Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	bless_v	lord_n	praise_v	4,649	5	10.4003	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06068	Two godly and fruitfull treatises the one, vpon the Lords prayer. The other, vpon the sixe principles. Both penned by that learned man, Paul Baine, sometimes preacher of Gods word at S. Andrewes in Cambridge.	Baynes, Paul, d. 1617.	1619 (1619)	STC 1649; ESTC S115503	46,776	286

TWO GODLY AND FRVITFVLL TREATISES The one Vpon the Lords Prayer The other Vpon the sixe Principles Both penned by that learned man Paul Baine sometimes Preacher of Gods word at S. Andrewes in Cambridge LONDON Printed by Richard Field for Robert Mylbourne and are to be sold at his shop at the great South-doore of Paules 1619. To the honorable SIR THOMAS SMITH Knight late Embassadour from his Maiesty to the Emperour of Russia Gouernour of the famous Societies trading to the East Indies Muscouia c. all blessings of this life and the next HOnorable Sir that Axiome in morall Philosophie so often vsed that Bonum est sui diffusiuum Good is of a spreading nature hath preuailed with me to go on in further publishing a parcell of the writings of that worthie Diuine and faithfull seruant of God Maister PAVL BAINE The former tractates that are abroad I heare to be thankfully entertained in the Church of God And therefore the Printers still importune me to set forth that which remaineth vnpublished almost challenging me as one that inuert to my priuate good such things as should be communicated for generall benefit Which aspersion that I may wipe off from my selfe I haue giuen way to the printing of the two ensuing vsefull Treatises To the which that I haue prefixed your honourable name let it not I beseech you seeme any presumption For there being many ends of dedicating bookes yet the two most frequently vsed are to procure countenance to the bookes so dedicated and to testifie the thankfulnesse of the Dedicators Both which ends I confesse my selfe to haue aimed at in this dedication howbeit the latter beareth with me the greater sway For hauing my selfe honoured Sir tasted the fruites of your loue yet my desire is not onely to be thankfull to you for my selfe but much more for the many and great kindnesses a long time continued to my deare Parents To whom what is it you could well do and haue not largely performed The particulars I need not proclaime what personall loue you haue vouchsafed themselues what bountie many times by my louing mothers hand you haue sent to releeue the necessities of diuerse poore people who haue blessed God for you in that behalfe Go on thus still worthie Knight to do well and as you haue had the honour of religious profession heretofore so prouide that your last dayes may abound with such fruites as are found with them that flourish in the Courts of our God as the Psalmist saith who still bring forth fruite in old age Psal 92.13.14 being fat and flourishing To the helping forward of which things if this good godly Manuel may conduce as vpon diligent reading I trust it will I shall praise the Lord whom I beseech heartily to blesse your selfe and your vertuous Ladie with the young Knight your onely issue liuing Lime-streete the 11. of December 1618. Readie at your honourable commandement to his power E. C. A Treatise vpon the LORDS Prayer THis prayer hath three parts the first is the Preface in which is declared whom we must pray vnto in these words O our Father which art in heauen The second part is the prayer it selfe standing on sixe petitions The last is the Conclusion which rendreth a reason why we pray to God alone because the kingdome which is all authority to grant our requests belongeth to him the power that is all abilitie to execute our desires is with him the glory that is all this honour of being acknowledged a fountain of good things belongeth to him a Father of lights from whō euery good gift descendeth who in this regard is onely to be inuocated and praised From the Preface in generall obserue No Angels or Saints departed but God our Father onely must be inuocated of vs. In nothing be carefull Phil. 4.6 but let your requests be known to God with thanksgiuing Whatsoeuer you aske my Father in my name you shall receiue it What an vnseemely thing were it that children should seeke to seruants in the house for supplie of what they want not to their naturall parents so here Againe we cannot call vpon any religiously on whom we may not beleeue Rom. 10. Now to deriue faith from any creature is a thing accursed Ier. 17. Cursed is he that maketh flesh his arme and is withdrawne from the Lord. Thirdly to pray faithfully that is so as we are perswadéd that we shall receiue that we aske requireth knowledge of three things First that the partie we pray to or call on doth heare vs to know our desires Secondly that he is willing to helpe vs Thirdly that he hath ability to accōplish what he willeth Now for mentall praiers the Angels often cannot know them God who only searcheth the hearts and reines vnderstandeth such prayers as are mentall and vocall the Saints in heauen haue no meanes how to vnderstand them for any thing the Scripture teacheth I know mans presumption voucheth many reasons why Angels should heare vocall prayers which are as easily reiected as recited Had they knowledge yet the other things are doubtfull for they can do nothing which they will not and they will not do any thing to which God calleth them not they are so perfectly conformed to his pleasure and attend his beckoning in all things Fourthly it is his will to be called on and so to performe that he knoweth we want and he is both willing and able to supply it vnto vs. We may argue from this prayer thus That which is a perfect platforme of prayer teacheth as perfectly who must be called on as it teacheth what is to be asked But this is a perfect forme of praier teaching fully what things soeuer may be asked Therefore it teacheth vs fully what kind of persons may be called on Ob. The Sonne and the Spirit are not here expressed An. The Father excludeth all other persons that are pure creatures not persons which haue the same singular essence with him Secondly these are not named because such is the diuine dispensation that though whē one is inuocated all are inuocated yet the Father is fitly alone named because the Sonne hath the part of a Mediator through whom we go to the Father and the Spirit the office of a schoolemaster teaching what to pray and as we ought Whence the Councell decreed that not Christ nor the Spirit should be named in directing publike prayers to God a plaine argument that the naming of Saints was not dreamed of by those times Let vs then make the name of the Lord our strong Tower to which we flie seeking saluation Parents loue not when their children are strange towards thē and stand aloofe being in the meane while affable enough to others No let vs not with God ioyne others Men loue not to be sorted in any businesse but with their peeres and equals so neither shall the liuing God like to be matched with his creatures Now in particular First that he setteth downe not a single

what an ease is it to the soule or if we be in a litle forwardnesse to sinne yet if we be rescued seasonably how doth it reioyce vs what peace doth it speake to vs Looke 1. Sam. 25.32 Now could we worke vpon our hearts the feeling of this benefit when he haue it the sweetnesse of it would enforce vs to beg it heartily whereas not heeding the worth of it we aske it vnaffectionatly Now follow the conclusions First this petition compared with the 1. Cor. 10. about the 13. God will not suffer you to be tempted we see how that Gods sufferance is to be vnderstood without his action he is a voluntary agent in these things which he suffereth We must not thinke his permission is a pure permission either without his will or working in the thing permitted as often mans is for man may be said partly to suffer this not to do it because other causes haue their actiuity without him and dependencie on him but it is otherwise with God Secondly obserue that God doth leade vs into all our temptations It is said Math. 4. Christ was carried of the Spirit to be tempted God is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he onely when he seeth meete doth bring his champions forth and letteth the power of darknesse encounter them neither can the diuels stirre neither we bid battell of our selues Can the Lions stirre till the keeper bring them out can a dog runne till he that hath him in a leasse loose him So it is God he hath them chained vp in his almightie power yea throwne downe to the prison of hell farther then he doth loose them and bring them into the earth where this shew is represented and battell to be seene they are not able to do any thing Againe we cannot on the other side being set vpon buckle with the aduersarie power till God doth leade vs to it The Kings champion is not to play at his owne pleasure no more are we farther then God designeth it But how can God leade vs into those temptations which he seeth will certainly bring vs into sinne Answer Because sinne it selfe is not absolutely euill but onely in respect of man sinning who would in so doing peruert the diuine order though he is vnable as who accomplisheth Gods will whē he doth contrary it for ought he knoweth Againe as vipers are euill substances or natures which yet are good to that art which maketh vipers of them or any poison which is euill as it is poison in it selfe considered yet is good as it is poison to a skilfull physitian and as a blister on the flesh is a naturall euill as a blister yet a blister as a blister is good when a cunning physitian doth draw it and may see it for good vse so is sin to God we must then not cast our selues into temptation he that loueth danger shall perish We must not make our selues poore as those heritickes that renounce all their substance that in voluntary pouertie they may commend themselues to God Againe this must teach vs contentment in all our temptations not that we must preuent repentance by this consideration but we must when we are truly humbled by this meanes keepe our selues from being swallowed vp of sorrow For Gods will and Gods turning all to good the diuell will whisper them so as to make vs passe by all exercise of a broken spirit in those things wherein we haue offended Thirdly from this consideration we must walke in feare before our God who as a sheepheard setteth his dog on a stray sheepe so can he set the diuell on vs to hound vs home if we stray from him Lastly we see from this to our comfort that the diuell cannot come against vs at his pleasure we are in the hands of our heauenly Father Thirdly we note hence that all our strength against temptation is in God onely he onely dissolueth the workes of the diuell trampleth Sathan vnder feete keepeth him that he cannot so much as be disturbant to vs when it pleaseth him we are downe with the least blast were we in state of innocencie we would not stand a moment let vs therefore trust perfectly on his grace put on the shield of faith onely Our forefathers acknowledged that God not their strength gaue them all saluation against corporall enemies how much more must we confesse it against spirituall Who knoweth the power of Sathan or the infirmity of their owne flesh that will not confesse this most entirely But what serueth the armour for Answer Onely to this end that we may be able to get and hold God with vs fighting for vs. Fourthly we see hence not temptations but euill of them is simply to be prayed against for these are often most beneficiall We must therfore learne to yeeld obedience and bid our God smell a sacrifice from the bitterest things we taste so farre as they are his disposition taking shame to our selues in them as they are the fruits of follie Fiftly we may note hence that no temptation shall be able totally or finally to separate the Saints from God for that we are taught to pray agreeable with his will we are heard in that Now this were the greatest euill not onely in regard of our seeming or appearance to vs but of the matter it selfe Sixtly this is a great daily mercie when God keepeth vs from temptation not to know a disease is better then hauing it to be healed of it indeed Gods mending is better then his making which somwhat alters the matter Not to fall when we are readie to fall is a great fauour If one when our feete are ready to fall from vs should hold vs vp we would count it a great benefit but to haue our damages aduantage vs this is the euidence of power and goodnesse it selfe The conclusion followeth partly containing a reason why wee aske all these things at Gods hands partly a confirmation of faith asking partly a praising of God From which three things are to be marked First that none is to be inuocated on but he who hath the kingdome power and glorie therfore no creature These words then containe the reason why we come petitioning to our heauenly Father For as one lacking this or that in a house which is the maisters cometh in by the backe doore if he pray a seruant to giue it him whose it is not who hath no power so to do c so if we seeke our necessities temporall and eternall at Angels or Saints which are seruants to God who haue no power to do any thing farther then beckoned to by God we take a wrong way to the wood But the Papists thinke all is made whole while they do call vpon Saints or Angels not as the principall authors of the things they aske but as secondary patrons who vnder God worke these things for vs. To which is answered that not onely to do religious adoration in any kind to them as the principall and chiefe