Holy devotions, with directions to pray also a brief exposition upon [brace] the Lords prayer, the creed, the Ten commandments, the 7 penitential psalms, the 7 psalms of thanksgiving : together with a letanie
Andrewes, Lancelot, 1555-1626.
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Page  85

The Lords Prayer Analysed.

A Father, not a Lord.*

One being a name of love.

The other of dignity.

A Father not a Iudge.

One being, a name of Goodness, Comfortable

O 〈◊〉, sub quo nomini desperan∣dum.

The ••her of Power, Terrible.

Who is able to resist his Power?*

It is too proud a salutation;* For how much are we.

By Nature, Dust and Ashes.

By Sin, Bond-slaves to Satan.*

So much are we below him.

Who then durst be so bold as to call the Father, but that Christ did command it?

For exceeding great is thy Majesty.

And exceeding great is our Poverty.

Page  86*He is exalted above the Heavens, and his glory is above all the Earth.

*He humbleth himself, when he be∣holdeth the things in Heaven.

*And we are but worms, and leaves, driven to and fro with the wind.

*A wind that passeth away, and com∣meth not again.

Yet we are bold to call thee Fa∣ther; for we come not of our selves, thy Son Christ hath taught us the form. Take notice of the words, they are thy Sons.

*1. Father of all Creatures.

In their Creation.

Preservation.

Governing.

*2. Of Mankind, which he formed after his own Image.

Other Creatures are but as a sha∣dow to Man. For he endued him with understanding.

And the Creatures not so.

To him he gave precepts to order his life.

To the Creatures only by blind in∣stinct.

He was Created in the condition of a Son.

Page  87The rest, but as bondslaves.*

3. Of Christians,* more especially by Grace, Regeneration, and Adoption by Iesus Christ, his Son.

A Father,* but what Father?

There is no Father like unto thee.

When my Father and Mother for∣sake me,*then the Lord taketh me up.

Thou art our Father,*though Abra∣ham be ignorant of us.

Can a Woman forget the fruit of her womb, &c. Yea,*they may forget, yet will I not forget thee.

A most indulgent Father,* to whom the Prodigal Son arose and went. Whom the insolvent servant besought.

Though thou be a displeased Father, yet a Father thou art. Though I be a wastful and disobedient Son, yet a Son I am. Though I have lost the ingenu∣ity of a Son, yet thou hast not lost the compassion and love of a Father

A Father of Mercies.*

Whom we find so to be.

By his inciting us to good.*

  • Confirming us in it.
  • Pardoning our sins.
  • Delivering us from tentations.
  • Page  88Reclaiming us from sin.
  • Crowning us with blessings.

1. If then thou be our Father, in are thy Sons.

*How great, what manner of Lord hast thou bestowed upon us, that we should be called the Sons of God?

2. If thou be our Father, and we the Sons of God, how great is the ho∣nour, that we are as it were Gods?

3. If thou be our Father, then are we Brethren

  • to Angels as also to Men.
  • to Saints as also to Mean
  • to Christ as also to men.
  • to Himself as also to Poor men*

And how great ought our love to be? Let no man therefore extoll him∣self above his brethren, nor be asha∣med to call any man his Brother, whom God hath vouchsafed to call Son.

4. If thou be our Father, how great is our Hope? what are we to expect from thee;

*Even all things which a Father gi∣veth to his Children.

What are we to render unto thee?

Page  89Even all duty and obedience belong∣ing to Children: that thou mayest not repent thee, nor we be unworthy, either of our Creation, or Adoption.

It is not without some reason from our Saviour,* that the words Mine, or I, are not to be found in this Prayer.

Our, is a word of charity, and uni∣ty. It is not My Father, as if God were any mans peculiar, but our Fa∣ther, the Father of all, as he properly is, through, and in Christ.

Our prayers are most powerful with God, when we express in them a fel∣low-feeling of the Necessities of our Neighbours, and Sympathize with them in their misery. This is Cha∣rity.

Let every one of us therefore be as willing and careful to pray for others, as well, and as heartily as for himself; considering, that in so doing, he prayeth for him, whom Charity hath made as himself.

Christ bare us, and all our sins in his body.* Let us do the like to one ano∣ther in word and deed.

For our Selves, Necessity compel∣leth Page  90 us to pray, My Father. For our Brethren, Charity inviteth us to pray, Our Father.

In these two words, Our, and Fa∣ther, the Law and Prophets are com∣prehended.

In Father, the Love of God.

In Our, the Love of our Neigh∣bour.

And in these two words, the sum of the Gospel is contained.

In Father, our Faith.

In Our, our Charity.

*In these words we have a rule and direction to whom to frame our pray∣ers.

Unto thee shall all flesh come.

*Who have I in Heaven but thee? saith King David.

He is only able to hear us, and to grant our desires.

It is true, we have Earthly Fathers; but these leave and forsake us; Their hands are shortned; We call not to them, but to thee, which art in Hea∣ven.

*Heaven is thy Throne.

*The Heavens declare thy Glory.

Not that thou art included in the Page  91Heavens only;* for (as Solomon said) The Heaven of Heavens cannot contain thee; but, as if that were thy Royal Palace, where the Elect shall enjoy thy blessed presence.

  • Thou art Every where by thy Presence.*
  • Thou art In Heaven by thy Ex∣cellence.

Thou art in Earth also.*

But they which come to thee, must be lifted up higher.

I have lifted up mine eyes.*

Ultra montes expectare.

Sursum Corda.

A word of Hope.

For if thou be our Father and Lord, and King of Heaven,* then our Hope is, that our Inheritance is there also; that thou wilt not deny us an Inheri∣tance, that hast vouchsafed us the Ti∣tle of Sons.

Let us therefore take the wings of the Eagle, and be lifted up in our Me∣ditations to Heaven, being made heirs thereof.

Page  92Let us look up to Heaven, while we are upon Earth.

*Unto thee, O Lord, do I lift up my soul.

I will lift up mine eyes to the hills, whence cometh my help.

Out of the deep have I called to thee, O Lord.

A word of Power.

*For thou art in that place, from whence at all times thou canst send us,

Help in danger.
Good things in need.
Plagues for our offences.

And though thou art a Father by thy Love, yet art thou in Heaven by thy Majesty and Power.

Let us not therefore presume upon too much familiarity with him, as with a Father, but let his word [in Heaven] keep us in a submiss Reve∣rence: For though Father and Son be of near Relation, yet a Son of the Earth, and a Father in Heaven, are of great distance.

And let us be respective of his aw∣ful Majesty, and make our petitions to him in fear and trembling; in all Humility and Reverence: And Let us not be rash with our mouths,*nor our Page  93 hearts hasty to utter any thing before him: For GOD is in Heaven,*and we (poor Creatures) upon Earth, which is but his footstool.

This Petition justly challengeth the first place.*

For, being thus intituled and dig∣nified with the honour of Sons, we ought primarily to consider our duties what we should render back.

And what should a Son desire more than the honour of his Father?

By this word we understand all the Attributes,* by which God hath mani∣fested himself, as his Majesty, Iustice, Power, Truth, Mercy, Goodness, &c.

Blessed be thou our Lord, who hast given this power to men,

  • To Hallow Thy Name,
  • To Magnifie Thy Name,
  • To Glorifie Thy Name,
Which in it self is Holy.*

Which all thy works in general do sanctifie.

Which all the unreasonable Crea∣tures do hallow and praise in their kinds.*

Page  94Which all reasonable Creatures, as Angels and Men do glorifie.

*The Angels, and Hosts of Heaven.

*Men that are in Heaven already (though

  • *In Earth) by their works.
  • *In the Congregations.
  • *In Afflictions.

Let us therefore glorifie it also; and that not carelesly or slightly, but zealously and holily, in Thought, Word, and Profession; For the whole scope of our Actions ought to tend to the Glo∣ry of GOD only.

And, Lord, let thy Name be san∣ctified by others, besides us: Dilate this power of sanctifying thy Name, communicate it more and more to the Gentiles: Make thy Gospel to spread to the end of the Earth:*From the ri∣sing of the Sun: to the going down of the same, let thy Name be great among the Gentiles.*

*Not unto us, Lord, not unto us, but to thy Name give the glory.

*Thou art worthy, O Lord, (and thou alone) to receive honour, and glory.

And His Name ought to be sancti∣fied by us above all things: for all Page  95 other things are for us, and we for His glory only. Not that God shall get any thing thereby, or that He hath need of our sanctifying: but in regard of the benefit which will accrew to us by it For this honour will be an honour to him that giveth it.

And this praise and glory only, is profitable to the glorifier: It is not so any where, or in any thing else. He that glorifies God, him will God glo∣rifie.

Him that honours me, I will honour,* saith God.*

Let thy Name therefore, O Lord, be Hallowed.

And thine only.

Let it be Hollowed,

  • Inwardly.
  • By Word.
  • By Us.
  • Outwardly.
  • By Profession.
  • By all Others.

Let us not only salute thee in word, but imitate thee in deed, that we may be fit to glorifie thee, and be worthy to be called thy Sons.

Give us a filial affection.

  • The Spirit of Adoption.
  • The Grace of Contrition.*

That we may say from our hearts each one of us,*Father, I have sinned, Page  96 I'am no more worthy to be called thy Son. And

This humble Confession is one of the wayes to honour God.

*My Son (said Iosuah to Achan) give glory to the Lord God of Israel, and make confession unto him.

And let us also do it by refraining our tongue from irreverent speeches, and leading our lives carefully by the rule of Gods Laws.

So shall we truly hallow his Name. So shall we truly glorifie him, and say,

*O Lord, our God, how excellent is thy Name in all the world.

We praise thee, we bless thee, we worship thee, we glorifie thy holy Name.

*For thou only art holy, Holy, Holy, Holy, Lord God of Hosts.

*Quaerite primum Regnum Coelorum, Seek ye first the Kingdom of Hea∣ven.

GODS Name is more precious and dear to him than his Kingdom. But after his Name his Kingdom.

In Name, He is alone without us, Sole and Singular.

Page  97In his Kingdom, He communicates himself, and what is his, with us.

In his Will, We dedicate our selves wholly to him.

And therefore in respect of Gods bounty to us, this is the chief Petition of our good and happiness. For,

In it we pray, First, for the com∣ming of Gods Kingdom. That GOD may only rule over us.

Secondly, For the destruction and eversion of the Kingdom of Satan. That he may have no more dominion over us.

The Kingdom of GOD is three∣fold. First, of Glory. Secondly, of Grace. Thirdly, of Power.

1. Of Glory, (hereafter) which indeed should be the scope of our de∣sires: For we ought so to live here, that we may desire (without fear) the coming of this Kingdom.

So to be affected at our death, that we may joyfully, and without fear say, Lord,*now lettest thou thy servant depart in peace.

So to be affected in our life, that we may often say, and pray,*When shall I appear before the Lord?

I desire to be dissolved, and to be with Christ.

Page  98*Come Lord Iesus, come quickly.

2. Of Grace, in this life in us, That we be not of their minds, who said,*We will not have this man to reign over us.

But subject us, O Lord, to this Kingdom, that easie yoke of thine, that in all things we may be obedient to thee.

Govern us, and reign in us, that Satan or Sin reign not in our members. If thou be pleased so to rule in us here, we shall reign with thee hereafter.

Cast Satan under our feet.

3. Of Power, for there are many Rulers in this world which oppose thy Kingdom. Arise, O Lord, and take the Rule into thine own hands. Reign thou therefore only over us. Go∣vern us within and without. For as we are vexed inwardly by our selves, with civil warr: and domestick tyran∣ny, so without also, by others.

*And that it may come in us, let it come into our Rulers. Make them like to thee in their Government. Let them rule to thee, not to themselves. Let thy Kingdom come within them; for in thy Kingdom only are proper and fit Laws and Conditions to rule by.

Page  99And because, when this Earthly Government is at the best, it is labori∣ous and unperfect, hasten thy King∣dom of Glory, we beseech thee, wherein will be no cause of complaint, but all things will be absolute, and perfect.* For which all the Creatures, together with us, earnestly wait, even with groans.

For all the votes and desires of the Old Testament were pitched upon the first coming of Christ:* and all of the New upon the second,* looking for that blessed hope,*and glorious appear∣ing of the great GOD,*and our Sa∣viour Iesus Christ.*

Let it come to us, but not upon us.*

Certainly come it will, will we, nill we.

Let it come to us, not against us.

Let us feel the happiness of it (O Father) in coming, not the violence of it, in rushing upon us. In the mean time, let it come to us here, though not in the full fruition, yet in the certain hope and expectation.

Say unto your souls, I am your sal∣vation.*

It is not, Let us do thy will.*

Page  100Nor, Do thou thy will.

But, Thy will be done.

Thy absolute and eternal will which none can oppose.

Which will take effect though all the world resist.

Which will be done, because thou wilt have it done.

*Who hath resisted his will?

*It is hard for thee to kick against the pricks.

Thy revealed will; holy and saving, which perswadeth us to be humble in Conversation, firm in Faith, just and charitable in Works, true in Words, to love thee with all our hearts, as a loving Father, to fear thee as a re∣venging God: to prefer nothing be∣fore Christ, (who preferred us be∣fore all things) and the like.

This we may contradict.

Let that be done as much as may be. Let both be done.

Let us shew our obedience to thee here,* as the Angels do in Heaven.

All other Creatures obey thy will. The Sea passeth not its bounds. The Earth alters not its station. And all things else are obedient to thy will, only Man is disobedient to it.

Page  101Thy will, and all thy will,* without contradiction.

Thy will, and all thy will, without exception.

Thy will,* and not our will. The Lords will be done.*If the Lord will.

Thy will be done in all things, as well pleasing as displeasing to us.

Let not us argue or dispute what is profitable, what is unprofitable; what pleasant, what hard to flesh and blood: but what thou wilt, let it be done.

Let our blind and perverse will be led by thy most holy will.

Graft thy will by thy Spirit into ours, as into barren stocks. If our wills be refractory to thine, root out, dissipate ours, and establish thine; let thy will over-master ours, conform our wills to thine. Turn our Nill into thy Will.

In Earth as in Heaven,*
Hallowed be thy Name.
In Earth as in Heaven,
Thy Kingdom come.
In Earth as in Heaven,
Thy Will be done.

Let Heaven be the Pattern and Page  102Rule to Earth in all things.

Let us begin to be on Earth, as we would be in Heaven hereafter.

  • *1. As by thy blessed Angels.

    Oh that we might do thy will, and no less thy will now, than they that hope to be like them hereafter.

  • *2. As thy Saints.

    Who are Heavenly, even Heaven upon Earth.

  • 3. As the inward Man.

    The Spirit which is from Heaven; that professeth it self delighted in do∣ing thy will: that complaineth that it is hindred from doing it.

Oh that the old Adam made of the Earth had been so ready to do it!

*In Earth; in all the Earth: But especially in this part of the Earth where we live. We are Earth, and of the Earth, let thy will be done in us.

*As in Heaven; not as much, or as well: Nor with equal proportion, but likeness: Nor in as great measure, but with like affectinn, willingly, rea∣dily, faithfully.

Let us imitate, though we cannot equal.

Page  103We beg thy grace to do thy will, as thy Angels and Saints do it. But be∣cause many things hinder us, we say with Saint Augustine, Give us power and ability to do thy commands, and then command us what thou pleasest.

And if our condition in this life will not admit so much, yet Lord accept our desires, which cry to thee, Thy will be done. And if our desires be un∣perfect also, yet hear our cry in the Prophets words,*Our souls have long∣ed to desire thy Laws, and Commande∣ments alwayes.

Here we may consider,

  • 1. First,* The excellent order and method of this Prayer: For what ought a Son before all things, and with more fervency desire, than the Honour of his Father, the Prosperity of his Kingdom, and Obedience to his Will?
  • 2. And in the next place, what is more proper to Children, than to ask Bread of their Father? or what more necessary for them?

And in this Petition we are

  • 1. To depend wholly upon his Pro∣vidence.
  • Page  1042. To acknowledge him the Giver of it only.
  • 3. Lastly, We are Patiently to ex∣pect it from him.

In it we consider also,

  • 1. What he is to give, Bread.
  • 2. What manner of Bread.

    Our Bread.

    Daily Bread.

  • 3. To whom he is to give it.

    To us.

  • 4. When to give it.

    To day.

There is in us a double Nature or Substance, which requires two sorts of Bread.

  • *1. The Soul hath her viands to be provided.* The Bread of Angels.* The Bread of Heaven, the Word,* the Bread of Life, Christ Iesus in the Flesh.

    *Lord give us of this Bread evermore.

  • *2. The Body also craveth its suste∣nance, its Bread, that is, all the ne∣cessaries of this life.

Our Belly is a troublesome Clyent, and except it be satisfied likewise, it draweth our minds from thee.

Thou, O Father, hast promised to add all things,*if we first seek thy Page  105 Kingdom. Behold we have sought it, give us therefore Bread, either fine, middle sort, or course, which of them shall seem good to thee.

And give us that which may feed, and not choak us, either with the care of them, or neglect of Thee. Give us frugal, sober Bread, not dainty fare, Bread necessary, not superfluous: For we are not to take thought for the flesh,*to fulfill the lusts thereof.

In this word Bread,* are contained all things necessary, and conducing to the maintenance and preservation of our lives.

As Breathing it self.

Vescitur aura aetherea.

Sleep, to refresh our weary bodies.

Honest hearts, by which we get our maintenance,

And a competency of estate, are all particulars of that which is contained in the word Bread.

And with Bread, give us, O Lord,

  • The Staff of Bread.*
  • Health of Body.*
  • Wholesome Air.*
  • Content of Mind.
  • Convenient Dwelling.*
  • Page  106Peace in our Dayes, and the like.

*Ours, as proper to Children, by a double right, of Prayer, Labour.

Yet so ours, as first Thine, Thine by gift, because thou wilt, not be∣cause thou art our Debtor.

Ours for use. For neither Thou, nor thy Angels, need this Bread: But we, being of corporeal substance, need corporeal sustenance.

We, being Travellers, need our Viands.

*For our necessity, not for superfluity; which may profit the soul, not hurt the body; which may nourish the soul, not destroy the body.

*If the LORD will be with me, and will keep me in the way that I shall go,*and will give me Bread to eat, and Rayment to put on, so that I return in peace, then the Lord shall be my God.

*Two things have I required of thee, deny me not them before I dye; Remove far from me vanity and lies; Give me neither poverty, nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, who is the Lord? Or lest I be poor, and steal, and take the Name of my God in vain.

Page  107When we say Ours,* we speak not as if it were due to us, but of thy bounty given to us, and gotten and ac∣quired by our labour, according to thine institution. Ours by labour.

For if we be droans, if unprofita∣ble burthens to the Earth, it is not ours, it belongs to others.

If it be gotten by fraud, violence, or constraint, it is not ours.

It is surreptitious.* And that Bread is full of gravel.

Let us therefore follow our vocati∣ons, and not make thee associate in our sin, by requiring Bread, being our selves idle and sloathful, or fraudu∣lent and deceitful.

So ours,* as if we have more than we need, and any thing remain more than is necessary for our estate and con∣dition, we impart and communicate it to those which want.

And if we shall with-hold that which is superfluous from the poor and needy, we shall be thieves of that which is our own.

It is therefore ours, so, that it may be other mens, by and through our hands.

Page  108*Give it thou. Bless thou the labours of our hands: for there are which la∣bour, and yet want. But when it comes of thy gift, a blessing come with it; and without thy providence our labours are in vain, the rather, be∣cause we are too prone to sacrifice to our own nets,* and ascribe the enjoying it to our own labours.

Therefore open thou thy Barnes, open thou thy Treasury: For when thou openest thy hand, every thing is fil∣led with thy good.*

*Except thou give it, we shall have no benefit by it; it will nourish no more than a stone.

Give it thou, for on thee we de∣pend, to day, and to morrow, and all our life.

Give it thou, not retribute, or pay.

It is no Debt.

Bread, and all other thy blessings are Donatives.

*Give it Thou. Break it thou, and give it, let not us take it our selves. For if thou give it, thou wilt give it in time, place, and measure: where∣as if we take it, we shall observe none of these rules, but take it to the Page  109destruction of our own souls and bodies.

The Petitions run along still with the rule of Charity.* For when we say, give us, we speak not thus, To me, and my family. This word [us] is more general: as well to our Bre∣thren, the Sons of the same Father, who want Bread, as to me, and my family.

That is, This day of our life,*This time.

*We are not to petition for an Age, being but of a day, and a particle of a day.

For being uncertain of our dayes, why should we beg bread for uncertain times? For we are not assured of life for an age, a year, or a day. Our life is but a day, and a day is the resem∣blance of our life: Yet, Providence is not hereby forbidden, or that none should lay up with Ioseph, or the Ant:* But he that provides not be∣fore-hand,* is more foolish than an Ant,* nay worse than an Infidel.

We must gather up the fragments:* and the things we gather, provide, Page  110 and lay up, must be justly gotten. We must not put our confidence in them, and we must bestow, aud use them well.

*Give us, O Lord, Bread conveni∣ent and meet, to serve us to day, and to morrow also.

*This is all the fruit, to take away sin.

This Petition tacitely implies an ac∣knowledgement that we are sinners.

And indeed we are all sinners.*If we say we have no sin, we deceive our selves and the truth is not in us.

And therefore it is most expedient to ask forgiveness.

For although God by his Omnisci∣ence is not ignorant of our sins, yet it shews well in us, to ask forgiveness for them.

This benefit accrues by confessing them, that God is prone to absolve us.

*If we confess our sins, God is faith∣ful and just to forgive them.

And this detriment befalls if we continue in them without attonement, that they make a separation between God and us.

*Our iniquities have separated between us our God: and our sins have hid his Page  111 face from us, that he will not hear us.

We have great need to beg forgive∣ness for them,* for Our iniquities have withholden good things from us.

And why?*God hath set our sins as a cloud, that our prayers (for good things) might not pass through.

And we know (saith Saint Iohn) that God heareth not sinners,* that are not reconciled to him by confession.

As long as our sins stand up against us, and are not remitted, we cannot hope to receive any good at Gods hands.

Therefore, O Lord, not only give, but forgive also, both the guilt and punishment of them.

And in this thy Mercy is manifest∣ed, that thou givest to those, who after they have received, must ask for∣giveness.

Give unto us who are thine ene∣mies, and when thou hast given, for∣give us also.

Forgive us,* for we confess we need forgiveness: And we have thy promises, and practice of remission, to those which confess their sins.

1. He that covereth his sins,*shall Page  112 not prosper: but whosoever confesseth, and forsaketh them, shall have mercy.

*And it shall be, when he shall be guilty in any one of these things, that he shall confess that he hath sinned in that thing, &c. And the Priest shall make an attonement, &c.

*If they shall confess the iniquity of their Fathers, with their trespasses which they have trespassed against me,* &c. Then will I remember my Covenant,* &c. If we confess our sins, he is faithful and just to forgive us our sins.

2. Thy practice is seen in divers ex∣amples.

*Of David, by his own confession: I said I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin.

By the mouth of Nathan. David said unto Nathan, I have sinned against the Lord.*And Nathan said unto David, The Lord also hath put away thy sin.

*Of the Prodigal Son.

*Of the Publican.

*Of Mary Magdalen, and divers others.

Page  113Yet thou hast not dealt so with the Angels that fell:* Their sins are not, will not be forgiven: Ours may in thy good pleasure.

We are unworthy.

Let us not be unthankful.

They be Debts which we owe,* and pay not, but detain against the will of the Owner.

We are Debtors to thy Commande∣ments, being thy Creatures, and crea∣ted to the keeping of them.

As often then as we omit, and have undone those things which thou commandest us to do, and commit those things which thou forbiddest, we detain a Debt, and become Debtors or Trespassers.

We see then that all men are sinners and debtors.*

That there are sins which deprive us not from the Sonship of God.

That there is place and time for re∣mission after Baptism.

    Page  114Now of our sins, some are committed
  • Ignorantly, others Of knowledge.
  • Unwillinlgy, others Willingly and greedily.
  • Before our cal∣ling, others Being called.
  • Against God, others Against our Neighbours and our selves.
  • In heart, others In word and deed.
  • By our selves alone, others With others either as authors or provokers.
  • Of Commissi∣on, others Of Omission.
  • Secretly, others Of which our heart re∣proveth us

And in all these is the root of bitter∣ness.*Forgive them, O Lord, retain not the offence: exact not the puunish∣ment due for them.* Be reconciled to us, by laying aside thy just displeasure by receiving us to thy favour and grace.

Page  115Connive at them while they are doing.

Bring them not into question, call them not into examination, nor us to account for them being done.

And the hand writing that is a∣gainst us,

Tear it.

Hang it upon thy Sons Cross.

Cast it behind thee.

Drown it in the Sea.

And as the morning Cloud, make it to vanish away, and come to nothing.

Forgive them, because he that taught us thus to pray, (our Surety) hath paid, and discharged these Debts.

Not only my trespasses,* but the of∣fences of my brethren.

There is in this Petition a brotherly Charity also;* and as Christ transfer∣red our sins upon himself, so charity takes our brothers sins to us, and makes us pray for them.

And it is but Iustice also, to pray for the sins of others, in regard many offences are committed by them by our perswasion or example.

Not only my trespasses,* but the of∣fencesPage  116 of mine enemies.* As thou for∣givest us,* so forgive our enemies also. And this is the highest pitch of cha∣rity.

*Forgive, and it shall be forgiven to you, was thy Sons promise. Blessed be thy name for propounding so easie a condition to us.

To forgive a mite, and be forgiven a talent.

Oh happy exchange, to receive gold for dross! a pearl for stubble!

Oh happy necessity, imposed on us thus to pray! For a malevolent mind can neither be lifted to God, nor quietly and peaceably conversant with men. And while he makes us like himself by this condition, that is slow to wrath, and ready to forgive, he makes us also acceptable to himself, and substitutes us as it were in his own place, gives us power to forgive offences.

Blessed therefore be Thou, O Lord, for dealing thus mercifully and wonderfully with us, in teaching us daily to pray thus, and daily to for∣give, and to be forgiven. And that dost bind us by this condition of mutual forgiveness. For he that forgiveth not, Page  117 prayeth against himself, and in effect thus prayeth, Lord forgive not me, for I do not forgive.

If we perform not what we say we do, we shall never be forgiven. And it is but due on our parts to forgive others. For God hath already forgiven us for Christs sake: we promise then no more than we owe to him already.

Grant us therefore grace, O Lord, to follow thy example, fully and free∣ly to forgive the offence, and not to retain the punishment, or any malice to those, whom we seem to forgive.

We petition well and rightly, let us do it effectually henceforth. That thou mayest not have cause to say, Ex ore tuo te judico. Thou hast not, nor shalt be forgiven.

When we say [as we] we pro∣mise not a pari,* but a simili; not so much in quantity, but the like in qua∣lity. For we (God help us miserable sinners) forgive imperfectly, but God freely and absolutely.

Neither do we say it, O Lord, as challenging, or meriting any forgive∣ness by our forgiving, but to shew our conformity to Thee in forgiving.Page  118 We cannot better discover our selves to be thy Disciples, or Children, than by being pittiful, and ready to forgive and pass by offences.

*There are two sorts of Tentation, 1. Of Tryal. 2. Of Deceit, or Se∣ducing.

  • 1. That of Tryal is, when God doth any thing to prove the constancy and affection of his servants, and this is good.* As were the tryals of Abra∣ham, Iob,* and his People.
  • *2. That of Seducing, is, when we are tempted by the Devil, his Mini∣sters, or our own Flesh,* to forsake God, and his Commandements; and this Tentation we pray against. For what benefit shall we reap by forgi∣ving our old sins, if we contract new?

O Lord, not only be pleased to pardon that which is past, but prevent and keep us from committing the like. Let us not be encouraged to sin, be∣cause of thy bounty in blotting out our former offences: but rather to thank∣fulness, for thy mercy, and to care, that we offend no more.

Page  119
Deliver us from that which is past.
Subvention.
Keep us from that which is to come.
Prevention.

Lest we turn with the Dog to the vomit, or the washed Sow to the mire.*

It is enough that we have spent the time past in the works of the flesh.*

For the enemy is never readier or nearer to us,* than when the house is swept clean. Therefore the danger be∣ing so near us, give us grace, O Lord, to be the more wary of him.

Behold, O Lord, the roaring Ly∣on, seeking whom he may devour.* He is at hand to ensnare us, either with his own malice, the delights of the world, or the pleasures of the flesh. If he cannot prevail by fair means, he endeavours by force to compel us; If he cannot puff us up with delight, then he attempts to deject us with sor∣row, if thou be from us. Wherefore, O Lord, forsake us not, and by for∣saking us, lead us into tentation. For Page  120 of our selves, without Thee, we have no power to resist him, nor hath he, without Thee, any power to tempt us.

Let us not flee to the Enemy, O Lord, being overcome, either by his insulting over us: nor suffer us to de∣scend to conditions of peace with him, to pacifie him with our yielding, hoping thereby to make him more mild, for that will not be.

Let us rather look up to Thee, lest we yield to his violence, or give credit to his craft, presuming either upon our own strength, or destitute of thy help.

Let us perceive his snares by thy light.

Let us resist his assaults by thy strength and power.

Let us neither do evil, or omit that which is good, by being tempted.

Let no Tentation, but such as is common to Man, take hold on us.* Let it be as Christs Vanne, winnowing that which is evil from us, and not the Devils Sieve, casting through it that which is good.

Let us come out of Tentation, as purified silver, and not be burnt as Page  121dross. Give us a happy issue with our Tentations.

Let it be to the tryal of our Faith, and the confusion of Satan. Lead us not further in, than thou wilt bring us out again. If in thy Iustice thou lead us in, yet in thy Mercy lead us out. Lead us not to leave us.

Thou, O Lord, temptest no Man; thou leadest none in,* but those that first led in themselves, nor hardnest any, but those who first hardned themselves. Leave not, give us not over to Satan, nor our own wills.

Let us not be rebellious,* and pro∣voke the Tempter; nor love danger, lest we perish therein.

It is a dangerous thing to be tempt∣ed, for the uncertainty of the victory.

It is Presumption to desire it, but Humility to decline it.

It is joyfully to be endured, but by no means to be desired.

Lead us not,* or rather bring us not in, do not necessitate us.

There is difference between tempt, and lead into tentation.

The first is Satans act, the other oft-times is Gods.

Page  122GOD led Christ into the Wil∣derness, but he was tempted by the Devil.

If it be thy pleasure to suffer us to be led in, yet bring us back, as thou didst our Saviour.

*The Tempter often assayles us, O Lord, do not thou deliver us into his power, to be sifted; but if thou loosest his reins for a time, as thou didst sometimes in Iob's case, yet mo∣derate the combat between us, we pray thee, and either lessen the ten∣tation, as our strength abates; or in∣crease our strength, as the tentation grows strong, that we may have a joy∣full issue from it. For if we neither overcome, nor (being vanquished) become more humble and cautious thereby, the tentation will be to our destruction, not to our tryal.

Let it therefore be to our correcti∣on, not to our condemnation, we be∣seech thee.

*Not only Lead us not in: that is not sufficient, except thou deliver us also.

If we cannot be free from tentation,Page  123 yet deliver us from the evil of it. From tentation that is evil.

All things are Evil which divert us from thee;* but especially that evil ene∣my of thine, and for thy sake our ene∣my; for he is not our enemy, in re∣spect of our selves: we are not of such strength, as that he should desire to oppose us; but he is our enemy, be∣cause we are thy Children, and belong to thee. Deliver us, O Lord, from the evil of his bondage.

Let GOD arise, and let his Ene∣mies be scattered. Let not the Enemy be able to do us violence, nor the Son of wickedness hurt us.*

Deliver our Souls, O Lord,
From the neithermost Hell.
From the power of the Dog.*
From the Lyons mouth, and the horns of the Unicorns.

Out of the mire, that we sink not:* From the deep, and let not the pit shut her mouth upon us.

And deliver us, not only from him,* but from his malice also. From what∣soever poyson he hath breathed on the Creatures. From the enmity of the World.

Page  124Take us not from the world, but deliver us from the evil of it. From whatsoever is evil in our flesh.

Deliver us from our selves, as we are evil.

*Deliver us also, as from the evil of sin, so from the evil of punishment. From the evils and miseries of this life.

Especially of the life to come.

*O Lord, we are oppressed, under∣take for us.

*Lord, carest thou not that we pe∣rish.

We are brought into bondage by sin, Captives to Satan, and lyable to thy wrath.

We are not able to match with our enemies by our own strength.

Assist us thou, and deliver us.

Deliver us by thy Son, and we shall be free.

He overcame the Devil, and the World.

He overcame them in himself: Let him overcome them also in us.

He overcame the Devil in himself, by breaking his head, dis-arming him, Page  125 and diminishing his power.

Let him overcome him in us, by giving us the Armour of the Spirit, and increasing our strength and grace.

Deliver us from the evil of sin,* that it have no dominion over us, à parte ante.

Deliver us from the evil of sin, when it hath prevailed over us, à parte post.

And that presently and speedily, if that it seem good to thee: But if not so soon as we desire, yet let thy deli∣verance come certainly. Lest the pit shut her mouth upon us.

Deliver us from evil,* especially from that evil, that carries with it a shew of good. When the Enemy pre∣tends to condemn that which is evil, and to approve that which is good.

From the Devil at Noon-day.

From Satan transforming himself in∣to an Angel of light.*

From pleasing Errors.

From sins declining and bending to the right hand: savouring of politique wisdom.

Page  126*Deliver us, O Lords

From rebellious hearts.

*From polluted lips.

*Throats like open Sepulchers.

*Tongues talking vanity.

From evil and lustful eyes.

*From uncircumcised ears.

*Deaf like the Adder.

*From hands slow to good.

*From feet swift to evil.

*From a forehead of brass; and a neck of Iron.

From these, and all other evils, Deliver us, O Lord.

*Lord, be thou our help, for vain is the help of man.

Deliver us so, that we may be freed, not only freed, but free.

So free from sin, that we may be servants to righteousness, and so long servants to righteousness, that at length we may be adopted into Children, heirs and co-heirs with Christ.

*Thine is the Kingdom.

The Kingdom is the Lords, saith David.

*Two thing are considerable in this Conclusion.*

  • 1. The Confirmation of our Faith,Page  127 we believe that we are heard of GOD, who is able and willing to give what we desire.
  • 2. The End whereto we ought to refer whatsoever we desire in our prayers, The Praise and Glory of GOD.

Thou art a King,* and wilt hear thy Subjects. Thou hast right and autho∣rity to bear rule; and free command over thy creatures, the works of thy hands.

By thee Kings rule,* and unto thee must they surrender their Crowns.

All Potentates are but subordinate to thee, thy Vicegerents.

For though God was pleased to stile Nebuchadnezzar King of Kings,* as having many petty Kings under him,* yet is he himself, and he only, the King of Kings.*

For he ruleth over all,* as well Kings as others.

The Kingdoms of the world are be∣come the Kingdoms of the Lord.*

Thou art the great King,* as thou speakest thy self.

Thou removest,* and sertest up Kings.

Page  128And thy Kingdom is not temporary or of short continuance, as other King∣doms are:* but it is an everlasting Kingdom.

*Thy Throne endureth for ever.

*The Lord is King for ever aud ever.

*Thou art the King eternal.

*Thou hast power and strength to ma∣nage this Kingdom.*Thou art migh∣tier than our adversaries.

Who is able to resist thy power?

This power of thine hath been felt in all ages.

*Who can do like thee, or what God is like thee?

*Thou rulest by thy power for ever.

And this power is proper only to thee. Thou hast spoken it, and David hath heard it more than once, that power belongeth to God.*

And that no small power neither.

*Great is our Lord, and of great power.

Saint Paul calls it, the exceeding greatness of his power.*

His mighty power.

*Moses in his Song calls it, glorious power.

*So Saint Paul.

Page  129Therefore thou, and thou only canst give us what we ask.

Great is the glory of the Lord.*

Glory and honour is in his presence.*

He hath set his glory above the Earth and Heavens also.*

He is rich in glory.*

He is the only King of glory.

And therefore thou expectest of us,* that we should give glory to thee. And, O Lord, our intent is to glori∣fie thee.

We ask these things, as meaning and intending to use them to thy glo∣ry, and say with the Angels, and Quire of Heaven,*Glory be to God in the highest. And with all the Crea∣tures in Heaven, and Earth, and un∣der the Earth, and such as are in the Sea.

Blessing, honour, and glory, and power, be to him that sitteth on the Throne.*

And this Kingdom, Power,* and Glory, endureth not for a season only, but for ever: there shall be no end of it.

Thy Kingdom is everlasting,* saith David.

Page  130*Thy Power everlastiug, say, and pray the Angels.

*Thy glory is ever also.

Let us therefore say with those Heavenly people,*Allelujah, Salva∣tion, and Glory, and Honour, and Power, unto the Lord our God.

*Behold, O Father, we have (ac∣cording to thy Sons directions and form) presumed to crave those things which we want.

We have made our necessities known to thee.

We stedfastly believe that thou art able to supply our wants.

We desire of thee, that thou wouldst grant us those things which we have craved of thee.

We look up to thee, we sigh and groan, and pray thee to confirm our votes and wishes with thy Seal, Amen, So be it.

*Grant us our Petitions for his sake, that sent us to thee, and that is a true and faithful witness,* and in whom all thy Promises are Yea, and Amen.

Honour him in us, who deserve of our selves (without him) no good, but much evil at thy hands. And say to our Petitions, Amen, So be it.

Page  131O Almighty LORD,* and our Heavenly Father, whose fa∣therly power and goodness is seen in the Creation, Preservation, and Govern∣ing of all things, and upon whom, as a Father, we wait and depend for all that is good: who art in all places by thy presence, but especially in Heaven by thy Excellency; We thy poor Chil∣dren, whom thou hast preferred be∣fore the rest of thy Creatures,* do, from the bottom of our hearts, wish and desire, that thy Name may be Hallowed, glorified, and magnified,*from the rising of the Sun, to the going down thereof, even through all parts of the World: And that it may the better spread from one Nation to ano∣ther,* give us grace (who have recei∣ved the Adoption of Children) so to walk before thee in holiness and righ∣teousness, that the Heathen, who have not known thy Name,*seeing our good works, may glorifie thy Name,* together with us. Thou seest, O Lord, that we have many Tyrants amongst us in this life; as the Devil malicious and cruel; the World vain and curious; the Flesh frail and de∣ceitful; Page  132 and our own Will vile and corrupt; all which do impetuously ty∣rannize over us, and oppose them∣selves against thy Kingdom. Arise, therefore, O Lord, and suppress these Tyrants, and rule over thine and our Enemies by thy power, and in us by thy grace, that we may here∣after be Subjects in thy Kingdom of Glory.*Let thy Kingdom come, and govern us by thy Providence, defend us by thy Might, lead us by thy Spirit, and teach us by thy Word, Drive far from us the Prince of this World, and do thou only Rule in us. Give us grace to follow the example of thy blessed Angels, and all other thy Crea∣tures, who readily and joyfully do thy will. Let our wills follow thine in all things, and let nothing be displeasing to us, which thy Will hath decreed, either for our prosperity or adversity. Let us do nothing contrary to thy Will, but let the performance and execution of thy Will, be the whole scope and aim of our thoughts, words, and actions. And to this end, give unto us thy holy Spirit, which may direct our wills, enlighten our understandings, mollifie our hearts, and make them obedient Page  133 to thy Will. We further cry unto thee,* O Lord, (who givest food to eve∣ry living creature, and feedest the young Ravens that call upon thee) and pray thee, that thou wouldst likewise give unto us this day our daily Bread. First, and above all, the Bread of Life, which may nourish us spiritual∣ly: and after that, Bread for our bo∣dies, to sustain Nature. Give us, we beseech thee, all things necessary (not superfluous) for this life: and grant that we, using thy blessings as becometh us, may be strengthned and enabled to pass this life quietly and so∣berly, and at the end of these our dayes, by the merits and intercession of our Saviour Iesus Christ, obtain life eternal. And for as much,* O Lord, as we know thou hearest not unrepentant sinners, and that our sins have (long since) prevented our prayers, and ascended into thy pre∣iuce, to stop the current of thy mer∣cies, and to call for vengeauce against us: O Lord, behold, that we ear∣nestly repent us of them, and are hear∣tly sorrowful for them. Wherefore we humbly pray thee, for thy great mercies to mankind, in thy Son Christ Page  134 Iesus, that thou wouldst be pleased to be reconciled unto us, and to for∣give us our Trespasses.*Enter not into Iudgement with us, for if thou do, no man is able to abide the mildness of thy Iustice, much less the severity of it. Give us also grace to follow the ex∣ample of our blessed Saviour, who forgave his Enemies, and prayed for them, that we may forgive them that trespass against us: Lest, when thou comest to Judgement, thou dealest as severely with us, as thou didst with him,*who had much forgiven, and would not forgive a little. Thou knowest,* O Father, how unapt we are of our selves to think a good thought, much less to resist so great Enemies, as are hourly ready to assail us. Suffer us not therefore to be tempted above our abilities; neither (by forsaking us, or with-drawing thy hand of pro∣tection from us) Lead thou us into Tentation: but, Lord, so strengthen us, that (although it be not good for us, to be altogether free from Tenta∣tion, yet) by thy aid and grace, we may have a happy issue, and joyful de∣liverance from it: And as we have humbly prayed thee, not to lead us in: Page  135 So we further desire thee to deliver us out of all evil.* For as long as we re∣main in this flesh, we shall have con∣tiuual strivings and wrestlings with di∣vers evils, but especially with the evil Spirit, the Enemy of Mankind, who omitteth no opportunity to bring us into his bondage. But we are com∣forted, O Lord, with the assurance of thy mercy, which can effect and work more to our salvation, than his Malice to our destruction. Grant therefore, O Lord, that we may be delivered from all evil, and from all our Enemies spiritual and temporal, that so,*we may serve thee ever here∣after, in holiness, and righteousness, all the dayes of our life.

All these Blessings we have been the more confident to beg of thee,* O Lord, because we know assuredly that thou art King of Kings, none hath absolute power within thy Do∣minions but thy self, and that thou hast power also without resistance, to maintain thy right, and defend thy Subjects, being able to give those things which are necessary for those who call upon thee faithfully.

And we lastly pray thee,* that see∣ing Page  136 it will be for thy glory, to grant those things which we have desired that with the bestowing of them, thou wilt also give us thy grace, that we may use and employ them to that end for which thou gavest them, even thy Honour and Glory. That so being thy true servants here,* we may be glorifi∣ed with thee hereafter, who art Lord of all glory to all Eternity.

Having thus discovered and laid open our necessities to thee, O Lord in that form and manner which thy Son directed us, we humbly pray thee,* to say Amen to all our Petitions. In his Name, and for his merits sake, we pray thee, to grant them. For though we have no deserts to chal∣lenge them, yet his merits are num∣berless, by which we plead for them. And with this Sacrifice and Oblation, we are bold to come unto thee, not only craving pardon for our sins, but supply of our necessities. We come not to thee of our selves, presuming of any thing in us; but we are sent by thy Son Iesus Christ, who hath com∣manded us, with confidence to press unto thy Throne, and in his Name to ask whatsoever we shall need, either Page  137 for this life, or the life to come. And as he hath sent us, so hath he also put into our mouths, words meet for our request. O Lord, take notice of the stile, it is his own, and for his sake, say to what we have required, Amen. So be it.

And thou, O blessed Saviour, God and Man, intercede (we beseech thee) for us: for thou only art our Advocate, Mediator, and Interces∣sor to the Father. Cover our imper∣fections and nakedness, with the robes of thy righteousness, and supply our poverty with the riches of thy merits: and cast nor those from thy favour and grace, whom by Nature, thou of thy goodness, hast vouchsafed to make thy Brethren. Who livest and reign∣est, with the Father, and Holy Spirit, now, and for ever, Amen.

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