and therefore let euery one of vs with the Virgin Mary say Bee it vnto me O Lord according to thy Word according to the Sacrament of Baptiâ—me wherein thou hast declared our adoption and let vs lament â—he doubting hereof in vs striuing against it as we shall be made able of the Lord a man I say that is regenerate consisteth of two men as a man may say namely of the old man The olde man and the new man The olde man is like to a mighty Giant such a one as was Goliah for his birth is now perfect but the new man is like vnto a little child such a one as was Dauid for his birth is not yet perfect The new man vntill the day of the generall resurrection The olde man therefore is more strong lusty and stirring then is the new man because the birth of the new man is but begunne now and the old man is perfectly borne And as the old man is more stirring lusty and stronger then the new man Why the old man is stronger then the new In what respect one man is so is the nature of him cleane contrary to the nature of the new man as being earthly and corrupt with Sathans seede the nature of the new man beeing heauenly and blessed with the celestiall seed of God So that one man in as much as he is corrupt with the seed of the serpent is an old man both an old man also a new man and in as much as he is blessed with the seed of God from aboue he is a new man And as in as much as he is an old man hee is a sinner and an enemy to God so in asmuch as hee is regenerate he is righteous and holy and a friend to God the seed of God preseruing him from sinne so that hee cannot sin as the seed of the serpent wherewith he is corrupt euen from his conception inclineth him yea inforceth him to sinne and nothing else but to sinne So that the best part in man before regeneration in Gods sight is not onely an enemy but enimity it selfe One man therefore which is regenerate may well bee called alwaies iust and alwaies sinfull How one man may be called alwaies sinfull alwaies â—ust iust in respect of Gods seed and his regeneration sinfull in respâ—ct of Sathans seed and his first birth Betwixt these two men therfore there is continuall conflicts and war most deadly The flesh and the old man by reason of his birth that is perfect doe often for a time preuaile against the new man Why the old man often times preuaileth against the new man being but a chiâ—d in comparison and that in such sort as not onely other The old man so mightily preuaileth somtimes against the new man in the childreÌ„ of God that the spirit and seed of God seemeth to be vtterly taken from them wheras indeede it is not so as afterward to their great comfort they finde and feele but euen the children of God themselues thinke that they bee nothing else but old that the spirit and seed of God is lost gone away where yet notwithstanding the truth is otherwise the spirit the seed of God at the length appearing againe and dispelling away the clouds which couer the Sunne of Gods seed from shining as the cloudes in the aire to the corporall Sunne so that somtimes a man cannot tell by any sense that there is any sun the clouds winds so hid it from our sight Euen so our felicity or blindnes and corrupt affections doe oft shadow the sight of Gods seed in Gods children as though they were plain reprobats Whereof it cometh that they praying according to their sense but not according to the truth desire of God to giue them againe his spirit as though they had lost it and hee had taken it away Which thing God neuer doth indeed although he make vs thinke so for a time for alwaies hee holdeth his hand vnder his children in their falles that they lie not stil as others doe which are not regenerat And this is the differeÌ„ce betwixt Gods children which are regenerate and elect before all times in Christ and the wicked cast aways that the elect lie not still continually in their sin as do the wicked but at the length do returne againe by reason of Gods seed which is in them hid as a sparke of fire in the ashes as we may see in Peter Dauâ—d â—aul Mary Magdalen others For these I meane Gods children God hath made all things in Christ Iesu to whom hee hath giuen this dignity that they should bee his inheritance and spouse This our inheritour Christ Iesus God with God light of light coeternall consubstantiall with the Father and with the holy Ghost to the end that he might become our husband because the husband and the wife must be one body and flesh hath taken our nature vpon him communicating with it and by it in his owne person to vs all his children his diuine maiesty as Peter saith and so is become flesh of our flesh bone of our bones substantially as we are become flesh of his flesh and bone of his bones spiritually all that euer wee haue pertaineth to him yea euen our sinnes as all that euer hee hath pertaineth vnto vs euen his owne glory So that it Sathan should summon vs to answere in our debts and sinnes in that the wife is no suable person but the husband wee may well bid him enter his action against our husband Christ and hee will make him a sufficient answere For this end I meane that wee might be coupled and married thus to Christ The law Perâ—aineth to the old man and the Gospell to the new man and so be certain of saluation and at peace with God in our coÌ„sciences God hath giuen his holy word which hath two parts as now the children of God doe consist of two men the one part of Gods word being proper to the old man the other part of Gods word being proper to the new man The part properly pertaining to the old man is the law the part properly pertaining to the new man is the Gospell The law is a doctrine which commandeth What the law is and forbiddeth requiring doing and auoiding Vnder it therfore are coÌ„tained al precepts threatnings promises vpon conditions of our doing and auoiding c. What the gospell is The gospell is a doctrine which alwaies offereth and giueth requiring faith on our behalfe not as of worthines as a cause but as a certificat vnto vs and therefore vnder it are contained all the free sweete promises of God as I am the Lotd thy God c. The conscience feared and beaten down with the terror of Gods iudgement against sin may not looke vpon the law but fly to the Gospell for releeefe comfort In those that bee of yeeres of discretion it requireth faith not as
a cause but as an instrumeÌ„t whereby we our selues may be certaine of our good husband Christ of of his glorie and therefore when the conscience feeleth it selfe disquieted for feare of Gods iudgment against sin shee may in no wise looke vpon the doctrine pertaining to the old man but to the doctrine onely that pertaineth to the new man in it not looking for that which it requireth that is faith because we neuer beleeue as we should but onely on it which it offereth which it giueth that is on Gods grace and eternall mercie and peace in Christ Iesu so shall she be in quiet when she looketh for it altogether out of her selfe in gods mercy in Christ Iesu in whose lap if she lay her head with S. Iohn John 13. When the conscience is quiet and at peace with God the law serueth only to keepe downe the old man then is shee happy and shall finde quietnes indeede When shee feeleth her selfe quiet then in Gods name let her looke on the law and vpon such things as it requireth thâ—reby to bridle and keepe downe the old Adam to slay the Goliah froÌ„ whom she must needs keepe the sweet promises being the bed wherein her spouse she meet and lie together for as the wife will keepe her bed only for her husband although in other things she is content to haue fellowship with others as to speake sit eate drinke go c. so our consciences which are Christs wiues must needs keep the bed that is Gods sweet promises all onely for our selues and our husband there to meet together to imbrace and laugh together to bee ioifull together If sin the law the Diuell or any thing else would creep into the bed and lie there then câ—mplaine to thy husbâ—nd Christ forthwith thou shalt see him play Phineas part Thus my deerely beloued I haue giuen you in few words a summe of all the Diuinity which a Christian conscience cannot want FINIS The Table AN introduction to praier 17 A meditation concerning praier 49 A meditation vpon the Lords supper 68 A priuate praier for the morning euening and other times of the day 132 VVhen you avvake out of your sleepe eod VVhen you behold the daie light 134 VVhen you arise 135 VVhen you apparrell yourselfe 136 VVhen you are made readie to begin the daie vvithall 138 Cogitations meete to begin the day vvithal 139 VVhen you goe foorth of the doore 143 VVhen you are going anie iourney 145 VVhen you are about to receiue your meat 148 In the meal time 150 After your meate 152 vvhen you come home againe 155 At the sunne going dovvn 156 VVhen the candles bee light 158 VVhen you make your selues vnready 160 VVhen you goe into your bed 161 VVhen you feele sleepe to be comming 163 A generall confession of sins vviâ—h other praiers for the morning euening to be vsed in families and publike assemblies 165 Another confession of sins 167 A praier to be sayd in the morning 169 Another 172 Another 143 An euening prayer 176 Another 181 Another 183 A prayer for remission of sinnes 185 A praier for the true knovvledge of the mysterie of our redemption in Christ 197 A forme of thankesgiuing for our redemption a praier for the streÌ„gth and increase of faith 200 A thankesgiuing to God for his greate benefits 202 A praier for true mortification 205 A meditation of the exercise of true mortification 212 A meditation of the coÌ„ming of Christ to iudgement of the revvard both of the faithfull and vnfaithfull 215 A meditation of the life euerlasting the place vvhere it is the incoÌ„parablenes thereof 222 Another meditation of the blessed state felicitie of the life to come 231 A meditation of the presence of God 238 A meditation of the prouidence of God 240 A meditation of Gods povver beautie goodnesse c. 245 A meditation concerning the sober vsage of the body that it may bee subiect obedient to the soule 249 Another meditation concerning the sober vsage of the bodie pleasures in this life 252 A meditation of death and the commodities it bringeth 256 A meditation vpon the passion of our Sauiour Iesus Christ 259 A praier to Christ crucified 267 A praier to Christ ascended and raining in glory A 8 A praier for true repentance 272 A praier for the strength increase of faith 273 A prayer for the true sense and feeling of gods fauour and mercie in Christ 274 A praier against our spirituall enimies the diuel the vvorld and the flesh 280 A praier for present help in temptation 281 Remedies against sinfull motions and tentations 284 A praier for the auoiding of Gods heauie vvrath and vengeance for our sins 286 Another 293 A praier to be said of such as suffer any kinde of crosse 295 A praier for the afflicted for the profession of gods vvord 299 A praier to God the father the sonne and the holy Ghost 302 A thankesgiuing to God the father the sonne and the holy Ghost 367 A praier to God for his helpe and protection against the obstinate enimies of the truth 301 A praier for the afflicted and persecuted vnder the tyranny of Antichrist 312 A praier to be said before the preaching of Gods vvord 314 A praier to be said after the preaching â— God 's vvord 310 A praier to be said before the receiuing of the communion 322 A thanksgiuing after the receiuing of the communion 326 A lamentation of a sinner afflicted in onscieÌ„ce for his offences 327 A praier for the sicke 333 A prayer to be said at the hour of death 339 A prayer for a vvoman vvith childe 343 A Psalme to bee sayde in the time of any common plague sicknesse or other crosse or visitation of God 346 A Psalme of thankesgiuing for deliueraunce from the plague or anye other kind of sicknesse or afflictions 350 A prayer to be said before meate after 354 Another prayer to be said bâ—fore meate 355 Another 356 A thankesgiuing after meales 357 An other â—hankesgiuing after meales 359 Anâ—ther 360 Another 361 Prayers commonly called Lydleys Prayers with certaine godly additions A Confession of sin 362 A confession of sinnes and a prayer for the remission thereof 374 A prayer for the true knovvledge and vnderstanding of the vvord of God 380 A prayer for the leading of a godly life 383 A prayer for the deliuerance from sins to bee restored to Gods grace fauour againe 387 A prayer necessitie to be said at all times 389 A prayer for grace remission of sin 392 Prayers taken out of the first psalme 395 Prayers taken out of the second psalme 400 A praier vvhich M. Iohn Bradford said a litle before his death in Smithfield 404 The Letany 409 For rhe Kings maiestie 410 For Bishops ministers of the Church 431 For raine 421 For faire vveather 422 Jn the time of dearth and famine 423 Jn the time of vvarre 423 In the time of any coÌ„mon plaâ—ue of sicknesse 424 For strength and comfort of the holie Ghost 425. For sure hope and true tast of euerlasting life 426 For the true knovvledge of god his vvord a life agreeable to the same ibid For the strength increase of faith 427 For a godly life 428 For the true perseuerance and assured hope of eternall life 429 A praier for the obteining of our petitions 429 A godly instruction containing the sum of al the Diuinitie necessarie for a Christian conscience 431 FINIS
as of our selues we are vnworthie to appeare in Gods sight whose terrible maiestie comming once into our minde it is impossible but that we should fly from him as a fearefull Judge therefore he hath giuen vnto vs a Mediatour euen our Lord Jesus 1. Iohn 2 that he being a meane between God and vs might change the throne of dreadfull glory in the throne of grace and that we by his merits hauing accesse vnto God might haue assured trust to finde grace in his sight If any man sinne saith S Iohn wee haue an Aduocate vvith the Father Iesus Christ the iust and hee is the Reconciliation for our sins Acts 10 To him saith Saint Peter beare all the Prophets witnesse that through his name all that beleeue in him shall receiue forgiuenesse of their sinnes Eph. 5 Heb. 4 By vvhom saith Saint Paul vvee haue boldnesse and entrance in all confidence through faith in him And againe Wee haue not an high priest which cannot haue compassion on our infirmitie but vvas in all points tempted like as vve are sinne excepted let vs goe boldly therefore vnto the throne of his grace that vve may receiue mercie and finde grace to helpe in time of â—eede And as we are commanded to call vpon God and haue a promise also to be heard euen so we are commanded to make our praiers vnto him in the name faith confidence of this our mediator we haue no promise to be heard without him in whom are all the promises of God 2. Cor 1 Luk 11 yea and Amen confirmed and fulfilled And no man commeth to the Father but by tâ—e sonne For he is our mouth wherby we speake to the Father hee is our eie whereby we see the father and he is our right hand whereby we offer our selues to the father Whansoeuer therefore we aske in his name we haue a promise to obtaine it Veriâ—y verily saith Christ I say vnto you vvhatsoeuer yee shalaske of the Father in my name he shal giue it you in my name that is for my sake your high Bishop prayâ—ng for you Iohn 14 Hitherto you haue not asked any thing in my name aske and yee shal receiue Jn that day yee shall aske in my name whatsoeuer yee aske J vvill doe that the father may be glorified in the sonne Of praier there be two parts petition and thanksgiuing By petition we powre forth our desires before God requiring first those things that may set forth his glory and then such benefirs as are profitable and necessary for vs. By giuing of thanks we praise and magnifie his benefits bestowed vpon vs acknowledging that whatsoeuer good things we enioy we haue receiued them of his free goodnes and liberality Therefore Dauid ioyned those two parts together in one verse when he saith Psal 50 Call vpon mee in the day of necessitie I wil deliuer thee and thou shalt glorifie me The Scripture commaundeth vs to vse both and that continually For our necessity is so great our life is so full of troubles and calamities and so many dangers hang ouer our heades euery moment that wee haue all cause enough yea euen the most holy with sighes and groanings continually to flie vnto God and call vpon him in most humble wise But this we may better perceiue in things pertaining to the soule For when shall so many great sins whereof we know our selues guilty suffer vs to be without care and not to craue pardon of God for the same when will Satan giue vs rest and quietnes when will he cease to range about seeking whom he may destroy when shall our tentations giue vs truce so that we shall not need to hasten vnto God for helpe Finally the desire of the kingdome and glory of God ought to draw vs wholly vnto it not by fits but continually that all times should be fit and conuenient for vs to pray VVherefore not without cause we are so often commaunded to pray continually And though we be not driuen with like necessitie at all times to pray yet in this case Saint Iames teacheth vs what we ought to doe If any man be heauie or afflicted saith he let him pray that is let him craue Gods helpe and comfort and who so is merry let him sing that is let him praise God Moreouer the benefits and blessings of GOD are large and plentifull towards vs which way soeuer wee turne that we can neuer want matter and occasion of praise and thankesgiuing And seeing wee ought to acknowledge God to bee the author and giuer of all good things we should alway receiue the same at his hand with thanksgiuing for to that end God continually bestoweth his good blessings and benefits vpoÌ„ vs that we should continually shew forth his praise be thankful vnto him for the same and so wee render vnto him his due honour And S. Paul when he saith that they are sanctified by the word prayer signifieth that to vs they are not holy and cleane without the word and prayer and therefore Dauid saith when he had felt the liberalite of the Lord that there was put into his mouth a new song that is a new occasion of praise and thanksgiuing Whereby hee signifieth that it is a wicked silence if wee passe ouer any of Gods benefits without praise seeing that as often as he doth good vnto vs so often he giueth vs occasion to speake good of him We should therefore continually that is as much as is possible at all times in all places in things as occasions are continually offered vnto vs lift vp our prayer vnto God in crauing helpe at his hand and confessing his praise whereby we may both obtaine of him all good things and also praise and magnifie his name for all How this perseuerance in praier is required of vs. Christ himselfe teacheth vs by the parable of the three Ioanes and of the widdow and wicked Iudge Whereby we are taught to continue in prayer with all earnestnesse and feruent supplication and neuer to faint or giue ouer Luk 11.18 vntill we be assured in our spirit that our praiers be heard The praier of the humble saith the Sonne of Sirach goeth through the cloudes Eccles 53. it ceaseth not vntil it come neare and it will not depart vntil God the most high God haue respect thereto Behold saith Dauid as the eyes of the seruants looke vnto the hand of their masters and as the eyes of a maiden vnto the hand of her mistresse so our eyes vvaite vpon the Lord our God vntill he haue mercy vpon vs. Psal 12 3 And thus must we not cease to doe vntill we may boldly say also with Dauid The Lord hath heard the voice of my vveeping the Lord hath heard my humble petition the Lord hath receiued my prayer Now concerning the forme and manner of praying least we should follow our owne fantasie being of our selues so blind that we know not how to pray or
see thy children desire pray and labour that thy Gospell might bee truely preached heard and liued in themselues and in others so they lament the not preaching and refusing the not liuing and not beleeuing thy Gospell yea they lament the lingring of the comming of thy Christ for in his comming they know they shall bee like vnto him and hauing this hope they purifie themselues as hee is pure By reason heereof I see first that I am farre from this desire and lamenting which thy children haue I see my ignoraÌ„ce of thy kingdome and power euery where also of thy grace in thy Church only and of thy glory when all the enemies of thy grace shall bee cast downe and thy glory and power shall embrace each other I see my ignorance how acceptable a seruice to thee is the true preaching and the hearing of thy Gospel for else thou hadst not needed to haue placed this petition next to the petition of the sanctifying of thy name Againe I see heere mine vnablenesse to enter into thy kingdome and to attaine to it for else what neede should I haue to pray for that to come from thee which otherwise may be atchieued Thirdly I see my peruersity and contempt of thy Kingdome grace for although I see my want Our peruersity yet I would not desire thy kingdome to come if thou didest not command me so to pray and if I would haue praied for it thou wouldst not haue commaunded me Gods goodnes Last of all I see thy goodnesse which wilt bring thy kingdome and that as generally by sending foorth ministers to preach truly so particularly by regenerating me more more by giuing me as grace here so glory else where for thou wouldest not I should pray for that which thou wilt deny So that I haue great cause to lament and reioice To lament because of my miserable state and condiâ—ion because of my sinne ignorance rebellion peruersity Sathans power contempt of thy grace thy Gospell and ministery here or elsewhere To reioice because of thy goodnesse great mercie which hast brought me into thy Church keepest me in it and wilt do so still Also because of the ministery of thy word sacraments by which the holy Ghost is and will be effectuall and finally because of the great glory whereunto thou hast called mee and which now thou wilt giue vnto mee asking the same But alas how vnthankeful I am and sorrowlesse Lord thou knowest for my heart is not hid from thee Oh be mercifull vnto me and forgiue me good father and graunt me the spirit of thy children to reueale vnto mee my ignorance of thy kingdome my pouerty and peruersity that I may lament the same and dayly labour for thy helpe and thy holy Spirite to suppresse the kingdome of sinne in my selfe and others Againe grant mee that same thy holy spirit to reueale to me thy kingdome of power grace and glorie to kindle mine affections to regenerate me more and more to raigne in me as a peece of thy kingdome to giue to me to desire to pray and to labour for thy kingdome both to my selfe and to others effectually to thy glory and to assure my conscience of thy goodnesse that thou wilt giue mee grace and glorie c. Heere cal to mind the state of the ministery and ministers the light and life of Gospelers the errors heresies which men be intangled withall Thy will be done AS thy power is infinite so is thy wisdome accordingly Whereby wee may perceiue that nothing is or can bee done against thy power or otherwise then by it so is there not nor cannot bee any thing done against or otherwise thou by thy omnipotent and secret will which is alwaies as thou art good holy iust how farre soeuer it seeme otherwise to our foolish reason and iudgement and therfore heere we are taught to praie that thy will may be done heere without sinne on mans behalfe as it is on the Angels behalfe in heauen Againe for as much as thou art incomprehensible of thy selfe as well concerning thy power as concerning thy wisdome we may not according thereto search thee but rather adore and worship thy maiestie and tremble at thy iudgements and works therefore pray alwaies wee may bee content with thy wil and be buxome and obedient thereto And for as much as thou hast reuealed vnto vs so much of thy wil in thy word written as is necessary for vs in this life to know yea as wee can attaine vnto a little further wee ought to take all things done against the same as sinne and transgression although thou canst vse the same sinne to serue thy prouidence of the which prouidence we cannot nor may not iudge further then thou hast and shalt open it vnto vs. So that this petition Thy will be done is not simply to bee vnderstood concerning thy omnipotent will vnreuealed against the which nothing is nor can be done but rather concerning thy will reuealed in the lawe and Gospell the which thou heere teachest mee that wee should desire not only to know it but also to doe it and that in such perfection and willingnesse as it is in heauen The which thing I perceiue hereby that thy children doe desire dayly in for themselues and others and doe lament the contrary Psal 109. in whom soeuer it be so that often their eies gush our with riuers of teares because meâ— keepe not thy lawes By reason hereof I see that I am far from the sighs and teares of thy people Our ignorance I see my ignoraÌ„ce of thy will if thou hadst not opened the same by thine owne mouth I see my ignorance how acceptable a seruice obedience to thy will is and therfore doest thou place this petition among the first and continuall desires of thy children Againe I see my pouerty in Godlie obedience Our necessity which had need to bee taught to pray for it there by to signifie vnto me my want and vnability to attaine it but by thy gift Thirdly I see my disobedience Our disobedience for else neuer wouldest thou haue commaunded mee to haue prayer for the doing of thy holy will if I seeing my want would haue prayed so Gods goodnes Last of all I see thy goodnesse which wilt giue to me and others to obey thy will that is to loue thee with all our harts to loue our neighbor as our selues to dy to our selues to liue to thee to take vp our crosse and to follow thee to beleeue to repent c. for else thou wouldst neuer haue bidden vs to praie for a thing which wee should not looke for So that I haue great cause to lament and reioice To lament because of my miserable estate and condition because of my sin ignorance pouerty and peruersity and because thy wil is euery where either not known or contemned an Satans will the wil of the world and of the
not only the euils they doe but also the good they leaue vndone and therefore they pray thee heartily for pardon Moreouer I am here taught to see that thy children are carefull for other men for their trespasses and therefore pray that they might bee pardoned in saying our sinnes and not my sinnes Besides this I am taught heere to see how thy Children not onely forgiue all those that offend them but also pray for the pardoning of the offences of their enemies and such as offend them So farre are they from malitiousnesse pride reuengement c. Last of al I am taught to see how mercifull thou art which wiâ—t haue vs to aske pardon whereof thou wouldest that we should in no point doubt but be most assured that for Christs sake thou hearest vs and that not only for our selues but also for many others for thou doest not command vs to aske for any thing which thou wilt not giue vs. By reason whereof I haue great cause to lament and reioice To lament because of my miserable estate which am so far from these affections that are in thy children which am so ignorant and carelesse of sinne not only in leauing good vndone buâ— also in doing euill and that daily 〈◊〉 thought word and deed c. I speak not of my carelesnesse for other folkâ— sinnes as of my parents children family magistrates c. neiâ—her of the sins of them to whom I haue giuen occasion to sin To reioice I haue great cause because of thy mercy in opening to me these things in comâ—anding me to pray for pardon in promising mee pardon and commanding others to pray for me And surely I ought to be perswaded of thy mercy though my sinnes be innumerable for I see not onely in this but in euery petition how that euery one of the church praieth for mee yea Christ thy sonne who sitteth on thy right hand prayeth for me c. O deare father be mercifull vnto me and forgiue me all my sins and of thy goodnesse giue mee thy holy spirit to open mine eies that I may see sinne the better to know it the more truely to hate it and most earnestly to striue against it and that effectually both in my selfe and others Againe grant me the same thy holy spirit to reueale vnto me the remedy of sinne by Christ onely and to worke in me faith to imbrace the same by Christ and thy mercies in him that I may henceforth be endued with thy holy spirit to beginne to obey thy good will more and more and to encrease in the same for euer Here call to mind the speciall sins you haue committed heretofore Remember if you haue occasioned any to sinne to pray for them by name Remember that Gods law should be so deare vnto vs that the breaking thereof in others should be an occasion to make vs to lament with teares c. Lead vs not into temptation BEcause of our continuall great infirmities because of the great diligence and subtilties of our enemies and because thou art wont to punish sinne with sinne which of all punishments is the greatest and most to bee feared in this petition thou wouldest haue thy children to haue the same in remembrance and for a remedy hereof thou hast appoinetd praier so that the only cause why any are ouercome and led inâ—o temptation is for that they forgâ—t what they desire in the pâ—tition going before this which should neuer bee out of their memory to prouoke them to bee more thankefull to thee and more vigilant and heedy hereafter for falling into the like perils For which to bee auoided thou dost most graciouslâ— set forth a remedy in commaunding vs to pray after pardon for our sinnes past and for thy grace to guide vs so that we be not led into temptation but might be deliuered from euill And because thou wouldest haue all thy children to hang wholy vpon thee to feare thee onely and only to loue thee thou dost not teach them to pray suffer vs not to be led but lende vs not into temptation that I say theâ— might only feare thee and certainely know that Satan hath no power ouer so much as a pigge but whatsoeuer thou giuest vnto him and of thy secret but most iust iudgement doest appoint him to vse not as hee will for then wee are all lost but as thou wilt which canst will nothing but that which is most iust as to giue them to the guiding of Satan which wil not bee guided be thy grace as thou didest Saul c. Occasions to euill are in two sorts Occasions to euill in two sorts loue by prosperity and suckcesse another by aduersity and the crosse c. The euils eomming of successe commonly are vnthankfulnesse pride security and forgetting of our selues forgetting of others forgetfulnesse of God of our mortallity c. The euills comming of aduersity commonlâ— are impatiency VVhat tentationâ— are to the godly and what they are to the wicked murmuring grudging despairing conâ—entning of God slattering of man stealing lying with many other euills whereto tentations will entice a man that is left to himselfe whereas to one that is guided with Gods spirit tempâ—ations are but trialls to the glory of God comfort of the tempted and edifâ—ing of the Church But as I said if a man bee left alone temptations entice euen to the diuel himselfe and therefore thy Children pray to bee deliuered from euill vnderstanding thereby Satan himselfe the sower and supporter of all euill And this thy children doe aswell for others as for themselues So that I may learne hereby many good things First to remember often our infirmity and weakenesse the dangerous estate wee stand in in respect of our flesh of the world which is full of euill of Sathan which seeketh to fift vs and as a roaring Lion to destroy vs and of our sinnes which deserue all kind of punishments and correction that I might with thy children feare thee watch pray and desire the day of redemption and deliuerance from all euils Againe I may learne heere that to auoid all dangers and euils is not in the power of man but onely thy worke By reason whereof I should consider thy great goodnesse which hitherto hast kept me from so many euils both of soule and body yea of name goods c. as thou hast done in my infancy childhood youth middle age c. Thirdly I may learne heere that I should be carefull for others both that they might bee deliuered from their euils and that they might bee preserued from temptation and from being ouercome in the same therfore thou teachest me not to pray Deliuer me from euill simply but Dâ—liuer vs from euill Last of all I am taught hereby to see thy goodnes towards me which wilt deliuer me from euill and from being ouercome in temptations for thou wouldest not haue me aske for that which I should not certainly looke for at thy hands By reason