brazen Serpent set vp on which who so looked they were cured That figured our Iesus on whome no person by the eye of faith can look but loe they are cured of Satan and sinnes sting let the repentant Theefe witnes that who entred Paradise heavenly the sixt day as Olde Adam the same daye and like ynough the same houre was driven out of the Earthly In Matthewe 10. we are willed to be as Serpents that is to bee like them in something not in every thing Though we be wise as Serpents yet let vs be without sting as was Iesus and the Serpent his figure Nay let vs labour to heal others that are stinged and not sting and bite others lest we be bitten and consumed of others g After many mocks revilings the adversaries giving him bitternes to drink he gaue vp the ghost saying It is finished And here was the perimplishment of Daniels halfe week of yeares for now the Vaile of the Temple rent in two so that the common people might steppe out of the Temples Courâ— into the Holy-place and be their owne Priests in offering vppe a rent heart for nowe Iesus our high Priest entred into the Most holy of the Heavens there to make continuall intercession for vs. At the renting of the Temples Vaile the Iewes might haue learned that then there was an end of Levies ministerie the Priest according to Melchisedeks order having made a newe and liuing way vnto the Father throgh the vaile of his flesh a way for every man that commeth vnto the Father by him for not in the Name or power of any other than Iesus is Salvation to bee accomplished for through Iesus even as wee are members knit vnto him we are made not onely Kings over Satan sin death but also Priestes for lifting vp pure handes without wrath and doubting in all places wheresoever Much of the Epistle vnto the Hebrewes is spent in perswading this neither yet knowe they Christ rightly that knowe not this 9. Staffe He dead a they seale the stone vpon his Tombe But b Third day he ariseth powerfullie Good c Magdalen early to graue doth come Anone Iesus speaks to her cheerefullie d Ten times he did appeare in 40. daies Then calles the Twelue and thus to them he saies a Ioseph of Aramathea having of Pilate obtained Iesus his body and Nicodemus hauing brought one hundreth pound waight of Myrrhe and Aloes they take the body wrap it in lynnen with the odours and burie him in a new Sepulcher within a Garden neete to his suffering place He so buried the high Priests and Pharisies come to Pilate who by common agreement appointed certaine Souldiers to watch the Tombe vntill the third day lest his Disciples should steale him away and so it should be bruted that Iesus rose the Third day as he had promised Therewithall they sealed the Cover-stone as Darius sealed Daniel in the Lyons denne b The third day which was the first day of the weeke he rose from the deade The 6. day of the weeke Heathen-like called Fryday hee departed this mortal life and so entred into Paradise aboue forefigured by Paradise belowe even as Adam on the 6. day through sinne begunne this mortall life and therewithall was expulsed the Lowe Paradise the first figure of Heavens blisse The 7. daye Pagan-wise caled Satur-day the first Adam rested out of Paradise but our second Adam rested in Paradise for as his spirit rested in his Fathers handes so his body in the Earth did feele no corruption Act. 2. 31. This thwarts our disputers about Descension into Hell Having so finished Moses week Iesus ariseth on the next day after the 7. which day as hereto fore in some respect I called the 8. daye so in simple proprietie it is the First day of the week prophanely called Sun-day As our Lord rose this daye so Revel 1. it is called therefore the Lords day As Iesus rose from the power of death Moses his Law having done what it could so like a Samson of Samsons hee caries that Cities gates away on his shoulders and vp he mounteth for our Iustification No marvell then if his Rising-day be our Rest-day and that day we celebrate in meditating of our second Creation and Resurrection even as the first Sabaoth was appointed to bee spent had Adam stoode in meditating the first Creation and Adam falling then appointed to further meditation as first of Creation secondly of the Fall thirdly of Restauration in the promised Seede Moses from the beginning of Creation to the end of Deuteronomte and then from Ioshuah to the end of the Old Testament hee and all the Canonicall writers vse to entitle the daies onely thus the First Second Third Fourth Fift Sixt Seauenth Daye Throughout the Newe Testament the daies haue no other names but wee will not be so precise as to speak like Moses to speak like Christ to speak as the wordes of God Nay if a man so tearme the daies he shall be called Puritane Heretike Howe will our Im-puritanes be pleased if so we cal them Sun-day moone-Moone-day c. Hearken to Venerable Bede His nomina a Planetis Gentilitas indidit c. To these 7. daies Gentilisme did attribute the Planets names beleeving that they had their Spirit of the Sunne the body of the Moone the blood of Mars wit and tongue of Mercuri of Ioue tempetance of Venus lust of Saturne slownes Let men nowe either tip their tongue with the holy Ghosts tearmes or at least not bee offended with such as disdaine to fashion themselues to the Gentiles c As Marie had much forgiven so shee-loved much Her loue partly appeared in this her earlie repaire to the Sepulcher Before her comming an Angel from Heaven had rowled the sealed stone aside Iesus was risen and the hyred watchmen were gone to the Rulers who bribed the Soldiers to the end they should say that Iesus his Disciples had in the night stole away the body Shee comming to the Sepulcher as did Salome and another Marie the Angel informes them of his Resurrection commanding them to returne and tell the same to Peter and the other disciples They departed Iesus first appeares to Marie Magdalene Marke 16. 9. Ioh. 20. 14. c. with whome he familiarly talketh A shame to men that women should loue Iesus more earnestly Secondly he appeared also to the other Marie and to Salome called also Ioanna Luke 10. as they were going to tel the disciples of the Angels words Mat. 28. 9. 10. Thirdly hee appeared to Peter or Cephas 1. Cor. 15. 5. That this must be on the same day may appeare by the Angels command before And that it is not like to fall out betwixt the two next appearances the length of time here and the shortnes of time there makes it most probable Fourthly he appeared to Cleopas and the other Disciple as they were going to Emmaus 60. Furlongs from Ierusalem Luke 24. 13. c. Fiftly hee appeared to the Eleven the greater number bearing name
the Heavens and Earth Host hath fram'd He create g Man and h woman i AdaÌ„ nam'd a signifying Strong oâ— Potent The first Atribute or Name of the Strong GOD given in the Holy Booke Gene. 1. 1. by Moses Elohim is the Plurall number of EL so that ELOHIM did Create is as much as 〈◊〉 the strong One did create the Plurall number denoting the pluralitie of Persons but ioyned with a word of the Singular Number it pulleth vs back to considder that That Three are but One â—ssence of Sâ—bstance The Essence then is one and spirituall Iohn 4 24. but distinguished not devided into Father Sonne and Holy Ghost 1. Iohn 5. 7. b Signifieth All sufficiencie c Signifieth Bâ—â—ng or Eternall namely such a Being as hath his Being of None and by whome All other things haue their Being Actâ— 17. 28 and so Eternall as is not onely without Beginning and End but by and in whome All things beginne and end This woonderful Name is deeplie graven on the Forehead of the Tenne Commandements I IEHOVAH Exod 20. 2. dd signifying I AM so he speaketh to Israel by Moses I AM THAT I AM. He speaketh of himselfe in the Present Tense or Time because All time with vs passed and to come is presentay before him wee should so shape our selues as hauing our first Creation Fall and future Iudgment alwaies present befoâ—e vs then we would not content our selues with I was good or I will be good but wee would labour that howe sodainlâ— soeveâ— God come vpon vs even at that Present to bee founde watchfull and sober Heare not the High sacred Titles of God but be thereby in all estates edified ee This one God is distinguished into Three Persons the Powerfull Name into which Man was first Created Genes 1. and lastly baptized Math. 28. 19. not one Person before the other in Time but in a certaine respect or order whereof anone f In the beginning of Time and each Motion must haue a Moover before it that mightie Elohim steppeâ—â—â—oorth according to his Eternall Decree and createth Creatures for his own sake Prov. 16. 4. which work he manifesteth by dividing it into partes every part declared within a certaine Nomber of Motion or Time First he of Nothing created Something namely the Heauenly and Earthly Mattâ—r Genes 1. 1. whereout Al other Creatures were to be diduced And as To Create is properly to make Something of Nothing so this saide Matter is onely propeâ—lie Created and the Creatures formed out of That properlie Mâ—de These that by Heauen and Earâ—h in that first verse haue vnderstood the whole Subsequent as though the first verse delivered generallie what afterwards is handled particularly haue therein failed If this were noâ— so then Moses shuld afterwardes tell vs that Man was made of Earth and then haue omitted the Creation of Earthlie matter without which first knowne wee cannot conceiue the second Having Created that Heauenly and Earthly Matter â—oe it was as a confused Chaos or rude Lumpe but over-covered by the Breath or Spirit of EL as egges covered by the Hen for bringing soorth a more excellent Creature without which sitting vpon as not only there woulde be no newe Creature but also the egge wold in time cease to be that it first is so and much more than so without that over-spreading of the Spirit that first Matter would haue returned into Nothing and haue ceased Being But brieflie for I professe brevitie in this Book that Matter Created all being darknes ELOHIM calleth Light out of darknes and separating them hee calleth Darknes for it first had Being Night and the Light day and so was Created the first daye Into which day most liklie may be referred the Creation of Angels wherevnto I am the rather led because they are tearmed by the holy Ghost Angels of Light â— Cor. 11. 14. and it may be they had their Being from the Heavenly nature But in which of the Six daies soever they were Created sure it is that before Man his Creation they had forsaken their Originall Iob. 4. 18. Iude 6. compared with his time of tempting the Woman In the second day was created the Firmament or superiour Region calling it Heauen putting a separation betwixt the superior inferior waters In the third day ELOHIM first commanded the inferiour waters to gather into appointed places calling them waters so collected Seas and the drye part Earth Secondly hee commaundeth the same Earth to bring forth Hearbs and Trees In the fourth day the Lord commaunded two great shining Starres to Exist in the firmament appointing the Greater namely the Sun for the day and the lesser namely the Moone for the Night In the fift day God commaunded divers Creatures to haue their Being out of the Waters first creeping water Creatures as Eeles Snakes c. Secondly he commaundeth Being to Whales and all Fishes Thirdly to all feathered Fowles blessing all of them to multiplication In the fâ—xt day hee commaundeth the Earth to bring forth every kind of Beast pasing or creeping As I vnderstand the Serpent Genes 3. 1. in English Creeping not to be a Creeper of the Waters longing to the fift daies work but of these Earth-creepers because there he is called a Beast of the Feild So I marvell at some who haue peremptorilie affirmed because ELOHIM there commaundeth him to go on his bellie that he crept not before As M. Caluin thereon might haue staied such resolute heades so in a case at least doubtfull they should haue feared lest they should haue rushed on Moses who in the fift day giveth amongst watry Creatures the Creepers first place as in this sixt daies work placeth the creeping Beast next immediatly before Man being in the same day and in the place next before man Created which done g Hee ELOHIM doth of the dust of the Earth make Man breathing into him a reasonable Soul In this Soul a spirituall Substance as is God but finite and not being of it selfe so is not GOD in it ELOHIM stamped his owne likenes of an holy Vnitie in Trinitie and of an holy Trinitie in Vnitie As the Soul is but one Essence so there ariseth three divers Faculties or Powers in that one Substance First there is the Mind Secondly the Will Thirdly the Power of Doing or working The Minde conceiveth and vnderstandeth things the Wil affecteth the obiect accordingly as the minde first conceiveth of the thing and from this minde conceiving and will affecting there proceedeth a working power or a power by which something is done The Minde so conceiving resembling the Father the Will hauing his affection begotten of the Minds Conceipt resembling the Sonne begotten of the Father and the Power of Doing proceeding both from the Minde and Will resembling the Holy Ghost proceeding from the Father and the Sonne And as them three Persons make but one God so these three Faculties for the Souâ—e being a single Substance it cannot be parted do make but one spirituall
Beasts as a signe howe much he abhorred the shedding of Mans blood 10. Staffe As Adam gun the former World so this By Noah was begun Of a Cham ther came the Cananites accusst for works amisse Of Iaphet sprong the Gentiles hight by name Of blessed Shem came Heber Abram eke From whome the Israelites their bloud-rowle seek a Noah planting of Viâ—es drinking the iuice of the grapes hee became drunken so lay in the midst of his Tent Naked C ham seeing it telleth his two Brethren They comming backwards towards their Father doe from their shoulders let fall a covering vpon him Noah awaking vnderstanding what was done he curseth Cham in his sonne Chanaan of whom came the cursed Canaanites but hee blesseth the God of Shem and praieth that Iaphet at last may come and dwell in Shems Tent. Of Iaphet came the Gentiles From Shem supposed to be Melâ—hiâ— sedek Gen 14 both of Hebrewes Greeks Latins olde and newâ— and he was living till about 77. yeares after Abram his calling out of VR in Chaldea from Shem I say the 12. Worthy of the Old World and borne before the Newe world from Him came Arphaxad from Arphaxad Selah from Selah Heber of whom the tongue was called Hebrewe rom Hâ—ber Peleg from Peleg Regu from Regu Serug from Serug Nahor from Nahor Terah from Terah Abram the Grand-father of Israel of whome came the Israelites 11. Staffe In a Abrams time Idolatrie did raigne God therefore b called him from Chaldea Land Who taking c Tent on back away he came And d followed God as Child doth Nurses hand To him God promised great seed After the same To e Abram God gaue Abraham to name a Excepting Melchisedek the Priest of the high God and King of SALEM Called also IEâ—VS of Iebust Gen. 10. 16. but afterwards called IERV-SALEM of IERV-SALEM mysticallie by Titles change teaching That the Towne was changed to Sacred vse even to be the figure of God his vniversall Church excepting I say that Melchi-sedek there is not mention of any that walked vprightly before IEHOVAH b The Lord Abram then being 75. years old picked him out of Chaldea the Land of Shinar and Nimrods Babel or Confusion for there the Schismatiks from Shem builded but their owne tongue was slit by IEHOVAH as is coniectured into 70. and so were scattered into divers partes of the Earth c The Father of the Faithfull liued in a Tent and we should not think but our state is stil moueable for here is no abiding Citie d He followed the Sound of God as we shuld followe his Worde in all things the companie of which intelligible Sounde for it is not a Romish Noise but a distinct Voice should drawe vs after it as a Loadstone pulleth to it Iron Togither with Abram and Sarai his wife there goeth foorth Lot the Son of HARAH Abrams brother This LOT and his Familie were with Abram what time IEHOVAH Genes 12. made first promise to Abram that in his SEEDE all the Earth should receiue a blessing for the Seede of the Woman promised Gen. 3. was to spring from Abrams seede But soone after Gen. 13. there being a controversie betwixt Abrams Heardmen and the Heardmen of LOT about pasture for their Cattel Abram though more Excellent for peace sake giveth LOT leaue to choose what Soyle he first would LOT chooseth the plaine of Sodome and so departeth pitching his Tent at Sodome gates But his fleshly choise was scourged for in steed of good Abram he found a beastly carnal People who dailie vexed his heart 2. Pet 27. Soone after there being warres betwixt the 5. Kinges of the 5. Cities of the Plaine on the one side and the King of Babel and his 3. Neighbour Kings on the other side This last Partie prevailing Lot with all he had was carried away captiue Abram vnderstanding hereof hee mustered 318. of his owne house pursueth and recovereth LOT againe In Abrams returne Mâ—lchi-sedek King of Shalem and Iehouahs high Priest did meet him and offered to him Bread and wine a notable figure of the Breade and wine which IESVS our Priest after Melchi-sedeks order hath offered to vs believers not to Sodoms People to which Kingly Priest Abram tythed or paied tenths of all he had wherewithall the Royall Priest blesseth him and the lesser is blessed of the greater Genes 14. Heb. 1. 2. 3. 4. 5. 6. 7. And what Man should bee greater than Abram if not Shem in whose Tent God was to dwel til Iaphets or the Gentiles returne to dwel in that Tent LOT by all these Crosses not profiting much after this deliverance even by Abram whose fellowship he neglected hee purchaseth place in Sodoms Towne But Abram returning to his place in the vale of Mamre the Lord there by vision confirmeth the former promise and promiseth him a large seede as also the Land of Canaan for their possession Abram believing the Lord it is imputed to him for Righteousnes Sarai being barren shee giveth her Aegyptian-maide to him who knowing her she bringeth forth Ismael e Abram being 99. yeares olde IEHOVAH appeareth and smiteth a Covenant with him Abram was to Walke vpright before God The Lord he was to be to Abram GOD Al-sufficient at euery turne and straight For printing this Covenant more deepe in the brests of Abram and Sarah the Lord calleth Abram in English High-father ABRAHAM in English The Father of a great Multitude and Sarai in English Mistres he calleth SARAH that is interpreted Princesse The lifting vp of their Names-meaning by that letter H teacheth howe Covenant-smiting with God for vpright worship doth exalt not embase Man and woman Togither with his Covenant the Lord adioyneth a SEALE or exhibitiue Signe for Abraham and his Male-seede henceforth was to be circumcised The cutting of that fore-skin of the Male his generatiue part did preach a being conceived in sinne and therefore a need of Regeneration or Newe-birth This Cut in the flesh is properly called the Signe of the Covenant Genes 17. 11. but improperly or Sacramentallie it is called the Covenant it self ver 13 After this the Sinnes of Sodom Gomorrha Zeboim Admah Bela crying to Heaven God sendeth his Angels first to foresignifie their destruction vnto Abraham what time Isaac was againe promised Sarah laughing it to scorne as a thing impossible for her to bring forth afterwards to LOT The Angels send LOT and his wife out of the Citie to Belah thenceforth called Zoar for LOT was vnwilling to go to the Mountaine His wife looking back is turned into a Salt piller Fire and brimstone from Heaven devoures all LOT after that remooving vnto the Mount his daughters to haue seed by their Father made him drunke and so lay with him Vnawares he begetteth of them Moab of whome the Moabites and Ben-ammi of whome came the Ammonites 12. Staffe His Wife a Sarai was thenceforth cal'd Sarah And b Circumcision for holy Signe c To Abrahams Male-seed God gaue that day Which was observ'd
by Abraham his Lyne To Abraham was d Isaac borne and than To Isaac e Iaacob that holy man a See for this change in the former Staffe at the letter e b a sign of the Covenant made betwixt Iehouah Abraham See for this in the former Staffe at e c Given to the Male-seede because HE is chiefe in Generation Every Naturall Artist knows that Secondly Man was not made for the Woman but the Woman for Man Obiection Seeing Baptisme supplieth Circumcision what reason is there that Females should be baptised seeing they were not Circumcised Answer Indeed Baptisme is the doore or entring Sacrament of the New Testaments Church as was that of the Olde In this they haue admittance First because they are capable of Water but so they were not of Circumcision Secondly Paul teacheth Galat 3. 27. 28. That howsoever there was difference betweene Iewe and Gentile Male and Female concerning the former yet concerning Baptisme Iewe and Gentile Male and Female are all one in Christ Iesus whome they apprehend by faith And heerein as in other things it appeareth that the Newe Testament is more liberall handed free hearted and more glorious than the former Concerning the signification looke into the former Staffe at e d Isaac in English Laughter So called to put Abraham in mind of his Faith when beleeving that promise he laughed Secondly to admonish Sarah of her want of faith when she laughed the promise to scorne Thirdly to teach them both and all the faithfull ioyntly with them That there is no happy laughter or ioye but in the Lords promises HE the Son of the Promise borne as it were onely by Grace and besides Nature teaching all that the blessing commeth by Grace not by Nature This Isaac was the speciall fore-type of Christ Iesus the promised seede the bringer of Grace to vs as also he was an excellent figure of the state of every mysticall member of Christ. All which are not of Aegyptian Hagar the bond-woman figure of the Lawe as was mocking persecuting Ismael but of Sarah the free-woman figure of the Gospell and of Ierusalem from aboue who is free with her Children Reade Galat. 4. 22. to the end of that Chapter e Iaacob the younger brother of Esau of them the Lord said to Rebecca their mother even before they were borne I haue loved Iacob and hated Esau Rom. 9 13. As God had chosen the one and Refused the other so being borne Esau runne a Reprobate race hunting sporting with neglect of holy Sacrament for he sold his interest of Canaan the Sacrament of Heaven to his younger brother for a messe of Red-pottage whereof hee tooke his name Edom As for Iaacob he liues simplie and truly in holy calling making high account of that Sacrament And this was cause why Rebecca speciallie loved Iaacob vsing afterwards the help of a false finger for getting the blessing to Iaacob preventing male-content Esau. For which Esau threatning death Iaacob was glad to flie to his Vncle Laban and there to stay There he was beguiled with Pinck-eyed Leah but marieth with Rachel or Rahel One and twentie yeares afâ—er he returneth home and studieth the appeasment of Esau. 13. Staffe This Iaacob God cald a Israel because He wrastling did prevaile with Iehouah Twelue sonnes hight Patriarchs God drawes From Israel Whose Progenie alway And yet are Israelites term'd to this day a Iacoâ— wrastling with an Angel represenâ—ting the LORD wiith whome we ought to wrastle in Prayer is thenceforth called Israel in English Prevailing with God Genes 32. 28. For all the Fore-elect of God ar Prevailers with God God may hoise them vp and down for a time and giue them a nip in the flesh but when he hath cast them downe with the Left hand he will raise them vp with the Right for that is the hand by which they prevaile HE was called Iaacob not as many haue imagined of the Hebrewe word that signifieth to Supplant or deceiue but of a Nowne that signifieth an Hâ—â—Lâ— for thereof he taketh his Name Gen. â—5 26. Obiection But Esau sâ—ith Gen. 27. 36. that he was well called Iacob because he had Deceived him Answere The holy Ghost before gaue the reason of his Name from his 〈◊〉 of Esau by the heele at his Birth-time the holy Ghost his construction must be preferred before the private interpretation of Esau. Secondly Esau doth there but proudly mock at Iaacob wresting his Name to such a significatâ—on as he might best play withall in his peeuish vaine 14. Staffe Their Names were thus Reuben and Simeon Then Levi Iudah Dan and Naphtali Gad Asher Issachar Zebulon Ioseph and Beniamin This a Ioseph enviously Was of his Brethren sold to Aegypt Land Where Ioseph was b advaunst by God his hand a Iaacob having by his wife Rahel first Ioseph then Ben-iamin for the residue were borne of Leah Zilpah Bilhah Ioseph was of his Father principally affected through conceived Hope of future good in him Iosaph dreaming that the Sunne Moone and eleven Starres should reverence him Gen. 37. his Father by that as by other things doth readily conclude that himselfe and his other Sons should once doe homage to Ioseph This causeth the ten first for Ben-iamin was yet very young to take Ioseph having him in the Feilds to sel him away to certaine Merchants who afterwards bringing him into Aegypt solde him vnto Potiphar Prince of ON Steward vnto Pharaoh Ioseph thus packed away his Brethren dipping an vpper partie-coloured coat of Iosephs in blood they repaire vnto aged Israel or Iaacob and do perswade him that some wilde Beast had torne Ioseph Olde Israel too forgetfull of Iosephs dreames doeth giue credit to their wordes and therefore bursteth into deepe lamentation b Ioseph placed in Potiphar the Eunuch his house is for his beautie lusted after his inordinate eyed Mistres She hauing no blush in her fore-heade wooeth Ioseph to Sinne but he avoideth her alluring presence Her lust for that cannot be properlie called Loue it turned into Hate She therefore pulling his Garment from him accuseth him to her Husband for a wanton Hebrewe and an Assailer of the Marriage-bed He believing her casts Ioseph into Prison The Kings Butler and Baker being in the same Prison they dreame dreames Ioseph thereby telleth the Butler that within three daies he should be delivered and vse his former office but the Baker within three daies should die After this Pharaoh dreamed that 7. leane Kine eate vp 7. fat-ones that 7. withered eares of corne devoured 7. well liking ones The King troubled about these dreames the Butler then remembred Ioseph and told of him to Pharaoh The King sends for him hee interpreteth the dreames saying that the next 7. yeares should be plentifull but the 7. after them should devoure al the plentie that went before them Vpon this the King delivereth Ioseph and putteth his Regall Ring on his hand Iosoph is next to Pharaoh over all Aegypt and by speciall Commission gathereth much Corue into Store-houses
away our Sinne so as the eating of him is by the Tooth of Faith for Faithlesse People are heerein Toothles the Faithfull must not think to enioy that mysticall Lamb vnto Life with out eating the sowre hearbs of affliction a bitter Cup vnto the flesh Neither must in this spirituall banquet come anâ— leavened sowre bread that is Malitiousnes wickednes 1. Cor. 5. 8. hereof every man must purge his owne Heart as his house as also the Assemblie in paine of death must take heed that no open vncircumcised that is knowne wicked be admitted amongst them for such Leaâ—en wil be cause that their reioycing shall not be good 1. Cor. 5. 6. 7. 19. Staffe That a Night an Angel past through Aegypt Land And where blood sprinkled was he Passed by But otherwhere he slewe with deadly hand First borne of Man and Beast So that the cry Causd Pharaoh rise and b giue commandement That Israelites forwith away be sent a The Hebrew people did keep the former instituted Feast omitting no Ceremonie enioyned The same Night the destroying Angell passed through Aegypt and slewe aâ—l the first borne of Man and Beast but no such thing befell vnto Israell for which they were ever after to consecrate the first borne of Man beast vnto the IEHOVAH their Deliuerer Because the Angell in destroying the Aegyptians did passe over the Hebrewes whose doors were smitten with the Lambs blood therefore that Feast ever after was called the Passe-ouer in eating the Lambe they were saide to eate the Passe-ouer though indeede they but eate the Signe of the Passe-ouer or the Memoriall of the Angell his Passing over the Hebrewes houses b An horrible noise being made by the rorings of the vncircumcised Pharaoh ariseth and giveth Commaundement to Moses and Aaron that they togither with the People and all that ever they had should depart Aegypt The Lord before this having made his People gracious in the eyes of the Aegyptians insomuch as they let the Hebrewes vpon former petition Exod. 11. 23. enioy ther Iewels of Silver and Golde Loe here the Vncircumcised with one consent hasten Israel out of Aegypt lest their Tarrying longer should be the death of All. Chron. 12. Thus the Lords people who had the Aegyptians terrible vnto them they nowe are to the Aegyptians as Pillers of smoke and as SALOMON Cant. 6. 3. saith terrible as an Armie with banners The Lord put his beautie vpon them Ezech. 16. And loe they depart with the Iewels of the Heathen and good reason that the Gentils bring their Glory vnto Sarahs Ierusalem and free-borne Children 20. Staffe Then Moses leadeth Israell away Towards a Wildernes and Canaan their due But b Pharaoh his sinne yet could not stay And therefore armes himselfe and doth pursue But Israels God in midst of Seas did drowne Proud Pharaoh and cast his Chariots downe a when Iaacob came into Egypt there were not 80. Persons in alâ— but now when Moses carrieth them out of Egypt they are six hundred thousand men besides women and Children They depart out of Aegypt 430. yeares after the Promise made to Abraham Gen. 12. 3. That in his seed all Nations shall be blessed meaning through Christ that should assume the seede of Abraham Hebrewes 2. 16. Abraham was foretolde Gen. 15. 13. that his seede should be a stranger and hardlie intreated 400. yeares The first hard intreatie of his Seed I read of was Ismael his persecuting of Isaac Genes 21. 9. compared with Galaâ— 4. 29. From which time vntill this departure out of Aegypt towards the Land of Rest I suppose 400. years From Ismaels Mock back vnto the Promise 30. yeares From the Promise back vnto Abrahams birth were 75. yeares Gen. 12. 4. From Abrahams byrth back vnto the Flood 352. yeares All summed togither will be found from the Floode vnto the departure out of Aegypt 857. yeares The Moneth of their Deliverance being otherwise the Seaventh was hencefoorth called by Iehouah his Commaund Exod. 12 2. the First Moneth as deserving the first place why then should fantasticall Spirits maryell at Our Celebrating of the First daye of the weeke rather than another seeing in that day our Saviour Rising from death clearlie delivered vs from a more palpable darknes than that of Aegypt and from the power of a more in mightie Adversary than was Pharaoh especially seeing Paul a Master builder enioyned that day vnto the Churches 1. Cor. 16 1. As also the Head of the building himselfe solemnized it by 5. speciall Appearances and Preachings b Pharaoh pursuing IEHOVAH teacheth Moses howe the people should passe through the Red Sea The Sea divided it selfe and stood vpon heaps on either hand The Israelites passe easily through Pharaoh with his Chariots pursueth The heapes of waters fal downe vpon him his people and Chariots so that they sunke downe vnder the waues like a stone A Iudgment due to persecutors of the True Church This passing of the Israelites throgh the Sea was a figure of Baptisme by the which we are saved 1. Cor. 1. 2. A Seale of Salvation to the Israell of God that is to the Faithfull but a seale of Condemnation vnto the Spirituall Aegyptians I meane the vnfaithfull whether within or without the Church visible 21. Staffe For which great work Moses he sings a Song And after praising God the people he To a Sinajs Mountaine doth conduct a long Where for one yeare their Tents down pitched be There in the Mount God did with Moses talk And teach him how the People thence shuld walk a Called also Horeb the Mount where Iehouah appeared to Moses in fierie Bushe No maruell if the Lord bad Moses Exod. 3. 5. put of his shoes because of the ground appointed to speciall holy vse for here IEHOVAH talked after an vn-vtterable familiaritie with Moses giuing to Moses for the People vse the Ten Commandement written in two Columnes or Tables of Stone Togither with them Laws Morall the Lord gaue Lawes Ceremoniall for spirituall Exercise choosing the Tribe of Levi for Ministers in spiriâ—uall busines Levi hauing three sonnes Gershon Kohah Merari Genes 46. 11. the Families of them three they had each Familie his peculiar charge in the spirituall or as we call it Ecclesiasticall seruice neither was every of these Families not marked of many writers capable of the Priest-hoode The Familie of Gershom whereof was Aaron was chosen to the most sacred thinges in that service The Familie of Kohath in the seconde place had their peculiar Charge for otherwise Iehouah Iealous of order in his service would slay them Nomb. 4. 15. No maruell then though Corah of this Tribe Nomb. 16 1. was slaine togither with his partakers The Familie of Merari was chosen to the third and most inferiour Service Nomb. 4 29. c. No maruell then if Vâ—zah 1. Chronic. 6. 29. was slaine for touching the Arke 1. Châ—on 13. 10. seeing neither of the two latter Families might Touch it Neither was HE a meere Priuate man as many haue
his Tents Secondly in Numbring the People and divers worthy Events in the Wildernes The Booke of Deuteronomie or second rehersall of the Law maketh a Repeat of the things fallen out since the Peoples comming out of Aegypt containing summarilie what before was delivered in Exodus Leuiticus Numbers b The Israelites ever and anone tempted Iehovah in the Wildernes for the which the Lord kept them for 40. yeares in the Wildernes leading the people for he went before them in a Clowde on the Daye and in a Piller of Fire on the Night not by the way that Iaacob and his sonnes traveled in the Famine but round about in and out till hee had by warres consumed all that went out of Aegypt excepting CALEB and Ioshuah This was the fruite of abusing their Leaders and doubting of the Lord his providence Balak King of Moab and Moab and Ammon came of LOT his drunken Incest committed after his departure from Abram his Vnkle and after the destruction of Sodom Gomorrha Zeboim Admah the Cities of the Plaine hyred the covetous Prophet Balaam to accurse Israel but the Beast could tell the King that no Sorcerie could cease on Iaacob yet wicked Iaacobs seede could accurse themselues by running into many Abhominations to the kindling of IEHOVAHS wrath They overcame Sichon King of Amorites Og the king of Basaâ— and the Basan Bulles but notwithstanding that and farre much more than that they were ever forgetting God their Deliverer for the which as I haue said Iehouah destroyed them Aaron dieth by the way and Moses having called the twelue Tribes of Israel before him he blesseth them After the which he passeth from Moab plaine and mounteth the Mount Nebo from whence overpeering Iordan he beholdeth the land of Promise Canaan from whence their Fore-father Iaacob came in time of deep Dearth Hauing seene all IEHOVAH shewing him al he quietly giueth vp the Ghost being 120. yeares olde But Michael the Arch-Angell after strift with Satan Iude 9. buried his body where never man could find it Deut. 34. 6. And here endeth MOSES his 5. Books The 4. latter Books containe 183. yeares vnto them ad the 2369 yeares of Genesis and the whole will be 2552. yeares And so much heere is the Worlds age 24. Staffe The Seede of them during the 40. yeares Borne in the Wildernes they onely came With other two as in Gods writ appeares Them God did bring into the Land of Fame a For Ioshuah good Moses being dead By Gods appointment doth the people leade a Moses before his death having imposed hands on Ioshuah as the Lord had commanded loe Ioshuah was full of the Spirit of Wisdome succeeding Moses in Captainship to Israel And so beginneth the Book of Ioshuah Ioshuah sending Spies to Iericho the first Citie beyond Iorden they come to Harlotrie Hostesse Rahab for lodging She perceiving they were Israelites for Israel was become famous abroade shee lodged them with holy Care beleeving verelv that her Citie and all the Land should be giuen into the hand of Israel and therfore beggeth obtaineth graunt of Life for her selfe and her Fathers house Officers of Iericho hauing observed Spies in the Towne come and search for the Israelites but Rahab having hid them in the top of the house vnder bundles of Hemp denieth her Ghuests The Inquisitors departed she dwelling vpon the Citie walls letteth them downe through a window by a coard and so they retyre to Ioshuah Ioshuah vnderstanding from IEHOVAH that it was time to set over Iordan hee appointeth the Priestes to bear the Arke of the Covenant in which Arke the booke of Covenent was put vntill they came to the brinke of the River They comming thither and setting foot in the water The waters parted as did the Red Sea The Priestes standing within Iorden all the People passe over Twelue Men in the meane time of every Tribe one takeing vp at Ioshuahs commaund a stone in Iorden which afterwards in their Camping place they pitched downe for a Memoriall The Priests no sooner set foot on the Land beyond Iordan but loe the waters rolle togither againe for what rest is in this floodie world longer than the Priest of Priests setteth foot on the Seasâ— The Israelites Royall Arrivall once reported Oh howe the Vncircumcised growe faint-hearted Their Arrivall being in the first Moneth they as was commanded on the 14. daye of that Moneth hauing first circumcised all the Males borne for that 40. years in the Wildernes in the place called Gilgal they doe celebrate the Passeouer feast and the next day after do eat of the Corne of Canaan wherevpon the Manna a kinde of foode that for the 40. yeares fell with the morning dewe like to Coriander seede it ceased Extraordinary provision shall accompanie the Woman in the Wildernes but she must not exspect so much in the Land of Rest. They incompasse Iericho six daies togither seven Priests blowing on 7. Rammes-hornes every day once but the 7. daye they circuit the Citie 7. times the Priests sounding and at the seaventh time sounding the Armie shoutes vpon which the walles of Iericho fall downe flat They sack the Citie Sauing Rahabs house Ioshuah giving in charge that no man take any execrable stuffe of Iericho Achan filtcheth a Babylonish garment 200. shekels of silver and a wedge of Golde whereby hee brought Gods Iudgment on Israel The execrable Theese found out He his sonnes daughters oxen asses yea All that he had were stoned and burnt to Ashes in the Valley of Achor and reason too for Gold Silver c. first dedicate vnto false worship is onely consecrated by beeing dedicated to Gods Tabernacle The man that filtcheth that for his priuate vse bringeth Iudgment vpon him Let such as haue filtched false Church-liuings marke this Some others my Brethren haue deemd it simplie vnlawfull that the ministry of the Newe Testament yea some that none of the faithfull should at any hand make vse of such stuffe saying It is execrable Indeed it is so regarding his former vse but if nowe it be by the holy Church dedicate to the Saintes vse it is no more execrable Iosh. 6. 24. and this way the Harlots wages is made holy Isa. 23. 23. 24. Let my Brethren considder of this and not so easilie condemne the true vse of God his Creatures because of former prophanation for all the Creatures of God are consecrated vnto vs by the Word and Praier 1. Tim. 4. 4. 5. and heerein the Gospell is more liberall then was the Law 25. Staffe a He hauing brought them into promist Land And b seated every Tribe in proper lot c Good Ioshuah dies Then as we vnderstand The Israelites right soone had God forgot For which he many times did giue them vp To drink the draught of Enemies their cup. a This Ioshuah is called Heb. 4. 8. Iesus because He not the Law man Moses brought Israel into Canaan the first Rest a figure of the second Rest into which our Iesus not of Ephraim as
raigne hee took it and carried Israel away to Ashur and there seated them since which time Israel hâ—th not beene heard off Obadiah well prophecied roundly taking vp Edom-Esau for laughing at his brothers Captivitie The King of Ashur having carried Isâ— rael away hee pâ—â—ceth in their Roomes in SAMARIA her Citties a Colonie of his owne vncircumcised People IEHOVAH sendeth Lyons amongst them devouring They signifie that vnto their king saying further That they not knowing how to worship the God of Israels Land that Cuntries God therefore so plagued them The King sendeth one of Israels Priests back who dwelling in Bethel did teach the People Some part of IEHOVAHS worship they received and vnto that part they ad their forraigne Idole home-bred worship Salmanesar their king dying his son Esar-Haddon brought more of his Rascals to Samaria and them partes Ezra 4. 2. Enemies vnto the good work of God they were ever For that as also for their Linsy-wolsie worship the Iewes would haue no medling with them Ioh 4. 9. The Iewes would be followed of all haters of Idolatrie But here we leaue Israel vnder the heavie Lash of IEHOVAH Captines in vnknowne partes of the Worlde a People vnknowne howsoever supposed Ezra or Esdras in that second Booke Chap. 13. Verse 39. beginneth a strange tale of them About this time Nahum prophecied Niniuies fall 30. Staffe Their Sinne vpheapt God sendeth them away To Babylon in a three Captivities For b seaventie yeares they bide in Chaldea Then c against Babel d Mede-Persy doth arise And conquering Chaldeahs drunken Roy e Cyrus sends back Iudeah home with joy a Nebuchad netzar commeth against Ierusaelem in Iehoiakim or Eliakim his 3. full yeares Dan. 1. 1. 2. Then go to Babel Iehoiakim Daniel Hananiah Mishael Azariah togither with others of the bloode Royall Iudabâ— King becomming an homager to Babylon is returned homeâ— This was Nebuchadneâ—zar his first year Ierem. 25. 1. and a time of Glory to Babel who now as a Queene sitteth aboue Aegypt Assur and all Cuntries about Three years Iehoiakim serveth Babels King but the next he revolted Then Nebuthadneâ—zars Hoste the second time commeth against Ierusalem Iehoiaâ—im is taken afterwards cast out vnburied as an Asse because like an Asse he had cut in peeces Iâ—REMIAHS Prophecies So he had from Aegypts King his time of making him King raigned 11. yeares 20 Iehoiachin called also Iechonias and Choniah sonne to Iehoiakim is next King being 8. years old at his Fathers Coronation so vnderstand HE 2. Chron 36. 9. compared with 2. Kings 24. 8. He raigned three Moneths and tenne daies in Ierusalem Against him commeth Nebuchadneâ—zars Hoste it being the 8. yeare of Babels Monarch and carrieth the lewde Boye and many more with him to Babilon Nowe went Mordechai and Ezechiel into Babels bondage but their spirit was not bounde This was the second carrying foorth Cáptiue vnto Chaldeahs Monarch 21 Mattaniah called also Zedechiah his Vnkle or Fathers brother properly called his Sonne because hee succeeds his Cosin as a Sonne succeedeth the Father called also his Brother according to the vulgar speach of the Iewes who call any of their blood Brethren this Tzâ—dechias succeedeth at the appointment of Nebuchadneâ—zar and raigneth 11. years Then the fourth time commeth vp Nebuchadneâ—zars Hoste against Ierusalem They sack the Citie and Temple burne and raze downe all shed much blood but Ierusalems Mourners as Ieremie Barcuk Abdemelech the merciful Morian were freed from the sword and that Ezechiel had fore-seene Chap. 9. Tzedechias flying the Chaldean Armie overtakes him They bring him to Riâ—lah in the Land of Hamath where Babels King condemned him slewe his Sonnes and put oâ— his eyes bringing him blinde to Babell and thus hee never sawe it b In these 70. yeares raigned first Nebuchadâ—etzar then Euil-merodach his Sonne who set Iehoâ—achin out of Prison in the 37. yeare of his Captiuitie exalted him aboue al the Kings that were about his Monarchicall Throne in Babel And here I shut vp the two Bookes of Kings and the two Books of Chronicles Ieremiahs hystoricall parte as also his Threnâ— Elegies or Lamentations who were dolefullie sung of him after the third deportation Vnto Euil-merodach succeeded Beshazzar his Sonne called also the Sonne of Nebuchadnetzar a tearme given commonly to successors though far remote This Beast making a great belcâ—ing Feast to his Nobles IEHOVAH sendeth a palme of a hand writing his destinie vpon the wall before his eyes The drunkard yet trembled for feare shuâ—tered in every ioynt and the rather because none of his flattering Prophets could read it Daniel being sent for for in his Grand-fathers daies greate doubtes and difficulties had beene expounded by Daniel he readeth the Canonicall writ and telleth the King that it signified howe IEHOVAH had accompted his time and weighed him in the Ballance had founde him too light and therefore an end was come to him and his Kingdome The same Night Cyrus of Persia and Darius the Mede having turned aside the streame of Babels Euphrates doe rush into the Cittie and so cause the drunken Bacchus-frocs to drink of the Lords Cup. Heere were the 70. years finished an end of the Chaldean Monarch resembled by the golden Head Dan. 2. 38. the indirect cause that Nebuchadnetzar reared vp the golden Image as a memoriall of His being the First of that Head Vnto which Image the 3. young Nobles not bowing they therefore were cast into the fiery fornace but IEHOVAH delivered and exalted them That prideâ—caused Nebuchadnetzar the Great Tree Dan. 4. to bee hackt downe and to be sent to liue as a Bedlem amongst Beastes till he had learned to Rule better over men Euil-merodach doing good vnto Iudahs People it seemeth hee went therefore to his graue in peace But Belshazzar being puft vp as was his great Father hee therefore finisheth the Golden head and Winged Lyon Dan. 7. 4. and Ezech. 17. c Babels destruction prophecied of by Isai. 21. 2. where Elam that is the Persians who sprong from Elam Shems sonne Genes 10. 21. and Media derived from Madai Iaphets sonne Genes 10. 2. these two are commaunded to besiege Babel and smite it d The Medes and Persians issued from good Iapheâ— and Shem do as two sworne brethren ioyne hand in hand for destroying Babel the Captiver of Shem and Hebers People The Mockers of Hebers Songes haue nowe their Children dashed against the stones Psal. 137. It is equall that they who now mock spirituall Song shall be leâ—t hereafter to sing a Black Sanctus e The Kings of the East having sacked the Cittie and put many of the Vncircumcised to the sword Cyrus being eger of warres abroad constituteth his Vnkle Darius King and as Monarch of Persâ—â— giving before his departure Commandement for building the Lordes house at Ierusalem This I saiah foresawe plainly vsing the Name of Cyrus Chap. 45. 1 and soreprophecied of long before Cyrus was borne The poore Iewes obtaining this sodaine delivery they stoode as it were questioning
ever-burning fire of Hell c IESVS the Iudge mounting his pure white Throne encompassed with Thousands of glorious Angels before him shall come all the Kindreds of the Earth and every Soule ioyned vnto his Bodie must abide by his Iudgment First he will separate his Sheepe from stinking Goates the cloake of Hypocrisie nowe comes off and having culled his Elect from the Reprobate he shall bid the Chosen of his Father Enter into the kingdom prepared for them wherevpon they shall mount vppon his glorious Tâ—rone and sit downe with IESVS their Heade Râ—vel 3. 21. Christ having seated in vnspeakable glory his Mysticall Body hee then turneth to the Goates on his left hand bidding them Depart accursed into everlaesting fyre prepared for the Devill and his Angels Matth. 25. 41. This voice as it passeth from Christ the Head so shall it be subscribed vnto by the voice of his Mysticall members and therfore Paul plainly affirmeth that The Saintes shall Iudge the World and the Angels 1. Cor. 6. 2. 3. Let the Devill and his Angels ey all his Coapaâ—tners praunce it heere while they may let them here abuse the Faithfull Saintes by calling by robbing them smiting them murdering them yet withall let them knowe that after they haue had Their Day IESVS his members shal haue Their Day what time the Devill and his Goatish Corporation shall from their mouthes receiue Iudgment irrevocable Iudgment by being adiudged to Hell-fyre for ever All this considered howe had wee neede to be sober and watchfull in Prayer that so when others shall crye like fooles Cover vs oh Hilles and Mountaines we may then boldly lift vp our heades in the Testimonie of a good Conscience knowing that that day shall be the day of our Redemption the day of our full deliverance from all evill After this glorious day all Creatures vnder degree of reason Rom. 8. 21. 22. do after a sort grone because then they shall bee freed from their present corruption which seazed vpon them through our sinne How much more should we groane and hunger after this Great day of the Lord what time all teaâ—es shall be wiped from our eyes Nay if we haue the first fruites of the Spirite Rom. 8. 23. wee will and do sigh after this Day Oh my God thou knowes even Thou knowes that my Soule leapeth for Ioy at the recordating that Day Oh sweete Iesus thou knowes that I am in some comfortable measure sweet Lord increase that mesure willing yea desirous to be conformed and made like vnto thee by sufferings and that because of the glory laide vp for thy members which in that day shall be revealed Oh sweet Comforter thou Holy Spirite Spirit of Illumination and Sanctification thou testifies vnto my Spiriâ—e Rom. 8. 16. that in Christ Iesus and by vertue of his once sufficient suffering I am reconciled vnto the Father and thou sweete Spirit opens my mouth with boldnes to Call yea cry vpon God as vpon a mercifull Father Galat. 4. 6. and that with full assurance of obtaining every thing is necessary for Soule and Body Mercifull Father so beholde me continually in thy Sonne my Saviour Christ Iesus as through him continually I may receiue an ever-flowing Fountaine of Light and Holines vntill I bee made perfect in my all sufficient Head Christ Iesus And herevnto sweete Father make me continually to bee watchfull because I am vncertaine at what houre thou wilt come vnto Iudgement vniversall or particular And herevnto Oh my God stirre vp all thy Elect Iewe and Gentile namely to be sober and watching in Prayer that so come thou at the first second or third houre we all may be found well employed in our severall sanctified Callings Amen for the glory of thy owne great Name So be it Come quickly sweete Iesus Amen d Because wee haue no promise of obtaining any good thing at IEHOVAHS hand without calling vpon his Name by true liuely and effectuall Prayer therefore I haue afterwards set apart a directorie vnto Prayer by whose Introduction and Forme all Novices in faith may be the easier allured to so holy an exercise an exercise neglected of this brutish Idolatrous age wherein either People vse it not at all or else by the suggestion of a false Spirite they in the roome thereof doe substitute a false kinde of Invocation consisting in Vaine Repetitions and ignorant Babling thinking like Idolatrers that their corporeall speaches shall merite Leaving that small Tractate to his peculiar place I here through the assistance of my good God do put an end to the Synopsis of holy Hystory What is in anâ— competent sort beseeming the worthines of the Subiect for that giue thou praise vnto him that giveth knowledge from aboue liberallie without dashing the Receiver in the teeth What any way is vnbeseming the Argument that shal be mine own and yet by Gods grace no sooner of me seene then disclaimed as an alyane and bastardly fruite And so beseeching my good God to pardon all my wants and to giue to the Reader holy Iudgment I here end PSAL. 119. 130. The Entrance into thy wordes oh Lord sheweth Light giving vnderstanding to the simple FINIS The vvhole of that vvhich hath bene taught may be resolved thus All the Doctrine of the Bible divideth it self into the doctrine of Generation Degeneration Regeneration The doctrine of Generation doth divide it self into the Creation Of Creaturs besides Man Of Man himselfe The doctrine of Degeneration or mis-creation divideth it selfe into 1. The fal of a most excellent Creature before Man 2. The fall of Man togither with inferiour Creatures The doctrine of Regeneration or Recreation divideth it selfe into 1. The Restauration of Man 2. The Restauration of inferior Creatures The worke of Creation craving the Father to Doe it The work of Mis-creation craving the Sonne to Recover it The worke of Recreation craving the Spirit to Confirme it Thus that One God distinguished into Father Sonne holy Ghost In One work is after a threfold sort occupied but man doth not mark this To the Tri-vne God be all Glory 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 immediat 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 heâ— giueth the sprit of Christ even to this end that he may stirre vp the Heart of the adopted to crye Abba Father that is To call vehemently vpon God as vpon a mercifull Father not a Tyrant or Iudge And because 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 spirit of God therefore Paul Rom. 8. 26. plainly putting himselfe in the number â—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 into the mouth of our spirite vvhat to praye To prescribe therefore and enjoyne Setvvordes 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 Iesus 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 hoped 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 Otherwise to think is flat Idolatrie and derogaâ—orie to the spirite of our onely Sacrificer 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 affection to the words shall vse them or any other forme of speach in the Scriptures of such I say They are no better than Idolaters Magiâ—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 vnprofitable 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 according 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 immediate vvorke of the spirite I now come vnto 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 SupplicatioÌ„ 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 forgiue 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 kingdome 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 vntowarde Soule why art thou so lumpish and so heavie trust in God thy deliverer cast out yea breath stronglie 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 Woman to vse them Man thou didst make of the earth woman thou took from Mans side by drawing 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 beautie of the whol earth vnto them thou gaue two Commaundements the first That they should dresse the garden the second That they should not eate of the tree entitled The Tree of Knowledge of good and euill and so they should liue whereof thou gaue them an other Tree sacramentally called The tree of Life but if they disobeyed then in the Daye of such disobedience They should die But thy commandemeÌ„ts 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 neglected her Calling and with an idle eare stood harkening vnto the Serpentes voice by whose subteltie she was soone drawne to break the other commandement and then by Her was man also caryed into Transgression Sinne so seazing on their Bodies substance the body became Corruptible and Corruption effected 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
vp onely to thee because thine is The second part of the Reason The Power THE Power euen al Power in heauen 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 Doing thy vvil onely thou art able to giue Bread and to giue power vnto Bread and other temporaries for nourishing the body onely thou art able of thine absolute Power to Forgiue our sinns onely thou art able to Leade vs safely through tentations and to deliuer vs from Euill only thou art our King and wee subjects professed to thy Kingdom for whose vse thou hast and ever will manifest 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 Creatures with that glory which onlie 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 condition The fourth part of the Reason For ever NEither is Kingdome 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 sparkels 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 speciallie what time thy Son shall deliuer 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 BEcause Psalmes Hymnes and Spirituall Songues haue much affinitie with Praier therfore I haue thoght it not amisse in the next place to adde two such Sonets alwaies remembred that nothing I haue or ever shal write be joyned in vse with the Canonicall Scriptures in the publike service of my God Such joyning of our patcheries for no better name I will giue them in comparison of the holy Canon I call nothing but a sawcie Ioyning our Posts by IEHOVAHS Posts Ezek. 43. 8. A Soules Lamentation DVll Soule dull soule affections hard as Steele Vntoward Soule for praising of thy God His works and gifts how canst thou see feelâ— And still in way of forlorne persons plod Awake my Soule go tune thy Instrument And sing thou out thy heavie hâ—aâ—â—s Lament Thy Minde in ADAM rightly vnderstood But ADAMS Fall hath thee with darknes clad Thy will in ADAM first Affected good And Power to do right things oh then thou had But Minde perverted Will affected wrong Then onely Power to ill to man did long Hereby it comes thy minde is Dull to right Thy will Affecteâ—h things displeasing God Hereby it comes thou Doest with all thy might Lewd things full Mâ—riting IEHOVAHS Rod. Nothing is right that in thy Natures pent Then tune thy passions and sing forth Lamâ—nâ— Lament with me who feele Sinnes fyer-brand And straine your soules till teares descend amaine I see Sinne doth surmount the Ocean sand I see Sinne doth our purest actions staine Do all I can I see all is too ill Oh faithles Minde oh fowle vntoward Will I muse saith one that any damnd should be Sith God his handy-work is all Mankind But more I muse when I this sinne do see That any one Salvation should find All hauing falne why should not all there lye And as they merite damned be and dye Oh mercy endles of our highest Lord Thâ—â— sent his Sonne for ransoming all such As who with Faith do mix the written word And with his Crosse do finally not grutch But ingrate Heart that hast that mercie seald And yet more thankfulnes hast not reveald Base heart more base than Diapasons string That sounds belowe as savouring nought but clay Once rowse thy selfe and higher notes do sing With free affects do sing Hallelu-iah But oh alas Sinne still in place doth throng Accursed sinne it thwarts me in my Song Thy Christ hath loved thee and suited thee Yet oh my Soule how hast thou grieu'd his Spritâ— Alas alas long hath he woed me But in his waies I haue had small delite Howe many guifts vnto me hath he sent But retchles I. Oh sing my Soule Lament With trickling teares let cheeks bedewed be And prostrate fall on Earth thou earthly lump What goodnes in thy nature doest thou see Oh wretched man and stupid senceles stump A masse of clay howe dare it rush on ill Vntoward Soule blind Mind and crooked will Feares thou not him that is Consuming fire Feares thou not him that ponders every sprite Feares thou not him who will account require With ill darst thou his goodnes daily quite Rent Heart teare Soule do all thy powers straine So solace shall ensue thy present paine This Life is but a vale of miserie This Life is but a pilgrimage of paine Even nowe a Floure cut downe then by and by No certaine place till corps in Earth remaine Pack hence foule Pride and loue of earthly toyes What is it that deade Cesar nowe enioyes Vntuned heart tune thy affections right And sing thy sinne with he avie warbling note Witnes thereto call every Day and Night Nor cease thou to put off old ADAMS Coate No sooner see a tatter of thy Sinne But dreary-wise thine Elegic beginne Thine Elegie beginne with dewed cheeke And drawe a base Larg note beseeming it For sinnes Remission from aboue do seeke For soules discharge imploy thou all thy wit And till thou soule in highest heavens be pent Do not leaue off poore Soule to sing Lamenâ— A Soules solace YE Children which do serue the Lord Your joyfull hearts with me affoord For high extolling IEHOVAH From out the Hels he vs redeemd what time his loue we nought esteemd The Dragon so did loose his pray Sing forth my heart his worthie praise To whome thy strength is due alwaies For Sin hath got his bleeding wound Though Sinne be vexing thee among By Christ his crosse yet art thou strong His crosse hath Sin and Satan bound Exult my Soule sing forth his loue Thy Flesh in Christ is got aboue Thy flesh in highest hevens doth raign Thy flesh Iesus hath glorifide On God his right hand It doth bide Let Satan rage and roare amaine Out of the Heavens Satan is throwne Lift he his hed Christ knocks him down Christ in thy Nature doth this deed Old Adam lost our natures strength Newe Adam it redeemd at length Even Christ who sanctified our seed Oh thou my soule and all within Praise thou thy God that