Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	abound_v	glory_n	illustration_n	80	3	16.7402	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86450	The valley of vision, or A clear sight of sundry sacred truths. Delivered in twenty-one sermons; by that learned and reverend divine, Richard Holsvvorth, Dr. in Divinity, sometimes Vice-Chancellor of Cambridge, Master of Emanuel Colledge, and late preacher at Peters Poore in London. The particular titles and texts are set downe in the next leafe.	Holdsworth, Richard, 1590-1649.; Holdsworth, Richard, 1590-1649. Peoples happinesse.	1651 (1651)	Wing H2404; Thomason E631_1; ESTC R202438	355,440	597

publique to his glory his glory it is to passe by transgressions it is a great glory to passe by many transgressions if it be his peculiar glory to passe by any Where sinne hath abounded grace abounds where grace abounds glory abounds where much sinne is pardoned He cals them to acknowledge his mercy and makes it an illustration of the former Take away our transgressions and receive us graciously That is the first it is a clause of illustration Secondly observe it as a clause of inducement a motive and argument to perswade God to forgive them So it stands thus Take away iniquity because thou art gracious because thou usest to receive favourably therefore take away iniquity They begge for grace in the name of grace and mercy in the name of mercy shew mercy because thou art mercifull take away iniquity because thou art gracious and favourable therefore take away iniquity It is the strongest motive of all others to presse God from himselfe to pardon sin The point is this He that comes before God to begge for mercie must bring no other motive but mercie There is no such strong prevalent motive with God to shew mercy as mercy Mercy is the thing we sue for and mercy must make God shew it He expresseth it so I will pardon for my name sake in one place For mine owne sake in another place For my owne sake will I doe this to the House of Israell For my promise sake in another place For my mercy sake in another place Here are four and they are all alike to shew that mercy comes from it selfe it hath a reciprocation it moves circularly it begins in mercy and it ends there For mine owne sake that is for himselfe and his mercy is himselfe For my name sake that is as much as for my mercy Thy name is as Oyle powred out and it appeares that his name is as Oyle by his mercy for mercy is that Oyle that Swims over all liquors it appeares over all other works it is manifest to all For my promise sake that is as much as for his mercy for Gods Promises are Promises of mercy So all agree in this for my name sake it is a name of mercy for my Promise sake they are Promises of mercy for mine owne sake he is a God of mercy But yet more plaine when God speakes of shewing mercy he makes it come round to shew that mercy is the thing that he will give and the ground why he gives it In Exod. 33. I will have mercy on whom I will have mercy See how it runs it is thus I will have mercy on whom I will that is because I will so if we presse God for mercy doe it thus Lord be gracious that thou mayest be gracious and be mercyfull because thou art mercyfull Pardon because thou art gracious thy mercy hath an everlasting Duration The Psalmist presseth it so Have mercy on me according to thy great goodnesse and according to the multitude of thy mercies take away mine offences See how sweetly he presseth it Have mercy according to thy goodnesse he makes it come to it selfe Pardon me according to thy goodnesse be mercifull because thou art mercifull he had no other motive In another place he hath the same Reciprocation Doe good for thy name sake because thou art good deliver me because thou art good doe good and deliver me It is the same reciprocation that Isaiah makes Isa 63. He hath beene good to the House of Israell for his goodnesse and because his mercies are everlasting He hath beene good for his goodnesse To instance no more places in the new Testament there is the same reciprocation that John makes John 1. Of his fullnesse we all receive grace for grace mercy for mercy it is not onely grace after grace which is a good interpretation the first grace and the second grace the grace of Acceptation and the grace of Strengthning the grace of pardoning and the grace of reviving and quickning all grace is from God But it hath a fuller signification Grace for grace Grace because he is gracious because he is mercifull he shewes favour he turnes it to himselfe So now the Lession is this that When we come to sue for pardon of sin before the Throne of Grace we have no name to come in but the name of Christ The name of Christ is a name of mercy that is Gods owne name he that comes to plead his owne merit comes in his owne name He that comes to plead the Merits of any other pleads in a Strangers name If merit and satisfaction had been that way then were mercy no more mercy and grace no more grace then all the Saints of God were out of the way for they all went in this path Mercy was the Citty of refuge to which they went and the path by which they went Mercy was the Water in the Well and the Paile they drew it with they sued for mercy in the name of mercy The Publican David Peter St. Austin saith of Peter well I read of Peters Teares but no man ever read of Peters satisfaction Peter could not goe in that name Our blessed Saviour hath taught us therefore so to pray Forgive us our Trespasses he taught us not to pray as the Servant in the Gospell Have patience with me and I will pay thee all Lord be favourable a little longer lend me a little life and I will make thee satisfaction No that is not the Prayer he that goes that way misseth but here is the Prayer Pardon and forgive for thy name sake and for thy mercy sake Take away iniquity and receive us favourably receiue us to grace and Pardon for thy mercy sake This is the Forme that Penitent faith full soules look to God in No Creature is capable of merits therefore let men never trouble themselves with the discussion of that it is so repugnant that the Angells though they never sinned cannot merit they doe but their duty Adam in integrity could not merit if innocency cannot merit sin cannot if the State of Angells cannot merit humane cannot Nay the Saints that are called out of darknesse and sanctified by grace those Saints though it were possible they should never sin not so much as in the circumstances of any good Act that they should not be touched with veniall sins as they call them with no ill thought or idle word or unprofitable gesture if they were borne and sanctified from the womb as John Baptist and Jeremiah and should continue in a course of sanctification without any treading awry they could not merit when they had done all they must say They were unprofitable Servants He that doth his duty cannot merit ye are but Servants when you have done all you can nay when you have done all you should if it were possible that is more then all you can For that grace that God gives us though it be a good evidence of his spirit and of

need of receive us mercifully favourably receive us to thy grace In that I shewed you the reasons why it is annexed to the former part as a clause of Illustration shew thy selfe Gracious by pardoning our sins As a clause of inducement we intreat thee for the goodnesse of thy grace and mercy to shew thy selfe so in pardoning our sins we come to God for grace in the name of Grace and for Mercy in the name of Mercy Thirdly as a clause that makes up a perfect Ennumeration of all wants that are comprised under these two heads Take away iniquity and receive us graciously Thus sarr I went That that remaines in the second part is onely the Order of these two particulars For there is some reason why the Prophet sets them in this Order Why not first receive us graciously and then Take away iniquity for all other blessings are Originated in the love and favour of God It is from his love and grace that he grants pardon to us of our Transgressions there is no pardon of sin where there is not grace and favour and love Therefore the Psalmist Psal 85. he sets them in another Order O Lord thou hast beene gracious to the Land And then followes in Vers 2. Thou hast forgiven the iniquities of thy People First God is gracious and then he forgives iniquity the pardon of sin must flow from his grace and favour It is true the love of God must of necessity goe before in the order of nature all the effects of his love and favour whatsoever the cause must be before the effect and the Fountaine before the Streame in nature But yet the Scripture useth some difference of setting downe these particulars for sometimes it sets the one before and sometimes the other The reason is because they are mutually infolded and so close knit that one cannot be without the other There is no greater demonstration of Gods grace and favour then the pardon of sin if there be grace and favour there will be forgivenesse where there is forgiveness there is an evident testimony that God hath shewed the riches of his grace therefore though the Prophet set it here in another order then sometimes it is in Scripture there is good reason for it besides that there may be three things said for the justification of this order there are three reasons of it Eyther as they conteine in them a Petition for the enlargement of the continuance of grace Or for the enlargment of the Evidence and demonstration of grace Or a Petition for the enlargment of the communication of his grace to them In all these 3. sences the order is every way justifiable First in putting these two together there is a Petition for the inlargment of the continuance of Gods grace Take away iniquity and receive us graciously In these two he prayes for the giving of grace and the duration and perpetuation of it So the order is thus Grace cannot be continued till it be bestowed and given In the first word he prayes for the giving of it that God would receive them to a state of reconciliation In the second that he would continue them and keepe them in that estate Shew thy selfe first gracious in pardoning our sins and shew thy selfe againe gracious in keeping us from committing sin What profits it though our former sins be pardoned if we continue in them Therefore the Prophet teacheth them to beg not onely for forgivenesse of sins but for strengthening of grace to continue in it To shew that apenitent faithfull soul stands in need of God after his sins are pardoned We have not done with God when our sins are pardoned we need a further enlargment of grace to keep us in that estate lest we relaps Therefore the beleiving soul makes up his Prayer of these two Lord thou hast been gracious and I rely upon thee for the time to come that thou wilt still The Point is this that The faithfull soul after it hath had a tast of the goodnesse of God in the pardon of sin it rests not there but goes on still to beg more grace A greater enlargement of favour it must needs be so in the order of our desires Grace is of a ravishing nature when it possesseth the heart it inflames it Even in Heaven where grace is full there is an Apetite of complacency for desire of the continuance of that grace and favour though there cannot be a desire of more where the Vessell is full But in Earth where grace is powred in by drops there is an Appetite of desire because there is want continually And we never have grace but that we see we want more then a man loves grace more when God powres in more and he thinks he wants more It is the order in Gods proceeding he layes this method he gives his spirit for this purpose not onely to cleanse us from sin but to strengthen us for new obedience not onely to Seale to us our reconciliation for the present but to keepe us for the time to come And both these are the free gift and work of Gods Spirit it is his spirit that seales to us pardon and it is his spirit that strengtheneth us that we may walke by the strength of that grace And the order of our necessity is such For otherwise how should we doe It is by grace we stand and rise and goe on and persevere A Christian stands in need of God in all the passages of his life every minute and every moment of time for temporalls for spiritualls for naturalls If we looke to those things of nature that we need First it is the goodnesse of God that must give a man meat for his body And aftermear it is a second grace to give him a Stomack And after that it is a third good to give him digestion And after that it is a fourth manifestation of goodnesse to turne it to blood and spirits that it may be healthfull So for temporalls it is one Testimony of goodnesse that he keeps us from danger It is a second that he keeps us in the right way And it is a third that he brings us safe to the end of our journey In spirituall things much more if God should first prevent us with grace and then leave us to our selves what security could we have Our latter end would be worse then our beginning We are not able to subsist of our selves one moment of time Gods grace must have the glory and honour of all that it may have the honour the Prophet here teacheth them thus to pray for the first grace and the second grace for the beginning and for the continuance of grace to work the will and the Deed that he would perfect the work First Take away iniquity shew thy selfe gracious in pardoning and then continue that grace keep us from sinning againo That is the first justification if we consider the enlargement of the continuance so the order is good Secondly

not faith if it faint not love if it decline and wax cold not obedience if it give over not repentance or humility or patience or meeknesse if they have not their perfect work Faith that will hold but that it holds out it is from perseverance Love will take its flight and mount up but that it mounts up to the highest to Heaven it must be from perseverance Obedience will follow after Christ but to hold to the end in obedience to be carried to the full length it 's from perseverance So every grace hath that that is the accomplishment of it from the grace of perseverance Without it as St. Bernard sayth very well neither he that fights can hope to overcome at all or if he overcome and conquer a little he cannot look for the Crowne unlesse he conquer still and goe on There is the second excellency of perseverance The third and principall excellency of perseverance that that more expresly toucheth upon the Text it is the continuation of the motion of a Christian that that keeps a man still going And motion is excellent in every Creature the Creature the more excellent it is the more excellent it is in its motion The Earth that is the lowest Element and the basest moves not at all The Water that is next above the Earth moves but not so fast as the Aire that is above the Water and the Aire though it move faster and more constantly then the Water yet it moves not so nobly and constantly and so fast as the Heavens the celestiall bodies and the Star● of Heaven Take but one instance the Moone hath two motions which shee dispatcheth at once with a great deale of swiftnesse and constancy Let men that are below blaspheme and curse let Dogs bark let the Winds blow let stormes bluster and the Clouds frowne the Moone goes on to finish her course So a Christian if he be of a heavenly temper there will be the motion of the Heavens perpetuity of motion Perseverance makes the motion perpetuall it gives perennity to the motion of a Christian that though a Christian meet with many disc●uragements in the way of piety temptations and tribulations and persecutions yet for all this as the Sun and Moone and Stars he keeps on his motion though wicked men oppose themselves though St. Pauls Dogs doe more then bark though the stormes of temptation bluster and the winds of persecution gather themselves together though Heaven and Earth oppose yet perseverance will carry a Christian strait on his way through all impediments and make him leap over all discouragements it will bring his motion to the end that is the excellency of perseverance That is the first thing if we take the phrase under the similitude of locall motion They goe on Secondly consider it under the similitude of Vitall motion for as I said their going on is their growing on Growth is a vitall motion for properly nothing is said to grow but that that hath life Therefore Scaliger observes there is a great deale of difference betwixt those two words augmentation and extention things inanimate that want life may receive extention and dimension but they are not properly said to grow but things that have life Plants and Trees and living Creatures Growth therefore properly is a vitall motion and that vitall motion is remarkable in Christianity in a spirituall sence there are many words whereby 〈◊〉 Scripture sets out these advances of Piety When it considers us in the way of piety it is called proceeding when it respects the emulations of piety it is called excellency when it respects the operations of piety it is called abounding when it respects our progresse in piety it is called persev●ring when to the state of piety it is called growth And all these there is good reason to be given of them in respect of the severall relations a Christian hath in this World We are viatores in this World we must proceed and goe on We are Work-men in the Vinyard of the Lord we must persevere We are lights in the World lights must excell that is their commendation We are Rivers as David makes the similitude Rivers of God they must swell and abound Christians they are the Babes in Christ that are to come to the stature of spirituall Man-hood being Babes they must grow Of all other expressions those two are remarkable when it is called abounding and growing David useth both these the word of abounding or excelling All my delight is in those that abound or excell in vertue Psal 16. The other word of growth is in Psal 92. speaking of the righteous man He shall grow up as a ●edar in thine house St. Paul makes use of both those words too sometimes he exhorts to grow in grace sometimes to abound and excell Strive that you may excell to the edifying of the Church Alway abound in the work of the Lord. The phrase or word of abounding is a metaphor taken from Rivers Rivers that get encrease by running A man would think a River in continuall motion should doe nothing but spend it selfe and not get but lose but the longer it runs the more accesse of water flowes to it and the further its progresse the greater it is It is little at the head but it is great at the foot the longer it goes on So should a Christian be like Ezekiells waters that at the first were but up to the Ancles and then ascended till they came to the Neck till at last they covered the whole man such is the swelling Spirituall the excelling and abounding in grace The other word of growing is a metaphor taken almost from all sorts of vitalls It is taken sometimes in Scripture from building as a building from a small beginning growes to a great vastnesse and magnitude so a Christian being built on the Foundation of the Prophets and Apostles our blessed Lord being the Corner stone he growes up to a holy Temple in the Lord Ephes 2. Sometimes it is taken from the similitude of Plants and Trees Hosea 14. They shall grow up as the Lillie and as the Vine their Root shall be like Lebanon Sometimes againe it is taken from the similitude of other Creatures in Mal. 4. speaking of righteous men he sayth They shall grow as the Calves of the stall Sometimes it is taken from our selves from the similitude of the growth of the body corporall growth So in Ephes 4. he speaks of Growing up to the fullnesse of stature to a perfect man in Christ As the body first hath seed and then life and then supply of nourishment and then by it it comes to height and stature So it is in the state of grace there is first the seminall being of a Christian in regeneration or the new birth then after come the supplies of nourishment by the influence of grace and receiving the sincere milke of the word after these supplies of nourishment comes this spirituall growth That you may

the full signification of it The first is the latitude or extent of the word in respect of the habits of grace From strength to strength that is from one habite of grace to another habite of grace that when we have attained the pitch if it were possible of any grace we should not content our selves with that there are other graces to be attained That as a man that will learne perfectly to read must goe through the whole list and Alphabet of Letters and none are to be excepted So he that will come to take out the whole lesson of Christianity must set out the whole lesson Sentences and Sillables the whole quire of grace and labour to come to a competent measure and perfection of habits in all When he hath got one he must not rest there but goe on from the habit of one grace to another Because all grace upon occasion brings glory to God And a Christian hath need in this World of every grace And every grace leads alike to the same excellency of glory and the same Blessing and Reward is stated upon it How ever it is true as Gregory Nazianzen sayth well some perticular graces are more proper to some perticular estates and ages of men Repentance is a grace more proper to them that are fallen and perseverance is a grace more proper to them that stand A man that is downe cannot be called to persevere he is not yet raised but a man that is up his proper grace that hath his footing already set in Christianity is to exhort him to persevere and to exhort the other to rise So Alms-deeds it is a grace that is more proper to him that is Rich and contentation to the Poore Call to a poore man for Alms he hath the Alms of Prayer not of releife it is not a grace so proper To carry it further Modestie and Sobriety they are graces proper to them that are young wisdome and gravity and discretion are graces proper to them that are in yeares that are old Thankfullnesse is a proper grace for him that abounds in prosperity and Patience is a proper grace for him that is in adversity So Nazienzen sayth well there are graces more proper and peculiar to certaine conditions of men But this hinders not but that every grace is needfull and necessary to all Because every man may be set in every estate he that stands now may fall he that hath plentifully and therefore may give Almes he may want and be called to contentation There is no Christian but he hath need of every grace because he may be set in every condition and estate therefore it is not enough to attaine some one grace and to neglect the other to mortifie some one Vice and fall into another that stands not with the nature of repentance to attaine to some one vertue with the contempt of another it stands not with the state of breathing after perfection For a man to subdue pride and keep covetousnesse or to subdue covetousnesse and keep envie and malice each of these make him equally abhominable to God For a man to attaine to the habit of charity and not to study the grace of repentance or to attaine to the grace of repentance and not to give accomplishment to it by the works of righteousnesse and obedience or to attaine to some degree of obedience and to neglect the graces of patience and meeknesse or the rest he will not at all come on to many degrees of strength There must be a connexion of all the habites of grace we must glorifie God by Charity as well as by faith by repentan●● as well as by charity and by obedience as well as by repentance and by humblenesse of mind and patience as well as by obedience The graces are all l●●cked together they make up one body or rather one soule of grace As the Apostle speaks of the mysticall ody of Christ Ephes 4. Collos 1. In whom the body fitly compact together so it growes up As all the severall Members of Christ knit by the same faith make one solid m●sticall body so all the graces together make up one quire There is one chaine of graces that are so necessarily lincked that as in the parts of the body take away one and you deforme the whole so breake one grace you mar the whole chaine Therefore the Scripture calls ever and anon that we be fruitfull in every good worke to labour to please God in all things we doe Whatsoever things are just what Must I stay there No whatsoever things are true whatsoever things are honest whatsoever things are pure whatsoever things are lovely Here is from strength to strength We must goe from justice to purity and from thence to honesty and so to lovelinesse and that is a good decorum in a Christians conversation The Apostle Peter expresly tells us of these junctures Add to knowledge temperance to temperance patience to patience godlinesse to godlinesse brotherly kindnesse to brotherly kindnesse love Here are now the severall paces and steps these are the habits of vertues it is all one as if he had said in the words of the Psalmist Add strength to strength virtue to virtue habite to habite He names them severally to shew that if it were possible to attaine the perfection of some one we must not stay there from habite to habite that is from strength to strength That is the first latitude Next to proceed from the habites to the acts of vertue habites are dry and cold if they shew not themselves in acts they may glorify God within but they cannot without further then they manifest themselves in action Therefore the next from strength to strength is from the habite to the act Admit a man attaine all the habites of grace named if those graces be perfect in respect of him they are not in respect of God action is the activity of those graces that glorifies God and brings the knowledge and improvement of them St. Austin observes in one place against the Heathens that Christian virtues far excell the m●rall virtues of the Heathen even by the very name they are called sayth he you call your virtues habits we call ours gifts you ascribe it to your selves and therefore you call them habits because you have them but we call them gifts because we receive them from God Every good gift is from above And indeed it was a very good argument that St. Austin used yet there is a third word may be taken that is better then both that is Practise For whither we consider them as habits or gifts they are not perfect till they come to action It is not the having but the husbanding of a grace that brings glory to God for a man to have the habit and not to put it in practise it is all one as a Talent in a Napkin Therefore the Scripture in severall places useth those two words promiscuously To him that hath shall be given and he shall

were not able to learne it he joynes these that we might learne to joyne them in our Prayers They are the things that God joynes therefore he joines them They are the things that the promises of God joyne therefore he joynes them They are the things that other Saints joyned therefore he joynes them God when he speakes of himselfe he joynes these The Lord the Lord gracious and mercifull pardoning iniquity c. They goe together in God can a man make a better prayer to God or more perfect then that that is taken from those Attributes and termes that are most emynent in God The Spirit of God joynes these together in God we may well joyne them in Prayer As Cyprian saith of the Lords Prayer it is good to come to the Lord in his owne words though there be no vertue in the words without the Spirit God will accept the words of his owne Son when we come in the name and words of Christ So here it is the Spirit of God that commenceth and makes our Suites it is the Spirit of God that frames our Bill that Dictates our Prayers He is the Counsellor of the Father he knowes what the Father will grant Shall we neglect to make such Prayers as the Spirit dictates Can you have sayth St. Austin a better to Coppy your Prayers then the Spirit of God Then here the Spirit of God joynes the grace and mercy of God we must joine them in our Prayers God will acknowledge the words of his Holy Spirit if we come to Christ in his owne words As they are the words that God joynes so they are the words that are joyned in the Promise I will be mercifull to their Transgressions and I will pardon their Sins In many of the Promises of God these two still meet Prayer builds upon a Promise when Prayer gets a promise it builds it goes up to Heaven upon promises there is the Ladder of promises It is impossible Prayer should miscarry that takes the direction of the promise God hath promised to pardon therefore prayer sues for it God hath promised to be gracious therefore prayer begs it These two are joyned in the promise therefore they should in our Prayers Thirdly they are the two that the Saints joyne God be mercifull to us and blesse us and be mercifull unto us he delights to put these two God be mercifull and mercifull God take away our sins and receive us graciously be mercifull in pardoning and be mercifull in powring out and diffusing the light of thy Countenance O! when the Saints set before us the Patterns of such Prayers it is comfortable to us such Patterns as they sped with when they were in our condition It is a great incouragement and comfort and assurance to a Christian when I come with the Prayer of David of the Prophets and Apostles O! It is a comfort when a soule can enlarge it selfe in those Heavenly words that the Spirit of God wrought in the hearts of the Saints in former times For this very purpose the Prophet records this Prayer that they might learne it then and we treasure it up now for it is full of the Jewells of Heavenly grace That shall serve to have spoken of that Take away iniquity and receive us graciously the reason why he adds this clause to the other There is one thing behind the Order but that I must reserve for another time SERMON V. Hosea 14.2 Take away all iniquitie and receive us graciously So will we render thee the Calves of our lips GOOD and evill are the two bounds that are set to all obedience That they are the hounds of obedience the Prophet David shews in Psa 37. where he reduceth all the duty of man to those two heads in shunning of evill and following that that is good Eschew evill and doe good and dwell for ever That they are the bounds of the grace of repentance the Prophet Ezekiell shews us Chap. 38. Cast away from you all your Transgressions make you a new heart and a new Spirit As the Apostle Paul Ephes 4. Put of the old man with the deeds thereof and be renewed in the spirit of your mind That they are the bounds of Prayer our blessed Saviour shews in those two parts Pray that you enter not into temptation there is the one Seeke first the Kingdome of God and the righteousnesse thereof there is the other part Lastly that they are the bounds of the duty of thankfullnesse the Psalmist shewes againe in Psal 103. Blesse the Lord O my soule and all that is within me blesse his holy name that forgiveth all thine iniquities that Crowneth thee with mercy and loving-kindenesse All the Saints of God they well know this that piety is excercised about these two these two are the hinges upon which the Door of piety turnes both backward and forward upon these it is that obedience turnes in the shunning of evill and pursuing of good upon these it is that Prayer turnes in deprecating evill and petitioning for good Lastly upon these two the worke of thankfullnesse turnes too in giving God praise for the diverting of evill and for the effusion of good And according to these limits we may see all these duties plainly set out in the text by the severall bounds of them Here is the worke of Repentance with the bounds thereof in that clause Turne to the Lord to set out to us as I shewed before both the terme from which we must turne the aversion of ill and the terme of happinesse to which we must turne that is the conversion to that that is good Put away your sins from you turne from them and then turne to the Lord. There are the bounds of repentance For the duty of Prayer with the bounds of that we have it in the next words Take away all iniquity there is the deprecation of that that is evill and receive us graciously there is the Petition we make for that that is good Lastly for the duty of thankfulnesse we have that in the last words with the bounds thereof So will we render If thou wilt take away sin we will render the prayse of that work and if thou wilt shew us thy Salvation we will render the praise of that worke Of the first of these we spake already and of the last I am to speake afterward and in the second I am conversant at this time The forme of Prayer the Prophet sets to the people according to the bounds of it in which I considered before these two parts There are the parts of the Prayer and the order of the parts The parts of the Prayer in those two First for the removall of sin Take away all iniquity I shewed you the reasons why he directs his prayer against sin why he would have them direct it against all sin why he Prayes against sin for the taking of it away The 2. part of the prayer is for the powring down of the grace they stood in