The Lords Prayer unclasped: with a vindication of it, against all [brace] schismatics. Hereticks, cal'd [brace] enthusiasts. Fratra cilli. / By James Harwood, B.D.

AN EXPOSITION UPON THE Lords Prayer .

THere are four species or kinds of pouring out our mindes to God Almighty , and they are all involved in one verse in the holy Bible , in that place where the Apostle said , Let there be made supplications , 1 Tim. 2.1 . prayers , intercessions , and giving of thanks for all men . And now mark what is meant by each , and which is meant in this place .

1. Supplication is a prayer framed to God , for forgivenesse of sin , or its prevention .

2. Prayer , is a pouring out our minde to God , framed , to testifie our seeking God with an holy and an humble heart .

3. Intercession , is a suiting God for others ; as Wife , Children , our K. or Country .

4. Thanksgiving , is a pouring out our spirit to God , framed , to testifie our thankfulnesse to God for benefits received .

And what now I pray you is prayer , largo sensu , but either a thanking God for some good turne , a begging of God to be good to other , an humbling our selves in Gods presence with fear and reverence : or else a desiring God to forgive us all our sins ?

But to what doth , what hath been said , tend ? To certifie us , that the Lords Prayer is for species or kinde ; a supplication for begging forgivenesse of sinnes : A prayer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , implying none ought to say it , sed humili voce , in all humility : A request or intercession , for we here pray for others as our selves , to God for God , to God for man , only while we say this prayer , we give no thanks ; and I think it is to put us in minde , how many , I had almost said , the most of our suppliants are cousen-germans to the nine Lepers thanklesse persons .

Be pleased kinde reader to lend a look , and behold

The Name of this Prayers . The Substance of this Prayers .

It s Name , is Dominica oratio , the Lords Prayer ; for it is called the Lords Prayer . This sacred title , Lord , I finde , predicates of two , de die , de oratione : we have a day called the Lords Day , and a prayer called the Lords Prayer . Implicitely , it implies , that that day is a day of prayer , and this prayer appropriates that day , it is said , to the Lord .

But come , Why is this prayer called our Lords Prayer ?

For that made by our Lord , our Lord and Saviour , Gods Son , the second person .

For that directed to the Lord , our Lord God , God the Father , the first person .

Two passages have made open proclamation , how this is a most excellent prayer .

First , For that pen'd by Christ .

Secondly , After such a sort as God himself by it is bespoke .

1. The compiler of this prayer was our Saviour , Two Extracts . which dignifies it , and desires me to minde every word in it .

2. This prayer is put up , and it is to God the Father , the supreme head over all the Angels in Heaven , men on earth , devils in hell : here is another call upon , to move our vulgar to learn the meaning of every parcell of this prayer .

O my God and my Christ , The Avowry . since ye are both interessed in this prayer , when I say it , it shall make me minde every word that is in it .

As this prayers Name procured two to proclaim the excellency of it , no lesse doth its substance : the two , the substance , or subject matter of this prayer , have sent out to sound abroad the unparallel'd excellency of it , Are its Brevity . Are its Fecundity .

For the first it 's proverbiall , short and sweet , as if short things were sweet things ; here is a short prayer , I know none sweeter .

But it 's demanded , Why think you this prayer more excellent for its brevity ?

I will give you six Reasons why I think so .

1. The shorter , the sooner learnt ; long lessons are long a taking out . 2. The shorter , the better may it be remembred : what can you say perfecter then your Pater noster ? 3. Ofter may it be said over : the knights of Malta say it over an hundred and odde times a day . 4. Here 's no relish of tediousnesse , it begins and ends in a trice . 5 It may soon be understood , if will be at home , in a week . 6. It 's an assurance to me , God quickly can hear .

A prayer whose concisenesse doth demonstrate , that our God stands in no need to be cryed on from morning until noon ; as was Baal , 1 King . 18.26 .

Behold as an exceeding short , so a most fecund or fruitfull prayer ; and at large , it highly extolls its excellency , while here is neither God nor man forgot .

Secondly , There is neither good we want , nor evill that we would be freed from , but here we pray sor't ; for God to give us the one , remove far from us the other : Vnico verbo , in one word , here is involved , what good every man stands in need of : again , all the evill of all men , with a boon to be delivered from it .

Since thus much is comprised in this little , The Avowry . this little prayer hath prevailed with me to prize it above all the prayers of all us mortals .

Our discourse hath gained us this knowledge , that this is a most excellent prayer .

But objected , Object . May I say no other prayer ?

Yes , Res . for this read Mat. 24.20 . Orate ne fuga vestra , pray that your flight be not in the winter .

But we be wiser then Christ , he said , When ye pray , say , Our Father .

By those words , When ye pray , say Our Father , perchance our Christ gave us a hint , that in conclusion all Christians shoud close alike , making this prayer the * * Last . period , not the * * First . praeword ; the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as if our own words we had shewed a weaknesse , by his should be made amends .

O my God , The Avowry . while I speak to thee in my own language , I will not pretermit to conclude as thou hast taught to say , Our Father which art in Heaven .

The substance or subject matter of this prayer consists of Two parts : The Preface . That * * Placed after . post-put .

1. The Preface is wrapt up in the six first words before the prayer , which are these ; Our Father which art in Heaven .

2. That placed after . Are , 1. Petitions six . 2. The Reasons three . 3. The Conclusion ; one only word , Amen .

The preface , is that I first mean to intermeddle with , of which I will speak Conjunctim , in whole . speak Divisim , by parts .

And first in whole , before our prayers we stand in need of such a preface .

First , lest we come too saucily to God Almighty .

Secondly , in that time to recollect our whole Spirits to pray .

1. For the first , we should not have has Zebedees wife so impudent , if before her prayer she had placed such a preface , she would have been lowlier minded , if she had minded that the highest heaven had been Gods habitation .

Man , it 's the nature of him , and he learnt it of a woman , to be too sawcy in his suit , and more to aime at his own honour , than Gods glory .

Again , the Gadarens for the losse of their Hogs , could not have been so clownishly uncivil , but have used better words to our Jesus , had they praeput such a preface as this .

The ignorance of what God is , makes mean man unmannerly , and petition Gods departure , rather then his presence .

2. The second reason , this preface had need be said , for that , in this time we have time to recollect our whole soule , and minde , and spirit to pray . O consideration doth well what we are to do , ere we do it . An hasty zeal brings forth an untimely birth , in which there is oft more hast then good speed .

An inferiour , when he speaks to his better , he sets before a , May it please you , If it please your worship ; A protospeech , as to win audience , so to get breath , and briefly , a short time , wherein men gain a brief , or recollect of their longer intended after discourse .

Thus have we cause to count of this preface , as a time in which to make a Collect of all to be said .

In this Idea , I have much presented , and whilest I cast a glance on this prospective glasse , I see to the utmost end of my suit , by a divine kinde of contemplation . It were well we would weigh in the ballance of our considerations , these passages recommended in this preface , which as I have spoken of in whole ; by parts now give me leave to prosecute .

O my God , I am ever resolved , The Avowry . so thou wilt assoil me presumption , to pry yet more and more into this ark of thy Covenant .

This preface shewes unto us , What God is . Where he is .

1. What God is , our Father .

2. Where he is , in Heaven .

He that is our God , is our Father , and this our Father he is in Heaven : all I have said , is witnessed , while said , Our Father which art in Heaven .

Here our God is described , Relativè Relatively . Possessivè Possessively .

The relation we have to him , is as nigh as the childe is to the father . And to shew what kinde of father , next followes the possessive , our , a pronoune which protests God is not a step-father , but our own Father , Our Father ; his name is Father , not named Lord , not my Lord Judge : Here is a term which sents neither of Lordly overlooking , nor of Judge-like sentencing ; He is neither troubled with the port of pride , and disdains to cast his Eye upon us ; nor yet is clothed in Pontius Pilats apparell to passe sentence against us ; nor assumes he yet this name , Father , to make us only credulous ; he hath washt his hands , and will not be guilty of our bloud : it imports , as a father loveth his childe , so God us , which God grant .

We will go take notice what this Expression puts us in hopes of . Expression bindes us to doe .

For the first word Father puts us in minde of 4 things ; 1. Of the love of God . 2. His commiserating compassion . 3. His fear that we fall . 4. His best help when we need .

First , For Gods love to man , I may say of it , as was said of Christ to Lazarus , Lord how thou lovedst him ! David admires , Psal. 8. Jonathans falls far short of it , though his love did surpasse the love of women , 2 Sam. 1.26 .

But come , Can a woman forget her owne childe ? The Quaere implies a possibility , but a rarity ; yet it 's aver'd , the Lord will never leave us nor forsake us . And thus the naturall love of the mother , the faithfull love of friends , the love of God to us surpasses ; it parallels it self with Christs to Lazarus , who shewed then his love unto him , when he unable to do him a pleasure , when he dead and in grave , when he stunk in the grave .

O Lord how unutterable is thy love towards all us thy sons and daughters !

Secondly , This term or title , Father , puts us in hopes of Gods commiserating compassion . O he pities our distressed estate , that the patrimony he gave us prodigals , is spent ; that we who are his , are forc'd to feed on husks and akorns ; that faln amongst theeves , and what 's left is taken from us : O how his bowels yern within his belly , to see us so poor and needy and naked , not like that we were ! it grieves him to see us so ill like ; but most , that we in misery , and yet the fondlings make no matter of it .

Thirdly , God is our Father , and it insures us how fear'd he is we fall , 1. Apparent by his injunction served upon the Angels to pitch their tents about us , Psal. 34.7 . 2. By his passing by our elder * * Angels . brethren , who had faln , but we having faln , he sent his own Son to help us up again .

O God the greater hath been our misery , the more cause we have to admire thy mercy .

Fourthly , God is cald our Father , which insures us how ready he is to help us , that are faln . If a childe should chance to fall into a pond , you need not , if his parent know of it , wish him to go and help him , his bowels yern , his feet run , his hands he reaches out , to lay hold on his babe . God who is Father of us all , alwaies knowes our mischances , he needs be told by none , bid by none go help us .

The truth is , our help standeth in the Lord our God , who made both heaven and earth , and blessed be his name world without end .

Secondly , God is our Father , and as it puts us in hopes of his love , compassion , fear we fall , best help ; so the title bindes us to do all is beseeming to be done to a Father , nought else .

It 's inquired what is that 1. Aske him blessing . 2. Do him reverence .

1. The title , Father , adviseth us to crave Gods blessing : O , saith Esau to Isaae , father blesse me , even me also . He will not leave him till he blesse him , Esau his earnest suit shall teach me to make an high estimate of Gods blessing , yea , to esteem of Gods blessing better than Jasons golden Fleece , He speaks it in respect of his high esteem he hath of Gods blessing above all else he wants . or yet the great Chams , Tree full of Pearls hanging by clusters .

I stand in need of much , yet give me this , and beleeve me , I have got more than all else I want . Our little ones desire twice a day our blessing , gentle monitors which in a still voice solicite us , to crave Gods blessing . God is our Father , we our childrens , we look they should aske us blessing : as much God expects of us .

2. The word Father puts us in mind we must behave our selves reverently towards God , and at two times in speciall , When we speak to God . When God speaks to us .

1. For the first , I have oft admired of that carriage of Elisha to Elias , who thus cryed out after him , O my Father , my Father , the chariot of Israel , and the horsemen thereof : If Gods good Prophet have such high stiles , much more owe we to God himself .

First , our honourable additions , such as Almighty and most merciful Father , it were well they were cald in to be witnesses , when we speak to God , that it 's with all reverence .

Again , let our reverence be made to appear by bespeaking God in a low voice ; the high God loves to be bespoke in a low language , ( cum plurima humilitate , with much humility . ) When we speak to him , let us take our termes with us , when of our selves , say as did the Prophet , I am a worm and no man : as did the Patriarch , Minor sum Domine , I am lesse a Lord than the least of thy mercies .

God our Father cannot abide to hear us his sons and daughters mouth the word Merit .

Let me tell thee and truly , he that will tell God he deserves heaven , God will do him no more but justice , yet reward him with hell .

For my own part , The Avowry . I had rather cry when I pray , God be mercifull to me a sinner , then to brave it out , Lord , I am not as this Publican : yea , and by professing of meritlesse , I will gaine the more .

2. You must reverence God your Father speaking to you , this he doth so oft as we do : as St. Paul saith , We are Gods Embassadors , and God intreats you by us ; whilest you hear us preach the word of God , God expects you hear it with all reverence , as words proceeding forth of his own lips : and yet we have a sort , who neither the four and twenty Elders , who vaild their Crowns and laid them at his feet ; nor yet the Abissines , who pull off the shooes in the Church-porch as they go in , can move them to come mannerly into Gods house the Church to hear him .

Howsoever those saucy sons of Zebedees wives , and their mother came to speak a good word for them , they should misse their * * Gods . Fathers blessing .

The next thing to be prosecuted and explained , is intimated in the word , Our . This is the relation we have to God , he is , Our Father : I will not here speak upon the divers waies how the word Father is taken , only so much say , as may direct us to this possessive , our God is call'd Our Father Distinctivè . Our Father Praerogativè .

And first by way of Distinction , And that tripartitely 1 Generaliter . 2 Specialiter . 3 Singulariter .

1. Generaliter ; so God is the Father of us all , all our Fathers ; for this read , Deut. 32.6 . Is not he thy Father ? hath he not made thee ?

2. Specialiter ; sic Justorum per adoptionem , so God is the Father of us his adopted ; for this read Mat. 5.48 . Be ye perfect even as your Father which is in heaven is perfect .

3. Singulariter ; so God is Christs Father by eternall generation ; and so the word is used Mat. 11.27 . All things are delivered unto me of my Father . A review .

God generally is all our Fathers , first by creating us .

Specially , our Father only on whom he hath bestowed a portion of grace .

Singularly , God is Christs Father , no so ours , as his , for Christ is his eternall off-spring without beginning .

Now we see here why not Christ , but Christians say this prayer , for that God is our Father , not as his .

Secondly , why the adopted saints say Our Father , for that they are all his adopted children .

Thirdly , why we admit even of the most wicked with us , to say our Lords prayer , for that he is Father of good and bad , all our Fathers by creation .

All the world by creation , have a like relation unto God , and may call him our Father .

All sanctified Saints have a more nigh tie to God ; and may call him our Father , by creation , by adoption , yet more then the elect in speciall , or the world in generall , may Christ say , and call God , my Father , not by creation , not by adoption , but by generation .

Straight then is the tye of God the Father to Christ his Son , for Gods naturall Son .

Next is the relation of the Saint to God , who is his Father by adoption .

The most remote relation is that of the wicked to God , who is called their father , for that he made them , so did he the beasts of the field , and fowls of the air . All then this word , our , our Father , as used by the wicked , can put them in hope of , is Gods generall providence , to provide for them as his other creatures .

That which the word , our , our Father , as used by the elect , ought to put us in hopes of , is Gods speciall providence , that he will be with us to deliver us out of all our trouble .

The word , our , our Father , as used by the elect in speciall , world in generall , not by Christ in particular , protests , he that is our Father , yet he is Christs Father , after a more miraculous manner , than any other .

And yet to our comfort this possessive , our , proclaimes God is not a step-father , but our own , Our Father .

O how doth prayer link us on earth to the God of heaven ; makes us , of as nigh alliance , as father and son , own father and own son .

Now since so nigh a tie , our carriage is base if our Father disinherit us .

I am resolved for my own part to carry my self to God , The Avowry . like a son to his Father ; lest God our Father , whilest he provides a portion for his other children , disinherit me his son .

Object . What is the inheritance ?

Res . A crown of immortall glory .

But demanded , Object . What may occasion God to disinherit me of it ,

The case of disinheriting . To this I answer , If thou be a natural . If the son be a naturall , the father doth disinherit him , it holds likewise in spiritualibus , though thou canst prove that God 's thy Father , and he confesse thou art his son , yet thou shalt never heir one of his mansion-houses in heaven , if thou be a Naturall .

1. Two sorts of Fooles . By this Naturall , I understand either Davids fool , who hath said in his heart there is no God . Psa. 14.1 . Or ,

2. Pauls Naturall , 1 Cor. 2.14 . the naturall man who perceives not the things of God .

Here are two sorts of Fools , The Atheistical Fool. The Carnall minded Fool.

The childe which doth deny his father , why should his father let him inherit ? here is Davids fool .

The sonne which heeds not his fathers instructions , doth run the same fortune : here is Pauls Naturall or the carnall minde fool .

Well , that I may not befool my self , The Collect , and so become uncapable to be heir , heir of God , and joynt heir with Christ Jesus ; I will both confesse a God , and acquaint my self with his most sacred word .

But inquiry must be made , why we say not , My , but , Our , Our Father .

The reason is tripartite : Propter pacis conservationem . Propter superbiae expulsionem . Propter mului auxilii subventionem .

And first , Propter pacis conservationem , to make us keep the K. peace : Did not this , We be brethren , allay the quarrell betwixt Lot and Abraham ?

The remembrance that we came from one , The Product . , makes us all as one , and live in unity .

Secondly , Propter superbiae expulsionem , to expell pride : An acknowledgement we have all in common , one common parent , occasions , whilest in the world promoted , in the heart humility .

This paternall Tie , The Product . , which links in alliance , poor and rich , swayes down aspiring hearts , He means than the meanest . whilest it forces this confession , * We are no better .

Thirdly , Propter mutui auxilii subventionem , to procure us one anothers aid and assistance , when we consider we have all one Father .

Lord , The Product . how it will work with us to relieve one another , and do our best devoir to fetch him fair off , who is left in a forlorne hope !

The Collect . I will use this phrase * * Our . of speech in my prayer , that for the time I pray , I may be put in minde , To doe good to all , subject my thoughts , and live in peace .

The Preface profest to tell us Two things : What God was . Where he was .

The first part of its promise it hath performed .

The second , it is now about it , that now the preface is going to do , is to tell us where .

This father of ours , is , in heaven .

Apparent , while said , Our Father which art in Heaven .

That here I take notice of , is 1. Mans parle with God . 2. Gods place of abode .

Mans parle with God , the word , Art , ensures it ; Gods place of abode we have here espied , its Heaven : Our Father thou art in Heaven .

For the first , this word , Art , is vox loquentis , the sound , or voice of one speaking to another , not of another , but to another . And now since the party speaking is man , the party bespoken , God ; since it 's man that prayes , God that is prayed to ; since man goes not about to get to Gods speech , by Angels or Saints ; but at first Gods self is spoke to , which is apparent by this , Art , this shewes the priviledge of such as live ! within the pale of the Church ; Note . We may all of us have free accesse to God himself : Moses had he been alive , would have deposed it . The Angels stand before his face , and we may call on the Lord and he will hear : saies Dawid , I cal'd on the name of the Lord , and he heard me .

That I note is , Note . , We may call on God , and he will be within our call .

It 's a comfort Audience , and Dispatch .

Of the first * * Audience . , we are here insured , which furthers , dispatches businesse .

It shall be my greatest comfort in my greatest want , that my prayers goe straight to God .

Thou art his childe , how will he commiserate thee ? He is thy Father , how will he tender thy cause ? No sooner hast thou spoke it , but he hears it .

It was the misery of a great Emperor , that three daies he lay at the Popes gate Penitentiall-wise , and could have no audience : ( My God and my Lord is more lowly , who at first , grants us accesse . )

Now to the place of Gods abode or residence , of which I will speak A Parte ante . A Parte post .

A parte ante conjunctim .

A parte post divisim .

A parte ante conjunctim , as Heaven glances back upon the foreword , Father .

A parte post divisim , in respect of the last word Heaven .

For the first , the place of Gods abode , it is Heaven : God our Father thou art in Heaven .

That Gods our father , it shewes his willingnesse to help us .

That he is in Heaven , it shewes his ablenesse to help us .

I have viewed the Preface from Dan to Beersheba , from one end to the other ; and it tells me , he that would get good ! by prayer , must be perswaded , God is both willing and able to help him : if he were willing , not able , alas his wishes could doe me no good ; if he were able and not willing , all his might were not worth a mite to me : Now that he is both willing and able , I am sure he will do for me all he can ; and it 's enough .

If thou mean to be bettered by prayer , come not despairing neither of Gods Will , nor Can.

I read of a couple , the one doubting of Gods willingnesse , the other of his ablenesse : Mat. 8. 2. saith the Leper Master if thou wilt thou canst make me clean . Mar. 9.22 . The man whose son was possest , said , If thou canst do any thing for us , help us .

He that makes such Ifs , and Ands , in his prayers , God will give him such an Item , it will not well please him .

Now will I speak of Gods place of abode , a parte post , divisim , as led to it by the last word in this Preface , Heaven , Our Father , it 's thou we pray to , who art in Heaven : I will make this my method , give you , 1. Severall acceptations . 2. Tell you which is meant . 3. Shew what it may put us in minde of . 1. The word Heaven signifies the God of Heaven : Luk. 15.21 . where said , Father I have sinned against Heaven . 2. The seat of the blessed : Mat. 5. 19. Where said , Great is your reward in Heaven . 3. The visible Church on earth : Rev. 12.7 . There was a great battle in Heaven . 4. The Spheres and Orbs : Psal. 19.1 . The Heavens declare . 5. The air next us : Mat. 6.26 . The birds of Heaven labour not . 6. Heavenly creatures , as inanimate so animate : as Angels , Job 15.15 . The Heavens are not clear in his sight . 7. A great height : thus Deut. 1.28 . The cities are walled up to Heaven . 8. The bodies of the Saints , here God is said to abide , ut in Coelo , 1 Cor. 3. & 1 Cor. 6.

I finde only these 8 acceptations of Heaven in the holy Bible , and though one be but meant , I will give you two to make choice of , far distant , both significant ; the one * * Above . supra , the other * * Below . infra ; the one the place of the Church triumphant , the other the mysticall subject of the Church militant : first , then by Heaven may be meant the seat of the blessed , that majesticall place of magnificence , as I may so say , Gods chief Mannor House in the Highlands .

Or if you minde not to look so high , you have nigher at hand an Heaven : the righteous Saints on earth , they are the Temple of the living God , yea , and he dwels in them and walks in them : here it is God dwels , these are his Temples , Gods house above is Heaven ; and his Heaven below , the Saints .

The letter makes us subscribe to the first exposition ; the Spirit causes our acknowledgement of the second ; Dame Nature hath set her hand to the one , it s the Lady Grace perswades us to confesse this other .

And ut potenter , God is said to dwell above , sic virtualiter here below : his Highland House Heaven displayes his power ; This his * * The Saints on earth . house in these Netherlands , his efficacious work in us .

Well while I acknowledge the sense litterall , The Avowry . I will not let passe the sense mysticall , viz. that by Heaven may be meant the elect on earth .

Nor wants there some semblance betwixt the Saints , and Heaven : they shine , sicut luminaria in mundo , and as the Heavens lend us light , so are the Saints will'd to let their light shine before men : and ut sol in Coelo , sic mundi in mundo ; as the Sun is the lightest part of Heaven , so of these saies our Saviour , Vos estis lux mundi , Ye are the light of the world : the Death of these , is like the Suns Eclipse , the Life of these , that high noon , or Sun at height , which is a guide to all that are not blinde ,

O ye Saints , The radiant rayes of your good works , have given me cause to conjecture how like you , is that Heaven whither you are a going ; as also to presume , I have not much miss't of Heaven , while met with such so like it .

But come , what may these two interpretations put us in minde of ?

The first of something which concerns God .

The second of something which concerns our selves .

The first doth divulge what God himself is .

The second , what we ought to be .

Our God his abode is in heaven , The Extract . which proclaims he is an immortall Majesty dwelling in light inaccessible .

By Heaven likewise may be meant , us men in whom God dwels , as in an house ; Extract . O what ones then behoves it us to be ? The wicked are the Devils house to which he is return'd , Mat. 12. Look at his house , though a base beggerly one , yet loe how it 's kept fine and neat , swept and garnisht , formality , garnisht with the gilt of hypocrisie .

And yet to consider how we let this mansion house of Gods , in the Isle Man lies full of Mamholes , we may be ashamed of it ; in very deed we let all lie forlorne . To please our friends against they come , we make all trim , Lord , why should we not do as much to please the Lord ? And yet in every corner of that Hall , Heart , you may spie an ash-heap of evill imaginations : Gen. 6. That back room Memory , is fill'd with old ill done deeds : That upper room Judgement , with error and heresie : Those out houses , Ears , are fil'd with rubbish of newes ; State newes , what done in Court , Countrey newes , how rules price of Corn , ribauldry newes , obscene songs ; our Eyes are full of vanity , our Tongues full of deceit : and now while neither in-room , nor out-room , soul nor body is trim'd up , nor cleansed , how can the Lord take delight to dwell in us ?

A fair caveat to go make fit to dresse our house , yea , all in this Isle of Man .

I am resolved against my Lord come , The Avowry . to make ready , lest my Lord and Master take dislike with his own , and in stead of taking it up for an house of prayer , he leaving it , it become a den of theeves .

Thus much for the Preface .

Now I purpose , Deo juvante , God enabling , to speak upon that post-put and first of the Petitions : and in brief , to make this my method to take notice of : 1 Their Division . 2 Their Equality . 3 Their Order . 4 Their Precedency . 5 Subject matter mued up in each Petition .

First , for their Division , they are of two severall sorts or kindes : the first sort of them concern God . Second , our selves .

Secondly , for Equality , they are three and three ; three concern God , and three man .

Thirdly , for Order , this order is observed , Gods three precede mans , mans three come behinde Gods ; ours are set after his , his before ours .

Fourthly , their Precedency prayes us to take a view of each particular Petition , as set before one another .

Fiftly , their matter makes us privie to what is begged of God in each of these petitions in speciall .

For the first , these Petitions are divided into two sorts : First sort or kinde are divine , and cast a glance at Heaven . The second sort are humane , and cast a glance at earth : first looks at God , the other at us .

1. Now this Division implies an union , Three Extracts . and that when we send out our supplications abroad , we let them walk hand in hand .

Such a compound should be our Prayers , Petitions , sharing out requests meet for God and us joyntly .

2. By this Division we are taught , man was not made for himself , he is to pray as well for Gods glory , as his own good ; many remember themselves , forget God , in their prayers ; few remember God , but themselves , in their prayers . A Sect here found fault with , A platform , which teaches them a better lesson : yea , this division of these Petitions into two sorts or kindes ; the one concerning God , the other us : tels us , That who prayes aright must pray for Gods glory , as well as for his own good .

3. Thing this Division informes us of , is , that as discords make the sweetest harmony ; so prayers sound best in Gods ears , which consist of sharps and flats , risings and fallings , which are now , in alto , as high as Heaven , Anon in Basse , as low as earth . I mean prayers consisting of two parts ; Gods glory who lives above , Mans good who dwels below : he that would avoid the name of simple , must make his prayer a compound of these two severall sorts of simples . And thus while God and he meet in prayer , it 's my hopes they shall do the like in Heaven .

There go at least two things to make up whatsoever is , Matter , and Form ; and it 's not one but two joyn together to procreate this prayer , Petions Divine , Humane , God and man must be in conjunction , that as for matter , so for form , a right prayer may be brought out , it must bear in its front , the Image of God and us . And therefore he that hath made a prayer , and not praised God , hath produced a body without life .

He that praises God , never praies at all for himself , gives a form to a nothing . Single petitions for Gods glory only , or for Mans good alone , are no better then Zeuxis Berries , they have a being , but imaginary : A right prayer , is produced whose form is Gods praise , whose matter is mans necessity .

Well , I am resolved while I pray for my self to remember God in my prayers , and while I beg , God may be honoured , to crave somewhat , for my self , He cannot wish anothers happinesse , that wils not his own welfare : nor is there hopes that man shall fare well at Gods hands , who forgets to give God his honour .

A passage , The Avowry . which I protest shall cause me to poise my prayers in even scales and hang them even betwixt heaven and earth .

The second thing worth your consideration is the Equality of these two sorts or kindes of Petitions . They are three and three ; three concerning God , three concerning man ; as many for God and his glory , as man and his good ; as many for man and his good , as God and his glory : here are petitions as even divided , as Canaan was to Israel ; as the Israelites had their Manna , none have too much , none too little , each alike , alike pittance ; God and man the like measure number , while three belong to God , three to man . Three Extracts .

1. Heaven will not be behinde incourtesie , but what respect we who are but earth , offer God , God gives leave of requitall unto us . O Humanity worthy to be admired , when Gods Son proffers as much kindnesse to us mortals , as we mortals tender the immortall God . 2. That secondly I surrender up to the use of your remembrance , is , Gods readinesse to repay , for parity no ofter can we ingage our selves to honour God , but God is as oft in readinesse to recompense : and if we come with our request for the advancement of Gods glory , he will allow us to put in another , for our benefit . A passage I professe shall make me give God more , since I may get as much . 3. This license or leave for our Petitions to equalize Gods avows , Christ who pen'd this prayer , had one eye looking about how to help us , as the other how God should be honoured .

The even number proclaims Christs dear love he bore as the Creator so the creature .

O my God and my Christ , A Soliloquium . let me weigh thy affections beyond desert , while my desert doth merit no parallell with thy Father .

I now come to the third thing nemarkable in these petitions , and that is their order , how these petitions are set down .

The three which concern God first , our three are set down after : Ride on O Lord with thy honour .

The first triumphant entrance , it's Gods ; the Trumpetters blaze this , are his three first petitions , his precede , ours follow ; what shall it teach us nought ? doubtlesse lessons worth our learning .

1. This order for priority protests , Two Extracts . first thing God hath a care of , is his honour : himself saies , My honour I will not give to another . He is Lucifers brother , would enthronize himself in Gods honour : an Haman , hanging is too good for him , that thinks himself worthy the Kings honour : we have a sort of proud Hamans would be jetting in Ahashuerohs his cloathes of state , a company of saucy beggers would be served before their Master .

But as a begger before he begs , bids God blesse Master and Mistresse , and then asks his almes : so this great Master , God , is first to be blest ; or poor man who comes naked into Gods Hall , should dare to aske him any thing : thus if he doe , he is like to fare better ; thus if not , God will not take it for well done .

2. Again , this order of setting down the three Petitions , which concern Gods honour , first learns us a mean , how to obtain a Boon for our selves : It s thus , first by tendring God due reverence . Zebedees sons had not learnt this manner , and it may be , mist therefore what they would have had . A forethought for our seles , fixt before the thought of Gods worship ; It is the cause while we look at much we catch little . A worldling that will thrive , hath himself first in his thoughts . An heavenling that will get what he doth want , God is first in his minde , and on his tongue end . A spirituall bankrupt then breaks , when he doth aim to receive all before he doth disburse ought . Well I will pray my God to accept of a talent of worship , or I will dare to petition him for a fee-farm of eternity , his praises I will place before , they will make room in his presence for those needy ones , my petitions .

A poor man who hath noblemen to be his spokesmen to his Prince , is in hopes to be heard .

It 's we who are poor , and needy , and naked ; our noble spokesmen who move the King of Heaven in our behalf , are petitions commendatory of his Majesty ; after they be come in , who indeed are of a very nigh alliance to our Lord . Then our heavenly Prince will be pleased to give us audience , to read our petitions and subsign them : O that we would weigh this well .

For my own part , The Avowry . I will not forget , first to do God reverence , lest my neglect , cause his after deniall of my suit .

Fourthly , my method obliges me to speak of these petitions precedency , as every one of these Petitions precede one another , I mean go before one another ; we must begin with the first , hold on to the Jast ; and see , if we can spie why thus Christ set these petitions in their places .

In the first petition , 1. Petit. we pray for the hallowing of Gods name . In brief that the name of the great God may be among us in high esteem . This is it , is first taken care for , and first prayed for , to put us in minde .

His name , its Honour , It s Extract . he doth more set by then all else he hath ; more than his Kingdome : Truth is , God weighs the honour of his name above a world of wealth : and therefore in the first petition , Gods name and its renown is first prayed for : then his Kingdome ; but in the second place in the second petition , which is this .

Thy Kingdome come : This is it we are commanded next to intercede for ; 2. Petit. that Gods Kingdome may come , and that before that Petition , Thy will be done : The cause , It s Extract . because here impossible the will of God should be done , till his kingdome of faithful subjects first flourish . Let God here first have his Church , and he shall then have his will : Hence it is , for it we first pray , and it coming among us , for by Gods Kingdome , may be meant Gods Kingdome of Grace , that is , his Church , consisting of a multitude of beleeving Christians , till the King of Heaven have a Dominion of such subjects on earth , there 's no need to hope for , much lesse to pray for , his will may be done . Before a Prince come to sway the Scepter , he may command and be withstood , when his kingdome is come , his will shall be done . Thus authority must precede command , and a power over be had , or the precept be obeyed . An occasion made Christ will we should pray , first , for Gods regality , That his Kingdome may come , or he would a word to be spoke of it , That his will should be done .

And thus I come to the third Petition in the Lords Prayer , 3. Petit. which is this , Thy will be done in earth as it is in Heaven : this third petition precedes that fourth , in which we pray for all things necessary for this life : now I say , this third hath prehemency of place before that fourth , and it is to certifie us , he that would have granted all necessaries for this life , must first with Christ saying pray , and praying say , Father , not my will but thy will be , done : The Petition , for begging ability to do Gods will , is set before the petition for getting goods . A good monitour which shall make me , It s Extract . to get what I want , to doe what God wils .

By these petitions placing , I am informed , the performance of Gods will , guides on to the attainment of whatsoever needfull for the life of man . This I am taught , while thus learnt to pray : first , Thy will be done ; Then , Give us our daily Bread .

And thus I come to the fourth Petition for bodily sustenance , 4. Petit. which is set before our petitioning God for the remission of sins : nor can I for certain determine what should be Christs meaning , in placing a petition for our bodily good , before the petitions for the remission of the sins of our souls ; yet I verily imagine , to shew , he would have mans naturall life first supplyed with what needfull , and then set down what he should crave to get a life God gave leave on its behalf , first to petition .

Or else it may be Christ did it to detect what man most longed for , goods more than forgivenesse ; we have a better appetite to Bread corporall , than spiritual , and love Meat more than Manna . It s Extract . This petition then had this place signed perchance covertly , to discover , man is more sensible of bodily want than of those sores , the sins of his soul : and that he hath a greedier desire to have this worldly goods , than to discharge his old debts , in which cast by the default of Adam and himself . Well while I cast my eye upon the situation of this petition , I will not forget what I am taught , when I come to suit God , most runneth in our mindes these bodies of ours , and the begging bodily necessaries , daily Bread for bodies sustenance . But come , while I have seen Christ by placing this petition , picture out mans own minde , which runs upon the world , so by that which followes Christ tels me what man more needs , whilest I in stead of this one petition for the body , Christ causes two petitions to be put upon his poor souls behalf .

The first of which two but fift by descent , 5. Petit. from the preface is this , Forgive us our trespasses as we forgive them that , &c. I am as yet to look at nought save this petitions precedency , it 's set down before , And lead us not into temptation : now the precedency of this petition to that following , It s Extract . foreshewes , it 's neither the sin which hangs on , nor hanging over ; but what past , and commit , we are first to aske God forgivenesse for , what first perpetrated , God must first be petitioned to passe it by . The placing this petition before , implies it's sin past most endamnifies us , more than either the marching on towards us of temptations , or the now le●gre of evill lusts .

O my God , The Avowry . whilest I cannot forget what I now do , I will call to minde what long since I have committed .

And now the last petition hath none to precede , 6. Petit. nor is it the least for that the last placed , for in this last petition we beg a double boon , deliverance from future and present evill . Thus what may seem by undersetting to be set light , for last , this last comprises in it a double boon , that so it may have a like renown , or else perchance it possesses this place , that ever in this upshot of our devotions ; we should bear in minde what is the upshot of this prayer , a petition for preservation , now the Lord preserve us , and defend us . Again , perchance this petition is last set down , which involves a duplicated request , to teach us , As at the beginning , so even to the end of our prayers , we must be very earnest with God in our suit .

And now to period all these passages , all and every of these petitions comprehend more matter than my tongue can utter , or the eye of reason can discern ; when I have seen all I can , I may say as did the blinde , Lord that I may receive my sight .

Moses upon Mount Nebo saw the good land ; but could not from it make a full discovery of all the good things in it : no more , though walkt up to the Mount of Meditation , and I see this fertile soile , am I able to judge of all the hidden Treasure buried in the bowels of these petitions : what I see I have set down , and in writing , that so not my own only , but other catechumenists may bear it in their remembrance .

This Lords prayer contains 6. petitions like 6. shires , in which I spie a world of rarities ; come let us range among them . As I enter into the frontiers of the first petition , these words I finde written to the honour of the great God , and our Father , Hallowed be thy Name : such a land , such a language , this little prayer is Gods little Isle , the first words the inhabitants have on their tongue ends are these , Hallowed be thy Name . Thus they are learnt at first to speak and say , Hallowed be thy Name : a pretty speech , as concise as the Laconians , as significant as Caesars three words . Here is magnum in parvo , much prayed for in few words ; we pray to God , for God , sinfull man , that Holinesse it self may be hallowed : a petition whose subject matter my methodobliges me to unfold , and to shew unto you what is meant by this said , Hallowed be thy Name .

In speaking upon the subject matter of these six petitions , this method through one , through all I mean to observe ; 1. Explain the words . 2. Give you the full meaning of every petition . 3. Collect some naturall observations . 4. Extract out some Cases of Conscience . 5. Shew what grace waits on every severall petition . 6. What vices each petition petitions us to banish out of the coasts of our hearts . 7. The Divine Contemplation upon every petition .

There are two words needfull to be explained in this petition , 1. Petit. verbum , nomen , & nominis praedicatum , that one word , Name , and its predicate , Hallowed , this is it is here beg'd , that Gods name may be hallowed ; which word , Hallowed , since it is first named in the Petition , we will afford it the first place in our Exposition .

I have two waies facere ut innotescat to make it manifest what is meant by Hallowed , first by setting it by one very like it , Sanctified , a seeing glasse which gives a reflex of knowledge , so that know the one and know the other , they are all one , though of a severall name , and in very deed , what Adam said of Eve , may Hallowed say of Sanctified ; This is bone of my bone and flesh of my flesh . Hallowed then is all one with Sanctified , yet there are divers sprung out of this * * Hallowed . House .

It would be known what they are , and which this is .

1. There is an Hallowing which hath Principium a Jove , God for its Author , 1 Thess. 5.23 . Not here meant . 2. There is an Hallowing the off-spring of us men , by which I mean , mans hallowing , which he generates .

First , while he imployes that to a holy use which God hath appointed , as his Sabbaths , Exod. 20.8 . Not here meant .

Secondly , while he makes an acknowledgement , or acknowledges what 's on his tongue end in his heart for hallowed , meant here . Now the Hallowing then here spoken of , is not Divine , but Humane ; not of the linage of the immortall God , but mortall man .

And more in speciall that meant by Hallowed , is , mans acknowledgement that God is holy : as much then is intimated by Hallowed , as , O God and Father of us all , Thy name we acknowledge is most holy .

But what is meant by Name ? Object .

That is the second word to be explained , Res . and that you may the better understand it , know it , Gods Name hath a twofold acceptation .

First , it is taken for honour due unto God , as Psal. 76.1 . where said , In Jury is God known , his Name is great in Israel : there Name is taken for Honour , not so here .

Secondly , The word Name is taken for all things , whereby God is made known ; and so here , which I reduce into four heads : Gods 1. Titles . Gods 2. Properties . Gods 3. Word . Gods 4. Works .

Gods Titles , such as Jehovah , Adonai , &c.

Properties of Mercy , Justice .

His Word , Legall , Evangelicall .

Gods Works Celestiall ; spoken of Psal. 19.1 . Terestriall , such as we men , the workmanship of God , yea it is our good works we must so let shine , that others seeing them may glorifie our Father which is in Heaven , Mat. 5.16 .

This Exposition is the perfect guide to lead us on , and the gainest way unto , the true and genuine meaning of this petition . And it 's this :

O God and Father of us all , give us grace to acknowledge thou art the Holy one of Israel , and to declare it by reverencing thy Titles , acknowledging thy Properties , obeying thy Word , as also by leading our lives Holily , Soberly , and Justly .

As Nicolaus de Lira saith , they are deceived , who think here we pray , quod aliqua sanctitos Deo acereseat , That by our prayers God may be made more holy . That we pray for is , ut sanctitas quae aeternaliter ei inest xeluceat amplius , that that holinesse which was in full perfection in God from the beginning , may shine more and more , The Collect . and may be more evidently discovered in us his creatures , by our honest lives , by that respect we shew his Word ; by our reverencing his Attributes and Titles .

For as a Prince , Simil. it more divulges his princely Majesty , when his Titles are counted sacred , his Justice and and Mercy magnificent ; his Lawes and Decretals approved for holy , just , and good ; when all his subjects do all in them is , to imitate his vertues : So Lord how it lends a lustre to the Lord , Note . our Lord God : Yea , what a glory is it to him by reflexing not adding , when Gods name is in high renown among us , when we confesse he is just and mercifull ; when we take his Word for our rule ; when we strive , quantum in nobis , to be what the Apostle would , we were holy , * * For quality as he is holy !

Here 's the way to glorifie God , and this to hallow him , Lord inable us .

The sense and meaning of this petition I have given you ; that is past , the points of Doctrine are yet remaining , to make a discovery of them , which are naturall from this and the other petitions , we must be beholding to the division of this prayer into parts .

It wils us to take notice Whom it concerns in generall . What it concerns in speciall .

The parties whom this prayer concern in generall , are God and us ; God in heaven , us on earth ; God who is the giver , us whom are but beggers : the petitioned is God , the petitioners , we our selves ; petitioning God for God , God for us .

1. We petition God for God , Two Doctrines in generall . by way of vote , or word , or wish ; and what are words , of what worth , what adde they to the inlargement of Gods renown ? O say when you have done all you can , est vox , praeterea nihil , a poor man , Doct. what can he better an Emperour for wishing him well , a new Empire , a bigger ? here 's all for which God is beholding to us : it were well though we pray much , we would think lesse , and not be too brag when beggers , and can better God with nought but words and wishes .

Again , here we pray to God for God , as for our selves and our good , so God and his honour .

2. This quashes , and all to pieces crushes a scornfull proverbe , and too rife , Every man for himself , and God for us all .

3. Every one of us must aime for more than the good of us our selves , likewise at God and his glory . An homeward thought , an eye too much to our selves divulges we are more man-lovers than lovers of God .

2. We petition God for us our selves , what we want you see to whom we must repair , am I not led to learn this lesson ? God is the repairer of our broken fortune : well , while I acknowledge this , I cannot misse of a somewhat more . The more I think I have , the more I want ; Let me be sensible of my want , and relie upon the Lord for more , if we mean to improve our spirituall estate , we must put up to God , a supplicate , Now we have found the road , God give us grace to keep the way .

Be pleased to peruse this prayer in speciall ; and now let us take into our consideration , the points of divine Doctrine deductible from the first petition , Hallowed be thy Name .

Here I have in view , The Mood . The Matter .

The Mood , one and the same in all the petitions .

The Matter varies in all the six .

The Mood is Imperative , Doct. thus we are taught to speak , it shewes what we should be resolute for the advancement of Gods honour .

Secondly , it shewes what to be fear'd we are , such as stand need to be made mend our pace with the spurre of command : The quere was , and long since , Shall I come unto you with a red ? the Romans bundle of wands we stand in need of ; yea , by an imperious mandate to be pusht on to the work as much as Israel was to his task .

Well , The Avowry . while in the tract of pi●ty I am learn'd to march on for the honour of my God .

This Mandate shall make me suspect my pace , and that with Lots it is lingring .

The Matter commanded , is to hallow Gods Name : apparent by this said , Hallowed be thy Name .

This is first cared for , Doct. to shew our care in chief should be for Gods honour , as in part you were forepossest , God that made man last , this man is to honour him first , and be the foremost .

There 's good reason , this last should be first , in honouring God ; the first of creatures , and his first of works .

Let us lead the Round so the dance be Davids , and fall to this labour , before trying oxen , seeing farmes , or marrying wives ; though these earthly things we have leave to think on , yet not first to think on . Gods honour must go before mans good or goods . The fourth and fifth petitions bear me witnesse ; this ought to take place in our hearts , then those .

Self-love forbids what I say , grace serves an injunction on us to doe it , and warnes us to preferre God before our selves , our pleasures , our profits , our lives , yet further went Moses , Exod 32.32 . Paul stept on as farre as he , Rom. 9.3 . Such well wishers to Gods renown , as they preferr'd it before their own salvation .

These superlative affections shall make me set back my own suit , The Avowry . at least , till God be served .

This sacred Theorem is full foully faln out with such as have in their mindes , Vse Meum and Tuum , before on their tongue ends , Maries Magnificat : it is naturall for our love to descend , but supernaturall for it to ascend ; it fals upon earth , must be heav'd up to heaven ; and therefore we rouse you up with a sursum corda , lift up your hearts , we will shake hands and be friends , so you will do as you say , lift them up unto the Lord .

I am resolv'd upon it by Gods good assistance , The Avowry . to banish out of my heart , earthly Mammon , lest the love of Earth , and earthing in it , make me out of love with our Lord and honouring him .

The Cases of Conscience are knocking at the door of our hearts , and if you please , we will call them in , and hear what they have to say . It 's this .

1. That many neglect to hallow Gods Name , whilest his Titles , Attributes , and Word are misused , and men misuse themselves : their works testifying to their teeths their disglorying God .

But it 's desired to particularize and poll out who they are , that neglect to hallow Gods name .

First such as in stead of reverent taking Gods Titles in their mouthes , Swear by his Name Vainly . Commonly . Idolatrously . Perniciously .

Now who these are , I will tell you , who can inform you : 1. One called common discourse . 2. Intelligencer is the Alehouse . 3. Lives in Pharaohs house , he was an honest mans son , his name is Joseph the son of Jacob. 4. Informer points at Ahabs two false witnesses two sons of B lial .

I will resolve to set a watch over my tongue , The Avowry not come at Belshazzars house , not live in Potiphars , nor yet to have the least acquaintance with Jesabels pickthanks ; Lest while I gain credit with an earthly Queen , The Collect . the King of Heaven come to losse by me ; lest while I honour Pharaoh , I dishonour God ; lest while I please my palat , my tongue offend : an lastly , lest while I talk much , my Masters Name be taken in vain .

2. Such neglect to hallow Gods Name , who wrong Gods Attributes , or Properties of Mercy . Properties Justice .

Who wrongs them ? Quest.

I will tell you , Res . and first for his Mercy .

1. The first his name is Inconsideration , what God hath done for us men : as the Father made us , his Son redeemed us , the holy Ghost came to be our Comforter .

To ruminate upon it , what Heaven hath done for Earth , would make us who are but earth , glorifie the God of heaven . The want of this , is the death of that , and makes me while I gain much , marre my market , and turn bankrupt out .

Well , The Avowry . for my own part , I am resolved upon it , to ponder in heart what God hath done for me in hand ; lest my not notice taking of his mercy , make me owner of no more .

2. The second is an ungratefull person , akin to many of our countrymen ; he is call'd unthankfulnesse for Gods benefits confer'd upon us ; we have them who have received thousands of favours at Gods hands , give not God a good word for it : health and wealth , food and raiment , peace and long daies ; they have had time enough to do it , but they are akin to the nine Lepers , who take all , will part with nought , no not so much as thanks .

Ingratitude is a beastly vice . Hist. The Stork in Norway , when her brood is hatcht , in token of hatred to ingratitude , leaves her Landlord one of her young ones ; let fooles of the earth , learn of fowles of the air .

Again , no sin offers more indignity to Gods mercy shewed us in Christ Jesus , than unthankfulnesse : this wretched impe of the Devill , hath done much mischief to that pious property of God .

I am resolved to part with the one , The Avowry . that I may enjoy the other ; and study to be thankfull , lest God cease to be mercifull .

3. There 's a third offers much wrong to Gods Mercy , call's Conceit ; a conceit we are something , when nothing ; and have deserved the good turns God hath done for us , when nought lesse .

A peculiar overprise may hinder a speciall blisse , Sentences when we make our challenge by due , what we have got , ere long we shall be set without it . There 's no greater enemy to Gods Mercy , than mans merit ; one much crackt of , yet cannot go , while we countenance that Romish bastard Merit , we make Mercy , whose off-spring is from God , go pack and get her gone .

I am resolved not to fancy that Chimeara conceit of merit , The Avowry . lest while I fall in love with mans merit , Gods Mercy depart from me .

Who wrongs Gods Justice ? Quest.

1. One who is a very naturall , Res . call'd fond fancy ; or a foolish fancy , that God is a meer compound of mercy , while we humour our selves God is more mercifull than just , we lose his mercy , but his justice meets with us , and yet this superplus conceit of the one , vilely vilifies the other : in this Presumption hath gotten the master head over Despair , while warn'd Gods mercy more to be hoped in , than his justice fear'd , if we relie on Gods mercy too much , we wrong Gods justice not a little .

I will poise my Spirit betwixt hope and fear , The Avowry . and to ballance even , while I hope for mercy , fear justice .

2. Wrongs God Justice are two brothers , both sons to carnall security .

The name of the one is call'd Carelesse heed taking of Gods proceeding against malefactors .

The name of the other is , Non-notice taking of the generall Assize to be holden , when every one must answer for all he hath done in the flesh , as avow'd 2 Cor. 5.10 . Gods justice is much dishonoured while men neither minde what inflicted , nor what is threatned against impenitent sinners .

We love to dandle in our hands Gods staffe or support , will not cast so much as an eye at the Rod of his wrath , God hath holden his corrections these many years , prescribing divers their penances , Measels , Small Pox , Plague , and the Sword dipt in bloud , have all certified , thousands have taken pennance in white sheets , God it is to be feared , is about opening a vein , and putting us to a new penance , non flumine sed sanguine . This was upon the first entrance of the Scots . And what shall be the end of these things , it 's not hid from us , it 's upon record , that without repentance we shall perish . All this is true , which blazes , O God how thou art just , Luk. 13.5 . yet how little is thy justice feared , O it is our carelesse passing by of Gods visitation past and to be holden , which makes us set his * * Justice . corrections light , and live so , loosly , lewdly .

I will call to minde what horrid punishments I have seen , The Avowry . and pray I may beleeve what denounc'd , A mean , while I admire Gods mercy to make me fear his Justice .

3. Such neglect to hallow Gods Name , who wrong Gods word .

Who be they ? Quest.

There are three offer it injury , Res . one is very many unwritten Traditions , full cousin-german to old wives tales , whose word is in credit with Papists not Protestants , will be taken in Spain and Rome , but in none of our K. Dominions , our sacred Synods did never give them hearing : and yet Tridentinum concilium una cum veteris novique Testamenti libris , traditiones etiam pari pietatis affectu & reverentia suscipit ac veneratur : The Councell of Trent , esteems unwritten Traditions as highly as the old and new Testament . Vox Dei & vox hominis , are in the weigh scales : what a wrong is this to Gods word , for mans word to parragaud with it ; for unwrittn traditions to face it out they will be as well trusted , as Gods own written word .

I will make a more high estimate of Gods Word than all other , The Avowry . lest while I admit of a parity , to honour Earth , I dishonour heaven .

2. Ignorance is another doth offer much wrong to Gods good Word men esteem not what they know not : a barly corn is better lik'd by the midden Cock than a pearl . It was but an Asse fell to the thistle and left the fertile soile , Heraclitus laught at him , Hist. we will be sorry for these , who are so very ignorant , they know not : they know nought , their grosse ignorance hath made them undervalue that inestimable word , the Word of God , insomuch divers have better appetites to hear a play acted , then a Chapter read , or a Sermon preached , especially by an orthodox Divine .

For my own part I am resolved , The Avowry . to fall in love with knowledge , lest my want of knowledge diminish my love to the Word of God .

3. The world is a third that wrongs Gods Word not a little ; Gods Word hath no greater enemy than this world , Lord how many fly draw off s hath it to withdraw us from reading it , hearing it , medicating on it ! How doth it shuffle by all religious duties , proponing either pleasure , and go to the womans house in the Proverbs , or profit and go to Mammons , or ease and stay at home all Sermon time : he that will be counselled by the world was never known to wish the Word well .

Well though the wicked so far make use of God and his Word , The Avowry . as that he may enjoy the world and its goods ; I am resolved only so far to make use of this world , and its good things , as that I may enjoy God and , his Word .

4. They neglect to hallow Gods Name , who live but lewdly ; the honour of the Prince is laid to the stake , when the subjects are exceeding lews and live wickedly .

But who hinders our country men from living well and doing good works , Quest. which others seeing , should cause them to glorifie our Father which is in Heaven .

There are six of them , Res . 1. Insensiblenesse of sins . 2. Want of true faith . 3. Want of charity . 4. Incredulity that God will not repay back . 5. Love of this world . 6. Fear to need .

Six Orators , and all to draw us from good works ; and since I cannot stay to decipher to you out , nor portray the perfect portracture of these wicked wretches , I will send you to a sort of my very good friends : who are able to rid you of all those idle consorts .

1. Repair to a troubled conscince , one can free thee from an insensiblenesse of sin .

2. Repair to Abraham , who against hope beleeved ; I mean to a true and lively faith : this will send misbelief a packing .

3. Hast thee on to the house of unity : thou shalt there meet with brotherly love will banish malice .

4. Go me on from hence and get to speak in private with Consideration ; I mean , consider with thy self , what largesses received already . Hear is one will thrust Diffidence by the head and shoulders out of the door of thy heart .

5. There is a fift , his name I have forgotten , yet his Motto is this , I desire to be dissolved and to be with Christ . This is he , is only able to drive away and cause to depart out of thine heart , and in post-hast , love of this world .

6. Let Solomon be the sixt , whose very language ( the creatures neither spin nor labour ) is of strength sufficient to free the from that slavish bondage , in which thou wert , to fear , fear to need .

Since I have these six to oppose those six , The Avowry . I am resolved to fight under the banner of Gods Graces , lest poor soul be ensnared in the ginne of hellish vice .

The fist moiety of my method warns me to give a call , upon those graces , prayed for in this petition , yea , and to provide them house-room in my heart .

Graces two . They be two Sincerity . They be two Vigilancy .

Sincerity , The Parallel . a Jonadab whose heart is upright .

Vigilancy , a David , whose eyes prevent the night watches .

Behold the Mine without drosse , Sincerity .

The Court of Guard which guards it , Vigilancy .

That 's my riches Sincerity : This their keeper , Vigilancy .

How much do I want , and want that * * Sincerity First ?

How much may I lose , and let go this * * Vigilancy . Latter ?

For my own part , I will pray my God to inrich me with Sincerity , and Lest I lose it , The Avowry . to guard my heart about with vigilancy .

The first grace we have in Commendum , Sincerities Character . is Sincerity , a true upright Nazarite without fraud or covin . This is one perswades us to speak as we think , and think as we speak ; to do as we say , and all we say to do : our lips and hearts must be made kinde friends ; say well and do well , walk hand in hand together : God delights not in specious pretences , where there is no such meaning ; he would have us be what we seem to be ; not say one thing , and think another ; not cry Hail Master , when we come to hale away the Master .

I am resolved to affect sincere dealing when I deal with Ged , The Avowry . and to have my heart intent on that which my tongue bath undertaken to indite .

Vigilancies Character . The second Grace which this petition petitions us to give harbour , is Vigilancy ; there are others call it Watchfulnesse : we may mean well , yet have the foil and fall , without we entertain this Man at armes to aide us . An eye over all ill willers of the great Gods renown , inables me , while I spie much , to prevent more . I have a Fabius for an Hannibal , an honourable personage able to deliver my soul from the snare of the fowler .

And that I be not intrapt in the ambushment of disrespecting God ; The Avowry . I am resolved to set a watch over my waies , words , and thoughts .

The Vices prohibited , The Vices two . the graces have given us information of them ,

And they be two Hypocrisie . And they be two Security .

Hypocrisie , The Parallel . one never walks in his own clothes .

Security , one cares not what he pucs on , ought or nought .

Hypocrisie , who never speaks as he thinks .

Security , who never parts with his old thoughts , let all the world say what they will .

That first , is fair spoken , and badly meaning .

This latter , means as ill , makes no matter who knowes it .

It is Hypocrisie is quick of hearing , every peal rings him into the Church .

It is Security is deaf , whom all the peals of Church ordinance cannot get him to come on , and , in and hear , and be saved .

For my own part I am resolved to send a defiance to these two , The Avowry . and ever to stand upon my guard against them , considering the one dissembles in all his actions : and the other weighs not the outrages that he acts to the dishallowing the Divine Majesty .

The first Vice we are warned to set a packing , Hypocrisies Character . is Hypocriticall dissimulation or dissembling Hypocrisie . This is one goes in the guise of an Angell of light , but is a Devill incarnate : hath ora Virginum , ungues vulturum ; speaks full fair , means no such matter ; brings to the. Church a face like a Saint , but is cloven footed .

O Hypocrisie is a seafaring man , which rowes one way , looks another .

Sometimes our next neighbour discoverable while lends God his lips , whilest his heart is far from him : A vice hath got pranking up into our lofts and pews , God keep it out of the Pulpit . Truth is , we are all too ready to welcome dissimulation while all too prone to professe more than we practise .

I am resolved for the honour of God and glory of his name , The Avowry . to shut my door upon Joab and Judas , lest a worthy in Israel be wronged by me .

The second vice which is forbid , is Security , Securities Character . a carelesse companion say what you will unto him : one weighs not who enters in , so he be not intermedled with : if you let him take out his nap , God will be injured by him , while no judgement is feared , our God is dishonoured ; the not fear of God , is a fearfull dishonouring God . I have heard say the let passe of perill is the inlet of profanenesse ; and none are more profane , than those cryers , Et quando ad nos venit . God hath other things to do then to take post , and high it in hast , to see , what we doe . Let the carnall heart with Solomons sluggard , yet take a nap in the duffie downy bed of carnall security , yet that my God may , and by me , be rightly honoured .

I am resolved to beg of God to awake me out of my sin , The Avowry . and give me a call as he did Samuel .

A Divine Contemplation upon the first Petition .

Hallowed be thy Name .

Soar aloft my soul , and eye nos what is on Earth , but the God of Heaven .

Thou art at this time to be one of the Quire of Angels ; take thy tune not in Basso , but in Alto , and give all laud , and glory , and praise to him who sits upon the Throne .

Let thy prayers begin with praise , the subject be thy God , the object his . Attributes , the end adoration of his Name .

Come poor soul , let me schoole thee and tell thee , when thou art first in thy own thoughts , thou art furthest from Gods acceptance ; the Ear of gracious audience . is shut , till the tongue tuned to the glory of God be first heard .

The Angels Ditty hath taught me my duty , first to sing , glory to God ; then to pray , for peace upon earth , good will towards men .

Give me leave to contemplate upon the Power , Might , Majesty , and Dominion of that Dominus Dominantium .

A forethought what he is , how great he is , how good he is , is the wheel turnes about my heart from all earthly vanity . It is a service well pleasing to God , profitable to my soul .

When I have given God his due honour , I may better expect my Masters reward .

O my God and my King , though I be subject to do it , yet by thy grace prevent my unmannerly suting thee my God and Saviour . Let not the eager desire I have either after goods or forgivenesse , make me forget in the first place to give all glory and praise to thy Name . O let me give thee praise , then beg thy mercy : Let me first sound out thy glory , that done , put up my own petitions to thy Divine Majesty .

Though I can adde nought to thy holinesse , to thy honour , to thy power , yet I can adde to those celestiall Attributes ; my acknowledgement , how thou art a God , most holy , most honourable , most powerfull .

As Confession must precede Absolution ; so my God and my Chirst , confession who thou art , what thou art , must be sent on before , to usher in , my Home resenting supplication .

O I will , or I dare to pray for my self , pray that thy great Name , thou great God , may be hallowed , not by augmentation , but promulgation of it , from Dan to Beersheba .

Let the trumpet of my lips first sound thy praise , that done , let my tongue crave A somewhat for my self .

Let the first * * He mess his first petition . born be my prayer to God for God ; then let the needy ones my own petitions come out after , who are borne to nought ; yet by begging , may get a Blessing of old Isaac the ancient of daies ; when I am first in my own thoughts , I am the last in Gods Book .

Let me set my self and all my wants a while aside , till God be served ; let his glory be my aime in prime , the second place will serve all my needs . In glorifying thee , a glorious good redounds to me .

I will not clip thy coine of glory , lest I go not for currant in thy kingdome of grace .

O that thou wouldest inlarge my heart to give thee praise , lest the want of this Foreman , cause the rest of the Jurore , my petitions to be excepted against , in the presence of thee , the Judge of Heaven and Earth .

The second Petition .

THe second Petition now succeeds by name , Thy Kingdome come .

I will , God willing , speak upon The Number , The Nature , of the words to be explained .

First for number , here is but one word difficult to be understood ; two in the former , one here ; Can we learn no lesson from Gods plaining his speech ? O it shewes us , 1. The more we acquaint our selves with God , Three Intracts . more plainly he will speak to us . 2. As we grow in devotion , we shall grow in understanding . 3. That Gods Word , with modesty the more we dive into it , the more knowledge God gives to hold up our heads from drowning in the gulf of false exposition .

I am resolved to hold out my Rosary , The Avowry with the Collect. reinforce my genius to peruse the Scriptures , and all to prevent misprision , augment my talent , and enucleate the Text.

Here is only one word to be explained , Kingdome : This word may be taken four waies .

1. For the Scripture : thus Mat. 21.43 . where said , Auferetur a vobis regnum Dei , The Kingdome of God shall be taken from you . 2. For the visible Church , thus Mat. 5.19 . where said , He that shall break one of the least of these Commandements , and teach men so , shall be call'd the least in the Kingdome of Heaven . 3. It may be taken for the grace of God , Luk. 17. where said , The Kingdome of God is within you . 4. For the Church triumphant , Mat. 8.11 . where said , Many shall come from the East and the West , and sit down with Abraham , Isaac , and Jacob , in the Kingdome of Heaven .

Now all may be here meant though in prime but one .

1. And then we pray in this Petition , That Gods Word , and its understanding may come among us .

2. That upon earth there may be a fellowship of faithfull professors visible .

3. That Gods grace sent by that sayne his Spirit , in that Charriot the ministery of his Word , may visit our hearts .

4. That these daies of misery being perioded , Gods Kingdome of glory , we may be seated in it .

In one word , we pray for four things .

1. That the word of God and its sound may be heard in our land . 2. That we may be Gods visible Church on earth . 3. For Gods grace . 4. And for heaven at our ending .

Of this last , what hopes without that precedent ?

A circumvolution of the four fold sense . Again its presumption to brag of grace ; and live without the Church . Lastly , it we aime at all we must doe a somewhat more . It you purpose to be members of the Church , be inspired with the Spirit , hereafter have heaven , let the Word of God dwell plentifully in your hearts .

I am resolved for my own part to make much of Gods Word , The Avowry with the Collect. a mean to make me a member of the Church , aequire grace , and gain heaven .

You may be bad ground and sown with this seed , A review . the Word , where this seed , Interpretation , 1. the Word , for so it s call'd , Luk. 8. is not sown , that most fertile soils , manured with Ethicks and the humane arts , brings out but figtree-like cursed fruit . Hence it is , we pray , way may be made for the Word of God , and it may come , ut adveniat hoc regnum , that the kingdome may come . So the Latine signifies , which makes us sensible of Two things , Extracts two . 1. Our Condition . 2. That in Expectation .

1. Of our Condition , that we are dronish in our devotion , and love our ease more than our gains , apparent while we pray , Thy Kingdome come to us , we walk not on to it .

2. This in the second place , makes us sensible of what in expectation . That since , advenit verbum , the Word is come into our towns , oratories . ears , that now prayed for is , that the Word may enter into our hearts .

I am resolved to take notice of my backwardnesse in devotion , The Avowry . and all to make me more eager , now this * * Messenger . sayne Gods Word is come , to open the door of my heart and give it harbour .

Now this word its hieroglyphick or resemblance , is a Kingdome , for whilest we pray Gods Kingdome may come , we mean Gods Word the word of truth .

And in these particulars , the resemblance holds ,

1. For Kingdome like , Resembances . Gods Word is of power to correct , instruct , and reprove . 2. It 's of force sufficient to make all outlawes , inlaw themselves to Gods Law . 3. Hath strength enough to meet in the field , and to oppose all opposers , be they Schismaticks or Hereticks ; Schismaticall in Discipline , or Hereticall in Doctrine . 4. The Nerves of a Kingdome are meat and ammunition ; such is the Word , we live by it , Deut. 8.3 it is call'd , the sword of the Spirit , Ephes. 6.17 . hath in it , to feed at home , and defend abroad . 5. The best of Kingdomes Canaan had its commendation , for abounding with milk and honey : such is this whole land , the word , and therefore call'd sincere milk , 1 Pet. 2.2 .

And therefore aver'd when the Prophet Ezekiel had put in his mouth a morsell of this earth , that it was in his mouth , as honey for sweetness , Ezek. 3 3.

I have travel'd through the land of the Philistims , and the wildernesse of Sin . A Supplicat . But now O Lord strengthen my resolution , to set up my resting place of abode in this * * he means the word Taught . Kingdome .

That here we pray for , is a visible Church , Interpretation , 2. thy Kingdome come , that is , Lord let us enjoy a Church visible . This interpretation I next bring in , for that unmeet to be a Church , untill it have received Gods good word .

Here we have leave to pray , as against an Elias his paucity , and the 7000. inforc't concealment : So for liberty to continue daily in the Temple , and to finde the favour to preach and hear the Gospell , Act. 2.46 , 47.

We pray then in this petition , and it 's allowed , for God , by this second Exposition .

1. That God may adde daily unto the Church , Extracts two . such as shall be saved . 2. For the flourishing estate of the Church to the outward eye of the world .

Divers can endure the Queens * * Church . Daughter to be all glorious within : but not , that her Raiment should be of pure gold .

They cry all for sincerity within , will tolerate no honourable train without . Others would have the Church in worse case than Nebuchadnezzars Image , an head of clay and arms of iron : Supremacy they wish not well : the Clergy they make no more count of than iron metall , or S. Judes trees , as if our silver Chalices brought in wooden priests ; nay rather our rich Tithes have brought in a Sect , a sort of devillish damnable Church Robbers , who mean to go to heaven another way , than ever their deceased ancestors ; those went by building Churches , these by robbing the Chruch of her Tithes : I wonder that these should make such a shew of holinesse , when so full of sacriledge : they abhorre Idols , and yet , &c.

But come , what is it here we pray for , in this petition , while heard saying , Thy Kingdome come ?

State of the Church . That is , Lord let there be a visible Church upon Earth : yea , let the Church seem , when Seen , 1. Like a Kingdome , not like a carrion , with nothing on , but skin and bone . We have a company of poor Vicars and Curats in our Countrey will swear she is almost as ill like . 2. Not like a solitary Cottage with nought left , and as few in it . Nay , as a Kingdome hath a superplus of inhabitants and habitations : so all good Christians ought to pray , may be the state of this our Church ; Kingdome like , the professors innumerable . Kingdome like , the Churches profits proportionable .

To what purpose patter they over this prayer , whose exorbitant lives are the death of those should be subjects of this Kingdome , the Church , the visible Church .

They prate , they pray not , who pray for the coming of this Kingdome , that is , the visibility of the Church . But while they have an eye on the Steeple , lay unlawfull hands on the Tithes , and leave not this innocent * * The Church . Ewe till they have shorn off her fleece , and left her as sore wounded as was the poor Traveller .

God she may once meet , The Supplicat . with an honest Samaritan may shew her some compassion .

That here we pray for , Interp. 3. is the grace of God ; as a visible Church , so invisible grace : by means of the one , we are able to manage our selves , maugre all mutinous mankinde ; and by this other to support our spirituals , against that unclean spirit with seven worse than himself , spoke of , Mat. 12.47 . Now this exposition I set here after the other , for that in ordinary we must first have a subject , or in hopes of an adjunct , a being in the Church , or the least expectance of our well being , I mean of our being true sanctified members of the Church .

That then which according to this Exposition , we pray for , while we say , Thy Kingdome come , is , that God would beslow his grace upon us : A magazine of Grace . a magazine full of which you have laid up , in Gal. 5.24 .

That I infer , is , since by Kingdome may be meant the grace of God ; 1. That grace is of great force . Extracts two . 2. He that is inricht with it , may thank God for it .

The first deduction my Master Christ made good , when he said to Paul , My grace is sufficient of thee .

The latter that demand determins , Quid habes , quod non accepisti ? the question putting it out of question , that God is the author of every good and perfect gift .

And new O Lord give me of thy grace , The Supplicat . and I will fight it out against the greatest Goliah that cometh down to upbraid the Israel of my God .

By this Kingdome , Interp. 4. may be meant the Kingdome in heaven , or Church the Kingdome in heaven , or Church triumphant : and this I place after the Kingdome of Grace ,

Quod non possumus venire ad deum per gloriam , nisi ipseprimo veniat ad nos per gratiam , If thus we interpret this petition , this is the meaning , Lord , we thy Church on earth desire a fight and seat in thy Church in heaven : and that we of thy Church Militant , may be made members of thy Church Triumphant ; Cujus erit possessio sine timore , usus sine fastidio , refectio sine cibo : In which kingdome thou maist live without fear , eat without surset , be fed full fat and fair , need not go down to Egypts barns to buy bread ; nay what , being an indenized Citizen in the heavenly Kingdome , canst thou want ? Desirest thou Beauty ? Three Extracts . fulgebunt justi sicut Sol.

2. Or agility of Body ? eris sicut angeli .

3. Or long life ? ibi erit aeterna sanitas , there thou shalt live for ever .

O my soul obtain this boon , Solilequium . and in getting it thou gainest all .

I will ever pray for Heaven , The Avowry . since having I cannot want , what is in most repute upon earth .

The third part of my method , warns me to forrage these words , and gather up , of them the points of Doctrine which grow upon them . To help us do this , we must make use of the division of this petition into parts , naturally it dissects it self into two parts : In Objectum . In Actum .

The Object of the petition is Gods Kingdome .

The next in sight is the Act , let is come , thy Kingdome come : Or , Lord let thy Kingdome come .

The object of our supplicat , is , O God , thy Kingdome : Take it by way of superexcellency , as primarily meant of Gods Kingdome in Heaven , to which the Word points , the Church leads , and their parts , to prepare us for Gods heavenly Kingdome . While the Word begets , the. Church brings out , and Grace trains up us mortals , making us fit to be made immortall inhabitants of that everlasting Kingdome , Gods Kingdome , the Kingdome of Heaven , which is here described By its Propriety . By its Immensity .

By its Propriety , Thy.

By its Immensity , Kingdome : A word avouches , Heaven carries the Bole and Bulk of a Commonveal .

1. The propriety prayes us to take notice , Doct. 1 Heaven is Gods own ; this Pronoun * * Thy. possessive , pleads Gods right to it , and estates him in it . This earth God hath bestowed on us , Heaven he hath reserved for himself , and to it , he hath right , Ratione Creationis . Gods title to Heaven . Ratione Possessionis .

1. By right of Creation , a Deo creatur , God made Heaven , Gen. 1.

2. By right of possession , est Dei sedes , it 's Gods Seat , Isa 6.1 . & 66.1 .

And to shew Gods absolute power over , and owning Heaven , you shall read in the Revelations , how the Elders in heaven reverence him . And in the second of Luke , how a multitude of heavenly souldiers praise him , singing , and all to the honour of the great God , A song of 3 parts , in Alto. Basso . Medio .

1. In Alto , Heavens prisksong . Glory be to God on high .

2. In Basso , Peace upon earth .

3. In Medis , Good-will towards men .

To let passe his souldiers love , his Elders reverence his long possession , and from first creating , make up a good plea , and intitle God to the Kingdome of Heaven .

He that hath made thus much , The Avowry . and is owner of no lesse ; for my own part , I am resolved upon it , his right of inheriting not once to question .

2. For Immensity , that beg'd is a Kingdome , the Kingdome of heaven : Hence take notice , Doct. He that prayes for heaven , prayes for no small thing .

1. For spaciousnesse , For spaciousnesse . speciousnesse it hath no fellow : he that stands upon his pantables , is never so high in his own conceit , might there have room enough to turn him in .

Again , though straight be the way , yet wide is this high land , Heaven . It is verily imagined , that look how much wider is the world , than the least prison , so much is heaven bigger than earth . And if divers stars , as the Astronomers teach , be bigger than the whole earth , of what immense unmeasurable bignesse are the Heavens , in which are fixt so many millions of stars ?

2. For speciousnesse , 2. For speciousnesse . it 's neither the wavie Curtains of the air , the flowery Carpet of the earth , nor yet the whole hoast of Creatures , have half that lustre , spendor , as in heaven .

There 's to be seen that City , whose pavement is of pure gold , and as it were transparent glass . The four and twenty Elders with their Crowns on their heads , twelve thousand of every Tribe following the Lamb. Yea , it was there St. Paul saw such things for state , not sit to be spoken of , or uttered .

I am resolved to make strong suit to God , The Avowry . and be earnest in prayer with him , and all that I may have an inheritance , in that place so spacious , specious .

The object Heaven , I must now part with it , yet it is my hopes , I shall once meet with it , and to the purpose .

The Act is next in sight , let it come , a Boon we beg of God , O God , thy Kingdome come ; as much as , Let thy Kingdome come .

The note is worth writing down in the table books of your remembrance .

It is this , Doct. we have not heaven in hand , we must yet wait for it , here we may make our claim , hereafter we take livery and seisin : he that hath the most in hand , hath not this , while this life lasts , a bar is put in , hindring our possession of the Kingdome of heaven .

It was never heard corruption could inherit incorruption , we must have patience and wait , till this corruptible , put on incorruptibility , and this our mortall , immortality ; after our change , we shall finde a change , and forgo earth , and own heaven .

This life-time is a school-time , whilest it lasts : we , though schoole-boyes , may be heirs , and have right to inherit ; but while school-time , not admit to take this our estate in possession : there 's not an heaven upon earth . Four sorts of Seekers and Missers . It 's not to be found at Dives his board , though the Epicure be gone thither to meet with it .

2. Nor yet at Belshazzars feast , all there in sight is , pot-luck , and wit-lack .

3. Our impropriators are seeking for Heaven in the Chancell and Parsonage house , among the gleabe and tithe ; but I never heard of any had so good hap , as whilest he was robbing Gods house , to hit on Gods Kingdome .

4. The Usurer makes his gold his God , and it makes me imagine , he thinks his counting-house his heaven ; without all doubt it is his conceit , he shewed himself a wise man in getting so much , but a fool , for thinking too well of it .

Saul , while he sought his fathers Asses , hit of a Kingdome ; here are a company imagine they have found the Kingdome , however we have hit upon the Asses .

A word is enough to the wise , we befoole our selves , if we , whilest earth , humour our selves we have heaven , let us wait for the time , in the mean time possesse our souls with patience , neither conceiting we have heaven , nor yet despairing of what to come .

For my own part , The Avowry . I am resolved to comfort my heart with what I may have , yet not mis-spell posse for esse , nor take a reversion to come , for a plenary possession in present .

The next part of my method obliges me to bring in some cases of conscience , and so draw more close home to this petition .

The Cases are three , 1. Case . the first is this , whether do any doubt there be such a thing as prayed for , cald Kingdome of Heaven , or the Heavenly Kingdome .

Know it , some beleeve no more than they see : some say they beleeve more than they do . The one his eye is the founder of his faith : the other his beleef is no better than lip-labour ; the incredulous Atheist , the hyppocriticall Formalist ; the one is an open enemy , the other a close underminer , and both ill willers to this Thesis , vid. that there is such a thing , as an heavenly Kingdome .

1. There is such a fool as hath said in his heart , there is no God , no marvell he swear there is no heaven , of all fools this is the fondest .

Had this fellow had Martyr Stevens eyes in his head , he might happily have been made see more and beleeve , not so little .

But every one cannot have an eye like an eagle ; yet some we see , have no more wit than they stand in great need of , whilest not faith like a grain of mustard seed .

2. The bare Formalist sayes that in publick he doubts of in private , vid. whether such a thing as cald the Kingdome of Heaven , he can be content to pray for it , doth not much beleeve it .

But I am resolved on it , The Avowry . as there is provided an Hell for miscreant beleevers , so an Heaven for Gods elect Saints in Christ Jesus . Yea and for my own part , The Collect . I professe I will never wilfully deny with the profane Atheist , nor covertly make doubt , with the bare Formalist , of the reall existence , and being of the Kingdome of Heaven .

Second Case is this , 2. Case . Whether shall all living go to heaven ? I am no Hickman who beleeves an universality of salvation , nor no Novatian debars all such as have sinned mortally , post baptismum , from being saved : the former is too charitable , the latter too severe ; as not all , shall be saved , so no all those * * he means who have committed actuall sin after Baptisme . be damned .

But come , let us neither with the one , be too strait-laced , nor with the other divulge our opinion to smell of Libertinisme . We must let these * * he means into heaven . In to confound the Novatian : and send Judas to his proper * * Hell . place , to confute Hickman .

I have a record can witnesse with me , Case resolved . there is a sort shal not inherit the Kingdome of heaven . Paul hath copied it out , and you shall finde it in that first Epistle of his to the Corinthians , chap. 6. vers. 9 , 10. If you be such you must not inherit , which who is not , I would know the man .

A Soliloqium . O my soul , shall I conceal the truth , what a lust hast thou had to actuate , how hath conceived lust contaminated , though not brought forth , yet brought my Christ to aver it , He that looks after a woman to lust after her in heart , hath commit adultery . Let Christ be true and all men lyars , his ipse dixit is sufficient , and must make such who hope the best , fear the worst : who is he , can excuse himself , as not conscious , or dare professe he never did , no not one of those works * * Gal. 5.19 , 20. of the flesh ? If thou sayest thou hast , then hear what God hath to say unto * * Vers. 21. thee , they which do such things shall not inherit the Kingdome of God .

O my God and my Christ preserve me from sin , The Supplicat . lest my sin debarre me of thy Kingdome .

But what shall all they be damned , Object . that do these sinfull works of the flesh ?

Now give heed to what sall be said , my answer I mean to poise in even scales , and let neither Hickmans tongue , nor Novatus his pen , I mean neither presumptuous thoughts , nor despairing imaginations have the draught one of the other .

All that live and die in the prequoted sins , Res . shall be damned ; it 's thy sin makes thee guilty ; it 's thy persevering in thy sin , that damns thee : the act of evill makes thee damnable ; the act of evill makes thee damnable ; the continuance in thy evill , carries thee down into hell : the Law is a Book-case , which opened by Gods Counsellor , Moses , findes thee guilty .

The Gospell is a Writ , call'd Melius ad inquirendum , and thou shouldst fare better if thou livedst not still as ill .

For by own part , by Gods good assistance , The Avowry . I am resolved upon it , what I have done to do no more , lest a worse turn betide me : and as I cannot assoil my soul of evill , no more am I resolved to hold on my evill courses .

Third Case is this , 3. Case . Who shall be admitted into the Kingdome of Heaven ?

1. My answer is this : Not every one that saith Lord , Lord , shall enter into thr Kingdome of Heaven , but he that doth the will of my Father which is in Heaven .

God loves not him is nought but winde , thou maist speak like an Angell , and go to the Devill : know it , God is better pleased with deeds than words ; works among hand , please him at heart : let me tell thee , if thou neglect to do that God bids , then look not to come where God lives : we must be men of action , if we mean to go to Heaven , yea , and the square of our work be Gods will .

For my own part , The Avowry . I am resolved upon it , to beg of God ability , what I say , to doe ; and that which at large I professe , at leastwise in some poor measure I may practise .

2. Persever anti dabitur , to him that is faithfull to the end , God will give a Crown of life . O hold out and have Heaven , the promise is not past to him who is to day a Protestant , to morrow a Papist ; nor yet to him that begins in the Spirit , ends in the fesh ; nor yet to him who puts his hand to the plow , and puls it back ; nor yet to Sir Henry Horspur who puts on fast at first , is soon tired : who like the bird Glott is , Hist. flies fiercely in the forenoon , but in the afternoon , lags and comes behinde .

The Woodcocks flight is unfortonate , to make such hast , and so soon be tired : mistake me not , I dislike not , your taking up your dough on your shoulders , and in haste to high out of Egypt . That I inveigh against , is , your not holding out to your journeys end , but sitting down with Gad and Reuben on this side Jordan .

For my own part , I am resolved by Gods good assistance , The Avowry . as I have begun , so to go on : yea , with Elias to hold out my pace , till I come to that heavenly Horeb the Kingdome of Heaven .

3. Petenti dabitur , aske and you shall have : Let us pray for what we want , and we cannot want what we pray for ; dumb men get no land : The land of * * Heaven . Canaan , in it expect no portion , if not bespoke . He that speaks to God by prayer , comes to him like a begger , is sent away like a King , with a Kingdome .

It 's no time now to be tongue-tide , when hearty prayer procures thus much .

For my own part , The Avowry . I am resolved upon it , never to give over praying to God , lest my forbearing to pray , deprive me of Gods Kingdome .

4. Vincenti dabitur , He that can conquer earth sahll own heaven : command O man thy self , and heaven is at thy command ; never am I so sure of an excelse * * The Kingdome of heaven . fortune , as when my lofty imaginations I bring low ; If I can over-rule my self here , it is Gods will I shall rule with him in heaven . Here is a * * this flesh Goliah I must overmaster , or no hopes to succeed in the Kingdome : he that inthrals-himself to his lust , hath got a new keeper , and one will keep him from going to heaven .

For my own part , The Avowry . I will do my best devoir , not to let sin reign im my mortall body , lest my letting it here keep a quarter , exclude my doby and soul out of heaven .

The fist moity of my method is this , to divulge what graces we have from this petition , given in Commendum : They be two , Faith . Patience . Graces two .

The Paralle . Faith to beleeve the Kingdome to come .

Patience to wait till it do come .

Faith , whose eye is ever intent upon on a remote object .

Patience , who only eyes , and none else but it owner .

It is Faith which estates me in the heavenly Kingdome .

It is Patience which procures my stay , till the Kingdome come .

The first , Faith , makes my tack good

This latter , Patience , the * * This life . interim , no annoyance .

I am resolved to be earnest with my God , The Avowry . to give me two such gifts of grace , as both assure me of * * kingdome of heaven . that I want , and without the least repining , overcomes mean man to wait the Lords leisure .

Faith is that Jacob's Ladder , Faiths Character . by which I ascend up from off earth into heaven .

It is Faith , intitles me to a Kingdome in reversion , though I have not a mole-hill in possession . Faith is the evidence of things not seen , and as needfull as is Evidence to lay claim by , to an inheritance ; as requisite is faith for a suppliant to estate him in the Kingdome of Heaven . He that with an honest heart to God will put up this petition , stands need of Faith to beleeve an heaven . Though my reason fails me to comprehend , my faith overcomes me to beleeve a Kingdome to come , my common sense can reach no higher than to sublunaries , it 's my faith reaches to Celestials ; my prayer is neither pithy nor patheticall , if my reason be nor interlared with faith .

I prate , I pray not , if I sall short to beleeve an heaven . And here though I have leave to live in an earthly Kingdome , want faith , and I shall never enjoy the Kingdome of Heaven : as my tongue must be guided by reason , so my heart led on by saith , or else in vain I say this petition : my faith must be founded on Gods Words , and his Word is the wafter transports faith to my ear , All said is true , and for certain . Faith comes by hearing , and hearing by the word preach'd : it is then hearing brings beleeving , and what I only hear of , I am ensur'd of belief , yea though I cannot set my eye on the Kingdome to come ; the eye of faith makes conspicuous what my bodily eye cannot discern . He that hath not faith to belleve what here prayed for , may pray all his life , yet misse what he prayes for .

For my own part , The Avowry . while I pray with my tongue , I will beleeve with my heart , lest my want of beleef bereave my prayer of a blessing .

Secondly , Grace given here in Commendum , Patiences Character is Patience , a meer stranger , whom we have oft heard of , and I Wish we were better acquainted with , one deceives the time , and brings a dismall day to an happy end , one can make us content with what in hand , till we acquire what we are to have : and assures us of that hereafter , which yet we never had : when we rush fast on , with more hast than good speed . It is Patience perswades us to take time and wait the Lords leisure .

Behold a curious colour of a fiery spirit , and the best delayer of the burning feaver of present desire . When I long for what I want , here is one overcomes me to wait till my want be supplyed : and where as by promise I have past me heaven , Patience advises to passe by the present expectance , in hopes of future performance . O thou qualifier of my desire , who wils me not yet to look for , yet still to hope for ; in whose repute is neither time past nor present , but to come :

Since thou canst procure me time to stay , The Avowry . I am resolved to wait , yea and possesse my soul with patience , till it be Gods good pleasure to give me the Kingdome .

The sixt moity of my method , wils me to give you warning what Vices are prohibited in this petition : They be two Misbelied , The Vices two . & Impatience .

The Parallel . Misbelief , all doubts .

Impatience , all anger .

Misbelief , which comdemns before the Assize .

Impatience , which is provoked before cause .

It is Misbelief makes me misse , of that I might have .

It is Impatience purveys for me , what I would not have .

I lose by the one , Heaven .

I get by the other , au Enemy .

It is this hath made me resolve upon it , The Avowry . to banish both , since both enemies , impatience to my here-peace , misbelief to my hereafter-happinesse .

Misbelief is of nigh alliance to incredulous Thomas , Misbeliefs Character . one is more sway'd by his own will , than Gods Word . An Heretick in judgement , and since condemned to hell , beleeves no Heaven .

A licentious libertine , who lives as he list , while he list not beleeve . A lover of this world , more than the world to come ; whose love so dotes on what he hath , as makes him doubt of what to be * * Heaven . had . Other limbs of the Devill offer the Kingdome of Heaven violence : but this eldest son of Beliall , labours utterly to deface that all glorious * * Bilief that Heavenis . Architecture . It is misbelief abrases heaven out of mens thoughts , copes mens thoughts and makes them earth in the burrow of terrene felicity , as though this world were the chiefest good , as though there were no heaven , but on earth .

O how this Vice disglories God , and robs him of his Crown , Throne , and Kingdome !

I am ever resolved to live at oddes with him is so great an enemy of the Kings ; The Avowry . and to dilate my dear affection to Gods Kingdome , I will ever live at deadly feude with infidelity .

Impatiences Character . The second Vice this petition warns us to banish , is Impatience , one I must go talk with , yet care not much for his company . This is filius ante diem , a base bred brat , brought out before due time ; a hasty fellow , and too forward , mindes not , what is prayed for , must be stayed for : and that bad desert must rest content with after owning . This is he , is more forward than wise , and would have , what none here living have , Heaven in hand . How do we wrong our Fortune , when we will needs have it before our time . Though I desire to be dissolved , and be with Christ , yet will I wait till the Lord give and the Lord take . I will not unmannerly haste God till he please , lest I displease God with my haft : we must first work , then have wages ; yet some would have wages ere they work ; yea be glorified , ere have suffered , as if Christ wore not a Crown of Thornes , before a Crown of Glory .

Let me resolve upon it , to abandon all impatience , The Avowry . and suffer till the eleventh hour , since afterwards in hopes to have payed at the evening of my life , a penny of glory in the Kingdome to come .

A Contemplation upon the second Petition .

Thy Kingdome Come .

Can I say this petition and not sigh to think how far from home ? An high fortune , and yet but in expectation .

O I would not pray for that I want , but that I want what I pray for .

It is my misery , that I dwell with Meseck ; I should be happy , could I get to Zoar : O the day of my deliverance is not yet come ; while here I abide , my day is turned into night : after this transitory mometary life time , my night of sorrow shall be turned into a day of everlasting joy .

Let me poyse my soul betwixt fear and hope , and fear while that I hope , yet hope in the midst of fear .

I will not despair , for a Kingdome 's to come ; I will not presume , since there is a cast at hazard who shall inherit .

How slow-footed is my soul , must the Kingdome come to thee ? Wilt thou not go on to it ? Let me advance on to grace , and glory will give me meeting : let me not go down to Pall , Lud , Tubal , nor yet to Javan of the Gentiles , let me with the two men go up unto the Temple ; The Church way , is the way to the Kingdome : come I see , I must take pains , and walk on to the Church militant , I shall never else be a member of the Church Triumphant . O Lord let that Kingdome thy Word , dwell plentifully in me , then shall thy kingdome of glory be inherited by me .

But O my soule , take some more solace in these high fortunes to be had in future . Thou hast a sons portion in hand , thou shalt have a Princes patrimony in reversion .

O let me presse on then to the prize of my high calling : I am called on to be a Kings , and to enjoy a Kingdome , shall I trifle away time , till it be past time ; there is but one way , and it is a narrow way ; but one gate , and it is a strait gate , which leads unto this Kingdome : Let me not be numbred among the foolish virgins , who stayed behinde till the door was shut : But O with Mephibosheth I am lame , Lord that my ankle bones may receive strength ; suffer me not with Gad and Ruben to stay on his side Jordan , ferry my soul , through a sea of tears , to a land of joy ; while here , I am by the banks of Babel , and cannot tune that instrument my Heart , to warble our an Israelitish note , bring thy servant to that place of eternall blisse ; and then O God and my King , my lips shall shew forth thy praise , and my spirit shall rejoyce in God my Saviour .

The third Petition .

NOw succeeds the third Petition , Thy will be done in earth as it is in Heaven .

The old method shall still be observed .

First to explain the words difficult to be understood .

This is the third petition , and here are three words to be explained in it .

The first word difficult to be understood is the word , Will : it hath been a received opinion , Gods will is twofold Secret . Revealed .

Gald by the Schoole men Voluntas finis , & Voluntas medii .

The first , is the will of God concerning the end .

The second , the will of God concerning the means leading to the end .

The first of these hath relation to the glorified in heaven , the punished in hell .

The other to the Saints exercising gracious life , but never to sinners living a lewd life .

To bring these home to the Petition , here we pray for Gods will to be done , that voluntus finis segregatim , it may stand with the secret will of God in his good time to glorifie those predestinated .

Non conjunctim , we call not of him to will the punishing of the reprobate in hell .

Secondly , we pray to God his will may be done , that is , voluntas medii : the overture of the means of grace may be offered to us , and we lay hold of it ; yet was it never Gods will : that the means , sins which bring men to hell , that they should actuate , and abominable and blasphemous were it to pray for it .

1. We pray then that Gods will may be done , that is , that it may be his actuated will , that such as he in secret hath predestinated may be glorified , we pray not it may be Gods will , any to be damned .

We pray that the revealed means of grace , mediums to glory , may be proffered and profitable to all : but the means leading to Hell , which are sins , God never wills ; have we any cause then to pray him to will them ?

It is Gods will , and we pray for it , the means of grace , not the means to damn man . The first , God wils , not the latter . It is Gods will , and we pray for it , the glorifying man in heaven , not the punishing any in hell ; both which God wils , only the first we pray for .

But to leave these acute passages , primarily , as I conceive , Gods revealed will we pray may be perfected , that it may be done , which looks ad Deum . Hominem .

The object of Gods revealed wil. Being twofold , respectu Sui . respectu Nostri .

We pray the will of God quatenus ad Deum speciat , may be done by him , as that whereas he hath willed it , he may do it , convert the Gentiles , call home the Jewes , and let the sound of his Word go through all nations . And yet S. Cyprian perswades me this is not the will we are will'd to pray may be accomplished : who saith , Non petimus ut Deus faciat quod vult , sed ut nos facere possimus quod Deus vult : we do not pray in this petition , that God would bring to passe what he hath said he would do : but here we pray for an ability for us to do as God wils .

Respectu nostrum , we pray , what is Gods will , we may have power and strength to do it .

Thy will O Lord , not my will , thy will only , not thine and mine , thy will let it be done , though I have been unwilling .

Whatsoever God in his word wils , we must pray for ability to do it .

And thrust back , will the naturall , our will the corrivall , wilfull will would bear all the sway , stet proratione voluntas , like good subjects , let Gods will stand for a Law with us . That we pray for then , and it is allowed for good in this petition , is that Gods will may by us be accomplished .

The two then in the scales , are Gods will , and mans work , this is to be directed , by that preponed .

As if , what man did , should sent of what God willed , as if what is Gods will may be our work .

Well then I will not live in any notorious sin , Res . lest while I say this petition , and desire power to performe , I blaspheme .

Secondly , I have learnt out a fit mate to match with my works , it is Gods will .

Lord that we could spie these two and for ever together , our works then would have no such adulterous off-spring .

For my own part I am resolved , The Avowry . the will of God shall be the square of my work , neither will I undertake to do that work is opposite against Gods good will and pleasure .

The second word to be explained , is Earth , apparent while prayed , Thy will be done in Earth ; such may be the stones as be we , if God will , such were we , as the earth , at the beginning . There being such consanguinity , betwixt that we tread on , and we that tread on it , may put us , and in doubt what is meant whilest said , Thy will be done in Earth . That in chief , is , that Gods written will may be done .

In this Earth , pro loco , by us who are Earth , pro materia .

Here we pray that all the inhabitants upon the earth , may apply their best endevours to do what God wils , were our practise sutable to our prayers , our prayers protest we should all the practis of Divine duties .

Well , The Avowry . while we put up this petition for all on Earth to do Gods will , I will call to minde what we all should do , but bemoan , our tongues and lives are at oddes .

But while we talk of Earth , Heaven must not be forgotten , which is the third word to be explained . And as by Earth , is meant men on earth ; so by Heaven Angels in Heaven .

And are Angels set to be mens samplers ? pretty patterns , and could we take them out , our Master Christ would take it for well done .

O thou who made us in thy own likenesse , The Supplicat . vouchsafe of thy wonted goodnesse , that thy will may be done by us as by the Angles .

Nor is this all , other acceptations are at hand , would you be pleased to accept of them .

1. Some understand by Earth Infidels , by Heaven the faithfull . The faithfull are the lowest region of Gods Heavenly Kingdome . The Infidels are the upper regiment of the Devils earthly dominion : and yet it is prayed for , that Gods will may be done by the one , as by the other ; by the Infidels , as by the faithfull .

O my God , His Vote . for all that all thy servants study to do thy will , yet will I beg that , that many may be made more by the conversion of the Infidels .

2. Again , This flesh , its originall is earth : the minde of man , a kin to an heavenly being , which hath caused some to harbour this conceit , that by Earth may be meant this flesh of ours , or part unregenerate , by Heaven the minde or part regenerate ; to which if we condescend , we must thus then read this petition , Thy will be done by the flesh , as it is by the minde ; by the flesh which serves the Law of sin , as by the minde which serves the law of God . Here are two parties in this Isle of Man ; the one holds of God in Heaven , the other of the Devill in Hell ; and as Israel was divided betwixt Rehoboam and Jeroboam ; so this Isle of man is made a divident : All is not for God , a corrupt part , takes part with the Devill .

This is it shall make me petition God , His Vote . that as that part of my minde , which is regenerate , so more of me may subscribe to do Gods will .

3. Some by Earth may understand the Church militant , while by Heaven , Christ the head of the Church triumphant , and would have this the meaning of this petition , Thy will be done by the Church in Earth , as it is done by thy Son in Heaven . Here we pray the Chuch on earth may take Christ in Heaven for a sampler , and that we the members of this his Church would make his will our rule .

O God , we of thy Church will study to do thee service , yet confesse , The Avowry . we have every day cause to beg we may come nigher the sampler of true obedience , Christ Jesus .

This distinguishing upon the three words , which seemed difficult to be understood , is , the porter hath brought the sense of this petition , to the sense of your hearing .

The genuine meaning , is a collect of what said , and now we have speld , let us put together . Prime loco , here we beg of God he would inable us men on earth to do his will as do the Angels in heaven .

Which is , Alacriter , Joyfully . Celeriter , Readily .

Not by constraint , as some come to the Church , more for fear than love , not latchingly , as those who came into the vineyard at the eleventh hour , meaning to have much for doing little : when we go about Gods businesse we must be merry countenanced , and nimble footed , look blithely , and dispatch speedily .

These two they crown the action , and shewes the willingnesse of the whole man to serve his Maker , such a suppliant though he cannot lay claim to ought by his own merit , yet may presume of Gods mercy , whereas a grumbling servant , a delatory delayer , when as he thinks he hath done Gods work , may be payed in the Devils coyn . As what we must do , must be what God wils , so all we do , be dispatcht , Angel-like , with alacrity , with celerity , this is the choice sense of this petition . And yet here is involved a boon for Infidels to do Gods will as do the faithfull , for this flesh of ours to inlaw it self to the Lord as doth the minde regenerate .

Lastly , that this Church of Gods upon earth may conforme it self to the will of God as did the Head Christ .

And now what we have said , The Supplicat . that it may be , and really performed , Dear Father , grant us thy children this one boon , that thy will may be done in Earth as it is in Heaven .

We are next to produce the Doctrines , to finde them out , we will be beholding to the division of this petition , dissecting it self into two parts : 1. The subject matter . 2. The restrictive manner .

The subject matter prayed for , is , Thy will be done in Earth .

The restrictive manner , as it is in Heaven . What God wils , we pray we may do , yet not as we will , but as the same is done in Heaven .

The first part of the petition , petitions us , to take these particulars into our considerations .

1. Whose will it is we must beg ability to actuate , it is gods , not ours ; the Prououne * * Thy possessive will depose this is true . 2. The ubi , or place where , it is here in Earth : this place must be no priviledged place , Gods will must be done in Earth .

First we pray for ability to actuate Gods will , here is no noise of ours , but Gods , as if ours unworthy , or our selves self-wil'd , and led more by foolish fancy , than rectified reason . Every begger affects his own brat , how ever deformed , for this cause , here is expresse charge , and from the Kings own son , to sute God to give us grace to place his issue before our imp , and that not the off-spring of us , our wils , But O Lord that thy will be prefer'd .

O it comes hardly off with us to doe what God wils , Doct. apparent by this petition put up .

Christ prayed not , My will but thy will be done . And that he might sub-set his inferior or natural appetite to save life , to Gods decreed will to lay down his life for us all . Rom. ● .

What the law of nature without a taunt might plead for , Christ prayes it may not stand against Gods determinate counsell .

It gives us just cause of surmise now nature is corrupt it is untoward . And we forward enough , to will what God would not .

The modest petition of my Messias without sin , The Avowry . shall make me sinfull man confesse my refractorinesse , to do the will of the Lord .

Let us now walk on to the ubi , the place where Gods will is to be done , in Earth .

This life time is no priviledged time for following our own wils and appetites , Doct. we have here a being , and here an abiding ; and for a better end , none on earth have leave to live as they list , and do what they like . There is not a day exempt from Gods service to serve the Devill . All our daies we must devote to God , and live to him : religion in the name of God , claims a right in thy youth and age . Till earth to earth , that is all this life , we must subscribe to what God hath willed we should do , here while we stay , hear what we must do , Gods will in Earth as it is in Heaven .

But what continually to be in our devotion , is this your meaning ?

What I have said , is no enemy to honest pastime , nor yet to Christian imployment . But as Schoole-boyes the most their time , is set apart to ply and con . A little time is licensed to recreate them in . So God and the lessons he hath to teach us , require the major part . The minor part , there is a connivence , for pursuance of pleasure profit , alwaies provided , so it be in the Lord .

I will minde what I am made for , and while I have to do with the world , The Avowry . call to minde my life must be devoted unto the Lord .

Now I come to the Doctrines deductible from the restrictive manner , we must beg of God ability to do his will in Earth as it is in Heaven .

See you not Heaven is set to be Earths pattern , Doct. and men on earth to learn of Angles in Heaven ; our betters it is no scorn to take them for our samplers , such are Angels . Os homini sublime dedit , saith the Poet , God hath made man to look up , as ever to have an eye on his masters , such are the Angels , Gods servants , but our Schoolemasters : and as the Master is more perfect in the Lecture than the shooleboy , so they than we . We desire to know , they do know : we desire to do what we know , The Parallel . it is they can do what God hath made known unto them : in our works are many weaknesses , in theirs not the least of imperfection : we procrastinate , they cry haste , haste for his Majesties service ; yea their wings witnesse their readiness , willingnesse .

I will resolve upon it , The Avowry . while earth to cast an eye at Heaven , and to make those all * * The Angels . glorious creatures , the samplers of my readinesse , willingnesse to do the wil of my Father which is in Heaven .

Again , the three persons by turns have all of them undertaken to teach us .

Angels , scholars in their uppermost Lecture , are set to be our samplers to guide our * * Our wils and affections . feet in the waies of God .

That I note is this : We have divers schoolemasters , Doct. God the head , who teacheth us by his Word ; Angels in Heaven , who teach us by their Examples . Nay nigher , the very creatures , the poor pismire , we are bid to go to her and learn .

Five things I inferre from this Thesis .

First , God would we were good scholars , so much pains is to make us profit . Secondly , we can want no teaching , no whilest a God , Angels , or any creatures . Thirdly , there are no few lessons to learn , where many messengers , many messages . Fourthly , we are hard of learning , with Fambo , some are nineteen year a learing one line . Fifthly , here may be a strong surmise by these many eyes over us , we would play the Trewants : in very deed , man naturally hath no heart to what 's good .

But since I have so much teaching , The Avowry . I am resolved by Gods good assistance , not to lose my time , byt ot minde what it is my Master hath to say unto me .

The Cases of Conscience are the fourth moity of my method , which are three . First is this : Whether is a perfect obedience to Gods will required ? I. Case .

To this question I give this resolution . Christ would never have set us to pray for it , if God had not look'd for it : it were needlesse for man to pray for so much , if his Creator would be content with ought lesse . I am injoyned by God , to do , what my Christ wils me to pray I may do . A perfect obedience then is required at our hands , and we must do what God wils , as doe the Angels .

Since now , O Lord , The Avowry . I have thus much to do . I will dismisse my worldly businesse to follow this my heavenly calling .

We have seen what we should do , 2. Case . now let us see what it is we are able to do , and so I come to the second Case , Whither are we able to do , all God doth will ?

1. My answer is negative , No , apparent first by our every day confession we break all Gods commandements .

2. By Esays evidence , we are all unclean , all our righteousnesse is like unto filthy rags .

3. By our prayer put up , we need not beg that which is within our reach , it is that we pray for , we have no power over , my beseeching God to grant , shewes my want : and since I pray for ability to do Gods will , it assures me , the good I would I cannot .

I will confesse my frailty , The Avowry . and alwaies acknowledge , though to will be present with me , yet I finde no means to performe that which is good .

And so I come to the third Case , 3. Case . how we are made capable to attain to do , what God doth will wee ‖ should doe .

To this I answer , To will , is of our own power , but to will what we should and do it , is God : the instrument is ours , the right use of it from God . In me is a something , vid. to will , That it object , is good , I may thank God for it , of whom is both the will and the deed , that is the willing good , and doing the good I have willed . But my last avowry prefers a quere to be discust , and tels us , even man in the state of grace , who hath a will to do good , findes no means to finish the work , he hath willed .

But know it , that is not meant of a totall defect , but a plenary performall , though he faile in most , not in all .

It seems then by Gods good aid , Gods childe may both will and do good , yet not all the good , God doth will in his Law .

To this I answer , God hath a twofold Law .

There is Lex Operum , Lex Fidei , the Law of works . the Law of Faith .

The Law of Works requires an exact & fingular obedience , at all times , in all places , to all particular statute Lawes enacted by the Lord , I pray for this , cannot attain to it height ; pray for progresse , though fail to fulfill .

The Law of Faith requires a full beleef , what I cannot do , my Christ hath done it for me , for which I pray , and may attain .

But can you prove , a man may be made righteous without the Law of Works , that is , without exact keeping all the Commandements .

Beleeve not me , Res . but S. Paul , who * * Rom 3.21 , 22. saith , the righteousnesse of God without the Law , that is , without the Law of Works , is made manifest , even the righteousnesse of God , which is by faith in Christ Jesus , unto all , and upon all them that beleeve ; here are Faith and Works met , they are at ods about reconciling man to God . But here is one inspired with Gods own Spirit , Paul the Apostle , he certifies us , it 's not works the Law of Works , but faith the Law of Faith , which justifies and makes the beleever reputed a fulfiller of Gods will . The Law of Moses had been able to have saved us , if we had been able to have observed it : now that we cannot observe the Old Law of Moses , God hath made a New Law , we shall be saved by beleef in Christ Jesus , and this is cal'd the New Covenant . When God gave out the Law of Works first , it was not to save any by it , for God knew , none could do what he commanded : but the Law of * * The ten Commandements . Works was given , First , to discover mans infirmities , Three ends of the Law , to discover , to humble , to guide on . like a glasse in which to let him see the warts and wens growing upon the face of his Conscience . Secondly , that Law was given to humble man , whileft seeing he had injoyned so much , and had fail'd in all . Thirdly , that Law was given , to be a Schoolmaster , to teach man the way to his Master , which Master , is our Lord and Saviour , who hath done for man , what man cannot for himself , whose beleef Christ hath done it for him , brings all home , and makes , it man 's own .

How can Christs fulfilling the Law be made mine ? Object .

Let me aske thee , Did not one sin , Res . and all became guilty ? Wilt thou not then admit this ones righteousnesse is able to make many righteous ? If thou wilt not , I will prove it , by an undeniable witnesse , Est Deus test is , God is my witnesse , whilest he saith , * * Isa. 53.11 By my righteous servant , shall many be made righteous : that place will perswade thee to subseribe to what delivered .

The sin of one brought death upon all , and the righteousnesse of one , should it restore life but to one ? since the sin of the first Adam was made mine , why may not the righteousness of thesecond Adam be made to appertain to me ?

The disobedience of one hath spoiled me , and shall not the obedience of another better me ? It is my beleef , and this my beleef is grounded upon Gods word ; that as by one man came sin into the world ; so by that one man Christ righteousnesse . And as we whilest Adam did transgresse , were reputed for transgressors , so we , Christ fulfilling Gods Law , are reputed to do , what is Gods will in the Law . The honour of the deed is dayed us , yet not by the Law of Works , but by the Law of Faith in Christ Jesus , while our belief in him estate us in his Works . The Avowry .

For my onw part , I am resolved upon it , to beg of God the gift of faith , which can interest me in that I never swet for , yea , and though I fail in much , make me reputed one who hath done Gods will in earth , as it is in Heaven .

We stand in need of two Graces to put ut this Petition , Wisdome . * * Graces two . Resolution .

Wisdome to discern what is Gods will . The Paralle .

Resolution to do as God wils .

By the advice of wisdome I make my choice .

By Resolutions assistance I follow the chace .

Wisdome discovers , Resolution pursues : and what that first presents , this latter laies hold on .

This is hath made me resolve upon it , The Avowry . to duplicate my Boon , and to beg of God , both these Graces , that so I may be enabled , both to discern , and do Gods will in Earth as it is in Heaven .

The Grace in chief , Wisdomes Character . when I say this petition , I stand in need of , is Wisdome , as hard to be found as the Philosophers stone , the wisdome of this world is foolishnesse with God , and it we oft meet . This sacred wisdome we seldome meet with , yet when we meet with it , it makes us much set by ; tels us among many proffers which to be preferred , in an harvest of imployment , whose work we must do , when many masters , at whose bid we must be . In a case of doubt , lo the best resolver ; when cross commands , lo the sole dictator , and one upon whom rests the Spirit of the Almight : This is one can acquaint Earth with Heavens minde , sent out Gods from the Devils , gives us Gods in the winde , wils us to outrun the Devils : yea , one can sever out from the droke of lustfull command , the pure grain of Gods good will and pleasure . The Sun seems a little body of light in this great world : Wisdome is that great body of light in this * * Man . little world , it gives more light to the soul , than the sun to the Body . The one lets us see what 's betwixt heaven and earth : the other lets us see , the will of God in heaven , down to earth .

Since it is wisdome hath the spirit of discerning , The Avowry . I am resolved , when I pray , to beg the grace of wisdome , that so I may discern Gods will , which is to be done is Earth as in Heaven .

The second grace prayed for in this petition , Resolutions Character . is Resolution , one of the worthies of Israel , who makes his way through an hoste of Philistims : a May at armes , and means to do what bid , or die i th' field . this resolution is of an high spirit , and will on at what perill soever . He is more taken with the deed than danger ; and hath ever shewed himself a man of action , you cannot take him off , on what bent , but in despight of the devill he will do what God commands ; he weighs not who gainsaies , but goes on , he makes his way through a sea of troubles , and marches on through a wildernesse of stinging serpents ; he stands to his Commander Christ , though beset with staves and clubs : and if his honour be call'd to the Bar , his worship will be hard by , want this assistant resolution , and thy endevour will perish in the blossome , and though it bud , will never bring out unto perfection .

I will by Gods good assistance hold on my resolution , The Avowry . and resolve while I live , yea all my life resolve , to do Gods will in earth as it is in heaven .

The Vices prohibited are two , The Vices Foolishnesse . Cowardize .

Foolishnesse , The Parallel . which wants wit .

Cowardize , which wants heart .

Foolishness , which cannot what God wils .

Cowardise , which dare not what God wils .

The one of those Vices , is deficient in wisdome : the other in fortitude .

While that first hath heart to attempt , wants judgement to go about .

That second hath judgement to goe about , wants heart to attempt .

Since the onset of either disinables me to do whatsoever God wils , The Avowry . I am resolved to pray my God to give me heart I attempt and judgement to go about , yea , and to do his will in Earth as it is in Heaven .

Foolishnesse is the Vice I am here forewarn'd of , Foolishnesses Character and a vice for which S. Paul did blame the Galatians . It is spirituall foolishnesse I now speak of , which is the Devils purveyor , but the souls improverisher : one makes God neglected , his precept be passed by , and his will lightly lookt on . This vice will not let in master overcharge his head piece , makes him let of , or ought put in ; its resetter is troubled with * * hemeans that 's good . nought , for hath not so much wit , yet incumbred but not about what bid , and busie but to no purpose ; he findes himself enough to do , whilest he doth nought , and makes others jest his earnest ; he mindes all but Gods will , for his wit will not serve him to see what God wils : he hath this part of an innocent in the swadling belt ; the infants head , as if begun newly to live , yet all his life he is to learn : he is yet to go to the school , and let him have never so good a Master , he proves a bad scholar ; you may as well hold your tongue , as tell him of heaven , and certifie him , what is Gods good pleasure and it 's all lost labour . I know one in spirituals so foolish , as when bid say his Lords Prayer , he told his Minister he was brought up with hard labour , not used to learn , to give you it in his own English , such bible bables . How doth this vice underprize that of highest price , like the dunghill cock the precious sone .

For my own part , I am resolved , The Avowry . to beg of God , by the foolishnesse of preaching , to expell out of my soul , this foolish naturall , left this naturall , spiritual foolishnesse , be my hinderance to do Gods will in Earth as it is in Heaven .

The second Vice we are warned to banish is spirituall Cowardize , Cowardizes Character . a childe of the Devils own begetting , he dare not * * Peter , resist the Devil and he will flie from you . stand his ground , and this his brat is skar'd with every bugbear : I wonder a coward , & got pranking into the heart , except to hide him . It is this spirituall cowardize in abstracto which hath prevail'd to call back resolution , his nigh admittance to the heart and alliance in bloud to all in the Isle of Man , makes this weakling thus strong : the feebler he is , the more potent in power ; a paradox in nature , yet verified for truth . How doth this one spirituall Cowardize infeeble the heart , stonish the understanding , and make will , which would do good , retreat . O experience can teach what harm this one doth a Christian , made the seven thousand in Israel hide their heads , and when Baal was to be worshipped , not a man for God to be known to the Prophet . The fear of the arme of man is an enemy to the will of God : and his will is little set by , when the word of man strikes a terrour . O the noise of Gebal and Ammon and Amalek if that daunt , down goeth Gods cause . A heartlesse proffessor , the lesse his heart , the stronger is his party , to with-let what God would : let this Cowardize be billeted in the heart , and there quarter , and this one will be the death of all the horse * * Gods gifts and graces . men of Israel , they will fall in a swound , suddenly retreat , and in their retreat get their death-blow . But in contempt and scorn of this unchristian-like cowardize , which will not go on when God commands ; this shall be my Motto , I weigh not what man can do unto me . For this dastard I have , a , dare , and Joshuas , I will , wounds him to the death .

For my own part , by Gods good assistance , The Avowry . I am resolved upon it to quit my self like a man , lest while I harbour an unmanlike heart , my heart fall off to do Gods will in Earth as it is in Heaven .

A Divine Contemplation upon the Third Petition .

Thy will be done in Earth as it is in Heaven .

Here I see what I should do , but I Lord how I fail in the performance . Thou O God hast set me a pattern , but I come as far short of the sampler , as the Heavens are distant from the Earth ; I can soon learn to know what I should do all my life is too little to learn to doe what I know . O God my God , though thou hast given mee an understanding heart , yet I finde in me my flesh a perverse will , even one who is wonderfully unwilling to do thy will in Earth as it is in Heaven : What hast thou left undone to teach me to do thy will . The Law of Nature , the Law of Moses , the Gospell of Christ Jesus : they spell and put together thy good will and pleasure .

Thou hast given me these to teach me , Angels to guide me , and all to lead me to know and do thy will in Earth as it is in Heaven . If Ile would plead igrance , thy unwritten Law in my heart condemns , thy written Word , the Law and Gospell bear witnesse against me . Nor is this all , but those my samplers , thy Angels , shall one day cry to thee , to take vengeance on me . O how ought my heart to relent , when in secret I think upon it ; what pains thou hast taken , and yet how unprofitable a scholar I have been in thy schoole . Those to whom thou givest much , of them much is expected : I have received a large portion of instruction , but O the lesson of obedience is not yet taken out . Dear Father , I confesse my wickednesse in thy presence ; I pray thee have merey upon me , have mercy upon me , and after the multitude of thy many mercies in Christ Jesus , forgive me all my sins and trespasses .

O the thought what 's to be done , and how it 's to be done , assures me I am * * he means without mercy . undone .

This is thy Will , and these are my Works ; Was ever light and darknesse , truth and falshood more opposite the one to the other ? Had I but half an eye , I might see , what will be my end without amendment .

O thou who delightest not in the death of a sinner , heal the disease in my soul , my soul is sick to death , yet Lord , say the word , and thy servant shall be healed : O thou Physitian of souls , give me a potion of faith , faith to beleeve , and the cure is wrought . It cannot be my acting , but any beleeving , how Christ hath exactly acted my part , must make my weak works well , and gain them my Gods good liking .

Let my belief in thee beget a willingnesse in me , to do thy will ; Then my God for Christ his sake will accept of my will for the deed . Tack up then my Soul , and look up to that brazen Serpent Christ . In him , and by him , thou hast done the deed : yet when all is done , say it is no morel , but Christ who dwelleth in me . But if out of Christ , thou art out of hopes , to do Gods will in Earth as it is in Heaven

The naturall man is the impotent man , and can neither the Quid nor Quale : It 's no marvell , for saith S. Paul , He perceives not the things of God .

O my soul , while thou art in the state of corrupted nature , thou art in an hell of disobedience . Let the noise of the Law awake thee , the voice of the Gospell allure thee , to march out of Egypt , out of Sodome , out of thy naturall state and condition . Soul , why standest thou gazing ? while in Nature nought can be done , neither what God wils , nor as he wils .

O thou God of all Spirits , create in me a new heart ; take me out of the old Adam , engraffe me in the new : make me a branch of that Vine , Joh. 15. and I shall bring forth clusters of ⋆ grapes . Of my self I have no power to bring forth : only in Christ I live and move in an Angelicall sampler of obedience . I must go out of my self , ere I can get into the footsteps of they Angels . Let the Archangel of the Covenant enable my feeble soul , to do thy will in Earth as it is in Heaven .

The fourth Petition .

THe fourth Petition presents it self before your presence , in which a Boon is put up for man to God , witnessed while said , Give us this day our daily Bread .

Here I finde one only word needs explaining , Bread , we want of our wils , if we have not Bread every day in our mouthes : our head-pieces must now give it harbour , that as the materiall bread pleases the palat , so the marrow , A Paraphrase upon the petition , what we pray for . I mean its meaning , may satisfie our understanding , here we pray for bread , that God would give us bread : this day bread , daily bread , our daily bread ; for substance , bread ; for proportion , this day bread ; for condition , such as we use daily ; for appropriation , our daily bread : A Review . not sell , but give ; not one , but us ; not us here , but us all , not this meals meat , but this daies meat ; not this daies [ only , but daily ; not that 's anothers , but that 's ours . A paradox , our need is daily , our daily need , daily bread : the daily bread we need , is this day our daily bread ; this is it we beggers beg of our good Rabboni , give us this day our daily bread : this last word , bread , is the first word I will fall in hand with , I hope all your stomachs in like sort stand to it .

There are three sorts of Bread as Bonaventure well observes , Corporall Spirituall . Eternall .

The Corporall Bread , is Simple , and Single ; or , Mixt , and Miscellan .

1. By Corporall Bread fimply understood , I mean bodily Bread made to feed on , and sustain life with , and thun the word is used , Mat. 15.33 . where it is said by Christs Disciples , Whence should we have so much bread in the wildernesse , as to fill so great a multitude ? and this I call feeding Bread .

The mixt corporall Bread , made as it were of Miscellan ; by it I mean Bread made up of a proper and signification , not only such bread as we eat , but all things necestary for this life , and thus Bread is taken , Exod. 23.25 . where said , I will blesse thy Bread . Prov. 20.13 . I will satisfie thee with Bread : by it is meant , God will give a supply of all earthly necessaries for this life .

2. There is a Sacramental * * Spiritual and Sacramentell . bread ; that this is so , turn to 1 Cor. 10.16 . The Bread which we break , is it not the communion of the body of Christ ? And this I call signifying Bread , or Bread symbolicall .

3. There is a third bread , bread Eternall ; to prove this , turn to Joh. 6. where said , Ego sum panis vivus , I am the living bread : this bread is Christ . A piece of this bread , who so tastes of , shall never hunger , and this I call the lasty Bread .

Now here we pray for corporall Bread , bodily sustenance , sacramentall Bread , to have still a taste of that consecrated shive which shewes out Christs death .

Here we pray for that eternal Bread , for Christ , that God would give us Christ , interesting us in him all , his Birth , Death , Resurrection , Ascension . And thus while we say this petition : 1. We pray for Bread to nourish our bodies . 2. The Sacrament to strengthen our feeble faith . 3. For Christ to feed our souls to life everlasting .

And these are the three sorts of Bread shadowed out by the three loaves in the Gospell : the first loaf whereof can suffice humane life : the second loaf conserve spiritual life : the third loaf preserve life eternal .

Now Lord ever give us of this Bread , The Supplicat . that so Lord here we may live , live well , and live with thee , hold out the life of nature , The Collect . live the life of grace , and attain to the life of glory . a

All these three sorts of Bread are included , yet all , as I suppose , are not intended , not the Sacramentall Bread , for that was askt in the second petition , As it is conjectured by some , viz. Bread i th' Church keeping , by which I mean , not Shewbread , provided for Priests , but Communion-bread equally by us Ministers distributed to the receivers ; nor yet is the Bread eternall here meant , for here we pray but for a daies Bread ; that lasts for ever , this ends with supper .

The Bread then primarily here meant is corporall Bread , not restrained literally to bodily Bread only as meat for , the belly , this is not all we here pray for ; but the Bread here meant is corporall Bread , meant at large figuratively . And the petition involves a Boon , that God would bestow on us all things necessary for this life .

And so I come to give you the sense and meaning of this fourth petition , Give us this day our daily Bread .

That is , Good father of us all , be pleased to bestow on us all things necessary for this life : yea whatsoever thou seest in thy wisdome behoovefull for us .

Lo an immense Boon begged in one line , all we want , and in word , a short expression , but a large , look for , not much said , yet much craved , apparent whilest only bread askt , and in asking it , all neceffaries .

But how comes so much meant , when so little said ? here is only Bread askt , can it involve all things else ?

1. I answer , this is named in stead of all , propter excellentiam , quod instar omnium , want it , we had as good want all , no comfort can be taken , and take this away ; neither in apparell , pleasure , profit , diet , or ought , indeed it is one gives a relish to all earthly blisse .

2. We name Bread for all , propter capacitatem , give us food to live by , and while life is preserved , threr is a step on , to what not , to the attaining of every good and perfect gift of God , Temporary , as health , wealth , &c.

3. Propter singularitatem , it is the staffe of life , and notes out , he that God gives food to , gives him as great a blessing as is upon earth .

I will , though I have no more , God The Avowry . praise for what I have , and account his dole of Bread , a blessing supper exceeding .

The Doctrines deducible from this The petition , The Doctrines . now next come in ; the division of the petition into parts must help us to make privy search to finde them out : the parts of the petition are two : Which tell us Of whom we beg . Which tell us What we beg .

1. He of whom we beg , it is God our Father .

2. That we beg , is this day our daily Bread .

For quiddity , it is Bread or such Bread we use daily . For quality , daily Bread , or such Bread we use daily .

The quidddity beg'd , being Bread , prayes us to take notice of these Two , Panis quantus . Panis cujus .

Panis quantus , how much Bread is beg'd , but a daies Bread for this daies Bread .

Panis cujus , Note . who owes Bread beg'd , it is ours , we pray God to give us ours , that what is ours by the law of man by the Law of man we owning it , the God of heaven may interest us in it , confirming our earthly possenssion , by his heavenly blessing .

I will endevour to increase my earthly talent , The Avowry . yet never conceit my title is good to it , untill the Lord confirme my humane get by his heavenly grant .

We have taken a generall view , let us now take a speciall survey of every parcell of this petition .

The first part of its division certifies us , of whom we beggers , beg all earthly necessaries .

It is of God the Father : He is the full furnisht house-keeper , we the poor needy ones , and we are come to beg of him a supply ; what need we beg , but that we want ? why would we ask of God , if God had not enough to give ? our desiring God to give , must make us all grant .

It is God can supply all our wants , Doct. he hath a full stor'd magazine can never be emptied ; the windows barrell which feeds many , doth never diminish ; and if the Son of God can satisfie such a sort , and make more to be taken off boord , then was set on the table ; it is a strong surmise the Father is of equall power . Historians say , nigh Edenborough , is a fountain of oile , take never so much , there is never the lesse : if all the earth come and draw out of this fountain , God , they shall finde as much left for them to come , as when they first came . At his right hand , id fulnesse for ever , he feeds all with his blessing , cloathes the Lilies , provides for the Ravens , satisfies the hungry Lions , and is he , who gives us our meat in due season ; What want we which God cannot furnish us with ? is it peace ? sayes Christ , my peace I give you : want we victory ? he causes our enemies to flie seven waies before us : want we issue ? he hath an Isaac for a Sarah , a Baptist for an Elizabeth : To come home to what instanced ; want we food ? he can make the ravenous Ravens bring it to his Prophet .

Well , The Avowry . I will relie on him is such a worthy , who with his least word can supply all I want .

A doctrine which is full foully fallen out with divers , Vse with Herod who is seeking honour , but of the Plebeans .

Simon Magus , who thinks to get power apostolick , but by his money .

Saul , who hopes to finde ease , but by the instrument .

Dives , who imagins he shall get his souls Requiem but by building his barns bigger .

Adam , who thought there was no way to be better like , but by eating of the forbidden fruit ; all these have left God , and run after the imaginations of their own hearts , The Collect . forgetting who it is , hath ability to preserve life , give earthly content , peace of conscience , the gift of the holy Ghost , magnificent majesty .

While all these walke will , The Avowry . and have lost their way , should lead them to hit of what they want , I am resolved to sute my God , and none else for whatsoever needfull .

Now be please to take notice of what it is we beggers beg , this day our daily bread , for quiddity , it is bread ; for quality , houshold berad : not Manna bread , not manchet , but such as we use daily .

For quiddity , that beg'd is bread , what bread beg'd .

That in the name of all , and for all , Doct. it implies we have no right to ought , till beg'd it , we are born naked , to note our beggerly generation , when we be come to mans estate , what have we that we have not received ? nor receive we ought , till we have askt it : a modest word , but founds the same with beg'd it , we are beholden to God for all we have , and have due to nought , till Da domine demise it . What have our children , but from us ? what have we , which is not given by our heavenly Father ? Since it is all O Lord thou givest , Lord what a largesse is it that thou givest ? since from none else we receive , it is thee only , O Lord , to whom I will give thanks : since it 's all we who want , and all sorts of necessaries , Lord whaten beggers be we , as poor and needy as the Church of Laodicea , as the poor man had all taken from him , hence we are bid go beg , go aske , but asking goes before having , and hath avouched , we wanted till we asked .

I am resolved to acknowledge my needy necessitated condition by nature , The Avowry and for supply , to repair unto my Maker .

The quiddity beg'd , bread , wils us to casta glance at Panis quantus . Panis cujus .

The panis quantus , or the how much bread beg'd , is this day bread , bread for this day , as it were weighed our for a day , we have leave to crave no more ; it shewes our requests must either be limited for the world , Doct. or else will burst out to be boundlesse .

And for this cause it is , here is set up an Hercules pillar , to march no further : a non datur ultra , a not go beyond , lo a bound to our desire , a pitch to our petition , a land-mark not to be removed ; we must not enlarge the bounds of this our boon , but limit it within the Lords leave .

How much doth this Thesis taxe , Vse greedy to get , and unsatiable to be sufficed , the horsleach language and Midas his wish , I mean a sort who are malecontent , have they never so much , who the more they have , the more they crave . I shall meet with these ere they aware , and before I have done this petition , stab them with a spirituall partizan .

In the interim , The Avowry . it is my resolution to limit my just and not let it frisk out , to covet what not conceded .

The next thing in this part of this petition we are to discourse of , is panis cujus , which certifies us whose bread is beg'd , we our selves beg that is ours .

Ours and begs it , this may call into question , what interest we have in the creature .

There is a right a priore , a foreright . a posteriore , an after-right .

A fore right in the state of innocency , by the creative law God conferring .

An after-right in this state of misery , by law national man assuming .

That first was a grant to be Lord over all , demized to the species .

The second an act to have and to hold this or that , demized to the individuall .

That first and great Charter we lost in Eden , it is saln to God by excheate again .

The lesse and underling Patent we retain , and have right to what we have , jure humano , vix jure Divino , and therefore we call it ours , yet therefore we pray it may be ours .

And that as the law of man hath made it mine , so the grant of God may conferre it fully . And pray we to God , and to give , and what is ours .

And shall it not lend me eyes to see , Doct. my state to my estate is not good , till God confirm it ; what we have , we have a broken title to it , till a better title be procured of God , by petition : what Adam forfeited by default , we have rein stored by a supplicat ; Ne putetur à nobis , dicimus D● nobis . Aug. epist. 143. nor must we think we own that we have , till that we have be made our own by prayer and supplication : it was Adams act disannulled our right to the creation , we are to be re-estated , but how ? by prayer ; here is nought now to be had by command , but by intreaty : and let us pray to God , and God will give what we pray for , even us , this day our daily bread , that is , all earthly necessaries .

I am resolved never to be brag of what I have , The Avowry . nor yet to reckon my goods mine owne , untill my prayers have procured a Certificate , the Lord hath put into my hand that my talent .

This for the quiddity , bread ; for quality it is such bread , is beg'd as is used daily , it makes me conceit it is houshold bread , no curious cate , no delicious dish , no cluster of grapes , nay rather it is Judiths parched corn made up into a cake this simple fare and no better , Doct. we being allowed to solicite , foreshewes our requests for the world must be moderate , not mighty ones , but midlings ; not much , more but as much as will suffice ; a competency , no plurality ; ordinary sustenance , not extraordinary abundance : in a word , we must be content with what comes next to hand ; and not look for largesses , but what God pleases , and be it flesh and bread with the Prophet , thank God for it , if pulse and water , with Daniel accept of the dole .

1. When I consider what I have , Three motives to move us to moderate appetite . is more then I deserve , may it not make me content with what I have ? I will cast an eye at my owne unworthinesse , a means to moderate my otherwise instatiable appetite .

2. When I consider he to whom God hath given least , God owes him lesse then nought ; how much cause have they to blesse God , who have much ; while I no cause to repine who possesse the lesse ?

3. When I consider a modicum , a very little is satisfactory , and can support nature , I will not then , to pamper nature , displease my God by greedy grudging .

But rest satisfied , The Collect . while I call to minde , this is sufficient , more then owed , or I deserve .

How irreconcilably is this divine Doctrine faln forth with the sole soul affecters of Jonathans purple : Vse Dives his demeans , Hamans honour , who think they are not , if they have not , court countenance , large revenues , and rich cloathes , whose thoughts aspire like Pyramides , and with the Lark mount up , with the Hawk towre up inthe air ; I like not this Jersaulkons flight , to whose sudden soar up , is ever concomitant a sudden speedy fall flat . A moderation of mind , is a blessing of God , who resists the proud , decrees not many rich , and avers man being in honour , lasts not long : since this I know , The Collect . this I resolve , to period my appetite with agnad po , and bound it like the boundlesse Ocean within the banks of moderation .

The Cases of Conscience come now to be discust , they are three ; first discussable , is this .

How cometh it to pass , 1. Case . that I who ost pray , get so little ?

The default is not in the supplicated , Answ. but suppliant , not in thy God , O man to whom thou prayest , but in thy self , Oman who sayest thy prayers . God would let thee have what thou askest , if thou askedst as thou shouldst . And whereas thou maist rebound , is it not bid , aske and have ? All that implies , is , thou canst have nought without asking , yet that denies not , but thou maist aske and go without ; every prayer is not prevalent , every petition not prevailing : the act of praying then , must have added , an aliquid amplius , a somewhat beside to it : To the outward action , inward devotion , heart and tongue must be in the same tune , else our prayers will be as little set by , as those against whom God cries out , you come nigh unto me with your lips , but your hearts are far from me .

I will not sever those God would have joyned together , The Avowry . lest the separating my heart from my tongue in prayer , procure a separation betwixt my supplicat and Gods grant .

This is a received Maxime in Divinity : that , 1. God wil neither give his childe every thing he askes . 2. Nor alwaies that one thing he askes .

1. For the first , God knowes , too much makes us too dissolute , and therefore , will not , we have all we hold out hand for , he will carve us out what fit , will not we have all we cry for ; out of the depth of his heavenly foresight , he keeps us with an appetite , for knoweth welcome is a bit of bread , to the hunger-starved : in truth if God were profuse of his blessings , we might have more , but perhaps would thank him lesse ; abundance of earthly blisse , is the clipwing of devotion : whereas a want of the quantum , is a qualifying affliction , which makes me worse like , but more thankfull to my Maker .

2. God doth not alwaies give his childe that he askes , he will give us a shive of what loaf he likes , not what we please .

1. Perchance thou prayest for health of body , Two instances . God denies it , & gives thee , mentem sanam baud in corpore sano , a good heart in a sick body : shall I now complain of my God , who denies me the minus and gives me the majus ; withholds the pejus , and confers upon me the melius ?

O my God , The Avowry . I will for ever give thee thanks , whilest thou deniest me temporall blessing , but bestowest on me thy spirituall trousures .

2. Perchance thou prayest for wealth , and God visiteth thee with poverty ; thou missest what thou lookest for , yet it may be gettest more then thou prayedst for : God who detains what thou wouldst have , can recompense thee with that thou standest more need to have ; yea repay the losse of thy expectance with the gift of contentation .

Well , The Avowry . I will bid farewell this terrene , fail for this heavenly , hit of , which makes me finde more savour in my dough cake , than in all Dives his delicious fare .

Lord bestow on me thy blisse , The Supplicat . and be it little , I will count it more of worth , than they that have their store of corn , and wine , and oile .

Is this , How cometh it to passe , 2. Case . wicked who pray not , get much earthly means , and much more then the godly : David understood not this case , till he went into the house of the Lord , verbum Dei est Dei domus , Gods Word is Gods house , we have been in it , and now hear , what here we have heard ; it 's this , first that riches as a blisse are obtained by prayer : riches as snares are got without , the good man , God gives an estate to be his here comfort : the wicked he likewise gives , but to leave him Inexcufable .

1. There is a grant to inherit to the godly , a connivence only for the wicked to acquire , which whilest he hath license to possesse , he useth hasty and unhonest means to attain ; he multiplies amain , but by what means he makes no matter : his Brokers to bring in , are of ill report , such as over-reach , cozen , that can , sell time , oppresse the poor , swear 't out , lie at length ; these the wicked worldling imployes in his service , and with them serves his turn ; by whose unconscionable fetches he comes to outgoe , in getting , the good man , and gets more in a year , then he in ten : yet to the comfort of Gods servants , hear what S. Austin saith , bonis divitioe dantur ne putentur mala , malis ne putentur bona , God gives good men riches , that riches might not be counted evill things : riches are given to wicked men , and then the name of good thing they are deprived ; and thus when the elect doth get , it is no hurt , when the wicked , it is no good ; a passage may moderate our admiration : considering since those their goods , are no good things , so cal'd , not so being ; so esteemed , not so indeed ; the default being in the occupiers , not that in occupation ; which no marvell the wicked own in such abundance , since their very selves have spoiled their nature , and as wares of no worth , as counteerfeit coin they keep them , making a great shew of them , but no true use of them ; like he that hath a bag of bad coin , which serves to rattle , not to run for currant .

Secondly , know good Christian , the wicked who have so much , have it for a short space : saith David , I looked at the wicked , and he flourished like a green bay tree , I looked again , and he was not : lo in a very trice the case is altered , his house desolate , his children vagabonds , and in the next generation his name is quite blotted our ; what he hath is only durante vita , for his life at longest ; which what is it , but a span for length , a post for speed : thus as a thing of no continuance , he enjoyes his joy , and his term is ended with Fonas gourd : or say his means stay by him , he cannot long stay by it , but must be gone and depart .

Thou sayest the wicked hath more than thou that servest and fearest the Lord : alas , when one hath all his estate laid on an heap , it makes a fair shew , but that in shew is all . In very deed , the wicked hath all his portion in this life , nought is behinde ; whereas the heir Gods childe thinks himself of better estate with a scant allowance , while he doth remember what to have hereafter : and thus with the purchaser , he is content with a clod in hand , though Tenant at will , like : the wicked have in occupation the whole earthly demeane , O he is overgladded with it , to think upon it , that sod of earth ensures him of the fee-farm heaven , like the bite of bread the body of Christ .

For my own part , The Avowry . I will not weigh what I have , but what it is I have , ensures me of ; nor will I judge of Gods kindnesse by earthly courtesies , while Gods little ensures his largious .

Is this , 3. Case . With what cautions may I pray for riches ? this case speaks home not ot our possessing them , but our praying for them : and know it , as there is a danger in their use , so in our asking ; when we come to put up this petition , our tongues are oft too glib , and our hearts over intent ; now lest while we expect a good , we get harm , observe these cautions in praying for worldly riches .

1. Pray for a mediocrity ; Three Cautions . for as too little discourages , so too much makes proud and puffes up : Hagar was sensible of this , and therefore begs neither riches nor poverty ; he knew extreme want was an hinderance to the practise of piety , and therefore beg'd a somewhat : he knew much misled , and withdrew from God , and therefore beg'd not abundance : let me tell thee , and for the truth of God , he whose tongue is all in it superlatives for this world , his heart harbours diminutive desires to inherit the world to come : when I take leave to aske much , my much endamnifies me mightily , when I cry Da Domine quod vis , my God tees my needs , and that he gives . Physicians , say , a grain of Opium procures sleep , more , danger and death : so a little of these called Opes , riches are beneficiall to nature , whereas a superplus is dangerous , oft death .

I am resolved to petition God for a little of wordly riches since helpfull , The Avowry . not for excessive riches , since ensured exceeding hurtfull .

2. Pray not for riches in the first place : we are allowed to beg them of God , but God will not they be first beg'd , he would have our prayers witnesse we do not overprize these worldly riches , and to testifie our desire to have , to aske , yet so to aske , as to divulge our affections are not set on things below : He that commands me , first to seek the kingdome of Heaven , hath schooled me to pray for this earth in the second place . I may spoil my petition by misplacing , and in stead of a blisse , be answered with a Nescio vos , he that hath given me leave to sue to him for health , wealth , honour , counts it his dishonour , that any should aske his Kingdome after them : commonly what is first on my tongue end , is first in my minde , and it is apparent my minde is most on the world , whilest my tongue , imprimis , petitions God for it . This is the bewrayer of my unlawfull desire , and that it is more than beseemìng , the spoil prayer , viz. to pray for goods before Gods Kingdome .

I am resolved upon it , The Avowry . to put earth after , till Heaven be prayed for , and to make my prayer legitimate , I will first set my affections on things above , then on things below .

3. Pray for riches respectively , Caut. 3. not simply , as a help on , not as an hinderance ; which like poyson if qualified , may do good ; if not , nought more dangerous . Pray for riches to be to thee not as the broken reed of Egypt , which if thou leane on , runs into thy hand ; but as the poor pilgrims staffe , which he uses when he is half tired , to ease himself on ; and as the weak pilgrim , who waxes weary , desires his staffe to lean on , and go with : so know it , we are pilgrims and strangers , our home farre off , our * * Affections . feet sore surbet , we would on , but unable ; and it is lawfull for us to call for this staffe of maintenance , to ease us and further us in our heavenly pilgrimage : if the world encumber , we must lay the very thoughts of it by ; if it further , we may pray for it ; yet as the pilgrim makes use of his staffe , not for it self , but as a support to set forward , a safegard to defend : so we must pray to God to put this rod and staffe into our hand , which as Davids staffe was a comfort for defence and furtherance , The Supplicat . the Lord grant such to us , may be our earthly riches .

I am resolved to sipplicate my God for riches , and for no other end , The Avowry . than to make use of , as pilgrims doe their staves , yea not for the love of them , but the help I have by them , to go more actively on , in the path of pious duties .

The graces which this petition commends unto us , Are two , The Graces . 1. Confidence . 2. Contentation .

1. Confidence , The Parallel . which perswades me to beleeve my God can provide for mee .

2. Contentation , which makes me rest satisfied with that God gives .

Confidence , a grace which looks upward unto . God .

Contentation , a grace which looks down at me may self .

Confidence , a grace ascending .

Contentation , a grace reglenting .

That first , is stella erratica , and courses on from me to my Maker .

That latter , is stella fixa , and I am the orbe in which it doth move .

I am resolved to keep these celestiall stars , The Avowry . radiant in the orbe my heart , that so they may lend light for me , man , to walk unto my Maker .

Confidence , is a grace transcendent , Confidences Character . whose giver is God , whose receiver is man ; whose object , that which man doth want : the want of that I would , sets a work my confidence , and whilest I have no more , it is this grace Confidence assures me my God will provide , and sufficient . This is the horne of mans hope , and the incredible creditor of the great God , whose word we take , power we relie on , mercy we hope for : and all this is brought to passe , by the Rhetoricall oratory of that only one Confidence . O Confidence , it is thou that ensurest me how ever it go , yet it will go well with me in the end : how oft haft thou made me to cast my eye on my God , and with Abraham gainst hope to beleeve , with just Job in the face of death to despise its malice ; and in my most horrid perillous dangers to fear nought , but stoutly to cry it out , Lo , though the Lord kill me , yet will I trust in him . This fiducia spei sets me to work , and makes me relie on my God for reward , to hope for the water of the well of Bethlthem , and to land at Candan in despite of all opponents . This Christian confidence is filius nobilis , of a great bloud , and allied to the best , it is the eldest son of Faith , Hopes fastest friend , and Charities chiet companion ; the Physician that prescribes them cordials , and heals the running issues which sore vex these Theologicall vertues : it is my confidence in God strengthens my feeble faith , keeps my hope from headach , and makes my charity to actively agill , that able to walk on to heaven .

I am resolved by Gods good assistance , The Avowry . ever to retain the grace Confidence , since while I keep Confidence in the house my heart , the chief of my family , Faith , Hope , and Charity , though they le sick yet their sicknesse shall not be a sicknesse unto death .

2. Contentation is a grace of a rare vertue , Contentations Character this makes the poor man rich , the captive conqueror , and the opprest take all for well done ; let me welcome this one , which supplies all my worldly needs , and vowes he that hath most , hath not more : this is that one which makes my little , more , and the more I see others have , the lesse it owner to repine : my forked heart , it is this that fils , and makes what ever it is to fully satisfie . I had rather own this one , than Croesus his wealth , Jasons golden fleece , or the great Chams tree full of pearls hanging by clufters ; what will all I have do me good , and go without it : the more I have , the more I will crave , till contentation stop my mouth . A grace , which whilest I look upward at the wealthier , walks further from from me ; a grace which no gainer way I can get to , than by oft walking by the poor mans door . O , the thought not how many richer , but how many poorer , paddles me out the track to meet with contentation . This is the perswafive orator makes Kings content with their confines : Rectors with their Tenths , Lawyers with their Fees , Gentlemen with their Incomes Tradesmen with reasonable gain , and quiets the poor cottager within his thatched house : in a word , this is the pacifier of all people , which quiets the world with me , and me with my means .

I am resolved to beg of God the gift of Contentation , since want this , The Avowry . and I can have no peace upon earth .

The Vices . Two Vices are here prohibited , Diffidence . Covetousnesse .

The Parallel . Diffidence , a vice which doubts of all .

Covetousnesse , a vice which wishes all .

Diffidence , a vice which looks for nought .

Covetousnesse , a vice which would scape nought .

It is Diffidence hath an evill heart .

It is Covetousnesse hath an evill eye .

The former vice offers violence to my Maker .

This latter to my neighbour .

Whilest the one makes me distrust God , the other heart-eat my neighbours goods .

For my own part , by Gods good assistance , I am resolved upon it , The Avowry . to banish out of the coasts of my heart , Diffidence , Covetousinesse , lest letting them ledger in my Isle , I be taken for a common enemy to God and man .

1. Diffidence , is a vice we are to finde out and set a packing : Diffidences Character . as I am informed it s dieted at the Noblemans house of Samaria , countenanced by all Israel : it 's yet alive , and hath made a march from Canaan to this our Kingdome . So many as dare not relye on God , so many have given it welcome : this is a vice offers injuries to Gods velle and posse , and makes a doubt of Gods willingnesse , ablenesse to provide for us : it is not only mans ill desert begot this diffidence , but mans subordinate conceit of the worth of God , is this sinfull vices sire . This Diffidence , makes the carnall wretch , that he dare part with noughts , for fear he want , and willeth him to hold what he hath , for no more is to be had . This is Gods Embaser , its owner under , and the poors impoverisher : a vice which makes the poor be sent away without : it owner be out of all hopes of more , and God accounted of , as one not able to make me a man . * * of means Of all vices , this is the most villanous , which dispoyles God of his power , the poor of our dole , the distrustfull soul of all heavenly supply . What a masse of mischief doth this one make me ? the God of heaven to withhold from me , and my own heart to distrust of better . How is my heart drowned with Diffidence , and my God displeased , while I want an heart to relie on him ! This is the vice which would perswade me , my want is more , than God hath to instore , and will needs avouch , the good God can do me no good . The object of Diffidence , is sometimes Gods mercy which it despairs of , sometimes earthly means , of which it puts us out of all hopes : this is an enemy to all worldly felicity , and my felicity in the world to come ; it makes me uncapable of Gods dole on earth , and Gods glories in Heaven .

For my own part , The Avowry . by Gods good assistance , I am resolved to part with him hinders me from having a part in Gods mercy , glory , and to set this vice a packing , which perswades me to think , my God will not , hath not wherewith in this life to supply my needs .

Covetousnesses Character 2. Covetousnesse is the vice , to which Ahab who was sick for Naboths vineyard ; and Judas who betrayed Jesus for 30. pence , were partners : this is one would have all he can lay his hands on , and though he have much , yet more : he is in love with never a parable in the Gospell , but that of the talents ; yet this he loves , for that it is like metall to his myne , and no geld gilt , but hegets more ; not one none , but five ten . Had it not been , that covetousnesse is Idolatry , and makes his gold his god , he would not have listned to the letter of that text , however the spirit of it he hath past it by . But come let us look this wretch Govetousnesse in the face , this is he doth horribly incumber his Master with coveting , getting , keeping , increasing ; either he perswades him to covet to get , or get to keep , or keep to increase : this is the miser never layes out , but to bring in ; nor leaves he to bring in , till at last the Devill . A King of this land , seeing the Danegilt gathered , cryed out he saw the Devill and would none of it : if our covetous misers should see all Devils in hell , it 's only a may be , I cannot say for certain , whether it would make them disperse and repay back with Zacheus , their ill got goods . But lo , what a grosse vice is covetousnesse ; this is it Masters Master , and will not he be free to one nor other : it makes him want what he hath , and starve his paunch to fill his purse . Behold the Owle , which all the birds in the field flie about as distasting : it is this miserly Covetousnesse , whose owner is like an hog , unusefull , till laid on the shambles ; he is never a good Commonwealths man , till quartered and coupned out , and then he that hath fleeced many , feeds many : and whereas at other mens deaths there is weeping and lamentation , at his mirth nd merrinesse ; his friends all his life had ill daies , their only good day is his dying day , whose death makes them live better , whose whole life is not so beneficial as his now death : the good man doth good works in his life , all good the miser doth , is at his death : this is he would make himself Executor , but not suffered ; and would put in a bar as next a kin , but that taken bound hand and foot and cast into utter darknesse : he that had so much , hath now as little ; and for all his wealth , but a winding-sheet .

This is it hath made me resolve upon it , The Avowry . to banish all covetous desires , and to rest content with that my Christ hath will'd me to crave , even this day our daily bread .

The Divine Contemplation upon the fourth Petition .

Give us this day our daily Bread .

Come down high thoughts , your Master is no better than a begger : I thought he had been a man of means , but hath not meat to put in his mouth , and yet how do thoughts rise in his heart , so soon as revelling among the bowles of the Temple ? Friend came thou honestly by so much , and wast owner even now of so little ? There is as much danger in waxing suddenly rich , as in hiding thy talent in a napkin .

But wilt thou see thy perfect picture ? look at the man travelling from Jerusalem , he had all taken from him , and thou hast nothing , nothing of thy own .

O! I am fallen into a melancholy fit to think upon it , how poor , how proud , and what a Nebuchadnezzar ! and yet will vaunt it out , I have built this Babell for thie honour of my name : Take heed , if we speak thus high , we shall be cast low , brought to feed with the beasts of the field . He that will not acknowledge , how all he hath comes from God , shall have his commons changed from a princely Diet , to a Sallet .

O! when I think upon it , how much God hath given me , what an unthankfull wretch I have been , it puts me in a sear to lose what is dear & near unto me .

When I am in fear to lose what I have , what hopes have I to get what I need ? yet I am upon my knees , and begging of thee , my God and my King , all earthly necessaries . This is it I beg , but why do I beg so oft , and go without ?

O! I have a false heart to my God ; he knowes it , and I suffer for it : were my heart as upright to God , as Jonadabs was to Jehu , he would not only here care for me , but take me up at my end , into his princely * * Kingdome of Heaven . Chariot . I wish my heart were the bell to ring me God In into my soul ; then should my body he the Temple of the holy Ghost ; my heart is a bell , my tongue is the clapper , yet surely there is a flaw in that , there is such a jar in this .

O thou founder of this metall , cast me in a new mould , and I shall ring a peal to thy praise . Thou that madest me a man , make me a man of God , then shall I aske and have , beg and it shall be given unto me , corporall bread to feed my body , spirituall bread to feed my soul ; bread eternall , able to feed body and soul to life everlasting . You see I aime at much , yet not master of a mole-hill , as poor as the Church of Laodieca , poor and needy and naked : I am fitter to take than to give . Solomon beg'd neither riches nor poverty . A mean would do well ; my prayer protests , I am in a sadder condition ; I own nought , till Gods grant confirm it . O proud heart , lower thy top-sail ; God keeps a warehouse , where thou lodgest , and God can remove the Mart at his pleasure : Thou hast heard it cryed , Bellisarius was a General . Date obolum : How is the world turned upside down , cannot the sword-man keep possession ? O no , it is praying , not fighting must do the deed . Let me tell thee , what hands cannot do , tongue may do ; so heart and tongue go together . O my God , whom thou hast joyned together , let no man put asunder , loe the twins can overcome my God to supply all my wants : But I must come then to him like a praying Publican , lest speaking in the Dialect of the proud Pharisee , he set me packing like a saucy sinner .

Lord , my want is great , learn me to beg a right : and when I pray , bow the Heavens and come down . And for the merits of our Jesus , grant me all my prayers and supplications .

The fift Petition .

THe fift petition is this , Forgive us our trespasses as we forgive them that trespasse against us ; my method hath me at command , and over-rules me to observe this rule : first to explain what word is difficult to be understood . All here is one , yet this one is twice used in this petition , only the number is varied : the word ambiguous is , Trespasse , in the singular number , and Trespasses in the plurall number .

This one only word hath a double object , 1. God . 2. Man .

1. As it hath reference to man , it signifies to forgive damage done a mans estate or person [ and thus the word is used , Numb. 5.6 . Levit. 6.2 . Mat. 6.15 . ]

2. As it hath reference to God , it signifies to forgive sin committed against God : and thus sometimes by this word , is understood violence offered . God , sometimes violence offered our neighbour ; God wronging , man injuring ; the one by ungracious sinning , the other by unjust dealing . The neglect of religious duties ushers in trespasses against God ; the want of civillized morality makes me to trespasse man : and whilest we trample underfoot the two great Commandements of the Law , viz. Love God above all , the greatest : the second like to that , thy neighbour like thy self : we break a gap open , by which we come to commit grievous trespasses against God and man . In a word , my inner man is a God trespasser , my outward it is the man trespasser : and as man is visible , so the the trespasse against man is commonly discernible : and as God is invisible , so my trespasse against God more commonly is covert ; and this is that makes one so sore fret at , the other we so little fear , and yet here is but one name for two , to note out sins nature , that it is a trespasse , aggravated for that against God ; which how insufferable is this soul trespassing God , since a bodily wrong , there is this adoe to make us put it up .

O! man it is the nature of him , Note . oft to offend his God , and make it a matter of nought ; but if injured by his like , to make it a matter of moment . And so much , as God must be ingaged to forgive all , or he a trifle , all his sinfull trespasses , as he the terrene trespasse against him .

And thus I go on , having done with the explication of the words * * Trespasses and trespasse . ambiguous .

To give you the Sense and meaning of this fifth Petition , it 's this , If a man would have his sins committed against God forgiven him , he must not nick on the score the ill turns his neighbour doth him ; God will have us even on earth , or else he will be at oddes with us in Heaven : The truth is , he will not be friends with us , till we shake hands one with another ; my sinfull debt runs on to God , and increases , if the wrong my neighbour hath done me , be not blotted out of my debt-book * * Memory

I will therefore forgive man , The Avowry . that I may be forgiven of God , and release my just cause of grievance against my neighbour , lest whilest I work my private spleen , I procure Gods endlesse wrath .

He that for an halfpenny would have a broken head , A review of the point in hand . I had rather be master of his wealth than wit . There are a sort as much overseen , who say , they care not what come of it , they will be revenged , they get costs and damage , but soon may count their gains A miserable gains , when the recovery of their damage , divulges there 's a writ of enquiry sent exforo Coeli for God to be satisfied in strict point of justice for all their trespasses committed against him .

I will cresse out my debt-book , The Avowry . and tean in pieces my processe , lest my toe strict calling to account every idle word , and prosecuting frivolous suits in Law , debar me of tho benefit of the Gospell , I mean the forgivenesse of my sins .

Having sented the Sense , let us go collect the points of Doctrine deducible from this fift petition .

The Division will direct us the readiest way to do this , which prayes us for our furtherance in so good a work to take notice of these two : 1. The materia , or matter which we pray for , it is Gods forgiving us our trespasses against him . 2. The modus or manner to be forgiven , as we forgive others that trespasse against us .

This is it we first pray for , that God our Father would forgive us our trespasses .

1. The party we supplicate , is God the Father . 2. The Delinquents or offenders craved forgivenesse for , are us . 3. That we would were forgiven us , are by nature trespasses ; Which for Plurality , are many . Propriety , ours .

Now few , yet set fasts , nor some mans , but every mans , as in speciall this mans , so in common all mens .

And as all are interessed , so all in too many , too many are all our sins and trespasses .

But come , let us cast a glance at him to whom we pray for forgivenesse of sins . The party supplicated to forgive sins is God ; this leads us by the hand to see this for the truth of God .

That it is God can forgive us our sins and trespasses : Doct. a plain Doctrine yet pleasant , yet not more pleasant than prositable : who hath this power ? if not God , Christ would never have advised us to pray to God for forgivenesse , if he could not have forgiven us : He that made me so good when nought , now I am nought , no doubt can make me good : And as when I had little , God gave me much , so now I owe much , he it is can remitit to a little , remission of sins is an article of my Creed .

Though the Papists have rased the second Commandement out of the * * ten Cómandements . Decalogue , we are not very kinde , but we 'l fall foully out , if they offer like violence to this article of remission .

I will confesse the faith , The Avowry . and maintain this for truth , that it is only God can forgive us our sins and trespasses .

As he , so only he , which what power then he hath left to the Church , I will defer the decision of that , so much quered , I mean our absolution to a case of conscience * * But the case could not gain an imprimatur .

The * * Offenders . delinquents craved forgivenesse for , are us , not us here , but us all , wheresoever , whosoever : This , us , is an universall , and reaches from Dan to Beersheba : It predicates of all people , and proclaims every singular sould is a sinner : you must not doubt of this , Doct. since the Law hath concluded all under sin , we are all such sinfull trespassers against God , that if we come to be tryed by the law we shall be fore't to cry out to the * * Christ . judge for the benefit of our * * Gospell . book . We read Gen. 5.6 . that the imaginations of our hearts are continually evill ; and as after a stone be cast into a pond , Simil. one bubble begets another and so circular bubbles till all be set with beastly bubbles : so ever since that infernall , originall sin , was hurl'd by Adams hand into mans heart , our hearts have risen up with bubbles of beastly vices , and they have not left to spread , till they have wholly overspread all this pond the heart . Look as a fountain whose springs ever cast up an incessantly , so it is with the heart : its springs are opened , will never be shut . But what springs up ? waters of Mera , * * Evill thoughts . brackish , unsavory and unwholsom till heal'd by the Lord . You 'l scarce beleeve what a corrupt fountain is the heart of of man , but turn to Mat. 15.19 . there you may see what springs out of it : Out of the heart cometh evill thoughts , murders , adulteries , fornications , thefts , false witnesse , blasphemies : Here are seven springs , and not one wholesome one among them all : here are seven measures of seed i th' sprout , yet all that comes up , are tares sown by the envious man : Here are seven sheaves ripened and fit to be inn'd , and not one ear of good grain to be seen in any of them : What degenerate ground is this heart of man ? how much brings it out , and how little to be set by ? We are Gods husbandmen , but alas , how have we let lie * * Unhusbanded . uncultured this vineyard of the Lords , Heart ? It 's not one , but all of us , have need with strong cries to beseech the Master of the vineyard not to lay it to our charge , but forgive us our trespasses .

3. Now I come to that we pray God to forgive us , our trespasses , he that hath as mean fight as the man , Mark 8. who saw men as trees , may see by trespasses are meant sins : In two things our sins resemble trespasses . that which I already have noted , and again desire you to take notice of , is this : 1. That our sins are of the nature of trespasses ; for as unneighbourly trespasses sow dissension betwixt man and man , so our sins betwixt God and us , they are just cause of grievance , and urge him to commence a sute against us in his court of justice . 2. As he that trespasses his neighbour , his neighbour may recover damage , so our sins cast us in damage . And it is no little , amounting to more then all our goods , to the losse of our lives , to the first death , death of body , and without God be mercifull and remit , to that second death , death eternall , a paslage would be well thought on ; which may make us admire how much our milde and mercifull God puts up at our hands , we may say God is a good neighbour , who bears so much with us , and that earth hath no cause to complain of heavens hard neighbourhood .

I am resolved to take notice that so maity sins are so many trespasses committed against God , The Avowry . That so my notice taken of my sin , may work a wonderfull amazement in me at Gods mercy .

I have diverse yet to go visit , and I will on , next in sight are a sort of our overnigh alliance , even , our trespasses .

1. Which for plurality are many , for trespasses . 2. For propriety they are ours , our trespasses , and we own them .

First , for plurality they are many , what need I collect that so apparent and from the text ? Doct. It s many sins of which we are conscious : would you make a privie search through soul , survey life and conversation , I might spare pains to bring in witnesse , or would we Christians tread in the steps of Phoeylides the Heathen , Hist. who every night ere he went to bed , recounted over thrice all the evill that day he had done . O what a sort of all sorts of sins would be within sight ! as many might we spie , as the hairs of our head , sand on the shore , stars in the firmament : the misery of a man is , he is a sinfull creature ; his greater misery is , Mans greatest misery . he takes on notice of his sins . How hath the God of this world blinded the eye of our understanding ! Juglers make what not , seem to be ; Satan what is , as not to be : that enemy which lives in our own house , is the Devils fast friend ; our evill heart , this labours to hide from us all our evill deeds . If there be a wonder upon earth , it is this , The worlds wonder . That man who is all sin , sees no sin ; and as he that is drunk , tell him of it , he will scarce beleeve it , Simil. but will walk out , and vaunt and vault as if none such : so is it with us all , we are drunk , but not with wine , have swallowed with the Leviathan an Ocean of sin , yet we walk and jet abroad , as if not such sinners as God knowes we are .

I am in hast , yet amresolved , The Avowry . to try my heart and search my reins , yea to sift out my conversation , and all to finde out those I am sure do harbour * * In my heart . here , even a multiplicity of sins and tresyasses .

Judge how much should be our sorrow , Vse since our sins so many ; let us go weep with Rachel , let our weeping be like the weeping of Hadadrimmon in the vally of Megiddo : we read how Mary wept much , for she had sinned much , and shall we sin much , and sorrow little ? God forbid . Let every sin cause us to shed a tear , which if we did , I am perswaded we might sail to heaven by a sea of tears ; what a shame then for our tears as yet , not to have watered our cheeks ? pray to God those * * Tears . Ezek. 47. temple waters may rise and increase from the ankles to the knees ; from the knees , to the loynes ; from the loins , to be a river impassable . Take my word for it , there was never any went to heaven by dry land : there is no way to heaven , but by water . It 's the water of tears through which we must sail , which the deeper the lesse danger ; the faster they flow , the more secure is the * * The penitent sinner . passenger from being run a ground on shelves , and shallowes , and sands .

I am resolved to fear a shallow , The Avowry . when not fea rt a deep ; and to think my self never more safe from being a cast away , than when I have store of sea room , of watry tears to steer in .

This for the plurality : the propriety is the next in sight , intimated in this word , Our , Forgive us our trespasses . This * * Our possessive protests , sin is allied in full bloud to Adams brood , It is bone of our bone , and flesh of our flesh : it is a branch sprouts from us the bole ; a slip , and we the knot ; a spread weed , and our heart is the ground hath given it nutriment , groweth faddoming . The bark hath not nigher relation to the bole , the sap to the heart of oake , than our sins to us ; we are become one incorporated body , of one name , nation , family ; nay more , it s we are sins procreating parents , and like none more then the viper , Hist. we bring them out which bring us to our deaths : yet while there is the least life in us , these our off-spring will not be shak't off ; they foot it after us , as Cains dog did after him : seem we to deny these to be our imps , they will not be said , but rame it out , we are thy works , and we will follow thee : Vse This clamour of sinfull works after us , may cause us to vail our top-sail , not too much to stand upon our pantables . If the fruit be bad , the tree's not good ; bitter fruit , a bitter root ; what we are , would God we had hearts to consider .

For my own part I am resolved , The Avowry . as to beleeve what I may be ly grace , so to remember what I am by nature ; yea to bear in minde , the whole posterity of Adam are incorporated into evill .

The modus or manner is the last parcell in this petition considerale , we beg pf God to forgive us our trespasses ; after what manner ? as we forgive them that trespasse against us .

1. We will cast a glance , at this last part of the petition , as all the words have relation to what foregoing .

2. As one only of them to one foregoing : for the first we beg forgivenesse as we do forgive ; Christ commands thus to aske forgivenesse of our trespasses at Gods hands , as we forgive our neighbours that trespasse against us , and it shewes , Doct. We shall be forgiven as we do forgive .

It is our own metwand , our sins must be measured our by : it is our own scales our sins must be weighed our with ; as we weigh out to others down weight of recompense for their trespassing us : as we cut them out by the standard , a retaliation of justice for wrongs offered us , even as we do to others , so shall it be done to us . Christ himself saith , With what measure ye mete out to others , it shall be meted out to you : as if Christ had said , if ycu look for satisfaction for man wronging you , so will God for wronging him , it you put up , not calling to account , so will the good God even strike off your reckoning . O! our hearty forgiving our neighbours the trespasses they have commited against us , binds Gods hands , he cannot take vengeance on us for our trespasses against him . Vse

A passage prayes us , as we tender our own good , to be good one to another . The adage was , Homo homini lupus , if it still be so , let me tell thee , est lupus in fabula , he that is a wolf to his brother , holds a wolf byth'ear ; and while he looks to right his wrong , doth himself the injury : how may this work like good physick upon all Gods good people , and purge out the old * * Malice ? leaven of the Pharisees . Three assurances we forgive

1. Let us forgive one another not by piecemeal , but by wholesale : The crosse week chapmen the Londoners little set by .

2. Let us forgive not for a time , but all our life time , this * * Termi for life . durante vita makes us free-holders , and in heaven .

3. Let us forgive not in word , but in deed , and from the heart . This reality with man , shall make me a man with my God , and God to forgive me my trespasses , as I forgive others that trespasse against me .

And now if we had no more to move us to a composure of all differences among us then this , the forgivenesse of our sins , Lord how should it work with us ? Let this cause us to shake hands , and be hearty good friends ; here live in peace , that hereafter we may live in glory ; here love one another , that in heaven we may be beloved of our Lord . I will conclude with David in admiration of the worlds concord , Psal. 134. Ecce quam bonum , & quam jucundum , Behold , how good and pleasant a thing it is , brethren to dwell together in unity !

There is one word yet to be weighed in the ballance of the sanctuary in this last part of the petition , against one other in the forepart of the petition , Trespasse with Trespasses .

The first word is of more * * Trespasses . weight , the latter is the * * Trespasse . lighter : what a pressure implies the former , predicating , and in the plurall of mans many fins against God ? how light is this latter , which predicates of man damnifying man , whilest that without count , this within count ; whilest this latter finite , the former infinite . Doct. The phrase implies not only God will forgive much for a little ; but also that our sinfull trespasses against God are more in number by far , than our neighbours trespasses against us . The one is infinite , all the other but as one .

How do this lead us by the hand to see the goodnesse of God to us humane creatures ; he puts up much , will we do so ? our sins against him exceed all number , and all damage all men living do us ; shall we then seek revenge ? he forgives much for little , shall I to satisfie me a little , lose that much ?

I am resolved both to confesse my many sins against my God , The Avowry . as also to comfort my heart for That ensured .

Upon what termes will God forgive us our sins and trespasses ? Object .

Let me be sorry for my sins , Res . and God is just to forgive me all my sins . Let a serious contrition go before , and a plenary pardon posts after : if I here can finde a sorrowfull soul , I am sure to . meet with a mercifull redeemer ; I must lament for that I have brought out a sinfull burden , then my sin shall be no burden to my conscience : let me grieve for that constrained to live with Meseck ; it 's the way for me to be delivered from the Tents of Kedar . O Lord , I was shapen in sin , and in iniquity did my mother conceive me ; I can no way have washt off me these my leprous spots , till I reckon up all my sins in the bitternesse of my soul : all my lise I have fed upon the delicious pasture of deceitfull sin , I shall surfeit upon it , without I take a large taste of the bitter herbes of true repentance ; yet more , this my sorrow must be of the best , else I am as bad as the worst ; if I counterfeit with God on earth , I cannot go for currant with him in heaven : such then as hath been my sin , Three manner or kindes of repentance . such let be my sorrow .

1. Timely ; good Christian , seek thy Creator in the day of thy youth : O deferre not to do that which must be done , or thou art , and for ever , undone . I confesse true repentance is never too late repentance , yet late repentance is seldome true repentance ; one at last gasp repented , that hou maist not despair : but one , therefore do not presume : He that may have assurance of his pardon to day , and puts it off till to morrow , it is an even wager he shall be denied that to morrow , he sets so light to day . Since God hath given me time , God give me grace to make use of my time ; yea to day while it is day , to turn unto the Lord our God .

2. Do thou sorrow in abundance for thy sins . You have read , how Mary she wept much , for she had sinned much ; we say , A large sore must have a large plaister ; as there must be a diet drink of faith inwardly given , so a searcloth of sorrow applyed to the partill-affected : our sins are out of number , our sighs must be past count : when God sets down our misdeeds in figures , and we our repentance in ciphers , there is not expectance of forgiveness . It is time , therefore considering how long , and how oft we have spoke the speech of Ashd●d , to go tune our voices to Jeremiah's Lamentations , lamentations , weeping , and mourning .

Be now for a short momentary lifetime a Benoami a son of sorrow ; & thou shalt , and for ever , be a Benjamin , thy fathers darling ; O blessed are they that mourn , for theirs is the Kingdom .

3. Repent cordially , from the bottone of the heart repent . The Tree Mallabon brings out but one apple in a year ; Hist. but it growes up from the root , utinam a corde fructificarmeur , would God and from the root the heart we would bring out fruit worthy of the name of repentance , Saies God , My Son give me thy heart ; it is a little legacy , but very well liked of ; it is the wheel in the clock , makes all move and do their duty : my knee bow , my tongue confesse , my eye water , and all the man put on a mourning suit ; where this inward sorrow is , the outward man conformes presently : outward duties are so far from superstition , that they are inavoidable waiters upon that man whose heart doth act the part of true repentance ; and as salt , so hearty repentance seasons all my undertakings ; it is the best evidence to testifie my sins are forgiven me .

Is this , 2. Case If a thief upon the gallowes , who cries he forgives all the world , and doth remit the ill turns done to him , will God his ?

I am not of opinion , that his release can gain Gods acquittance ; yet know I it , without he forgive his neighbour , God will not forgive him : what is forgivenesse , but bonum opus , a good work ? which through the wicked liver cannot be saved by , yet not without , I thus then determine this Case , the thief must forgive , if he will be forgiven , yet the naked act is not enough , this plain stuffe is nought , without it be well watered ; I mean his forgivenesse must be rawed and streamed with tears of true repentance , for his own offence committed against our good God .

Let me see such a thief , and to dye to day , and I dare say , that night he shall be with Christ in paradise .

I will die in hopes of Gods forgivenesse , The Avowry . for that I can forgive my neighbour , yet never conceit my sinfull score is crost out , till my true repentance bear witnesse .

Will God forgive him , 3. Case . forgives not his neighbour : Christolog . faith , Qui sio petit iste se etiam accusat , He that so prayes , himself accuses , and there needs no other witnesse to condemn him : he desires God to deal with him as he deals with others ; whom while he seeks to be revenged of , puls on his own head the vengeance of God : God who in all things else is our director , in forgiving , would have us to be his pattern ; Man , God means to make his sampler by , to forgive .

And as man forgives man , so will God , man : it is but a veil for mischievous villany , which the Councell of Trent hath found out ; who by the parties in the petition , professe is meant the Church , avouching this is the petitions meaning : That we desire God to forgive us our trespasses against him , as we , that is , say they , the Church forgives others .

Thus they referre that to the species , predicates of the individuall , and by this their glosse , lay the reins in the neck of malice , making no matter of private malice , since the universall Church remits him whom I malice .

But I am resolved , I will never rest content , The Avowry . for that the Church is at unity with him , hath done me wrong , till I my self forgive him my self hath done me wrong .

The Graces which this petition commends unto us , Are two , Purity . The Graces two . Humanity .

Purity within the house . The Parallel .

Humanity without doors .

Purity , the souls consort .

Humanity , the bodies beautifier .

By Purity , I am enabled to carry fair to God .

By Humanity , to be boneer to my neighbour .

It is that first reconciles me to God in Christ .

This other appeases me towards all of my kinde .

How much pains ought I to take to enjoy the society of such two as can quiet heaven with earth , and us who are earth one with another ?

I am resolved to affect being holy as God is holy , The Avowry . that so my Creator and I his creature may be kinde : I will also resolve upon it , to give entertainment to humane courtesie , since my kindenesse to man , makes my God more remisse to me .

The first Grace given in Commendum by this fist petition , Purities Character is Purity : one who took Angels for his fast friends , but found in them no stedfastnesse , Adam for his nigh alliance , but never since he wore his first breeches : this is he many make shew of love to ; that 's all , are lip-friends , not heart-friends , & entertains this Purity like a kinsman that is as far off as Adams , and yet this is that one own brother to the Queens daughter , who is all glorious within , of full bloud to the spouses best beloved , so rarely qualified . O Purity , was it not thou didst keep my Christ company in his journey , from heaven to earth , whose us possesse thee who came from heaven ? At Christ his Crosse we took acquaintance , our acquaintance , we must now go renew it ; yea be renewed according to the inner man ; Whatne men ought we to be , shaving put on the linnen Ephod , purity of heart , which is Gods gist , mans blisse , and the Devils undoer .

Let me keep Purity company , I stand in need of much to be forgiven , my needs will be lesse .

Let me be never so deep a debtor to God , and the income of this one strikes off all my reckoning : say I have trespassed God , and exceedingly , here is he can end the quarrell : God who is much displeased that I have lived ill , is twice as well pleased , that I live better : he looks not at what I was , but what I am : and my now conformity perswades him , not to question my past impiety . He sets his estimate of goodnesse , on us , by the time present ; and if he now finde us holy , our past unrighteousnesse he forgives .

I will beg of God the grace of Purity , The Avowry . that so my now reformed life may ensure me , even in this life , of the forgivenesse of all my sins and trespasses .

The second Grace recommended to us , Humanities Character . is Humanity , a vertue veiled under an earthly vizard , whose glorious splendor , Lord let it shine through me and glent on all , What makes me more manlike then Humanity ; and affiances me more than this , to all others ?

This is the tie of humane nature , the Make-friend among men ; and that one which cancels all unkindnesses , when dabate makes discord ; this makes friends ; when spleen spits venome , this sucks it out ; when wrong bids right it , this bids put all up : How lightsome doth humanity make me ! a plausible pleader , and advises , if possible , to have peace with all men ; it vowes my quiet in minde , recompenses ; the offer'd me injuries by others , let me thus overcome .

And it 's with honour , repay favours for frowns ; good words , for ill deeds ; yea , pray for my very enemies : O Stephen , I will take thee for my pattern , and beslow Lay it not to their charge , on those , who take up stones to stone me : Behold the Dove which hath no gall , it is Humanity ; the innocent Ewe , which opens not its mouth before the shearer , He that is accoutred with this grace , will part with much , makes no matter of it , suffer out of measure ; not measure out by the same measure unto other . O Humanity , thy courtesie to others , endears thy God to thee , while thy silent let passe , of worldly wrongs , wrings mercy from thy Maker : Let me put up all , the way to wipe off all , and remit trespasses against me , the mean to get my trespasses against , forgiven me .

I am resolved to effect all humane affability , The Avowry . and that to allmen living , that somy affable carriage to such as do me injuries , may binde my God , and by his word , to remit me , my sin sand trespasses .

The vices two . The two Vices prohibited are Soul soyling . Heart hatred .

Shoul soyling , The Parallel . a Colonell of the black guard .

Heart hatred , a Captain under his command .

Soul soyling , a continuall make-bate betwixt my God and me .

Heart hatred , a no seldome dissension-sower betwixt me and my neighbour .

Soul soyling , the author of inward uproars .

Heart hatred , the cause of outward Garboyles .

The first cause forain wars .

The latter , civill sedition .

While the one makes by God and me fall out ; the other , me with my neighbour .

I am resolved by the grace of God , The Avowry . to bandy all my forces , to force these gracelesse Seminaries of sin to be gone .

The first Vice forbidden in the first petition , Soul soilings Character . is Soul soyling : This is the Vice , the Schoolemen call malus habitus an evill habit , consuetudo peccandi , custome of finning ; altera natura , that other nature , which makes sin naturall , eustomable , habituall : a vice breeds and nusles us up in evill ; a vice which makes us common annoyancers of God , and no more set by finning , than eating and drinking , walking and talking .

This Vice of all other , is the devils darling , Gods accurst , and mans mischief maker ; that Absalom that steals away the hearts of the men of Israel , and allures us from our allegiance to our Lord God : This is that one can do more with the wag of his finger , Hist. than Pompey with the stamp of his foot ; and hath , and no few , at as much command as the Centurion his servants ; where this malus habitus inhabits , men are made very slaves ; whom this vice bids goe , he goes ; come , he comes ; do this , he doth it .

Behold the rudder which turnes about the ship , soul ; The Commander which with a word hath at command all in our Ile . How doth the Sons of men like Sampson , dote on this Dalilah , which while it promises content , causes the Spirit of the Lord to depart from us : this is the vice proffers us peace , but upon worseterms then the men of Jabesh Gilead ; they were to have put out every man his right eye ; this leaves us not an eye to see with : he that habits himself in sin , sees not that he sins , his evill habit hath made him senselesse he doth evill . O! custome in sin makes no conscience of sin ; and the ofter the sin's commited , the seldomer the sinner findes fault with it ; a daily trespasser is a stiffe out-facer ; and what is every day done , the doer of it thinks the lesse shame of , though it deserve more to be reproved , yet it lesse grieves , and by much . Mark how the first grosse offence made the heart sob , when again committed , not so much , when after , scarce at all : the increase of sin , is the decrease of the sense of sin , which how much more all the man is soiled with , so much lesse matter makes he of it .

This habituall evill is a vice which pleases mans palat , displeases his God , increases man debt , disinables to satisfie , bids us take our fulth of pleasure , takes from us an heart to bear 't in minde , after that , man must be cal'd to judgement .

I am resolved by Gods good assistance , The Avowry . to pray my God to guard my heart from this overspreading sin , soul soyling , lest while I entertain it , it stop my mouth and make me carelesse to crave of God to forgive me my sine and trespasses .

The next Vice prohibited , Heart hatreds Character is Heart hatred , Cain gave it first birth-dom , the world ever since house-room , and the envious man welcome . This is the vice souses the soul in bloud , which if it grow up , becomes a * * A feeder on mans flesh . Cannibal , none is more out of charity , yet none seems more charitable , while it will take nought , but repays * * A Box on the Ear. it back ; it restores what we would not have , and is ready to give , or any to receive ; it makes its master think of his neighbour , when he hath no thanks for his labour ; and bestow on him much pains , but to his neighbours costs and damage : this is a spark hid , which ere long barns out , an hovering over cloud , which presently dissolves into a deluge : a pest which will break out , and some are sure to dye for it .

The plague is not more perilous , the floud more furious , the fire more fierce , then this vice , which who so once fals into , findes it a fury of hell , a firebrand of the Devill , and a Devill incarnate : How doth the potion of opportunity alter this vices * * The malicious man . owner , in a trice , changes his looks , tone , complexion , makes the man double in his speech , tremble with his joynts , and be ready to kill or be kill'd . This is the man who meanes to be even with his neighbour by living at ods with him , who wrongs himself , by seeking to right himself , and now will go doe that in an humour , he will have cause to rue ever after : The maliciousmans three assistants . he hath three sturdy Assistants , whom he sets a work , to work his neighbours ill fare .

1. The first is Anger , which is brevis furor , a Bedlam , and makes us more like mad men , then men of reason , and unreasonably mad for a fit .

2. The second is , Choler , who cares not what he doth , so it be done , and to his neighbours dammage , and irrecoverably .

3. The third is , Spleen , who toad-like , is full of the venome of evenge , and swels up the maw whith malice , and means as much mischief as may be : It is this vice , and these the aiders are perfect Arithmeticians in the rule of Addition , who reckon up all discourtesies , and discover , and in a moment a world of malice . Whilest they seek for revenge , they pull on their owner the vengeance of God : whose repay back the trespasses done him by man , reduplicates his sins and trespasses unto God .

I am resolved to beware of this one , The Avowry . lest overcome by these three , whose joynt force captivates diserention , and of a wise man maketh a very fool .

The Divine Contemplation upon the fift Petition .

Forgive us our trespasses as we forgive them that trespasse against us .

I have now got notice what I am in debt , and how to clear it ; I have a long score , here is a way to strike off all the reckoning . When first I pursed Gods Debt-book , I gave it for granted , I was bankrupt . The condition of the obligation revives my drooping spirit .

O my God , I am deep in arrears to three , give me grace to make thee my pattern in forgiving , and the debt 's discharged .

But O how happy am I , have met with so good a Creditor ! I van have much forgiven for a little .

I now see , I had been utterly undone , had I not faln into the hands of a most mercifull redeemer —

O God my God , I will eye my misery , the more I shall admire thy mercy .

But what am I ? a sinner : whom have I offended ? God : How oft ? it is past count . O this piece of my prayer protests , the best of us have finned against God , and exceedingly .

This is my grief , My sins can not be numbred . This is my Joy , They can be forgiven .

Well , I will not sin , that grace may abound , yet rejoyce my soul and again ; I say , rejoyce , that Gods grace is sufficient for thee . The petition is a prospective glasse , And lets me see My hard fortune , that a sinner . My goodhap , how to be assoyled .

It is a picture , Look here at it , and I am any ugly creature . Hold it close , then I look like the Kings son .

O mighty God , thou shewest thy wisdome in the discovering my deformities : thou shewest thy goodnesse in insuring me the cure of my sore . Unhappy , I , who have sinned against thee ; how happy I , who for forgiving Man , can have God to forgive me ! This is no strange newes to hear I am a sinner : This is the wonder , that upon these termes God grants forgivenesse . It was Elisha his saying to Naaman , Wash and be clean : and it is Christ hath said it , Forgive , and thou shalt be forgiven . O the depth of the wisdome of our God! He hath found out the way to keep heaven and earth in peace . One of us with another , and himself with us all : God will be friends with us , so we will be friends among our selves .

But O my native soil , hast thou not cause to fear the wrath of my God , when such superlative hatred in the land ; For the divisions of Ruben , are great grief of heart .

Thou who hast the hearts of Kings and Commons at thy disposall , incline our hearts unto a peace : say to the devouring sword , it is sufficient ; let us not increase our sins by increasing our malice , lest our malice to men , make our God to hate us .

The sixt Petition .

THe river which runneth by Chester , changeth her channell every moneth ; in like sort the stream of our discourse hath found out a new channell : it is a drain of Christs own making , and the Jordan we mean to bathe in . Give me leave as did the Angell , a while to move in this * * Petition . pool ; the troubling of this water-work , may work a cure upon some , and make them more sensible , I mean of the sense and meaning of this petition . Yet here are two passages to be opened , that done , we may march on without stop or let , to the meaning of this petition : What are these two passages , but two words we must passe by , by fine force , that is , by the power and help of explication : Temptation is the one word , Evill is the other ; into the first of which we beg to God not to lead us , and from that other to deliver us ; and thus we have to do with two , two worse than which , rake hell , and they have no fellowes ; for the one is the bait , and the other is the hook ; by Temptation we are drawn on ; by Evill we are hung on , the hooks of vice : Lo the lure to intice , Temptation ; and the net to intrap , Evill . Since such is our danger , let us fall to prayer , and pray to God , not to lead us into Temptation , but deliver us from evill .

Now that you may know what temptation is here prayed against , know it , Temptation is Probationis . Perditionis . Commonly call'd the Temptation on the right hand , and Temptation on the left hand . The right hand Temptation , or Temptation celestial , is when God tempts man , which what is his Temptation , but his making a triall of mans obedience , sometimes by sacrificing , as Abraham sometimes by advising to sell all and give it to the poor , as the rich young man in the Gospell : sometimes by our suffering crosses and calamities to be laid upon us as on Just , Job , all of which Temptations , count it , saith S. James , exceeding joy , when you are thought worthy , to fall into them : these are not evill of themselves , but approved proofs to discover to the world what we are , and to us our selves , whether God hath a part or no in us : against such we pray not in this petition .

There are Temptations of a lower and baser descent , sublunary Temptations call'd Temptations on the left hand .

Now these are of two sorts , either Temptations Ad extra , or Ad intra .

Ad extra , are two , 1. Terrestriall . 2. Infernall .

Terrestriall are 1. Forein . 2. Civill .

1. Terrestriall forein Temptation , ad extra , is when man tempts God : tempting , that is , making an experiment , whether he be of power , can know or be present , Gods omnipotence , omniscience , omni-presence we so often tempt , as call in question , his Can , his privity , his presence .

This is an immediate presumptuous act of man against God , to cry out , Can God provide bread in the wildernesse doth God see or regard , or is God among us ? Three sentences which savours of the language of Ashdod , and * * Make known . divulge man tempts God with an high hand , while his power he questions , Psal. 78.18 , 19. his knowledge , Psal. 94.7 . his presence , Exod. 17.7 .

I am ever resolved , The Avowry . to pray my God to free my from being insnared in that sin of Temptation , which makes the creature doubt of the power , privity , The Collect . and presence of the Almighty .

2. There is a Terrestriall civill Temptation , ad extra , which is , when man tempts man : Thus did the Pharisees Christ ; and the woman in the Proverbs , the young youth , subtle questions & passing pleasant proffers are the midwives give birth to these Temptations : divers have had their bosomes full of these Temptations , wherein men make shew more of their wit than grace ; and women more of their courtesie than honesty .

I will pray my God , The Avowry . as from presuming to tempt him , so likewise , that none neither by subtill craft , nor proff red kindenesse may tempt , or draw me on to do evill .

2. The next kind of Temptation is infernall , which is when the devill of hell tempts man on earth : 1 Thes. 3.5 . that he tempts us , S. Paul can witnesse , how he doth it , that 's most covert .

The dispute is not de facto , that 's granted ; de modo , that 's the doubt , and scarce discoverable , of this so secret and slie a work of the Devil : let me say somewhat , since on all sides acknowledged , Satan tempts us to sin , 1 Chron. 3.1 . since by so few the manner of his march up to our hearts is discovered , I confesse the Scriptures are sparing in setting down , the Devils manner of tempting us : and where God hath said little , I will not have a mouth to speak much .

The Devil tempts us 1. Per alium , by a second . 2. Perse , by himself .

1 Per alium , by a second ; thus he tempted Eve , speaking in the serpent to the woman , as the Angell in the Asse to Balaam : the serpent and the swine have both harboured him : the one to their own , the other to our undoing ; so much mischief he made us , when our mother Eve he thus overcame by Temptations ; that just cause we have to try each spirit ere we trust it .

2. The Devill tempts perse , by himself : and this I finde to be two manner of waies , Nostra , & Sua forma .

1. In our shape . 2. In his own .

In our shape , thus he tempted Christ , Mat. 4. who finding no secret assault as a spirit could penetrate Christs heart , meets him , as conceived by some , like a man , as lesse suspicious , by proffers proving to enthrall his eye : how usuall is this , and at this day ? it is not only * * Christ . Innocency the Devils mortall enemy , but Witches his fast friende , and their confessions have made Certificate , that thus the devill tempts and no few .

2. The Devill tempts sua forma , in his own shape , as a spirit ; and thus two waies ; By Alluring the sense By Working upon the affections Ad Extra . Ad Intra .

1. By alluring the sense , which that he can , who questions ? for if Magicians can goll and delude the sense by making us beleeve we verily see what is not indeed : no doubt their Master is of as much , and much more power to bewitch mans sense , and cause in his eye , such a female to be most beautifull , whose eye presents that object liked to the common sense ; which common sense being misused by misinforming , the man is allured to what lewd .

2. Again , the Devill doth yet more to draw man on to sin , for if by these out-works , the senses , the Devill can get no message conveyed to mans heart to tempt him to do evil , he works more closely upon our afftctions , his dear sriends by suggestions : and that after this manner he knows our humours , & which predominates , and so , to what sin appetite is most inclin'd : in such sort he suggests , bespeaking us men , not by word of mouth for a spirit , but by suggestions for one of those spirituall wickednesses . Thus he propounds and proffers but inforces not , yet he reaches out what oft is laid hold of ; which the sooner we lay hold of , for that it samplers the good like of our own constitutions .

But I will not , lest I walk wide , or wilde wander too far in this mysterie of iniquity . God it may be , conceald the modus , the manner how the Devill tempts , to make us spend more time , de materia , about the matter concerning resisting the Devils temptations .

2. There is yet another kinde of sublunary temptarion , cal'd the Temptation adintra , and this I call the * * Houshold , or home . domestick Temptation ; which is , when a man is tempted or drawn away of his own lusts , and inticed , were it not for this Devill incarnate , all Devils in Hell could scarse harm us , we need neither fear the Devill nor the world , but for this flesh of ours , which S. James cals Lust , it is then carnall lust that tempts us , set a work , by our old man man , Originall corruption ; which original corruption since hath wafted over from Adam to us Guilt , & Filth .

And this lust made us yet more filthy than before ; for what is lust but a filth or spot spreading all over our nature ? this uncleannesse bred in us , which is lust , remains more or lesse in the best of us , and is cal'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the disorder of all the faculties and powers of the minde ; not only of the inferiour part of the soul , cal'd sensuality , but of that upper part of the soul understanding and will : I take this spotted * * Lust . beast to be the first spawn of originall sin , who every day we uprise , goars us and pushes us on in hast , to commit evill in the sight of the Lord .

The old man , Originall sin , sits in his * * Heart . chair of state , and sends abroad , Lust , to draw all in our Isle from serving God to serve him .

It is then by carnall lust , the old mans servant , that we are drawn away , that is , tempted to do evill ; the master sets his man to work ; the man miserably overmasters us poor men , and we are led captive by our lust , yea while God leaves us , our lust leads us captive into that strong hold , cal'd Temptation .

I am resolved , The Avowry . since so sore beset with the master and the man , to provide me of a second , even Gods spirit , that so I be not taken and led into temptation .

The second word to be explained , is Evill , now though this word admit of severall acceptations , yet I will muster here no more than meet and pertinent to our purpose : You have malum re , & You Have Rem malam .

By Malum re , as saith S. Chrysostome , is meant the Devill .

By rem malam , S. Austin saith , is meant sinne .

And thus you see , it is the Devill , and sin , we desire deliverance from , from the Devill the Sire of sin , from sin the author of all our ill : two strong enemies for us weaklings , without supply by Prayer , to hold our against ; for the one commands hell , that 's the Devill : The other , us , Lord are we not said too much by our sins ?

But loe what doth Evill , more full predicate of , than of these ?

The Devill it is his old stile , and Sin such is its condition .

The Devils malice , and sins effects can afford neither a better epithet : such is the Devill , Evill , such is , Sin , no better , fratres in malo , brethren in iniguity .

I am resolved to period my prayers with this part of the petition , The Avowry . since this part of the petition prefer'd prevails with God , to deliver me both from sin and Satan .

Having explained the words difficult to be underftood ; now I mean to give you the sense and meaning of the petition . It is this .

Good God and Father of us all , let us not be ensnared in the Gin of lest-handed Temptation , by daring to experiment what thou canst : no nor let those of our own kinde overcome us , those of our own house harm us , nor yet the Devills , who bears us so much ill will be able to doe us the least annoyance , let me not fall into the fowlers net . Lord I pray not , the net be not set , but that I be not catcht in it ; I pray thee not , to take the weapon of Temptation out of the Devils hands , but I pray thee , preserve me , that I be not wounded to death by that weapon ; Lord , Lord , after the sword be brandisht , the net set , deliver my soul out of the snare of the fowler ; Lord deliver me from evill that is from the Devill and sinne .

From the Devill who is all evill ; from sin which makes all of us evill : in whole then here we pray , that we be not hurt by the * * Temptation . weapon , nor taken by the * * Devill and Sin . warriours . We pray against the danger of that , and deliverance from those , that we may escape that one mischief perpendiculous , Temptation , and be delivered from sin and Satan , so much hath fool'd and foiled us .

And now to eseape all sorts of complor whatsoever , The Avowry . I am resolved to beg of God , not to let us be led into temptation , but to deliver us from evill .

After the Sense , in come the Doctrines . 1. Division . That we pray against is the Lead on . 2. That we pray for , is deliverance .

Against the Lead on into Temptation ; and for deliverance from evill .

By the first I lose , by the second I gain ; whilest the one to me is perillous , the other propitious .

I am resolved to sute my God , The Avowry . both to keep off me , these soul-harming assailants , Temptations , as also to set me free from those two do me now dammage , The Devill , & The Sinne.

That prayed against , is the Lead on into Temptation : not , not to be tempted , but insnared by Temptation . Thy trials , O Lord , are good , so thou inable us to ftand out in the day of triall .

Nor is it meant , that it is Gods proper act in this kinde to tempt ; but so doth it happen by desertion , when he leaves us , God is said to do what be hinders not to be done ; Sicvauss sine qua non , of our leading into temptation .

I 'le collect some observations from the generality of my exposition , that done , descend on to particulars .

You must bear in minde the word explained , Temptation .

And how Mantempts God . And how One man tempts another . And how We our selves . And how The Devill us .

From it take notice , How Man 's an Enemy to his Maker . Four observations How Man 's an enemy to man . How Man 's an enemy to himself . How The Devill is all our enemies .

That saying of St. Paul , Sapiemtia Carnis , The wisdome of the flesh is enmity with God :

That old Adage , Homo homini lupus , oneman would eat another .

That Tragick sentence , fera mulla ut inse saviat tam fit fera , no brute so mad a man , to be his own undoing :

That saying of the Scripture ,

The Devill goes about like a roaring Lion , seeking whom of us be may devour :

All witnesse my Doctrines are undeniable .

Shall I sear nought , When I am at oddes with God . When all other at oddes with me . When my self 's not true to my self . And the Devill waits on me with an ill turn ?

By this petition putting up , I am made sensible of all this , which shal cause me ,

For my own part , The Avowry . to resolve upon it , To stand upon my gurad against the Devill , not too much to trust my own flesh ; to try my friend ere I trust him , The Collect . and forthwith to goemake my peace with my God : & Hie labor , & hoo opus .

Now let us dissect into parts the petition more particularly .

From the forepart of the petition put up against the Lead on , Take notice For whom we put up this petition Take notice For what we put up this petition

For whom , it is for us , Lead not us .

For what , it is for avoiding damage by Temptation .

For the first , which is pro queis vel quibus , for whom this petition , to prevent the Lead on into Temptation is put up , it is for us , Lead not us .

The first of these three last petitions hath been put up for necessaries we want .

The second to forgive what we owe.

And now this third , for our defence from harm catching by temptation ; joyntly that I am led on to light on from this us , as it casts a glance over these three last petitions , is this tripartite consideration , To meditate .

How miserable is man that hath not , must have Remit , and without a writ of protection is still undone . It is we are poor , have nought to pay , yet bold to crave the Kings protection : what can he think walks with a procetion ? but how gracious his King , how prodigall the spend-thrist , and what woe would follow him , but for mercy .

I am resolved , The Avowry . whensoever I come to this latter part , of my Pacer noster , to period it with an admication of Gods protection of him , The Collect . hath nought , is in dept , and daily-in danger .

Now see for what we put up this petition , as well can witnesse the exposition ; it is put up , and to this end , for avoiding of dammage by Tempration , not for avoiding the field , but foil ; not for avoiding the fight , but defeat ; not for avoiding the battle , but ominous overthrow in the battle ; we pray not against our life being a warfare ; no , we must be right Spartans , born with Launces , fight the good fight , with beasts , as Paul at Ephesus , with great overgrown Gyants , as David did , with spirituall wickednesses : these are our enemies . In a word , the combat must be continued against these three , the Heroglyphicks of the world , the flesh , and the Devill .

We pray not then against the war , but being wounded in the war . There will be war while life , and must be prayer for preservation in the war , from wounding . In war , to prayer , Note . Heart must play its part as well as hand . In this life militant , I expect an onset , and will pray for a prevail : I matter not whom I meet , so God inable me , to lift up to him my heart , as Moses did his hand .

My prayer put up in this spirituall warfare , makes the oddes on my side , two to once , my heart and tongue give the onset on him that sets upon me , I mean Temptation , when I am weakest to wage warre with spirituall wickednesses ; it 's prayer revives my strength : I learnt this divine stratagem to re-inforce my force afresh of Samson , who when half starved , blinde of both eyes , a poor prisoner , yet by prayer , received power to be revenged of his and Gods enemies , the Lords of the Philistims . The Result of all . How great soever be the man of sin , come out to upbraid Gods little champion , the least of Ifrael , a poor Saint shall have strength enough to bring to his knees the tallest son of Anack , what assaulting sin soever .

I am resolved so soon as I finde my sont set on by my spirituall enemy , The Avowry . to retreat back to prayer , since my retreat back to that advantagious ground , assures me . I shall give the man of sin , the fall and foil .

But take an observation more naturall to the text , we put up this petition against the Lead on into temptation , Note . that is harm hapning by it . Lo a very wound we must have life , but limbs ; as to escape death , so damage ; as a mortall wound , so a green wound , which may be healed .

This care had David , apparent by that he said , Lord I will take . heed unto my waies . The Evangelist warned the Jewes to have a care of this , when said to them , Think not to say within your selves , here 's provision taken , against an open assault and a small skirmish .

O that this care were had over our bodies and sould , then we might play at foiles , and not receive so many disgracefull vinnies . The Avowry .

I am resolved to have an eye all over , and to stand upon my guard * * Head to the foot . a capo pe , since required to take heed to the least harm carching in the incounter .

Now see what it is we pray for , Deliverance from evill .

I will not divide Deliverance from Evill , since Evill without Deliverance delivers us up to death : Let us tye these two , a good and a bad together ; and though the wolves guts being placed nigh the sheeps th armes fret them all to pirces , yet it 's my hopes this Innocent shal have the better of that Malefactor : and that the nigher Deliverance makes his approach , the suddenner downfall will betide Evill . Let us team then these two together , as Samson did his foxes to burn up the land of the Philistims . But to save from spoil , the * * Soul : land of israel : 1. I mean , let us treat upon Deliverance and Evill , conjunctim , our Deliverance from Evill . 2. Then upon Evill all alone .

First , these two , Devill and sin , are comprehended under this one only word , Evill , from which we pray for Deliverance , to deliver us from Evill , and what to deliver , and us , and from these thus named .

This sewes us , Note . the Devill and sin are our worst of enemies ; that abroad , this at home ; that without doors , this within doors ; that the prince of the aire , this which we heir from Adam , and earths in us , and dwels in us , in our bodies , in our souls . These two seek the destruction of our souls and bodies . Whoso hears the cry of the Crocodile , immediately he is a dead body . O fear not him can kill the body , but these can kill both body and soul . Let me count of these for foes , who are of force to be my undoing , the undoing of all me and for ever .

Secondly , what worse enemies than these , which are alwaies at oddes with us . Earthly enemies , are not ever in action , take sometimes truce with us , the truth is , these two never take truce , no not a minute , a moment . Devill his daily journey is to compasse the earth , and all to make us hellish proselytes . Sin like the Sun , is in continuall motion , like the fountain ever bubling . Hence saith our Saviour , Why do thoughts arise ? and you shall see what arise and turn to . Mar. 7.21 .

Streams of waters of Mara , and amin , and so many , able to drown the Israel of God , as the Red sea all the host of the Egyptians .

Thirdly , it is the Devill and sin seek to destroy , & unum & unitatem , not only this or that person , but the species , Hist. the whole kinde and posterity of Adam . Nero wisht all Rome had but one head , that so with one blow he might be their utter overthrow ; what he wisht these have wrought , even all our overthrowes . The Mirandillian Butchery , the Parisian Mattens , the Sicilian Evensong , fall all far short of that these two have complotted , acted , against Adam and all us his off-spring . And honce issues out my ill conceit against the Devill and sin .

Yea their hate to our kinde , The Collect . their continuall hate , which stretches out its limits beyond this life to deprive us of a life everlastign : this foul fact of these two , hath made me resolve upon it , to repair to those three , to the trine Unity or Trinity in unity , & all to put up to them this petition , Lord lead us not into temptation , but deliver us from evill .

Let us now go take notice from what we desire deliverance , it is from Evill . By which word , Evill , you have heard is meant the Devill and Sin : this is their style , nones else .

That I note is , Note . nought is more evill than the Devill and Sin .

1. For antiquity , sio fuit a principie : ever since Devill was a Devill , and sin sin , these have been evill . 2. For spite or malice , know you not , devill makes God out of love with us , and sin , us , out of love with Gods Law . 3. For Complots , the Devils device to harm Job , and sins insinuation to bring Ananias to his end , reveal they are horrible evill . 4. The Devils Epithites , the evill spirit , the unclean spirit , Mat. 12. and sins effect , By one man came sin , and by sin death ; make me give them this title , Evill ; and deservedly .

I am resolved , The Avowry . since this they are , to beware , yea to watch and ward over my heat , lest my heart admit of acquaintance with these two foul fiends , the Devill and sin .

The Cases of Conseience now next come in , and they be three .

The first whereof is this , I. Case after what manner , doth Lust and Concupiscence temps us to fin , or intice or draw us on from serving God , to become the servants of sin .

This is the hardest thing in the world to discover , and therefore much pains must be taken to compleat an answer satisfactory . Such a serious subject as this is , slighting of it is unseemly , and the Orator should be as ill thought of , Hist as Alexander thought of Cherillus , who gave him money to hold his peace .

1. It is and for this cause that I am resolved first to demonstrate , how lust effects this feat by a simile .

2. To make the point more perspicuous , I purpose , God willing , to describe lusts sick daies march through the heart of man , and all to captivate poor foul and take the Man prisoner , and lead him into that strong hold call'd Temptation .

First this may be made appear by a Simile drawn from flowers , how lust or concupiscence entices or draws man on to sin .

You know there passes from flowers a subtle vapour , which the sense of smelling drawes in , and which drawes away the sense with delight after it . So lust which sprung up in the Garden of Eden after Eve had finned , from it , as from a flower , passes a subtle vapour of evill thoughts .

And as the sent of the flower , goes on by the organ of smell into the brain ; so a sent of lusts , even evill thoughts , are carryed by that organ the common sense into the heart .

And as the delightfull smell makes us in love with the subtle vapour : so the pleasures of lusts make us affect the vapours of evill , which come from lust . Nor are those evill vapours a few , but full many , apparent by those already quoted words of Christ , Luk. 24. Why do thoughts arise in your hearts ? These are infectious vapours and more dangerous to the soul than fenny mists to the body , if not scattered and blown a way by Gods Spirit : they poyson soul , and cast understanding , will , and memory , the souls publick Notary , into Feaver sits .

This is it hath made me resolve upon it , The Avowry . to beg of the good gardiner God , to root out of that plat of ground my heart , that weed Lust which if left in it , at least be suffered to like , it s sent and savour will infect my soul and all in it .

Secondly , Lusts six dayes march . that every Christian who will take pains to peruse this Case , may be made conscious , how carnall lust or naturall concupiscence drawes him on to sin .

Lusts six dayes march through soul must be made to compere .

Lust the lewd , imitates God the good ; God , six daies wrought , to perfect the creation .

Lust takes as many daies pains to deface the map Man , the modell of all Gods great work , that great work of creation .

1. Lusts first daies march is made when it pricks on to the first motions to sin : now this daies march is begun and ended , when carnal lust hath turn'd mans heart after a vain object ; in the Commonwealth , as of pleasure , prosit , honour : in the Church , as after superstitious rites and ceremonies , and more to set by the shadow than the substance .

This is that spirituall vertigo Paul taxed the Galatians with , for being troubled with , Gal. 4.9 . when they turn'd again to the weak and beggerly rudiments : would man but mark , he should finde this march lust , call'd Concupiscence , had made into his marches , turn'd his thoughts from God-ward too much , to eye a vain object .

2. Lusts second dayes march is made through heart , when thou O man marchest on to like that , to which thy heart turned , now this liking is not all alike , for it is either on the sudden , like a guest unexpected , or else a more impressed liking , like a Seal out and carv'd ; That is sudden surprisall , this other a permanent good like , and these two are shadowed out by that in Job 20.12 , 13. where the wicked man is compared to one hath sweet poyson in his mouth , he feels a sweetnesse in it , yet fears it is poyson and spits it out . Then this is only a sudden passion , but if he hide it under his tongue roots , if he favour and forsake it not , but keep it in his mouth , then this is a permanent affection , a piece of durable Duretta , a stay by , by us , wouldst thou O man , but mark , thou shouldst finde this second daies march lust hath made through thy heart : while thou likest the evill of sin , to which thy heart first gave a turn .

3. Lusts third daies march , is made through the heart , when that plundering horseman is spyed trotting through hearts confines , cal'd Consensus in | delectatione , in English , mans overjoying delight he takes in that evill , to which his heart hath turn'd and liked : this Rakes merrily on , and there is two of this name , I mean , Duplex consensus , Operis , Duplex consensus , Mentis .

A consent to doe evill , forbid in the nine first Commandements .

A consent in heart , forbid in the last , the tenth , which is , when in heart and minde , the man takes a pleasure and a certain delight , in the thought and thinking of his Mistresse sin , his Dalila darling sin : have you not spyed , tell truth , this overjoying delight in the heart to do the evill of sin ? Simil. every of us hath a sin relishes in our thoughts like a sugar plumb in our plats . The discovery of this is the witnesse , Lust hath made a third daies march through thy heart and minde , and of this I am insured , while thou O man , hast an everjoying delight in the sin like't and turn'd to .

4. Lusts fourth dayes march is more flow , but the more perillous ; in this daies march , lust takes leave to stay and look about him all soul over : this daies march begins and ends morante delectatione , with a delaying , or staying , or dwelling upon the thought of doing evill ; when this is discoverable , be sensible , lust hath made four dayes march O man into thy heart ; now who , if he search diligently , shall not finde lust thus far got , ad morantem delectationem , which the Schoolmen call , Articulatio faetus , the framing and fashioning of all the parts of sin the womb of the soul , after mans turning to eye the evill , after his liking the evill he even now turn'd to , hath by a kinde of carnall copulation begot sin after his assent hath given heat and warmth to this , spurious sperm , and made it capable to grow from little to more : then in comes one by a daily dallying , or a dilatory delight taking , in what was turned to , lik't of , assented to , and this is it which gives framing and fashioning in the heart of man to the sin conceived ; but as the vipers are the death of their dams , so more we form of this imp of evill in the soul , the more it ruinates the soul . They say the Beare bringeth forth a lump , Hist. but licks it into forme : O! our first conceptions of evill , are monstra horrenda , horrible monsters , our licking , That is , our oft Turning to , Liking of , Assenting to , volving and revolving up and down in the soul , hath fashioned this savage Beare , Sinne. And for certain , this slow gate as 't were loth to leave sins remembrance , brance , but dwelling on it , avouches , it 's Lusts fourth daies march , it hath made into the heart . The Supplicat . Now God send us well quit of it .

5. Now followes lusts fift daies march through the inner Temple the soul : this march is made per aberrationem Cordis , while the heart wanders after evill , so soo as the heart begins to gad after that evill , I lookt-at , lik't , assented to , stayed to dally with in the fist place , my resuming to think again upon that sin late out of minde , my suffering my minde to call it back again . This discovers the fist dayes march lust hath made through my soul . O who pereeives not , he hath been thus , forraged by the man of sin : O the sin which runs in our reins , veins , is in our nature is naturall to us , rakes up and down the inner man , this is it doth make us reassume and take up a thought , a delight in the sin , we had surceased from ; and when the spirituall watchman , enlightned understanding spyes this , be pleased to be informed by him , concupiscence or carnall lust hath made the fist daies march through thy sout .

6. And now there is but noe daies march more , the sixt , when this is finished acumest , it is finished and carnall lust got from Dan to Beersheba , from one end of the soul to the other , all soul over , were this daies march overpast , all is taken , all but a sort , of clay , thy earthy body ; and when the Castle hath yeelded , can the Town hold out ? when the sword is taken , the scabbard is for no service . This I say , to let you know , fro once this last daies march be made through soul , how presently our bodies become a prey to lust , whilest carnall lust with aese inforces our actuating evill bodily .

Let us therefore take speciall heed to discover lusts six daies march through the soul , which the better we may do it , know all its way , its words are these , Si tanta sit voluptas , quid si potiar ? in English , if there be such pleasure in the thought , will there not be more if the sin be bodily committed , yea thou thy self knowest thou hast thus chopt Logick , and framed this kinde of Syllogism which when it hath gotten the consent of seduced reason , then our fleshly lust hath brought us to that haft , that we want nought but opportunity to do all the evill bodily .

And thus I have led you on , and let you see Lusts march through that Isle the Soul , and in a mysterie , how far our Lust leads us on to do evill .

1. It turns our heart to it . The Collect 2. Makes us like it . 3. Then consent to it . 4. Then dwell in that delight . 5. Then stray from God and dote on it . 6. Then in heart resolve upon it , hofaciam , I will do it

Thus farre as saith S. James , every man is led away by his own concupiscence , and inticed to do evill .

A misery incident to all men living , a misery from which in full we cannot be delivered , during this life ; a misery none is morefearfull yet the least suspected , a misery is the root of all bodily abominations .

A misery , which let it reinforce us all to fall to prayer , and pray to God not to lef sin reign in our mortall bodies , that we should obey it in the lusts thereof .

Second Case of Conscience is this , 2. Case to be rightly informed , what counter-works had need be made to prevent lusts march through the heart of man ; at leastwise , to prevent its march in full force .

I have counter-works in readinesse agianst each of lusts six daies march , and first against , turning the heart towards evill .

1. Meditate , a look back again , may be a break fortune , remember Lots wife .

2. Meditate , every turn from God towards sin , is a turn face to hell , and who that 's wise would part with so fair an object for so foul a fight ?

3. Mediatate every turn to sin is like a gap made in the vineyards fence , like a close leak in a ship at sea , which sinks the vessell soul suddenly .

4. Meditate , no sooner lookest thou back to sin , but Devill steals into thy soul .

5. Meditate Hist. , sin is like the * * Aspedigorgon . serpent bred in the Temple of Lucea , , which was the present death of him turn'd his eye to it .

Now by these meditations like so many strong works , you may stop lusts first daies march , I mean turning heart towards Sin .

But say this first daies march be made , and lust rise up to make the second daies march .

I have counter-works to stop lusts second daies march through soul , I mean preventions against liking sin .

1. Meditate , sin is the Beares birth shapelesse , an ugly monster , never of Gods making , this will prevent liking it .

2. Meditate , the more thou fallest in love with earth , the lesse God in heaven is loved : O ye cannot love God , serve God and Mammon ; know 't , one Dalila is a damnable draw off , from our duties of Christianity .

3. Meditate , it is sins sweet , brings a smart , and the end of these things is death .

4. Meditate , if I like sin , I am in the minde that none is in , that 's good , God threw it out of heaven , spurn'd it out of Paradise ; and shall I take pleasure in that , my God is , and that irreconcilably , displeased with ? God forbid .

But say this second daies march be made , and lust rise up to make the third daies march .

I have Counter-works to stop Lusts third daies march through the soul , I mean preventions against consenting to evill .

1 Meditate , every consent is a stab and wounds to the heart .

2. Meditate , how thou of a freeman art made a bond and slave , and led captive by consenting to thy lust .

3. Meditate how Eve fared after she had consented , she lost her Eden .

4. Meditate , consent makes conscious and before thou actuate the sin , makes thee liable to the sentence of death and damnation .

But say this third daies march be made , and lust rise up to make the fourth daies march .

I have Counter-works to stop lusts fourth daies march through soul , I mean preventions against letting evill thoughts be welcome long into the heart , which is the fashioning of sin in womb of the soul .

1. Meditate , when sins birth is , thy death is , thou givest sin a being , and it deprives thee of being a Saint in Heaven .

2. Meditate , that which thou bearest in the womb of thy soul , his name is Esau , who for a messe of pottage will wave the heavenly inheritance .

3. Meditate , thou hast him in thy womb will root out thy name .

4. Meditate , the welcome into the world , of this one , will eat thee out of house and harbour , leave thee not a bit of bread in the strength whereof to walk up to the heavenly Horeb.

But say this fourth daies march be made , and lust rise up to make the fist daies march .

I have counterworks to stop lusts fist daies march through soul , I mean preventions against heart-wandring after sin .

1. Meditate , sin is that Ignis fatuus , that flame sent from hell , to lead the will , and make thee lose the way to heaven .

2. Meditate , the longer thou padlest sins steps , the further thou hast to thy journeys end , I mean further off from heaven .

3. Meditate , white thy thoughts wander after sin , thou art looking for one to be thy Butcher . O was there ever madnesse like this , for men to run upon their own death !

4. Meditate , the pursue of sin is the turn-back of grace ; and to goe back to Egypt , is to turn back of Canaan .

But say lust hath had leave to make five dayes march through heart , and by this mean , made thee turn to evill , The Col. like of it , assent to it , dwell upon the thought of it , as also thy soul to gad and wander after the thought of thy sinne .

Know 't , and to thy comfort , I have yet counterworks to beat lust back , and stop him from his sixt daies march ; in which , ( if with-held ) he is neither absolute conqueror , nor thou wholly overcome .

These counterworks are so many gracious preventions fortified with Canons of proof , heavenly Meditations to beat lust back from , hoc faciam , resolving to act the evill

1. Meditate upon it , thou art going down the lowest rung of damnation save one , and that is doing the sin , step one step further , and thou art in an hell upon earth .

2. Meditate how soul is evill already , and as though there were not enough ill , must I go make all worse , misuse both soul and body , and make them a den of theeves , a cage for unclean birds .

3. Meditate , that the punishment first threatned , was for bodily acting evill , witnesse that Gen. 2.27 . In the day that thou eatest thereof thou shalt dye the death . O how great a preservative would this be to keep us from doing evill bodily , to consider , it is that height of evill , that duplicated sin , of soul with body , procures Gods heavie judgements .

For my own part , The Avowry . I am resolved by the help of my God , to raise up my spirituall fortifications , lest sinfull lust in his march make an havock , and as he is entred in , so utterly overthrow all in this isle of man .

3. Case . The third Case , How may I be sure of it , I have stood out and resisted the evill of Temptation ? Three waies : 1. If thou flie from it , thy departure doth depose thou hast got the better : our gallants say , to stand to it is manlike ; the gracious they say , to betake thee to thy heels and run from harm catching by temptation is Saint-like , and that thou maist count such counsell no disgrace , this is given in charge by Generall Paul , 1 Cor. 6.18 . Flee fornication ; A Saint-like retreat from fin makes me a Soveraign over all the unruly passions of my soul . 2. Thou shalt be sure thou hast triumpht by causing thy temptation to give ground , and by laying load on it and cudgelling it with Scriptum est , or sio dixit Dominus . 3. Resistit qui non consentit , he resists who never consents , who if so weak he cannot run from the temptation , or it so strong he cannot force it in the field to flye , yet know 't good Christian , thy stand out against it saith , thou hast quit thy self like a man , and let it be as a cordiall to comfort thy wounded conscience .

And now to comprise all in a line , I am resolved either my self to depart from the evill of Temptation , The Avowry with the Collect. or else by the aid of my God to make it depart and in haste from me , or however by Gods good assistance not to assent but to stand out in the day of triall .

We stand need of two graces , The Graces two . to put up this petition , Timidity . Prospicacity .

Timidity , or a religious fear .

Prospicacity , or a quick divine foresight .

Timidity , to walk on warily .

Prospicacity , to look to our waies .

Timidity , which doubts the danger .

Prospicacity , which spies it out when we have faln into it .

It is Timidity , sees nought , yet fears all .

It is Prospicacity sees all , that occasions all the fear .

I am resolved to pray my God to give me those two Graces , The Avowry with the Collect. both to fear , and to cast an eye all over , and all to prevent I be not led into Temptation , but delivered from Evill .

Timidicies Character . The first Grace given here in Commendum , is Timidity , which what is it but a godly fear ? let this grace , though no Anabaptist , be again Christned and thus cal'd , Godly fear ; this godly fear is no coward , yet recoyles , no dastand , yet dare not , wil not on , without mature deliberation , like the Ram , it runs back to give the bigger blow , and for a time staies , the sooner to stint the war . This is the Grace bids fear the worst though it hope the best , and forecasts what may happen , and weighs the end ere got half way . This Grace bids us hold , and not be too bold , to beware what perill may ensue if we accept of the proster , and if such be our works , seriously to consider what will be the end of those things . It is this godly fear , keeps back Gods childe from laying hands on the Devils * * Mat. 4. All this wil I give thee . Donative , and makes him doubt to take , lest he lose by getting , and shun the greeny shade , since sometimes it hath sheltred a poysonous snake , yea forbear to taste of the fruit so pleasant to the sight , since that sense may be deceived , and the purchase be Edens Apple . O sins proffers are more pleasant than profitable , and seem to content when kill , they allure but delude .

Now this it is hath made me resolve upon it , whatsoever pleasing dalliance , The Avowry . sin motions to my soul , to beg of God this Grace , Godly Fear , for fear I be undone , by being led into Temptation .

Prospicacity or a quick divine foresight is the grace I stand need of , Prospicatities Character to be delivered from evill , I mean not from the evill of sin , but evill of punishment that I fell into , or ever I foresaw : the other this grace inables me to foresee , that I fall not into it ; I stand in need then of this Grace , not so much to discover the income , as the end of evill ; evill hath overtaken all of us , and actual evill , foresight is out of use , and hath no part of imployment about preventing actuated evill already past and committed .

That then which this grace serves to inform us poor captive Samsons of , it is this , what wages we shall have payed , for grinding in the Philistims common mill of Evill : the work was sin , and the wages must be death : * * Sin and Death . both these this grace spies , the one nigh hand , the other a life time off . This grace is the eye of the soul , and lets us see , though a farre off , Dives in torments , as Dives did Lazarus in Abrahams bosome . It eyes as what hath hapned , so what is hasting on : it stands upon the tower of Jehoram , and is the watch man discovers deaths approach , Gods wrath , and Tophet prepared of old : lo the one forewarns , and fore armes , which strengthens me , by the power of my God , to take the main pillar of the Philistims * * Sin . house in my armes , and endevour to pull it down before my dying ; and all lest I fall into the same condemnation ; though this grace cannot undoe what done , yet this foresight sets me to work , to take the water-work of * * Sin . Mera , lest my soul be drowned in the deluge of damnation , as the Egyptians bodies were in the Red Sea .

And now since this grace is of this use , to discover what harm approaching , and by this discovery is able to strengthen our hands to prevent a new supply from joyning with the train-band of sin .

This is it hath made me resolve upon it to petition the * * God . King for supply of this grace , The Avowry . which is of an heavenly force , and able to deliver us from evill .

Two Vices are here prohibited : The Vices two . Presumption . Ignorance .

Presumption , which fears nought . Their Parallel .

Ignorance , which knowes nought .

Presumption , as forward as wise .

Ignorance , as blinde as forward .

It 's that first hath more heart than wit .

This second more will than can .

The one leads us on , to be intrapt in the Ambush , Temptation .

The other delivers us up into the main battle , Evill .

It is this hath made me resolve upon it , The Avowry . to beg of God to free me from presumption and ignorance , and for this cause in chief , that I be not led into Temptation , but delivered from Evill .

Presumptions Character This Vice Pesumption , is of an higher spirit than wit , comes out like a Worthy , but proves a weakling ; it fears nought , though hath no defence , and thinks it can bear off all the blowes of Temptation , when the blast of an evill thought is able to blow it over : a Vice lays us open to all advantages , and goes out like a * * As if all over harnest a capo pe . Curasier , when as bare of Armour as the * * Other Horsmen have on no harnesse . Crabats , who have on no harnesse .

This is the vice makes us trust too much to our strength , and conceit we are able to conquer , when not to keep , it makes us adventure on once * * Upon sin . more , and when it is past , to presse on again , and play a game at hazard , for heaven , and stake soul , though sure to lose it . This is the vice which swears we shall enjoy an everlasting inheritance , though we want the * * Faith and good works . evidence , and get in good time to heaven , though we be running to hell , the quite contrary way . They say the knight of the Sun , walks and vaults as if a Prince and mighty potentate , when hath not so much money , as to discharge the three penny ordinary : And thus presumption carries a high sayle in a low winde , and speaks in buffe , when a begger , makes shew of what not . Being full cousin to the adverb , Quasi , may chance to look like a wise man , that 's all , is a fool , whose fond head , if we be led by it , our whole bodies and souls will fare the worse for it .

This is it hath made me resolve upon it , The Avowry . to be earnest with my God , to give me more grace , than to be sway'd by this gracelesse one , Presumption , which fool , if I follow in his folly , sure I am to be led into Temptation .

The second Vice I am her forewarned of , is Ignorance . Ignorances Character . This imp is the off-spring of the old world , who were manying and giving in marriage , being ignorant what would betide them , till drowned in the floud , Behold the sea-wreck is fast fested in our main Continent . The blinde byard discerns not what commit , and therefore considers not , what to come . That naturall to whom the Gospell is , a riddle , and the Law one of its light acquaintance : This is the vice is a proficient in Temporals , a dolt in Spirituals ; and the very vice which makes men merry , when there is no cause for it ; hope well when at deaths door , and doubt nought , when nought but danger . This is that one , makes us mistake our master , and to serve in stead of the true God , the god of this world , our bellies , as if made to eat and end : our backs , as if true happinesse did consist in soft raiment .

Our lusts , as if my mind to me a Kingdome ; it is this vice , and none but this , makes me take quid pro , quo , falshood for truth , shadowes for substances , and what now , for all to come , while I harbour this harlotary vice , I cannot but commit the evill of sin , yet this is the vice leaves me not so much wit , as to dread , the evill of punishment .

This is it hath made me resolve upon it , * * The Avowry to beg of God to bestow upon me , saving knowledge , able to expell out of my soul , dammable Ignorance , which if left in the heart behinde , it is impossible to deliver us from Evill .

The Contemplation .

O how do I see in the Idea of my enlightned understanding , how my standing guilty of sin , petitions to have me punished ! Had this punishment been bodily sensen of pain , my pains and griefs had been more senfible than they are .

Now as yet that my body scapes , let me not conceit all 's exempt from punishment , nor yet while God spares * * The body . part , that part doth acquit the whole .

O poor soul , shalt thou live in me , and there be no more love in me to thee , let me be sensible of a something goes beyond sense , and bear it in mind there 's soul punishment as hereafcer , in hell , so here on earth .

There 's a net set , Temptation , and soul 's led into Temptation , an evill one , Sin , and it 's to be feared , soul will be delivered up to evill .

How is my soul catcht in * * Actuall evill . that , tortured by * * Temptation . this ; it hath faln soul and fared full ill , * * Evill . intrapt , and stript .

My sin occasioned my insnaring , and to go still on in sin , that 's my judgement .

To be guilty of sin , causes my summons , still to run on : This my punishment , which the lesse man mindes , the more is his misery , and the sooner he suffers ; and suffers , and doth it not astonish . The world is grown carelesse of that we ought to have the greatest care . Who is he doth care for souls ill fare ; we sin , yet doe not dream to go on in sin , is to go down to execution .

That we are sinfull men , all grant .

This we pray against , is falling again into , sin .

The first fals out by natures , fault , that we are sinners .

The last fals out by Gods judgement .

That still we walk in the counsell of the ungodly .

When I consider of this , me thinks I see How misetable is man by Adam . How miserable , his sin commit , hath made him .

For Adams sin , man 's to be arraigned for a felon . For mans own sinfull works , it is God who suffers man to be led into that strong hold , Temptation , and delivered up to evill . Hels pains is the fruit of all sins .

* * That is , to be led into temptation . This the effect of mans foregoing sin , for which first Adam was to be blamed ; for which second , my self and none else living ; nor yet doth God enforce man to sin , but mans originall sin frees God for delivering man from actuall Evill .

O the thought of this strikes like a dagger to the heart , and may make the best of us have bleeding souls and consciences !

To meditate on it ; God's not tyed to relieve us , to deliver us , when I know , what already I am guilty of , drawes down a doom to sin , the sense of my bad deserts shall bring me every day to my knees , and make me beg of God as for my self , so for all our Lords leige people , that he would not lead us into Temptation , but deliver us from Evill .

The Reasons .

ANd now if you do well consider all the waies I was to walk thorow , I nothing doubt but you will grant , I have made as much hast as did the Israelites in their passage through the Red sea .

The Preface is past , The third part of our Lords Prayer . the Petitions perused , the Reasons next suceed ; of which , not much , yet a few words with your leaves : upon which give me leave to descant in short , then discourse at large , as it were , first to run division , after to end with plain song .

The last clause in the third * * In earth as it is in heaven . petition may , so you please , be read at end of every of the first three petitions .

And these three Reasons may likewise satisfie , for that superplus . And do as much service to every of these three last petitions .

And thus Christ , * * By , in earth as it is in heaven before hath set us down a platform , for that which concerns God , and after this , Reasons to perswade Gods grant for that which concerns us : we are taught how to doe by the former , why to hope for here , for that , O God , The three last Petitions and the three Reasons in conjunction . Thine is the Kingdome , the Power , the Glory .

Can we want ? no thou hast a Kingdome , we will live in hopes of a pardon , since thou hast power , nor will we doubt of deliverance , since all thou doest for us , redounds to thy glory .

Nay we are confident of thy providing for us all earthly necessaries , Their second conjunction . remitting all our debts , and trespasses , delivering us from all evill of all sorts , and all for that thou hast means , a Kingdome , Might , and art of Power , A review retrograde or backward of all the three Reasons . and it addes also to thy glory : it is for thy glory thus to deal with us : thou art of power thus to provide for us , nor hast thou strait room , a corner , but a Kingdome : now Lord , what beg'd grant , for thine is the Kingdome , Power and Glory .

It is to augment thy Kingdome and to enrich thee with mo heavenly subjects , The Reasons reapplyed . it is within the power of thy reach , and if thou saiest it , the Devill and hell cannot controll , nay thus shall thy Majesty be magnified , and a Court Mask full of glory be heaped upon thy head : A short prayer pertinent to the matter prespoke of . and now O Lord be favourable to thy people , say to our bodies Ammi , and souls Ruhamah , provide for the one , and be gracious to the other , let our want be supplyed and our woe repealed . Be pleased to provide for our bodies necessaries , and grant our souls pardon : Pardon O Lord what past , prevent fins second onset , and at this present be our protector from all evill .

But what inducement have we to draw God on to grant this * * Threefold . triple boon up for us our selves , Object . in these three last petitions .

A Triple Reason , Ref. having relation to Gods Means . Might . Magnificence .

1. To his Means , he hath a Kingdome .

2. To his Might , he hath Power .

3. To his Magnificence , his is the Glory .

Let me pen my petition , put it up and presently , The first of the last three Petitions and the Reason poised . present it to his majesty : for since he is of means and hath much , a Kingdome , he will not then say us nay of a little , a bit of bread .

Since he can what he will , for of power , no doubt then but he will forgive us that he can , 2 & 2. and that 's enough .

Since he inhaunces his honour by it , 3 & 3. and lais is the glory , he will not , this considered , hinder our suit , but grant a writ of delivery of us , out of all our Temptations .

And now since our Christ hath tyed our good God to grant , by this threefold cord of Reason ;

It is but reason , the three noble faculties of mans soul , should be cal'd in , to do service , to these * * Kingdome , Power , Glory . three predicates de Deo .

Now let my understanding , The three faculties of the soul set their task . be set awork to finde out Gods Kingdome .

Let my almost unlimited will , so far it walks , by it in me , let me be led to finde in him , a power surpassing . Let my memory be made the register to book in paper the variety of Gods glory .

But say my memory hath lost her note-book of record in part , The three Cardinall Vertunall Vertues , their assistants . Gods charity to me , extracts a confession , that he excels in glory .

Say will be wilfull , and will not ponder Gods Power , it 's hope puts me in hopes his power is surpassing and Transcendent .

Say my understanding fail to comprehend the worth of the heavenly Kingdome : it 's faith that leads on to beleeve Gods superexcelling Kingdome .

Blessed be that God hath left some reliques in me , What common to man . as man Understanding . Will . Memory .

Given something to me , What proper to the man of God . as a man of God , Faith . Hope . Charity .

By which twice three , I may finde out these three : Thy Kingdome among us , Thy power within us , And thy glory above us .

Let me dwell upon the raptures of Reason , & Faith .

Two fingers point out thy Kingdome .

Of Will and Hope , Coursers on to thy power omnipotent .

Of Memory and Charity , the publick Notaries fo thy glory .

Nor do I mean thus to let these Reasons passe by me .

But more at large to discourse upon the three last petitions , and these three , all the Reasons .

And first I will cull them out by couples , I mean , a Petition and a Reason .

Then place them in the file of four , three Reasons and a Petition .

That done , a word and away , of the perpetuity of Gods Kingdome , Power , Glory , intimated in the word , Ever .

The pairs are the first and first , second and second , third and third .

Give us this day our daily Bread .

This is the first of the three Petitions concerns us . First pair .

For thine is the Kingdome : that is the first of the three Reasons , looks to God-ward , to gain his grant , and these two make the first pair .

How well are these matcht * * Intimated in the first of the last three Petitions . Want . * * Intimated in the first Reason . Wealth .

Too little , and abundance of store ; we the poor , God the Prince .

* * The pairs Emblenme . Their Embleme , is Pharaohs fat and lean kine .

The lean , the embleme of this petition , which denotes out our barrennesse . The fat , the embleme of Gods Kingdome , which denotes out his fulnesse .

* * That is , the argument to gain Gods grant of the fourth Petition . We want and thou hast , this is the agrument : and with such a good nature , as our good Gods , it will work .

The second pair , are the seconds , the second Petition , and the second Reason .

This is the second Petition concerns us ; Forgive us our trespasses as we forgive them that trespasse against us .

For thine is the Power , that 's the second Reason , looks to Godward , to get his grant .

How well are these matcht , * * intimated in the fift Petition : wo , and * * Intimated in the second Reason . worth , mans great debt of iniquity , and Gods grand purse-full of omnipotency : mans exceeding sinfull score , and Gods irresistible power , who hath power to discharge us , of what debt or sin soever .

The embleme of these , The pairs Embleme . is the poor debtor , who cryes on my Lords Steward for mercy : and the Stewards Lord who had power to qualifie what was laid in heat of choleron the poor mansscore .

That first is the * * embleme or resemblance . Hieroglyphick of our necessitated condition , imported in the second of the three last petitions .

This other of Gods power , who in despite of who so layes ought to our charge , can discharge us , our sinfull debt is great .

Thy Power O Lord , a writ of protection , This is the argument to gain Gods grant of the fift petition . to keep us from prison , spoke of Mat. 5. This is the argument , and with such a good nature as our good God it will work .

The third pair is the third Petition , 3. Pair . and the third Reason , Lead us not into Temptation , but deliver us from evill .

This is the third petition concerns us , for thine is the glory , that 's our Reason to perswade Gods subsigning .

How well are these matcht , * * Intimated in the sixt Petition . fear of captivity , and * * Intimated in the last Reason . ensured triumph , shame and confusion of face , and all honour and laud , and praise , we weaklings who stand in jeopardy , and that worthy who by relieving the distrest enlarges his glory .

Their Embleme is the Forlorn hope , The sixt Petition , and the last Reasons Embleme . and their down-bearing Generall , come to relieve them ; or if you like it not : The three hundred Lappers by all like-i lihood destinated to dye , and Gideon their noble Captain by the help of whom they did escape and conquer .

The first is the Semblance of the evill likely to betide us , imported in this last petition .

The other of our God and his renown and glory .

Our state we stand in is very dangerous . This is the argument used tol gain Gods grant of the sixt Petition .

Thy renowned glory shall yet be made more glorious , by our deliverance , yea to thee for the deliverance of us , shall be given all honour , laud and glory .

This is the argument , and with such a good nature as our good God it will work .

Again cast your eyes upon the three last Petitions , and these three Reasons , for now that I have cul'd them out by couples , I mean to put them into a file of four .

And to make up my first file , The three last Petitionsand the Reasons put into a file of four . I must go place together , the first of the last three Petitions , and the three Reasons .

Then the second and the three over once more .

Then the third and the three the third time .

The first file .

These are of it .

The first is this Petition , Give us this day our daily Bread .

The second is the first Reason , For thine is the Kingdome .

The third , is the second Reason , the Power .

The fourth , is the third Reason , and Glory .

Their discourse .

1. The Petition prayes God to supply wants bodily .

2. The Reasons second the suit , and avouch there is cause .

To give what we aske .

Since we are in * * Poverty : indigency , and thou hast it , for a Kingdome ; and canst it , for of Power ; and gettest by it , the Glory .

These three Reasons , are the three men at Armes , which cry of on our Generalissimo , God , to subsigne what prayed for in the Petition .

The effect of the discourse .

There is hopes of an happy issue of the suite , for bodily necessaries , since these are met for the good of us .

And it 's said , When two or three be gathered together , God will be in the midst of them — to hear them .

The second file .

These are of it .

The second of the last three Petitions , and these three Reasons reranged : here are all our old souldiers , all , I say , save one , which is this Petition , Forgive us our Trespasses as we forgive them that trespasse against us .

Second , third , and fourth , are the three Reasons : For thine is the Kingdome , For thine is the Power , For thine is the Glory .

Their discourse .

The Petition prayes God to forgive us our sins and trespasses .

The Reasons second the suit , and vow there is Reason for God to doe what we desire .

Since we stand need of thy forgivenesse who hast enough , for a Kingdome , canst forgive , for of power ; gettest by forgiving , the Glory .

These three Reasons are the three men at Armes , which cry on our Generalissimo , God , to subsign what prayed for in the Petition .

The effect of their discouse .

There is hopes of an happy issue of the suit for remission of sin : since these three are met for the good of us . And it 's said , When two or three be gathered together , God will be in the midst of them — to consider of their suit .

The third file .

These are of it .

The third of the last three Petitions , and it is the last of all the Petitions .

The three Reasons come in as incessantly weary , to make up this broken file . Here 's all our old souldiers , all save one , which is this : Lead us not into Temptation , but deliver us from evill .

The other three are the three Reasons have been twice in action : By name Kingdome . Power . Glory .

Their discourse .

The Petition prayes God not to lead us into Temptation , but deliver us from Evill .

The Reasons second the suite , and vows there is reason for it . Let us not be delivered captive up to the world , flesh , or Devill .

Since thou hast enow to rescue , for a Kingdome sull ; canst deliver , for of Power ; and since the lesse thou lettest us be led into Temptation , the more is thy renown and Glory .

These are the three men at armes , which cry on our Generalissimo , God , to subsign what prayed for in the Petition .

The effect of the discourse .

There is hopes of an happy issue out of all our Temptations : and a free deliverance from them , since these three are met together for the good of us : And it is said , where two or three be gathered together , God wil be in the midst of them — to sign their Petitions .

The third thing to be done is to take into consideration the perpetuity of Gods Kingdome , Power , Glory , intimated in the word Ever : yea it is this Ever , hath set me this task : truthis , Iwant eyes to look back , and view the beginning or ending of any one of these * * Kingdome , Power , Glory . three . And yet we are cal'd on , to cast an eye back upon both their beginning and ending ; and to look at those three , as farre as our sight is able to reach , and that a Parte ante . Parte post .

And first , a parte ante ; fuit ab initio Pegnum . Potestas . Gloria . Thy Kingdome , Power and Glory have been from the beginning : what can I compare these to , and not impair their perpetuity .

They are of standing with the Trinity , of their year , before the Heavens were , saith God , I was , and then these were thy Kingdome . Power . Glory .

We have matcht them with him owns them , and they are his , and with him were from all eternity , Gods Kingdome is from everlasting , Dan. 3. His power is of no lesse length , for that named the strength of his arm .

And Manasses prayer proclaims his glory hath been and forever . A gradation . And thus he had a Kingdome , or the world was laid , or its foundation , and power , or he shewed his power in casting down from heaven the proud Luciferian fry ; and Glory , or ever an Angell could tune his voice to sing a Gloria patri , or an Hallelujah . Ask the daies of old , they will tell you these three are their elder brothers : and as they are thus anciently descended a parte ante , so a parte post , for ever to endure : for long beyond all time , are , to last Gods Kingdome , Power , Glory , Yea world without end Longer than all the Kingdomes upon Earth , longer than Sun and Moon , longer than the sons of men . All these wax old as doth a garment , and after these perish , it 's these three which break out and bud afresh like Aarons Rod.

And yet if there be ought on earth to resemble their ever being , Being , it is , Man , not man living to die , but dying to live ; not this his corruptible life , but his life everlasting . We had a beginning shall never have an ending ; and this no end of ours , is like theirs , but their beginning is like to Gods who is without beginning .

O how long since they were , how long yet to last ! O ever , everlastingly .

Such a King , such a Kingdome ; Ever , everlasting .

Such a Lord , and such his Power , Ever , everlasting .

Such a State , and such his state of Glory ; its Glory Ever , everlasting .

Let me not doubt to get , if I goe to him who hath enough to give , a Kingdome , and for Ever .

Let me not fear forgivenesse , but beg of him hath power to grant it , Power for Ever .

Let me not be discomforted , but still live in hopes of deliverance , since he is my friend will rescue , who stands upon his Honour and Glory , and that for Ever .

The Divine Contemplation upon the first Reason .

For thine is the Kingdome .

Loe , have I not hopes of a supply ? I beg a boon of the King , I had not turned a suppliant , but that he whom I invocate , is owner of a Kingdome : O God and my King , give me what I beg , since thou hast enough to bestow without diminishing thy store ; look not at me an unworthy begger , but consider how much I want , and how much thou haft : thou canst give to none more poor , I can crave of none hath more to give ; I pray the Father let thy wealth supply my want , since all my want may easily be supplyed with thy wealth : I have been the Prodigall , I have spent my portion , I have fed on husks : I am now in a sad and sorrowfull estate . O like a father whose bowels earn with compassion , say to my soul , Welcome my son , my son , I will own thee , I will enrich thee : thou hast spent me much , I have yet much more ; more to give than thou canst spend ; there are treasures at my right hand for evermore . O thou who ownest even all , who art Lord Paramount of heaven and earth , I commend all my needs to thy bounteous liberality , thou wilt help , for art mercifull ; thou canst help , for hast , and a Kingdome . Dear Father , since thou ownest so much , make me master of a little , of one poor mansion ; for thine is the Kingdome . I have , no , nothing , and canst thou deny me ? thou hast a Kingdome , and wilt thou not give me ? O give me what I want , since what I want thou hast , and much more abundance : be so good to me , since there is enough for thee , a magazine to supply my want , and maintain thy train ; I have a strong saith to beleeve thou wilt , my illuminate reason assures me thou canst ; now thy submiss son and servant is begging , shut not up thy mercifull compassion — For thine is the Kindome .

The Divine Contemplation upon the second Reason .

For thine is the Power .

What were it to own a Kingdome , and want power to dispose of it : I serve a Master hath enough , and power enough ; he hath a Kingdome and all in it , and all at his command : Angels in heaven , the hearts of Kings upon earth , and the very Devils in hell ? I am now ready to sing a Gloria patri , all glory , honour and praise be given to him who sits upon the Throne , who sits betwixt the Cherubims , and clasps the heavens in his hands , who dashes the heathen in pieces like a potters vessell , who hath put a stand to the sea , and his hook in the nosthrils of the Leviathan ; such a Prince is my Master , and such a Master do I serve , who can what he will , O will what thou canst , even the saving my soul in the great day of the Lord Jesus : But I have many enemies , the world about me , the Devill beheath me , the flesh within me , all are combining my destruction : many to one , and that one a weakling , lame with Jacob , limping with Mephibosheth ; What shall I now go do ? shall I despair ? no , against hope I will hope , I will put my considence in the God of Israel ; and why ? for have faith to beleeve , thine is the power to vanquish , power to deliver , power to exalt out of the dust , dunghill , to a crown of immortall glory . O God and my King , I will fight with beasts at Ephesus , go out against great Goliah , encounter the unclean spirit with seven worse than himself ; I am sure to be more than conqueror , so I fight under thy Banner ; for thine is the power to subdue Hell , death and the Devill . Othou the preserver of men , be thou my Lord Protector ; and I doe not fear the fury of all the furies of Og and Magog , I aske nought without thy reach , I crave nought more than thou canst give ; give me strength to fight thy battell , ability to hold out in the day of Temptation : then Lord , will I not fear the Tempter , since I am sure thou hast the sole power to support .

The Divine Contemplation upon the third Reason .

For thine is the Glory .

It 's an happy exchange , when both parties fare the better ; canst thou give me nought , but thou gettest by giving ? Lord supply thou my wants , and take thou the honour of it : I have nought to retaliate , yet still I receive , give me more of that I want , Mercy , and take what is due to thee , thy Glory . I am imboldned still to beg , since my begging inhances the honour of thy name , who will not give to gain ? give me what I want , and the supply of my want shall be the Trumpet of thy praise ; It is my shame I am become so destitute of all good , that I am supplyed by the Lord for it , all glory be to the Lord . Thus our God casts his bread upon the waters , not many daies after findes it ; we receive it in lumps of Mercy , he findes it in a whole patch of Glory ; he gives what we need , he receives what he stands no need of : and thus he helps us poor despicable creatures , and thus he heaps up a full measure of glory upon himself . Ride on , O Lord , with thine honour , be thou to us a God of compassion , and inhaunce in the sight of the Heathen . thy own Honour ; While thou doest good to man , thou unmaskest thy Majesty among men : Lord stretch out thy hand to do us good , yea , give us Grace , and take thou the Glory .

A Divine Contemplation upon Ever , I cannot see how this can be , Thy Kingdome , Power , and Glory from all eternity . I had a beginning in Time , and therefore uncapable to conceivean Eternity before all Time : O now that Reason failes , lea Faith support . And since , O my King and my Christ , it is thou hast said it , I am resolved never to dispute it ; thou hast given me an ear to hear , give me an heart to beleeve the eternity of thy Kingdome , Power and Glory : were this within the reach of reason , I stood in no need of faith : since it is above my Reason , Lord I beleeve , help my unbelief : But come with the eye of faith , let me look back , and take a view of what was , is , and to be for ever : Thy Kingdome . Thy Power . Thy Glory .

Three that ever were , and three that ever owned , a Trinity of persons , a Trinity of Majesty , and that for ever . For Ever , this is a note above the Musicians Ela , a point without the sea-mans compasse , a letter more than in our Christ-crosse-row ; yea , a word , which as yet , never could the heart of man fathom .

Give me leave to admire this heavenly language , which we mean mortals cannot learn , and as becometh a Christian to subscribe , not like an Atheist deride this high mysterie of eternity . Loe the vast distunce betwixt the Creator and the creature , as in parity of nature , so in Eternity of Time . I am a childe , but as of yesterday , and to last little longer than Plintes * * Generated at morn , dead at night . flies . But thou arta God whose Dominion had no beginning , hath no ending . The Persian , the Parthian , the Roman Empire ; we read and finde their α , their ω ; but when thine first begun O God , there is no Historian sets it down , no Arithmetician can reckon , nor no Divine is able to prognosticate , they are all silent , swallowed up with the thought of their eternity : Mans imagination can wander and in an instant take a survey in the Idea of his understanding of all that ever was , from the year of our Lord , to the year of the Creation ; there is the Hercules pillar , he can go no further ; for all his hast , there he takes up his rest , & non datur ultra , here all his thoughts stint , as the Goal not to be gone beyond : but what is this world of Time to this Ever and everlasting ? The thoughts of man are but a span in comparison of Eternity : All the Kingdoms of the world are in their swadling belt , compared with the perpetuity of Gods Kingdome , Power and glory , they had no beginning — Miraculum miraculorum , they shall have no ending , for — in secula seculorum . O my soule servest thou such a King who owns such a Kingdome , such a Potentate whose Power is so expanded , such a Soveraign whose Glory darkens the Sun and is more aged then the whole Creation , yea whose All is everlasting , cast down thy self at his sacred footstool , acknowledge his greatnesse , thy own meannesse , what thou art , as nought ; what he is , that divine Deity from everlasting to everlasting , whose Kingdome , Power and Glory are for Ever .

Amen .

THis Ever must not be an everlasting subject , but be ended with Amen . And so I come to the conclusion , The fourth part of my method , the conclusion Amen . Amen , the fourth and last part of this prayer .

This is the upshot and end of it .

We have now got from Dan to Beersheba , from the hithermost to the utmost part of this prayer .

All of it hath been surveyed , and all the worthies in it , all save this one Amen .

1. Let me tell you what Countrey-man is this Amen .

2. Why made a native in every nation .

3. Since a stranger come from far , be pleased I may be to you his interpreter , and tell you what he means .

First this Amen , if you look at him prima ab origine from his first original , Amen , an Hebrew . he is neither Greek nor Latine , but a Hebrew lad , and the last begot of the line of Heber , and as ancient as the tongue in which the Old Testament was writ .

All this prayer else is of the linage of the Grecians .

This one , only , Amen , is of the line of the Hebrewes .

And with this * * Hebrew word Amen . Jew , Jesus shuts up the womb of his Prayer .

How in a mysterie do I meet with this contemplation , Two Contemplations . that the Jewes towards the End may get good by Christ and praying to him , And that he who mixt the two tongues in compiling this prayer , compiled this his prayer for the good of Jew as Gentile , latet secretum , in this Hebrew word hath laid hid this secret — unseen till this time .

Well , The Avowry . while I period this prayer with this Amen ; this last word shall put me in minde of Gods first * * Jewes . love , yea that there is hopes of the Jewes home coming , and that those that are not Gods people , may come to be cal'd the people of the Lord .

Again this Amen is akin to the holy Tongue , and with that tongue this prayer is perioded .

2. How in a mysterie am I led to contemplate , Contemplat . 2. my heart , to the end of my prayer , should be heavenly , since my tongue presumes to close it up with the holy Language .

I am resolved by Gods good assistance , The Avowry . my heart shall have a sent of such as is this last word here uttered . And that as the last word of this my prayer is part of the holy Tongue , so such as is that tongue , such shall be my Heart — Holy .

The second thing I promis'd was to 0110 2 shew why this , Amen , Amen , a native in every nation . is made a native in every nation ; I mean , admit into every speech , all Countries and Nations using it as usually naturally as their own naturall language ; so that now it is naturalized through the whole Christian world . It s common traffique with all forts of Languages will witnesse this .

Austin gives this Reason , Reas I ne vilesceret nudatum , . that it should not being made bare by interpretation become more vile among the people . And therefore all keep to one and the same word , Amen , ut honorem haberet velati secreti , to give honour to it as to a vailed secret .

It may be it is thus kindely entertained into all languages , to note out , hereby the consent of all nations Christian in the worship of God .

Or else this remainder of the holy Tongue is * * Spred . diffusive . That the prophesie of Esa. 19.18 . may the fulfilled , That the Gentiles should speak the language of Canaan .

A word then to be used by Jewes , A review of the three Reasons . by Gentiles , and since by all nations , by all the natives in those nations .

By the Ideot , by the Learned .

This I beleeve , let the Carnotensian * * It forbids any of them to say Amen , because they all count themselves learned ; and for that it 's said , that the Idcot say Amen . Canon say what it will : a word whose common use declares our serving one God in common . And while we all in common conclude una voce , as one , with one and the self same , Amen .

It hath made me admit to prayers with me , the very wicked . Let the proud Pharisee bid stand afarre off , as oft as he pleases . A word we all use , left since all is to use it , so many severall interpretations into severall tongues should * * uncloath . denude it of it deserved due , and diminish its sense which is so much ; yea , its sense is so signifying , and its matter so much , and it self so hard to be understood ; that at this time I have proffered to ? be it interpreter to you , and tell you all it means .

And thus I am led to the third part of my method , See what is meant by Amen . to tell you what is meant by Amen ; And what it is it signifies : this done I have done .

I finde this Amen in chief , set at latter end of our promise past to keep Gods commandements , and there placed , and by a Prophet .

2. Set at latter end of Church service , and so placed by the Church in the * * Common-Prayer-Book . Church Rubrick .

3. Set at latter end of our Lords Prayer , and so placed by our Lord .

For the first , I finde this Amen , Amens first sense . set at letter end of our promise past to keep Gods Commandements , and by the Prophet , — And so Amen is , Nota faciendi voti , a note of a vow . This is made apparent by that place , Jer. 11.5 . though the Text the , So be it , the marginall note , is Amen . And it is the Herald doth blaze Jerremiah's vow of obedience to keep Gods Commandements .

While then you cry Amen The Extract . you Vow obedience to Gods Commandements .

Now to vow so oft , The Taxation . and break as oft , is a foul fault .

This is to heap sin upon sin , while we vow we will serve God , and serve the Devill . Thou hadst better never promise , then never performe , and say nought than say Amen : and not minde to what that one word hath bound thee .

Amen is soon said , but bindes to much . And as nudum pactum , a bare promise , in honesty bindes to pay , so this only Amen to perform ; that in foro mvndi , this in foro Coeli ; that to man , this to God . I would have men mark how far ingaged , and to cast up what their word is past for , to God — to doe .

Amen hath made us all debtors to God . The Supplicat . Now God of his mercy , and Christ for his merits clear our score .

Secondly , I finde this Amen set at latter end for the most part of our Church service , and so placed by the Church in the Church Rubrick .

And so this Amen is Nota assensus , a note of assent ; And serves to shew or declare what the Priest hath said , the people assent to .

And thus this word , Amen , is used , Deut. 27. from the 15. to the end of the Chapter .

Amen then , is as much as all said , I assent to : in the Church service faid by the Priest .

And let me tell you what I think , it is this .

How it is a laudable fashion and commendable custome in our congregations , That when we have said Church Service , being agrreeable with holy Bible , for the people to cry Amen at end .

Beleeve me , as it is the Clerks office , so your duties to cry Amen , your Amen is the man , conjoynes Priests and peoples hearts together : nay know 't , he that hath not a mouth to cry Amen , I dare say wants an heart to call on God . It is a small request , if we say service , for you to say Amen ; it is a great benefit for a little disbursement , when one only word interests you in all the prayers we have made .

My desire is , when I say service , to hear the whole Congregation say , Amen : St. Avstin . Audiri veluti Coeleste tonitru populum reboantem Amen : I desire to hear the people founding Amen as thunder from heaven . O! it sheweth that the prayer sayed by the Minister , whereunto the people answer , Amen , omnium esse communem , to be common to all ; thou losest thy part by leaving out Amen : and know 't , he that will not lend God his tongue to say Amen , it 's not probable God will be so free hearted to him , as to grant him that of which there is not the least testimoniall he desired it .

To conclude , he must play the Clerk , that would profit by what uttered by the Priest . Here is an happy way found out for the good of our ignorant , yet know 't to your comfort , by saying , though but in some sort understandingly , Amen . The Preachers service is made yours , & you may come to gain as much by saying , Amen , as he that saith all the words at large in the Common-prayer-book .

An inducement sufficient to cause all to say Amen . We have our task set out to read Service , this is yours , to say Amen : Church-service is half lest undone , while you neglect to say , Amen ; and the far greater part , for the people have unacted their part : * * Ministers . We put in our replication , while we say service , your rejoynder is unput in , without , Amen .

Now Lord grant that while we speak to thee for us our selves , and for the people : The Supplicat . the people may joyne with us , and that their , Amen , to our prayers may testifie their good and godly meaning .

Thirdly , I finde this Amen set at latter end of our Lords Prayer , Pater noster Amens third sense is tripartite . and so set and placed by Christ himself . Now in speaking upon this Pater noster Amen , this shall be my method .

First , I will shew you three severall significations it may admit of .

Secondly , in a my sterie , I could tell you , this Amen , and these three significations , might shadow out , and in some sort the Trinity in unity , yea the Trine unity ; that one God , and the three Persons .

Thirdly , I will give you its compleat character .

Fourthly , Since the Text is so short give me leave to extract an heavenly fancy from the letters in this last word of our Lords Prayer .

Fistly , The first sense of my pater noster Amen . He end all with two divine Meditations .

First , let me give you the three significations of my Pater noster , Amen : and first of the first .

1. This pater noster , Amen , may here be taken pro juris jurandi nota , for a testimony upon oath : thus Mat. 5.18 . it is as much as Verily , and it is Englished oft , by Truly , or Verily .

Yet when thus Englished , incipit non desinit , commonly it begins ends not the sentence .

Yet in this place , dum desinit affirmat asseveratione , while we end with this word , we protest all said is our minde .

And now see when you have made an end of praying , this word , Amen , vowes you take your oath on it ; that your prayer is your very hearts desire .

Amen , that is , Lord what I have prayed for , I take an holy on 't , I defire it . The Taxation . A parlous protestation , and gives all those a vehement knock over shins , who say one thing and mean another : With the Hawk in windy words towring into the air , when their aim and end is on the earth .

The word being now understood , may make those change their counternance who beg of God deliverance from the deceits of the slesh , * * Amen . here they soar up , and yet mean when prayers are done , to have familiarity with the slesh , her affections and lusts , here they fall flat down . These are perjured persons coram Deo , Amen is my witnesse .

And now me thinks this should shame sundry of us ; that as it is witnessed by this * * Amen . examined , have sworn these religious purposes are our minde , and yet minde to do nought lesse . O it is a fearfull thing to dissemble with God Almighty .

Now what good we say with our tongues , The Supplicat . Lord give us grace to imbrace in our hearts .

Secondly , this Pater noster , Amen , may signifie ipsam veritatem , the very truth . The faithfull and true witnesse , and thus Amen is taken , Rev. 3.14 . where said unto the Church of the Laodiceans , write these things saith the Amen , that is , the faithfull and true witnesse : there as it is interpreted by common consent , Amen signifies Christ : And so may do here , and then see you not to Christs hand-writing he sets his name , for Amen is as much as Christ : and then thus this prayer is perioded with this word , this being its last word , Christ .

How doth this interpretation lead one by the hand , Three Inferences . and lets me see , 1. How without Christ , first and last in my heart , nought's to be had , 2. Without coming in his name , nought's to be gotten . 3. Without my Saviour Christ , my prayer hath lost its favour .

Let me not leave off to meditate on it , and oft , how Christ is the perfection of our prayers ; and certainly so he is — O sacred sound which sweetens all our prayers , and makes them all well pleasing to God Almighty !

The body of Moses interposed , stopt the plague : The name , Jesus , seals the blisse .

Now blessed be this ever blessed Lord and 0664 2 Saviour of all our souls , The Supplicat . Christ Jesus , and for ever .

I am resolved never to leave out in my prayer , The Avowry . no not this last word , Amen , since this Amen is as much as Christ , which one sound if from the heart uttered , and beleevingly , is able to procure Gods blesse on ail my prayers .

Thirdly , this pater noster Amen , may be taken pro signo subscriptionis , for a token or mark set to , to assure our subscripbing to what forespoken : Thus it is taken Rom. 1.25.2 Cor. 1.20 . and thus it may be here meant ; here , Amen , is as much as if the suppliant should say , Lord I do subscribe in heart to what my tongue hath uttered .

That I note is this , That Amen , Note . doth acknowledge all foresaid to be the suppliants true meaning : Amen is Avoucher , avouches all said for truth and right when he comes in , I mean , Amen ; he justifies all before , he bends us to yeeld to all said , and brings us to confesse freely we like of all we have heard , Three Inferences . uttered or read , An observation I may make a Tripartite use of . As ,

1. If there be such worth in saying Amen , say it as oft as occasion cals on thee .

Let not this godly prayer be read in thy ear , but have provided for it an Amen ; a word well becomes our mouthes , every one is for the new cut , but come keep in this old fashion , of saying Amen , as messenger newly alight , and the last at that gate-house , your lips , which witnesses what you have subscribed to , you are perswaded is the very truth , and that truly you desire it .

2. This interpretation may serve to teach you , and you be not too old to learn , to minde what read , before you set seal , Amen , to it ; to minde what said , ere you say Amen : I had as live hear a Wood-pecker whistle , and Owle shriek , a Parret prate , as hear a parishioner say Amen , that mindes not , understands not prayer went before ; such fellowes as these were fit to make hackney witnesses of , for whereas others would swear , but what they know is truth , these will witnesse all is true , though they never minded what said .

But that with a good conscience , you may cry Amen , minde what said , it is thy part , for thou art to passe thy censure on it : can the Jury passe a just verdict , mindes not pleadings ? impossible .

The simile suits with thee , and warnes thee to note all thy * * Petitions pend or spoke . paper-books , that thou maist be able to pronounce an Amen , that is a positive sentence all is true .

3. This interpretation refels the folly of our ignorant Papists , who when the Seminary saith the prayer in Latine , cry Amen , which should not be denounc't , but of what understood ; he may as well curse them , as blesse them , for ought they know , and yet they cry Amen . A folly to approve for good they know not what , a blinde devotion when is out the eye , their understanding , a custome inexcusable , that the ignorant people should cry Amen to Service read in Latine . Surely they have assured confidence in their Priests : and I assure you their Priests had need to have more honesty , than their hearers have wit . But let them be never so honest , I see no reason for it , the peoples faith should be pinn'd on the sleeves of their Priests good meaning .

3. I would have all my people to know what I say , and to say , Amen , but not till they fully understand what said .

A duty the more I urge men to — 1. For it begets devotion . 2. Makes us all of one minde . 3. Interests each of you , in the hopes of getting something by prayer .

* * The Avowry with the Collect of the three interpretations . For my own part , I am resolved , while I say this Amen , to bear in minde , my mark is set , Christs name is writ , and oath is given for 't , and all to conjure what my heart did indite , may be upright .

And now in the second place without a misprision of judgement , give me leave to make my promise good .

This Amen , Amens semblance . may resemble the Almighty , it came out of the bosome of his son : suffer therefore a word of it , which I desire more to ballance with grace than wit , if some want not wit to conceive it .

God that one essence Father , Sonne , & Holy Ghost , The three Persons .

Betwixt these , Si liceat parvis componere magna , lo an * * Resemblance . Analogy , which taske I undertake to let the people know the prize lesse word , Amen , Vt unus Deus sic hic unica vox , ut Tres personae sic his pro numero Tres significationes : we have in hand , One and One , Three and Three .

That one God and this one Amen .

That one God divided into three Persons .

And this one Amen , admits of three significations .

God and Amen : I mean to set the one beside the other , and do you mark in what Amen blushes the Almighty .

I le passe by in that hee 's the Father , Rev. 3.14 . The semblance betwixt Amen and God , holds in five . things . Amen the Son — yet there 's a blush : But take Amen for vox praeterea nihil , wherein then lies the resemblance ?

1. God is Alpha and Omega . This Amen is Omega , for alwaies last . 2. God comprehends all , sic Amen omnia praedicta , Amen comprehends all mens votes and supplicats . 3. God undestands all Tongues and Languages : and Amen it 's well known is no stranger to none of them . 4. God is every where : sic Amen in una quaque regione , you may finde Amen in every nation . 5. God is the very same yesterday , to day , and to morrow : Et hoc verbum Amen semper idem , ejus nomen nunquam amittitur : and to shew it is no changeling , it is set next secular seculorum .

Since this Amen blushes noble a personage , The Avowry . this shall make me ponder in minde , ere I say with my tongue , Amen .

In the next place , Amens three significations maintain this , Amen blushes the three persons Father , Sonne , & Holy Ghost .

And first , God the Father : while by Amen is meant an oath , it 's the sole decider of all in Earth , so he in Heaven .

Secondly , God the Son : Amen , is like him , if not him , Dum hoc verbum est veritas .

Thirdly , God the Holy Ghost , while as he , so , this Amen is signum , the mark , the seal , seals all assuredly .

I will ever have in high esteem that prayer upon whose last word is imprint the Character of the ever blessed Trinity . The Avowry .

And now if you chance to dislike the allusion dislike not my endevour which is to satisfie , as some with common Cates , so some with a novelty Bit — you know ere cloth be taken away , novelties are expected or never .

Let each take a morsell of the meat will best digest with him ; and not condemn the Cateror for that at cost with variety . We see the dish set up upon the long board of your understanding , cal'd Amen . Let us all close up our stomachs with this , Amen . A very taste whereof hath put the people of God in minde , of one God .

And God the Father , Sonne , & Holy Ghost .

My vote for all Gods people shall be this , His vote . that while to their prayers end , they have in their mouthes and bear in their mindes — God , so that God would be ever pleased to grant all their prayers put up unto him .

The third part of my method moves me to give you the compleat character of this one Amen , Amens Character I mean , its description in decurt short significant sentences . Amen then , as you have heard , is an Hebrew by Nation , a Laconian by Language , and a traveller by nature ; hath talkt with sundry of sundry nations , and when they have said all they can , gives them it all over in a word .

This is hath marcht through all the provinces in the Christian world , yet in the rear , never in the front . The Officer at armes who drawes up the broad Body into a little circle . The son of Mars makes an end of all ; he is plac't the lowest , yet is of greatest account , for comprehends quic quid in buccam venit , the last yet the first while from the first to the last ; all hangs dependency upon this one , Amen . This is the pacifier of the people , which makes them of one minde : the little map deciphers out their unanimous universall agreement , the prosective glasse in which I see a fort gone farre before .

The notary bears in minde every petition put up . Lo the repeater over of our prayers , which bindes all us to bear in minde all said .

This Amen is a memento for man , and a testis to God : our remembrance of what spoke , and the witnesse betwixt God and us , we meant as we spoke : this is he saies little , yet saies much , while gives us magnum in parvo , much , in a little , a word of weight , which if pondered , weighs as heavie as the whole prayer . Behold the nut is nought but kernell : the fountain is sea-full , and the ship is full fraught : this is it , fils and full the magazine , mans understanding , and hath to lay up a somewhat lest in the out-room , memory . Will must not be a wanting , lest there be a want when search is made for what came aboard .

I will board the booty in this bottome , The Avowry . and desite my God to give me understanding to conceive , and memory to bear in minde , all lies hid in this howle , Amen .

But come , what is it lies here hid ? Sub tegmine Deus , sub tegmine Christus : as much Amen signifies , God Christ , Christ God : himself saies , I am the Amen .

If you end with God and Christ , have nought to do with the Devill ; have you Christ in your mouthes ? keep then Satan out of your hearts . Thou never with a good heart sayest this prayer , but this last word shuts door upon the Devill .

Principium a Jove , finis Jesu , thou beginnest with the Father , endest with the Son . Without doubt the Spirit is thy guide , and teaches thee to pray , teaches thee thus to pray , teachers thee * * Pater noster . this to say : let me tell thee , to have God in thy mouth , the Son on thy tongue end , makes probable proof , the holy Ghost is in thy heart . So on the other side to slight such a prayer , which begins with our Father , ends with the Son , maketh it more than probable , the Spirit of the Lord is departed from that suppliant : take it for a maxime in Divinity , he that wilfully refuses to say Christs Prayer , is not inspired with christs Spirit .

Let me tell you , I can see no other cause why any should lay aside , our Lords Prayer , unlesse unwilling to use the name , God the Father at the first , and God the Son at the end , in their Rosary . The Jewes were so fear'd to take Gods Name in vain , that they used another word in stead : it may be , we have such a piour people , who fear to sin , if they should do what Christ bids them doe , Say the Lords Prayer : yet since Amen is in stead of Christ , there is no excuse , neither ever took I those men to be squeasie stomach , who can strain at a gnat and swallow a Camel ; who make scruple to say Christs prayer , yet stick not to rob Christs Church : in one work , who destroyed her Discipline , defaced her Doctrine , unhallowed her sacred Sacraments : and doe to many of Gods Embassadors , as Hanun did with Davids , cut off their garments to the hams .

Beleeve me , those who have such strong stomachs to the maintenance of the Ministry , I never knew bear any good will to the Doctrine of the Church : They will cry Amen sooner to the one then the other . I will leave them , and pray for them , the Lord awake them out of that surreptitious sin , Sacriledge .

And thus I passe on to the fourth part of my method , which desires , since the subject is short , you would give me leave to extract an heavenly fancy from the letters in this last word of our Lords Prayer . I know some will carp at it ; but for my own part , I am resolved never to write without a censure by some . But know you it , the letters in this one word , involve a mysterie , while all the letters in , Amen , — make up mane — Mane . Mane .

Mane , the Adverb .

Mane , the Verb.

Mane the Adverb , which signifies Early .

Mane the Verb , which bids bide by it , stay at it .

That notes out the Time .

This the Terme .

The time I must begin to pray , is betime .

The Term without interim .

The time the term of prayer Amen point forth . Forth with 's the time , Epigr. the terme no ending hath . Now T'le begin to day to pray , not rest ; Early , lately , prayer I 'le make my feast . Mane invites , bias come , come quickly pray : Mane gives charge we stay , start not away . Amen in one comprises both these two , And to our tasks our bea rt doth bend , doth bow .

This divine fancy hath brought out two twins , I mean two heavenly mediations : and this is the fist part of my method , and the perfecter of my promise .

But I will extract them , and more properly from this very last , word of our Lords Prayer , which word being , Amen , I look not at , as taken adverbialiter , for them commonly it begins the verse , this ends the prayer : yet when Amen is so used , it signifies Verily , very .

2. I look not at this present at this words as taken verbaliter , so it is set at end our Church Collects , and sounds as much as So bet it .

But let me look at this Amen , as taken nominaltter , for a noon , for him who is the truth , for Christ ,

From this exposition wich is the most lofty , and warranted out of the Revelations , I will extract two Meditations Rev. 3.14 .

For the first , What doth Amen signifie ? Christ , Christ who is α and ohgr ; , the first , and the last , from all eternity , and to last everstingly : and with this sacred sound , shut I up my prayer : that this is thus , this Amen is my witnesse .

The first meditation rises from hence is this : Since we end our prayer with him was from the beginning , Joh. 1.1 .

1. Meditate how this puts us in mind to have Timely thoughts : mane , early to fall to prayers . Was Christ from the beginning , and shall I deferrer of praying till the evening * * Of my life . ? What a late prayer to an early rising , Lord , such a prayer suites not so early an one as this Amen ; let this timely Lord , have timely petitions put up unto him .

Meditate , how our first work must be to fall to prayers .

A duty there 's no dispensation for ; a task , haste must not hinder ; a businesse about which let us lay all our heads , betimes , begin you old men in the morning , you young men ere old , you younglings in your side-coates .

Meditate upon 't how you cannot begin too soon to serve God : for Samuel the young , and Josias at ten are tendring their service . So soon as spring , grasse growes . This time of grace is spring-time , let 's see prayers put up as thickly quickly as grasse growes , else the work of nature will overgrow this gift of grace , and there be found more barrennesse in the womb of thy heart , than in the heart of the Earth .

Beloved , bear it about in your remembrance , how , 1. We all are found guilty by Law , Motives to further this first mediatation . and what so soon as we can speak , shall we not pray , Mercy good Lord ? 2. We may be executed when God will call , and shall we then neglect time to call on God ? 3. We have nought of our own , as poor as the poor half-hunger-starved prodigall ; and shall we deferre a day to beg a somewhat ? O! our want may set us to this work — to pray . 4. We are beforehand with God for a thousand favours , and say we begin to retaliate to God thanks to day , we hall scarse for all this have day enough .

O! Gods bounty , our want , The Collect . the uncertainty of life , the certainty we are guilty , give a loud shout in our eares and cry , To prayers , to paryers .

By the grace of God I am resolved , The Avowry . and do mean , this , mane , shall make me a morning man , yea my eyes to prevent the night-watches till I have donemy devotion .

You see now what you should doe , first fall to prayers , ere you open shops or you make a bargain , this should be first done , pray to God : let me gripe you .

1. What say you now to those who with Martha are trouble about many things , yet leave undone this unum necessarium , praying , it may be they think to wax wealthier by working than talking ; it holds in temporals , not in spirituals .

2. What say you now to those must be roaring of their peals of Ordnance on the Lords days , when all the Bels in the Church have rung them a peal to come to prayers , It may be they think there 's more to be got by the sword than the Word ; as wise as he is he 's deceiv'd thinks so . Religion is not so far gone down dike , so much foot-hold in our Island , Atheisme I hope shall never have .

3. What say you now to those whom an early chapman makes them put off God to another time . It may be they think more to be got by trucking and lying , then beggin : but remember , the begger is in Abrahams bosome ; but as for all liars , their portion is damnation .

4. What say you now to those , who all their lives have made shew of Religion , but that 's all ; are not the men , men take them for . The Hieroglyphick of these outside Saints , is a Gallant in a Busse-coat , that never fought .

These look like Saints militant , yet never fought with Beasts at Ephesus — They gild over their spirituall cowardize with divine formalities . These are they accuse us for being overmuch ceremonious ; and yet themselves have no more but the form of godlinesse .

I speak not of all , yet of the most of all ; almost all , of that Sect , society think themselves something when nothing . They are taxt for 't by St. Paul , Ephes .

But let me tell these conceited professors , I say not proficients in their profession : but such as only professe they are proficients in grace and godlinesse , yet go as flowly on to Heaven , as that Beast of which it is reported , he goes but a yard betwixt sun and sun .

This is it I am to tell you , Religion never makes a man have too good a conceit of himself : true zeal is no braggadochio , he that thinks there is none bettern , there is none worse : a windy professor is commonly a gracelesse Gospeller .

Be thou the proud Pharisee , I le be the poor Publican : and while thou vauntest what thou canst do , I am resolved to be sorry I can do no better .

But come , a word or two with thee who hath the forme of godlinesse , deniest the poor of it ; who talkess like a Saint , livest like a devill : in private you 'l not deny it .

Know 't , God , of all kindes of creatures most dislikes Harpyes , which have ora virginum , ungues vulturum , Virgins looks , Vultures clawes .

Of all kinde of pictures Nebuchaanezars whose head was of gold , armes of filver , belly of brasse , legs of iron , feet of clay .

The Ferriman rowes one way , looks another way . It 's commendable in his sea-calling , not in the calling of Christians . Sodoms Apples were fair to the eye , but being touch't turned to ashes .

O what a misery is this , to seem to be , and not to be !

Pageants please spectators eyes , you have another to please , even your Father which is in heaven , who tries the heart and searches the reins .

I approve of a glorious profession , let not that be all , beware of hypocrisie ; a white Devill makes as fair shew , and comes to the Church , and as ost with a white apron , as in a white surplice . Either be what thou seemest to be , orelse shew thy self in thy own colours . Straight what crookt , conversation , conscience ; that without doors , this within — else the one will be odious to man , both to God .

Bear 't in minde , man judges of the heart , by thy words and deeds , and thou maist decived him : God judges of thy words and actions by thy heart , and him thou canst not deceive .

Though some of you , amongst so many , it 's to be feared , some be akin to the Adverb Quasi , as it were but such so zealous , yet it 's my hopes there 's but a few such dossemblers among you , I should be sorry there should be above one Judas in the house of Jesus .

A second meditation this Amen gives birthdome : and I thus deduct it from it .

Amen , which signifies Christ , is as a so w , as from everlasting , so to last , and everlastingly . Parallel thy prayer with its Author , yea sample the one by the other , there is no end of him , let there be no end of thine : O pray continually .

Mane the verb gives us it in command .

Let us hold out our prayers as Joshua did his spear , lift up our voice unto the Lord as Moses did his hand , let the waters of Eloim be our prayers embleme , ever overflowing ; let the continue motion of the Sun , move us continually to move in the sphere of prayer .

Why should I not lengthen my devotion to God , since Gods calling on me and so oft , ere I would give heed , assures me , I shall not be heard for a word , when I call on him : God hath cal'd on us a thousand times , and we would never hear him , turn'd deaf ear to him , and think we to have God at a whistle when we call ?

Too much we take upon us , too little we set by the Lord : shall we be so coy ? Why then should he be so kinde ? He cals , we care not ; and for a call , is there cause for us to exact his audience ?

Dust and ashes is too presumptuous , to deny so oft , to expect an answer and for no more . Must we turn deaf ear to God , and must God be bound to hear us for a word ? With the sweat of our browes we are to earn our bread ? And for a word and away , think we to get bread of life of the Lord of life ? Away unworthy wretches , let the septuplate sound of the Trumpets , prompt us on to lift up our voice like a Trumpet to the Lord , and aloud and oft . The fearfull Hare , for the safegard of her life , makes many doubles ; doubra lesse there must be doubling of our Prayers , to winde us our of danger of death : and Death stand we not in awe of thee ? I fear not to die , but to dye eternally ; which let my prayers increase as the waters did under the threshold of the Temple , Ezek. 47. Then will I not doubt by this sea of deep sounding supplications to be ferried over , and set a shore at the gates of New Jerusalem .

I come to a second Reason .

2. Hold out your prayers , since its importunity will prevail . Have you not heard , if one word will not , a second onset may do it , if not a second , a third . O! continuall droppings of supplications , can cause Gods heart thou hast hardned against thee , give again . Gutta cavat lapidem , the stone is hollowed with incessant drops : the unjust judge is move with the importunity of the poor widow , shee 's not heard at first , cries again , again neglected , and again cries out upon the unrighteous judge , whose ears so much she troubles , for her cause he never weighs , till all he begs he grants .

That the parable imports is , importunity seldome gets a may say ; and if not with the unrighteous Judge , much lesse with the Judge of heaven and earth .

This is it hath made me resolve upon it , to fall to prayers again , and if I gain not what I goe about , not to let God rest at quiet till my suit be signed .

3. This is Gods own counsell , pray continually , what shall his counsell be no command ? a shame so much should be injoyned , and so little done : here is a long task , and a lazie genration , some never laying their hands to this labour , I mean praying in private neither with their private families , nor in their private closets . Some disdaining to joyne with us in Common-prayers , I mean in the Church in publick : What 's the cause ? Where 's the defect ? wherein smell they either of Heresie or Superstition ? would God any loved me so well they would tell me , and where and wherein ; I am not so obstinate , but I would give him hearing , and thanks if he deserve it — In time I may meet with such a Goliah , but I trust I need not fear his weavers beam .

But as for those cry out of all printed prayers , I cannot but cry out of them , and tell them to their teeths , while they cry out of superstition in many things they are too superstitious , and in speciall , while they imagine there 's no printed prayer meet to have an Amen , but it made , and extemporary .

I have heard of two sorts of prayers have been mightily discommended by a Sect suppose themselves none-such , and I would be sorry to be such as they are . Prayer in print for private use , our printed prayers used in publick .

For the first , what thinkest thou all have the gift of prayer ? There 's one spirit , but divers gifts , every one , the Text plain it hath not all of them , what then must he do , wants the gift of expressing himself to God by prayer : these humorous heads debar such poor souls from pen'd prayers , and leave them in a worse case than the Philistims lest the Israelites , without an instrument to whet their blunted goads and mattocks .

For the second , Church prayers ; why relishest thou not a pew-prayer , as well as a pulpit-prayer ? O! the ones in print , but the other is pend , and by the spirit . I tell thee , and note it , an extemporary pulpit-prayer made by the Minister in respect of thee , is a set form of prayer : and my reason to prove it is this , for that thy spirit is bound to say , Amen , to what he hath dictated .

And now since both are set forms in respect of the people , this i th' pulpit , that i th' pew , why maist not thou say Amen as well to Church-prayers made by many gracious choice Divines , as to an extemporary prayer made by some one , sometime , who it may be speaks non-sense to God Almighty .

I professe I pity the sullen humour of our times , and a sect who delight themselves with nought but new inventions ; as all that know me , know I hate a very rag of Idolatry : So I detest the sick-brainnesse of divers of this age , who are faln into a frenzy of righting by doing wrong , and of purging out , of our Church — Nay some are grown so impudently devout , that they dare say it , it 's not meet to say our Lords prayer —

Lord what impure purity is this , for flesh and bloud to give a non placet , to that Christ hath given under his own hand , it fit to go for currant , Luk. 11.2 .

It shall be my prayers that God 0 would root out of old England , all Hereticks , and all conceited Schismaticks , who take scare both at our Lords Prayer , and divers other godly prayers of —

Our Lords prayer is authorised to be said by one of the three States of Heaven , and what one says , all assent to . The other , our Common-prayers have been allowed of by our three States of Parliament , once the reputed nerves and sinews of our nation .

All the Members of which , when they meet , the Lord grant in all things which concern this his Church , they may be directed by his holy Spirit . And to this in a peaceable way to agree , let all true hearted natives say Amen .

Give me leave to end all with a Divine Contemplation upon Amen .

All our prayers are Epitomized in our Lords Prayer , and our Lords Prayer in this one , Amen . How soon is it said ? how much doth it comprehend ? I had need take good heed , when I pray . And have I not as much need to minde , when I end with this , Amen . I have been a long time unfolding my minde to God : this Amen , is that one , which when I have opened it , claspes it up .

Have you not seen a book in quires , after that bound up : such is every single petition , such an one is this , Amen . What in them laid severed , in this is bound up .

The petitions in our Lords prayer , are much like the verses of a Psalme whose tune is prick it briefs and semibriefs ? Amen set at end , is the quickest semi-quaver Time , and a well pleasing note in the ears of God Almighty — my petitioning Epistle I have put up to God : that is , my Prayer ; the Collect of it is , Amen .

You know there are abundance of sacred truths beleeved by us Christians , and yet their Encheridion is our Creed , in like sort , here is a world of good we beg of God , yet all sum'd up in this Amen .

I am resolved to carry about me both my eyes Corporis , Animae , to spie out what here lyeth hid . Amen is a deep ocean , and full to the superficies , though straight in the circumference , broad at the centre .

O my God , inable me to recollect heart and minde and spirit , that I may discern all hid in this , Amen .

But Lord how am I taught from the first to the last word of this prayers , to discharge my duty and please thee : first I pray for that I need , then , Amen , protests this is my minde . This Amen is my witnesse all my prayers are my desire .

When I pray , dear Father , joyn heart and tongue together , and what with my tongue I beg , let Amen make affidavit I desire it .

But come , when we have made long prayers , are they all comprehended in our Lords prayer ? When we have said our Lords prayer , is it breviated in this its last word ?

It makes me I dare not at all times give the plaudite to long prayers , nor over censure decurt devotion : the most is not ever the best ; let my prayer be of the best , and God will be well pleased with my little , though I say no more . Nor speak I this to lessen devotion , but to comfort those who are not so fully gifted . God may be in thy heart , though thy tongue be not so long , and the Publican be accepted with his short when the Pharisee , his Long , shall be little set by .

Amen , set at end of our prayers and devoutly uttered , sounds better in Gods ears than vain tautologies .

The Hypocrite hath more tongue than heart ; the child of God more heart than tongue . Yet O Lord untie the strings of my tongue , and my lips shall shew forth thy praise . Yet since thou lovest not much vain babling , set thou a watch before my tongue , that I offend not with my lips .

Da Domine ut Haec recte intellingam , Luther . magis ut haec faciam .

FINIS .