warned the Jewes to have a care of this when said to them Think not to say within your selves here 's provision taken against an open assault and a small skirmish O that this care were had over our bodies and sould then we might play at foiles and not receive so many disgracefull vinnies The Avowry I am resolved to have an eye all over and to stand upon my guard * Head to the foot a capo pe since required to take heed to the least harm carching in the incounter Now see what it is we pray for Deliverance from evill I will not divide Deliverance from Evill since Evill without Deliverance delivers us up to death Let us tye these two a good and a bad together and though the wolves guts being placed nigh the sheeps 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 the * Soul land of israel 1. I mean let us treat upon Deliverance and Evill conjunctim our Deliverance from Evill 2. Then upon Evill all alone First these two Devill and sin are comprehended under this one only word Evill from which we pray for Deliverance to deliver us from Evill and what to deliver and us and from these thus named This sewes us Note the Devill and sin are our worst of enemies that abroad this at home that without doors this within doors that the prince of the aire this which we heir from Adam and earths in us and dwels in us in our bodies in our souls These two seek the destruction of our souls and bodies Whoso hears the cry of the Crocodile immediately he is a dead body O fear not him can kill the body but these can kill both body and soul Let me count of these for foes who are of force to be my undoing the undoing of all me and for ever Secondly what worse enemies than these which are alwaies at oddes with us Earthly enemies are not ever in action take sometimes truce with us the truth is these two never take truce no not a minute a moment Devill his daily journey is to compasse the earth and all to make us hellish proselytes Sin like the Sun is in continuall motion like the fountain ever bubling Hence saith our Saviour Why do thoughts arise and you shall see what arise and turn to Mar. 7.21 Streams of waters of Mara and amin and so many able to drown the Israel of God as the Red sea all the host of the Egyptians Thirdly it is the Devill and sin seek to destroy unum unitatem not only this or that person but the species Hist the whole kinde and posterity of Adam Nero wisht all Rome had but one head that so with one blow he might be their utter overthrow what he wisht these have wrought even all our overthrowes The Mirandillian Butchery the Parisian Mattens the Sicilian Evensong fall all far short of that these two have complotted acted against Adam and all us his off-spring And honce issues out my ill conceit against the Devill and sin Yea their hate to our kinde The Collect their continuall hate which stretches out its limits beyond this life to deprive us of a life everlastign this foul fact of these two hath made me resolve upon it to repair to those three to the trine Unity or Trinity in unity all to put up to them this petition Lord lead us not into temptation but deliver us from evill Let us now go take notice from what we desire deliverance it is from Evill By which word Evill you have heard is meant the Devill and Sin this is their style nones else That I note is Note nought is more evill than the Devill and Sin 1. For antiquity sio fuit a principie ever since Devill was a Devill and sin sin these have been evill 2. For spite or malice know you not devill makes God out of love with us and sin us out of love with Gods Law 3. For Complots the Devils device to harm Job and sins insinuation to bring Ananias to his end reveal they are horrible evill 4. The Devils Epithites the evill spirit the unclean spirit Mat. 12. and sins effect By one man came sin and by sin death make me give them this title Evill and deservedly I am resolved The Avowry since this they are to beware yea to watch and ward over my heat lest my heart admit of acquaintance with these two foul fiends the Devill and sin The Cases of Conseience now next come in and they be three The first whereof is this I. Case after what manner doth Lust and Concupiscence temps us to fin or intice or draw us on from serving God to become the servants of sin This is the hardest thing in the world to discover and therefore much pains must be taken to compleat an answer satisfactory Such a serious subject as this is slighting of it is unseemly and the Orator should be as ill thought of Hist as Alexander thought of Cherillus who gave him money to hold his peace 1. It is and for this cause that I am resolved first to demonstrate how lust effects this feat by a simile 2. To make the point more perspicuous I purpose God willing to describe lusts sick daies march through the heart of man and all to captivate poor foul and take the Man prisoner and lead him into that strong hold call'd Temptation First this may be made appear by a Simile drawn from flowers how lust or concupiscence entices or draws man on to sin You know there passes from flowers a subtle vapour which the sense of smelling drawes in and which drawes away the sense with delight after it So lust which sprung up in the Garden of Eden after Eve had finned from it as from a flower passes a subtle vapour of evill thoughts And as the sent of the flower goes on by the organ of smell into the brain so a sent of lusts even evill thoughts are carryed by that organ the common sense into the heart And as the delightfull smell makes us in love with the subtle vapour so the pleasures of lusts make us affect the vapours of evill which come from lust Nor are those evill vapours a few but full many apparent by those already quoted words of Christ Luk. 24. Why do thoughts arise in your hearts These are infectious vapours and more dangerous to the soul than fenny mists to the body if not scattered and blown a way by Gods Spirit they poyson soul and cast understanding will and memory the souls publick Notary into Feaver sits This is it hath made me resolve upon it The Avowry to beg of the good gardiner God
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 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 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 God for forgivenesse of sin or its prevention 2. Prayer is a pouring out our minde to God framed to testifie our seeking God with an holy and an humble heart 3. Intercession is a suiting God for others as Wife Children our K. or Country 4. Thanksgiving is a pouring out our spirit to God framed to testifie our thankfulnesse to God for benefits received And what now I pray you is prayer largo sensu but either a thanking God for some good turne a begging of God to be good to other an humbling our selves in Gods presence with fear and reverence or else a desiring God to forgive us all our sins But to what doth what hath been said tend To certifie us that the Lords Prayer is for species or kinde a supplication for begging forgivenesse of sinnes A prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying none ought to say it sed humili voce in all humility A request or intercession for we here pray for others as our selves to God for God to God for man only while we say this prayer we give no thanks and I think it is to put us in minde how many I had almost said the most of our suppliants are cousen-germans to the nine Lepers thanklesse persons Be pleased kinde reader to lend a look and behold The Name of this Prayers The Substance of this Prayers It s Name is Dominica oratio the Lords Prayer for it is called the Lords Prayer This sacred title Lord I finde predicates of two de die de oratione we have a day called the Lords Day and a prayer called the Lords Prayer Implicitely it implies that that day is a day of prayer and this prayer appropriates that day it is said to the Lord. But come Why is this prayer called our Lords Prayer For that made by our Lord our Lord and Saviour Gods Son the second person For that directed to the Lord our Lord God God the Father the first person Two passages have made open proclamation how this is a most excellent prayer First For that pen'd by Christ Secondly After such a sort as God himself by it is bespoke 1. The compiler of this prayer was our Saviour Two Extracts which dignifies it and desires me to minde every word in it 2. This prayer is put up and it is to God the Father the supreme head over all the Angels in Heaven men on earth devils in hell here is another call upon to move our vulgar to learn the meaning of every parcell of this prayer O my God and my Christ The Avowry since ye are both interessed in this prayer when I say it it shall make me minde every word that is in it As this prayers Name procured two to proclaim the excellency of it no lesse doth its substance the two the substance or subject matter of this prayer have sent out to sound abroad the unparallel'd excellency of it Are its Brevity Are its Fecundity For the first it 's proverbiall short and sweet as if short things were sweet things here is a short prayer I know none sweeter But it 's demanded Why think you this prayer more excellent for its brevity I will give you six Reasons why I think so 1. The shorter the sooner learnt long lessons are long a taking out 2. The shorter the better may it be remembred what can you say perfecter then your Pater noster 3. Ofter may it be said over the knights of Malta say it over an hundred and odde times a day 4. Here 's no relish of tediousnesse it begins and ends in a trice 5 It may soon be understood if will be at home in a week 6. It 's an assurance to me God quickly can hear A prayer whose concisenesse doth demonstrate that our God stands in no need to be cryed on from morning until noon as was Baal 1 King 18.26 Behold as an exceeding short so a most fecund or fruitfull prayer and at large it highly extolls its excellency while here is neither God nor man forgot Secondly There is neither good we want nor evill that we would be freed from but here we pray sor't for God to give us the one remove far from us the other Vnico verbo in one word here is involved what good every man stands in need of again all the evill of all men with a boon to be delivered from it Since thus much is comprised in this little The Avowry this little prayer hath prevailed with me to prize it above
than Nebuchadnezzars Image an head of clay and arms of iron Supremacy they wish not well the Clergy they make no more count of than iron metall or S. Judes trees as if our silver Chalices brought in wooden priests nay rather our rich Tithes have brought in a Sect a sort of devillish damnable Church Robbers who mean to go to heaven another way than ever their deceased ancestors those went by building Churches these by robbing the Chruch of her Tithes I wonder that these should make such a shew of holinesse when so full of sacriledge they abhorre Idols and yet c. But come what is it here we pray for in this petition while heard saying Thy Kingdome come State of the Church That is Lord let there be a visible Church upon Earth yea let the Church seem when Seen 1. Like a Kingdome not like a carrion with nothing on but skin and bone We have a company of poor Vicars and Curats in our Countrey will swear she is almost as ill like 2. Not like a solitary Cottage with nought left and as few in it Nay as a Kingdome hath a superplus of inhabitants and habitations so all good Christians ought to pray may be the state of this our Church Kingdome like the professors innumerable Kingdome like the Churches profits proportionable To what purpose patter they over this prayer whose exorbitant lives are the death of those should be subjects of this Kingdome the Church the visible Church They prate they pray not who pray for the coming of this Kingdome that is the visibility of the Church But while they have an eye on the Steeple lay unlawfull hands on the Tithes and leave not this innocent * The Church Ewe till they have shorn off her fleece and left her as sore wounded as was the poor Traveller God she may once meet The Supplicat with an honest Samaritan may shew her some compassion That here we pray for Interp. 3. is the grace of God as a visible Church so invisible grace by means of the one we are able to manage our selves maugre all mutinous mankinde and by this other to support our spirituals against that unclean spirit with seven worse than himself spoke of Mat. 12.47 Now this exposition I set here after the other for that in ordinary we must first have a subject or in hopes of an adjunct a being in the Church or the least expectance of our well being I mean of our being true sanctified members of the Church That then which according to this Exposition we pray for while we say Thy Kingdome come is that God would beslow his grace upon us A magazine of Grace a magazine full of which you have laid up in Gal. 5.24 That I infer is since by Kingdome may be meant the grace of God 1. That grace is of great force Extracts two 2. He that is inricht with it may thank God for it The first deduction my Master Christ made good when he said to Paul My grace is sufficient of thee The latter that demand determins Quid habes quod non accepisti the question putting it out of question that God is the author of every good and perfect gift And new O Lord give me of thy grace The Supplicat and I will fight it out against the greatest Goliah that cometh down to upbraid the Israel of my God By this Kingdome Interp. 4. may be meant the Kingdome in heaven or Church the Kingdome in heaven or Church triumphant and this I place after the Kingdome of Grace Quod non possumus venire ad deum per gloriam nisi ipseprimo veniat ad nos per gratiam If thus we interpret this petition this is the meaning Lord we thy Church on earth desire a fight and seat in thy Church in heaven and that we of thy Church Militant may be made members of thy Church Triumphant Cujus erit possessio sine timore usus sine fastidio refectio sine cibo In which kingdome thou maist live without fear eat without surset be fed full fat and fair need not go down to Egypts barns to buy bread nay what being an indenized Citizen in the heavenly Kingdome canst thou want Desirest thou Beauty Three Extracts fulgebunt justi sicut Sol. 2. Or agility of Body eris sicut angeli 3. Or long life ibi erit aeterna sanitas there thou shalt live for ever O my soul obtain this boon Solilequium and in getting it thou gainest all I will ever pray for Heaven The Avowry since having I cannot want what is in most repute upon earth The third part of my method warns me to forrage these words and gather up of them the points of Doctrine which grow upon them To help us do this we must make use of the division of this petition into parts naturally it dissects it self into two parts In Objectum In Actum The Object of the petition is Gods Kingdome The next in sight is the Act let is come thy Kingdome come Or Lord let thy Kingdome come The object of our supplicat is O God thy Kingdome Take it by way of superexcellency as primarily meant of Gods Kingdome in Heaven to which the Word points the Church leads and their parts to prepare us for Gods heavenly Kingdome While the Word begets the. Church brings out and Grace trains up us mortals making us fit to be made immortall inhabitants of that everlasting Kingdome Gods Kingdome the Kingdome of Heaven which is here described By its Propriety By its Immensity By its Propriety Thy. By its Immensity Kingdome A word avouches Heaven carries the Bole and Bulk of a Commonveal 1. The propriety prayes us to take notice Doct. 1 Heaven is Gods own this Pronoun * Thy. possessive pleads Gods right to it and estates him in it This earth God hath bestowed on us Heaven he hath reserved for himself and to it he hath right Ratione Creationis Gods title to Heaven Ratione Possessionis 1. By right of Creation a Deo creatur God made Heaven Gen. 1. 2. By right of possession est Dei sedes it 's Gods Seat Isa 6.1 66.1 And to shew Gods absolute power over and owning Heaven you shall read in the Revelations how the Elders in heaven reverence him And in the second of Luke how a multitude of heavenly souldiers praise him singing and all to the honour of the great God A song of 3 parts in Alto. Basso Medio 1. In Alto Heavens prisksong Glory be to God on high 2. In Basso Peace upon earth 3. In Medis Good-will towards men To let passe his souldiers love his Elders reverence his long possession and from first creating make up a good plea and intitle God to the Kingdome of Heaven He that hath made thus much The Avowry and is owner of no lesse for my own part I am resolved upon it his right of inheriting not once to
not its mouth before the shearer He that is accoutred with this grace will part with much makes no matter of it suffer out of measure not measure out by the same measure unto other O Humanity thy courtesie to others endears thy God to thee while thy silent let passe of worldly wrongs wrings mercy from thy Maker Let me put up all the way to wipe off all and remit trespasses against me the mean to get my trespasses against forgiven me I am resolved to effect all humane affability The Avowry and that to allmen living that somy affable carriage to such as do me injuries may binde my God and by his word to remit me my sin sand trespasses The vices two The two Vices prohibited are Soul soyling Heart hatred Shoul soyling The Parallel a Colonell of the black guard Heart hatred a Captain under his command Soul soyling a continuall make-bate betwixt my God and me Heart hatred a no seldome dissension-sower betwixt me and my neighbour Soul soyling the author of inward uproars Heart hatred the cause of outward Garboyles The first cause forain wars The latter civill sedition While the one makes by God and me fall out the other me with my neighbour I am resolved by the grace of God The Avowry to bandy all my forces to force these gracelesse Seminaries of sin to be gone The first Vice forbidden in the first petition Soul soilings Character is Soul soyling This is the Vice the Schoolemen call malus habitus an evill habit consuetudo peccandi custome of finning altera natura that other nature which makes sin naturall eustomable habituall a vice breeds and nusles us up in evill a vice which makes us common annoyancers of God and no more set by finning than eating and drinking walking and talking This Vice of all other is the devils darling Gods accurst and mans mischief maker that Absalom that steals away the hearts of the men of Israel and allures us from our allegiance to our Lord God This is that one can do more with the wag of his finger Hist than Pompey with the stamp of his foot and hath and no few at as much command as the Centurion his servants where this malus habitus inhabits men are made very slaves whom this vice bids goe he goes come he comes do this he doth it Behold the rudder which turnes about the ship soul The Commander which with a word hath at command all in our Ile How doth the Sons of men like Sampson dote on this Dalilah which while it promises content causes the Spirit of the Lord to depart from us this is the vice proffers us peace but upon worseterms then the men of Jabesh Gilead they were to have put out every man his right eye this leaves us not an eye to see with he that habits himself in sin sees not that he sins his evill habit hath made him senselesse he doth evill O! custome in sin makes no conscience of sin and the ofter the sin's commited the seldomer the sinner findes fault with it a daily trespasser is a stiffe out-facer and what is every day done the doer of it thinks the lesse shame of though it deserve more to be reproved yet it lesse grieves and by much Mark how the first grosse offence made the heart sob when again committed not so much when after scarce at all the increase of sin is the decrease of the sense of sin which how much more all the man is soiled with so much lesse matter makes he of it This habituall evill is a vice which pleases mans palat displeases his God increases man debt disinables to satisfie bids us take our fulth of pleasure takes from us an heart to bear 't in minde after that man must be cal'd to judgement I am resolved by Gods good assistance The Avowry to pray my God to guard my heart from this overspreading sin soul soyling lest while I entertain it it stop my mouth and make me carelesse to crave of God to forgive me my sine and trespasses The next Vice prohibited Heart hatreds Character is Heart hatred Cain gave it first birth-dom the world ever since house-room and the envious man welcome This is the vice souses the soul in bloud which if it grow up becomes a * A feeder on mans flesh Cannibal none is more out of charity yet none seems more charitable while it will take nought but repays * A Box on the Ear. it back it restores what we would not have and is ready to give or any to receive it makes its master think of his neighbour when he hath no thanks for his labour and bestow on him much pains but to his neighbours costs and damage this is a spark hid which ere long barns out an hovering over cloud which presently dissolves into a deluge a pest which will break out and some are sure to dye for it The plague is not more perilous the floud more furious the fire more fierce then this vice which who so once fals into findes it a fury of hell a firebrand of the Devill and a Devill incarnate How doth the potion of opportunity alter this vices * The malicious man owner in a trice changes his looks tone complexion makes the man double in his speech tremble with his joynts and be ready to kill or be kill'd This is the man who meanes to be even with his neighbour by living at ods with him who wrongs himself by seeking to right himself and now will go doe that in an humour he will have cause to rue ever after The maliciousmans three assistants he hath three sturdy Assistants whom he sets a work to work his neighbours ill fare 1. The first is Anger which is brevis furor a Bedlam and makes us more like mad men then men of reason and unreasonably mad for a fit 2. The second is Choler who cares not what he doth so it be done and to his neighbours dammage and irrecoverably 3. The third is Spleen who toad-like is full of the venome of evenge and swels up the maw whith malice and means as much mischief as may be It is this vice and these the aiders are perfect Arithmeticians in the rule of Addition who reckon up all discourtesies and discover and in a moment a world of malice Whilest they seek for revenge they pull on their owner the vengeance of God whose repay back the trespasses done him by man reduplicates his sins and trespasses unto God I am resolved to beware of this one The Avowry lest overcome by these three whose joynt force captivates diserention and of a wise man maketh a very fool The Divine Contemplation upon the fift Petition Forgive us our trespasses as we forgive them that trespasse against us I have now got notice what I am in debt and how to clear it I have a long score here is a way to strike off all the reckoning
to root out of that plat of ground my heart that weed Lust which if left in it at least be suffered to like it s sent and savour will infect my soul and all in it Secondly Lusts six dayes march that every Christian who will take pains to peruse this Case may be made conscious how carnall lust or naturall concupiscence drawes him on to sin Lusts six dayes march through soul must be made to compere Lust the lewd imitates God the good God six daies wrought to perfect the creation Lust takes as many daies pains to deface the map Man the modell of all Gods great work that great work of creation 1. Lusts first daies march is made when it pricks on to the first motions to sin now this daies march is begun and ended when carnal lust hath turn'd mans heart after a vain object in the Commonwealth as of pleasure prosit honour in the Church as after superstitious rites and ceremonies and more to set by the shadow than the substance This is that spirituall vertigo Paul taxed the Galatians with for being troubled with Gal. 4.9 when they turn'd again to the weak and beggerly rudiments would man but mark he should finde this march lust call'd Concupiscence had made into his marches turn'd his thoughts from God-ward too much to eye a vain object 2. Lusts second dayes march is made through heart when thou O man marchest on to like that to which thy heart turned now this liking is not all alike for it is either on the sudden like a guest unexpected or else a more impressed liking like a Seal out and carv'd That is sudden surprisall this other a permanent good like and these two are shadowed out by that in Job 20.12 13. where the wicked man is compared to one hath sweet poyson in his mouth he feels a sweetnesse in it yet fears it is poyson and spits it out Then this is only a sudden passion but if he hide it under his tongue roots if he favour and forsake it not but keep it in his mouth then this is a permanent affection a piece of durable Duretta a stay by by us wouldst thou O man but mark thou shouldst finde this second daies march lust hath made through thy heart while thou likest the evill of sin to which thy heart first gave a turn 3. Lusts third daies march is made through the heart when that plundering horseman is spyed trotting through hearts confines cal'd Consensus in ‑ delectatione in English mans overjoying delight he takes in that evill to which his heart hath turn'd and liked this Rakes merrily on and there is two of this name I mean Duplex consensus Operis Duplex consensus Mentis A consent to doe evill forbid in the nine first Commandements A consent in heart forbid in the last the tenth which is when in heart and minde the man takes a pleasure and a certain delight in the thought and thinking of his Mistresse sin his Dalila darling sin have you not spyed tell truth this overjoying delight in the heart to do the evill of sin Simil. every of us hath a sin relishes in our thoughts like a sugar plumb in our plats The discovery of this is the witnesse Lust hath made a third daies march through thy heart and minde and of this I am insured while thou O man hast an everjoying delight in the sin like't and turn'd to 4. Lusts fourth dayes march is more flow but the more perillous in this daies march lust takes leave to stay and look about him all soul over this daies march begins and ends morante delectatione with a delaying or staying or dwelling upon the thought of doing evill when this is discoverable be sensible lust hath made four dayes march O man into thy heart now who if he search diligently shall not finde lust thus far got ad morantem delectationem which the Schoolmen call Articulatio faetus the framing and fashioning of all the parts of sin the womb of the soul after mans turning to eye the evill after his liking the evill he even now turn'd to hath by a kinde of carnall copulation begot sin after his assent hath given heat and warmth to this spurious sperm and made it capable to grow from little to more then in comes one by a daily dallying or a dilatory delight taking in what was turned to lik't of assented to and this is it which gives framing and fashioning in the heart of man to the sin conceived but as the vipers are the death of their dams so more we form of this imp of evill in the soul the more it ruinates the soul They say the Beare bringeth forth a lump Hist but licks it into forme O! our first conceptions of evill are monstra horrenda horrible monsters our licking That is our oft Turning to Liking of Assenting to volving and revolving up and down in the soul hath fashioned this savage Beare Sinne. And for certain this slow gate as 't were loth to leave sins remembrance brance but dwelling on it avouches it 's Lusts fourth daies march it hath made into the heart The Supplicat Now God send us well quit of it 5. Now followes lusts fift daies march through the inner Temple the soul this march is made per aberrationem Cordis while the heart wanders after evill so soo as the heart begins to gad after that evill I lookt-at lik't assented to stayed to dally with in the fist place my resuming to think again upon that sin late out of minde my suffering my minde to call it back again This discovers the fist dayes march lust hath made through my soul O who pereeives not he hath been thus forraged by the man of sin O the sin which runs in our reins veins is in our nature is naturall to us rakes up and down the inner man this is it doth make us reassume and take up a thought a delight in the sin we had surceased from and when the spirituall watchman enlightned understanding spyes this be pleased to be informed by him concupiscence or carnall lust hath made the fist daies march through thy sout 6. And now there is but noe daies march more the sixt when this is finished acumest it is finished and carnall lust got from Dan to Beersheba from one end of the soul to the other all soul over were this daies march overpast all is taken all but a sort of clay thy earthy body and when the Castle hath yeelded can the Town hold out when the sword is taken the scabbard is for no service This I say to let you know fro once this last daies march be made through soul how presently our bodies become a prey to lust whilest carnall lust with aese inforces our actuating evill bodily Let us therefore take speciall heed to discover lusts six daies march through the soul which the better we may do it know all its way its words are these Si
now understood may make those change their counternance who beg of God deliverance from the deceits of the slesh * Amen here they soar up and yet mean when prayers are done to have familiarity with the slesh her affections and lusts here they fall flat down These are perjured persons coram Deo Amen is my witnesse And now me thinks this should shame sundry of us that as it is witnessed by this * Amen examined have sworn these religious purposes are our minde and yet minde to do nought lesse O it is a fearfull thing to dissemble with God Almighty Now what good we say with our tongues The Supplicat Lord give us grace to imbrace in our hearts Secondly this Pater noster Amen may signifie ipsam veritatem the very truth The faithfull and true witnesse and thus Amen is taken Rev. 3.14 where said unto the Church of the Laodiceans write these things saith the Amen that is the faithfull and true witnesse there as it is interpreted by common consent Amen signifies Christ And so may do here and then see you not to Christs hand-writing he sets his name for Amen is as much as Christ and then thus this prayer is perioded with this word this being its last word Christ How doth this interpretation lead one by the hand Three Inferences and lets me see 1. How without Christ first and last in my heart nought's to be had 2. Without coming in his name nought's to be gotten 3. Without my Saviour Christ my prayer hath lost its favour Let me not leave off to meditate on it and oft how Christ is the perfection of our prayers and certainly so he is O sacred sound which sweetens all our prayers and makes them all well pleasing to God Almighty The body of Moses interposed stopt the plague The name Jesus seals the blisse Now blessed be this ever blessed Lord and 0664 2 Saviour of all our souls The Supplicat Christ Jesus and for ever I am resolved never to leave out in my prayer The Avowry no not this last word Amen since this Amen is as much as Christ which one sound if from the heart uttered and beleevingly is able to procure Gods blesse on ail my prayers Thirdly this pater noster Amen may be taken pro signo subscriptionis for a token or mark set to to assure our subscripbing to what forespoken Thus it is taken Rom. 1.25.2 Cor. 1.20 and thus it may be here meant here Amen is as much as if the suppliant should say Lord I do subscribe in heart to what my tongue hath uttered That I note is this That Amen Note doth acknowledge all foresaid to be the suppliants true meaning Amen is Avoucher avouches all said for truth and right when he comes in I mean Amen he justifies all before he bends us to yeeld to all said and brings us to confesse freely we like of all we have heard Three Inferences uttered or read An observation I may make a Tripartite use of As 1. If there be such worth in saying Amen say it as oft as occasion cals on thee Let not this godly prayer be read in thy ear but have provided for it an Amen a word well becomes our mouthes every one is for the new cut but come keep in this old fashion of saying Amen as messenger newly alight and the last at that gate-house your lips which witnesses what you have subscribed to you are perswaded is the very truth and that truly you desire it 2. This interpretation may serve to teach you and you be not too old to learn to minde what read before you set seal Amen to it to minde what said ere you say Amen I had as live hear a Wood-pecker whistle and Owle shriek a Parret prate as hear a parishioner say Amen that mindes not understands not prayer went before such fellowes as these were fit to make hackney witnesses of for whereas others would swear but what they know is truth these will witnesse all is true though they never minded what said But that with a good conscience you may cry Amen minde what said it is thy part for thou art to passe thy censure on it can the Jury passe a just verdict mindes not pleadings impossible The simile suits with thee and warnes thee to note all thy * Petitions pend or spoke paper-books that thou maist be able to pronounce an Amen that is a positive sentence all is true 3. This interpretation refels the folly of our ignorant Papists who when the Seminary saith the prayer in Latine cry Amen which should not be denounc't but of what understood he may as well curse them as blesse them for ought they know and yet they cry Amen A folly to approve for good they know not what a blinde devotion when is out the eye their understanding a custome inexcusable that the ignorant people should cry Amen to Service read in Latine Surely they have assured confidence in their Priests and I assure you their Priests had need to have more honesty than their hearers have wit But let them be never so honest I see no reason for it the peoples faith should be pinn'd on the sleeves of their Priests good meaning 3. I would have all my people to know what I say and to say Amen but not till they fully understand what said A duty the more I urge men to 1. For it begets devotion 2. Makes us all of one minde 3. Interests each of you in the hopes of getting something by prayer * The Avowry with the Collect of the three interpretations For my own part I am resolved while I say this Amen to bear in minde my mark is set Christs name is writ and oath is given for 't and all to conjure what my heart did indite may be upright And now in the second place without a misprision of judgement give me leave to make my promise good This Amen Amens semblance may resemble the Almighty it came out of the bosome of his son suffer therefore a word of it which I desire more to ballance with grace than wit if some want not wit to conceive it God that one essence Father Sonne Holy Ghost The three Persons Betwixt these Si liceat parvis componere magna lo an * Resemblance Analogy which taske I undertake to let the people know the prize lesse word Amen Vt unus Deus sic hic unica vox ut Tres personae sic his pro numero Tres significationes we have in hand One and One Three and Three That one God and this one Amen That one God divided into three Persons And this one Amen admits of three significations God and Amen I mean to set the one beside the other and do you mark in what Amen blushes the Almighty I le passe by in that hee 's the Father Rev. 3.14 The semblance betwixt Amen and God holds in five things
he shall then have his will Hence it is for it we first pray and it coming among us for by Gods Kingdome may be meant Gods Kingdome of Grace that is his Church consisting of a multitude of beleeving Christians till the King of Heaven have a Dominion of such subjects on earth there 's no need to hope for much lesse to pray for his will may be done Before a Prince come to sway the Scepter he may command and be withstood when his kingdome is come his will shall be done Thus authority must precede command and a power over be had or the precept be obeyed An occasion made Christ will we should pray first for Gods regality That his Kingdome may come or he would a word to be spoke of it That his will should be done And thus I come to the third Petition in the Lords Prayer 3. Petit. which is this Thy will be done in earth as it is in Heaven this third petition precedes that fourth in which we pray for all things necessary for this life now I say this third hath prehemency of place before that fourth and it is to certifie us he that would have granted all necessaries for this life must first with Christ saying pray and praying say Father not my will but thy will be done The Petition for begging ability to do Gods will is set before the petition for getting goods A good monitour which shall make me It s Extract to get what I want to doe what God wils By these petitions placing I am informed the performance of Gods will guides on to the attainment of whatsoever needfull for the life of man This I am taught while thus learnt to pray first Thy will be done Then Give us our daily Bread And thus I come to the fourth Petition for bodily sustenance 4. Petit. which is set before our petitioning God for the remission of sins nor can I for certain determine what should be Christs meaning in placing a petition for our bodily good before the petitions for the remission of the sins of our souls yet I verily imagine to shew he would have mans naturall life first supplyed with what needfull and then set down what he should crave to get a life God gave leave on its behalf first to petition Or else it may be Christ did it to detect what man most longed for goods more than forgivenesse we have a better appetite to Bread corporall than spiritual and love Meat more than Manna It s Extract This petition then had this place signed perchance covertly to discover man is more sensible of bodily want than of those sores the sins of his soul and that he hath a greedier desire to have this worldly goods than to discharge his old debts in which cast by the default of Adam and himself Well while I cast my eye upon the situation of this petition I will not forget what I am taught when I come to suit God most runneth in our mindes these bodies of ours and the begging bodily necessaries daily Bread for bodies sustenance But come while I have seen Christ by placing this petition picture out mans own minde which runs upon the world so by that which followes Christ tels me what man more needs whilest I in stead of this one petition for the body Christ causes two petitions to be put upon his poor souls behalf The first of which two but fift by descent 5. Petit. from the preface is this Forgive us our trespasses as we forgive them that c. I am as yet to look at nought save this petitions precedency it 's set down before And lead us not into temptation now the precedency of this petition to that following It s Extract foreshewes it 's neither the sin which hangs on nor hanging over but what past and commit we are first to aske God forgivenesse for what first perpetrated God must first be petitioned to passe it by The placing this petition before implies it's sin past most endamnifies us more than either the marching on towards us of temptations or the now leâ—gre of evill lusts O my God The Avowry whilest I cannot forget what I now do I will call to minde what long since I have committed And now the last petition hath none to precede 6. Petit. nor is it the least for that the last placed for in this last petition we beg a double boon deliverance from future and present evill Thus what may seem by undersetting to be set light for last this last comprises in it a double boon that so it may have a like renown or else perchance it possesses this place that ever in this upshot of our devotions we should bear in minde what is the upshot of this prayer a petition for preservation now the Lord preserve us and defend us Again perchance this petition is last set down which involves a duplicated request to teach us As at the beginning so even to the end of our prayers we must be very earnest with God in our suit And now to period all these passages all and every of these petitions comprehend more matter than my tongue can utter or the eye of reason can discern when I have seen all I can I may say as did the blinde Lord that I may receive my sight Moses upon Mount Nebo saw the good land but could not from it make a full discovery of all the good things in it no more though walkt up to the Mount of Meditation and I see this fertile soile am I able to judge of all the hidden Treasure buried in the bowels of these petitions what I see I have set down and in writing that so not my own only but other catechumenists may bear it in their remembrance This Lords prayer contains 6. petitions like 6. shires in which I spie a world of rarities come let us range among them As I enter into the frontiers of the first petition these words I finde written to the honour of the great God and our Father Hallowed be thy Name such a land such a language this little prayer is Gods little Isle the first words the inhabitants have on their tongue ends are these Hallowed be thy Name Thus they are learnt at first to speak and say Hallowed be thy Name a pretty speech as concise as the Laconians as significant as Caesars three words Here is magnum in parvo much prayed for in few words we pray to God for God sinfull man that Holinesse it self may be hallowed a petition whose subject matter my methodobliges me to unfold and to shew unto you what is meant by this said Hallowed be thy Name In speaking upon the subject matter of these six petitions this method through one through all I mean to observe 1. Explain the words 2. Give you the full meaning of every petition 3. Collect some naturall observations 4. Extract out some Cases of Conscience 5. Shew what grace waits
my own part I will pray my God to inrich me with Sincerity and Lest I lose it The Avowry to guard my heart about with vigilancy The first grace we have in Commendum Sincerities Character is Sincerity a true upright Nazarite without fraud or covin This is one perswades us to speak as we think and think as we speak to do as we say and all we say to do our lips and hearts must be made kinde friends say well and do well walk hand in hand together God delights not in specious pretences where there is no such meaning he would have us be what we seem to be not say one thing and think another not cry Hail Master when we come to hale away the Master I am resolved to affect sincere dealing when I deal with Ged The Avowry and to have my heart intent on that which my tongue bath undertaken to indite Vigilancies Character The second Grace which this petition petitions us to give harbour is Vigilancy there are others call it Watchfulnesse we may mean well yet have the foil and fall without we entertain this Man at armes to aide us An eye over all ill willers of the great Gods renown inables me while I spie much to prevent more I have a Fabius for an Hannibal an honourable personage able to deliver my soul from the snare of the fowler And that I be not intrapt in the ambushment of disrespecting God The Avowry I am resolved to set a watch over my waies words and thoughts The Vices prohibited The Vices two the graces have given us information of them And they be two Hypocrisie And they be two Security Hypocrisie The Parallel one never walks in his own clothes Security one cares not what he pucs on ought or nought Hypocrisie who never speaks as he thinks Security who never parts with his old thoughts let all the world say what they will That first is fair spoken and badly meaning This latter means as ill makes no matter who knowes it It is Hypocrisie is quick of hearing every peal rings him into the Church It is Security is deaf whom all the peals of Church ordinance cannot get him to come on and in and hear and be saved For my own part I am resolved to send a defiance to these two The Avowry and ever to stand upon my guard against them considering the one dissembles in all his actions and the other weighs not the outrages that he acts to the dishallowing the Divine Majesty The first Vice we are warned to set a packing Hypocrisies Character is Hypocriticall dissimulation or dissembling Hypocrisie This is one goes in the guise of an Angell of light but is a Devill incarnate hath ora Virginum ungues vulturum speaks full fair means no such matter brings to the. Church a face like a Saint but is cloven footed O Hypocrisie is a seafaring man which rowes one way looks another Sometimes our next neighbour discoverable while lends God his lips whilest his heart is far from him A vice hath got pranking up into our lofts and pews God keep it out of the Pulpit Truth is we are all too ready to welcome dissimulation while all too prone to professe more than we practise I am resolved for the honour of God and glory of his name The Avowry to shut my door upon Joab and Judas lest a worthy in Israel be wronged by me The second vice which is forbid is Security Securities Character a carelesse companion say what you will unto him one weighs not who enters in so he be not intermedled with if you let him take out his nap God will be injured by him while no judgement is feared our God is dishonoured the not fear of God is a fearfull dishonouring God I have heard say the let passe of perill is the inlet of profanenesse and none are more profane than those cryers Et quando ad nos venit God hath other things to do then to take post and high it in hast to see what we doe Let the carnall heart with Solomons sluggard yet take a nap in the duffie downy bed of carnall security yet that my God may and by me be rightly honoured I am resolved to beg of God to awake me out of my sin The Avowry and give me a call as he did Samuel A Divine Contemplation upon the first Petition Hallowed be thy Name Soar aloft my soul and eye nos what is on Earth but the God of Heaven Thou art at this time to be one of the Quire of Angels take thy tune not in Basso but in Alto and give all laud and glory and praise to him who sits upon the Throne Let thy prayers begin with praise the subject be thy God the object his Attributes the end adoration of his Name Come poor soul let me schoole thee and tell thee when thou art first in thy own thoughts thou art furthest from Gods acceptance the Ear of gracious audience is shut till the tongue tuned to the glory of God be first heard The Angels Ditty hath taught me my duty first to sing glory to God then to pray for peace upon earth good will towards men Give me leave to contemplate upon the Power Might Majesty and Dominion of that Dominus Dominantium A forethought what he is how great he is how good he is is the wheel turnes about my heart from all earthly vanity It is a service well pleasing to God profitable to my soul When I have given God his due honour I may better expect my Masters reward O my God and my King though I be subject to do it yet by thy grace prevent my unmannerly suting thee my God and Saviour Let not the eager desire I have either after goods or forgivenesse make me forget in the first place to give all glory and praise to thy Name O let me give thee praise then beg thy mercy Let me first sound out thy glory that done put up my own petitions to thy Divine Majesty Though I can adde nought to thy holinesse to thy honour to thy power yet I can adde to those celestiall Attributes my acknowledgement how thou art a God most holy most honourable most powerfull As Confession must precede Absolution so my God and my Chirst confession who thou art what thou art must be sent on before to usher in my Home resenting supplication O I will or I dare to pray for my self pray that thy great Name thou great God may be hallowed not by augmentation but promulgation of it from Dan to Beersheba Let the trumpet of my lips first sound thy praise that done let my tongue crave A somewhat for my self Let the first * He mess his first petition born be my prayer to God for God then let the needy ones my own petitions come out after who are borne to nought yet by begging may get a Blessing of old Isaac the ancient
and all men lyars his ipse dixit is sufficient and must make such who hope the best fear the worst who is he can excuse himself as not conscious or dare professe he never did no not one of those works * Gal. 5.19 20. of the flesh If thou sayest thou hast then hear what God hath to say unto * Vers 21. thee they which do such things shall not inherit the Kingdome of God O my God and my Christ preserve me from sin The Supplicat lest my sin debarre me of thy Kingdome But what shall all they be damned Object that do these sinfull works of the flesh Now give heed to what sall be said my answer I mean to poise in even scales and let neither Hickmans tongue nor Novatus his pen I mean neither presumptuous thoughts nor despairing imaginations have the draught one of the other All that live and die in the prequoted sins Res shall be damned it 's thy sin makes thee guilty it 's thy persevering in thy sin that damns thee the act of evill makes thee damnable the act of evill makes thee damnable the continuance in thy evill carries thee down into hell the Law is a Book-case which opened by Gods Counsellor Moses findes thee guilty The Gospell is a Writ call'd Melius ad inquirendum and thou shouldst fare better if thou livedst not still as ill For by own part by Gods good assistance The Avowry I am resolved upon it what I have done to do no more lest a worse turn betide me and as I cannot assoil my soul of evill no more am I resolved to hold on my evill courses Third Case is this 3. Case Who shall be admitted into the Kingdome of Heaven 1. My answer is this Not every one that saith Lord Lord shall enter into thr Kingdome of Heaven but he that doth the will of my Father which is in Heaven God loves not him is nought but winde thou maist speak like an Angell and go to the Devill know it God is better pleased with deeds than words works among hand please him at heart let me tell thee if thou neglect to do that God bids then look not to come where God lives we must be men of action if we mean to go to Heaven yea and the square of our work be Gods will For my own part The Avowry I am resolved upon it to beg of God ability what I say to doe and that which at large I professe at leastwise in some poor measure I may practise 2. Persever anti dabitur to him that is faithfull to the end God will give a Crown of life O hold out and have Heaven the promise is not past to him who is to day a Protestant to morrow a Papist nor yet to him that begins in the Spirit ends in the fesh nor yet to him who puts his hand to the plow and puls it back nor yet to Sir Henry Horspur who puts on fast at first is soon tired who like the bird Glott is Hist flies fiercely in the forenoon but in the afternoon lags and comes behinde The Woodcocks flight is unfortonate to make such hast and so soon be tired mistake me not I dislike not your taking up your dough on your shoulders and in haste to high out of Egypt That I inveigh against is your not holding out to your journeys end but sitting down with Gad and Reuben on this side Jordan For my own part I am resolved by Gods good assistance The Avowry as I have begun so to go on yea with Elias to hold out my pace till I come to that heavenly Horeb the Kingdome of Heaven 3. Petenti dabitur aske and you shall have Let us pray for what we want and we cannot want what we pray for dumb men get no land The land of * Heaven Canaan in it expect no portion if not bespoke He that speaks to God by prayer comes to him like a begger is sent away like a King with a Kingdome It 's no time now to be tongue-tide when hearty prayer procures thus much For my own part The Avowry I am resolved upon it never to give over praying to God lest my forbearing to pray deprive me of Gods Kingdome 4. Vincenti dabitur He that can conquer earth sahll own heaven command O man thy self and heaven is at thy command never am I so sure of an excelse * The Kingdome of heaven fortune as when my lofty imaginations I bring low If I can over-rule my self here it is Gods will I shall rule with him in heaven Here is a * this flesh Goliah I must overmaster or no hopes to succeed in the Kingdome he that inthrals-himself to his lust hath got a new keeper and one will keep him from going to heaven For my own part The Avowry I will do my best devoir not to let sin reign im my mortall body lest my letting it here keep a quarter exclude my doby and soul out of heaven The fist moity of my method is this to divulge what graces we have from this petition given in Commendum They be two Faith Patience Graces two The Paralle Faith to beleeve the Kingdome to come Patience to wait till it do come Faith whose eye is ever intent upon on a remote object Patience who only eyes and none else but it owner It is Faith which estates me in the heavenly Kingdome It is Patience which procures my stay till the Kingdome come The first Faith makes my tack good This latter Patience the * This life interim no annoyance I am resolved to be earnest with my God The Avowry to give me two such gifts of grace as both assure me of * kingdome of heaven that I want and without the least repining overcomes mean man to wait the Lords leisure Faith is that Jacob's Ladder Faiths Character by which I ascend up from off earth into heaven It is Faith intitles me to a Kingdome in reversion though I have not a mole-hill in possession Faith is the evidence of things not seen and as needfull as is Evidence to lay claim by to an inheritance as requisite is faith for a suppliant to estate him in the Kingdome of Heaven He that with an honest heart to God will put up this petition stands need of Faith to beleeve an heaven Though my reason fails me to comprehend my faith overcomes me to beleeve a Kingdome to come my common sense can reach no higher than to sublunaries it 's my faith reaches to Celestials my prayer is neither pithy nor patheticall if my reason be nor interlared with faith I prate I pray not if I sall short to beleeve an heaven And here though I have leave to live in an earthly Kingdome want faith and I shall never enjoy the Kingdome of Heaven as my tongue must be guided by reason so my heart led on by saith or
for him brings all home and makes it man 's own How can Christs fulfilling the Law be made mine Object Let me aske thee Did not one sin Res and all became guilty Wilt thou not then admit this ones righteousnesse is able to make many righteous If thou wilt not I will prove it by an undeniable witnesse Est Deus test is God is my witnesse whilest he saith * Isa 53.11 By my righteous servant shall many be made righteous that place will perswade thee to subseribe to what delivered The sin of one brought death upon all and the righteousnesse of one should it restore life but to one since the sin of the first Adam was made mine why may not the righteousness of thesecond Adam be made to appertain to me The disobedience of one hath spoiled me and shall not the obedience of another better me It is my beleef and this my beleef is grounded upon Gods word that as by one man came sin into the world so by that one man Christ righteousnesse And as we whilest Adam did transgresse were reputed for transgressors so we Christ fulfilling Gods Law are reputed to do what is Gods will in the Law The honour of the deed is dayed us yet not by the Law of Works but by the Law of Faith in Christ Jesus while our belief in him estate us in his Works The Avowry For my onw part I am resolved upon it to beg of God the gift of faith which can interest me in that I never swet for yea and though I fail in much make me reputed one who hath done Gods will in earth as it is in Heaven We stand in need of two Graces to put ut this Petition Wisdome * Graces two Resolution Wisdome to discern what is Gods will The Paralle Resolution to do as God wils By the advice of wisdome I make my choice By Resolutions assistance I follow the chace Wisdome discovers Resolution pursues and what that first presents this latter laies hold on This is hath made me resolve upon it The Avowry to duplicate my Boon and to beg of God both these Graces that so I may be enabled both to discern and do Gods will in Earth as it is in Heaven The Grace in chief Wisdomes Character when I say this petition I stand in need of is Wisdome as hard to be found as the Philosophers stone the wisdome of this world is foolishnesse with God and it we oft meet This sacred wisdome we seldome meet with yet when we meet with it it makes us much set by tels us among many proffers which to be preferred in an harvest of imployment whose work we must do when many masters at whose bid we must be In a case of doubt lo the best resolver when cross commands lo the sole dictator and one upon whom rests the Spirit of the Almight This is one can acquaint Earth with Heavens minde sent out Gods from the Devils gives us Gods in the winde wils us to outrun the Devils yea one can sever out from the droke of lustfull command the pure grain of Gods good will and pleasure The Sun seems a little body of light in this great world Wisdome is that great body of light in this * Man little world it gives more light to the soul than the sun to the Body The one lets us see what 's betwixt heaven and earth the other lets us see the will of God in heaven down to earth Since it is wisdome hath the spirit of discerning The Avowry I am resolved when I pray to beg the grace of wisdome that so I may discern Gods will which is to be done is Earth as in Heaven The second grace prayed for in this petition Resolutions Character is Resolution one of the worthies of Israel who makes his way through an hoste of Philistims a May at armes and means to do what bid or die i th' field this resolution is of an high spirit and will on at what perill soever He is more taken with the deed than danger and hath ever shewed himself a man of action you cannot take him off on what bent but in despight of the devill he will do what God commands he weighs not who gainsaies but goes on he makes his way through a sea of troubles and marches on through a wildernesse of stinging serpents he stands to his Commander Christ though beset with staves and clubs and if his honour be call'd to the Bar his worship will be hard by want this assistant resolution and thy endevour will perish in the blossome and though it bud will never bring out unto perfection I will by Gods good assistance hold on my resolution The Avowry and resolve while I live yea all my life resolve to do Gods will in earth as it is in heaven The Vices prohibited are two The Vices Foolishnesse Cowardize Foolishnesse The Parallel which wants wit Cowardize which wants heart Foolishness which cannot what God wils Cowardise which dare not what God wils The one of those Vices is deficient in wisdome the other in fortitude While that first hath heart to attempt wants judgement to go about That second hath judgement to goe about wants heart to attempt Since the onset of either disinables me to do whatsoever God wils The Avowry I am resolved to pray my God to give me heart I attempt and judgement to go about yea and to do his will in Earth as it is in Heaven Foolishnesse is the Vice I am here forewarn'd of Foolishnesses Character and a vice for which S. Paul did blame the Galatians It is spirituall foolishnesse I now speak of which is the Devils purveyor but the souls improverisher one makes God neglected his precept be passed by and his will lightly lookt on This vice will not let in master overcharge his head piece makes him let of or ought put in its resetter is troubled with * hemeans that 's good nought for hath not so much wit yet incumbred but not about what bid and busie but to no purpose he findes himself enough to do whilest he doth nought and makes others jest his earnest he mindes all but Gods will for his wit will not serve him to see what God wils he hath this part of an innocent in the swadling belt the infants head as if begun newly to live yet all his life he is to learn he is yet to go to the school and let him have never so good a Master he proves a bad scholar you may as well hold your tongue as tell him of heaven and certifie him what is Gods good pleasure and it 's all lost labour I know one in spirituals so foolish as when bid say his Lords Prayer he told his Minister he was brought up with hard labour not used to learn to give you it in his own English such bible bables How doth this vice underprize that of
highest price like the dunghill cock the precious sone For my own part I am resolved The Avowry to beg of God by the foolishnesse of preaching to expell out of my soul this foolish naturall left this naturall spiritual foolishnesse be my hinderance to do Gods will in Earth as it is in Heaven The second Vice we are warned to banish is spirituall Cowardize Cowardizes Character a childe of the Devils own begetting he dare not * Peter resist the Devil and he will flie from you stand his ground and this his brat is skar'd with every bugbear I wonder a coward got pranking into the heart except to hide him It is this spirituall cowardize in abstracto which hath prevail'd to call back resolution his nigh admittance to the heart and alliance in bloud to all in the Isle of Man makes this weakling thus strong the feebler he is the more potent in power a paradox in nature yet verified for truth How doth this one spirituall Cowardize infeeble the heart stonish the understanding and make will which would do good retreat O experience can teach what harm this one doth a Christian made the seven thousand in Israel hide their heads and when Baal was to be worshipped not a man for God to be known to the Prophet The fear of the arme of man is an enemy to the will of God and his will is little set by when the word of man strikes a terrour O the noise of Gebal and Ammon and Amalek if that daunt down goeth Gods cause A heartlesse proffessor the lesse his heart the stronger is his party to with-let what God would let this Cowardize be billeted in the heart and there quarter and this one will be the death of all the horse * Gods gifts and graces men of Israel they will fall in a swound suddenly retreat and in their retreat get their death-blow But in contempt and scorn of this unchristian-like cowardize which will not go on when God commands this shall be my Motto I weigh not what man can do unto me For this dastard I have a dare and Joshuas I will wounds him to the death For my own part by Gods good assistance The Avowry I am resolved upon it to quit my self like a man lest while I harbour an unmanlike heart my heart fall off to do Gods will in Earth as it is in Heaven A Divine Contemplation upon the Third Petition Thy will be done in Earth as it is in Heaven Here I see what I should do but I Lord how I fail in the performance Thou O God hast set me a pattern but I come as far short of the sampler as the Heavens are distant from the Earth I can soon learn to know what I should do all my life is too little to learn to doe what I know O God my God though thou hast given mee an understanding heart yet I finde in me my flesh a perverse will even one who is wonderfully unwilling to do thy will in Earth as it is in Heaven What hast thou left undone to teach me to do thy will The Law of Nature the Law of Moses the Gospell of Christ Jesus they spell and put together thy good will and pleasure Thou hast given me these to teach me Angels to guide me and all to lead me to know and do thy will in Earth as it is in Heaven If 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 hast taken and yet how unprofitable a scholar I have been in thy schoole Those to whom thou givest much of them much is expected I have received a large portion of instruction but O the lesson of obedience is not yet taken out Dear Father I confesse my wickednesse in thy presence I pray thee have merey upon me have mercy upon me and after the multitude of thy many mercies in Christ Jesus forgive me all my sins and trespasses O the thought what 's to be done and how it 's to be done assures me I am * he means without mercy undone This is thy Will and these are my Works Was ever light and darknesse truth and falshood more opposite the one to the other Had I but half an eye I might see what will be my end without amendment O thou who delightest not in the death of a sinner heal the disease in my soul my soul is sick to death yet Lord say the word and thy servant shall be healed O thou Physitian of souls give me a potion of faith faith to beleeve and the cure is wrought It cannot be my acting but any beleeving how Christ hath exactly acted my part must make my weak works well and gain them my Gods good liking Let my belief in thee beget a willingnesse in me to do thy will Then my God for Christ his sake will accept of my will for the deed Tack up then my Soul and look up to that brazen Serpent Christ In him and by him thou hast done the deed yet when all is done say it is no morel but Christ who dwelleth in me But if out of Christ thou art out of hopes to do Gods will in Earth as it is in Heaven The naturall man is the impotent man and can neither the Quid nor Quale It 's no marvell for saith S. Paul He perceives not the things of God O my soul while thou art in the state of corrupted nature thou art in an hell of disobedience Let the noise of the Law awake thee the voice of the Gospell allure thee to march out of Egypt out of Sodome out of thy naturall state and condition Soul why standest thou gazing while in Nature nought can be done neither what God wils nor as he wils O thou God of all Spirits create in me a new heart take me out of the old Adam engraffe me in the new make me a branch of that Vine Joh. 15. and I shall bring forth clusters of ⋆ grapes Of my self I have no power to bring forth only in Christ I live and move in an Angelicall sampler of obedience I must go out of my self ere I can get into the footsteps of they Angels Let the Archangel of the Covenant enable my feeble soul to do thy will in Earth as it is in Heaven The fourth Petition THe fourth Petition presents it self before your presence in which a Boon is put up for man to God witnessed while said Give us this day our daily Bread Here I finde one only word needs explaining Bread we want of our wils if we have not Bread every day in our mouthes our head-pieces must now give it harbour that as the materiall bread pleases the palat so the marrow A
Paraphrase upon the petition what we pray for I mean its meaning may satisfie our understanding here we pray for bread that God would give us bread this day bread daily bread our daily bread for substance bread for proportion this day bread for condition such as we use daily for appropriation our daily bread A Review not sell but give not one but us not us here but us all not this meals meat but this daies meat not this daies only but daily not that 's anothers but that 's ours A paradox our need is daily our daily need daily bread the daily bread we need is this day our daily bread this is it we beggers beg of our good Rabboni give us this day our daily bread this last word bread is the first word I will fall in hand with I hope all your stomachs in like sort stand to it There are three sorts of Bread as Bonaventure well observes Corporall Spirituall Eternall The Corporall Bread is Simple and Single or Mixt and Miscellan 1. By Corporall Bread fimply understood I mean bodily Bread made to feed on and sustain life with and thun the word is used Mat. 15.33 where it is said by Christs Disciples Whence should we have so much bread in the wildernesse as to fill so great a multitude and this I call feeding Bread The mixt corporall Bread made as it were of Miscellan by it I mean Bread made up of a proper and signification not only such bread as we eat but all things necestary for this life and thus Bread is taken Exod. 23.25 where said I will blesse thy Bread Prov. 20.13 I will satisfie thee with Bread by it is meant God will give a supply of all earthly necessaries for this life 2. There is a Sacramental * Spiritual and Sacramentell bread that this is so turn to 1 Cor. 10.16 The Bread which we break is it not the communion of the body of Christ And this I call signifying Bread or Bread symbolicall 3. There is a third bread bread Eternall to prove this turn to Joh. 6. where said Ego sum panis vivus I am the living bread this bread is Christ A piece of this bread who so tastes of shall never hunger and this I call the lasty Bread Now here we pray for corporall Bread bodily sustenance sacramentall Bread to have still a taste of that consecrated shive which shewes out Christs death Here we pray for that eternal Bread for Christ that God would give us Christ interesting us in him all his Birth Death Resurrection Ascension And thus while we say this petition 1. We pray for Bread to nourish our bodies 2. The Sacrament to strengthen our feeble faith 3. For Christ to feed our souls to life everlasting And these are the three sorts of Bread shadowed out by the three loaves in the Gospell the first loaf whereof can suffice humane life the second loaf conserve spiritual life the third loaf preserve life eternal Now Lord ever give us of this Bread The Supplicat that so Lord here we may live live well and live with thee hold out the life of nature The Collect live the life of grace and attain to the life of glory a All these three sorts of Bread are included yet all as I suppose are not intended not the Sacramentall Bread for that was askt in the second petition As it is conjectured by some viz. Bread i th' Church keeping by which I mean not Shewbread provided for Priests but Communion-bread equally by us Ministers distributed to the receivers nor yet is the Bread eternall here meant for here we pray but for a daies Bread that lasts for ever this ends with supper The Bread then primarily here meant is corporall Bread not restrained literally to bodily Bread only as meat for the belly this is not all we here pray for but the Bread here meant is corporall Bread meant at large figuratively And the petition involves a Boon that God would bestow on us all things necessary for this life And so I come to give you the sense and meaning of this fourth petition Give us this day our daily Bread That is Good father of us all be pleased to bestow on us all things necessary for this life yea whatsoever thou seest in thy wisdome behoovefull for us Lo an immense Boon begged in one line all we want and in word a short expression but a large look for not much said yet much craved apparent whilest only bread askt and in asking it all neceffaries But how comes so much meant when so little said here is only Bread askt can it involve all things else 1. I answer this is named in stead of all propter excellentiam quod instar omnium want it we had as good want all no comfort can be taken and take this away neither in apparell pleasure profit diet or ought indeed it is one gives a relish to all earthly blisse 2. We name Bread for all propter capacitatem give us food to live by and while life is preserved threr is a step on to what not to the attaining of every good and perfect gift of God Temporary as health wealth c. 3. Propter singularitatem it is the staffe of life and notes out he that God gives food to gives him as great a blessing as is upon earth I will though I have no more God The Avowry praise for what I have and account his dole of Bread a blessing supper exceeding The Doctrines deducible from this The petition The Doctrines now next come in the division of the petition into parts must help us to make privy search to finde them out the parts of the petition are two Which tell us Of whom we beg Which tell us What we beg 1. He of whom we beg it is God our Father 2. That we beg is this day our daily Bread For quiddity it is Bread or such Bread we use daily For quality daily Bread or such Bread we use daily The quidddity beg'd being Bread prayes us to take notice of these Two Panis quantus Panis cujus Panis quantus how much Bread is beg'd but a daies Bread for this daies Bread Panis cujus Note who owes Bread beg'd it is ours we pray God to give us ours that what is ours by the law of man by the Law of man we owning it the God of heaven may interest us in it confirming our earthly possenssion by his heavenly blessing I will endevour to increase my earthly talent The Avowry yet never conceit my title is good to it untill the Lord confirme my humane get by his heavenly grant We have taken a generall view let us now take a speciall survey of every parcell of this petition The first part of its division certifies us of whom we beggers beg all earthly necessaries It is of God the Father He is the full furnisht house-keeper we the poor needy ones and we are come
he is in love with never a parable in the Gospell but that of the talents yet this he loves for that it is like metall to his myne and no geld gilt but hegets more not one none but five ten Had it not been that covetousnesse is Idolatry and makes his gold his god he would not have listned to the letter of that text however the spirit of it he hath past it by But come let us look this wretch Govetousnesse in the face this is he doth horribly incumber his Master with coveting getting keeping increasing either he perswades him to covet to get or get to keep or keep to increase this is the miser never layes out but to bring in nor leaves he to bring in till at last the Devill A King of this land seeing the Danegilt gathered cryed out he saw the Devill and would none of it if our covetous misers should see all Devils in hell it 's only a may be I cannot say for certain whether it would make them disperse and repay back with Zacheus their ill got goods But lo what a grosse vice is covetousnesse this is it Masters Master and will not he be free to one nor other it makes him want what he hath and starve his paunch to sill his purse Behold the Owle which all the birds in the field flie about as distasting it is this miserly Covetousnesse whose owner is like an hog unusefull till laid on the shambles he is never a good Commonwealths man till quartered and coupned out and then he that hath fleeced many feeds many and whereas at other mens deaths there is weeping and lamentation at his mirth nd merrinesse his friends all his life had ill daies their only good day is his dying day whose death makes them live better whose whole life is not so beneficial as his now death the good man doth good works in his life all good the miser doth is at his death this is he would make himself Executor but not suffered and would put in a bar as next a kin but that taken bound hand and foot and cast into utter darknesse he that had so much hath now as little and for all his wealth but a winding-sheet This is it hath made me resolve upon it The Avowry to banish all covetous desires and to rest content with that my Christ hath will'd me to crave even this day our daily bread The Divine Contemplation upon the fourth Petition Give us this day our daily Bread Come down high thoughts your Master is no better than a begger I thought he had been a man of means but hath not meat to put in his mouth and yet how do thoughts rise in his heart so soon as revelling among the bowles of the Temple Friend came thou honestly by so much and wast owner even now of so little There is as much danger in waxing suddenly rich as in hiding thy talent in a napkin But wilt thou see thy perfect picture look at the man travelling from Jerusalem he had all taken from him and thou hast nothing nothing of thy own O! I am fallen into a melancholy fit to think upon it how poor how proud and what a Nebuchadnezzar and yet will vaunt it out I have built this Babell for thie honour of my name Take heed if we speak thus high we shall be cast low brought to feed with the beasts of the field He that will not acknowledge how all he hath comes from God shall have his commons changed from a princely Diet to a Sallet O! when I think upon it how much God hath given me what an unthankfull wretch I have been it puts me in a sear to lose what is dear near unto me When I am in fear to lose what I have what hopes have I to get what I need yet I am upon my knees and begging of thee my God and my King all earthly necessaries This is it I beg but why do I beg so oft and go without O! I have a false heart to my God he knowes it and I suffer for it were my heart as upright to God as Jonadabs was to Jehu he would not only here care for me but take me up at my end into his princely * Kingdome of Heaven Chariot I wish my heart were the bell to ring me God In into my soul then should my body he the Temple of the holy Ghost my heart is a bell my tongue is the clapper yet surely there is a flaw in that there is such a jar in this O thou founder of this metall cast me in a new mould and I shall ring a peal to thy praise Thou that madest me a man make me a man of God then shall I aske and have beg and it shall be given unto me corporall bread to feed my body spirituall bread to feed my soul bread eternall able to feed body and soul to life everlasting You see I aime at much yet not master of a mole-hill as poor as the Church of Laodieca poor and needy and naked I am fitter to take than to give Solomon beg'd neither riches nor poverty A mean would do well my prayer protests I am in a sadder condition I own nought till Gods grant confirm it O proud heart lower thy top-sail God keeps a warehouse where thou lodgest and God can remove the Mart at his pleasure Thou hast heard it cryed Bellisarius was a General Date obolum How is the world turned upside down cannot the sword-man keep possession O no it is praying not fighting must do the deed Let me tell thee what hands cannot do tongue may do so heart and tongue go together O my God whom thou hast joyned together let no man put asunder loe the twins can overcome my God to supply all my wants But I must come then to him like a praying Publican lest speaking in the Dialect of the proud Pharisee he set me packing like a saucy sinner Lord my want is great learn me to beg a right and when I pray bow the Heavens and come down And for the merits of our Jesus grant me all my prayers and supplications The fift Petition THe fift petition is this Forgive us our trespasses as we forgive them that trespasse against us my method hath me at command and over-rules me to observe this rule first to explain what word is difficult to be understood All here is one yet this one is twice used in this petition only the number is varied the word ambiguous is Trespasse in the singular number and Trespasses in the plurall number This one only word hath a double object 1. God 2. Man 1. As it hath reference to man it signifies to forgive damage done a mans estate or person and thus the word is used Numb 5.6 Levit. 6.2 Mat. 6.15 2. As it hath reference to God it signifies to forgive sin committed against God and thus sometimes by this word is understood violence offered God sometimes violence
to all advantages and goes out like a * As if all over harnest a capo pe Curasier when as bare of Armour as the * Other Horsmen have on no harnesse Crabats who have on no harnesse This is the vice makes us trust too much to our strength and conceit we are able to conquer when not to keep it makes us adventure on once * Upon sin more and when it is past to presse on again and play a game at hazard for heaven and stake soul though sure to lose it This is the vice which swears we shall enjoy an everlasting inheritance though we want the * Faith and good works evidence and get in good time to heaven though we be running to hell the quite contrary way They say the knight of the Sun walks and vaults as if a Prince and mighty potentate when hath not so much money as to discharge the three penny ordinary And thus presumption carries a high sayle in a low winde and speaks in buffe when a begger makes shew of what not Being full cousin to the adverb Quasi may chance to look like a wise man that 's all is a fool whose fond head if we be led by it our whole bodies and souls will fare the worse for it This is it hath made me resolve upon it The Avowry to be earnest with my God to give me more grace than to be sway'd by this gracelesse one Presumption which fool if I follow in his folly sure I am to be led into Temptation The second Vice I am her forewarned of is Ignorance Ignorances Character This imp is the off-spring of the old world who were manying and giving in marriage being ignorant what would betide them till drowned in the floud Behold the sea-wreck is fast fested in our main Continent The blinde byard discerns not what commit and therefore considers not what to come That naturall to whom the Gospell is a riddle and the Law one of its light acquaintance This is the vice is a proficient in Temporals a dolt in Spirituals and the very vice which makes men merry when there is no cause for it hope well when at deaths door and doubt nought when nought but danger This is that one makes us mistake our master and to serve in stead of the true God the god of this world our bellies as if made to eat and end our backs as if true happinesse did consist in soft raiment Our lusts as if my mind to me a Kingdome it is this vice and none but this makes me take quid pro quo falshood for truth shadowes for substances and what now for all to come while I harbour this harlotary vice I cannot but commit the evill of sin yet this is the vice leaves me not so much wit as to dread the evill of punishment This is it hath made me resolve upon it * The Avowry to beg of God to bestow upon me saving knowledge able to expell out of my soul dammable Ignorance which if left in the heart behinde it is impossible to deliver us from Evill The Contemplation O how do I see in the Idea of my enlightned understanding how my standing guilty of sin petitions to have me punished Had this punishment been bodily sensen of pain my pains and griefs had been more senfible than they are Now as yet that my body scapes let me not conceit all 's exempt from punishment nor yet while God spares * The body part that part doth acquit the whole O poor soul shalt thou live in me and there be no more love in me to thee let me be sensible of a something goes beyond sense and bear it in mind there 's soul punishment as hereafcer in hell so here on earth There 's a net set Temptation and soul 's led into Temptation an evill one Sin and it 's to be feared soul will be delivered up to evill How is my soul catcht in * Actuall evill that tortured by * Temptation this it hath faln soul and fared full ill * Evill intrapt and stript My sin occasioned my insnaring and to go still on in sin that 's my judgement To be guilty of sin causes my summons still to run on This my punishment which the lesse man mindes the more is his misery and the sooner he suffers and suffers and doth it not astonish The world is grown carelesse of that we ought to have the greatest care Who is he doth care for souls ill fare we sin yet doe not dream to go on in sin is to go down to execution That we are sinfull men all grant This we pray against is falling again into sin The first fals out by natures fault that we are sinners The last fals out by Gods judgement That still we walk in the counsell of the ungodly When I consider of this me thinks I see How misetable is man by Adam How miserable his sin commit hath made him For Adams sin man 's to be arraigned for a felon For mans own sinfull works it is God who suffers man to be led into that strong hold Temptation and delivered up to evill Hels pains is the fruit of all sins * That is to be led into temptation This the effect of mans foregoing sin for which first Adam was to be blamed for which second my self and none else living nor yet doth God enforce man to sin but mans originall sin frees God for delivering man from actuall Evill O the thought of this strikes like a dagger to the heart and may make the best of us have bleeding souls and consciences To meditate on it God's not tyed to relieve us to deliver us when I know what already I am guilty of drawes down a doom to sin the sense of my bad deserts shall bring me every day to my knees and make me beg of God as for my self so for all our Lords leige people that he would not lead us into Temptation but deliver us from Evill The Reasons ANd now if you do well consider all the waies I was to walk thorow I nothing doubt but you will grant I have made as much hast as did the Israelites in their passage through the Red sea The Preface is past The third part of our Lords Prayer the Petitions perused the Reasons next suceed of which not much yet a few words with your leaves upon which give me leave to descant in short then discourse at large as it were first to run division after to end with plain song The last clause in the third * In earth as it is in heaven petition may so you please be read at end of every of the first three petitions And these three Reasons may likewise satisfie for that superplus And do as much service to every of these three last petitions And thus Christ * By in earth as it is in heaven before hath set us down a platform for
that which concerns God and after this Reasons to perswade Gods grant for that which concerns us we are taught how to doe by the former why to hope for here for that O God The three last Petitions and the three Reasons in conjunction Thine is the Kingdome the Power the Glory Can we want no thou hast a Kingdome we will live in hopes of a pardon since thou hast power nor will we doubt of deliverance since all thou doest for us redounds to thy glory Nay we are confident of thy providing for us all earthly necessaries Their second conjunction remitting all our debts and trespasses delivering us from all evill of all sorts and all for that thou hast means a Kingdome Might and art of Power A review retrograde or backward of all the three Reasons and it addes also to thy glory it is for thy glory thus to deal with us thou art of power thus to provide for us nor hast thou strait room a corner but a Kingdome now Lord what beg'd grant for thine is the Kingdome Power and Glory It is to augment thy Kingdome and to enrich thee with mo heavenly subjects The Reasons reapplyed it is within the power of thy reach and if thou saiest it the Devill and hell cannot controll nay thus shall thy Majesty be magnified and a Court Mask full of glory be heaped upon thy head A short prayer pertinent to the matter prespoke of and now O Lord be favourable to thy people say to our bodies Ammi and souls Ruhamah provide for the one and be gracious to the other let our want be supplyed and our woe repealed Be pleased to provide for our bodies necessaries and grant our souls pardon Pardon O Lord what past prevent fins second onset and at this present be our protector from all evill But what inducement have we to draw God on to grant this * Threefold triple boon up for us our selves Object in these three last petitions A Triple Reason Ref. having relation to Gods Means Might Magnificence 1. To his Means he hath a Kingdome 2. To his Might he hath Power 3. To his Magnificence his is the Glory Let me pen my petition put it up and presently The first of the last three Petitions and the Reason poised present it to his majesty for since he is of means and hath much a Kingdome he will not then say us nay of a little a bit of bread Since he can what he will for of power no doubt then but he will forgive us that he can 2 2. and that 's enough Since he inhaunces his honour by it 3 3. and lais is the glory he will not this considered hinder our suit but grant a writ of delivery of us out of all our Temptations And now since our Christ hath tyed our good God to grant by this threefold cord of Reason It is but reason the three noble faculties of mans soul should be cal'd in to do service to these * Kingdome Power Glory three predicates de Deo Now let my understanding The three faculties of the soul set their task be set awork to finde out Gods Kingdome Let my almost unlimited will so far it walks by it in me let me be led to finde in him a power surpassing Let my memory be made the register to book in paper the variety of Gods glory But say my memory hath lost her note-book of record in part The three Cardinall Vertunall Vertues their assistants Gods charity to me extracts a confession that he excels in glory Say will be wilfull and will not ponder Gods Power it 's hope puts me in hopes his power is surpassing and Transcendent Say my understanding fail to comprehend the worth of the heavenly Kingdome it 's faith that leads on to beleeve Gods superexcelling Kingdome Blessed be that God hath left some reliques in me What cōmon to man as man Understanding Will. Memory Given something to me What proper to the man of God as a man of God Faith Hope Charity By which twice three I may finde out these three Thy Kingdome among us Thy power within us And thy glory above us Let me dwell upon the raptures of Reason Faith Two fingers point out thy Kingdome Of Will and Hope Coursers on to thy power omnipotent Of Memory and Charity the publick Notaries fo thy glory Nor do I mean thus to let these Reasons passe by me But more at large to discourse upon the three last petitions and these three all the Reasons And first I will cull them out by couples I mean a Petition and a Reason Then place them in the file of four three Reasons and a Petition That done a word and away of the perpetuity of Gods Kingdome Power Glory intimated in the word Ever The pairs are the first and first second and second third and third Give us this day our daily Bread This is the first of the three Petitions concerns us First pair For thine is the Kingdome that is the first of the three Reasons looks to God-ward to gain his grant and these two make the first pair How well are these matcht * Intimated in the first of the last three Petitions Want * Intimated in the first Reason Wealth Too little and abundance of store we the poor God the Prince * The pairs Emblenme Their Embleme is Pharaohs fat and lean kine The lean the embleme of this petition which denotes out our barrennesse The fat the embleme of Gods Kingdome which denotes out his fulnesse * That is the argument to gain Gods grant of the fourth Petition We want and thou hast this is the agrument and with such a good nature as our good Gods it will work The second pair are the seconds the second Petition and the second Reason This is the second Petition concerns us Forgive us our trespasses as we forgive them that trespasse against us For thine is the Power that 's the second Reason looks to Godward to get his grant How well are these matcht * intimated in the fift Petition wo and * Intimated in the second Reason worth mans great debt of iniquity and Gods grand purse-full of omnipotency mans exceeding sinfull score and Gods irresistible power who hath power to discharge us of what debt or sin soever The embleme of these The pairs Embleme is the poor debtor who cryes on my Lords Steward for mercy and the Stewards Lord who had power to qualifie what was laid in heat of choleron the poor mansscore That first is the * embleme or resemblance Hieroglyphick of our necessitated condition imported in the second of the three last petitions This other of Gods power who in despite of who so layes ought to our charge can discharge us our sinfull debt is great Thy Power O Lord a writ of protection This is the argument to gain Gods