THE Lords Prayer UNCLASPED: WITH A Vindication of it, against All

  • Schismaticks.
  • Hereticks, cal'd
    • Enthusiasts.
    • Fratra cilli.

By James Harwood, B. D.

Luk. 11.2.

When ye pray, say, Our Father, &c.

Mat. 26.44.

And he left them, and went away again, and prayed the third time, saying the Same words.

LONDON, Printed for the Author, and are to be sold by G. and H. Eversden at the Grayhound in Pauls-Church-yard, 1654.

To the Worshipfull Citizens and Inhabitants in Pater-Noster-Row.

THrice noble and much ho­noured Citizens, Give me leave to present to you that prayer which Christ presented to all Christians. The more enemies it hath found, in the Name of Christ Iesus, the more I beg of you to countenance it, and befriend it. Though some in these sad times have underprized our high calling, yet none must doubt to call this our Lords Prayer: Religion is at a low ebbe, when Gods Ministers and Christs own Prayer is little or nought set by. Justly have we been punished, and righte­ous O Lord art thou in all thy works: [Page]yet what ever we suffer, I beseech you in the name of God and Christ, to be the Patron of this Prayer; which among some cal'd Christians hath found as many scorners as Christ its maker among the Jewes: mockers, when you speak to God, ere you end, be pleased, thus to pray, Mat. 6. and this to say, Luk. 11. The one Evan­gelist registring the Rule to pray by, that other recording the subject mat­ter of our prayers: and both inti­mating thus much to all ages, if we lay by this prayer, we lose the rule to pray by: if we say not this prayer, we misse much, if not most our Christ commanded us to pray for.

I will not trouble your religious ears with those horrid profane spee­chos uttered, and in publick against this pious prayer.

It's no wonder to me Christs own prayer hath so many enemies, where the Devils Doctrine hath so many fast friends. But this is condemna­tion, [Page]that light is come into the world, and men loved darknesse bet­ter than light, falshood than truth, and a fantastick Enthusiasme, more than Christs own Orizon.

I desire rather to pity than to re­proach the brain-sick Humourists of our times, whose disloyall censures, like disloyall subjects, have scandali­zed their supreme Soveraign, the King of Salem, the Son of God. The cause, because he prescribed this set form of prayer: and hence it is pre­tended, the spirit is stinted, for that the matter and form prescribed.

But have you not heard how he who had a larger portion of the Spi­rit than all living, who thought it no robbery to be equall with God the Fa­ther, in the Garden of Gethsemane, prayed three times, and every time used the self same words—Let his precept there,Luk. 11.2. his practiseMat. 26.41. there, encourage your worshipfull society to patronize this book of Prayer: nay, the [Page]very name of your Abide shall make me more confide; as God hath placed you in such an Eden, who knowes but it's to protect this Prayer which came out of the Paradise, the Breast of our Messias? your earthly Lot is faln to you in a fair soyle, while the plat of ground you inhabit is P. N. R. as in that Row you have a corporall resi­dence, so you shall not want a true Beadsman to be earnest with God at your end, you may live for ever in his Bosome from whence came this prayer, a prayer I beseech you, oft to iterate, for a speedy post, which will convey and in a trice all your supplicats to your great Master, God Almighty. A rare preparation, which fits you for your passage from Egypt unto Ca­naan. In a word, this prayer is that salt which seasons all your underta­kings. Nor do I attribute this ver­tue to the bare outward saying your Pater noster, but as being joyned with the hearts sincerity; nor would I the [Page]outward form totidem verbis to be neglected: for know't, as thou maist be an hypocrite, and do God all bodily service, so thou canst never be a good Christian, and deny to do it. I would you therefore exercise this set form of prayer, to shew you are no Enthu­siasts; to joyne also with your voice the spirit of understanding, to shew you are good Christians. That com­mandLuk. 11 of Christ, shall be your war­rant, to go down to this his forge to sharpen your blunted goads and mattocks.

I speak not this as a despiser of them, have the gift of making a prayer: that I say is to comfort such as have a mean portion of the gift of prayer. It's may purpose then not to pick a quarrell, but prevent a duell, and tell you what is justifiable, a set form, not to implead to pray as the spirit moves, so be joyned with it the spirit of understanding.

To conclude, our Christ his precept [Page]hath made this Prayer legitimate, and when we pray, let us understand what's that we pray, and this shall stop the mouthes of all oppugners. I will add a widowes mite to this work, by recom­mending once more this prayers, un­folding to your protection; which if not, for love to me, who owns nought, to merit at you hands; yet for the honour of Christ, I doubt not but you will accept of the tendered service of

Your Wel-wisher, J. H.

The Epistle to the Vulgar.

MY two years Catechismes I have put in print for you to peruse, and that which was deliver­ed more at large, is now thusShort. con­cise: here you may spie much mat­ter in few words; and if any word you understand not, I have made this star * to direct you to the mar­ginall note, to give you light and let you see my plain meaning. As I was loth to unfold this sacred sub­ject in aBase. sordid style, so to help your conceptions, I have not dis­dained to english English words, and let you know by the Margent, the meaning of that, which other­wise might have passed your under­standing: I know it for the truth of God, better are five words in a [Page]known tongue, than five thousand in an unknown. It is this that hath made me stoop in explaining, down to the meanest of your capacities; yet if you understand not, what comes first to hand, mark what fol­lowes, for commonly my following words explain my former. I desire to be counted foolish, to make you wise in Christ Jesus. If ought here offered, outstrip your relish, blame not altogether me, but in part your apprehensive wit for the world, and dulnesse to conceive the things of God. God of his goodnesse make you all wise unto salvation.

To the more Ingenuous Reader.

READER,

IT is the fashion of quick and nim­ble wits to value nought, if not accommodated with some rarities, though I have made the margent not for you who are all eyes, yet the matter of an attractive power to draw nigh your ears: be plea­sed to peruse this little Book, and either all or none; it may be you may finde a somewhat you never met with. I dare not promise much, it is presumption; nor underprize my pains, since some say it is a slie vain-glory, & a begging by refusing.

I much desire you would not discourage these my first endea­vours, and if you chance to spie a [Page]blemish in Venus her face, not to eye it more than all her beauty, which if you doe, you have got a bargain, but lost a chapman: every one can say, it is an easier thing to finde fault with than to mend. And he that will mend what here's amisse hath leave to finde fault with what he list. I speak not this to make a variance, but salve a difference; assuring my self he is not a Scholar, that will carp. I have put my self to the worlds wide venture, and aime at myScholars. Coat to defend my cause. Humorous heads who have more words than wit, and censures than solidity, they can gain nought at my hands by their opprobries; these have a good word for none, not then for me. It is the ingenu­ous auspicious Reader I relie on for his favour, whose favourable report shall make my printed paper his debtor, and my self his devoted.

To the Author of the Prayer.

THE Author of the Book in all humility begs leave to dedicate these few ensuing lines to the Author of this Prayer, Christ Jesus, God bles­sed for ever, Amen.

O my God and my King, the holy Pen-man of this most holy prayer; thou art one who wast, who art, & to be forever, God, and yet man, man and yet God. In thee the Godhead is hominified, in thee the man­hood is deified; thou art an [Page]immense Majesty, present with us in earth, and at the same time Lord President in Hea­ven. Thou art one in person, yet hast two natures; one of the three Persons, yet all the three but one in substance; be­got before all Time, born in the dispensation of Time; not to encrease thy honour, but to set us from thrall,

  • Thou taughtest Exemplo.
  • Thou taughtest Praecepto.
  • Voce, By learning us.
  • Prece, By praying for us.

Thou prayedst to thy Father for us: Thou preachedst to us how we should pray to thy Fa­ther, not as we will, but as thou hast wil'd; thou teachest [Page]us what to say, and we are bound to say thy prayer; Thou hast taught us how to pray, so ties us not at all times to the same words. O thou wisdome of the Father, let me learn wis­dome from thy lips; Who to furnish the meanest ofIn Un­derstan­ding. men, prescribes them a Plat-forme, who so sets down a plat-form, as licenses the more gifted to ex­ercise their gift of prayer.

Thy prayer, O Christ, is not given to stint the spirit, thy prayer is lent to support it. Bles­sed be thou my God and my Christ, who hast not only pur­chased for us to be cal'd Gods Sons, but taught us to say, Our Farther—

Let my tongue cleave to the roof of my mouth, if I give over thy prayer, I honour its Author, I reverence its matter, I ad­mire its method; it was made by Christ God, made by Christ for man, usefull for all men; ne­ver could so much be contained in so narrow a room, but that of Gods making, the Sons pen­ning, the Holy Ghost his in­spiring. Let the Enthusiasts slight it, the fratra cilli lay it by, as men conceiving they are come to an acme of perfection, yet such as fail I finde in the best of my expressions, that let them be the protasis, this shall be the apodosis; and if with my own I begin, with our [Page]LordsPrayers. I desire to make an end; the Lords Prayer is the sum­mary of all things necessary, and when I have prayed for all I can, in this as in a glasse, my Christ lets me see the face of all my desires: while I am ex­pounding this sacred Prayer, Lord let thy sacred Spirit de­scend down upon me, so shall thy Name be honoured, and I inabled to discharge this great work I have in hand. O thou who madest this prayer, make me understand its meaning; and while I am in hand with this work, blow the spark of my meditations into a flame, let my paraphrase be set Carbo & lampas, a light shinning, and [Page]lamp burning; by this light, guide babes in knowledge on to a set form of prayer, by it con­fute all Hereticks who deny a set form of prayer. O my Christ I will shut up my too much bold­nesse of speech to thee with ad­miration of thee, who art all in all unto us all; bread to feed us, wine to cherish us, the white robe to cover us; thou hast slain our sins by thy passion, quickned us to a life of grace by thy Re­surrection, provided a mansi­on for us by thy Ascension: we may enter in, for thou art the door; no danger by the way, for our Christ is the way; we can have no better assurance then from him is the truth; nor let [Page]us fear the sting of death, for we are servants to the Lord of life, to him who is the way, the truth, and the life. O my Saviour, I blesse God for thee, I glory in thee, I cast my self upon thee, upon the bended knee of my body I beg thy bles­sing, praying in thy own words saying thy own Prayer:

Our Father which art, &c.

The Author of the Book his Speech to the Prayer.

O All heavenly Prayer, the very language of the Lord Jesus, the ChristianA good Word till abused. Directory, The Rubricks Epitomy, short in words, copious in matter, which gives God his Due, begs all needfull for us all: all thy precious petitions, it is my every daies prayer, may be writ with the pen of a Diamond in my heart. O Divine Prayer, I am pur­posed to give thee every morning the visit, every night to hold con­ference with thee; the first to salute, the last to take my leave of. Thou hast taught me to blesse God, my here welfare, my hereafter happinesse; what to seek, a Kingdome; how to ensure it, by doing what thou wilt, as thou wilt. O most holy prayer, which suites [Page]God for us all, and for all needfull, which teaches us how to unravell our debts and discharge them, to prevent sin by praying against sin; yea prayes in the midst of our tem­ptations for safe deliverance. Thou art magnum in parvo, yet sayest little; yet when we have said all we can, we can say no more. I admire thy brevity, short yet sweet, few words, yet full as the Patriarchs sacks: understood we at length what thou comprehendest in short, we would every day lengthen our esteem of thee, lessen our opinion of our own barren expressions. But I am sorry thou art so slighted by those who think themselves none­such, and for my part I would be very sorry to be such as they are—O most sacred Prayer, whither wilt thou go, the Enthusiast his hasty conceptions will be thy death; the Sectarian Minister, for fear of popu­lar displeasure, is feared to acknow­ledge [Page]thee in the Pulpit, yet thou hast one fast friend, the orthodox conformist, who hath bid thee wel­come home to his house, and shames not to walk with thee to Church. He prayes in thy Dialect; and when he uses other words, Saying the, thou epitomizest all he had said be­fore.

The orthodox Conformist is thy fast friend; the unstable Schisma­tick a friend in summer; the old Heretick at all times at oddes with thee. But let who will despise thee, I will honour thee, I will honour thy Author, I will give due honour to thy divine matter; thou art part of Gods Word composed by Christ who is the Word: and every of thy words are of weight. This consi­dered, who can deny it, but our Lords Prayer hath had hard measure? God forgive them, who for popular ends have laid thee by; God open their eyes, who preferre [Page]their own before our Lords Prayer: God give us Conformists grace so to say our Lords Prayer, that we may have all, in it, granted; even for his sake grant it good Lord, who made it, who taught it, who left it for us to learn; it is our Saviour hath com­manded us to say it; it is a Christians duty to doe it; he is an Atheist that doth deny it: I will use it for my pat­tern to pray by, for a platforme, and say it, not as tyed by it from all other prayers, not at all times lay it by, but sometimes I will borrow all its words, sometimes pray to the same sense; now making it my rule, anon all the petitions of my prayer. And thus O sacred prayer, I will as­soile my soul from all superstitious conceipts of thee, as also from the least disrespect of thee: and while I use my own words, I will binde me to thy method; and when I take not that large, I will quit my spirit with­in [Page]the circumference of thy Petiti­ons. Thus in honour of him who made thee, I take my leave man­nerly of thee, wishing the next Age may not pretend Gods Spirit, and despise our Lords Prayer, lest their contemning Christs Ordinance, de­nounce all such to be Hereticks—.

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 [Page 2]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, [Page 3]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.

Its 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 1 Lord and Saviour, Gods Son, the se­cond person.

For that directed to the Lord, our 2 Lord God, God the Father, the first person.

Two passages have made open pro­clamation, [Page 4]how this is a most excellent prayer.

1 First, For that pen'd by Christ.

2 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 [Page 5]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, [Page 6]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: Ʋnico 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 [Page 7]prayer theLast. period, not theFirst. 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.

1 First, lest we come too saucily to God Almighty.

2 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 [Page 9]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,

  • 1 What God is.
  • 2 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 [Page 11]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. 1
  • Expression bindes us to doe. 2

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 1 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 [Page 12]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!

2 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.

3 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, 4 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 2 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 [Page 14]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 [Page 15]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, [Page 16]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 theirGods. 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 [Page 17]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 [Page 19]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 [Page 21]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, 1 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, 2 to expell pride: An acknowledgement [Page 22]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 phraseOur.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 firstAudi­ence., 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 [Page 27]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 oneAbove. supra, the otherBelow. 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 [Page 28]the first exposition; the Spirit causes our acknowledgement of the second; Dame Nature hath set her hand to the one, its 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 hisThe 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 [Page 29]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 [Page 30]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 [Page 32]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 [Page 33]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, [Page 35]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 [Page 37]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: Its 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 [Page 39]it, is first taken care for, and first pray­ed for, to put us in minde.

His name, its Honour,Its 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,Its 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 [Page 40]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,Its Ex­tract. to get what I want, to doe what God wils.

By these petitions placing, I am [Page 41]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.Its Ex­tract. This petition then had this place signed perchance covertly, to dis­cover, man is more sensible of bodily [Page 42]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,Its Ex­tract. foreshewes, [Page 43]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, [Page 44]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 [Page 45]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.
  • [Page 46]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 [Page 47]divers sprung out of thisHallow­ed. 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 off­spring 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.

1 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.

2 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 [Page 49]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 [Page 50]are counted sacred, his Justice and and Mercy magnificent; his Lawes and Decretals approved for holy, just, and good; when all his subjects do 8 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 [Page 52]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 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 [Page 53]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 2 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, [Page 55] 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, Ʋse 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.

[Page 56] 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 A­vowrynot come at Belshazzars house, not live in Potiphars, nor yet to have the least [Page 57]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 [Page 60]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 [Page 61]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 hisJustice. 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 [Page 62]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 [Page 63]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 offs 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 [Page 65]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 [Page 66]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 thatSinceri­ty First?

How much may I lose, and let go thisVigilan­cy. 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 [Page 68]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 [Page 71]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 [Page 73]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 firstHe 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, [Page 74]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 [Page 76]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.

[Page 77] 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 [Page 78]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 its 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 [Page 79]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 thisMessen­ger.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 [Page 80]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 thishe 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 [Page 81]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 QueensChurch. 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 [Page 82]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 innocentThe 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, [Page 84] 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 [Page 85]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 [Page 86]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 [Page 87]notice, Doct. 1 Heaven is Gods own; this Pro­nounThy. 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?

[Page 89] 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 [Page 90]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 schoole­boyes, 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.

[Page 91] 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 [Page 93]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 thosehe 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 thesehe means into hea­ven. In to confound the Novatian: and send Judas to his properHell. place, to confute Hickman.

I have a record can witnesse with me,Case re­solved. [Page 94]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 worksGal. 5.19, 20. of the flesh? If thou sayest thou hast, then hear what God hath to say untoVers. 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?

[Page 96] 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 [Page 97]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 ofHeaven. 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, [Page 98]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 excelseThe 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 athis 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: [Page 99]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, theThis 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 ofkingdome 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 [Page 100]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 [Page 101]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 [Page 102]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 beHeaven. had. Other limbs of the Devill offer the Kingdome of Hea­ven violence: but this eldest son of Beliall, labours utterly to deface that all gloriousBilief that Hea­venis. Architecture. It is mis­belief abrases heaven out of mens thoughts, copes mens thoughts and makes them earth in the burrow of [Page 104]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 [Page 105]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, [Page 106]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 [Page 107]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 [Page 110]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 [Page 111]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 [Page 112]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 off­spring.

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 [Page 113]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 [Page 115]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 [Page 116]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 [Page 117]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:

  • [Page 118]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 [Page 119]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 sub­set 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 [Page 120]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 allThe 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 ourOur 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 [Page 123]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, [Page 124]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 [Page 125]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, whoRom 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 [Page 127]Law of Works first, it was not to save any by it, for God knew, none could do what he commanded: but the Law ofThe 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 [Page 128]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, [Page 130]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 thisMan. 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 [Page 131]at armes, and means to do what bid, or die ith' 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 [Page 133]withhemeans 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 [Page 134]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 notPeter, 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 [Page 135]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 horseGods 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 [Page 136]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 |I 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 [Page 137]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 amhe 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, [Page 138]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 [Page 141]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 [Page 142]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 SacramentalSpiritual 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 ith' Church keeping, by which I [Page 144]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 [Page 146]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 [Page 147]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 [Page 148]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, Ʋse 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, [Page 150]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 A­vowryand 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, Ʋse 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 [Page 152]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 after­right.

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, [Page 154]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, [Page 155]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: Ʋse 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 [Page 156]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, O|man 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 [Page 157]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 [Page 158] 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, [Page 159]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 com­sort: 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, [Page 160]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 [Page 161]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 [Page 162]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 [Page 163]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 [Page 164]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 [Page 165]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, ourAffecti­ons. 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 [Page 166]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 [Page 168]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 [Page 169]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 its dieted at the Noblemans house [Page 171]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 [Page 172]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 [Page 173]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 sill his purse. Be­hold the Owle, which all the birds in [Page 175]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 [Page 176]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 princelyKing­dome 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 [Page 177]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 [Page 178]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 [Page 180]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 [Page 181]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 wordsTres­passes 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 debt­bookMemory

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 [Page 183]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 theten 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 [Page 185]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 conscienceBut the case could not gain an impri­matur.

TheOffen­ders. 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 theChrist. judge for the benefit of ourGospell. 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, [Page 186]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 ith' 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 lieUnhus­banded. 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 [Page 187]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. Its 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; [Page 189]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 harbourIn my heart.here, even a multiplicity of sins and tresyasses.

Judge how much should be our sor­row, Ʋse 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 [Page 190]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 thoseTears. 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 theThe 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 feart 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. ThisOur possessive protests, sin is allied in full bloud to Adams brood, It is [Page 191]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, its 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: Ʋse 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, [Page 192]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 [Page 193]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. Ʋse

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 oldMalice? 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, thisTermi 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 [Page 194]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 moreTres­passes. weight, the latter is theTres­passe. 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 [Page 195]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 [Page 196]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 [Page 197]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, [Page 198]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 [Page 200]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 [Page 204]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 [Page 205]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 [Page 207]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 [Page 208]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 aA feeder on mans flesh. Cannibal, none is more out of charity, yet none seems more charitable, while it will take nought, but repaysA 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, [Page 209]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 vicesThe 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 [Page 210]to his neighbours dammage, and irre­coverably.

3. The third is, Spleen, who toad­like, 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 [Page 211]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 [Page 212]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 [Page 213]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 thisPetition. 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 [Page 215]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 [Page 216]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.

[Page 217] 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, andMake 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 [Page 218]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 [Page 220]onlyChrist. 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 [Page 221]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 theHous­hold, or home. do­mestick Temptation; which is, when a man is tempted or drawn away of his own lusts, and inticed, were it not [Page 222]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 spottedLust. 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 hisHeart. chair of state, and sends abroad, [Page 223]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 [Page 225]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 theTempta­tion. weapon, nor ta­ken by theDevill 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 [Page 230]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 [Page 232]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 guardHead to the foot.a capo pe, since [Page 233]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 tharmes 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, theSoul: 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, [Page 235]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 [Page 236]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. [Page 239] 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, its 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 [Page 241] 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 [Page 242]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 [Page 243]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 'twere 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 [Page 244]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 [Page 245]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 [Page 246]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. MeditateHist., sin is like theAspedi­gorgon. 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.

[Page 249] 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.

[Page 250] 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 [Page 251]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 [Page 252]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 [Page 253]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 [Page 255]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 DevilsMat. 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 [Page 256]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 PhilistimsSin. house in my armes, and endevour to pull it down before my dying; and all [Page 257]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 ofSin. 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 train­band of sin.

This is it hath made me resolve upon it to petition theGod.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 aAs if all over har­nest a ca­po pe. Curasier, when as bare of Armour as theOther 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 onceUpon 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 [Page 259]enjoy an everlasting inheritance, though we want theFaith 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 off­spring of the old world, who were manying and giving in marriage, be­ing ignorant what would betide them, [Page 260]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 A­vowryto 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 sparesThe 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 [Page 262]one, Sin, and it's to be feared, soul will be delivered up to evill.

How is my soul catcht inActuall evill. that, tor­tured byTem­ptation. 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 thirdIn 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, [Page 266]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 thisThree­fold. 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 [Page 267]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 theseKing­dome, 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, [Page 268]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 cō ­mon 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, andIntima­ted 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, [Page 271]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 theembleme 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, andIntima­ted in the last Rea­son. ensured triumph, shame and confusion of face, and all honour and laud, and praise, we weaklings who [Page 272]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 inPoverty: 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 [Page 274]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 [Page 275]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 [Page 276]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 theseKing­dome, 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 [Page 278]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 [Page 279]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 [Page 280]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 [Page 281]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 [Page 283]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 [Page 285]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 [Page 286]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 sea­mans 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. [Page 287]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 [Page 288]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 Countrey­man 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 [Page 290]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 thisHebrew 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 firstJewes.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. [Page 291]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. Its common traffique with all forts of Languages will witnesse this.

Austin gives this Reason, ne vilesceret Reas. I 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 [Page 292]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 isSpred. 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 CarnotensianIt for­bids any of them to say Amen, because they all count thē ­selves 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 shoulduncloath. 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 [Page 293]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 theCom­mon-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, 1 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 AmenThe 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.

2 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, [Page 295] 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 [Page 296]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 [Page 297]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 3 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 1 significations it may admit of.

Secondly, in a my sterie, I could tell 2 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 3 character.

Fourthly, Since the Text is so short 4 give me leave to extract an heavenly fancy from the letters in this last word of our Lords Prayer. 5

Fistly,The first sense of my pater noster A­men. He end all with two divine Meditations.

First, let me give you the three sig­nifications [Page 298]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 [Page 299]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 thisAmen. 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 [Page 300]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 [Page 301]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 1 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 [Page 302]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 thyPetitions pend or spoke. paper-books, that thou maist be able to pro­nounce an Amen, that is a positive sen­tence all is true.

1 3. This interpretation refels the folly of our ignorant Papists, who [Page 303]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 [Page 304]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 anResem­blance. Analogy, which taske I undertake to let the people know the prize lesse word, Amen, Ʋt 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.

Ile 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 [Page 306]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 [Page 307]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, [Page 308]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 [Page 309]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 theePater 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 [Page 310]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 [Page 311]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 beart 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 [Page 313]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 Medita­tionsRev. 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 eveningOf 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 [Page 315]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 [Page 316]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 [Page 317]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, Ile 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 [Page 318]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 [Page 319]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 [Page 320]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 [Page 321]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 [Page 322]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 Common­prayers, 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 [Page 324]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 ith' pulpit, that ith' 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 [Page 326]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 [Page 328]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.

A Table containing the most remarkable points unfolded in this Exposition.

  • THE Preface.
  • Four kindes of powring out our minds to God by prayer. pag. 1
  • The sacred title Lord predicates of two, pag. 3
  • Two reasons why cald the Lords Prayer, ibid.
  • Two extracts from the reasons, pag. 4
  • The Avowry, ibid.
  • An excellent prayer for brevity made six wayes appear, pag. 5
  • A most fecund prayer apparent by two reasons. ibid.
  • Two teasons why a preface, pag. 8
  • God described Relatively, pag. 10
  • God described Positively, pag. 10
  • Why God cal'd Father, not Lord, ibid.
  • The word Father puts us in minde of four things, pag. 11
  • It binds us to aske God blessing, pag. 13
  • It binds us to do him reverence, pag. 13
  • Esau asked blessing, pag. 14
  • The estimate of Gods blessing, ibid.
  • We must shew reve­rence to God when we speak to God, he speaks to us ibid.
  • Elisha his carriage to Elias, ibid.
  • Gods Ministers cald Gods Embassadors, pag. 16
  • [Page]The word preached to be heard with much reverence, ibid.
  • The 24 Elders in the Revelation, ibid.
  • The reverent custome of the Abissins, ibid.
  • God is cald Father tripertively, pag. 17
  • A review of the particulars, ibid.
  • Why we admit of the very wicked to say the Lords prayer with us, pag. 18
  • How every Oath, how every election, how Christ may be cal'd God Father, pag. 18
  • The case of disinheriting, pag. 20
  • Two sorts of fools, ibid.
  • The Collect, where all foregoing is abbreviated, pag. 21
  • Three substantiall reasons why we say not my but our Father, ibid.
  • The first Product, 21. The second Product, ibid.
  • The third product, 22. The Collect, ibid.
  • God's ever within call. pag. 24
  • Gods place of residence, pag. 25
  • His ablenesse to help us, ibid.
  • The point enlarge, ibid.
  • The Leaper, and the Man whose son was possest with their If thou wilt, ibid.
  • The Leaper, and the Man whose son was possest with their If thou canst, ibid.
  • Eight acceptations of the word Heaven. pag. 27
  • Two may be here meant, ibid.
  • The semblance betwixt Saints and Heaven, pag. 28
  • An extract from the literall sense, pag. 29
  • An extract from the mysticall sense, ibid.
  • Heart compared to a house, pag. 30
  • The Avowry, Now the Petitions are to be spoken to. ibid.
  • The division, pag. 31
  • The Petitions are of two sorts or kinds, ibid.
  • Their extracts, pag. 32
  • The equality of these two sort of Petitions, three concern [Page]God, and three men, 34. Three Extracts, ibid.
  • The Petitions precedency, or their going before one ano­ther, pag. 38
  • The subject matter of the 6 petitions compar'd to 6. shires, pag. 44
  • Two words to be explained, pag. 46
  • The Sense of the petition, pag. 49
  • The Collect of all said, ibid.
  • Two Doctrines in generall, pag. 51
  • Doct. 1. We must be resolute for Gods honour, pag. 53
  • Doct. 2. There's a backwardnesse in the best of us to this duty, ibid.
  • Doct 3. Our care in Christ should be for Gods honour, pag. 54
  • The cases of Conscience. pag. 56
  • Three slight Gods word, pag. 61
  • The graces two, Sincerity, Vigilancy, pag. 66
  • The Contemplation, The second Petition. pag. 71
  • Kingdome taken four wayes, pag. 76
  • Interp. 1. By Kingdome may be meant Word, pag. 78
  • The word and kingdome alike in five things, pag. 79
  • Interp. 2. By Kingdome may be meant the Church, pag. 80
  • Interp. 3. By Kingdome may be meant Gods grace, pag. 83
  • Interp. 4. By Kingdome may be meant Heaven, pag. 84
  • The fourth Interpretation compendiously couched together, pag. 86
  • Doct. 1. Heaven is Gods own, pag. 86
  • Doct. 2. He that prayes for heaven prayes for no small thing, pag. 88
  • Doct. 3. We have no heaven in hand, pag. 89
  • 1. Case of conscience, whether any doubt there be such a thing as called Kingdome for heaven, pag. 91
  • 2. Case, whether shall all living go to heaven, pag. 92
  • 3. Case, who shall be admitted into this Kingdome of heaven, pag. 95
  • [Page]The Contemplation, The third Petition; pag. 105
  • A twofold will of God, pag. 108
  • Doct. 1. It comes hardly of with us to do Gods will, pag. 119
  • Doct. 2. This life time is no priviledge time for following our own will and appetite, ibid.
  • Doct. 3. Heaven is set to the earths pattern, pag. 121
  • Doct. 4. We have diverse School-masters, pag. 122
  • The Contemplation, The fourth Petition pag. 135
  • A paraphrase upon the fourth Petition. pag. 140
  • Doct. 1. It is God can supplie all our wants, pag. 147
  • Doct. 2. We have no right to ought till begg'd it, pag. 149
  • Doct. 3. Our request for the world be limited, other­wise will burst to be boundlesse, pag. 151
  • Doct. 4. My state to my estate is not good till God con­firme it, pag. 153
  • Doct. 5. Our request for the world must be moderate, pag. 154
  • 1. Case of conscience, How cometh it to passe, that I who oft pray get so little, pag. 156
  • 2. Case, How cometh it to passe, that the wicked who pray not get much eartly meanes, and much more then the Godly, pag. 159
  • 3. Case, With what cautions may I pray for riches, pag. 162
  • The contemplation, The fift Petition. pag. 174
  • The word Trespasse hath a double object, God, Man, pag. 179
  • Doct. 1. It is God can forgive us our sins, pag. 184
  • Doct. 2. Every sigular soul is a sinner, pag. 285
  • Doct. 3. Its many sins of which we are conscious, pag. 288
  • A simile taken from a Drunkard, pag. 289
  • Doct. 4. Sin in allied in full bloud to Adams posterity pag. 190
  • [Page]Doct. 5. We shall be forgiven as we do forgive, pag. 192
  • Doct. 6. God will forgive much for a little, pag. 195
  • Doct. 7. Our Trespasses against God far exceed our neigh­bours Trespassing us, ibid.
  • The Contemplation, The sixt Petition. pag. 112
  • Temptation the bait. pag. 215
  • Evill is the hook, ibid.
  • Doct. 1. In word to prayer, pag. 231
  • Doct. 2. Loe a very wound we must have a care to keep far from, pag. 232
  • Doct. 3. The Devill and sin our worst of enemies, pag. 234
  • Doct. 4. Naught is more evill then the Devill and Sin, pag. 236
  • The case of conscience, after what manner doth, lust in­tice us to sin and draw us on from serving God to be­come servants of sin, pag. 237
  • The Character of Timidity, pag. 254
  • The Character of Prespicacity, pag. 255
  • The Parallell betwixt Presumption, pag. 257
  • The Parallell betwixt Ignorance, pag. 257
  • The Character of Presumption, pag. 258
  • The Character of Ignorance, pag. 259
  • The perpetuity of Gods Kindome, Power, Glory, pag. 277
  • Read the Contemplations upon the three reasons, Kingdome, Power, Glory, pag. 280
  • A contemplation upon Ever, the fourth part of our Lords Prayers, pag. 285
  • The conclusion, Amen.
  • Amen an Hebrew, pag. 289
  • Two Contemplations, pag. 290
  • Amen a native in every Nation, pag. 291
  • The reasons why admitteds in every language, ibid.
  • [Page]A review of the three Reasons, pag. 292
  • The Carnotensian Cannon, ibid.
  • Amens first sense, pag. 293
  • The extract, ibid.
  • The taxation, pag. 294
  • His supplicat, ibid.
  • Amens second sense, ibid.
  • St. Austins saying, pag. 295
  • The ministers replication, pag. 296
  • The hearers rejoynder, pag. 297
  • His supplicat, ibid.
  • Amens third sense, ibid.
  • Pater noster Amen its thereefold signification, ibid.
  • It's taken pro juris jurandi nota, pag. 298
  • The taxation. ibid.
  • His supplicat, pag. 299
  • It signifies ipsam veritatem, ibid.
  • Three inferences, pag. 300
  • The body of Moses and the name Jusus, ibid.
  • This Amen is sometime taken pro signo subseripri onis, pag. 401
  • Three inferences, ibid.
  • A tripertite gain got by saying Amen, pag. 303
  • The Avowry with the Collect, ibid.
  • A mans semblance, pag. 304
  • The semblance between God and Amen, pag. 305
  • It holds in five things, ibid.
  • Amen its three significations blush the three Persons, ibid.
  • Amens Character, pag. 307
  • A divine fancie upon Amen, pag. 311
  • Two twins or two meditations, pag. 313
  • Four motives, pag. 314
  • Meditation, and what it is, pag. 319
  • The meditation exemplified, ibid.
  • Three reasons to force on the meditation, ibid.
  • [Page]The fearfull haire, pag. 320
  • Old Church prayer neither smels of Heresie nor Supersti­tion, pag. 322
  • A Contemplation upon Amen, pag. 325
FINIS.

ERRATA.

PAg. 16. line 16. for of meritlesse read I mirit lesse, p. 16. l. 14. s. ther r. there, p. 37. l. 11. f. sons r. wife, p. 37. l. 12. f. this manner r. these manners, p. 70 l. 6. f. whilest r. but, p. 81. l. 4. f. God r. god, p. 93. l. 6. f. beleevers r. misbe­leevers, p. 95, l. 20. f. by r. my, p. 101. l. 14. f. secondly r. second, p. 107. l. 20. f. and r. I, p. 144. l. 26. f. a word r. p. 149. l. 19. r. of, p. 161. l. 23. f. Hagar, r. Agur, p. 171. l. 17. f. under r. undoer, p. 177. l. 12. f. Solomon r. Agur, p. 195. l. 10. f. doer r. doth, p. 211. l. 3. f. pursed r. perused, p. 212. l. y. next 10 the word closed add to my neighbour, p. 241. l. 2. p. 243. l. to. put out of, put must be added in the begimming of the line, p. 310. l. 19. f. stomach r. stomach't.

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