A briefe of the Bible drawne first into English poësy, and then illustrated by apte annotations: togither vvith some other necessary appendices. By Henoch Clapham.

A PREFACE TO Prayer, by way of Dialogue.

Qu. HAue you penned the subsequent Forme of praier, to the end that any other shuld think they had well prayed, in having read or said the same over?

Ans. No: Saying over wordes is no more Praying, than reading over wordes is Preaching. As the Guift of Preaching is an immediate vtterance of the Lord his will conceived in the heart by the spirite of Iesus: so is the Guift of Prayer an im∣mediat vtterance (Vocall or Mentall) of things presently conceived in the heart, by the Spirit of Iesus. For this cause doth Paul tell the Galatians 4. 6. that whome God adopteth in Christ, to them he•• gi∣ueth the sprit of Christ: even to this end, that he may stirre vp the Heart of the a∣dopted to crye, Abba, Father: that is, To call vehemently vpon God, as vpon a merci∣full Father, not a Tyrant or Iudge. And be∣cause none can truly pray, that haue not this Spirite, as also, because no Requests

(Vocall or Mentall) is true Prayer, that is not conceived and suggested by the spi∣rit of God, therefore Paul, Rom. 8. 26. plainly (putting himselfe in the number) ••aith, Wee knovve not hovve to Pray as vve ought, but the Spirite it selfe maketh request for vs: that is, The Spirit of Iesvvs putteth in∣to the mouth of our spirite vvhat to praye. To prescribe therefore and enjoyne Set∣vvordes, is to strip the Spirit of his office, and the way to quench our Spirit.

Obiect. Every one hath not knovvledge to pray, therfore set formes do help such.

Ans. True: and so doe the written set Scriptures help such: but yet it followeth not, that that is praier it selfe: The helpe to Praier & Preaching, is not our Prayer and preaching it selfe: the first is a Cause, the second the Effect: no Cause and his Effect are the same: every halfe-pennie Sophister knowes that. Secondly, where you say, Euery one hath not knowledge to pray, thereto I answer: every one that is adopted (as afore) hath the spirit of Ie∣sus: every one that hath that spirit, hath a speaking (not a dumbe) spirite, a spirite of knowledge and holy Light.

Obiect. But every one (who is to be ho∣ped to haue Gods spirite) cannot vtter words orderly as were to be wished.

Ans. That is besides the Question: the Question is this: Can every one of God his children (meaning of aged Persons) pray rightly? I haue saide, they can. Nowe, for praying so orderly as were to be wished, I graunt, that young ones in Christ Iesus cannot pray so fully and methodically, as these that haue spent som years in Christ his Schoole. Children cannot speake as do Elder persons: yet Children (aswell as Elder persons) can cry vnto the Parents vpon the feling of some Want: even so can the youngest Babe in Christ. That, the blessed Apostle teacheth, (Rom. 8. 15.) when he saith, that the Adopted do cry: as also (Verse, 26. 27.) when hee affirmeth, that the Spirit teacheth vs to pray vvith grones vnvtterable, the meaning of which grones is well knowne to God: for hee is not ignorant of the meaning of his own spirit. And most grosse headed are such, as think that any words please God, but what hee himselfe first breathes into our hearts by his spirit: for he only accepteth the fruites of his owne spirit, the fruits of his Sonnes spirit: which first fruites are the sanctifier of our whole lumpe. Other∣wise to think is flat Idolatrie, and dero∣ga••orie to the spirite of our onely Sacri∣ficer IESVS.

Quest. Do you then simply condemne all such as vse the wordes of our Saviour, as they are set downe?

Ans. No: S. Peter (1. 4. 11.) saith, If any man speake, let him speake as the vvords of God. Better wordes than our Saviour, than the Apostles, than the Prophetes haue vsed, we cannot vse: nay, wee must learne to speake as they before vs haue spoken, as in other speach, so specially in Prayer, which is, An holy speach vvith God. Whosoever shal vse all or any of our Saviors words according to knowledge, and that by the instinct of God his spirit, which Spirit teacheth the soule, what is most fit & necessary for the time, to him I say, Go in peace. But if any for customes sake, and of a foolish superstitious affecti∣on to the words, shall vse them, or any o∣ther forme of speach in the Scriptures, of such I say, They are no better than Idola∣ters, Magi••al inchautaters, neither knowe they what prayer meaneth. Two sorts of People offende against our Saviour his forme of Prayer: the one sort are such, as through a Romish custome do value all their other prayers deade and vnprofita∣ble, if so they do not annex it: the other sort are such, as think it vtterly vnlawfull (because the same is repeated) for to vse

them wordes for Prayer. If our Saviour (Marke 14. 39.) did at his second time of praying, vse the same vvords he had before vsed, then why should the same in any Faithfull their vse, be offensiue to vs? But as our Savior there vsing the same words did it, because his case was one and the same vnchanged, so let vs learne then, to vse the same words, when our case is the same: otherwise, we shal make holy Words, but prophane Idoles.

Concluding therefore, that Prayer is a povvring out of our soules-feeling accor∣ding to the present motion of God his spirite: as also, that Neither olde vvords nor newe vvordes are acceptable to God, otherwise then they are sent vp to God the Father, in the name of Iesus, and that by the immedi∣ate vvorke of the spirite: I now come vn∣to our Saviour his Exemplar of Prayer, (Math. 6.) consisting 1. of a Preface, in these wordes: O our Father vvhich art in Heuen. 2. of a Supplicatiō in these words: Hallovved be thy name, thy Kingdom come, thy vvil be done in Earth as it is in Heauen: Giue vs this day our daily bread, and for∣giue vs our debts, as vvee also forgiue our detters: And lead vs not into tentation, but deliuer vs from euill. 3. It consisteth of a Reason, why Prayer is offered vp onely to

God, in these words: For thine is the king∣dome, and the povver, & the glory, for euer. 4. Of Faiths Signet or Seale in this word, Amen, or So it is.

The first part of the Preface.

O our Father,

OH, dul heart, vn∣towarde Soule, why art thou so lumpish and so heavie? trust in God thy delive∣rer: cast out, yea breath strong∣lie out, what God his spirit hath conceived in thee, ô my heart.

Sweete Father, when thou by thy powerful word had created all Creatures for Man his vse, then thou created Man and Wo∣man to vse them. Man thou didst make of the earth, woman thou took from Mans side, by draw∣ing from thence a Rib, whereof

thou builded Her, that she vnto him might be an Helper. And so (having put thy Image in them) thou placed them in Eden, yea, in the garden of Eden, the beau∣tie of the whol earth, vnto them thou gaue two Commaunde∣ments: the first, That they should dresse the garden: the second, That they should not eate of the tree entit∣led, The Tree of Knowledge of good and euill, and so they should liue, whereof thou gaue them an o∣ther Tree, sacramentally called, The tree of Life: but if they diso∣beyed, then in the Daye of such disobedience, They should die. But thy commandemēts were soone broken: for Satan (adversary to thy glory & Mans wel-fare) did even in the same daye possesse the Dragon (the subtillest beast of the fielde) and speaking with the Beasts mouth, Woman negle∣cted

her Calling, and with an idle eare stood harkening vnto the Serpentes voice, by whose subteltie, she was soone drawne to break the other commande∣ment; and then by Her was man also caryed into Transgression. Sinne so seazing on their Bodies substance, the body became Cor∣ruptible, and Corruption effe∣cted the period of death. Sinne seazing (not on the Substance, but) on the Faculties or powers of the Soule, thereby it came to passe, that their souls were Pow∣erfull in the waies of perpetuall death, but vnable to all Good.

Sweete Father, as their Crea∣tion was the Creation of the Matter whereof all Mankinde is come; so, this fearfull Fall was not onely to them Two, but to Me and all Mankinde: conside∣ring wee were then enclosed in `

their loynes. A fountain of gall, can send forth no sweet waters: nor could wee bee borne Holy, that were conceived in Sin. As is the Roote, even such are the branches, nay, our Actuall sinnes do testifie, that that Original sin was convayed vnto vs in our Nature: by reason wherof, I and All Mankinde haue beene justly vnder thy Curse. Oh that wee should fall from thee our Crea∣tor, from thee our Father, that of base earth did make vs glorious creatures stamping in our souls thy Image, whereof justly wee were deprived: carrying vpon vs (in steade thereof) the Blacke vnholy Image of Satan.

But thou Our sweete Father, didst thou vtterly leaue Man∣kind to be damned with Satan? Oh, no. Thou soughtest vp our fore-parents (Adam & Heuah)

and Catechized them: freely, promising vnto them, that of womans Seed one should come, by whome the seed of man and woman shuld overcome Satan. When the fulnesse of time was expired, thou accordingly didst send thy Sonne made of a vvoman, who in our Nature triumphed over Sinne, Death, Hell, Sathan, and so finaly sitteth at the right hand of Majestie, making con∣tinuall intercession for all such of Man-kinde, as do come vnto thee (oh Father) by him: in and by whome, Salvation onely is come vnto Iewe and Gentile.

Thus, when of a Father, we had justly made thee our Foe, it plea∣sed thee, sweete Father, to ap∣point a Mediator betwixt thee and vs, that so by him, thou and wee might bee reconciled and made one. Oh Mercie of mer∣cies,

oh thou fountaine of mer∣cie, howe are wee bounde vnto thee our Father, our Father by Creation, our Father by Redemp∣tion: in Mercie, twise a Father: but wee in Obedience, not once worthy the name of Children. But so it hath pleased thee, to call out a companie of Man∣kinde (and amongst them Me, most vnwoorthie) to whome it hath pleased thee to Seale thy Loue vnto their hearts by thy Spirit, thy sanctifying Spirit.

This testimony of thy Spirit vnto our Spirits, causeth vs to open our mouthes boldly vnto thee, as children to a father, not doubting but thou wilt giue to vs whatsoever is good and ne∣cessarie for body and soule.

Earthly Fathers (though wic∣ked) will commonly giue good thinges vnto their Children,

howe much more thou,

The second part of the Preface.

Which art in Heaven.

VVHo art in Heaven, and therefore art Heavenly in thy Guifts, and excellent in all thy workes: Who also, as thou art in Heaven, (as a King in his royall Throne) so hast thou all power in Heauen and Earth to serue at a beck. Many Earthly Fathers, thogh they be vvilling, yet are they vnable to help their Children: but thou art as Able, as vvilling, and therfore Can and vvill cause all things (even sinne and al) to turne vnto the best of such, as are called according to thy purpose, to be to thee Sons and Daughters adopted. I be∣leeue Lord, Lord help my vnbe∣liefe: increase my faith, & teach me truly howe to pray: yea, let

all thy Sonnes and Daughters, see thy Fatherly face, thy Hea∣uenly face, & that thou neither Can nor vvil forsake such as do trust in thy power, and are con∣tented to lay themselues down vnder the sheilter of thy wings.

The first Petition of the supplication

Hallowed be thy Name.

MErciful father; thy Name is mightie and excellent amongst the very Heathen, but who doe Sanctifie thy Name? The Heavens and firmament, yea, all the visi∣ble creatures do make knowne thy name of Power, thy name of vvisedome, thy name Eternal, thy names Provident, Bountiful, &c. Every Barbarian (oh Father) by the little Light of Nature left in the soul vndestroied, is brought to acknowledge that there is a God, who is the Cause of al Cau∣ses,

and giveth Being vnto al cre∣tures: but do they herewithall Hallow thy name, so graven in the fore-heades of all Creatures vi∣sible? Alas, no: All this sight san∣ctifieth neither eye, heart, nor hand: thy Lawe is onely a perfit teacher, giving holy light to the spirituall blind, and thy vvord is that Trueth, wherewith man is first made holy, that so hee may Hallowe thy Name, thy Nam•• plainely written vpon the for∣mer creatures, but more plainly characterized within thy holy Church, and that in the vvorde & Sacraments. Therein (oh Lord) thou hast evidently to Eare and Eye, propounded Iesus crucified, Iesus the onely Redeemer, the only Mediator, in and by whose blood, thou rests satisfied for al these, that come vnto thee in his Name.

Oh mercifull Father, howe largely haue we Vn-hallowed thy Name, both in the common Cre∣tures, in the vvord, and in the Sa∣craments: we haue looked vpon the Heavens, the Earth, Sunne, Moone, Starres, Trees, Grasse, Flowers, Beasts, Birdes, Fishes: but haue we therein spirituallie discerned thy Power, vvisedome, providence, kindnes? Nay, we haue cloathed and fedde our bodies with divers of thy woonderfull workes, but haue we there with∣all hallowed thy Name in the same? yea, we haue medled with thy Word and Sacraments, but with what blinde eyes, and dull hearts? Oh Lord, shame & con∣fusion belongs vnto vs, not on∣ly for not Hallowing thy Name, but also, for Vn-hallowing and prophaning of thy Creatures, Word, Sacraments, and so con∣sequently

vnsanctified thy Name in the same. Oh Lord, by our rude behavior, we haue labou∣red to obscure thy Name, to bu∣ry it in darknes, by not discer∣ning, and orderly hallowing it. Yea, that which more is, wee haue oft remembred thy Name, but then wee haue taken it in vaine, then wee haue vnjustlie sworn by the same, &c. as thogh we had conspired with Sathan, either to bury thy Name in ob∣livion, or else, by speaking of it to pollute it, and make it con∣temptible.

Sweet Father, in Christ Iesus, we by the motion of thine own Spirit, do therefore beg of thee the Grace, whereby we may be fitted hereafter to hallowe thy Name, to sanctifie thy Name, in beholding the common Crea∣tures, in hearing thy worde, in

receiving thy Sacramentes. To which end Lord,

The second Petition.

Let thy Kingdome come.

LEt thy kingdome come, even the Spirituall government of thy Son and our Saviour Iesus, oh let it Come and bee seated in the heartes of thy People. Hitherto Sathan hath had too great power over our body, insomuch as our tonges, handes, feete, eares, eyes, haue done service vnto Satan, by be∣ing subject to Sinne. Our soules (oh Lord) in the faculties and powers therof, haue bene large∣ly serviceable to Sin. Wee haue Minded earthly things: our Me∣mories haue bene receptacles of vanitie: our Affections haue bene eger after thinges cursed by the Law: insomuch, as in our whole man, Satan (prince of darknes)

hath had a Kingdome, and occu∣pied an hellish vnholy Kingdome.

Sweet Father, loose the bands of Satan, destroy his power by thy spirit: and so let thy King∣dome (that consisteth in Righte∣ousnes and Holines) oh let it Come; and as a stronger man, let thy Spirite cast out the Tyrannie of Sinne, that howsoever it dwell, yet it may never raigne in our mortall members. Sweete Fa∣ther, thou hast begunne a good work in vs, and shall Satan over∣turne it? shall Sinne supplant it? Alas, alas, except thou vpholde vs, wee shall deceiue our owne soules: Satan, the World, and our Flesh are at league: therefore, as thou hast hitherto caused vs to put our trust in thee, so conti∣nue thou our Governour, and cause vs to stoup vnto the suge∣red motions of thine own spirit

And for the better building vp of our inwarde man, and the repairing of thine owne Image in vs, mercifully giue vnto vs faithfull Ministers of thy word: that so we may receiue the bles∣sing of Illumination, and San∣ctification, that accompanieth thine owne ordinance. And for making roome to thine owne Ordināce, vouchsafe to remoue from all thy People, such as haue run out, without thy bid∣ding. Remoue hyrelings, dumb dogs, and all such cursed plants as thy right hand never plan∣ted: that so an open way being made for thine owne Servants, the Scepter of Iesus may be lif∣ted vp in the midst of thy Peo∣ple: that they seeing the Ban∣ner of thy Sonne displaied, they may bring their sons & daugh∣ters from farre, and so giue vp

their names to liue Subjects in the kingdome of thy son Christ.

And inasmuch as thou hast commanded Kings, Queenes, Magistrates, to bee Nource-fa∣thers and Nource-mothers vn∣to thy Church, Lord we humb∣lie intreate thee, not onely to giue such vnto vs, and others thy poore people, but also, do thou put the remembrance of that dutie in their heades: that they may not dare (like lewde Nources) to mingle with thy Wine and Milke, their owne li∣quor and leaven, but that they may compt it their Glory, (as Elders) to cast their Crownes downe before thy Throne spiri∣tuall, wherevpon thou sittes in the middest of thy Church. Let them knowe, that thou hast ap∣pointed thē to lick vp the dust before the feete of thy Church,

yea, to remoue the smallest lets to godlines, so farre (let them knowe) they ought to bee from casting their owne inventions, (as stumbling blocks) before the feete of thy people. These of them that will bee brought to honour thee, do thou honour them: but if with horne & side, they wil dedicate themselues to push thy Sonnes Spowsesse, then mercifull Father, do cut their hornes shorter, and breake off their power: that so they may learne, how the kingdome that serues not thee shall perish. And because, mercifull Father, this spirituall kingdome of thine in vs will here never be perfected: we therefore intreat thee to ha∣sten the comming of thy Son, (our blessed Saviour) vnto that finall doome: that so having gathered his kingdome of Iewe

and Gentile into one, hee may deliver vp the same into thine hand; and so thou maist be al in all. In the meane time (oh Lord) let thy spirit so guide and leade vs in thy truth, as by vs

The third Petition.

Thy will be done in Earth as it is in Heaven.

THy vvill may be done in Earth, as it is in He∣uen, by the blessed Angels. Oh Lord, They could keepe their place, but Satan and wee would needes forsake our place. They therefore haue continued hap∣pie doers of thy will, where Sa∣tan and Man-kind haue sought their own will: Satan therefore for ever alotted vnto the bur∣ning pit, whither likewise whol Man-kind had packed, had not thy Sonne stept in and made at∣tonement for me and al such as

apprehēd him by a liuely Faith: which is the Guift, even the flo∣wer that buddeth out of our a∣doption.

Considering all the benefits we haue received from thee, oh Lord, why should not wee in the Earth do thy will, aswell as doe the blessed Angels in Heaven? They were created once, so were we: yea, wee haue bene created twise, so were not they: by so much the more are wee bounde to do thy will, even thy will by forsaking our own will: yet this will of ours, wee are most prest to preferre before thy will. Oh false heart, crooked heart, wilt thou never be duly subject vnto that pure and only holy will of thy Creator, of thy Redemer.

As the Angels do in the hea∣uenlie places continuallie be∣holde thy face, ô Father, so hast

thou called vs in the Earth, to liue before thee as in Heaven: and therefore hast thou called vs out of the worlde, out of the kingdome of darknes, and that to be Citizens with thy Saintes in the Earth: who, howsoever they are in the worlde, yet are not of the worlde: howsoever they walke their pilgrimage in the Earth, yet their conversati∣on is in Heaven, their conversa∣tion is heavenly. As thou addes vnto thy Sonnes Church, such souls as are appointed to be sa∣ued, so (ô mercifull Father) it is not sufficient for vs to be in thy Church, except thou lead vs do∣ing thy will in the Church. It is not sufficient that wee be Citti∣zens of thy spiritual Ierusalem, except we liue according to the Citties Lawes and ordinances. Thou having (Lord) given vs to

knowe this, giue vs power like∣wise to do it: even to do thy Wil as diligently, faithfully, earnest∣ly as doe the heavenly spirites, whome thou hast appointed to minister vnto the heires of Sal∣uation: whome thou hast ap∣pointed for to watch over the Church, & over every the faith∣full. Giue vnto thy Ministers grace, to do thy Wil in preach∣ing thy blessed Wil in season and out of season: not measuring what man wold heare, but what thou hast commanded them to speake. Giue vnto thy people such Pastors, as may powerfully Exhort; such Teachers as may tru∣lie deliver the Doctrine of faith: such Elders, as may diligentlie Governe: such Deacons, as may faithfully Distribute the contri∣bution of the Saintes: such Wi∣dowes, as may with Mercifull Af∣fections

attend the sicke and im∣potent: that so the Ministers of thy Church, performing duti∣fully thy will, the Communion of thy People (as it is called the Kingdome of heauen, so) it may be beautifull as Heaven.

Vnto Princes, Magistrates, Peo∣ple, giue grace of subjection to thy wil, that all of them seeking thy glory, not their owne wil, it so may come to passe, that thy will may be preferred by Al, in every their several callings: that Parents and Children, Maisters & Servants, so studying the do∣ing of thy will, there may be an heavenly concent and harmony of obedience towardes thee in the Earth, as is vnto thee by all the blessed spirits in Heaven.

And inasmuch as (oh merci∣full Father) after we haue pray∣ed for the glorifying of thy gret

Name, in the establishing of thy Kingdome and doing thy Will: in asmuch as after that we are en∣joyned to praye for the things which necessarily and immedi∣atlie concerne our selues, wee humblie intreat thee to

The fourth Petition.

Giue vnto vs this day our Daily Bread.

GIue vnto vs our daily Bread. Breade (oh Lord) is more than we deserue, why should wee then be discon∣tented with bread? Nay (as this years affliction testifieth to our face) we haue heretofore so pro¦phaned our bodily nuriture, as fullie we haue merited an whole deprivation of Breade, much more of other Creatures. Our intemperat devouring thy crea∣tures in foode and cloathing: our shutting heart and hand, in

not administring to the needie: our hungring more for Bodilie than Spirituall givings: all of them put togither, howe haue they deserved that thou shoul∣dest deny every of thy creatures to our bodyes: but thou that sought vs vp, what time we fled from thee: thou that gaue thine owne Sonne to be made sin for vs, what time we had solde our selues to sinne; how much more with Christ shalt thou giue vnto vs al things necessary the body; and the rather, seeing through and by him thou hast made vs heires togither with him.

As he therefore hath offered vp a sufficient Sacrifice for vs, and thou thereby rests satisfied with vs, so we therfore are bold (in the testimonie of thy Spirit) to desire that vnto vs thou wold giue Our Bread. In thy hand it is

to blesse and to curse, with thy fatherly hand, therefore reach forth to vs, that which through him is Ours: and that is Ours, which any way may tend vnto our vnfaigned good.

And because we (through the corruption of nature) are not e∣uery day a like fit rightly to vse thy Creatures, wee humbly in∣treat thee, to giue vnto vs that portion of Breade, (and other things necessary as bred) which thou thinks necessary for That Daie. Foode, rayment, health, libertie, worldly credit, &c. As thou perceiues vs fit or vnfit to vse them, even so administer the same vnto vs. Giue vs not po∣uertie, nor riches, feede vs with externall things convenient for vs: left wee being full do denie thee; or lest we being poor shuld reach forth our hand vnto ini∣quitie.

Having much or litle, do thou (sweet Father) so sanctifie our hearts, as ever it may bee seene, that thy hand reacheth forth and blesseth these tempo∣raries vnto vs.

The fift Petition.

And forgiue vs our Debts, for vvee also forgiue our Debters.

OH Lord, we haue vn∣hallowed thy Name; we haue resisted the Kingdome of thy Sonne, we haue not done Thy ho∣lie vvill; wee haue taken Bread and other temporaries without begging them at thy hands; by reason whereof, wee are deeply run into thy Debt: yea, so deep∣ly are wee become indebted, as wee are never able to satisfie for al our Trespasses, much more vn∣able to paye the vttermost far∣thing. How then shall we haue our Debt-score wyped out?

Sweet Father, thou hast promi∣sed (that at what time soever a sinner doeth repent him from the bottome of his heart) thou wilt wype all his trespasses out of thy remembrance. Giue vn∣to vs therefore humbled souls, repentant harts, bleeding harts, that so every our iniquities may be crossed out of thy book, and blotted foorth of thy remem∣brance.

This Remission, and blotting out, oh Lord, it cannot fall out by any vertue in our selues, but by vertue of that humiliation of Iesus, who by thee was bro∣ken for our sins, and by whose stripes we Onely are healed: yet (oh Father) in as much as for whome thy Son was so broken, vnto them thou likewise giues contrite and broken spirits, by vertue of which contrition, (as

by a seale) they ever rest assured of thy free favour in Christ Ie∣sus towards them, we therefore humblie beg a continuance of Contrition, and all other the comfortable fruits of thy Sons spirite; by vertue whereof, wee may (in all hurlie-burlies of the world) be possessed with Peace, even with that peace whose bot¦tome no Creature can sounde, & yet the peace wherwith thou possesses thy childrens soules.

With more boldnes we cry, Forgiue vs our debts for we (oh Fa∣ther) do also forgiue our debters. If wee had not forgiven to others their trespasses, whereby they became indebted to vs, then (oh Lord) howe durst wee open our mouthes and beg forgiue∣nes of sinnes, whereby we haue bene indebted to thee? No (oh Lord) the mercilesse shall finde

Iudgment without mercie.

Because wee carrie mercifull hearts towardes our brethren, do we therefore merite mercie at thy hands? No; when we haue done the best wee can, even yet we are vnprofitable servants. Is this mercie in vs a Signe, that thou hast beene and still will be mercifull vnto vs? oh yes: such powring foorth of our Soules∣loue vnto others, it is because thou first hast shed forth thy Vi∣all of mercie in our soules. Tru∣lie mercifull we shuld never be, had not thou given the Cause thereof, by being first mercifull to vs. Finding therefore in our souls that holy Effect of thy spi∣rit, Lord wee are bolde to open our lippes, and to exspect faith∣fullie the continuall Remission of sins past, present, & to come, whether committed against thee

or our Neighbour, in thought, word, and worke.

As (because of our vncessant sinning) wee therefore do inces∣santlie craue the remission of our sinnes, so we adde,

The sixt Petition.

And leade vs not into temptation, but loose vs from Euill.

AND leade vs not, (sweet Father) into temptation, but do thou still loose vs from Evill. Many are the Temp∣tations and trials wherewithall (necessarily for manifesting thy wisedome and power, as also, Mans foolishnes and weaknes) thou art to exercise vpon vs in this life: but (deer Father) how∣soever wee haue deserved, not onely to be Led into Tentation, but also to be Left to our owne selues, in the time of such tenta∣tion, yet for the Glory of thy

Sons name, by the which we are called vpon, do thou mercifully Loose vs from the power of the tentation. Howsoever wee are ••••mpted, yet giue vs an happie ••ssue out of our temptations: let vs not (with the Reprobate) fall finallie into evill.

Satan, the world, our fleshe, (oh Lord) they are ever labou∣ring to hurry vs to hel: as strong w••le ••••••rs, they continually lay battery vnto our spiritual walls; Satan and the Worlde without vs, our owne deceiueable Flesh within vs: Enemies without, Enemies within, therefore ne∣uer able to holde out, except thou (by thy spirit) do leade vs, do deliver vs, do loose vs and set our hearts at libertie, that so we may run the way of thy Com∣mandements.

This our Praier wee offer vp onely to thee.

The first part of the Reason.

For thine is the Kingdome.

FOr thine is the ki•••• dome, whether 〈◊〉〈◊〉 regard the Kingdome of the Worlde, or the kingdome of the true Church. In, and over the world, thou raignes as a King, brydling Devils and men, com∣manding all creatures to ••••os••••hy hoste, to whome the very ••••mb creatures are forced to be sub∣ject: so that nothing which hath Being in Heaven or Earth, but vnto thee the Kingly Creator and Preserver, it standeth a sub∣ject, even to thy regiment and order, decreed vpon (before all worlds) in the high Parliament house of Heaven. But in thy Church, thy Throne of Govern∣ment is exalted, & vpon it thou

sittes gloriouslie encompassed, with the shining Lampes of thy Spirit, whereby thy subjects are directed. This our prayer wee offer vp onely to thee, because thine is

The second part of the Reason.

The Power.

THE Power: euen al Power in hea∣uen and in earth. Only thou art able to giue Power vnto vs for Hallowing thy Name: onely thou art able to plant the Kingdome of holines & righteousnes: only thou art able to giue vs Power of Do∣ing thy vvil: onely thou art able to giue Bread, and to giue pow∣er vnto Bread and other tempo∣raries, for nourishing the body: onely thou art able of thine ab∣solute Power to Forgiue our sinns: onely thou art able to Leade vs safely through tentations, and to de∣liuer

vs from Euill: only thou art our King, and wee subjects pro∣fessed to thy Kingdom; for whose vse thou hast and ever will ma∣nifest thy Power.

This our prayer, wee offer vp onely to thee, because, as thine is Kingdome, so also is Power

The third part of the reason.

And Glory.

AND Glory. We offer not vp our Prayers vnto Angels, Saintes, or any other Creatures, because that were to glorifie the Crea∣tures, with that glory which on∣lie is due to the Creator: but as it is onely in thee to blesse and to curse, to giue or hold backe, to saue by much or litle, &c. so onely do we glorifie thy Name, by commending vnto thee (our merciful Father) our souls con∣dition.

The fourth part of the Reason.

For ever.

NEither is King∣dome, Power, and Glory thine for a Day, Moneth, yeare, but for Age after age, even For ever and ever. Creatures haue sparkles of thy kingdome, spar∣kels of thy power and glory; and therefore, all their kingdome, power and glory limited; yea, all of it hath an end; and it shall be drawn back to thy selfe, special∣lie what time thy Son shall deli∣uer vp the kingdome into thine hands, & thou shalt be Al in Al. To thee therfore be al kingdom, power and glory for ever.

The Seale of Faith.

Amen.

SO it is: even so it is, maugre devils & men. Thy Seale remaineth sure: for thine owne knowes thee, and thou art known and believed of them, Amen.