AN
EXPOSITION
vpon
the
Lords
Prayer
.
OF
PRAYER
:
and
what
it
is
.
PRayer
,
is
an
earnest
lifting
vp
of
the
minde
,
and
calling
vpon
God
,
according
to
his
will
with
faith
,
by
the
helpe
and
worke
of
his
spirit
.
Psal.
25.1
.
Rom.
10.13.14
.
Math.
21.22
.
Rom.
8.26.27
.
Prayer
,
is
a
familiar
conference
betwixt
God
and
vs
.
Prayer
,
is
as
a
Letter
written
vnto
God
,
wherein
we
deliuer
our
minde
vnto
him
.
Onely
God
is
to
be
called
vpon
,
in
whom
onely
we
beléeue
.
Rom.
10.
1
First
,
because
hée
hath
so
commaunded
.
Psal.
50.15
.
2
Secondly
,
because
hée
hath
so
taught
.
6.9
.
3
Thirdly
,
because
he
hath
so
practised
by
example
.
26.39
.
4
Fourthly
,
because
he
hath
promised
to
heare
our
prayers
.
5
Fiftly
,
because
the
holy
Ghost
teacheth
vs
to
cry
Abba
father
.
Rom.
8.15
.
6
Lastly
,
because
none
can
heare
our
prayers
and
grant
our
requests
but
God
onely
.
Mat.
6.12
.
Wée
must
pray
at
all
times
.
1
Thes.
5.17
.
It
must
be
the
Alpha
and
Omega
of
all
our
actions
,
if
wée
looke
for
any
good
successe
.
We
must
pray
in
all
places
.
1
Tim.
2.8
.
There
be
nine
things
to
be
obserued
in
prayer
.
Before
prayer
.
Reading
,
Meditation
,
and
féeling
of
our
Misery
.
In
prayer
.
Faith
,
Zeale
,
and
Loue
.
After
prayer
.
Watchfulnesse
,
Thankesgiuing
,
and
Practise
.
Prayer
is
as
a
Bunch
of
Keyes
,
wherewith
Gods
children
doe
open
all
the
dores
of
heauen
,
and
enter
into
euery
closet
.
The
effects
of
praier
are
wonderfull
,
as
appeareth
by
the
prayers
of
Asa
,
Iehosaphat
,
Moises
,
Ezechias
,
Dauid
,
Elias
,
Paul
,
and
Silas
,
the
Disciples
.
Acts
4.31
.
and
12.5.7
.
The
Lords
prayer
is
the
perfect
patterne
of
all
pr●yers
for
matter
,
but
not
alwaies
for
words
.
The
Lords
prayer
consisteth
of
three
Parts
.
-
A
Preface
.
-
Sixe
Petitions
.
-
A
Conclusion
.
The
Preface
teacheth
vs
preparation
,
that
wée
doe
not
rashly
,
without
consideration
,
rush
into
the
presence
of
God
,
being
so
dreadfull
and
holy
as
it
is
.
Eccles.
5.1
.
Psal.
26.6
.
Thrée
of
the
petitions
doe
concerne
Gods
glory
,
and
thrée
our selues
.
We
must
pray
with
greater
feruencie
of
the
Spirit
for
the
things
which
concerne
Gods
glory
,
then
for
those
which
concerne
our
owne
good
,
as
appeareth
by
the
Methode
:
and
for
the
things
which
concerne
our
owne
goods
,
wée
must
pray
with
more
zeale
for
heauenly
,
then
earthly
things
,
sith
this
hath
but
one
petition
,
the
other
two
.
Wée
must
pray
for
the
things
that
concerne
Gods
glory
simply
▪
aboue
any
respect
at
all
of
our
owne
good
,
as
the
Particle
(
thy
)
in
euery
one
doth
shew
.
Our
.
THis
word
(
our
)
doth
teach
,
that
true
charitie
and
brotherly
loue
toward
our
neighbours
is
required
in
prayer
,
and
that
in
common
wée
must
pray
one
for
another
,
(
I
)
but
in
matters
of
Prayer
(
our
:
)
for
wée
must
loue
our
neighbour
as
our selfe
,
and
therefore
pray
for
our
neighbour
as
our selfe
.
Our
Father
,
our
bread
,
our
trespasses
,
Lead
vs
not
,
Deliuer
vs
,
&c.
doe
teach
a
fellow
féeling
one
of
anothers
good
and
hurt
.
This
word
(
our
)
bringeth
singular
comfort
to
the
poore
,
because
Christ
sheweth
vnto
them
that
God
hath
no
respect
of
persons
,
as
though
he
were
more
father
of
the
rich
,
then
of
the
poore
,
of
the
noble
,
then
of
the
base
,
but
doth
account
of
all
alike
,
for
hée
is
no
respecter
of
persons
.
Question
.
Héere
a
question
may
be
moued
,
whether
in
our
priuate
.
Prayers
wée
should
pray
in
generall
,
or
else
in
speciall
tearmes
,
as
vs
,
or
me
,
our
father
,
or
my
father
.
Answere
.
A
Christian
may
in
priuate
prayer
say
my
father
,
Mat.
26.29
.
Mat.
27.46
.
as
Thomas
said
,
My
Lord
,
and
my
God
,
Iohn
20.28
.
and
Paul
,
I
giue
thanks
to
my
God
▪
Rom.
1.8
.
and
Gods
promise
is
,
Ier.
3.19
▪
Thou
shalt
call
mee
thy
father
.
For
wée
are
not
bound
vnto
the
words
of
the
Lords
Prayer
:
but
if
we
pray
for
our
brethren
,
or
for
our selues
,
we
fulfill
the
meaning
of
Christ
.
By
the
word
(
Father
)
is
meant
the
first
person
in
Trinitie
,
and
so
it
is
alwayes
taken
in
the
Scriptures
when
one
person
is
considered
with
another
,
as
Math.
28.9
.
1
Iohn
5.7
.
Sometimes
it
is
taken
for
the
whole
Trinitie
,
as
Mal.
2.10
.
Haue
we
not
all
one
Father
?
It
is
not
vnlawfull
to
pray
to
the
Sonne
,
and
the
holy
Ghost
,
for
inuocation
belongeth
to
all
the
persons
in
Trinitie
,
and
not
onely
to
the
Father
.
Stephen
prayed
,
Lord
Iesus
receiue
my
spirit
,
Acts
7.59
.
Paul
prayed
,
Now
God
our
Father
,
and
our
Lord
Iesus
Christ
,
guide
our
iourney
vnto
you
.
1
Thes.
3.11
.
The
grace
of
our
Lord
Iesus
Christ
,
the
loue
of
God
,
and
the
communion
of
the
holy
Ghost
,
be
with
you
.
2
Cor.
13.13
.
Men
are
baptised
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
,
that
is
,
calling
on
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
.
Obiection
.
This
Prayer
is
a
perfect
platforme
of
all
prayers
,
and
héere
wée
are
taught
to
direct
our
prayers
onely
to
the
Father
,
therefore
it
is
not
lawfull
to
pray
to
the
Sonne
,
or
the
holy
Ghost
.
Answere
.
The
Father
,
Son
,
and
holy
Ghost
are
in
distinct
persons
,
yet
they
are
not
to
be
seuered
or
diuided
,
because
they
all
subsist
in
one
and
the
same
Godhead
or
diuine
nature
.
Further
,
in
all
outward
actions
,
as
in
the
creation
and
preseruation
of
the
world
,
and
the
saluation
of
the
elect
,
they
are
not
seuered
nor
deuided
:
for
they
all
worke
together
,
onely
they
are
distinguished
in
the
manner
of
working
.
Now
if
they
be
not
diuided
in
nature
or
operation
,
then
they
are
not
to
be
seuered
in
worship
.
In
this
place
expresly
wée
direct
our
prayers
to
the
Father
,
because
he
is
the
first
person
in
order
,
yet
so
as
then
wée
imply
the
Sonne
,
and
the
holy
Ghost
.
For
we
pray
to
the
father
,
in
the
name
of
the
Sonne
,
by
the
assistance
of
the
holy
Ghost
.
To
what
person
so
euer
the
prayer
is
directed
wée
must
alwayes
remember
in
minde
and
heart
to
include
the
rest
.
We
may
pray
vnto
Christ
,
not
onely
as
hée
is
God
,
but
also
as
hée
is
the
Mediatour
,
that
is
,
as
hée
is
in
person
consisting
of
two
natures
,
yet
as
the
Deity
be
the
obiect
or
the
thing
wée
set
before
our
eyes
in
prayer
.
All
our
prayers
ought
to
be
in
faith
,
respecting
Gods
promise
,
and
Christs
mediation
:
and
therefore
the
person
that
prayeth
must
first
be
accepted
in
Christ
,
before
their
prayers
and
sacrifices
can
be
accepted
.
Mar.
11.24
.
Ioh.
14.13
.
Heb.
7.25
.
and
11.4.7
.
Father
.
GOd
is
the
Father
of
the
wicked
,
and
euen
of
al
creatures
in
respect
of
creation
,
but
in
respect
of
reconciliation
he
is
onely
the
father
of
the
elect
:
for
hée
is
their
reconciled
Father
in
Christ
:
hée
is
their
Father
by
adoption
and
grace
:
and
therefore
they
onely
in
truth
can
and
may
call
him
Father
.
God
will
be
called
by
the
name
of
Father
,
which
is
a
swéet
and
louing
name
,
rather
then
by
the
name
of
Lord
,
or
Iehouah
,
which
are
dreadfull
:
to
allure
and
entise
vs
to
come
boldly
vnto
him
,
euen
as
children
to
their
déere
,
and
louing
father
,
to
put
vp
any
sute
or
complaint
vnto
him
.
For
Gods
children
being
iniuried
&
vniustly
molested
,
haue
no
remedie
but
to
goe
tell
their
father
.
This
word
(
father
)
implyes
a
readinesse
and
willingnes
in
God
to
heare
,
Es.
58.9
.
&
65.24
.
1
Pet.
3.12
.
Luk.
11.9
▪
13.
This
word
(
father
)
doth
assure
vs
wée
shall
be
heard
:
for
can
a
father
not
heare
his
childe
?
can
hée
deny
him
any
thing
?
Math.
7.9
.
This
assurance
in
prayer
is
necessary
.
Iam.
16.7
.
Hebr.
11.6
.
Luke
18.7
.
1
Iohn
5.14
.
God
doth
alwayes
heare
and
grant
the
lawfull
requests
of
his
children
,
in
such
time
,
manner
and
sort
as
hée
séeth
good
,
and
neuer
faileth
,
if
not
according
to
their
will
,
yet
according
to
his
will
,
and
their
best
good
.
This
word
(
father
)
doth
assure
vs
of
our
saluation
:
for
in
truth
if
we
cal
vpon
him
as
our
father
,
as
indéed
hée
is
our
father
,
then
must
wée
néeds
be
his
children
,
and
being
his
children
how
can
we
perish
?
for
there
is
no
condemnation
to
them
that
are
in
Christ
.
Rom.
8.1
.
And
it
is
as
possible
for
the
Diuell
to
take
away
from
Christ
one
of
the
members
of
his
materiall
body
,
being
now
glorified
in
heauen
,
as
to
plucke
away
,
or
cut
off
any
member
of
his
misticall
and
spirituall
body
héere
in
earth
.
Wée
may
in
a
holy
manner
boast
and
reioyce
in
it
that
wée
haue
such
a
Father
,
so
wise
,
so
mighty
,
so
louing
,
so
bountifull
,
to
whom
wée
alwayes
may
repaire
for
helpe
in
time
of
néede
.
If
one
of
vs
had
a
father
that
were
the
richest
&
the
wisest
in
a
realme
,
would
we
not
excéedingly
reioyce
in
him
,
and
vse
him
?
This
word
(
father
)
doth
note
vnto
vs
the
excéeding
déepe
loue
,
and
fatherly
affection
which
he
beareth
toward
vs
his
children
,
passing
all
loue
of
mothers
vnto
their
children
,
as
Esay
49.15
.
Can
a
woman
forget
her
childe
and
not
haue
compassion
on
the
sonne
of
her
womb
?
Though
they
should
forget
,
yet
will
not
I
forget
thee
.
The
booke
of
the
Canticles
doth
most
expresly
and
aboundantly
lay
open
the
vnspeakable
loue
of
Christ
toward
his
Church
,
for
indéed
no
louer
doth
so
entirely
loue
his
espoused
wife
as
Christ
loueth
vs
:
for
hée
loueth
vs
so
dearly
,
and
is
so
chary
ouer
vs
,
that
hée
cannot
endure
the
winde
should
blow
vpon
vs
.
If
we
would
eate
golde
wée
should
haue
it
.
This
loue
of
his
,
he
doth
at
all
times
,
and
in
all
things
expresse
,
and
shewes
it
,
as
we
say
,
and
hath
alwayes
shewed
it
by
election
,
redemption
,
Iustification
,
sanctification
,
adoption
,
preseruation
,
féeding
,
clothing
,
delighting
,
&c.
breaking
through
all
our
vnkindnesse
to
doe
vs
good
,
and
continuing
dayly
vnto
vs
new
mercies
and
fauours
,
notwithstanding
all
our
vnworthinesse
and
manifold
prouokings
of
him
.
This
word
(
father
)
doth
teach
vs
obedience
:
a
sonne
honoreth
his
father
and
a
seruant
his
Maister
.
If
I
be
a
father
,
where
is
mine
honor
?
&c.
Mal.
1.6
.
Why
call
yee
mee
Maister
,
Maister
,
and
doe
not
the
things
I
speake
?
Luk.
6.46
.
And
if
you
call
him
father
,
&c.
1
Pet.
1.17
.
By
this
our
obedience
wée
testifie
our
loue
to
him
againe
who
loued
vs
so
déeply
and
dearly
:
as
Iohn
14.21
.
Hee
that
hath
my
commaundements
and
keepeth
them
,
is
hee
that
loueth
me
.
This
is
the
loue
of
God
,
that
we
keepe
his
commaundements
.
1
Iohn
5.3
.
How
can
a
Childe
call
him
Father
whom
hée
cares
not
continually
to
displease
through
his
leud
conditions
?
He
cannot
doe
it
,
neither
can
any
Father
delight
in
such
a
childe
.
If
God
be
a
father
who
is
called
vpon
,
then
true
prayer
is
a
note
of
Gods
childe
,
as
Acts
9.14
.
He
hath
authoritie
to
binde
all
that
call
on
thy
name
:
so
1
Cor.
1.2
.
the
Saints
are
noted
to
be
such
as
call
on
the
name
of
the
Lord
:
and
on
the
contrary
,
it
is
made
one
of
the
properties
of
an
Athiest
,
not
to
all
on
the
name
of
God
.
Psal.
14.4
.
Which
art
in
heauen
.
GOD
as
touching
his
essence
is
no
more
in
heauen
then
in
this
inferiour
world
,
but
hée
is
said
to
be
in
heauen
,
because
his
glory
and
Maiesty
doth
there
most
clearely
shine
out
.
GOD
is
said
to
be
in
heauen
,
because
his
Maiestie
,
that
is
,
his
Power
,
Wisedome
,
Iustice
and
Mercy
is
made
manifest
from
thence
vnto
vs
.
By
the
name
of
heauen
is
vnderstood
the
dwelling
place
of
God
,
of
Angels
,
and
glorified
men
,
where
God
is
more
glorious
then
in
this
world
.
Psalme
115.3
.
Our
God
is
in
Heauen
,
and
doth
whatsoeuer
he
will
.
Psalme
2.4
.
He
that
dwelleth
in
Heauen
shall
laugh
them
to
scorne
.
Esay
66.2
.
thus
saith
the
Lord
,
Heauen
is
my
throne
,
and
the
earth
is
my
footestoole
.
1
Reg.
8.27
.
The
heauen
of
heauens
cannot
containe
him
,
for
hee
is
alwayes
euery
where
?
Which
is
all
one
as
if
it
had
béene
said
of
infinite
greatnesse
or
height
,
of
incomprehensible
power
of
euerlasting
immortallitie
.
First
therefore
wée
are
héere
admonished
to
vse
the
action
of
praier
with
as
great
reuerence
as
possibly
may
be
,
and
not
to
thinke
of
GOD
in
any
earthly
manner
.
Eccles.
5.1
.
Be
not
rash
with
thy
mouth
to
speake
a
word
before
God
:
for
hee
is
in
Heauen
,
and
thou
art
in
earth
:
therefore
let
thy
words
be
few
.
Therefore
séeing
God
is
in
heauen
,
away
with
all
drowsie
and
dead
praying
,
let
vs
come
with
reuerence
in
our
hearts
before
the
Lord
.
God
is
said
to
be
our
Father
in
heauen
to
distinguish
him
from
our
earthly
Fathers
:
and
that
wée
might
vnderstand
how
much
better
hée
is
then
they
,
and
more
able
to
helpe
vs
▪
as
appeareth
.
Math.
7.11
.
The
Fathers
of
the
bodies
haue
oftentimes
a
will
to
helpe
their
Children
,
but
are
not
able
,
either
because
they
are
let
by
pouertie
,
or
distance
of
place
,
or
some
other
meanes
:
but
God
,
who
is
our
Father
,
is
rich
towards
all
that
cal
vpon
him
,
he
is
present
euery
where
,
&c.
Againe
,
we
doe
here
learne
that
our
hearts
in
prayer
must
mount
vp
into
heauen
,
and
be
lifted
vp
aboue
all
earthly
and
fraile
things
,
how
beautifull
or
goodly
soeuer
,
and
be
wholy
fixed
vpon
the
Lord
.
Vnto
thee
O
Lord
,
lift
I
vp
my
soule
,
Psalme
25.1
.
Héere
are
condemned
all
colde
coursarie
prayers
,
when
mens
mindes
are
occupied
about
other
matters
,
which
is
but
a
plaine
dallying
and
mocking
with
God
.
Such
manner
of
praying
is
a
very
grieuous
sinne
,
greater
then
mocking
Father
and
Mother
:
for
it
is
directly
against
God
,
the
other
against
men
.
It
is
a
greater
sinne
to
mocke
God
,
then
to
mocke
men
.
This
sinne
because
it
is
against
the
first
Table
,
and
therefore
more
hard
to
be
discerned
(
for
the
light
of
the
second
Table
shineth
naturally
more
cléerely
then
the
light
of
the
first
)
is
lightly
estéemed
,
and
doth
lesse
trouble
the
consciences
of
ignorant
men
.
God
is
in
Heauen
:
therefore
hée
is
able
to
graunt
all
our
requests
.
Hée
is
our
Father
,
therefore
he
is
willing
and
ready
.
This
ouerthroweth
Popish
Idolatrie
,
as
worshipping
of
Crosses
,
Crucifixes
,
Roodes
,
running
a
pilgrimage
to
worship
Idols
:
for
the
GOD
to
whom
we
must
pray
is
in
heauen
,
and
wée
must
lift
vp
our
mindes
thither
.
How
can
wée
doe
this
so
long
as
our
eyes
and
mindes
are
poaring
vpon
an
Image
,
made
by
the
art
of
man
?
Halowed
be
thy
name
.
THis
petition
is
set
in
the
forefront
because
Gods
glory
must
be
preferred
before
all
things
.
1
For
that
is
the
end
of
our
Creation
.
Psal.
103.22
.
and
147.5
.
2
The
end
of
all
creatures
.
Prouer.
10.4
.
3
The
end
of
all
the
Counsailes
of
God
.
Ephes.
1.6
.
4
The
onely
end
whereunto
all
our
thoughts
,
words
and
déeds
must
be
directed
.
1
Cor.
10.31
.
Gods
glory
is
a
most
precious
thing
,
and
wée
must
be
more
chary
of
it
then
any
thing
,
as
wée
are
more
chary
of
a
golden
Cuppe
,
then
of
an
earthen
Pitcher
.
But
alas
,
wée
care
not
for
Gods
glory
:
Herode
tooke
the
glory
of
God
to
himselfe
,
and
therefore
the
Angel
of
the
Lord
smote
him
.
Acts
12.
The
name
of
God
in
this
place
is
put
for
God
himselfe
,
as
1
Kings
5.5
.
Hee
shall
build
a
house
to
my
Name
.
Also
,
for
the
attributes
of
God
,
as
his
-
Iustice
,
-
Mercy
,
-
Word
,
-
Workes
.
-
Prouidence
,
-
Power
.
For
GOD
is
knowne
to
vs
by
all
these
,
as
men
are
knowne
by
their
names
:
and
as
all
mans
praise
&
glory
lyeth
in
his
name
,
so
all
the
glory
of
God
is
in
these
.
To
Hallow
,
is
to
serue
,
or
set
apart
any
thing
from
common
vse
,
to
some
proper
or
peculiar
end
.
As
the
Temple
was
hallowed
,
that
is
,
set
apart
to
an
holy
vse
.
The
Priests
were
sanctified
,
that
is
,
set
apart
to
the
seruice
of
God
.
All
that
beléeue
in
Christ
are
sanctified
,
that
is
,
set
apart
from
sinne
to
serue
God
.
In
like
manner
,
Gods
name
is
hallowed
,
when
it
is
put
apart
from
obliuion
,
contempt
,
prophanation
,
pollution
,
blasphemie
,
and
all
abuses
,
to
an
holy
,
reuerent
,
and
honourable
vse
,
whether
we
thinke
or
speake
of
it
.
Obiection
.
How
can
a
sinnefull
man
Hallow
Gods
name
,
which
is
pure
and
holy
in
it selfe
?
Answere
.
Not
as
he
doth
sanctifie
vs
,
by
communicating
vnto
vs
an
inherent
qualitie
of
holinesse
:
for
wée
cannot
make
him
holy
,
or
adde
any
thing
to
his
holinesse
that
is
most
holy
in
himselfe
,
and
the
perfection
of
all
holinesse
:
but
wée
sanctifie
him
,
when
wée
acknowledge
,
and
celebrate
,
and
worship
him
so
in
heart
,
word
,
and
déed
,
that
wée
cause
his
glory
to
be
spread
among
men
,
and
make
manifest
to
the
World
,
by
the
right
vsage
of
it
,
that
it
is
holy
,
pure
and
honourable
:
the
like
phrase
is
vsed
,
Luke
7.29
.
Wisedome
is
iustified
of
her
Children
,
that
is
,
declared
to
be
iust
.
The
summe
of
this
petition
is
,
that
wée
may
so
carry
our selues
in
all
our
actions
,
and
the
whole
course
of
our
life
,
that
his
holy
name
be
not
reproched
by
our
occasion
,
but
rather
be
honored
and
magnified
.
Examples
.
The
children
of
Israell
sung
a
song
of
victory
,
vpon
Pharaoes
ouerthrow
.
I
will
sing
vnto
the
LORD
for
he
hath
triumphed
gloriously
:
the
Horse
and
him
that
rode
vpon
him
hath
hee
ouerthrowne
in
the
Sea
,
Exod.
15.1
.
Dauid
extolleth
the
maiestie
of
God
by
his
works
in
the
heauens
,
Psal.
19.1
.
And
especially
in
man
,
both
in
his
creation
and
redemption
by
Christ
,
Psalme
135.
and
136.
O
Lord
,
how
excellent
is
thy
name
in
all
the
earth
,
which
settest
thy
glory
aboue
the
heauens
?
Psalme
8.
The
very
Angels
of
heauen
at
the
birth
of
Christ
,
doe
sound
out
the
prayses
of
God
.
Glory
be
to
God
in
the
highest
heauens
,
and
in
earth
peace
,
good-will
towards
men
,
Luke
2.13.14
.
The
Saints
of
God
haue
magnified
his
great
and
holy
name
,
not
onely
in
respect
of
his
great
workes
of
Election
,
Creation
,
Redemption
,
Iustification
,
Sanctification
,
&c.
but
euen
for
his
iudgements
and
chastisements
also
,
as
Iob
,
The
Lord
giueth
,
and
the
Lord
taketh
away
,
blessed
be
the
name
of
the
Lord
,
Iob
1.21
.
And
Dauid
,
Psalme
119.
It
is
good
that
thou
hast
humbled
me
.
And
the
Apostles
went
forth
of
the
Councell
,
reioycing
that
they
were
counted
worthy
to
suffer
reproach
for
the
name
of
Iesus
Christ
.
Acts
4.
According
therefore
to
the
example
of
these
ancient
worthies
,
euery
one
of
vs
must
zealously
striue
to
glorifie
God
as
Heb.
12.1
.
And
that
especially
in
performing
the
duties
of
our
seuerall
callings
,
as
Magistrate
,
Minister
,
Gentleman
and
Tradesman
:
for
it
is
a
thing
acceptable
to
God
and
man
,
to
be
a
good
man
in
our
place
.
A
good
Magistrate
,
that
ruleth
well
:
a
good
Minister
,
that
teacheth
well
and
diligently
:
a
good
Gentleman
,
that
distributeth
liberally
:
a
good
Tradesman
,
by
whom
a
man
may
liue
quietly
,
peaceably
,
ioyfully
and
comfortably
.
Abusers
of
this
Petition
.
All
those
which
are
proud
,
All
those
which
professe
the
Gospell
,
All
such
as
delight
to
raise
vp
and
spread
slanders
against
the
profession
of
Religion
.
All
swearers
and
blasphemers
of
Gods
most
holy
name
.
For
all
these
say
and
babble
with
their
mouth
,
Hallowed
be
thy
name
,
but
their
hearts
neuer
careth
for
any
such
matter
.
Thy
kingdome
come
.
THese
Petitions
haue
a
very
good
coherence
in
them
:
for
then
is
Gods
name
indéede
honored
,
when
his
Kingdome
is
erected
in
the
hearts
of
men
.
Here
therefore
wée
pray
for
the
meanes
of
the
aduancement
of
Gods
name
.
This
word
(
thy
)
doth
note
a
difference
betwixt
the
kingdome
of
Christ
,
which
is
spirituall
,
as
hée
himselfe
saith
,
My
kingdome
is
not
of
this
World
,
and
all
earthly
kingdomes
.
Secondly
,
it
putteth
vs
in
minde
that
there
are
two
Kingdomes
,
one
Gods
,
and
hat
is
the
Kingdome
of
Heauen
,
another
the
Diuels
,
which
is
called
the
kingdome
of
darknesse
.
The
pillers
of
the
Diuels
kingdome
are
,
Ignorance
,
Errour
,
Idolatry
,
superstition
,
Sinne
,
and
disobedience
to
God
.
The
Subiects
of
this
kingdome
are
all
prophane
Atheists
,
carnall
worldings
,
and
all
vnregenerate
men
whatsoeuer
:
for
hée
raigneth
and
ruleth
ouer
them
at
his
pleasure
:
hée
is
their
God
and
King
,
and
they
doe
very
hadtely
and
willingly
submit
themselues
vnto
his
scepter
and
gouernment
,
fight
vnder
his
Standard
,
against
God
and
their
owne
saluation
,
Ephes.
2.2
.
2
Cor.
4.3.4
.
2
Tim.
2.26
.
Yet
these
vngodly
men
spit
at
the
naming
of
the
Diuell
,
and
say
they
defie
him
.
This
word
(
kingdome
)
is
taken
thrée
manner
of
wayes
in
the
scripture
.
First
,
for
that
absolute
&
soueraigne
power
of
God
,
whereby
hée
ruleth
all
things
,
yea
,
euen
the
diuels
themselues
,
as
Psal.
103.
The
Lord
hath
prepared
his
Throne
in
heauen
,
his
kingdome
is
ouer
all
.
Againe
,
The
Lord
raigneth
,
let
the
earth
reioyce
.
Psal.
97.
Secondly
,
for
the
kingdome
of
Grace
,
as
Rom.
14.17
.
The
kingdome
of
GOD
is
not
meate
and
drinke
,
but
Righteousnesse
,
Peace
,
and
Ioy
in
the
holy
Ghost
.
Where
,
by
Righteousnesse
he
meaneth
the
assurance
of
our
Iustification
before
God
,
in
the
righteousnes
of
Christ
,
Peace
of
Conscience
,
which
procéedes
from
this
assurance
,
and
Ioy
in
the
holy
Ghost
which
commeth
from
them
both
,
So
Marke
2.15
.
The
kingdome
of
God
is
at
hand
,
repent
and
belieue
the
Gospel
.
In
a
kingdome
there
are
fiue
things
to
be
considered
:
-
1
A
King
.
-
2
Subiects
.
-
3
Lawes
.
-
4
Authoritie
.
-
5
Officers
.
1
In
this
kingdome
Christ
is
king
,
It
is
hee
to
whom
the
Father
hath
giuen
all
authoritie
,
both
in
heauen
and
earth
.
Math.
28.20
2
Subiects
are
all
the
elect
,
which
doe
willingly
submit
themselues
vnto
his
gouernment
,
as
Psalme
110.3
.
and
serue
the
Lord
in
feare
and
trembling
,
or
at
least
make
an
outward
profession
of
it
,
though
their
harts
be
not
sound
.
3
Lawes
are
the
old
and
new
Testament
,
wherin
is
set
downe
his
whole
will
:
This
is
his
Statute
booke
.
4
Authoritie
is
the
compelling
power
of
his
Word
&
Spirit
,
whereby
hée
forceth
the
Rebels
of
the
world
to
come
in
,
as
it
is
written
,
Compell
them
to
come
in
.
Such
a
conquest
wée
read
of
Acts
2.17.18
.
And
in
very
déede
the
Word
and
the
Spirit
,
are
the
very
meanes
whereby
Christ
ruleth
and
raigneth
ouer
his
:
and
therefore
the
Word
is
called
the
Scepter
of
his
power
,
Rom.
1.16
.
Mark
.
1.14
.
The
arme
of
God
,
Psal.
110.2
.
Esay
53.1
.
The
rodde
of
his
mouth
,
Esay
11.4
.
Reasons
.
Because
by
it
hée
doth
set
vp
his
Throne
in
the
harts
of
men
.
By
it
he
doth
draw
men
into
heauen
as
with
a
most
mighty
arme
.
By
it
he
doth
ouerthrow
and
destroy
the
power
of
darknesse
.
5
Officers
of
this
Kingdome
are
,
the
Pastors
and
Ministers
of
the
Church
,
vpon
whom
this
charge
is
layde
,
that
they
preach
the
Word
,
gouerne
the
Church
,
and
sée
the
execution
of
the
Kings
lawes
.
Thirdly
,
the
kingdome
of
Glory
is
that
happinesse
which
Gods
chosen
shall
for
euer
inioy
,
as
it
is
written
:
Come
yee
blessed
of
my
Father
,
receiue
the
Kingdome
prepared
for
you
from
the
beginning
of
the
world
.
And
againe
,
It
is
well
done
thou
good
seruant
and
faithfull
,
enter
into
thy
Masters
ioy
.
Math.
25.
Come
.
GOds
Kingdome
commeth
when
it
takes
place
,
and
is
established
and
confirmed
in
mens
hearts
,
&
made
manifest
to
all
people
,
the
impediments
being
remoued
.
The
Summe
of
this
Petition
.
That
Christ
would
raigne
ouer
vs
by
his
Word
and
Spirit
.
That
wée
may
be
subiect
to
his
kingdome
in
word
and
déede
,
in
holines
and
righteousnesse
.
That
hée
would
preserue
and
increase
his
Church
.
That
hée
would
destroy
the
power
of
the
Diuell
,
and
the
workes
of
darknesse
.
That
hée
would
frustrate
and
bring
to
nought
,
all
the
Counsels
of
the
wicked
,
against
his
Truth
,
Kingdome
and
people
.
Things
prayed
for
in
this
Petition
.
That
Christ
may
guide
vs
,
and
gouerne
vs
by
his
holy
Spirit
,
in
all
our
particular
actions
,
that
hée
may
haue
a
kingdome
within
vs
.
Psalme
51.
Create
in
mee
a
cleane
hart
O
God
,
and
renue
a
right
Spirit
within
mee
,
&c.
Stablish
me
with
thy
free
Spirit
.
Héere
also
wée
doe
pray
for
the
prosperous
estate
of
the
Church
.
Psalme
122.6
.
Pray
for
the
peace
of
Ierusalem
,
they
shall
prosper
that
loue
thee
.
Esay
62.7
.
Yee
that
are
the
Lords
remembrancers
,
giue
him
no
rest
vntill
hee
set
vp
Ierusalem
,
the
praise
of
the
world
.
Wée
doe
pray
for
Christian
Kings
and
Princes
,
that
God
would
prosper
their
gouernment
:
for
they
are
nursing
Fathers
,
and
nursing
Mothers
to
the
Church
,
Esay
49.
1
Timothie
2.2
.
Let
Prayers
and
Supplications
,
with
giuing
of
thankes
,
be
made
for
all
men
,
for
Kings
,
and
for
all
that
are
in
authorritie
.
We
are
also
to
pray
the
Lord
of
the
haruest
to
send
forth
labourers
into
his
haruest
,
that
is
,
2
Thes.
3.1
.
Brethren
,
pray
for
vs
,
that
the
Word
of
the
Lord
may
haue
a
free
passage
,
and
be
glorified
,
&c.
Prou.
29.18
.
Where
vision
fayleth
the
people
are
left
naked
.
Furthermore
,
wée
are
to
pray
for
all
Christian
Scholes
of
learning
,
because
they
are
as
it
were
Seminaries
and
nurseries
of
Gods
Church
.
Last
of
all
,
wée
are
to
desire
that
the
Lord
would
hasten
the
second
comming
of
Christ
,
as
the
Saints
pray
,
Come
LORD
Iesus
,
come
quickly
,
Romanes
22.20
.
Therefore
the
godly
are
said
to
loue
the
comming
of
Christ
.
2
Tim.
4.8
.
True
Petitioners
.
First
,
they
that
mourne
and
lament
to
sée
the
dominion
and
power
of
the
Diuell
to
be
to
great
as
it
is
.
Secondly
,
they
that
deale
earnestly
with
God
euery
day
,
that
it
may
be
diminished
.
Thirdly
they
that
pray
earnestly
day
and
night
,
that
God
would
multiply
the
number
of
his
Children
.
Fourthly
,
they
that
long
for
the
day
of
Christ
,
wherein
hée
shall
put
downe
all
rule
,
and
all
authoritie
,
and
power
,
&c.
Counterfait
Petitioners
.
Such
as
scorne
at
the
Ministerie
of
the
Church
.
Such
as
hinder
the
frée
course
of
the
Gospell
.
Such
as
oppose
themselues
against
godly
Preachers
,
and
good
men
.
Such
as
take
part
with
the
wicked
,
and
defend
bad
causes
.
Such
as
labour
to
quench
and
smoother
all
good
matters
in
their
harts
.
Such
as
put
farre
from
them
the
day
of
euill
,
and
waite
not
,
nor
prepare
themselues
for
his
comming
.
Thy
will
be
done
,
&c.
Sense
.
GRaunt
that
wée
and
all
men
,
renouncing
our
owne
will
,
may
readily
,
and
without
murmuring
,
obay
thy
will
,
and
so
may
chearfully
execute
whatsoeuer
the
Angels
doe
in
heauen
.
Coherence
.
In
the
former
petition
wée
prayed
,
that
hée
onely
might
be
our
King
and
raigne
ouer
vs
:
now
wée
desire
that
being
his
Subiects
,
wée
may
obay
him
,
and
doe
his
will
.
Mal.
1.6
.
If
I
be
a
Father
where
is
my
honor
?
If
I
be
a
Master
where
is
my
feare
?
Will
.
HEere
it
signifieth
Gods
word
,
for
in
his
word
his
will
is
reuealed
.
Of
the
whole
will
of
God
,
there
be
thrée
speciall
points
,
which
are
in
this
place
meant
.
-
1
Faith
in
the
promises
.
-
2
Sanctification
.
-
3
Patient
bearing
of
the
Crosse
.
Proofe
of
the
first
.
This
is
then
his
commaundement
,
that
we
belieue
in
the
name
of
his
Sonne
Iesus
Christ
.
1
Iohn
3.23
.
This
is
the
will
of
him
that
sent
mee
,
that
euery
one
which
seeth
the
Sonne
,
and
belieueth
on
him
,
should
haue
euerlasting
life
.
Iohn
6.40
.
Proofe
of
the
second
.
This
is
the
will
of
GOD
,
euen
your
Sanctification
.
1
▪
Thes.
4.3
.
Proofe
of
the
third
.
Whosoeuer
will
be
my
Disciple
must
forsake
himselfe
,
and
take
vp
his
crosse
and
follow
me
.
Mat.
16.24
.
The
Apostle
prayeth
,
Phillip.
3.10
.
that
hée
might
know
him
,
and
the
vertue
of
his
resurrection
,
and
the
fellowship
of
his
afflictions
,
and
be
made
conformable
to
his
death
.
Thy
will
,
not
mine
:
for
since
the
fall
of
Adam
,
mans
will
is
wicked
and
corrupt
,
yea
,
it
is
flat
enmitie
to
GOD
,
Rom.
8.7
.
But
Gods
will
is
most
holy
,
right
and
pure
,
and
therefore
all
our
loue
ought
to
be
vpon
it
.
Done
,
that
is
,
obeyed
and
accomplished
of
men
.
Then
the
effect
of
the
praier
is
this
:
O
Lord
,
séeing
thou
art
our
King
,
giue
vs
grace
to
shew
our selues
good
Subiects
in
obaying
thy
will
.
For
obedience
is
better
then
sacrifice
,
and
to
hearken
is
better
then
the
fat
of
Rams
.
1
Sam.
15.22
.
Not
euery
one
that
saith
Lord
,
Lord
,
shall
enter
into
the
kingdome
of
heauen
,
but
he
that
doth
the
will
of
my
Father
,
which
is
in
heauen
.
Mat.
7.22
.
Whosoeuer
doth
the
will
of
GOD
,
is
my
Brother
,
my
Sister
,
and
my
Mother
,
Mark
.
3.35
.
Hee
that
fulfilleth
the
will
of
God
abideth
for
euer
.
1
Ioh.
2.17
.
In
Earth
,
as
it
is
in
Heauen
.
THis
clause
sheweth
the
manner
of
dooing
Gods
will
.
By
heauen
here
is
meant
the
soules
of
faithfull
men
departed
,
and
the
elect
Angels
.
Praise
the
Lord
yee
his
Angels
,
that
excell
in
strength
,
that
doe
his
commaundements
,
in
obaying
the
voyce
of
his
word
,
Psal.
103.20
.
By
earth
is
vnderstoode
nothing
but
men
on
earth
:
because
all
other
creatures
,
in
their
kindes
,
obay
God
,
onely
man
is
rebellious
and
disobedient
.
The
word
(
as
)
doth
imply
a
similitude
not
an
equalitie
.
Sense
.
Let
thy
will
be
done
by
vs
men
on
earth
,
as
the
Angels
and
Saints
departed
,
doe
thy
will
in
heauen
,
that
is
,
-
1
Willingly
,
-
2
Spéedely
,
-
3
Faithfully
and
continually
.
Things
prayed
for
.
Deniall
of
our selues
,
our
owne
wils
and
affections
.
Knowledge
of
Gods
will
,
for
otherwise
how
should
we
doe
it
?
A
feruent
desire
of
obedience
,
to
doe
his
will
in
all
our
particular
actions
.
Patience
,
and
a
willing
submitting
of
our selues
to
the
will
of
God
in
all
things
.
So
did
Elie
the
Priest
,
It
is
the
Lord
,
let
him
doe
what
seemeth
him
good
,
1
Sam.
3.18
.
So
did
Dauid
,
2
Sam.
15.26
.
But
if
hee
thus
say
,
behold
I
haue
no
delight
in
thee
:
behold
,
here
I
am
,
let
him
doe
to
me
as
seemeth
good
in
his
eyes
.
So
Christ
himselfe
,
Father
take
this
cup
from
me
,
yet
not
as
I
will
,
but
as
thou
wilt
,
Mark
.
14.36
.
So
the
Disciples
,
and
holy
Christians
,
Acts
12.14
.
The
will
of
the
Lord
be
done
.
Therefore
Saint
Iames
calleth
Patience
by
the
name
of
Wisedome
,
because
mans
chiefe
wisedome
standeth
therein
,
that
in
his
aduersities
and
troubles
,
he
patiently
submits
himselfe
to
the
will
of
God
.
But
on
the
contrary
,
it
is
extreame
foolishnesse
and
madnesse
,
if
any
dare
resist
&
set
himselfe
against
it
.
For
what
good
doth
hée
by
it
,
Can
hée
change
the
will
of
God
?
No
verely
,
Nay
rather
he
maketh
his
owne
case
worse
,
as
well
with
inward
griefe
,
that
tormenteth
him
,
as
also
because
hée
pulleth
the
wrath
of
God
vpon
himselfe
:
for
by
our
stubbernesse
hée
is
compelled
to
lay
more
grieuous
punishments
vpon
vs
.
On
the
other
side
,
by
our
patience
hée
is
moued
vnto
pittie
,
euen
as
good
Parents
are
wont
,
when
they
perceiue
that
their
Children
are
brought
into
good
order
by
their
correction
.
Who
prayeth
this
Petition
aright
.
They
which
bewayle
the
sinnes
of
the
world
,
as
Ignorance
,
Error
,
Schismes
,
Pride
,
Couetuousnes
,
Contempt
of
the
word
,
Oppression
,
Swearing
,
Lying
,
&c.
They
which
are
gréeued
for
their
Impatience
and
disquietnesse
of
minde
,
For
their
coldnesse
in
Gods
seruice
.
For
their
vnperfect
obedience
,
and
wants
euen
in
their
best
actions
.
Giue
vs
this
day
our
daily
bread
.
THe
thrée
former
Petitions
doe
immediatly
concerne
God
,
these
thrée
last
our selues
:
which
teacheth
that
we
must
prefer
God
and
his
glory
before
all
things
.
Coherence
.
In
the
first
we
were
taught
to
pray
,
that
GODS
name
may
be
hallowed
,
which
is
done
,
when
God
reigneth
in
our
hearts
,
and
his
will
is
done
:
Now
further
his
will
is
obeyed
in
thrée
things
.
First
,
by
depending
on
his
prouidence
,
for
the
things
of
this
life
.
Secondly
,
for
depending
on
his
mercy
for
the
pardon
of
sinnes
.
Thirdly
,
by
depending
on
his
power
and
might
in
resisting
temptations
:
and
thus
is
the
will
of
God
obeyed
.
Bread
.
BRead
,
signifieth
all
things
whereby
this
life
is
preserued
,
as
Meate
,
Drinke
,
Clothing
,
Health
,
Peace
,
Libertie
:
yea
,
Goates
milke
.
Pro.
27.27
.
and
the
fruit
of
Trées
.
Ierem.
11.19
.
Genes.
1.29
.
And
all
things
that
passe
too
and
fro
in
trafficke
.
Pro.
31.14
.
In
the
sweate
of
thy
face
shalt
thou
eate
thy
bread
.
Gen.
3.19
.
Man
liueth
not
by
bread
onely
,
&c.
Math.
4.
Iesus
entred
into
the
house
of
a
certaine
Pharisie
,
to
eate
bread
,
Luk.
14.
Christ
vseth
this
word
(
Bread
)
rather
then
Flesh
,
Victuals
,
Meate
,
Dainties
,
Varieties
,
&c.
to
instruct
vs
to
christian
Sobrietie
and
moderation
in
our
diet
,
houses
,
&c.
and
to
teach
vs
to
be
content
with
a
little
,
and
to
be
content
if
wée
haue
no
more
but
Bread
,
that
is
,
things
necessary
to
preserue
life
:
and
moreouer
,
that
wée
should
take
that
fare
thankfully
,
how
thinne
so
euer
it
were
,
which
hée
of
his
mercy
hath
prouided
for
vs
,
not
murmuring
against
it
,
nor
fretting
through
impatience
,
as
the
Israelites
did
,
who
loathed
Manna
,
which
they
had
receiued
of
God
for
their
present
necessitie
.
Phil.
4.12
.
1
Tim.
6.8
.
Heb.
13
5.
Wee
may
vse
things
not
onely
for
necessitie
,
but
also
for
honest
pleasure
,
Psal.
104.15
.
Iohn
12.3
.
But
notwithstanding
if
wée
haue
to
defend
necessities
we
must
be
content
.
1
Tim.
6.8
.
Daily
.
THe
word
in
gréeke
,
signifieth
,
vnto
our
Essences
or
Substances
:
the
meaning
is
,
giue
vs
such
Bread
as
may
nourish
our
substances
,
such
as
is
fit
and
profitable
for
our
nature
and
constitution
,
and
wherewith
our
life
may
be
maintayned
.
Foure
Reasons
may
be
alledged
why
Christ
vseth
this
word
Daily
.
First
,
as
hath
béene
said
before
,
that
wée
should
not
séeke
after
varieties
and
dainties
,
but
that
which
may
satisfie
the
necessities
of
Nature
.
Secondly
,
to
bridle
all
inordinate
care
,
and
immoderate
desire
of
Riches
,
and
therefore
Saint
Luke
calleth
it
,
bread
for
the
day
,
that
is
,
bread
sufficient
for
to
preserue
vs
for
the
present
day
.
Although
then
we
be
willed
to
aske
all
outward
things
of
God
,
yet
we
may
not
aske
them
to
spend
them
vpon
our
lusts
,
Iames
4.3
.
Neither
may
wée
make
prouision
for
the
flesh
,
to
fulfill
the
lusts
therefore
.
Rom.
13.14
.
Our
money
is
giuen
vs
for
bread
,
as
it
is
written
:
Wherefore
doe
you
lay
out
your
money
,
and
not
for
bread
?
Esay
55.2
.
Thirdly
,
that
wée
should
desire
no
more
but
a
competencie
of
these
things
,
as
did
wise
Salomon
,
who
onely
desired
the
meane
estate
,
as
the
most
safest
and
best
.
Pro.
30.8
.
Fourthly
,
that
wée
should
eate
to
restore
vitall
humour
,
which
spendeth
euery
day
by
strength
of
natural
heate
.
Lastly
,
we
must
aske
it
euery
day
,
to
the
end
wée
may
take
pleasure
in
this
custome
,
of
louing
&
fearing
God
.
Our
.
IN
respect
of
Christ
,
bread
is
called
(
ours
,
)
for
hauing
giuen
Christ
vnto
vs
,
hée
doth
in
him
,
and
by
him
,
giue
all
things
else
vnto
vs
,
so
that
in
Christ
we
haue
a
proper
interest
in
them
,
as
it
is
written
:
All
things
are
yours
,
and
yee
are
Christs
.
2
Cor.
3.22
.
and
then
indéede
are
they
most
of
all
ours
,
when
they
are
sanctified
vnto
vs
by
the
word
and
Prayer
.
1
Tim.
4.4
.
that
is
,
when
wée
vse
them
aright
,
according
to
the
rules
of
Gods
word
,
calling
vpon
his
name
for
a
blessing
,
before
and
after
the
vse
of
them
.
Furthermore
this
word
(
our
)
doth
teach
vs
that
euery
man
must
liue
of
his
owne
calling
,
and
his
owne
goods
truely
gotten
,
by
his
owne
sweat
,
and
not
another
mans
:
not
by
Robberie
,
Oppression
,
Deceipt
,
Lying
,
Fraud
,
and
such
other
vnlawfull
meanes
,
for
such
goe
to
the
Diuell
for
bread
,
and
not
to
God
:
for
God
giueth
no
bread
after
such
sort
.
Againe
,
it
is
called
,
Our
bread
,
because
we
should
not
eate
it
alone
,
but
distribute
it
to
them
that
haue
néed
,
as
it
is
written
,
Breake
thy
bread
to
the
hungry
,
Esay
58.
And
againe
,
Cast
thy
bread
vpon
the
waters
,
for
after
many
dayes
thou
shalt
finde
it
.
Eccles.
11.
And
Iob
sayth
,
I
haue
not
eaten
my
morsels
alone
.
Iob
31.
This
day
.
THese
words
condemne
all
immoderate
desire
of
riches
,
and
distrustfull
care
for
time
to
come
,
and
doe
teach
vs
to
rest
on
his
fatherly
goodnesse
from
day
to
day
.
This
is
noted
vnto
vs
,
where
the
Israelites
were
commanded
to
gather
no
more
Manna
,
then
would
serue
for
one
day
:
for
if
they
did
,
it
putrified
:
whereby
God
taught
them
to
rest
on
his
prouidence
,
euery
particular
day
,
and
not
on
the
meanes
.
Yet
is
it
lawfull
in
good
manner
,
to
prouide
for
dayes
,
yéeres
,
and
times
to
come
,
as
Ioseph
in
Egypt
,
in
the
seauen
yéeres
of
plentie
,
stored
vp
against
the
yéeres
of
famine
.
The
Apostles
prouided
for
the
Church
in
Iudea
,
against
the
time
of
dearth
,
foretould
by
Aggabus
,
Acts
11.28
.
Salomon
saith
,
He
that
gathers
in
Summer
is
the
sonne
of
Wisedome
,
but
hee
that
sleepeth
in
Haruest
is
the
sonne
of
Confusion
.
Pro.
10.5
.
So
then
onely
the
distrustfull
care
,
that
distracteth
the
minde
,
is
héere
forbidden
.
Giue
vs
.
NOT
mée
:
this
serues
to
teach
vs
that
a
man
must
not
onely
regard
himselfe
,
or
pray
for
himselfe
,
but
also
be
mindefull
of
others
.
1
Cor.
13.
True
loue
seekes
not
her
owne
things
.
The
branches
of
the
Vine
are
laden
with
clusters
of
grapes
,
not
for
themselues
,
but
for
others
.
The
Candle
spends
it selfe
,
to
giue
others
light
:
The
eye
séeth
not
for
it selfe
,
but
for
the
whole
body
.
Giue
.
THis
sheweth
that
God
is
the
authour
and
giuer
of
all
earthly
blessings
,
and
therefore
wée
must
begge
them
at
his
hands
.
If
you
that
are
euill
know
how
to
giue
good
gifts
vnto
your
Children
,
how
much
more
shall
your
Father
which
is
in
heauen
,
giue
good
things
to
them
that
aske
them
of
him
?
Math.
7.11
.
I
am
not
worthy
of
the
least
of
the
mercies
which
thou
hast
shewed
to
thy
seruant
:
for
with
my
staffe
came
I
ouer
this
Iordane
.
Genes.
31.10
.
Iacob
asked
bread
to
eate
,
and
garments
to
put
on
.
Gen.
28.20
.
The
Iewes
were
commaunded
to
bring
of
the
first
of
all
their
fruit
in
a
basket
,
and
to
professe
that
they
had
receiued
them
of
the
Lord
,
as
the
author
and
giuer
of
them
.
Deut.
26.2
.
All
such
deny
God
to
be
the
Author
and
giuer
of
these
things
,
as
séeke
them
by
vnlawfull
meanes
,
as
Theft
,
Oppression
,
Deceit
,
consulting
with
wisards
,
&c.
they
acknowledge
the
Diuell
to
be
the
author
of
them
.
Obiection
.
The
rich
néede
not
say
,
giue
vs
this
day
,
for
they
haue
aboundance
already
,
&
what
néede
they
aske
that
they
haue
?
Answere
.
Though
a
man
had
all
the
wealth
in
the
world
,
and
want
nothing
that
can
be
desired
,
yet
all
is
nothing
without
Gods
blessing
:
if
hée
wants
Gods
blessing
,
in
effect
hée
wants
all
:
wherefore
euen
Kings
and
Potentates
are
as
much
bound
to
vse
this
Petition
as
the
poorest
.
For
though
a
man
haue
aboundance
,
yet
his
life
standeth
not
in
his
riches
,
Luke
12.15
.
Bread
of
it selfe
cannot
nourish
and
sustaine
our
life
,
no
more
then
a
stone
,
or
a
chip
,
but
the
staffe
of
bread
,
Esay
3.
that
is
,
a
blessing
vpon
bread
.
Hagg.
1.6
.
Thou
maist
eate
,
and
not
haue
inough
;
be
cloathed
and
not
warme
;
earne
wagges
and
put
it
into
a
broken
bagge
,
if
God
doe
not
blesse
thee
.
Prou.
20.22
.
The
blessing
of
the
LORD
maketh
rich
,
and
it
doth
bring
no
sorrow
with
it
.
Lastly
,
héere
wée
sée
,
that
all
labour
and
toyle
,
taken
in
any
kinde
of
calling
auaileth
not
,
vnlesse
God
giue
his
blessing
.
Psal.
127.1
.
A
Reason
of
the
Order
.
The
reason
why
this
Petition
,
concerning
things
of
this
life
,
is
set
before
the
other
following
,
concerning
a
better
life
,
is
not
because
bread
is
more
excellent
then
remission
of
sinnes
,
and
strength
against
temptations
,
but
because
men
must
haue
a
being
,
and
a
sustentation
by
bread
in
this
life
,
before
they
can
desire
forgiuenesse
of
Sinnes
,
and
strength
against
temptations
.
And
because
by
earthly
things
wée
may
lift
vp
our
mindes
,
and
climbe
vp
,
as
it
were
,
to
the
consideration
of
heauenly
.
Forgiue
vs
our
trespasses
.
IN
this
&
the
next
Petition
,
we
craue
spirituall
blessings
,
where
wée
note
,
that
séeing
there
are
two
petitions
which
concerne
spirituall
things
,
and
but
one
for
Temporall
,
that
the
care
for
our
soules
must
be
double
more
,
then
the
care
for
our
bodyes
.
Coherence
.
Gods
will
is
done
,
when
wée
trust
in
his
prouidence
for
things
of
this
life
,
and
in
his
mercy
for
the
pardon
of
our
sinnes
.
Reason
of
the
order
,
that
first
wee
craue
things
for
the
body
,
and
afterwards
for
the
soule
,
as
though
the
body
were
more
excellent
then
the
soule
.
The
reason
hereof
is
,
that
hée
will
traine
vs
by
degrées
,
and
draw
vs
on
by
little
and
little
to
beléeue
the
forgiuenesse
of
sinnes
,
which
is
a
great
matter
,
and
a
very
high
poynt
:
he
considereth
our
dulnesse
and
backwardnesse
,
and
therefore
dealeth
with
vs
as
a
schoolemaster
with
his
dull
schollers
;
which
first
teacheth
them
easie
things
,
and
after
carryeth
them
to
higher
points
.
For
the
former
petition
is
a
step
or
degrée
to
these
two
following
,
for
he
that
will
rest
on
Gods
mercy
,
for
the
pardon
of
his
sinnes
,
must
first
of
al
rest
on
Gods
prouidence
,
for
this
life
:
for
hée
that
cannot
put
his
affiance
in
God
for
the
prouision
of
meat
&
drinke
,
how
shall
hée
trust
in
Gods
mercy
,
for
the
saluation
of
his
soule
?
The
ruler
,
by
the
healing
of
the
body
of
his
child
,
was
brought
to
beléeue
in
Christ
.
Iohn
4.53
.
By
debts
,
sinnes
are
meant
,
as
Luk.
11.4
.
where
it
is
sayd
,
Forgiue
vs
our
sinnes
:
and
in
Matthew
6.12
.
where
it
is
sayd
,
Forgiue
vs
our
debts
.
They
are
so
called
,
because
of
the
resemblance
betwéene
them
:
for
euen
as
a
debt
doth
binde
a
man
,
eyther
to
make
satisfaction
,
or
els
to
goe
to
prison
:
so
our
sinnes
bindes
vs
,
eyther
to
satisfie
Gods
iustice
,
or
else
to
suffer
eternall
damnation
.
Vnder
the
name
of
debts
is
contayned
both
actuall
and
originall
sinnes
.
They
are
called
our
debts
,
because
they
are
of
our selues
,
and
not
of
God
,
as
Genes.
6.5
.
Forgiue
.
TO
forgiue
sinne
,
is
to
couer
it
,
or
not
to
impute
it
.
Psal.
32.
When
our
sinnes
are
imputed
to
Christ
,
and
his
righteousnesse
to
vs
,
then
are
wée
fully
cleared
and
discharged
.
Through
whom
is
forgiuenesse
?
Forgiuenes
is
onely
through
Christ
,
Rom.
3.24
.
Ephes.
1.7
.
Col.
1.14
.
Hebr.
9.
Zech.
13.1
.
Vnder
this
one
benefit
of
remission
of
sinnes
,
all
the
rest
of
the
same
kinde
are
vnderstood
:
as
namely
,
Iustification
,
Sanctification
,
Redemption
,
Regeneration
,
Glorification
.
This
word
(
forgiue
)
teacheth
that
all
men
are
sinners
,
and
haue
néed
of
forgiuenesse
,
as
1
Kings
8.46
.
There
is
no
man
that
sinneth
not
.
Surely
,
there
is
no
man
iust
in
the
earth
that
doeth
good
and
sinneth
not
,
Eccles.
7.22
.
Who
can
say
,
I
haue
purified
my
heart
I
am
cleane
from
my
sinne
?
Prouerbs
.
Enter
not
into
iudgement
with
thy
seruant
,
for
no
man
liuing
shall
be
iustified
in
thy
sight
,
Psal.
143.2
.
If
thou
O
God
,
marke
our
iniquities
,
who
shall
be
able
to
stand
?
Psal.
130.3
.
O
cleanse
me
from
my
secret
sinnes
.
Psal.
19.12
.
Séeing
we
pray
for
frée
forgiuenesse
,
wée
are
to
hold
that
there
is
no
satisfaction
made
by
vs
to
Gods
iustice
for
sinne
:
for
to
forgiue
,
and
to
satisfie
,
be
contrarie
:
here
falleth
downe
the
doctrine
of
satisfaction
,
taught
in
the
Church
of
Rome
.
Séeing
we
sinne
daily
,
and
therefore
pray
dayly
for
forgiuenesse
,
wée
note
the
great
patience
and
long
suffering
of
God
,
that
suffers
and
forbeares
still
,
and
doth
not
powre
downe
his
wrath
vpon
vs
,
and
it
doth
teach
vs
to
vse
the
like
patience
towards
our
brethren
that
offend
vs
.
Againe
,
wée
may
obserue
,
that
our
sanctification
in
this
life
,
is
neuer
perfect
,
because
we
craue
pardon
euery
day
for
sinne
,
it
is
alwayes
in
perfecting
,
but
neuer
perfected
here
.
Where
it
is
brought
as
a
reason
taken
from
the
comparison
of
the
lesse
to
the
greater
,
thus
:
if
we
which
haue
but
a
sparke
of
mercy
,
doe
forgiue
others
,
then
doe
thou
,
which
art
the
fountaine
of
mercy
,
forgiue
vs
:
but
we
forgiue
others
,
therefore
doe
thou
forgiue
vs
.
The
Papists
make
our
forgiuing
a
cause
,
for
the
which
God
is
mooued
to
forgiue
vs
:
but
it
is
no
cause
,
but
onely
a
signe
or
effect
,
that
God
doth
forgiue
vs
,
for
our
readinesse
and
willingnesse
in
forgiuing
others
,
is
a
liuely
token
of
the
pardon
of
our
owne
sinnes
:
wée
must
therefore
be
ready
to
forgiue
others
,
that
we
may
haue
testimonie
in
our
owne
consciences
that
God
forgiueth
vs
:
Blessed
are
the
mercifull
,
for
they
shall
obtaine
mercy
.
If
you
forgiue
men
their
trespasses
,
your
heauenly
Father
will
also
forgiue
you
:
but
if
you
doe
not
forgiue
men
their
trespasses
,
neither
will
your
heauenly
Father
forgiue
you
your
trespasses
.
Matth.
6.14
.
A
man
doth
neuer
fréely
,
franckly
,
and
from
his
heart
forgiue
others
,
till
hée
doe
inwardly
féele
that
God
hath
forgiuen
him
:
but
when
hée
once
féeleth
that
,
then
doth
hée
easily
and
readily
forgiue
his
brother
,
that
thereby
he
may
haue
more
and
more
testimony
to
his
owne
heart
of
Gods
loue
towards
him
:
for
a
man
is
towards
his
neighbour
,
as
hée
féeleth
God
to
be
towards
himselfe
:
he
reboundeth
vpon
his
neighbour
that
which
he
hath
receiued
from
God
,
therefore
hée
which
féeleth
not
God
to
be
mercifull
to
himselfe
,
will
neuer
be
mercifull
to
his
neighbour
.
A
seale
doth
not
set
any
print
into
the
waxe
,
before
it
hath
it
in
it selfe
.
A
coale
doth
not
warme
others
,
till
it
be
hot
it selfe
:
so
we
doe
not
willingly
forgiue
,
till
we
be
forgiuen
.
But
after
a
seale
hath
receiued
his
impression
,
and
is
grauen
,
it
doth
imprint
the
same
vpon
the
waxe
:
and
after
the
coales
be
hot
,
they
heat
others
,
so
after
we
féele
God
to
be
good
to
vs
,
we
are
good
to
others
.
The
manner
of
forgiuenesse
.
Our
Sauiour
sayth
,
Matth.
18.
that
it
must
be
from
the
heart
:
therefore
wicked
are
they
which
say
,
I
may
forgiue
him
,
but
I
will
not
forget
him
:
he
may
come
into
my
Pater-noster
,
but
he
shall
neuer
come
into
my
Créed
:
behold
the
Diuels
logick
,
which
maketh
Malice
to
be
Charitie
.
Blinde
people
play
with
the
Lords
Prayer
,
as
the
Flie
doth
with
the
Candle
,
till
she
be
burnt
:
for
the
more
they
pray
these
words
,
the
more
they
call
for
vengeance
against
themselues
.
For
if
we
be
so
cruell
,
that
we
cannot
forgiue
the
offences
which
men
commit
against
vs
,
which
are
but
as
the
debt
of
one
hundred
pence
,
with
what
face
can
we
require
of
God
to
be
forgiuen
the
offences
which
wée
haue
committed
against
him
,
which
are
as
the
debt
of
tenne
thousand
talents
?
Looke
how
often
therefore
a
man
doth
vtter
this
petition
with
a
mind
desirous
of
reuenge
,
so
often
doth
he
call
vnto
the
Lord
,
to
take
vengeance
vpon
him
for
his
sinnes
.
Obiection
.
How
can
any
man
forgiue
trespasses
,
séeing
God
onely
forgiues
sinnes
?
Answere
.
In
euery
trespasse
which
any
man
doth
to
his
neighbour
,
there
be
two
offences
.
-
One
to
God
.
-
Another
to
man
.
In
the
first
respect
,
as
it
is
against
God
and
his
Law
,
it
is
called
a
sinne
,
and
that
God
onely
forgiueth
.
In
the
other
respect
,
it
is
called
an
iniurie
or
damage
,
and
so
man
may
forgiue
it
.
So
in
the
case
of
these
,
as
it
is
a
sinne
against
God
,
God
onely
doth
forgiue
it
:
but
as
it
is
a
wrong
to
our
neighbour
,
man
doth
forgiue
it
.
Obiection
.
Whether
a
man
may
lawfully
pray
this
petition
,
and
yet
sue
him
at
the
Law
who
hath
done
him
wrong
.
A
man
may
in
an
holy
manner
sue
another
for
an
iniurie
,
as
a
Souldier
in
lawfull
warre
may
kill
his
enemie
,
and
yet
loue
him
:
so
a
man
may
forgiue
an
iniurie
,
and
yet
séeke
in
a
Christian
manner
the
remedie
.
But
in
doing
of
this
,
wée
must
obserue
fiue
things
.
First
,
we
are
to
take
héed
of
a
priuate
reuenge
&
inward
hatred
,
which
if
we
doe
not
conceiue
,
we
not
forgiue
.
Secondly
,
we
must
take
héed
of
offence
,
and
haue
care
that
our
doings
be
not
scandelous
to
the
Church
.
Thirdly
,
our
sutes
must
be
taken
in
hand
to
maintaine
godly
peace
:
for
if
all
iniuries
were
put
vp
,
there
would
be
no
ciuill
state
or
gouernment
.
Fourthly
,
that
the
parties
offending
may
be
chastised
,
and
brought
to
repentance
for
his
fault
:
for
if
many
were
not
repressed
,
they
would
grow
worse
.
Fiftly
,
law
must
be
the
last
remedy
,
as
Phisitions
vse
desperate
remedies
,
when
weaker
will
not
serue
,
euen
so
must
we
vse
law
,
as
the
last
meanes
,
when
all
other
fayle
.
The
summe
of
this
Petition
.
-
1
All
men
are
sinners
.
-
2
God
onely
forgiueth
sinnes
.
-
3
He
forgiueth
it
through
Christ
.
-
4
He
forgiueth
it
to
them
that
confesse
and
forsake
it
.
-
5
We
may
know
in
our selues
,
that
our
sinnes
are
pardoned
.
-
6
The
enuious
man
can
haue
no
pardon
.
Lead
vs
not
into
Temptation
.
The
Coherence
.
THis
Petition
is
ioyned
with
the
former
,
to
teach
vs
,
that
as
wée
must
carefully
pray
for
pardon
of
sins
past
,
so
also
wée
must
endeuour
to
preuent
sinnes
to
come
:
wée
must
not
fall
againe
into
our
old
sinnes
,
neither
must
we
be
ouertaken
with
new
sinnes
.
Hauing
obtained
forgiuenesse
of
our
sinnes
,
we
desire
of
the
Lord
to
be
present
with
vs
,
that
we
fall
not
againe
into
them
Though
God
forgiue
vs
our
sinnes
,
yet
he
doth
not
frée
vs
of
naturall
corruption
,
but
that
still
remaineth
and
is
left
behind
as
the
very
séede
&
spawne
of
new
sinnes
:
so
that
in
respect
of
this
,
euery
one
of
Gods
children
hath
his
hands
full
,
and
inough
to
doe
,
to
withstand
sinne
,
after
he
is
iustified
and
sanct●fied
.
Therefore
,
whereas
it
may
be
obiected
,
what
need
hée
care
for
temptations
that
hath
the
pardon
of
his
sinnes
?
Answere
.
Because
forgiuenesse
of
sinnes
,
and
grieuous
temptations
be
vnseparable
companions
,
for
there
is
no
man
in
this
world
so
beaten
and
buffeted
with
temptations
,
as
the
penitent
sinner
,
that
cryeth
for
the
pardon
of
his
sinnes
.
This
is
the
estate
that
few
men
in
the
world
are
acquainted
with
,
for
many
are
neuer
troubled
with
temptations
,
but
liue
in
all
peace
and
quietnesse
,
both
in
body
and
soule
:
for
when
the
strong
man
armed
,
kéepeth
his
house
,
the
things
that
hée
possesseth
are
in
peace
,
Luke
11.2
.
Whereby
is
signified
that
the
wicked
of
the
World
,
being
possessed
of
Sathan
,
are
not
a
whit
molested
by
him
with
any
temptations
,
neither
néed
he
trouble
them
,
séeing
he
hath
them
at
commandement
to
doe
what
he
will
.
But
when
a
man
once
begins
at
make
conscience
of
sinne
,
and
to
sue
vnto
the
Lord
for
pardon
of
his
offences
,
and
still
continueth
in
dislike
of
sinne
,
and
Sathan
,
then
the
enemie
bestirreth
him
,
and
vseth
all
meanes
to
bring
that
man
to
confusion
.
Obiection
.
Some
Christian
conscience
may
reason
thus
,
no
man
is
so
troubled
with
sinne
and
Sathan
as
I
,
therefore
I
am
not
in
Gods
fauour
,
but
am
a
plaine
cast-away
.
Answere
.
If
pardon
of
sinne
and
temptations
goe
together
,
all
is
contrary
:
if
thou
hadst
no
griefe
for
sinne
,
no
buffeting
of
the
enemies
,
the
Flesh
,
the
World
,
and
the
Diuell
,
thou
couldst
not
be
in
Gods
fauour
,
but
vnder
the
power
of
Sathan
:
now
this
great
measure
of
spirituall
temtations
is
a
signe
rather
of
Gods
loue
:
for
whom
God
loueth
,
the
Diuell
hateth
:
and
where
God
worketh
in
loue
,
the
Diuell
worketh
in
malice
.
Sence
.
These
words
be
but
all
one
Petition
,
which
hath
two
parts
,
the
latter
being
a
declaration
of
the
former
,
Lead
vs
not
into
temptation
,
how
is
that
done
?
by
deliuering
vs
from
euill
.
Temptation
.
Temptation
is
all
wicked
motions
,
which
intice
vs
vnto
sinne
.
Temptation
is
nothing
else
but
the
entisement
of
the
soule
or
heart
,
eyther
by
the
corruption
of
mans
nature
,
or
the
allurements
of
the
world
,
or
the
Diuell
to
any
sinne
.
Kindes
of
Temptations
.
Temptations
are
of
diuers
sorts
,
eyther
of
the
Diuell
,
the
World
,
or
the
Flesh
.
First
,
the
temptations
of
Sathan
are
not
onely
innumerable
,
but
also
most
slie
,
subtile
,
and
pitched
in
method
against
vs
,
and
framed
to
euery
mans
humor
.
Therefore
he
is
called
,
the
tempter
,
of
his
disposition
,
study
and
care
,
Matth.
4.1
.
The
Apostle
also
sayth
,
He
was
afrayde
least
the
Tempter
had
tempted
them
▪
1
Thes.
3.5
.
Our
first
parents
had
tryall
,
with
the
great
losse
of
all
mankinde
.
Christ
was
tempted
by
him
,
Matth.
4.1
.
Therefore
we
had
néede
to
take
héed
of
the
traines
and
traps
of
this
deadly
enemie
.
In
the
second
place
commeth
the
World
with
her
two
brests
,
profit
and
pleasure
:
and
with
these
she
carrieth
away
thousands
.
Thirdly
,
our
Flesh
continually
fighteth
against
vs
,
and
is
our
capitall
enemie
,
and
most
deadly
foe
:
hereof
the
Apostle
saith
,
I
see
another
law
in
my
members
,
rebelling
against
the
law
of
my
minde
,
Rom.
7.23
.
Againe
,
the
flesh
lusteth
against
the
spirit
,
Galat.
5.
From
hence
springs
all
euill
motions
.
(
Lead
vs
not
)
or
carry
vs
not
into
temptation
:
to
be
led
,
is
to
be
ouercome
of
the
temptation
when
it
preuaileth
,
and
wholy
gets
the
victory
:
so
as
men
tempted
are
brought
to
perdition
,
the
meaning
is
this
,
when
we
are
mooued
or
inticed
to
sinne
:
Lord
kéepe
vs
that
we
be
not
ouercome
,
and
giue
thou
an
issue
with
the
temptation
.
To
be
led
into
temptation
,
is
by
the
iust
iudgement
of
God
to
be
deliuered
ouer
,
as
bondslaues
to
the
Diuell
,
and
to
our
owne
lusts
,
and
that
oftentimes
,
eyther
for
our
vnthankefulnesse
,
contempt
of
his
word
,
societie
,
nourishing
of
secret
sinnes
,
pryde
,
presumption
,
or
such
like
.
Obiection
.
God
is
iust
,
and
cannot
sinne
:
but
if
he
leade
men
into
temptation
,
then
is
he
the
author
of
euill
.
Answere
.
Many
fearing
to
charge
God
with
sinne
,
reade
the
words
thus
,
Suffer
vs
not
to
be
led
:
but
the
Text
is
méerely
playne
,
Lead
,
or
carry
vs
not
.
The
Scriptures
elsewhere
vse
the
like
phrases
of
God
:
for
God
is
sayd
to
harden
the
heart
of
Pharaoh
,
Exodus
7.3
.
And
againe
,
GOD
mooued
Dauid
to
number
the
people
.
GOD
sent
strong
delusions
,
that
men
might
beleeue
lyes
.
2
Thess.
2.11
.
Therefore
as
God
heardened
Pharaohs
heart
,
mooued
Dauid
to
number
the
people
,
deliuered
the
Gentiles
into
a
reprobate
minde
:
and
so
,
in
the
same
sense
,
hee
leadeth
men
into
temptation
.
Obiection
.
God
tempteth
no
man
,
Iames.
1.15
.
therefore
he
leadeth
no
man
into
temptation
.
Answere
.
True
it
is
,
that
in
S.
Iames
sense
,
God
tempteth
no
man
,
that
is
,
mooueth
no
man
to
sinne
,
but
as
hée
sayth
,
euery
man
when
hée
is
tempted
is
led
away
,
and
snared
of
his
owne
concupiscence
.
Gods
tempting
of
men
,
is
after
two
sorts
,
respecting
the
praise
of
his
iustice
,
and
the
prayse
of
his
mercy
.
Touching
the
first
,
he
doth
somtimes
,
for
former
euils
,
throw
vs
to
the
Diuell
,
yet
hée
is
not
the
author
of
euill
when
after
this
sort
hée
leadeth
vs
into
temtation
,
for
he
doth
it
iustly
for
some
notable
euill
which
he
séeth
in
vs
.
Touching
the
second
,
he
tempteth
vs
for
the
prayse
of
his
mercy
,
when
he
tryeth
and
prooueth
vs
by
corrections
and
chastisements
,
as
pouertie
,
reproches
,
contempt
,
afflictions
,
&c.
In
which
respect
,
Proue
me
,
O
Lord
,
and
trie
me
▪
and
S.
Iames
saith
,
Blessed
is
the
man
that
endureth
temptation
:
for
after
he
is
tried
,
he
shall
receiue
the
crowne
of
life
,
which
God
hath
promised
to
them
that
loue
him
,
Iames
1.
In
this
sence
Abraham
and
Iob
were
tempted
,
that
is
,
tryed
.
Then
we
sée
how
God
tempteth
after
one
sort
,
&
Sathan
after
another
.
God
for
our
good
,
by
humbling
and
trying
of
vs
.
The
Diuell
for
our
hurt
and
vtter
destruction
.
Therefore
,
though
God
lead
men
into
temptation
,
yet
is
he
not
the
author
of
euill
.
There
be
foure
respects
,
in
which
God
may
be
a
worker
in
temptations
,
and
yet
frée
from
sinne
.
First
,
he
tempteth
by
offering
occasions
and
obiects
,
to
trie
whether
a
man
will
sinne
or
not
,
as
a
master
that
layeth
a
purse
of
money
in
his
seruants
way
,
which
he
suspecteth
.
This
triall
is
no
sinne
in
the
Maister
,
though
the
seruant
sinne
in
stealing
:
Thou
shalt
not
hearken
vnto
the
words
of
the
Prophet
,
or
dreamer
of
dreames
,
for
the
LORD
thy
GOD
prooueth
thee
,
whether
thou
loue
the
LORD
thy
GOD
with
all
thy
heart
,
Deut.
13.
Secondly
,
God
leadeth
into
temptation
,
by
withdrawing
of
his
grace
:
neither
can
this
be
a
sinne
in
God
,
because
he
is
bound
to
no
man
to
giue
him
grace
,
and
here
is
a
difference
betwéen●
the
tempting
of
God
,
and
of
Sathan
:
God
holds
backe
grace
when
he
tempteth
,
the
Diuell
suggests
euill
motions
.
Thirdly
,
euery
action
,
so
farre
forth
as
it
is
an
action
,
is
good
,
and
of
GOD
,
for
in
him
we
liue
,
mooue
,
and
haue
our
being
:
Therefore
God
is
a
worker
in
temptations
,
so
farre
foorth
as
they
are
actions
.
One
man
kils
another
,
the
very
moouing
of
the
body
in
the
doing
of
this
villany
is
of
God
,
but
the
wickednesse
of
the
action
,
is
from
man
and
the
Diuell
:
a
man
rideth
vpon
a
lame
horse
and
stirs
him
,
the
rider
is
the
cause
o●
the
motion
,
but
the
horse
himselfe
o●
the
halting
in
the
motion
:
so
,
God
is
th●
author
of
the
action
,
but
not
of
the
euil●
in
the
action
.
The
fourth
way
,
is
in
regard
o●
the
end
,
for
God
tempts
his
seruants
to
correct
and
humble
them
for
their
sinnes
,
to
trie
their
patience
,
faith
,
and
loue
,
&c.
(
Deliuer
vs
from
euill
)
that
is
,
frée
vs
from
the
power
of
the
World
,
the
Flesh
,
and
the
Diuell
:
so
euill
in
this
place
is
onely
from
the
Diuell
,
but
we
may
take
it
more
largely
,
for
all
spirituall
enemies
,
as
S.
Iohn
sayth
,
the
whole
world
liueth
in
euill
,
vnder
the
power
of
Sathan
and
sinne
:
our
Lord
Iesus
likewise
sayth
,
I
pray
not
that
thou
wouldst
take
them
out
of
the
world
,
but
that
thou
wouldst
keepe
them
from
euill
.
Iohn
17.
These
wordes
therefore
,
as
hath
béene
sayd
,
are
an
explanation
of
the
former
,
for
when
a
man
is
deliuered
from
euill
,
he
is
not
led
into
temptation
:
the
cause
being
taken
away
,
the
effect
ceaseth
.
The
summe
of
all
,
is
this
,
that
for
as
much
as
we
are
by
nature
so
féeble
and
weake
,
that
we
are
not
able
of
our selues
to
stand
one
minute
of
an
houre
against
our
spirituall
enemies
,
that
therefore
God
would
vphold
vs
,
and
strengthen
vs
by
the
power
of
his
spirit
,
that
wée
faint
not
in
this
spirituall
combat
:
therefore
our
Sauiour
sayth
,
Watch
and
pray
,
that
you
enter
not
into
temptation
:
for
the
Spirit
is
willing
,
but
the
Flesh
is
weake
.
That
there
is
nothing
more
weake
then
man
,
so
soone
as
he
is
left
of
the
hand
of
God
,
we
haue
many
testimonies
and
examples
in
the
Scriptures
:
for
thus
sayth
the
Prophet
,
The
Lord
knoweth
whereof
we
are
made
,
he
considereth
that
we
are
but
dust
.
Christ
also
sayth
,
Without
mee
you
can
doe
nothing
.
Dauid
,
Peter
,
and
all
the
Apostles
were
examples
of
many
infirmities
.
Dauid
,
when
hauing
a
little
rest
from
continually
warre
,
he
,
by
and
by
,
fell
into
adulterie
.
2
Sam.
11.3
.
Peter
,
when
being
afrayd
of
a
Damsell
,
he
denied
Christ
.
The
Apostles
,
when
they
forsooke
their
master
.
If
this
befell
them
which
were
indued
with
so
notable
graces
,
what
ought
euery
one
of
vs
to
thinke
?
For
thine
is
the
Kingdome
.
THis
conclusiue
reason
,
containeth
the
cause
,
for
the
which
wée
craue
all
the
former
things
,
namely
▪
for
that
they
concerne
his
Kingdome
,
Power
,
and
Glory
:
for
by
the
first
thrée
,
his
Kingdome
is
made
manifest
,
and
by
the
last
thrée
his
Power
is
exercised
:
whereupon
followeth
the
increase
of
his
Glory
.
Furthermore
,
this
conclusion
is
added
to
encourage
vs
with
boldnesse
,
and
assurance
,
to
come
vnto
GOD
in
Prayer
:
for
first
,
wée
know
,
that
hée
is
able
to
graunt
all
these
Petitions
,
because
hée
is
a
God
of
Kingdomes
and
Power
.
Secondly
,
we
know
,
that
he
will
graunt
them
,
because
they
concerne
his
owne
Glory
:
and
so
is
our
faith
and
assurance
confirmed
.
FINIS
.