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A86083
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The Lords Prayer unclasped: with a vindication of it, against all [brace] schismatics. Hereticks, cal'd [brace] enthusiasts. Fratra cilli. / By James Harwood, B.D.
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Harwood, James.
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1654
(1654)
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Wing H1098; Thomason E1497_1; ESTC R208634
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132,974
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361
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am resolved never to write without a censure by some But know you it the letters in this one word involve a mysterie while all the letters in Amen make up mane Mane Mane Mane the Adverb Mane the Verb. Mane the Adverb which signifies Early Mane the Verb which bids bide by it stay at it That notes out the Time This the Terme The time I must begin to pray is betime The Term without interim The time the term of prayer Amen point forth Forth with 's the time Epigr. the terme no ending hath Now T'le begin to day to pray not rest Early lately prayer I 'le make my feast Mane invites bias come come quickly pray Mane gives charge we stay start not away Amen in one comprises both these two And to our tasks our bea rt doth bend doth bow This divine fancy hath brought out two twins I mean two heavenly mediations and this is the fist part of my method and the perfecter of my promise But I will extract them and more properly from this very last word of our Lords Prayer which word being Amen I look not at as taken adverbialiter for them commonly it begins the verse this ends the prayer yet when Amen is so used it signifies Verily very 2. I look not at this present at this words as taken verbaliter so it is set at end our Church Collects and sounds as much as So bet it But let me look at this Amen as taken nominaltter for a noon for him who is the truth for Christ From this exposition wich is the most lofty and warranted out of the Revelations I will extract two Meditations Rev. 3.14 For the first What doth Amen signifie Christ Christ who is α and ohgr the first and the last from all eternity and to last everstingly and with this sacred sound shut I up my prayer that this is thus this Amen is my witnesse The first meditation rises from hence is this Since we end our prayer with him was from the beginning Joh. 1.1 1. Meditate how this puts us in mind to have Timely thoughts mane early to fall to prayers Was Christ from the beginning and shall I deferrer of praying till the evening * Of my life What a late prayer to an early rising Lord such a prayer suites not so early an one as this Amen let this timely Lord have timely petitions put up unto him Meditate how our first work must be to fall to prayers A duty there 's no dispensation for a task haste must not hinder a businesse about which let us lay all our heads betimes begin you old men in the morning you young men ere old you younglings in your side-coates Meditate upon 't how you cannot begin too soon to serve God for Samuel the young and Josias at ten are tendring their service So soon as spring grasse growes This time of grace is spring-time let 's see prayers put up as thickly quickly as grasse growes else the work of nature will overgrow this gift of grace and there be found more barrennesse in the womb of thy heart than in the heart of the Earth Beloved bear it about in your remembrance how 1. We all are found guilty by Law Motives to further this first mediatation and what so soon as we can speak shall we not pray Mercy good Lord 2. We may be executed when God will call and shall we then neglect time to call on God 3. We have nought of our own as poor as the poor half-hunger-starved prodigall and shall we deferre a day to beg a somewhat O! our want may set us to this work to pray 4. We are beforehand with God for a thousand favours and say we begin to retaliate to God thanks to day we hall scarse for all this have day enough O! Gods bounty our want The Collect the uncertainty of life the certainty we are guilty give a loud shout in our eares and cry To prayers to paryers By the grace of God I am resolved The Avowry and do mean this mane shall make me a morning man yea my eyes to prevent the night-watches till I have donemy devotion You see now what you should doe first fall to prayers ere you open shops or you make a bargain this should be first done pray to God let me gripe you 1. What say you now to those who with Martha are trouble about many things yet leave undone this unum necessarium praying it may be they think to wax wealthier by working than talking it holds in temporals not in spirituals 2. What say you now to those must be roaring of their peals of Ordnance on the Lords days when all the Bels in the Church have rung them a peal to come to prayers It may be they think there 's more to be got by the sword than the Word as wise as he is he 's deceiv'd thinks so Religion is not so far gone down dike so much foot-hold in our Island Atheisme I hope shall never have 3. What say you now to those whom an early chapman makes them put off God to another time It may be they think more to be got by trucking and lying then beggin but remember the begger is in Abrahams bosome but as for all liars their portion is damnation 4. What say you now to those who all their lives have made shew of Religion but that 's all are not the men men take them for The Hieroglyphick of these outside Saints is a Gallant in a Busse-coat that never fought These look like Saints militant yet never fought with Beasts at Ephesus They gild over their spirituall cowardize with divine formalities These are they accuse us for being overmuch ceremonious and yet themselves have no more but the form of godlinesse I speak not of all yet of the most of all almost all of that Sect society think themselves something when nothing They are taxt for 't by St. Paul Ephes But let me tell these conceited professors I say not proficients in their profession but such as only professe they are proficients in grace and godlinesse yet go as flowly on to Heaven as that Beast of which it is reported he goes but a yard betwixt sun and sun This is it I am to tell you Religion never makes a man have too good a conceit of himself true zeal is no braggadochio he that thinks there is none bettern there is none worse a windy professor is commonly a gracelesse Gospeller Be thou the proud Pharisee I le be the poor Publican and while thou vauntest what thou canst do I am resolved to be sorry I can do no better But come a word or two with thee who hath the forme of godlinesse deniest the poor of it who talkess like a Saint livest like a devill in private you 'l not deny it Know 't God of all kindes of creatures most dislikes Harpyes which have ora virginum ungues vulturum Virgins looks Vultures clawes
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