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
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
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
seven measures of seed i th' sprout yet all that comes up are tares sown by the envious man Here are seven sheaves ripened and fit to be inn'd and not one ear of good grain to be seen in any of them What degenerate ground is this heart of man how much brings it out and how little to be set by We are Gods husbandmen but alas how have we let lie * Unhusbanded uncultured this vineyard of the Lords Heart It 's not one but all of us have need with strong cries to beseech the Master of the vineyard not to lay it to our charge but forgive us our trespasses 3. Now I come to that we pray God to forgive us our trespasses he that hath as mean fight as the man Mark 8. who saw men as trees may see by trespasses are meant sins In two things our sins resemble trespasses that which I already have noted and again desire you to take notice of is this 1. That our sins are of the nature of trespasses for as unneighbourly trespasses sow dissension betwixt man and man so our sins betwixt God and us they are just cause of grievance and urge him to commence a sute against us in his court of justice 2. As he that trespasses his neighbour his neighbour may recover damage so our sins cast us in damage And it is no little amounting to more then all our goods to the losse of our lives to the first death death of body and without God be mercifull and remit to that second death death eternall a paslage would be well thought on which may make us admire how much our milde and mercifull God puts up at our hands we may say God is a good neighbour who bears so much with us and that earth hath no cause to complain of heavens hard neighbourhood I am resolved to take notice that so maity sins are so many trespasses committed against God The Avowry That so my notice taken of my sin may work a wonderfull amazement in me at Gods mercy I have diverse yet to go visit and I will on next in sight are a sort of our overnigh alliance even our trespasses 1. Which for plurality are many for trespasses 2. For propriety they are ours our trespasses and we own them First for plurality they are many what need I collect that so apparent and from the text Doct. It s many sins of which we are conscious would you make a privie search through soul survey life and conversation I might spare pains to bring in witnesse or would we Christians tread in the steps of Phoeylides the Heathen Hist who every night ere he went to bed recounted over thrice all the evill that day he had done O what a sort of all sorts of sins would be within sight as many might we spie as the hairs of our head sand on the shore stars in the firmament the misery of a man is he is a sinfull creature his greater misery is Mans greatest misery he takes on notice of his sins How hath the God of this world blinded the eye of our understanding Juglers make what not seem to be Satan what is as not to be that enemy which lives in our own house is the Devils fast friend our evill heart this labours to hide from us all our evill deeds If there be a wonder upon earth it is this The worlds wonder That man who is all sin sees no sin and as he that is drunk tell him of it he will scarce beleeve it Simil. but will walk out and vaunt and vault as if none such so is it with us all we are drunk but not with wine have swallowed with the Leviathan an Ocean of sin yet we walk and jet abroad as if not such sinners as God knowes we are I am in hast yet amresolved The Avowry to try my heart and search my reins yea to sift out my conversation and all to finde out those I am sure do harbour * In my heart here even a multiplicity of sins and tresyasses Judge how much should be our sorrow Vse since our sins so many let us go weep with Rachel let our weeping be like the weeping of Hadadrimmon in the vally of Megiddo we read how Mary wept much for she had sinned much and shall we sin much and sorrow little God forbid Let every sin cause us to shed a tear which if we did I am perswaded we might sail to heaven by a sea of tears what a shame then for our tears as yet not to have watered our cheeks pray to God those * Tears Ezek. 47. temple waters may rise and increase from the ankles to the knees from the knees to the loynes from the loins to be a river impassable Take my word for it there was never any went to heaven by dry land there is no way to heaven but by water It 's the water of tears through which we must sail which the deeper the lesse danger the faster they flow the more secure is the * The penitent sinner passenger from being run a ground on shelves and shallowes and sands I am resolved to fear a shallow The Avowry when not fea rt a deep and to think my self never more safe from being a cast away than when I have store of sea room of watry tears to steer in This for the plurality the propriety is the next in sight intimated in this word Our Forgive us our trespasses This * Our possessive protests sin is allied in full bloud to Adams brood It is bone of our bone and flesh of our flesh it is a branch sprouts from us the bole a slip and we the knot a spread weed and our heart is the ground hath given it nutriment groweth faddoming The bark hath not nigher relation to the bole the sap to the heart of oake than our sins to us we are become one incorporated body of one name nation family nay more it s we are sins procreating parents and like none more then the viper Hist we bring them out which bring us to our deaths yet while there is the least life in us these our off-spring will not be shak't off they foot it after us as Cains dog did after him seem we to deny these to be our imps they will not be said but rame it out we are thy works and we will follow thee Vse This clamour of sinfull works after us may cause us to vail our top-sail not too much to stand upon our pantables If the fruit be bad the tree's not good bitter fruit a bitter root what we are would God we had hearts to consider For my own part I am resolved The Avowry as to beleeve what I may be ly grace so to remember what I am by nature yea to bear in minde the whole posterity of Adam are incorporated into evill The modus or manner is the last parcell in this petition
discovered I confesse the Scriptures are sparing in setting down the Devils manner of tempting us and where God hath said little I will not have a mouth to speak much The Devil tempts us 1. Per alium by a second 2. Perse by himself 1 Per alium by a second thus he tempted Eve speaking in the serpent to the woman as the Angell in the Asse to Balaam the serpent and the swine have both harboured him the one to their own the other to our undoing so much mischief he made us when our mother Eve he thus overcame by Temptations that just cause we have to try each spirit ere we trust it 2. The Devill tempts perse by himself and this I finde to be two manner of waies Nostra Sua forma 1. In our shape 2. In his own In our shape thus he tempted Christ Mat. 4. who finding no secret assault as a spirit could penetrate Christs heart meets him as conceived by some like a man as lesse suspicious by proffers proving to enthrall his eye how usuall is this and at this day it is not only * Christ Innocency the Devils mortall enemy but Witches his fast friende and their confessions have made Certificate that thus the devill tempts and no few 2. The Devill tempts sua forma in his own shape as a spirit and thus two waies By Alluring the sense By Working upon the affections Ad Extra Ad Intra 1. By alluring the sense which that he can who questions for if Magicians can goll and delude the sense by making us beleeve we verily see what is not indeed no doubt their Master is of as much and much more power to bewitch mans sense and cause in his eye such a female to be most beautifull whose eye presents that object liked to the common sense which common sense being misused by misinforming the man is allured to what lewd 2. Again the Devill doth yet more to draw man on to sin for if by these out-works the senses the Devill can get no message conveyed to mans heart to tempt him to do evil he works more closely upon our afftctions his dear sriends by suggestions and that after this manner he knows our humours which predominates and so to what sin appetite is most inclin'd in such sort he suggests bespeaking us men not by word of mouth for a spirit but by suggestions for one of those spirituall wickednesses Thus he propounds and proffers but inforces not yet he reaches out what oft is laid hold of which the sooner we lay hold of for that it samplers the good like of our own constitutions But I will not lest I walk wide or wilde wander too far in this mysterie of iniquity God it may be conceald the modus the manner how the Devill tempts to make us spend more time de materia about the matter concerning resisting the Devils temptations 2. There is yet another kinde of sublunary temptarion cal'd the Temptation adintra and this I call the * Houshold or home domestick Temptation which is when a man is tempted or drawn away of his own lusts and inticed were it not for this Devill incarnate all Devils in Hell could scarse harm us we need neither fear the Devill nor the world but for this flesh of ours which S. James cals Lust it is then carnall lust that tempts us set a work by our old man man Originall corruption which original corruption since hath wafted over from Adam to us Guilt Filth And this lust made us yet more filthy than before for what is lust but a filth or spot spreading all over our nature this uncleannesse bred in us which is lust remains more or lesse in the best of us and is cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disorder of all the faculties and powers of the minde not only of the inferiour part of the soul cal'd sensuality but of that upper part of the soul understanding and will I take this spotted * Lust beast to be the first spawn of originall sin who every day we uprise goar 's us and pushes us on in hast to commit evill in the sight of the Lord. The old man Originall sin sits in his * Heart chair of state and sends abroad Lust to draw all in our Isle from serving God to serve him It is then by carnall lust the old mans servant that we are drawn away that is tempted to do evill the master sets his man to work the man miserably overmasters us poor men and we are led captive by our lust yea while God leaves us our lust leads us captive into that strong hold cal'd Temptation I am resolved The Avowry since so sore beset with the master and the man to provide me of a second even Gods spirit that so I be not taken and led into temptation The second word to be explained is Evill now though this word admit of severall acceptations yet I will muster here no more than meet and pertinent to our purpose You have malum re You Have Rem malam By Malum re as saith S. Chrysostome is meant the Devill By rem malam S. Austin saith is meant sinne And thus you see it is the Devill and sin we desire deliverance from from the Devill the Sire of sin from sin the author of all our ill two strong enemies for us weaklings without supply by Prayer to hold our against for the one commands hell that 's the Devill The other us Lord are we not said too much by our sins But loe what doth Evill more full predicate of than of these The Devill it is his old stile and Sin such is its condition The Devils malice and sins effects can afford neither a better epithet such is the Devill Evill such is Sin no better fratres in malo brethren in iniguity I am resolved to period my prayers with this part of the petition The Avowry since this part of the petition prefer'd prevails with God to deliver me both from sin and Satan Having explained the words difficult to be underftood now I mean to give you the sense and meaning of the petition It is this Good God and Father of us all let us not be ensnared in the Gin of lest-handed Temptation by daring to experiment what thou canst no nor let those of our own kinde overcome us those of our own house harm us nor yet the Devills who bears us so much ill will be able to doe us the least annoyance let me not fall into the fowlers net Lord I pray not the net be not set but that I be not catcht in it I pray thee not to take the weapon of Temptation out of the Devils hands but I pray thee preserve me that I be not wounded to death by that weapon Lord Lord after the sword be brandisht the net set deliver my soul out of the snare of the fowler Lord deliver me from evill that is from the Devill and sinne
From the Devill who is all evill from sin which makes all of us evill in whole then here we pray that we be not hurt by the * Temptation weapon nor taken by the * Devill and Sin warriours We pray against the danger of that and deliverance from those that we may escape that one mischief perpendiculous Temptation and be delivered from sin and Satan so much hath fool'd and foiled us And now to eseape all sorts of complor whatsoever The Avowry I am resolved to beg of God not to let us be led into temptation but to deliver us from evill After the Sense in come the Doctrines 1. Division That we pray against is the Lead on 2. That we pray for is deliverance Against the Lead on into Temptation and for deliverance from evill By the first I lose by the second I gain whilest the one to me is perillous the other propitious I am resolved to sute my God The Avowry both to keep off me these soul-harming assailants Temptations as also to set me free from those two do me now dammage The Devill The Sinne. That prayed against is the Lead on into Temptation not not to be tempted but insnared by Temptation Thy trials O Lord are good so thou inable us to ftand out in the day of triall Nor is it meant that it is Gods proper act in this kinde to tempt but so doth it happen by desertion when he leaves us God is said to do what be hinders not to be done Sicvauss sine qua non of our leading into temptation I 'le collect some observations from the generality of my exposition that done descend on to particulars You must bear in minde the word explained Temptation And how Mantempts God And how One man tempts another And how We our selves And how The Devill us From it take notice How Man 's an Enemy to his Maker Four observations How Man 's an enemy to man How Man 's an enemy to himself How The Devill is all our enemies That saying of St. Paul Sapiemtia Carnis The wisdome of the flesh is enmity with God That old Adage Homo homini lupus oneman would eat another That Tragick sentence fera mulla ut inse saviat tam fit fera no brute so mad a man to be his own undoing That saying of the Scripture The Devill goes about like a roaring Lion seeking whom of us be may devour All witnesse my Doctrines are undeniable Shall I sear nought When I am at oddes with God When all other at oddes with me When my self 's not true to my self And the Devill waits on me with an ill turn By this petition putting up I am made sensible of all this which shal cause me For my own part The Avowry to resolve upon it To stand upon my gurad against the Devill not too much to trust my own flesh to try my friend ere I trust him The Collect and forthwith to goemake my peace with my God Hie labor hoo opus Now let us dissect into parts the petition more particularly From the forepart of the petition put up against the Lead on Take notice For whom we put up this petition Take notice For what we put up this petition For whom it is for us Lead not us For what it is for avoiding damage by Temptation For the first which is pro queis vel quibus for whom this petition to prevent the Lead on into Temptation is put up it is for us Lead not us The first of these three last petitions hath been put up for necessaries we want The second to forgive what we owe. And now this third for our defence from harm catching by temptation joyntly that I am led on to light on from this us as it casts a glance over these three last petitions is this tripartite consideration To meditate How miserable is man that hath not must have Remit and without a writ of protection is still undone It is we are poor have nought to pay yet bold to crave the Kings protection what can he think walks with a procetion but how gracious his King how prodigall the spend-thrist and what woe would follow him but for mercy I am resolved The Avowry whensoever I come to this latter part of my Pacer noster to period it with an admication of Gods protection of him The Collect hath nought is in dept and daily-in danger Now see for what we put up this petition as well can witnesse the exposition it is put up and to this end for avoiding of dammage by Tempration not for avoiding the field but foil not for avoiding the fight but defeat not for avoiding the battle but ominous overthrow in the battle we pray not against our life being a warfare no we must be right Spartans born with Launces fight the good fight with beasts as Paul at Ephesus with great overgrown Gyants as David did with spirituall wickednesses these are our enemies In a word the combat must be continued against these three the Heroglyphicks of the world the flesh and the Devill We pray not then against the war but being wounded in the war There will be war while life and must be prayer for preservation in the war from wounding In war to prayer Note Heart must play its part as well as hand In this life militant I expect an onset and will pray for a prevail I matter not whom I meet so God inable me to lift up to him my heart as Moses did his hand My prayer put up in this spirituall warfare makes the oddes on my side two to once my heart and tongue give the onset on him that sets upon me I mean Temptation when I am weakest to wage warre with spirituall wickednesses it 's prayer revives my strength I learnt this divine stratagem to re-inforce my force afresh of Samson who when half starved blinde of both eyes a poor prisoner yet by prayer received power to be revenged of his and Gods enemies the Lords of the Philistims The Result of all How great soever be the man of sin come out to upbraid Gods little champion the least of Ifrael a poor Saint shall have strength enough to bring to his knees the tallest son of Anack what assaulting sin soever I am resolved so soon as I finde my sont set on by my spirituall enemy The Avowry to retreat back to prayer since my retreat back to that advantagious ground assures me I shall give the man of sin the fall and foil But take an observation more naturall to the text we put up this petition against the Lead on into temptation Note that is harm hapning by it Lo a very wound we must have life but limbs as to escape death so damage as a mortall wound so a green wound which may be healed This care had David apparent by that he said Lord I will take heed unto my waies The Evangelist
warned the Jewes to have a care of this when said to them Think not to say within your selves here 's provision taken against an open assault and a small skirmish O that this care were had over our bodies and sould then we might play at foiles and not receive so many disgracefull vinnies The Avowry I am resolved to have an eye all over and to stand upon my 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
tanta sit voluptas quid si potiar in English if there be such pleasure in the thought will there not be more if the sin be bodily committed yea thou thy self knowest thou hast thus chopt Logick and framed this kinde of Syllogism which when it hath gotten the consent of seduced reason then our fleshly lust hath brought us to that haft that we want nought but opportunity to do all the evill bodily And thus I have led you on and let you see Lusts march through that Isle the Soul and in a mysterie how far our Lust leads us on to do evill 1. It turns our heart to it The Collect 2. Makes us like it 3. Then consent to it 4. Then dwell in that delight 5. Then stray from God and dote on it 6. Then in heart resolve upon it hofaciam I will do it Thus farre as saith S. James every man is led away by his own concupiscence and inticed to do evill A misery incident to all men living a misery from which in full we cannot be delivered during this life a misery none is morefearfull yet the least suspected a misery is the root of all bodily abominations A misery which let it reinforce us all to fall to prayer and pray to God not to lef sin reign in our mortall bodies that we should obey it in the lusts thereof Second Case of Conscience is this 2. Case to be rightly informed what counter-works had need be made to prevent lusts march through the heart of man at leastwise to prevent its march in full force I have counter-works in readinesse agianst each of lusts six daies march and first against turning the heart towards evill 1. Meditate a look back again may be a break fortune remember Lots wife 2. Meditate every turn from God towards sin is a turn face to hell and who that 's wise would part with so fair an object for so foul a fight 3. Mediatate every turn to sin is like a gap made in the vineyards fence like a close leak in a ship at sea which sinks the vessell soul suddenly 4. Meditate no sooner lookest thou back to sin but Devill steals into thy soul 5. Meditate Hist sin is like the * Aspedigorgon serpent bred in the Temple of Lucea which was the present death of him turn'd his eye to it Now by these meditations like so many strong works you may stop lusts first daies march I mean turning heart towards Sin But say this first daies march be made and lust rise up to make the second daies march I have counter-works to stop lusts second daies march through soul I mean preventions against liking sin 1. Meditate sin is the Beares birth shapelesse an ugly monster never of Gods making this will prevent liking it 2. Meditate the more thou fallest in love with earth the lesse God in heaven is loved O ye cannot love God serve God and Mammon know 't one Dalila is a damnable draw off from our duties of Christianity 3. Meditate it is sins sweet brings a smart and the end of these things is death 4. Meditate if I like sin I am in the minde that none is in that 's good God threw it out of heaven spurn'd it out of Paradise and shall I take pleasure in that my God is and that irreconcilably displeased with God forbid But say this second daies march be made and lust rise up to make the third daies march I have Counter-works to stop Lusts third daies march through the soul I mean preventions against consenting to evill 1 Meditate every consent is a stab and wounds to the heart 2. Meditate how thou of a freeman art made a bond and slave and led captive by consenting to thy lust 3. Meditate how Eve fared after she had consented she lost her Eden 4. Meditate consent makes conscious and before thou actuate the sin makes thee liable to the sentence of death and damnation But say this third daies march be made and lust rise up to make the fourth daies march I have Counter-works to stop lusts fourth daies march through soul I mean preventions against letting evill thoughts be welcome long into the heart which is the fashioning of sin in womb of the soul 1. Meditate when sins birth is thy death is thou givest sin a being and it deprives thee of being a Saint in Heaven 2. Meditate that which thou bearest in the womb of thy soul his name is Esau who for a messe of pottage will wave the heavenly inheritance 3. Meditate thou hast him in thy womb will root out thy name 4. Meditate the welcome into the world of this one will eat thee out of house and harbour leave thee not a bit of bread in the strength whereof to walk up to the heavenly Horeb. But say this fourth daies march be made and lust rise up to make the fist daies march I have counterworks to stop lusts fist daies march through soul I mean preventions against heart-wandring after sin 1. Meditate sin is that Ignis fatuus that flame sent from hell to lead the will and make thee lose the way to heaven 2. Meditate the longer thou padlest sins steps the further thou hast to thy journeys end I mean further off from heaven 3. Meditate white thy thoughts wander after sin thou art looking for one to be thy Butcher O was there ever madnesse like this for men to run upon their own death 4. Meditate the pursue of sin is the turn-back of grace and to goe back to Egypt is to turn back of Canaan But say lust hath had leave to make five dayes march through heart and by this mean made thee turn to evill The Col. like of it assent to it dwell upon the thought of it as also thy soul to gad and wander after the thought of thy sinne Know 't and to thy comfort I have yet counterworks to beat lust back and stop him from his sixt daies march in which if with-held he is neither absolute conqueror nor thou wholly overcome These counterworks are so many gracious preventions fortified with Canons of proof heavenly Meditations to beat lust back from hoc faciam resolving to act the evill 1. Meditate upon it thou art going down the lowest rung of damnation save one and that is doing the sin step one step further and thou art in an hell upon earth 2. Meditate how soul is evill already and as though there were not enough ill must I go make all worse misuse both soul and body and make them a den of theeves a cage for unclean birds 3. Meditate that the punishment first threatned was for bodily acting evill witnesse that Gen. 2.27 In the day that thou eatest thereof thou shalt dye the death O how great a preservative would this be to keep us from doing evill bodily to consider it is that height of evill that duplicated sin of soul with body procures Gods heavie judgements For my own part
The Avowry I am resolved by the help of my God to raise up my spirituall fortifications lest sinfull lust in his march make an havock and as he is entred in so utterly overthrow all in this isle of man 3. Case The third Case How may I be sure of it I have stood out and resisted the evill of Temptation Three waies 1. If thou flie from it thy departure doth depose thou hast got the better our gallants say to stand to it is manlike the gracious they say to betake thee to thy heels and run from harm catching by temptation is Saint-like and that thou maist count such counsell no disgrace this is given in charge by Generall Paul 1 Cor. 6.18 Flee fornication A Saint-like retreat from fin makes me a Soveraign over all the unruly passions of my soul 2. Thou shalt be sure thou hast triumpht by causing thy temptation to give ground and by laying load on it and cudgelling it with Scriptum est or sio dixit Dominus 3. Resistit qui non consentit he resists who never consents who if so weak he cannot run from the temptation or it so strong he cannot force it in the field to flye yet know 't good Christian thy stand out against it saith thou hast quit thy self like a man and let it be as a cordiall to comfort thy wounded conscience And now to comprise all in a line I am resolved either my self to depart from the evill of Temptation The Avowry with the Collect. or else by the aid of my God to make it depart and in haste from me or however by Gods good assistance not to assent but to stand out in the day of triall We stand need of two graces The Graces two to put up this petition Timidity Prospicacity Timidity or a religious fear Prospicacity or a quick divine foresight Timidity to walk on warily Prospicacity to look to our waies Timidity which doubts the danger Prospicacity which spies it out when we have faln into it It is Timidity sees nought yet fears all It is Prospicacity sees all that occasions all the fear I am resolved to pray my God to give me those two Graces The Avowry with the Collect. both to fear and to cast an eye all over and all to prevent I be not led into Temptation but delivered from Evill Timidicies Character The first Grace given here in Commendum is Timidity which what is it but a godly fear let this grace though no Anabaptist be again Christned and thus cal'd Godly fear this godly fear is no coward yet recoyles no dastand yet dare not wil not on without mature deliberation like the Ram it runs back to give the bigger blow and for a time staies the sooner to stint the war This is the Grace bids fear the worst though it hope the best and forecasts what may happen and weighs the end ere got half way This Grace bids us hold and not be too bold to beware what perill may ensue if we accept of the proster and if such be our works seriously to consider what will be the end of those things It is this godly fear keeps back Gods childe from laying hands on the Devils * Mat. 4. All this wil I give thee Donative and makes him doubt to take lest he lose by getting and shun the greeny shade since sometimes it hath sheltred a poysonous snake yea forbear to taste of the fruit so pleasant to the sight since that sense may be deceived and the purchase be Edens Apple O sins proffers are more pleasant than profitable and seem to content when kill they allure but delude Now this it is hath made me resolve upon it whatsoever pleasing dalliance The Avowry sin motions to my soul to beg of God this Grace Godly Fear for fear I be undone by being led into Temptation Prospicacity or a quick divine foresight is the grace I stand need of Prospicatities Character to be delivered from evill I mean not from the evill of sin but evill of punishment that I fell into or ever I foresaw the other this grace inables me to foresee that I fall not into it I stand in need then of this Grace not so much to discover the income as the end of evill evill hath overtaken all of us and actual evill foresight is out of use and hath no part of imployment about preventing actuated evill already past and committed That then which this grace serves to inform us poor captive Samsons of it is this what wages we shall have payed for grinding in the Philistims common mill of Evill the work was sin and the wages must be death * Sin and Death both these this grace spies the one nigh hand the other a life time off This grace is the eye of the soul and lets us see though a farre off Dives in torments as Dives did Lazarus in Abrahams bosome It eyes as what hath hapned so what is hasting on it stands upon the tower of Jehoram and is the watch man discovers deaths approach Gods wrath and Tophet prepared of old lo the one forewarns and fore armes which strengthens me by the power of my God to take the main pillar of the Philistims * Sin house in my armes and endevour to pull it down before my dying and all lest I fall into the same condemnation though this grace cannot undoe what done yet this foresight sets me to work to take the water-work of * Sin Mera lest my soul be drowned in the deluge of damnation as the Egyptians bodies were in the Red Sea And now since this grace is of this use to discover what harm approaching and by this discovery is able to strengthen our hands to prevent a new supply from joyning with the train-band of sin This is it hath made me resolve upon it to petition the * God King for supply of this grace The Avowry which is of an heavenly force and able to deliver us from evill Two Vices are here prohibited The Vices two Presumption Ignorance Presumption which fears nought Their Parallel Ignorance which knowes nought Presumption as forward as wise Ignorance as blinde as forward It 's that first hath more heart than wit This second more will than can The one leads us on to be intrapt in the Ambush Temptation The other delivers us up into the main battle Evill It is this hath made me resolve upon it The Avowry to beg of God to free me from presumption and ignorance and for this cause in chief that I be not led into Temptation but delivered from Evill Presumptions Character This Vice Pesumption is of an higher spirit than wit comes out like a Worthy but proves a weakling it fears nought though hath no defence and thinks it can bear off all the blowes of Temptation when the blast of an evill thought is able to blow it over a Vice lays us open
Of all kinde of pictures Nebuchaanezars whose head was of gold armes of filver belly of brasse legs of iron feet of clay The Ferriman rowes one way looks another way It 's commendable in his sea-calling not in the calling of Christians Sodoms Apples were fair to the eye but being touch't turned to ashes O what a misery is this to seem to be and not to be Pageants please spectators eyes you have another to please even your Father which is in heaven who tries the heart and searches the reins I approve of a glorious profession let not that be all beware of hypocrisie a white Devill makes as fair shew and comes to the Church and as ost with a white apron as in a white surplice Either be what thou seemest to be orelse shew thy self in thy own colours Straight what crookt conversation conscience that without doors this within else the one will be odious to man both to God Bear 't in minde man judges of the heart by thy words and deeds and thou maist decived him God judges of thy words and actions by thy heart and him thou canst not deceive Though some of you amongst so many it 's to be feared some be akin to the Adverb Quasi as it were but such so zealous yet it 's my hopes there 's but a few such dossemblers among you I should be sorry there should be above one Judas in the house of Jesus A second meditation this Amen gives birthdome and I thus deduct it from it Amen which signifies Christ is as a so w as from everlasting so to last and everlastingly Parallel thy prayer with its Author yea sample the one by the other there is no end of him let there be no end of thine O pray continually Mane the verb gives us it in command Let us hold out our prayers as Joshua did his spear lift up our voice unto the Lord as Moses did his hand let the waters of Eloim be our prayers embleme ever overflowing let the continue motion of the Sun move us continually to move in the sphere of prayer Why should I not lengthen my devotion to God since Gods calling on me and so oft ere I would give heed assures me I shall not be heard for a word when I call on him God hath cal'd on us a thousand times and we would never hear him turn'd deaf ear to him and think we to have God at a whistle when we call Too much we take upon us too little we set by the Lord shall we be so coy Why then should he be so kinde He cals we care not and for a call is there cause for us to exact his audience Dust and ashes is too presumptuous to deny so oft to expect an answer and for no more Must we turn deaf ear to God and must God be bound to hear us for a word With the sweat of our browes we are to earn our bread And for a word and away think we to get bread of life of the Lord of life Away unworthy wretches let the septuplate sound of the Trumpets prompt us on to lift up our voice like a Trumpet to the Lord and aloud and oft The fearfull Hare for the safegard of her life makes many doubles doubra lesse there must be doubling of our Prayers to winde us our of danger of death and Death stand we not in awe of thee I fear not to die but to dye eternally which let my prayers increase as the waters did under the threshold of the Temple Ezek. 47. Then will I not doubt by this sea of deep sounding supplications to be ferried over and set a shore at the gates of New Jerusalem I come to a second Reason 2. Hold out your prayers since its importunity will prevail Have you not heard if one word will not a second onset may do it if not a second a third O! continuall droppings of supplications can cause Gods heart thou hast hardned against thee give again Gutta cavat lapidem the stone is hollowed with incessant drops the unjust judge is move with the importunity of the poor widow shee 's not heard at first cries again again neglected and again cries out upon the unrighteous judge whose ears so much she troubles for her cause he never weighs till all he begs he grants That the parable imports is importunity seldome gets a may say and if not with the unrighteous Judge much lesse with the Judge of heaven and earth This is it hath made me resolve upon it to fall to prayers again and if I gain not what I goe about not to let God rest at quiet till my suit be signed 3. This is Gods own counsell pray continually what shall his counsell be no command a shame so much should be injoyned and so little done here is a long task and a lazie genration some never laying their hands to this labour I mean praying in private neither with their private families nor in their private closets Some disdaining to joyne with us in Common-prayers I mean in the Church in publick What 's the cause Where 's the defect wherein smell they either of Heresie or Superstition would God any loved me so well they would tell me and where and wherein I am not so obstinate but I would give him hearing and thanks if he deserve it In time I may meet with such a Goliah but I trust I need not fear his weavers beam But as for those cry out of all printed prayers I cannot but cry out of them and tell them to their teeths while they cry out of superstition in many things they are too superstitious and in speciall while they imagine there 's no printed prayer meet to have an Amen but it made and extemporary I have heard of two sorts of prayers have been mightily discommended by a Sect suppose themselves none-such and I would be sorry to be such as they are Prayer in print for private use our printed prayers used in publick For the first what thinkest thou all have the gift of prayer There 's one spirit but divers gifts every one the Text plain it hath not all of them what then must he do wants the gift of expressing himself to God by prayer these humorous heads debar such poor souls from pen'd prayers and leave them in a worse case than the Philistims lest the Israelites without an instrument to whet their blunted goads and mattocks For the second Church prayers why relishest thou not a pew-prayer as well as a pulpit-prayer O! the ones in print but the other is pend and by the spirit I tell thee and note it an extemporary pulpit-prayer made by the Minister in respect of thee is a set form of prayer and my reason to prove it is this for that thy spirit is bound to say Amen to what he hath dictated And now since both are set forms in respect of the people this i th' pulpit that i th' pew why maist not thou say Amen