vpon
his
breast
bone
,
the
signe
of
the
Crosse
,
of
a
massie
and
bony
substance
,
quasi
scutum
cordis
.
I
should
surfet
your
christian
patience
,
if
I
should
recount
to
you
the
legend
of
Saint
Francis
and
the
Wolfe
,
how
he
saued
himselfe
,
and
ouercame
the
cruelty
of
the
Wolfe
,
onely
by
the
signe
of
the
Crosse
,
and
after
by
gentle
perswasions
,
made
the
Wolfe
as
tame
as
any
Lambe
,
and
made
the
Wolfe
promise
him
neuer
to
vse
any
cruelty
againe
.
For
why
should
it
not
bee
as
possible
for
a
Wolfe
to
speake
,
as
an
Asse
.
These
things
the
Roman
faith
doth
follow
,
as
Esau
did
the
red
potage
that
lost
him
the
blessing
.
And
such
lying
Legends
as
these
doe
beget
such
an
opinion
of
the
signe
of
the
crosse
,
that
many
simple
ignorants
thinke
themselues
sufficiently
fortified
against
all
euill
by
that
signe
.
George
Dowley
a
Priest
set
forth
a
Catechisme
in
English
in
An.
1616.
1
Chapter
of
the
signe
of
the
Crosse
.
Where
he
perswadeth
this
manner
of
blessing
our selues
against
all
euill
.
Making
with
the
thumbe
a
crosse
vpon
the
forehead
against
all
euill
thoughts
.
Another
vpon
the
mouth
against
euill
words
.
The
third
vpon
the
breast
against
euill
workes
,
which
proceed
from
the
heart
,
saying
,
By
the
signe
of
the
holy
Crosse
,
from
all
our
enemies
deliuer
vs
good
Lord
.
This
is
modest
blasphemy
compared
with
that
in
the
Breuiary
of
the
Church
of
Rome
,
where
,
vpon
the
feast
of
the
Inuent
.
of
the
crosse
,
the
people
are
required
to
prostrate
themselues
before
the
crosse
,
and
to
say
these
words
,
O
crux
splendidior
astris
,
salva
catervam
in
tuis
laudibus
congregatam
.
Is
not
this
a
flying
from
our
father
which
is
in
heauen
,
to
seeke
helpe
against
euills
from
a
creature
,
the
work
of
mans
hands
?
thus
doth
the
idolatrous
Church
of
Rome
dishonour
God
with
highest
contumely
and
blasphemy
.
In
like
manner
their
desertion
of
God
is
further
declared
in
their
inuocations
of
the
virgin
Mary
,
of
Angels
,
and
Saints
,
and
their
images
,
their
Agni
Dei
,
hallowed
graines
,
and
Medailes
,
which
the
superstitious
papists
doe
beare
about
them
,
as
their
munition
and
defence
against
euils
;
that
God
may
renew
his
old
complaint
,
My
people
haue
committed
two
euils
,
Ier
2.13
.
they
haue
forsaken
me
the
fountaine
of
liuing
waters
,
and
hewed
them
out
Cisternes
that
can
hold
no
water
.
Against
this
damnable
error
and
practise
let
vs
learne
of
him
that
teacheth
vs
here
to
pray
,
of
whom
we
may
seeke
for
deliuerance
from
all
euills
;
let
vs
obserue
the
way
of
the
faithfull
in
all
ages
of
the
Church
,
and
see
who
gaue
them
deliuerance
,
and
whither
they
resorted
in
all
feares
and
pressures
:
and
we
shall
find
,
that
all
the
faithfull
haue
sought
and
found
deliuerance
no
where
but
in
the
arme
of
our
father
which
is
in
heauen
.
3
The
duties
of
such
as
moue
God
in
this
petition
.
Let
vs
see
where
this
petition
is
placed
:
for
it
is
the
last
request
that
we
make
to
God
in
this
prayer
,
teaching
vs
that
none
are
capable
of
deliuerance
from
the
power
and
fury
of
the
Deuill
,
but
such
as
desire
of
God
heartily
and
zealously
,
1
That
the
name
of
God
may
haue
right
done
to
it
by
him
;
by
hallowing
of
it
.
2
That
the
kingdome
of
God
may
rule
him
.
3
That
he
may
liue
in
obedience
of
the
holy
will
of
God
all
his
life
.
4
That
he
may
liue
vnder
the
prouidence
of
God
,
seeking
his
meat
from
him
;
and
receiuing
it
with
his
blessing
thankfully
and
contentedly
.
5
That
he
may
be
pardoned
all
his
sinnes
in
the
mercy
of
God
,
and
shew
mercy
himselfe
to
such
as
offend
him
.
6
That
he
may
be
free
from
new
defections
or
relapses
.
He
that
faithfully
beleeueth
,
and
feruently
desireth
,
and
heartily
prayeth
for
these
spirituall
graces
,
may
safely
pray
it
out
Libera
nos
à
malo
.
Therefore
all
the
duties
of
zeale
and
piety
,
of
knowledge
,
obedience
,
charity
,
temperance
,
mercy
,
repentance
,
godly
life
,
are
required
of
him
that
sollicites
this
sute
to
God
,
to
be
deliuered
from
all
euill
:
for
hee
that
would
not
suffer
ill
,
must
take
heed
,
as
much
as
hee
can
,
to
doe
none
.
The
first
caution
directeth
vs
how
to
compose
our selues
for
this
petition
,
that
we
may
preuaile
with
our
God
for
deliuerance
,
that
is
,
by
seeking
first
the
kingdome
of
God
,
and
the
righteousnesse
thereof
,
by
desiring
to
liue
in
the
sober
and
thankfull
vse
of
his
creatures
,
and
maintaining
a
good
conscience
toward
God
,
and
men
.
2
Seeing
we
pray
for
deliuerance
from
all
euill
,
wee
are
admonished
to
decline
and
avoid
all
the
occasions
of
euill
:
he
that
would
not
haue
his
teeth
set
on
edge
,
let
him
not
taste
of
sowre
grapes
;
it
is
the
forbidden
fruit
that
embroileth
vs
in
all
the
calamities
of
life
,
that
vnparadiseth
vs
,
and
turnes
vs
ouer
to
labour
and
sorrow
.
It
is
a
certaine
signe
of
our
regeneration
,
if
wee
haue
a
care
to
keepe
our selues
from
these
euills
.
As
S.
Iohn
saith
,
1
Io.
5.18
.
We
know
that
he
that
is
borne
of
God
sinneth
not
,
but
he
that
is
begotten
of
God
,
keepeth
himselfe
,
and
that
wicked
one
toucheth
him
not
.
Which
words
doe
shew
that
there
is
a
seed
of
grace
in
the
elect
,
whereby
they
may
keepe
themselues
from
the
touch
of
Sathan
:
The
way
to
keepe
our selues
from
this
danger
,
is
by
Saint
Paul
thus
opened
.
1
Tim.
1.19
.
Holding
faith
and
a
good
conscience
:
1
Holding
faith
;
that
is
,
depending
only
vpon
God
for
our
safety
,
louing
him
,
and
cleauing
to
him
,
trusting
him
,
and
resting
vpon
him
,
desiring
the
constant
course
of
his
vnchangeable
loue
to
vs
in
Christ
Iesus
.
For
nothing
doth
more
establish
our
hearts
in
faith
,
then
the
sweet
experience
that
we
haue
had
of
Gods
former
mercies
and
loue
to
vs
,
from
which
we
conclude
the
vndoubted
assurance
of
his
future
prouidence
.
This
was
Dauids
plea.
By
thee
haue
I
beene
holden
vp
from
the
wombe
:
Ps.
71
6.
thou
art
he
that
tooke
me
out
of
my
mothers
bowels
,
and
therefore
he
prayeth
,
Cast
me
not
off
in
the
time
of
old
age
,
O
forsake
me
not
when
my
strength
faileth
.
To
establish
this
faith
and
to
make
it
fruitfull
of
obedience
,
God
himselfe
,
giuing
his
law
to
his
people
,
saith
,
I
am
the
Lord
thy
God
which
brought
thee
out
of
the
land
of
Aegypt
,
out
of
the
house
of
bondage
.
And
we
may
say
,
God
hath
sed
and
clothed
me
,
and
preserued
me
hitherto
,
therefore
my
trust
is
in
him
,
for
he
neuer
forsaketh
those
that
trust
in
his
mercy
.
This
made
Dauid
confident
against
Goliah
,
when
Saul
the
king
discouraged
him
saying
,
Thou
art
not
able
to
goe
against
this
Philistin
to
fight
with
him
,
for
thou
art
but
a
youth
,
1
Sam.
17.33
.
and
he
a
man
of
warre
from
his
youth
.
But
Dauid
called
to
minde
how
God
had
enabled
him
against
a
Boare
,
and
a
Lion
that
attempted
one
of
his
Lambes
which
hee
kept
,
and
hee
slew
them
:
and
he
resolued
.
This
vncircumcised
Philistine
shall
be
as
one
of
them
.
Faith
buildeth
vpon
this
rock
,
and
trusteth
not
to
any
selfe
abilility
.
And
is
strong
only
in
the
strength
of
Gods
might
:
keepe
faith
then
,
and
keepe
thy selfe
.
This
is
the
mercy
of
the
Church
,
Gods
gratious
protection
;
Ionah
calleth
it
so
.
They
that
obserue
lying
vanities
,
forsake
their
owne
mercy
,
God
is
euer
prior
in
amore
,
he
reserueth
mercy
for
thousands
of
them
that
feare
him
.
So
that
the
mercy
of
protection
from
euills
is
our
owne
,
if
wee
forsake
it
not
:
this
is
the
patrimony
and
birth-right
of
the
Church
,
for
mercy
imbraceth
them
on
euery
side
:
for
if
God
be
ours
,
as
we
call
him
here
our
Father
:
His
mercy
is
to
them
that
feare
him
,
throughout
all
generations
:
Dauid
describing
his
safety
vnder
this
protecting
and
supporting
mercy
of
God
;
The
Lord
is
my
shepheard
,
&c.
concludeth
from
this
proofe
and
experience
of
Gods
good
fauour
.
Psal.
23.
●
.
Surely
goodnesse
and
mercy
shall
follow
me
all
the
daies
of
my
life
.
They
haue
not
this
faith
,
and
so
forfeit
their
interest
in
this
mercy
,
who
hauing
growne
vp
like
yong
Plants
,
watered
with
Gods
early
and
later
raine
,
to
whom
God
hath
beene
a
sunne
to
enlighten
and
warme
them
,
a
shield
to
defend
them
;
the
more
they
receiue
from
God
,
the
more
they
feare
,
and
cruciate
themselues
with
the
sollicitous
and
anxious
iealousie
of
losse
and
want
.
The
faith
here
meant
to
be
holden
in
the
whole
course
of
life
,
is
a
constant
and
equall
dependance
vpon
God
,
casting
all
our
care
vpon
him
,
because
he
hath
declared
that
he
careth
for
vs
.
2
Another
thing
to
ensure
Gods
protection
from
euils
,
is
the
holding
fast
of
a
good
conscience
,
this
makes
our
life
a
continuall
feast
:
that
is
,
when
we
haue
the
secret
testimonie
of
our
heart
,
that
2
Cor.
1.12
.
In
simplicitie
and
godly
sincerity
,
not
with
fleshly
wisedome
,
but
by
the
grace
of
God
we
haue
had
our
conuersation
in
the
world
.
This
godly
sincerity
I
conceiue
to
be
best
exprest
.
1
In
our
generall
vocation
to
the
Church
of
God
;
for
therein
wee
must
labour
to
be
sound
in
our
knowledge
of
the
truth
and
will
of
God
,
without
those
crotchets
&
fancies
which
commonly
possesse
the
phanaticall
brains
of
such
as
study
new
wayes
,
as
heretiques
and
schismatiques
doe
.
Without
that
dead
and
dull
ignorance
which
implicite
faith-founders
doe
cast
and
mould
into
deuotion
.
And
without
hypocrisie
,
the
leauen
of
Scribes
and
Pharisees
,
which
turnes
all
religion
into
a
formall
outside
of
pretence
,
and
hath
no
heart
;
this
is
rottennesse
at
the
core
.
2
Sincerity
in
our
priuate
callings
,
which
keepes
from
idlenesse
,
the
moath
and
rust
that
corrupteth
the
whole
conuersation
,
and
exposeth
vs
to
Sathans
temptations
.
Herein
we
must
walke
,
as
in
our
wayes
,
and
we
may
promise
our selues
a
guard
of
Angels
to
protect
vs
,
and
we
need
not
to
waste
and
consume
our selues
with
cares
of
the
world
,
but
cast
the
successe
of
all
vpon
God
.
3
In
sincerity
of
godly
conuersation
,
not
giuing
,
not
taking
euill
counsaile
,
not
defiling
,
not
defiled
with
euill
example
,
eschuing
ill
words
and
corrupt
communications
,
vaine
delights
,
and
wicked
and
vngodly
company
,
hauing
no
fellowship
with
the
vnfruitfull
workes
of
darkenesse
,
but
rather
reprouing
them
.
They
that
goe
in
this
way
may
not
promise
themselues
any
priuiledge
from
the
calamities
of
life
,
for
if
the
deuill
or
the
Pope
can
doe
such
a
shrewd
turne
,
he
will
;
but
they
may
boldly
and
faithfully
put
themselues
vnder
the
wings
of
Gods
sauing
protection
,
and
pray
to
him
,
Libera
nos
a
malo
.
3
This
as
the
rest
,
imposeth
on
vs
all
the
dutie
of
charity
,
for
we
pray
not
euery
one
for
himselfe
,
but
each
for
all
,
libera
nos
;
that
law
,
proximum
vt
teipsum
,
doth
make
vs
as
much
obliged
to
procure
the
good
of
our
neigbbour
,
as
our
owne
good
:
which
reproueth
,
1
Those
whose
care
begins
and
ends
with
themselues
;
the
lash
of
calamity
doth
not
smart
vpon
them
,
if
it
fall
not
vpon
their
own
particular
;
these
make
themselues
entire
bodies
,
they
are
not
members
of
the
whole
body
of
Christ
,
the
Church
;
and
they
had
need
of
a
particular
Mediatour
,
for
cutting
themselues
from
the
body
,
they
are
no
members
of
Christ
,
neither
can
they
haue
any
interest
in
the
common
saluation
.
2
These
are
much
more
to
be
reproued
,
who
worke
their
owne
good
out
of
the
common
euill
,
and
heale
themselues
with
the
wounds
and
soares
of
the
Common-wealth
:
for
if
the
procuration
of
common
good
be
an
incumbent
care
on
euery
member
,
both
of
Church
and
Common-wealth
:
when
we
pray
libera
nos
a
malo
,
we
pray
to
be
deliuered
from
all
those
proiectours
and
deuisers
of
new
rods
to
scourge
their
brethren
.
3
This
reproueth
them
that
curse
and
banne
their
brethren
with
all
bitternesse
of
imprecation
,
that
by
secret
or
open
meanes
,
doe
practise
the
vexation
and
molestation
,
the
impouerishing
or
defamation
of
their
brethren
.
Christ
teacheth
vs
to
pray
one
for
another
,
that
we
may
be
all
deliuered
from
ill
.
Dauid
biddeth
,
Pray
for
the
peace
of
Ierusalem
:
he
promiseth
,
They
shall
prosper
that
loue
thee
:
he
directeth
them
in
a
forme
of
blessing
,
Peace
be
within
thy
wals
.
He
putteth
them
on
by
his
owne
example
,
For
my
brethren
and
companions
sake
I
will
wish
thee
now
prosperity
.
For
the
house
of
Gods
sake
I
will
seeke
to
doe
thee
good
.
It
was
Cains
voyce
.
Am
I
my
brothers
keeper
?
we
may
answere
,
thou
art
,
to
the
vtmost
of
thy
power
.
To
thee
belongeth
the
care
and
custody
of
thy
brother
,
to
saue
and
keepe
him
from
hurt
,
if
thou
maiest
:
if
any
euill
come
to
him
,
which
thou
mightest
haue
diuerted
,
thou
art
answerable
to
him
before
God
for
it
:
but
if
thou
procure
his
hurt
,
or
but
wish
it
in
thy
heart
,
or
if
thou
ioy
in
his
griefe
,
this
petition
is
thy
accusation
.
4
This
last
petition
doth
teach
vs
the
Apostles
doctrine
,
pray
continually
,
in
all
things
giue
thankes
.
For
there
be
so
many
euils
towards
vs
,
by
reason
of
our
continuall
trespasses
,
that
we
are
euer
in
danger
,
Iuge
peccatum
,
Iuge
periculum
,
so
that
there
is
not
a
moment
of
our
life
,
but
it
had
neede
be
fenced
and
armed
with
this
petition
.
And
so
much
time
as
escapeth
vs
free
from
these
euils
,
is
gained
in
the
patience
and
long
suffering
of
God
to
vs
,
to
offer
vp
to
God
the
due
tribute
of
our
thankes
.
There
should
then
be
no
vacation
from
this
double
seruice
of
prayer
and
prayse
;
for
not
onely
one
day
telleth
another
,
but
one
houre
and
minute
telleth
another
,
of
Gods
great
deliuerances
of
vs
from
euill
.
Sathan
is
our
profest
aduersarie
;
you
may
see
in
Iobs
historie
what
he
did
,
what
he
would
doe
if
the
power
of
God
did
not
restraine
him
,
if
the
protection
of
God
did
not
defend
vs
:
neither
should
our
bodies
,
nor
our
goods
,
nor
our
cattaile
,
nor
our
fruits
of
the
earth
,
nor
our
children
,
be
safe
,
if
his
hand
might
be
stretched
out
,
but
the
preseruer
of
men
keepeth
vs
,
resisteth
him
.
5
Obserue
the
course
of
this
whole
prayer
,
for
why
doe
we
desire
the
honour
of
Gods
holy
name
,
but
for
this
,
that
we
may
flye
to
it
as
our
tower
of
strength
,
to
defend
and
deliuer
vs
from
all
euill
,
for
our
helpe
is
in
the
name
of
the
Lord
.
They
that
know
thy
name
,
will
trust
in
thee
,
Psal.
9
10.
for
thou
neuer
failest
them
that
seeke
thee
.
And
why
doe
wee
desire
the
comming
of
the
kingdome
of
God
,
but
that
we
may
be
safe
from
euill
,
being
vnder
his
holy
regiment
,
who
is
able
to
treade
Sathan
vnder
our
feete
.
And
why
doe
we
desire
that
the
will
of
God
may
bee
done
,
but
that
we
may
liue
in
holy
obedience
to
him
,
that
we
that
be
his
seruants
,
and
the
sheepe
of
his
pasture
,
may
walke
without
feare
in
the
valley
of
the
shadow
of
death
.
Why
doe
we
desire
life
of
God
,
to
be
fed
by
his
hand
,
and
blessing
with
our
daily
bread
,
but
that
wee
may
be
preserued
by
his
prouidence
from
all
things
that
may
hurt
and
annoy
vs
.
Why
doe
wee
desire
forgiuenesse
of
sinnes
past
and
present
,
but
to
assure
his
protection
,
and
to
establish
our
hearts
with
grace
,
that
wee
may
serue
him
in
holinesse
and
righteousnesse
.
Why
doe
we
desire
preseruation
from
temptation
,
but
to
secure
our
liues
against
the
pollution
and
infection
of
sinne
.
So
that
these
petitions
,
mutuò
se
generant
;
we
desire
to
obtaine
of
God
all
that
we
aske
in
the
sixe
former
petitions
,
that
we
may
be
deliuered
from
euill
:
and
we
desire
to
be
deliuered
from
euill
,
that
we
may
doe
all
the
duties
required
in
those
former
requests
.
And
let
him
that
desireth
to
speed
in
this
last
supplication
,
cast
backe
his
eye
vpon
the
rest
,
that
hee
may
rectifie
himselfe
in
primo
,
medio
,
&
imo
,
to
the
pleasing
of
God
in
his
prayer
.
6
Let
vs
haue
faith
to
beleeue
a
good
successe
of
our
prayers
,
and
to
apprehend
the
louing
kindenesse
of
God
to
vs
in
Iesus
Christ
;
for
hee
is
the
Angell
of
the
couenant
of
this
mercy
.
Acts
10.42
.
Ioh.
8.36
.
He
went
about
doing
good
,
and
healing
all
that
were
oppressed
of
the
deuil
;
if
the
sonne
therefore
make
you
free
,
you
shall
be
free
indeed
.
He
giueth
perfect
liberty
from
the
hands
of
all
our
enemies
,
that
we
may
serue
him
without
feare
,
Luke
1.74
.
in
holinesse
and
righteousnesse
before
him
.
Wee
cannot
haue
this
deliuerance
without
faith
to
apprehend
and
apply
it
,
therefore
let
vs
remember
the
former
mercies
of
God
to
strengthen
our
faith
:
as
Dauid
.
Our
fathers
trusted
in
thee
,
they
trusted
in
thee
,
Psal.
22.4
.
and
thou
didst
deliuer
them
.
They
cryed
vnto
thee
,
and
were
deliuered
:
5
they
trusted
in
thee
,
and
were
not
confounded
.
He
is
the
rocke
of
our
safety
,
let
vs
build
our
neasts
,
and
lay
out
yong
ones
in
the
holes
of
this
rocke
,
for
they
that
trust
in
him
,
can
want
nothing
that
is
good
for
them
.
MATH.
6.13
.
For
thine
is
the
kingdome
,
and
the
power
,
and
the
glory
,
for
euer
.
IT
is
plaine
in
the
storie
of
the
Gospell
,
that
Christ
did
twise
teach
to
pray
this
prayer
:
once
priuately
,
which
Saint
Luke
relateth
,
and
that
at
the
request
of
his
Disciples
.
Another
time
publikely
in
his
sermon
preached
vpon
the
Mount
,
reported
here
by
Saint
Matthew
.
These
words
which
are
the
close
and
conclusion
of
the
Lords
prayer
,
are
omitted
in
Saint
Luke
.
But
in
his
publique
sermon
they
are
added
,
as
you
reade
here
,
therefore
from
hence
wee
borrow
them
to
supply
the
prayer
in
Saint
Luke
.
The
Disciples
obtained
what
they
desired
in
Saint
Luke
,
for
Christ
taught
them
to
pray
,
and
the
prayer
doth
extend
no
further
then
these
seuen
petitions
:
for
nothing
is
desired
of
God
in
these
words
of
the
conclusion
added
in
Saint
Matthew
.
And
here
let
me
shew
you
a
great
want
of
iudgement
and
charity
in
some
of
our
brethren
,
who
haue
tendered
to
his
Maiestie
some
exceptions
against
our
booke
of
Common
Prayer
,
by
the
way
of
Question
,
whereof
this
is
one
.
Quest.
32.
Whether
it
be
an
acceptable
seruing
of
God
,
rather
to
follow
the
masse-booke
in
omitting
these
words
,
then
the
scripture
in
vsing
of
them
.
Sol.
1
:
You
may
easily
discerne
a
roote
of
bitternesse
in
this
obiection
:
for
these
words
are
not
found
in
this
Scripture
,
and
yet
here
Christ
is
desired
to
teach
his
Disciples
to
pray
,
and
charity
might
haue
as
well
seene
the
want
of
these
words
in
this
Scripture
,
as
in
the
masse-booke
,
and
thought
our
imitation
rather
guided
by
this
text
,
then
by
that
idolatrous
booke
.
Sol.
2
Master
Beza
who
tooke
great
paines
to
search
all
the
old
coppies
of
the
new
Testament
to
perfect
his
edition
thereof
,
by
comparing
them
together
,
doth
confesse
,
that
in
many
coppies
hee
found
these
words
wanting
both
in
Saint
Matthew
and
Saint
Luke
.
He
addeth
also
,
that
many
interpreters
haue
thought
them
put
into
the
text
,
as
being
the
common
conclusion
vsed
by
the
Christians
in
their
prayers
.
Further
he
alleadgeth
,
that
three
of
the
antient
Fathers
of
purpose
expounding
the
Lords
prayer
,
haue
omitted
this
conclusion
,
and
haue
not
so
much
as
mentioned
it
,
that
is
,
Cyprian
,
Augustine
,
and
Ierome
.
So
that
this
vncharitable
construction
of
leauing
out
these
words
in
the
booke
of
common
Prayer
,
will
light
as
heauy
vpon
Saint
Luke
,
and
these
holy
Fathers
of
the
Church
,
as
vpon
our
booke
,
through
whose
sides
these
are
pierced
with
this
dart
of
false
witnesse
,
to
the
manifest
preuarication
of
that
holy
commandement
.
But
let
them
charge
it
vpon
vs
;
doth
any
Minister
in
Sol.
3
reading
of
diuine
Seruice
,
euer
omit
the
adding
this
conclusion
to
the
rest
?
or
are
we
forbidden
to
vse
it
,
rather
doe
we
not
vnderstand
it
intended
,
that
it
should
be
added
as
we
vse
to
say
,
quod
necessario
subintelligitur
,
non
deest
.
Else
they
might
also
quarrell
the
booke
,
for
onely
beginning
the
Lords
prayer
,
as
in
many
places
.
Zeale
is
madnesse
,
if
it
be
not
guided
by
a
right
vnderstanding
,
and
tempered
with
charity
.
I
could
not
omit
the
answering
for
our
Church
against
this
vniust
imputation
,
both
to
stop
the
mouth
of
slander
,
and
to
fasten
shame
on
the
foreheads
that
blush
not
at
these
pickt
quarrels
.
And
also
to
settle
your
iudgements
in
a
sober
construction
of
those
things
which
the
Church
hath
established
and
done
for
vs
.
Arias
Montanus
giues
this
note
vpon
these
words
in
Saint
Matthew
.
Animaduerte
lector
,
hanc
clausulam
non
esse
de
textu
:
he
addeth
also
that
in
the
Greeke
Church
,
the
congregation
doth
neuer
repeate
this
clause
,
but
when
they
haue
with
the
Minister
said
,
libera
nos
a
malo
.
The
Priest
onely
pronounceth
these
words
,
quia
tuum
est
regnum
,
&c.
And
learned
Erasmus
thinkes
that
these
words
might
be
added
to
the
Lords
prayer
,
by
the
vse
of
the
Church
,
as
at
the
end
of
the
Psalmes
we
added
that
holy
acclamation
of
,
Gloria
patri
&
filio
&
spiritui
sancto
;
yet
neither
of
these
Apocryphicall
or
without
diuine
authority
:
for
,
Dauid
is
said
to
blesse
the
Lord
before
all
the
congregation
,
saying
,
1
Chro.
22.11
.
Thine
O
Lord
is
the
greatnesse
,
power
,
and
glory
,
and
the
maiesty
,
and
the
victory
,
for
all
that
is
in
the
heauen
and
earth
is
thine
.
12.
Thine
is
the
kingdome
O
Lord
,
and
thou
art
exalted
as
head
aboue
all
.
Therefore
approuing
the
vse
of
this
conclusion
of
the
Lords
prayer
,
we
proceed
in
it
.
1
And
call
it
by
the
name
which
is
giuen
to
it
by
the
holy
Ghost
,
our
Blessing
of
God
after
prayer
,
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
We
will
consider
it
as
a
motiue
to
God
,
to
grant
vs
the
requests
made
in
the
seuen
petitions
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3
As
it
is
a
strengthening
of
our
faith
,
to
aske
all
these
things
at
the
hands
of
God
:
1
This
is
a
blessing
of
God
.
We
are
said
to
blesse
God
when
we
doe
praise
him
,
and
giue
him
the
honour
due
to
his
name
:
So
Saint
Paul
meant
it
.
2
Cor.
1.3
.
Blessed
be
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
:
the
Father
of
mercies
,
and
the
God
of
all
comfort
.
And
it
agreeth
well
with
our
duty
,
that
we
petitioning
this
father
in
this
prayer
for
all
mercies
and
all
comfort
,
and
wrastling
with
him
in
our
prayer
,
as
Iacob
did
for
his
blessing
vpon
vs
,
should
also
blesse
him
,
and
praise
his
name
.
Rea.
1
And
for
our
direction
herein
we
haue
our
Sicut
in
coelo
&
in
terra
▪
Reu
5.13
.
for
Iohn
heard
euery
creature
which
is
in
heauen
and
in
earth
,
and
vnder
the
earth
,
and
such
as
are
in
the
sea
,
saying
,
Blessing
,
honour
,
glory
,
and
power
bee
vnto
him
that
sitteth
vpon
the
throne
,
and
vnto
the
lambe
for
euer
and
euer
.
Rea.
2
Let
vs
consider
what
Dauid
saith
,
Great
is
the
Lord
,
and
greatly
to
be
praised
.
Psal
48.1
.
We
pray
in
our
first
petition
,
Hallowed
be
thy
name
,
for
the
name
of
God
is
great
,
and
Dauid
saith
,
According
to
thy
name
O
God
,
so
is
thy
praise
vnto
the
ends
of
the
earth
:
thy
hand
is
full
of
righteousnesse
.
verse
10.
We
labour
to
open
that
hand
by
our
prayers
,
that
we
may
partake
of
his
righteousnesse
,
therefore
to
him
belongeth
praise
for
his
names
sake
.
We
are
created
to
this
end
,
to
glorifie
God
in
our
bodies
,
Rea.
3
and
in
our
soules
,
and
this
is
the
way
to
honour
him
,
ipse
dixit
.
Who
so
offereth
praise
,
glorifieth
me
;
Psal.
50.23
.
Dauid
often
calleth
it
Sacrificium
laudis
.
And
he
calleth
these
kinde
of
sacrifices
,
the
sacrifices
of
righteousnesse
.
These
be
called
vituli
labiorum
in
Hose
,
they
are
called
fructus
labiorum
confitentium
nomini
eius
,
by
the
author
to
the
Hebrewes
.
The
Saints
of
God
haue
vsed
to
cast
themselues
downe
at
his
feete
,
that
in
their
humiliation
he
may
bee
exalted
:
when
we
kneele
or
prostrate
our selues
to
one
that
standeth
by
vs
,
we
make
him
shew
high
ouer
vs
,
therefore
when
the
Lords
faithfull
seruants
come
to
him
to
worship
,
they
fall
low
on
their
knees
before
him
.
They
euacuate
themselues
,
This
is
lingua
angel
.
and
put
off
all
honour
and
estimation
from
themselues
,
to
giue
it
all
to
him
:
this
is
blessing
of
God
.
So
doe
we
in
this
prayer
,
all
petition
,
then
confession
.
2
Consider
this
as
a
motiue
to
God
to
grant
the
petitions
herein
contained
.
1
Wherein
obserue
that
we
haue
no
arguments
to
induce
God
to
goodnesse
towards
vs
,
but
such
onely
as
are
drawne
from
himselfe
and
his
owne
holy
and
great
attributes
.
Therefore
Daniel
renounceth
all
respects
drawne
from
himselfe
,
as
vnpleadable
:
D●n
9.
18.
Wee
doe
not
present
our
supplications
before
thee
,
for
our
owne
righteousnesse
,
but
for
thy
great
mercies
:
therefore
he
prayeth
,
19
O
Lord
heare
,
O
Lord
forgiue
,
O
Lord
hearken
and
doe
,
deferre
not
for
thine
owne
sake
O
my
God
.
Neh
1.6.7.8
.
So
Nehemiah
in
his
prayer
doth
make
a
contrite
confession
of
his
sinnes
to
God
,
and
the
sinnes
of
all
the
people
,
and
his
plea
for
mercy
and
forgiuenesse
,
and
for
further
grace
and
fauour
of
God
,
is
the
promise
of
God
.
Remember
the
word
that
thou
commandedst
by
thy
seruant
Moses
.
So
we
pray
,
remember
thine
owne
kingdome
,
thy
power
and
thy
glory
,
when
we
aske
of
thee
these
petitions
,
for
we
haue
nothing
of
our
own
worth
the
remembring
,
for
whose
sake
thou
shouldest
grant
our
requests
.
2
Let
vs
consider
how
these
may
be
motiues
to
perswade
our
God
to
heare
our
prayers
;
we
doe
herein
acknowledge
and
ascribe
to
God
,
1
Kingdome
,
as
Dauid
saith
,
The
Lord
is
King
,
the
earth
may
be
glad
thereof
:
he
is
no
tyrant
,
but
a
King
to
whom
belongeth
the
procuration
of
the
good
of
his
Subiects
.
Hee
is
our
King
of
old
,
saith
Dauid
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
is
therefore
the
breath
of
our
nostrils
:
he
is
the
common
father
of
vs
all
,
ruling
vs
with
authority
and
loue
.
And
because
thou
art
our
King
,
we
pray
thee
to
glorifie
thine
owne
name
in
thy
Church
,
to
let
thy
kingdome
come
to
it
.
To
aduance
thy
will
in
it
.
To
sustaine
vs
thy
subiects
with
all
the
necessaries
and
conueniences
of
life
.
To
seale
thy
pardon
of
all
our
sinnes
.
To
keepe
vs
from
the
infection
of
new
sinnes
,
from
relapses
into
our
old
ones
.
To
defend
vs
from
the
power
of
the
deuill
,
and
to
saue
vs
from
any
thing
that
may
offend
and
hurt
vs
.
2
Power
is
ascribed
to
God
.
Wherein
we
appeale
to
the
omnipotency
of
our
Father
,
we
acknowledge
him
able
to
doe
whatsoeuer
hee
will
in
heauen
and
earth
.
So
Nehemiah
beginneth
his
prayer
.
O
Lord
God
of
heauen
,
the
great
and
terrible
God
.
Neh.
1.5
.
So
began
Daniel
.
O
Lord
,
the
great
and
dreadfull
God
.
Dan.
9.4
.
This
confession
of
Gods
power
doth
incline
the
greatnesse
and
might
of
God
to
stoope
it selfe
to
vs
,
for
power
takes
no
ioy
in
aduancing
it self
against
weaknes
.
Amongst
men
,
there
be
of
those
barbarous
and
inhumane
natures
,
which
abuse
power
to
vnmercifull
tyranny
and
oppression
,
but
when
we
confesse
the
power
of
God
,
we
submit
to
it
,
and
thereby
moue
the
God
of
power
to
declare
the
same
to
our
good
.
He
hath
power
in
spirituall
graces
to
bestow
them
on
vs
,
that
we
may
serue
him
in
the
hallowing
of
his
name
:
his
power
can
extend
his
kingdome
ouer
all
,
his
power
onely
can
make
vs
able
to
doe
his
will
:
this
power
commandeth
heauen
and
earth
to
minister
to
our
necessities
.
He
hath
power
to
pardon
all
sinnes
,
and
to
preserue
vs
from
temptation
and
euill
.
Therefore
the
consideration
of
our
confession
of
his
power
,
moueth
him
to
grant
our
requests
in
all
these
things
.
3
We
ascribe
vnto
him
glory
.
A
great
argument
to
moue
him
to
doe
all
these
things
for
his
owne
glory
,
for
this
is
his
praise
,
that
he
heareth
our
prayers
,
therefore
to
him
doth
all
flesh
come
:
and
that
is
it
we
seeke
in
this
prayer
:
the
three
first
petitions
are
addressed
to
the
glory
of
his
name
,
of
his
kingdome
and
will
,
we
desire
bread
that
we
may
liue
here
to
praise
and
serue
him
.
We
desire
pardon
of
all
sinnes
past
,
and
release
from
our
iniquities
present
,
and
strength
against
all
ensuing
temptations
,
and
deliuerance
from
all
deserued
euils
,
that
we
may
be
able
to
liue
in
holinesse
and
righteousnesse
before
him
all
the
dayes
of
our
life
.
3
Our
faith
in
this
prayer
is
confirmed
by
these
3
,
reg.
potentia
:
glor
.
Psal.
146.1
.
1
A
regno
,
true
that
of
earthly
Kings
the
Prophet
saith
,
Trust
not
in
Princes
,
nor
in
any
sonne
of
man
,
for
there
is
no
helpe
,
&c.
But
the
Lord
is
a
King
that
may
be
trusted
.
Mal.
1.14
.
I
am
a
great
King
,
saith
the
Lord
of
hosts
,
King
of
Kings
,
and
Lord
of
Lords
is
his
name
,
Reuel
.
19.16
▪
and
he
saith
,
Per
me
reges
regnant
.
We
begin
at
Our
father
,
whence
we
haue
audaciam
petendi
,
we
end
at
tuum
est
regnum
,
whence
wee
haue
fiduciam
impetrandi
,
he
ruleth
ouer
all
:
all
things
serue
him
,
feare
not
thou
little
flocke
,
for
it
is
your
fathers
pleasure
to
giue
you
a
kingdome
.
The
Apostle
calleth
this
kingdome
the
inheritance
of
them
that
are
sanctified
,
and
he
calleth
all
the
faithfull
heires
and
coheires
with
Christ
.
This
King
sent
the
heire
of
his
kingdome
in
the
similitude
of
sinfull
flesh
amongst
the
sonnes
of
men
,
of
purpose
to
expiate
their
faults
,
to
reconcile
them
to
his
fauour
,
and
to
inuest
them
in
the
rights
of
this
inheritance
.
Faith
is
the
ground
of
these
things
which
wee
hope
for
:
and
this
King
is
the
giuer
of
euery
good
and
perfect
gift
,
whom
we
call
our
father
.
What
can
we
want
,
wherein
can
our
faith
stagger
,
if
it
cleaue
to
him
,
and
that
we
may
once
say
cheerefully
with
the
Apostle
,
Scio
cui
credidi
.
All
the
elect
of
God
are
not
onely
the
subiects
of
this
kingdome
,
but
fauourites
also
of
this
King
,
his
darlings
,
his
delight
is
in
them
;
Dauid
makes
so
bold
with
God
,
as
to
pray
.
Keepe
me
as
the
Apple
of
thine
eye
,
Psal.
17.8
.
hide
me
vnder
the
shadow
of
thy
wings
.
The
Hebrew
word
signifieth
the
blacke
of
the
Apple
,
the
very
sight
of
the
eye
.
He
that
toucheth
you
,
toucheth
the
Apple
of
his
eye
:
Zech.
●
.
8
.
God
holdeth
them
so
pretious
,
that
men
had
need
to
handle
his
children
as
tenderly
as
they
would
handle
the
Apples
of
their
owne
eyes
:
aliqui
intelligunt
de
oculis
dei
.
2
A
potentia
:
there
be
many
titulary
Kings
here
on
earth
,
swolne
with
titles
of
great
dominions
,
wherein
they
haue
neither
foote
of
land
in
possession
,
nor
the
obedience
of
any
subiect
:
it
may
be
that
there
is
ius
dominij
annexed
to
their
Crownes
,
for
which
they
retaine
the
titles
,
as
our
Soueraignes
doe
in
France
;
or
they
may
be
pretenders
to
some
rights
,
as
the
Kings
of
Spaine
are
to
Ierusalem
.
There
be
Kings
that
haue
supremacie
of
dignity
,
and
possession
of
regalitie
,
but
their
wings
are
clipt
,
they
are
limited
how
farre
they
may
flye
.
Such
a
King
was
Achish
in
Gath
,
who
approued
Dauid
well
,
but
he
could
not
keepe
him
with
him
,
1
Sam.
29.6.7
.
for
saith
he
,
Thou
art
not
good
in
the
eyes
of
the
Lords
,
wherefore
now
returne
and
goe
in
peace
,
that
you
displease
not
the
Lords
of
the
Philistims
.
Whether
Princes
be
ouerawed
by
their
Magnats
,
or
in
their
owne
facility
,
doe
diuest
themselues
of
their
power
,
both
wayes
here
is
kingdome
without
power
or
glory
.
But
thine
is
the
power
;
Gen.
14
19.
for
God
is
the
high
creatour
and
possessour
of
heauen
and
earth
,
as
Melchizedech
called
him
.
And
as
he
holdeth
possession
vndenied
,
so
he
maintaineth
dominion
vnresisted
,
Hee
doth
whatsoeuer
hee
will
.
Power
is
neuer
fearefull
when
it
is
in
a
Father
,
rather
here
is
firme
foundation
to
build
faith
on
:
the
Leper
in
the
Gospell
built
vpon
this
rocke
:
Thou
canst
make
mee
cleane
.
The
sister
of
Lazarus
confest
the
power
that
Christ
had
with
the
Father
,
quicquid
petieris
.
Our
God
is
caput
potentiae
.
The
powers
that
be
,
are
ordained
of
God
,
they
are
but
so
many
rayes
or
beames
of
this
glorious
sunne
,
or
if
we
esteeme
them
as
starres
for
glory
,
yet
they
borrow
their
light
from
this
sunne
.
God
would
haue
this
knowne
and
confest
.
Psal.
145.11
.
Thy
Saints
shall
blesse
thee
,
they
shall
speake
of
the
glory
of
thy
kingdome
,
and
talke
of
thy
power
.
This
power
is
the
strong
rocke
,
and
the
high
place
,
the
wall
of
defence
to
the
Church
.
The
powers
and
principalities
which
are
against
vs
,
may
shake
our
faith
with
some
terrours
,
they
cannot
make
it
faile
.
As
the
mountaines
compasse
about
Ierusalem
,
so
is
the
Lord
round
about
them
that
feare
him
and
put
their
trust
in
his
mercy
.
3
A
gloria
,
vbi
regnum
&
potentia
,
ibi
gloria
.
The
glory
of
God
is
threefold
.
-
1
In
his
owne
glorious
nature
and
essence
.
-
2
In
his
workes
.
-
3
In
his
word
.
1
Naturae
.
The
glory
of
his
nature
is
a
light
that
no
man
can
attaine
to
,
we
conceiue
it
best
by
that
which
is
reuealed
to
vs
in
the
two
great
volumes
of
his
workes
,
which
our
eyes
behold
,
and
of
his
word
which
he
hath
left
in
his
Church
for
our
learning
,
that
we
may
know
him
,
and
him
whom
he
hath
sent
,
Iesus
Christ
.
There
is
that
which
the
Apostle
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
wee
haue
no
outward
meanes
to
know
it
,
but
by
the
workes
and
word
of
God
,
within
vs
;
the
spirit
also
helpeth
our
infirmities
.
This
glory
of
diuine
nature
doth
consist
in
the
holy
attributes
of
God
.
1
His
simplicitie
:
for
he
is
ens
simplicissimum
,
without
permission
,
a
selfe-bearer
.
2
His
eternitie
:
for
he
is
α
and
ω
,
without
beginning
and
end
.
3
His
life
:
for
he
is
called
deus
viuens
ita
viuit
vt
sit
sua
vita
,
ita
est
vt
sit
sua
essentia
.
4
His
immensity
and
infinity
,
whereby
he
comprehendeth
all
things
,
filleth
all
things
,
and
is
in
euery
place
:
5
His
authority
,
perfection
,
and
selfe-sufficiency
which
extendeth
not
onely
to
the
complement
of
his
owne
essence
,
but
is
the
originall
of
all
perfection
that
is
in
his
workes
.
6
His
blessednesse
:
for
he
is
God
blessed
for
euer
,
blessed
in
being
so
,
and
blessed
in
knowing
himselfe
so
to
be
,
and
blessed
in
the
communication
of
his
blessings
to
his
creatures
,
according
to
their
capacity
and
vse
.
7
His
omnipotencie
,
for
he
alwaies
worketh
both
in
himselfe
in
actions
immanent
,
and
without
himselfe
in
actions
transient
:
in
both
he
doth
what
he
will
.
8
His
wisedome
,
for
he
knoweth
,
and
foreknoweth
,
and
decreeth
,
maketh
and
gouerneth
,
and
preserueth
all
things
,
by
infinite
wisedome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
9
His
truth
,
for
his
wisedome
doth
both
apprehend
all
truth
,
his
operations
be
all
in
truth
,
his
onely
is
the
reuelation
of
truth
.
10
His
will
secret
,
done
in
and
vpon
all
things
reuealed
,
done
by
all
that
loue
and
conscionably
serue
him
.
11
His
goodnesse
,
in
himselfe
,
and
toward
all
things
that
haue
being
of
him
.
12
His
grace
,
by
which
he
declareth
himselfe
in
Iesus
Christ
,
the
father
of
vs
all
.
13
His
mercy
,
in
which
he
couereth
our
sinnes
,
and
pardoneth
all
our
iniquities
.
14
His
righteousnesse
,
by
which
hee
iustifieth
his
elect
,
and
condemneth
the
vngodly
.
In
all
these
,
God
is
glorious
in
his
Church
,
and
his
Church
confesseth
it
.
2
He
is
glorious
in
his
workes
.
Psal.
92.
It
is
a
worke
for
the
Sabbath
to
thinke
of
them
.
Dauid
makes
two
good
vses
of
them
.
-
Psal.
8.
1
To
debase
himselfe
.
-
2
To
exalt
God
.
O
Lord
our
Lord
,
how
excellent
is
thy
name
in
all
the
earth
.
3
He
is
glorious
in
his
word
.
1
In
veritate
,
it
is
called
verbum
veritatis
.
2
In
aeternitate
:
durat
in
saeculum
▪
Truth
maketh
vs
free
,
and
eternity
crowneth
vs
with
indesinent
perpetuity
:
Our
faith
is
hereby
supported
,
that
seeing
our
God
is
the
King
of
glory
,
and
all
our
prayers
are
directed
to
his
glory
,
that
he
will
therefore
heare
vs
from
heauen
,
and
when
he
heareth
,
he
will
haue
mercy
.
And
in
that
faith
,
we
all
say
Amen
,
to
these
our
holy
deuotions
.