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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93876	The commings [sic] forth of Christ in the power of his death. Opened in a sermon preached before the High Court of Parliament, on Thursday the first of Novem. 1649. being a publike thanksgiving for the victories obtained by the Parliaments forces in Ireland, especially for the taking of Droghedah, since which Wexford also was taken. By Peter Sterry, sometimes fellow of Emanuel Colledge in Cambridge: and now preacher of the Gospel in London.	Sterry, Peter, 1613-1672.; England and Wales. Parliament. aut	1649 (1649)	Wing S5476; Thomason E578_1; ESTC R203622	37,495	77

quick when their wrath was kindled over us 3. Note Wind up and wrap up all your Mercies into the Person of Jesus Christ In him they are all Yea and Amen ● Cor. 1. 20. He is the Eternall One by whom and in whom our Blessings are made Eternall Mercies are Sweet when they are the Sure Mercies of Jesus Christ When our Salvations and our Joyes savour of the Lord Jesus they become the sweet Savour of an Everlasting Memorial upon our owne Spirits in the Nostrils of God the Father Without Him they vanish at the presence of every new Tryall as the Morning dew before the rising Sunne 4. Note Offer up all your Thanks to God by Jesus Christ Hee is the Chiefe Musician He alone can tune your songs and set them in order before the Lord to make them Spirituall Musicke Our blessed Saviour is the Altar that must sanctifie the Gold of our praises Thus begin and end your Praises with the Lord Jesus Make him the First and the Last Dish in your Feasts the Seasoning of all your Dishes Engrave upon your Hearts in all your Mirth set at the Head of all your Songs this Inscription or Title To the Chiefe Musician in Heavenly things To him that excelleth To Iesus Christ I have done with the First Particular in the Title of the Psalme the Dedication 2. Particular The Author He is described Two wayes 1. By his Name or Person David 2. By his Relation the Servant of the Lord 1. By his Name or Person David David was the Type of a Just Power in Foure Respects 1. David was sought of God to rule his People after his owne Heart 1 Sam. 13 14. Samuel tells Saul God hath sought him a man after his owne Heart and he hath commanded him to be Captaine over his People A Ruler must be sought out by a Divine Spirit Divine Providence or Both He must have a Command either Exprest or Imprest upon his Heart He must command out of Obedience not Ambition 2. David was the Sonne of Ishai 1 Sam. 16. 1. God saith to Samuel I will send thee to Jesse the Bethlehemite I have provided me a King from among his Sons Jesse or Ishai for Both are one signifies Man in his Excellency in the true Being of a Man that is so farre as he hath any Reliques or Prints of that Image of God in which Man was first made 3. David had Iesus Christ for his Lord and Son Matt. 22. 45. Iesus puts this Riddle to the Jewes from the 110th Psalme If David call Him Lord how is He then his Son David had Christ for his Lord He raigned Obedientially as being subject to the Messiah Deuteron 34. 5. It is said of Moses that He died according to the word of the Lord The Hebrew hath it At the Mouth of the Lord The ●ewes say God tooke Moses's Soule from him with a Kisse So David raigned at the Mouth of the Lord Iesus The Kisses of Christ's mouth breath'd a Ruling Power and Skill into him David had Iesus Christ for his Son David was Christ's Predecossour in the same Line and His Type The End of David and his Kingdome was to Figure and to further the Comming of the Lord Iesus 4. David signifies Beloved He was Gods Favourite protected and blessed by Him By the Blessing of the Lord thorough many Dangers in the midst of many Difficulties he was setled in his Kingdome now when he sung this Song of Praise Thus David was the Type of a Iust Power Right Honourable and Noble Patriots You are that Iust Power of which David was a Type if you not Seeking b●●Sought by the Lord to Command rule this People not according to your owne Hearts but His owne Heart You are a Iust Power while you are Sons of Ishai Representatives of the People not after their Lusts and Humours but ●o farre as they retaine the True Being of Men having the Image of God stampt upon them in Righteousnesse and true Reason 〈…〉 are a Iust Power while you have Iesus Christ for your Lord and Sonne while you make the End of your Rule to be the Exaltation and Manifestation of the Lord Iesus to Serve Shadow forth Usher in Iesus Crrist Upon these Grounds you have been Beloved of the Lord eminently Favoured and Blest by Him By the Blessing of the Lord after many Dangers in the midst of many Difficulties you are Setled to a good degree in your Government now when you keep this Day of Praises But there is One thing more Remarkable in David and Applicable to your selves Honoured Senatours which I cannot let passe That is this David stands between Two Contrary Raignes the Raigne of Saul a Prince of Disobedience Witchcrafts Idolatries and the Raigne of Salomon a Prince of Righteousnesse Peace and Glory David was a Man of Blood all his time full of Warres and Troubles He was not suffered to build an House to the Lord because he had shed much Blood upon the face of the Earth before the Lord 1 Chron. 22. 8. Davids Raigne was a Type of the Kingdome of Christ in its Conflict of the Church in her Passage from the Land of Darknesse and Bondage under Anti-Christ to the Land of Rest David raigned fourty yeares from Saul to Salomon according to the yeares in which the Children of Israel were journeying through the Wildernesse according to the Dayes in which Eliah was travelling without foode to the Mount of God when he fled from the face of Iezabel 1 Kings 19. 8. according to the Dayes in which Iesus Christ was encountred and tempted of the Devil in the Wildernesse Right Honourable If we may give credit to Reverend Learned and Holy Men You are now upon the Entrance into those Times You have had the Honour to be made Instruments in the Hand of God to bring about the Beginnings of those Times of the Church to which Davids Kingdome was a Type and no more Iesus Christ is now comming forth with his Garments dyed Red in the Blood of his Enemies The Prophet Isaiah saw these Times when he cryed out Esai 63. v. 1. Who is this that commeth from Edom with Dyed Garments from Bozrah The Iewish Rabbins teach us that Edom in the old Testament points out Rome which is the Seate of the Whore The Prophet goeth on v. 2. Wherefore art thou red in thy Aparrell He answers concerning his Enemies v. 3. at the latter end Their Blood shall be sprinckled upon my Garments and I will staine all my Rayment This is the First Raign of Christ after the similitude of David that is in the Power of his Death This Power of our Saviours Death must have a Double Effect One to cover the Earth with His Slaine the other to crucisie the Earthly Part in his Saints I will here crave leave to insert one place of Scripture which seemes to suite my present Purpose It is Daniel 12. ver. 11. And from the time that the daily sacrifice shall be taken away

Particular An Expres●ion of the Reason My Strength I love thee O Lord my Strength 1 Particular The Profession of Affection I lo●e thee The Word translated Love is taken from the Belly the Bowels the Inward Parts Rechem It implyes a Three-fold Property in Love 1 Property Inwardnes Divine Love is from a Divine Principle not from Sense or Fancy but the Heart not a Guilding upon the Ou●-side of Flesh but Pure Gold growing in the Inward Hidden Mine of the Spirit He is a Jew that is One Inwardly saith St. Paul Rom. 2. 29. He is a Lover of God who is One Inwardly The true Love of God is a Spiri●uall Fire in the Bowels It consumes the Inward Parts like the Fat about the Heart which was to be consumed by Fire in all the Sacrifices Thou shalt love the Lord thy God with all thine Heart saith Iesus Christ in the Gospel 2 Property Tenderness Love to God must be a Sensible Sympathizing L●ve The Bowels the Inward Parts are Seats of Tenderness Passion Sympathy When Two Lutes are rightly tuned one to another touch a String upon One Lute and the same String upon the other Lute will answer it with a like Sound Iesus Christ and a Saint are thus tuned by mutuall Love each to other Their Bowels are Musicall Strings Let One be touched in any Kinde and the Bowels of the Other will sound 3 Property Strength Spirituall Love hath one Seat and Root with Life our Inward Parts Love is strong as Life nay it is stronger than Life For Love is strong as Death which masters Life Cant. 8. 6. The Loving Kindnes of God is Better Sweeter than Life saith the Psalmist Psalm 63. 3. For when Life can afford no Comfo●t but is full of Bitternes the Love of God will then Sweeten Life When Life failes us the Love of God will then receive us into its Mansions So the Love of a Saint to God is Stronger then Life For he may lose his Life but not his Love to his Saviour Yea he will lay down his Life for the love of the Lord Jesus The Love of a Saint to God is stronger then Death It will carry him thorow Death make him more then a Conquerour over it Thus much for the First Particular the Profession of Affection 2. Particular the Expression of the Reason My Strength O Lord my Strength The Word is Ghazak It hath Foure Senses 1 Sense Durablenesse The Lord is a Strength upon which nothing can make Impression to shake or weaken it 2 Sense Puissance God is the Lord of Hosts He beares down all things before him 3 Sense Praevalency God can doe any thing He can bring forth all things out of the Treasury of His Fulnesse He is Full and Fruitfull He is not onely an Active Potentiality like a Living Spring but a Potent V●i●ersall Act like the Over-whelming Sea before the Dry Land appeared God can out-doe and out-goe all things in all Kindes of Excellency Activity and Fruitfulnesse Thus God is round about His own A Wall encompassing enclosing them round a Fire devouring Outwardly every Evill that would break in upon them a Light shining inwardly multiplying upon them all Formes of Life all Beautifull Glorious Manifestations shooting ten Thousand Beames of Joy into their Hearts Thus the Lord hath been a Wall to us a Sea-wall a Wall between us and a Sea of Blood The Lord hath been a Fire for us Consuming our Enemies He hath been a Light standing still over our Heads like the Sun over the Head of Ioshua while he pursued the Canaanites and made an End of them He hath been a Calme Sweet Light to us in the midst of a Thick Darknesse and a Tempest I have now gone ●ver my Text in Generall Now Honoured Patriots I hope you will give me leave and cause to repeat my Text in your Names with a little Change after this manner To Him who Excelleth To the Conquerour To the Chiefe Saviour and Singer of Israel To Iesus Christ A Psalme of Praise of the Commons of England the Servants of the Lord who spake to the Lord the Words of this Song in that Day when the Lord had delivered them from the Hand of all their Enemies and from the Hand of Saul and from the Hand of Ishbosheth that feeble Man that Man of Shame those Men of Same in Ireland by the taking of Droghedah in that Day when they saw the Lord Iesus comming out of His Place to raig●e over the whole Earth in the Power of his Death Then they said We love Thee We love Thee Inwarly Tenderly Strongly We love Thee O Lord Our Strength I come now to that which I promised as the Second Part of my Sermon and that is a Particular Doctrine taken up out of the General Sense of the Words and That is This Doctrine The Lord is the Strength of his People I will give you Three Demonstrations of this Doctrine and so descend to the Application 1 demonstr. There is a Neere and Mutual Vnion between God and a Good Man This Vnion is tied by Two Strong and Fast Knots at Both Ends Love is the Knot by which it is fastned on Gods part Faith is the Knot on a Saints part The Spirit is the String or Chain of Gold on which these Knots are Knit St. Paul saith 1 Cor. 6. 16. He that is joyned to the Lord is one Spirit No Things are so capable of Vnion as Spirits They can pene●rate descend into dwell in fill possesse one another Those things clasp one another closely indeed which are Spiritually united The Vnion between God and His People is Strict and Strong for it is Spirituall The Nature and Exercise of Faith and Repentance is best exprest by the Fulnesse of this Vnion This Vnion empties a Man of his Lusts the World the Flesh For it makes a man Spiritual a Spirit For it is the Baptisme of a Spirituall Fir● unto Repentance This Vnion empties a Man of Himself and fills him full of Iesus Christ For it makes a Man to be no more upon his owne Bottome but One Spirit with his Saviour Thus this Vnion is the Helme of Repentance and the Hand of Faith upon that Helme which turnes us quite about and makes the Great Change in us from West to East from Death to Life This Vnion empties a Man quite out of Himselfe into Iesus Christ A Man is no more One Flesh with himself but the Lord and He are One Spirit Here is excercised that Act of Repentance and Faith by which a Man thrusts away from him the Shore of Selfe or Flesh and lancheth forth● into Iesus Christ as a Spirituall Sea This Vnion is the very Eye of Repentance by which a Man weepeth out Selfe in Tears and taketh in Christ in sweet Beames It is that Mouth of Faith by which a Man breathes forth himselfe into his Saviour and sucks in Iesus Christ as a Quickning Spirit It is the Putting off Selfe and the Putting on Christ It

but Divinity is defined to be ● shadowy-Image of God So the Word TSELEM signifies Gen. 1. 26. Four Essential Properties flow naturally from this Primary Constitution of Man 1. A Representation of the Divine Nature This is Mans way of glorifying God Manifestatively as Divines speak 2. A Subordination to God as our Beginning first Copy and End 3. A Distinction between the Light and Darkness in the Nature of Man the Image and the Dark Matter in which that Image is formed 4. A Domination of the Light over the Darkness or of the Image over its dark Matter The Prophet Esaiah toucheth upon these two last Properties Esa. 5. 20. Wo unto them that call Evil good and Good evil that put Darkness for Light and Light for Darkness All those Operations of the wil of Man either Elicite or Imperate either Immediate or Mediate either internal in the will it self or outward imprest upon exprest by the body which are founded on and flow from the Essence of Man as Natural Beamings of the Divine Image in that Darkness according to those four Properties These Operations are properly Moral and have an Obligation upon us which lasteth as long as their Subject or Foundation the first Creation Thus the Law against Adultery is Moral as it is rooted in the Primary Constitution of Man who was made Male and Female and they Two made One flesh as a Figure of Christ in the Trinity in the Church Thus all Laws against Intemperance Sensuality Inordinacy beside● their peculiar Moralities are Moral in this that they prohibit the predominancy of the Darkness over the Light and Divine Image to the Defiling of the Light the Disordering and D●facing of the Image as when the foot of some Beast●defaceth a Figure made in the Sands There is a three-fold Image of God 1. Natural 2. Supernatural 3. Spiritual 1. Natural The Natural Image of God is that in which Man was at first Created and by which he is made a Man differing from the Rest of all the Creatures All the Precepts and Prohibitions grounded upon This are Moral and as Immortal as the Generations of Mortal Men upon the Face of the Earth Provide for things honest in the Sight of God and Man The Shi●ings forth of the Natural Image are Honest Beautiful in the Sight of God and Man at once For This is Gods Image and Mans Essence 2. Super●a●ural There is an Image of God which is more than Natural yet less than Spiritual A●●●●●ly Image but by Divine Institution made a Super-structure upon the Primitive Constitution of Man in●l●sh An Earthly Image but by Revelation super-added to the first Creation of Man on Earth The Sabbath set up after the Compleat Making of Man is a Representation of this Image This is the Ceremonial Law made up of Types and Figures This was added as a Light and Glory upon the Natural Man in the Absence and Place of the Spiritual Image This is as the Moon the Vice-roy to the Sun in the Firmament till himself appear and swallow up her less Glory The Natural Image is the Firmament The Ceremonial the Moon The Spiritual the Sun 3. The Spiritual Image This is the Lord Jesus in the Spirit He comes first to put a period to the Ceremonial Law but to pitch his Tabernacle for a Season in the Natural Image to dwell in it before he dissolve it not to ruine but restore it in all things that are Moral He comes the second time at the last Day to set an End to the Natural Image with all its Moral Excellencies not confounding them with an inferior or contrary Spirit but consummating them in a superior a Spiritual Glory But thus much for the first Step in our Question Thus far we all go together in asserting a Freedom from the Law Let us now pass to the second Step 2. Step If a Christian be absolutely free from the Law while he lives among men on Earth in what cases he may be supposed to be so I will first propound those Cases then examine them I beleeve they will all appear to be either Falshoods in the Universal Notion or Phantomes Fancies in the particular application or as Saint Paul speaks the Truths of the Gospel perverted transposed anagrammatized reversed like a Traytors Coat set upon its Head with its Heels upward Before I propound the Cases I humbly premise that my purpose is by no means to charge these Suppositions as Assertions upon any Persons or Opinions but to consider them with all Simplicity and Sweetness as the Discourses of my own Spirit according to the present enlightnings of the Holy Spirit for the discovery of the Truth as it is in Jesus The Cases which I am able to suppose for the freeing of Man absolutely from the Law are six 1. Case If he know God to Be to Do All 2. Case If himself be Al-spiritualized and made Divine 3. Case If his Natural Man be immediately constantly acted by the Spirit of God in an ordinary course 4. Case If thy Natural Man be acted by the Spirit of God in an extraordinary way 5. Case If the Difference between Good and Evil be not or be taken away 6. Case If there be a Dispensation in which the Fairest Vertues of the flesh are to be stained with the foulest Vices 1. Case If he know God to Bee to Doe All The powerful blowings of the Spirit as a North Wind to winnow well this Case will drive most of the Chaff away from the rest of the Cases and leave us the pure Wheat of Truth to be gathered up into our Barns our Bosoms with much less trouble There are peculiar maners of speaking concerning God worth our inquiry How far they agree with the Dialect of the Holy Scriptures how far they have a right Sense how properly they import that Sense 1. God doth All 2. God is All 3. All is in God 4. All is God 1. God doth All This Language is Currant For the Holy Ghost speaks it 1 Cor. 12. 6. The same God worketh All in All But the former part of the Verse forewarneth us that there are diversities of Operations Besides that the Two All 's plainly hold forth a double diversity 1. Diversity in the Works God bringeth forth his works in Subordinations Heaven is a work on which he layes out much cost and skill to make a Throne for Himself The Earth is a cheaper and courser peece of Work for a Foot-stool Hell is his strange Work A work in which he estrangeth himself from himself in which he goeth to the vastest Distance to bring forth a Work most unl●ke himself in which he hides the Workman in the Horror of the Work and shews him by hiding him so deep God bringeth forth his Works in contraries Light and Darkness Good and Evil Michael and H●s Angels the Dragon and His Angels 2. Diversity in the Ways of Working The Father worketh All in Jesus Christ Col. 1. ●6 〈…〉 In him All things were

29. By thee I have run thorow a Troop by my God I have leaped over a Wall By their God a Few men ran thorow Numerous Troops in Kent in Lancashire the last Yeere at Dublin this By him they have formerly leaped over High Walls at Bristoll Bridgewater and now this yeere at Droghedah Waterford in Ireland Vers 37. I have pursued mine Enemies and overtaken them neither did I turne againe till I had consumed them The First Part of this verse is past on your Part Noble Senators The Second Part remaines to be made a Prophecy with a little Change You have pursued your Enemies and overtaken them Neither shall you turne againe till you have consumed them There are Two things which are to be observed for this Conclusion of the Deliverance 1 The Persons on whom these Deliverances are bestowed 2 The Praises which are to be given for these Deliverances 1 The Persons v. 5. Great Deliverance gives He to His King and sheweth mercy to His Annoynted to David and to his Seed for Evermore David was a Type of Christ Christ was the Seed of David God made David His King his Annoynted in a Figure a Shadow but Iesus Christ in Truth and Substance Iesus Christ and His Seed are the Proper Grounds and Subject of all Deliverances and Mercies So far as we have an Interest in Christ we have an Interest in these Blessings So farre as we have a share in the Lord our Saviour we have a Share in these Salvations Thus these Salvations shall proceed and grow upon us to Eternity Otherwise we do lye the longest in that Sun of these Mercies like Stubble to dry that we may burn in the Fire the Last but the most furiously 2 The Praises Vers 46. The Lord liveth and Blessed be my Rock and let the God of my Salvation be exalted Let us unite our Hearts in this Song for a Close of our Praises Honours dye Pleasures dye the World dyes but the Lord Liveth My Flesh is as Sand my Fleshly Life Strength Glory is as a Word written on Sand but Blessed be my Rock Those are for a Moment This stands for ever The Curse shall devoure Those Everlasting Blessings on the Head of This Let Outward Salvations Vanish Let the Saved be Crucified Let the God of our Salvations be exalted This Lord is my Rock This God is my Salvation I have finished the First Way of Thankfulnesse The Recording the Goodnesse of God 2 Way The Restraining our selves from our Peculiar Sinnes Vers 23 I have kept my Selfe from mi●e Iniquity This is of a Twofold Concernment 1. Concernment Particular to Each Person Every one best knowes his owne Iniquity that to which he is especially inclined that by which he is oftnest overcome Let him Keepe himself from that Keepe thou thy selfe from thy Covetuousnesse in Place of Trust Keepe thou thy selfe from thy Oppression in Place of Power Oppression Positive or Negative by not Hearing not Searching out the Cause of the Poore Keep thou thy self from thy Pollutions thou from thy Profanesse c. 2 Concernment Publique to the Nation If I may have leave to present my Humble Opinion concerning this Nations owne Sinne not Excluding or Pre-judging other Opinions of other men I should with Submission conceive it to lye under these Two Heads 1. A Fatnesse of Heart Luxury in Feeding full upon Flesh is in a Morall way reputed the Nationall Vice of English men The Like unto this is Englands proper Sin at this day The Fatting of it selfe with Fleshly Confidences Give me leave to reason as Saint Paul doth Galath. 3. 2. How have ye received the Spirit by the works of the Law or by the Hearing of Faith How have we obtained these Victories and Successes by our Morallitie Legallity by our diligence in Ordinances God forbid Let my Tongue cleave to the Roof of my Mouth rather then make such harsh Musick But there is a Difference between raising these above the Head of our joyes and treading them under the Feet of Prophane or Sensuall Affections It is not Conformity to the Letter of the Scripture or Communion in Ordinances which I question but a Confidence in these a Competition of these with the Lord Jesus I say then How have you prospered How have you bin saved By these Things or by Free Grace and the Spirit of God They shall cry Grace Grace Not by Might nor by Power but my Spirit saith the Lord Zech. 4. 7. O England Trust thou in the Lord Jesus This is the First Head 2. A Blindnes of Minde It was the ruine of Hierusalem not to see the things of their Peace in the day of the Flesh of Christ I pray that it may not be the Ruine of London not to see the Things of the Spirit in the Day of the Spirit The Lord accomplish upon the Common wealth of England a Prayer made for the King of England by a holy Martyr in the Time of Henry the eight Lord Open the Eyes of the People of England to the Spirituall Presence of Jesus Christ in the midst of them Thus much for the second way of Thankfulnesse I shall make Short Stages of the other Two that I may come to the end of my Journey 3. Way Rejoycing in the Crosse of Christ S. Pauls language is God forbid that I should glory save in the Crosse of Christ by which I am crucified to the World and the World to me Gal. 6. 14. What is it in which you rejoyce this Day Is it to see a Reed shaken with the Wind Victories Conquests of Kingdoms changes in Common-wealths are Chances in this course of Mortality like the Shaking of a Reed in the Wind. But what is it in which you rejoyce Men clothed in rich Apparrell Your selves clothed with the Riches and Greatnesses of this Life They that are thus clothed are in Courts and Kings Houses You have seen Courts and Kings Houses made Desolate before your Eyes Rejoyce in this that you see the Crosse of Christ exalted and the Lord Jesus Crucifying upon it the Powers and Glories of this World This is the Signe of the Son of Mans approach in the Clouds Rejoyce in this that you feele the Crosse of Christ in your Selves crucifying you to the World This is a Sacrifice of Praise which will have a Sweet Savour in the Nostrils of your God if you love to see the World and your Selves offered up as a Whole Burnt-Offering to the Lord in the Fire which Christ Kindleth upon the Earth by His Crosse Invite the Bird of Heaven the Eagle the Spirit to your Feast of Thanksgivings this day to come and feed upon your Fleshly Designes and Delights till it have quite devoured them All 4 Way The raising of our Selves to the Great Day of our Saviours last Appearing David onely toucheth at Sauls Slaughter His ow●e Soveraignty but he immediately flyes at and fixeth on that Day of Judgement those last Flames of the Worlds Confusion and Christs Coming Thus we shall Keep a Holy Solemnity to the Lord if we also by occasion of our Deliverances be transported and ravisht in Spirit to that Glorious Day that Day of Jubile Abraham received Isaac from Death in a Figure He saw the Day of Christ in that Figure and rejoyced to see it Let us also make our Victories a Prospective to the Eye of our Faith that thorow these we may looke to that Houre in which the World shall dissolve Jesus Christ descend in the Glory of His Father with all His Holy Angels Behold a way of making your Table at which you are presently to feast the Table of the Lord Speake such words as these one to another As we now fe●d upon Birds and Beasts that we may enlarge and heighten our selves that we may bring forth them againe in the Life and Forme of Men So hath Iesus Christ in these times ●ed upon the Flesh of Nobles and the f●t of Princes that He might appeare more fully in the Spirit And as we have seene Him come this Day in this Little Corner of the Earth so shall He ere long come upon the Whole World He shall eat the Flesh of Power and Glory He shall drink the Blood of the Naturall Life of Every Creature of the Saints themselves that He may bring forth Himself and Them againe together with Himselfe Spiritually in His Everlasting Kingdome Even so Come quickly Lord Iesus FINIS ERRATA In the Epistle Page 8. Line 23. reade like time for like the times In the Booke Pag. 6. Line 15. re Predecessor for predecossour p. 19. l. 25. re God is with his owne f. round about his owne p. 20. l. 20. r. shame f. fame p. 27. l. 19. re those f. thsoe p. 28. l. 1. r. were f. was p. 28. l. 8. r. shone f. shewen p. 38. l. 27. r. whence f. when There are some other Errata's with severall mistakes of the Printer in the points which the judicious Reader will of himself correct