chiefest Mathewe hee regardeth the Genealogie of Ioseph Iesus his Father by Ordinance not by Nature and Luke he draweth the Petygre of Marie the Reall mother of Iesus according to the flesh both of David and so consequently of Iudah Blessed IESVS was every way Heyre vnto the Crowne The Sophies of Persia knew that Mat. 2. 2. Nathaniel confessed that Iohn 1. 49. Pilate gaue him absolute Title of Iudahs King superscribed in Hebrue Greeke and Latine neither had he power to qualifie That though the Iewes wished him Iohn 19. 19. 20. 21. 22. The People knew That that would haue made him King Iohn 14. 16. neither could the bloody wretches alledge any one betwixt him and the Crowne but Romes Cesar. Iohn 19. 12. 15. Hee that knowes not that Christ must needes be of David is more blinde than was Bartimens Mark 10. 47. Neither can any bee ignorant of his being Dauids Son except they will repugne his owne testimonie Mat. 17. 25. 26. 27. where he prooues himselfe free from tribute paying as also many moe Scriptures that openly proclaime him Davids Sonne and so consequently Heire Legall and Naturall to Iudahs Crowne But as the blessed Word Iohn 1. assumed our flesh for the newe creating our flesh even to the end that wee might become Spirituall for the discerning of spirituall things so neither was his Kingdome and Scepter to be of this world carnall and outward as was the figure in David but spirituall inward and heavenlie and thereof it commeth that the Newe Testaments Church-state is â—o ofâ—en called The Kingdome of heauen Matth. 11. 1â— 13. and Ierusalem from aboue Galat. 4. Revel 21. This doctrine if it would be learned the learners would not keepe Christ vnder Moses nor his newe body vnder olde Israel as though the second should in nothing excell the former I must never leaue vrging this point till the skales fall from Sauls eyes 2. Staffe An a Angel doth preach this to b shepherds who Do leaue their flocks and wend to c Bethlehem Looke howe the Angel said they finde it so Babe in a d Cratch did there appeare to them With it e Marie Ioseph Shepherds then Giue praise to God and back returne agen a As an Angell from Heaven did preach the conception of Iesus to Ioseph and Marie so an Angell from Heaven doeth preach his byrth heere to the Sheepherds Accordingly the holy Ghost giveth the title of Angel to the Newe Testaments Ministery where he calleth them Angels that is in English Sent-ones or Embassadours or Messengers sent by God to preach Iesus annoynted to his People The woorthines of the Title must feare men from running before the Lord bid and the Lord never in mercie saith Goe but first he furnisheth them with holy giftes fit for the Embassage If any come vnto vs without their spirituall furniture wee may boldly conclude that God hath not sent them in Mercie but in Iudgement as though he should haue said vnto them Go in a vengeance and so indeede he bid Balaam goe to Balak b Christ was not published to lazie idle Nobles and Churles of the World nor yet to the presumpteous Priest or glavering Prophet but to well exercised shepherds feeding their flocks As his kingdome was not world-like so neither weâ—e world-like men to be acquainted with that first c Bethleem was the natiue Towne of David the figure and of our David figured d Ioseph and Marie being vnable as it semeth to hyre a seemely place in the Inne they were glad to vse a back-house for their lodging and there was the King of Kings borne As the place of his Nativitie was simple so the bed-stead wherein he couched his sacred corpes was but a Beasts cratch Our Earthly vanishing Kinges would take this in dudgeon and the meanest of vs are vsually more renowmed in our byrth yet like rude Horses and Mules voide of vnderstanding we are impatient e With the blessed Babe Iâ—SVS they finde no greater concourse of People than Ioseph his suppoâ—ed Father and Marie his Reall mother according to the flesh homely solemnizing of Rex Regum but worldlie Bethlehem was not further from Christ then when Christ was borne in their litle Towne The neerer the Church commonlie the further from God And indeede the Sunnes light nothing availeth a blind man in his blindnes If God first giue eye-sight to the soul that is Light vnto the Mind man may disceme spirituall things Otherwise King Herod Master Priest Sir Scribe shall discerne Christ or the habitation of Christ no more than a Mole 3. Staffe a Twise twentie daies Ore past the Babe is brought Into the Temple There good b Simeon Did meet with him who chief was in his thought So c Anna did behold good Maries Son That done they home and liue there quietly But d Marie ponders all right seriouslie a The Wife delivered was to be vncleane for a Sabaoth of dayes but the 8. daye which was a figure of our Lord his day the day after the seaventh and yet the first of our newe creations weeke the Male-childe was to be circumcised Thirtie three daies besides the first 7. she was to rest in vncleane estate and thirtie three yeares after Christ his byrth it was before we were purified from sinne and then she was to be cleansed by the Law bringing vnto the Temple a Lamb or a payre of young Pigeons or Turtles b Simeon having a Revelation that hee should not see Death ere he had seeene the Messiah Luke 2. hee therefore confidently awaiteth the corporeall sight of Iesus Iesus at last he meeteth in the Armes of his Mother within the Temple Hee taketh him into his Armes and therewithall before God hee protesteth his willingnes to leaue corporeall life prophecying therewithal that Iesus shuld be the Gentiles Light and the Iewes Glorie c Anna of Asers Tribe Luke 2. 36. who had lived 7 yeares with an Husband and had bene 84. yeares Widowesse shee haunting continually the Temple found Iesus there at the same time as did Simeon whome she boldly confessed and professed to all such as looked for Redemption in Ierusalem d Marie she layeth all these extraordinarie accidents to her heart and thereby gathereth more and more that the miraculous fruite of her womb was appointed to some great inaudible work 4. Staffe After from a East do a Sophies make repaire They by b a starre came to the house aright Who finde the Babe and Marie c onely there To d Gentiles sure an heavenly blessed sight e Myrrhe Frankensence and Gold they offer than And so depart each one an happie man aa The Romanistes haue preched vnto the simple People that these wisemen were 3. Kings of Colin That they should be 3. the Scriptures teach not much lesse 12. as some haue written for the number is indefinite That they should be Kings is not very likelie seeing they passing seldome gaue themselues vnto Star-gazing That they should be of Colin is apparantly false for the holy
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-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
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
confirmation of the christian faith so for this time I will propound some speciall heades of Doctrine wherein one Epistle is more copious than another or at least first in order according to the vsuall places of the Epistles In the Epistle to the Romanes I obserue First the Apostles concluding all Iewe and Gentile vnder sinne taking away all merit by workes therewithall delineating or plainly picturing foorth the difference betwixt the Carnall and Spirituall person Secondly I obserue his plaine proving of Israels generall calling and obedience to the Christian Faith what time the Fulnes of the Gentiles be come in Hereof see 1. part at Iudaâ—s Ozias Thirdly the doctrine of obedience to Princes and Magistrates not so much for feare of the sworde as for conscience sake Fourthly I note the doctrine he delivers for supporting the weake brethren In the first Epistle to the Corinths I obserue speciallie First the Methode of truly preaching Christ. Secondly the danger by having any communion with an open leavened or vnrepentant brother togither with the carriage due towards such Thirdly I note the power is given to the Saintes for iudging their owne causes civill Fourthly the Apostle putteth an end to questions touching single life touching such married Couples as whereof one was an vnbeleever touching the dutie of such as were called to the Christian faith in such or such Vocation Fiftly I note his doctrine concerning the vse of meates sacrificed first to Idoles Sixty the true vse of spirituall guiftes Seaventhly the absolute necessitie of Loue or Charity in a Christian. Eightly the description of the Schoole of Prophecie Chap. 14. Vnto this holy exercise of Prophecie hee stirreth vp every particular man for women Tâ—ere may not speake as to labour after every spirituall guift so specially after Prophecie Every man that hath a publick profiting guift in this exercise it is to bee vsed but every thing in order The brother that is able onely or specially to teach in a strange tongue hee in this holy Congregation is to speak providing that there be another to interpret his speach to the Auditorie This notablie overthwaâ—teth such as will not heare a brother Prophet thogh he speak no strange language They that Prophecie that is which divide the word and apply it to the soule Verse 24. 25. are at the most to be but three for one season of Assemblie every one orderly teaching after another the Iudgement of whose doctrine and discreet Application appertaineth in the first place to the other Prophets The principall of this holy Schoole I beleeue to be the Doctor even as is the Pastor over other peculiar exercises Fiue peculiar Graces or Guifts are in this School to be vsed for aedification 1. The guift of a Psalme 2. of Doctrine 3. of Tongues 4. of Revelation 5. of Interpretation All saving that of Revelation is granted generally yet simply neither can all Revelation be debarred for at sometime may bee revealed and that vnto the meanest member that the whole Congregation hath in former time bene carried away into some error If any one such thing or any speciall point not revealed to the former speaking Prophet be vnto another revealed Vers. 30. he is orderly to be heard But because that of a Psalme is easilie graunted of all I would gladly demand What is it for a man there to haue a Psalme Heere a number lay their hand on their mouth or else they foolishlie answer It is the singing of somâ— Psalme in the Bible or else It is to pen a Psalme and afterwards to sing it Alas alas no neither the one nor the other The Apostle commendeth to the Church Spirituall guifts peculiar guifts of the Spirit of Iesus not fearing in the first place to prefix the guift of a Psalme as no common guift but at least as vneasie to be attained as that of Doctrine of Tongues Interpretation c. Howsoever other Churches yet Corinth the Apostle testifieth was destitute of no guift Chap. 1. 7. No marvel then if this guift be rather commended to vse amongst them As onely to pen a Sermon and then to reade it cannot properly be called the Guift of Preaching or Prophecying so neither can the singing of a penned Psalme be truly called The guift of a Psalme I therefore conclude even as Doctrine and Exhortation is by the immediate instinct of the Spirite so is this Psalme vttered or soong Quest. Who ever heard of any man that could so sing the praises of God and his wonderful works that could deliver his holy meaning in Number Measure Answ. I praise God for it I haue heard of the guift and heard the brother that hath bene so exercised in the midst of a Christian Congregation And lest he should sing but something he had coâ—d by heart the brethren thus tryed him First 〈◊〉 two brethren had taught from two severall Scriptures onely foreâ— knowne to the speakers themselues he was appointed to ground his Psalme vpon that doctrine they first had delivered He did so presently enlarging the doctrine and vse thereof and that without vnseemly pawse Secondly which was the next time of Prophecie he was placed in the face of the holy Assemblie and vnto him was read a certaine Text agreed vpon by the Church but at that instant and therevpon without more adoe he vttered a Psalme After that he was again Proued and so of the Brethren Approued I my self was an eate and eye-witnes of all this So much of the 8. Observation Nynthly Paul confuteth the deniers of the bodies resurrection as for the supporting of the weak I observed it to the Romanes And lastly hee commandeth laying aside somewhat for the helping of the poor appointing thereto the Lords day or first day of the weeke In his second to the Corinths I mark specially 1. His care of having the Humbled sinner comforted 2. His care to haue one Church to contribute to anothers necessities 3. His care of suppressing the insolent contemners of his letters reprehensions In his Epistle to the Galatians specially I note 1. The curse of all false Doctrine and Gospels althogh published by an Angel from heaven 2. That Moses yoke of bondage is not to bee ioyned with Iesus his Gospell the former longing to the sons of Hagar the bond-woman for whipping them vnto Christ the latter longing to the sons of Sarah the Free-woman whose Children are of a newe Citie even of Ierusalem from aboue In his Epistle to the Ephesians First I beholde Election to be before not only our bâ—rth but also before the foundation of the World and that Election to be in Christ Iesus onely which Election before time maketh it selfe knowne to vs in time by the sanctification of the holy Spirit 2. I cast mine eye to the immediate end of Christ his Ascension which as touching his Church was this vz. To fill all things by giuing gifts vnto men the end of them guifts being twofold First for converting People and bringing them into
Essence or Soule But as the Father worketh not without his Sonne nor the Holy Ghost without the Father and the Sonne so neither doth the minde or will or working power effect any thing sundred but ioyntly yet as wee attribute Creation to the Father Redemption to the Sonne Illumination to the Spirit So to the Minde we attribute Vnderstanding conceipt to the Will we attribute well or ill affecting and to the working power we attribute the thing wrought or done As in that one God no Person is before or after another in Time but in Order of some externall work to vs wrought So neither in that one Soule is the minde before the will in Time nor the working power behinde them in time For the power of working is before the â—hing wrought but onely in Order for there is no sooner a Soule but there exist all them three and without any one of them the Soule cannot be If one demaund what is it that Createth all things I answere God What is it that Redeemeth Man falne God What is it that enlightneth man God yet there are not three but One God So demand what it is in mee that vnderstandeth I answere a Soul What is that which willeth or affectionateth any thing the Soule What is it whereby thou art enabled to liue mooue I answer a Soule yet are there not three but one Soule in me whereby them things are wrought Philosophandi quia non institutum Dixi. But as no Image can almost any whit attaine the peâ—fection of that Thing whereof it is an Image so neither this Image of GOD in man able to attaine the excellency of the Highest who in every thing is Infinite Onely and the Cause of other things h Hauing Created man ELOHIM bringeth all inferiour Creatures before him to see howe he will call them who in the depth of his vnderstanding minde willeth and vttereth such names as the Lord approved But euery living thing hauing his yoke-felowe man was alone and therfore imperfect ELOHIM casting HIM therefore on sleep doth from his side extract a Rib whereof he made Mans-mate putting Her vnto Him with blessing to Encrease i He giveth vnto Both but one Name Gen. 5. 1. contrary to some Cuntries custome nowe where the Wife beareth not her Hus-bandes Name to teach them that they were but One He the Root She the Braunch sprong out of his side 2. Staffe That a Man and a Mans in b Eden placed were To whome God gaue Commaund of all the fruites The fruit of c One Tree only to forbeare In paine of death as holy writ disputes Which Precept kept A sacramentall wood of Life d during before their eies there stood a He was called Ish that is Man she was called Ishah that is Mans fiâ—st because she was deriued from Man secondly for that she was made for Man b They being made of Dust Genes 2. 7. God notwithstanding preferreth them before all other Creatures First by putting in their Soule an Image of himselfe Secondly by seating them in the most glorious plot of the Earth called Eden or Paradisâ— Thirdly by giuing them dominion over other his Creatures Fourthly by commending onely vnto them Hierogliphiks or holy preaching signes as followeth c One Commandement was laid vpon them that thereby they might professe subiection to the Creator The Tree was called the Tree of knowledge of good and evill Gen 2. 17 because it preached sacramentallie to Adam that hee should do Good in not eating of it but hee should do Evill in eating of it d This second Tree sacramentally preached to Adaâ— that to them and their seede Life should be immortall if so they kept ELOHIM his Precept 3. Staffe But e Satan f Devill envying God and Man Possest the Serpent beautifull and feate Who vnto Woman subtellie soone came And her perswades on fruit forbid to eat g She eat and gaue to Man so both did sinne And cruell h Death his kingdome did begin e Adversarie f Accuser when this Advers-spirit was created I knowe not except in the first day togither with the Light But created an Adversarie he was not but first togither with the whole Armie of Angels hee was created good but sinning against God God cast him and all that sinned with him downe to Hell 2. Pet 2. 4. He can yet transforme himselfe into an Angel of Light in being a false Spirit in the mouths of men 2. Cor. 11. 14 15. and King 21. 22. No maruell then if here hee could occupie the tongue of the Serpent the Serpent then beautifull and so speake from his Iawes vnto Heuah she as yet not hauing like knowledge of the Creatures nature as had Adam who before her Creation had seene and named the Creatures g As Satan durst not first assaile Man so hee hoped that Woman once perverted shee would easilie pervert Man h Sinne brought in Death for hauing sinned Mortalitie seazed on their nature so that from the day of their sinning their nature ever was dying Before immortall but thencefoorth mortall subiect to diseases agues gripings by the which Nature finallie is overthrowne 4. Staffe Their soules once stript of a Light and Holines b They flie from God He calles them back againe And then besides the Soule his dead distres He doth inflict on both their c Bodies pain But promiseth that d WomaÌ„ seed shuld bring who should destroy Satan his deadly sting a Thus They lost the Image of God and in roome of Light the mind was cove red with spirituall Darknes the will possessed with vnholines from both which proceeded the Power of doing Evill In this perversion therefore of the Soules Faculties they caried in them the Image of the Deuill b Their Mind conceiving wrongly of God the Will which is as the foote of the Soule willed to walk a wrong way The erroneous mind begetteth an vnholy Wil and from them both proceede that Power whereby they conceived and brought forth evill where is nowe Free-wil vnto good This spirituall death of the Soule for life to good was lost liuelie preached the desert of eternall death c He enjoyneth Man and all in Man to labour in honest calling And to the end that there might be occasion of Mans labour the Earth is cursed after which Curse it bringeth foorth bryars brambles and other annoying Creatures which had no place in the first Creation holy The sight of these things should teach Man much wisedome Vnto Woman he appointed dolor of the womb in bringing foorth Children As for the Serpent Satans Instrument he is enioyned to go on the Earth with his bellie and to feed of dust betwene whome and Mankind there should ever be enmitie Hereof it commeth that nether Man can abide the Serpent nor the Serpent brooke Man d Woman being the first in transgression is by ELOHIM his free-favour here appointed to bring foorth the Saving seede namely Iesus the Christ. Betweene this blessed seed and his members faithfull on the one side and Satan the
Serpents possessor and his seed of vnfaithful and rebellious people on the other side betweene them I say is heere fore-decreed a spirituall Battell Satan called the Dragon Rev. 12. 7. it may be because hee here possessed that kind of Serpent he shaâ— bruise the heele of Christ and his mysticall body far enough from the heart but the Blessed-seed in the end breaketh the Dragons head and casteth him out of Heaven into the Earth as worthie to be excommunicate to the death This Seede of the Woman darklie preached heere is afterwards in God his booke more and more clearlie revealed and taught 5. Staffe Promise of Life made through that holy seed Adam he calles her a Heuah dame of Life Then God to let them haue their right meed Our of the b Garden sends Man and his wife Life and Heaven lost they lost the Signes withall which holy Signes we Sacraments do call a Gen. 3. 20. As the Lord of Life was to come of womans not oâ— Mans seed so he entitleth his wife Heuah that is Giving Life From the Beginning holy significatiue names were given but we neglect the wisedome of God b As the Lord is the onely Institutor of Sacraments so he hath appointed that the sacramentall signe shuld be removed from These that haue not the Thing signified by that signe Adam Heuah hauing in themselues and for their seed lost Heauen they therefore are expulsed the Garden the signe of Heaven hauing lost Life they are banished from the sight of the Tree that signifyed Life Sacramentall Signes therefore are outwarde visible Creatures preaching vnto Man some inward invisible grace which inward thing or thing signified is as verilie to bee apprehended by Faith as is the outward Sign to be apprehended by the eye hand mouth 6. Staffe HEVAH after conceiu'd and brought forth c Kain Then holy c Habel churches figure right Who for his goodnes was by brother slaine In roome of whome God gaue her blessed d Sheth As of Kain came the seede of Serpents brood So of this Sheth came many Persons good cc whether Kain and Habel were Twyns Kain first came foorth and afterwards Habel in the same Conception it is not plain Yet considering that Heuah was to increase and multiplie for filling of the Earth it is not vnlike that in that her strength shee brought foorth more than one at a Birth-time Kain being taught Husbandrie by his Father and Habel instructed to keep sâ—eep Gen. 4. they brought sacrifices to the Lord. Kain as it seemeth rather as standing in awe of his Father but Habel offered with a free heart which was cause that the Lord reiected Kain and accepted Habel Kain seeing this Reiection he therefore slaieth Habel As hereby appeared Satans Serpentine-seede so the first borne of the Holy-seede is persecuted to death This wicked seede in Kain argueth that Heuah had not conceived till after their fall and therefore by consequent that Adam had not carnallie known the woman before their Fal. For had he there being no sin in them to hinder the blessing she must needs haue conceived an holy seed and so haue brought forth no Murderer That Habels sacrifices pleased God it was because hee first professed that maner of spirituall obedience not of his owne head but by God his Commaundement which precept he might well receiue of his Father Secondly because in that sacrifice he did though darkly see that one was to bee offered vp a slaine sacrifice for the sinnes of the People d In the next Staffe 7 Staffe To passe by Some of a Sheth came Henoch he Who walkt with God till God tooke him away Lamech and Noah that time Sheths petigre Matcht with Kains daughters to their dyre decay That sinne so greiued God as plainlie he Foretold to Noah the world should drowned be a Habel being slaine God giueth to Adam Sheth in his rome Sheth begot Enosh Enosh Kenan Kenan Mahalaleel Mahalaleel Iered Iered begot Henoch the 7. from Adam IVDI 14. Henoch begot Methushelah Methushelah Lamech Lamech Noah Noah begot Shem Châ—â— and Iapheâ— elder brother of Shem. Gen. 10. 21. Here Sheths seede was deeply degenerate from Henoch and Sheths sinceritie for they seeing the daâ—ghters of Men viz. of Kains lawles race to be snowt-faire Sheths Petygre marrieth with them mixing the holy seede with the vnholy by reason whereof Gyants and strong Miscreants abounded This so vexed the Lord as hee hastely repaireth to Noah and fore-tels him that hee may preach it to others that after the expirement of 120. yeares he would drowne the whole world with water Commanding him in the meane time to build an Arke of Pyne trees wherein HE and His might then be saved 8. Staffe One hundred yeares and twentie after then The a Cataracts were loosd Seas burst ope The rayne and waters drown'd the wicked men And over Earth had libertie and scope But â—re that day as God had Noah told An Ark he built of Pyne-trees room'd threfold a Noah preaching and building the Ark that 120. years the people believed not the spirit of GOD preaching in Noaâ— for the which as their bodies were drowned in the â—â—ood so their soules nowe remaine in the Prison of God his wrath 1. Pet. 3. 18 19 20. That water was a figure of Baptisme for as by that water Noah and his Familie the faithfull for Cham was not then seene-wicked were saved from Iehouahs wrath even so by Baptisme the Faithful are saved and the lurking hypocrite for the time fareth not the worse But as all without the Arke were vtterly destroyed by the same water even so shall Baptizing water be but a Sacrament of condemnation vnto such as receiue it vnworthelie whether they be within the Ark the visible Church as was Cham or baptized in the Church of the World or visible worldlings such as is that great Citie Revel 17. 18. 9. Staffe Into this Ark did Noah and his Wife His sonnes Shem Cham Iaphet a enter anone With sortes of Creatures all that breathed life Preserved in the Ark by God alone b After twelue Months the Men their wiues and all Out of the Ark did go at God his call a The Worlde was here 1656. yeares old and so tooke his end with water Noah hauing in the Ark of every cleane Beast for Sacrifice and of vncleane for preservation of their kinde to the Newe World aswell as of the cleane b Noah and his Wife with his three sonnes and their Wiues even 8. Persons in the whole as they went into the Arke at God his commaund so they come not foorth vntill he commaund Gen. 8. 16. Comming forth Noah offereth Sacrifice to God whose savour was acceptable and therefore the Lord blesseth Noah to the beginning of the Newe World promising that he would no more smite the World as he had done with water and thereof he appointed the Rainbowe to be a signe sacramentall Here was Noah permitted to eate flesh but forbidden to eate of the blood of
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
Their Male-children therefore vntowardly slue That time was Moses borne in Aegypt Land Who after fourty yeares by God was sent To help poore Israel drownd in Lament a There arose a new king in Aegypt herewithall beginneth the booke of Exodus who to keep the Israelites vnder the yoke did commaund the Hebrews Midwiues Shipâ—ah and Puah to kill all the sonnes but they fearing God would not After this therefore hee chargeth that every Male-childe should be cast into the River At this time Amram of the Tribe of Leui had married with Iochabed a daughter of a Levite by whome a Sonne was brought foorth this beeing about 64. yeares after Ioseph Shee maketh an Ark of Reed Slyme and Pitch who laying the Childe therein committed it to the River His Sister standing a loofe to see what would become of the Child loe the daughter of Pharaoh for the Aegyptian Kings were commonly so called came to bath at the Riuer who espying the Ark took it vp and opened it The Child weeping she had compassion on it His Sister seing that she steppeth to the Princesse and demandeth if she shall fetch a Nurse vnto her She assents His Sister bringeth the Mother to whome the Princesse commendeth it commaunding her to attend it The Child being growen she brings him to the Princesse who calleth him Moses because she drewe him out of the water Moses being much more growen he leaveth the Court goeth down to his brethren the Hebrewes who â—â—â—ing an Aegyptian smiting an Hebrewe he ariseth and slaieth him Afterwards seeing two Hebrewes striue hee reubked the wrong doer The wretch replying Thinkest thou to kill me as thou didst the Aegyptian Moses herevpon fled for feare of Pharaoh into the Land of Midian who there was intertained of a Prince who gaue his daughter Zipporah for wiâ—e to Moses Moses after this keeping sheep by the mount Horeb called also Sinai to him there the Lord appeared speaking out of the middest of a burning Bush giuing him Commission to fetch his people out of Aegypt where mightelie they groned vnder the yoke of Bondage ioyning in commission with him his brother Aaron of more excellent vtterance than Moses The former King dead Moses and Aaron come vnto the Hebrewes and do tell them that I AM THAT I AM had sent them for their deliverance Moses and Aaron comming vnto them â—oe al the People were ioyned vnto the Idoles and filthinesses of Aegypt Ezek 20 5. 6. 7. 8. 9 but the Lord hauing a respect vnto his owne Name forsooke them not but strengthened Moses and Aaron vnto the work who boldly as it were opposing the sheep-crooke to the Aegyptian Scepter do come vnto Pharaoh telling him that IEHOVAH commaundeth him to let his ISRAEL depart the Land The King proud lie replieth who is IEHOVAH as also vpbraideth Moses and Aaron with hindring the Peoples worke Immediatly wherevpon the Bedlem-King commandeth work at the Peoples hands and denieth them therewithall necessaries to the worke Here the People murmuâ—e against Moses as being the very Author of their further slavery 17. Staffe He and Aaron brethren of Levies race a great wonders wrought before King Pharaoh Driving his Sorcerers from fore their face Yet would the wretch not let poore Israel go At last therefore the Lord doth b Moses call And tells to him what after should befall a Moses being now 80. year old and Aaron 83. Exod. 7. 7 They wrought certaine Miracles before the king First Aaron casteth forth his Rod and loe it became a Serpent The Aegyptian false Prophets Iannes and Iambres do the like with their Rods but Aarons Rod devoured theirs Here Pharaoh his heart was hardened but for outward Plague there was not any now inflicted The next day after Pharaoh comming forth to the Riuâ—r like enough to be Nilus Aaron there smitetâ— the waters and they were turned into Bloode by reason whereof the Fishe died The like did the Sorcerers Pharaoh therefore departeth hard hearted This was the first Plague Afterwards Aaron by the command of Moses and Moses had ever hiâ— commaund from IEHOVAH smit the Riuers with Frogs insomuch as they cralled into the Kings houses and climb into his Chambers The Enchanters did so He was more hardened The 2. Plague Next the Dust of the Earth was smitten whereupon followed Lice Here the Magitians attempted to do the like but they could not wherevpon they acknowledge that Aaron wrought by the Finger of God secretlie granting that their own working was but by the Finger of the Deuill But the King like a block departeth vnbeleeving This was the 3. Externall Plague The next day Aaron caused swarmes of Flies to infest all Aegypt no such thing fell in Goshen but vpon Pharaohs prayer to Moses Moses prayed and they departed but Pharaohs heart relented not That was the 4. Plague The 5. Plague was a Murrian vpon all Aegyptian Cattle The 6. Plagâ—e was a Scab vpon Man and Beast The 7. Plague was the causing of Thunder Haile Lightening to the destruction of Beasts and Hearbs in Aegypt but still so soone as the Plague ceased Pharaoh denied passage to Israell After that Moses streatching his Rod vpon Aegypt the East winde brought in Grashoppers covering all that Land That the 8. Plague The 9. Plague was a feaâ—efull palpable Darknes brought over all Aegypt for Light was then in Goshen whereupon Pharaoh his heart grewe more obdured b The Lord having decreed that vpon the next Plague the Plaguy-King should not onely Giue leaue but commaund them to Depart he therfore for an everlasting Memoriall of his Peoples deliverie out of the Land of Bondage doeth call Moses vnto him and enformeth him howe hee should teach the People to performe his will Note As this Pestilent King was a liâ—ely figure of the Dragon and his Homed-Kings enthralling the Church of God so that Aegypt was a forcible fore-figure of the False Church Revel 11. 8. over the which Leviathan ruleth and with the which the Israel of God must haue no spirituall Communion that is the Faithfull must not any way communicate with heâ— false worship and false Spirit wherewith she is inspired 18. Staffe a Go take saith HE a yearling Lamb spotles A Male yea through each of your Familie Do kill the same with fire do rost the flesh The blood on doore-posts smite Then orderly With Bread vnleauend sowre hearbs do eat The rosted Lamb the Sacramentall meat a The Lord by this dotâ— lead the People to the blessed seed promised to Adam Genes 3. to Abraham Gen. 1â— 3. by whome all True Beleeuers shuld obtaine the Blessing First the Iewe then the Gentile This Lambe spotles signified the Lamb slaine from the beginning of the World Christ Iesus without spot of Sin whose blood shed and sprinkled vpon the doore-cheeks of our Conscience doeth put away the Second Death farre from vs. As the Lamb of God for the taking away the sinâ— of the World was Rosted in the burning fiery Ire of God for taking
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
he was but of Iudah shall bring vs if so we will studie to enter into that rest Without studying and striving it will not be for the Gate is straight and the way narrowe that leadeth vnto Life and fewe there be that finde it Mat. 7. 14. b Ioshuah hauing seated the Tribes in their seuerall Lots as God had appointed onely Levies Tribe had no such Lot for the Lord was his special portion and the other Brethren were to paye vnto them Tenths Reuben Gad and the halfe Tribe of Manassâ—h Then returne vnto their Lot which fell out on the other side Iordan They as wee must sought no Rest to themselues till they see Rest for the Body of Israel c Ioshuah readie to set foot in the Graue calleth before him the Elders of the People rehearsing before them the wonderfull mercies of God received for the which they were all neerely tyed vnto IEHOVAH But in the end he concludeth howsoever others were resolved yet Hee togither with his Houshold would serue the Lord. Soone after he died being 110. yeares olde having ruled 17. yeares and about 50. yeares after their comming from Aegypt So endeth the book of Ioshuah the World then aged 2570. yeares Here beginneth the Booke of IVDGES Ioshuah dead the People consult with God for the succession in Government The Lord appointeth the Tribe of Iudah Of Iudah Othoniel was chosen Iudge who oversawe them for 40. yeares To him succeedeth Ehud of Ben-iamins Tribe who was not I think lame but left handed Iudg. 3. 15. compared with Verse 21. and therefore exercised that hand as most ready to drawe his dagger forth Hee slewe Eglon Israels Oppressour for 18. yeares From Othoniels death to the end of his Iudge-ship are 80. yeares Heere Shamgar slewe 600. Philistims with an Oxe-goade and so helped Israel But after Ehud his death Israel forgetteth God their deliverer for which IEHOVAH giueth them into the hand of Iabin a Cananitish King whose chiefe Captaine was Sisera a Gentile He had 900. Chariots of Iron and twentie yeares he vexed Israel But Israel crying vnto IEHOVAH hee raised vp in Israel the woman Deborah an excellent Prophetesse who stirreth vp Barak of Naphtali to take 1000. men of Naphtali and Zebulon for rescuing Israel out of the hands of Sisera Iabins Captaine The Prophetesse goeth vp with Barak and they ioyne with Siseraes hudge Armie by the waters of Megiddo Siseraes Armie is discomfited himselfe finding a paire of feete better than two paire of handes Comming wearie into Iaels Tent he sleeping she knocketh a nayle into his Temples and and so brought Barak pursuing to the spectacle So had Israel much rest for 40. years not for 40 years after this Triumph but accompting 40. years from Ehud vnto Gideon next Israelitish Iudge After Deborahs victorie the Lord because of Sinne gaue Israel into the hands of Midian for whose deliverance Gedeon of Manasseh called also Ierub-baal was stirred vp who Iudged his People 40. yeares To him succeedeth Abimilech Ierubbaals yong sonne hauing first murdered his brethren and hee raigned 3. yeares After him Tola of the Tribe of Issachar helped his people 23. yeares Next Iair of Manasseh for 22. yeares Then Iephte Spurius of Manasseh for 6. yeares After him arose Ibsan of Bethlehem-Iudah Iudged 7. yeares To him succeeded Elon of Zabulons Tribe hee had 40. sonnes and thirtie Nephewes that rode on 70. Asse-coltes He iudged 10. yeares Then next Abdon of Ephraim for 8 yeares In his nect followed Sampson of kicking Dans Tribe He for 20 yeares was a strong plaguer of the vncircumcised Philistims slaying more in his Death than in his Life A Nazarite hee was and a figure of our Nazaret Annointed who by his death on the Crosâ—e overcame Death and destroyed all power infernall to the Faithfull After Sampson arose Eli of the Tribe of Levi and of the Familie of Ithamar the 4. Sonne of Aaron for Aaron had Nadab and Abihu slaine of God in the Wildernes for offering with straunge fire as also he had Eleazar and Ithamar for sonns This Eli became as Priest so Iudge to his people for 40. yeares And heere examining the time of Iudges durance the Booke of Iudges will end within whose times falleth the Story of Ruth the Moabitish Gentile married to Boaz great Grandfather to David The Moabites came from LOT his incestuous sonne Moab 1 Othoniel raigned 4. years 2 Ehud his end of Iudgship after Othoniel 80. yeares 3 From thence to Gedeon 40. yeares 4 Gedeon 40. yeares 5 Abimelech 3. yeares 6 Tolâ— 23. yeares 7 Iair 22. yeares 8 Iephte 6. yeares 9 Ibsan 7. yeares 10 Elon 10. yeares 11 Sampson 20. y. 12 Eli 40. yeares The yeares of the 12. Israelitish Iudges in one summe are 339. yeares Obiect But holy Paul preaching at Antioch and making rehearsal of the sacred Story he there saith that the Lord gaue vnto Israel Iudges about 450. years Act. 13. 20. so that by the former number 339. Paul should over-compt one hundred and eleuen yeares Ans. Manie and not vnlearned haue either here affirmed the text corrupted or else they haue not begunne the number of Iudges from Ioshuahs last but they haue runne backe beyond Ioshuah beyond Moses beyond Iaacob even to Isaac But if they marke Paul there they shall easilie see that he bringeth in the accompt of Iudges from the time that Israel had full possession of their Lots In a word to resolue the doubt Paul hath an eye not onely to these 12. Iudges sprong out of Israel but also to the vncircumcised Rulers that oppressed them and into whose handes the Lord gaue them because of their sinnes for who knoweth not that if the Lord gaue his people into the hands of the Vncircumcsed and so it is oft said in the book of Iudges then it was God that seâ— the Rulers ouer them Let vs number the yeares of the Oppressours 1 Chusan 8. yeares 2 Eglon 18. yeares 3 Sisera 20. yeares 4 Midian 7. yeares 5 Ammon 18. yeares 6 Philistims 40. yeares These halfe 12. being Oppressors do so make 111. yeares Which one hundred eleuen put vnto three hundred thirtie nyne doeth giue vp holy Pauls number of 450. Neither are these 111. yeares falling Alone or successiuely to the Iudges but Togither or intermixtly with them And therefore that 339. yeares are in mixture or confusion 450 yeares mystically reproouing the peoples ' confused manners Let vs now number from Israels Exit from Aegypt hitherto The whole 396. Moses governed 40. yeares Ioshuah 17. yeares The Iudgships orderly time 339. yeares Nowe followe the Books of SAMVEL Eli last Iudge of that Number being now Priest in Israel vnto him and for the service of the Lord Hannah the wife of Elkanah brought her young sonne Samuel to which Samuel the mightie God appeared declaring to him the destruction of Eli and his house because hee stayed not his sonnes Hophni and Phineas from prophaning the holy things Warres being then with the Philistims Israel went out
and caused the Ark of Gods Covenant to be fetched from Shiloh into the Host. But the Philistims caught away the Arke which afterwards they sent back againe and slewe the flaunting Priests Hophni and Phineas Newes heereof comming to Eli sitting without on a stoole he in a pieuish qualme fell downe and broke his Neck being 98. yeares old Phineas wife big with child hearing all this shee sodainlie brought foorth calling the Childe Ichabod that is No Glorie and so dyed Thus the Lord was as good as his word sent before to Eli by the man of God Chap. 2. They that honour IEHOVAH them will IEHOVAH honour but if they will kick against God and dishonour him by their vnrepentant Prophanations IEHOVAH will assuredly dishonour them by takeing their Glory from them in the sight of all men As they haue lived not glorifying God so they shall dye without glory to themselues Let Rulers chieflie learne this Lesson 26. Staffe But when they cryde to God he a Iudges sent Who did avenge them on their Enemie b At last with Iudges they growe discontent And for King Heathenlike they rudely cry God giues to them then Saul of Benjamin Whome after God rejected for his sinne a As he stirred vp by times 6. sorte of Oppressours so he mercifullie raised vp twelue of their owne people to exercise power over them besides Shamgar that slue the 600. Philistims with his Goade b Eli dead Samuel Iudged Israel passing righteouslie He waxing old his sonnes Ioel and Abiah governed whose inequall waies observed the People loathed Iudgship and desired to haue a King after the fashion of the Gentiles about them The Lord hearing their murmuring doth appoint Samuel to annoynt Saul of Beniamins Tribe a tall fellowe to the Kingship Saul seeking his Fathers Asses he found a Kingdome for comming to enquire of Samuel concerning his Asses as fooles runne to Witches Samuel annointeth him after the which the Spirit not of Sanctification but of Government and Maiestie came vpon him This Saul afterwards neglecting his charge concerning the slaughter of Amaleks Cattle and Agag the King the Lord therefore taketh from him the former Spirit and put in him a frantick Spirite commanding Samuel to annoynt David the youngest sonne of Ishai of Bethlehem-Iudah the Towne of Boaz and Ruth vpon whome came the former Maiesticall Spirite After this Saul ceaseth not to persecute David which persecution was cause of penning most of the Book of Psalmes but David though hee had him at vantage would not hurte him In the end consulting with a Witch at Enâ—or for before hating Samuel and Samuel nowe was dead hee tunneth to the Devill to speake with Samuel Saul the next daye after was slaine togither with his Sonnes in his warres with the Philistims running himselfe desperatlie on his swordes pointe Thus the wretched King run from sin to sinne till sinne slewe him From a lesser sinne he runnes to a greater from the greater vnto the greatest till hee meete with his match that is with a sinne that overmatcht him and brought him vnder foot Let Kings beware of sparing any cursed Agag or any fat Idole Religion for the bellie is Agags God lest the Lord leaue them to 〈◊〉 sinnes race the best end whereof is but shame confusion of face Seing we are all called to be Kings vnto God Lee vs spare neither fat sinnes nor leane sinnes sinnes lesse or more gainefull and pleasurable but let vs kill them all for as the bleating of the Cattle bewraied Sauls halting so will the crying of one sinne vnmortified bewray our hollowe hearts and prouoke the holy one to Iudgement The time of Sauls Raigne and of Samuel his Iudgship togither making 40. yeares 27. Staffe a Then Samuel did David King annoint Who was of Iudah b gracious good true c Then Salomon his Sonne he doth appoint Him to succeede as book of Kings doth shew This Salomon for d Tabernacles Rite Did build a Glorious Temple Gods delite a Se for this into the Annotation next before b As Dauid succeeded Saul so he raigned in all goodnes excepting the slaughter of Vriah the defiling of his wife Bathsheba marrying at length with Bathsheba by whom the adulterous Childe dead he had Salomon the figure of Iesus the peaceable Spouse of his church even as his Father David was the speciall type of IESVS the slaughterer of his Churches â—oes And here beginneth the Books of KINGS c David in his old age caused Zadok the Priest Nathan the Prophet he that reproved David for his Adulterie with his valiant men to carry his Son Salomon downe on his Mule to Gihon and there the Priest annoynting him with oyle taken out of the Tabernacle to proclaime him King who did so crying God saue King SALOMON After that David having exhorted his sonne to fear the Lord As also informing him of IEHOVAHS will concerning the Temple he dyed having raigned seauen yeares in Hebron where hee was the second time annoynted and 33. yeares in Ierusalem where he was the third time vncted d In stead of the Tabernacle formed in the wildernes Salomon by the Lord his appointment buildeth a Temple divided into the 1. Court 2. Holie and 3. Most Holy as was the Tabernacle The Stone was hewen and first made euen and afterwards were conioyned togither for the rearing vp of walles so that it is saide There was not heard the noise of an hammer in setting of it vp 1. King 6. 7. This signified that the Temple spirituall of our Iesus greater than Salomon namely the Church of the Newe Testament should consist of spirituall stones namely Men and weomen who first shuld be hewed and made smooth as Iohn Baptist smoothed the waye to Christ by the preaching of Prophets and having once the visible spirituall knobs hewen off then they should conioyne and knit togither into one communion This was cause that Iohn Baptist would not baptise any but such as first Confessed Sinne giving hope of Amendment And this was it that holy Peter respected when he said And yee as liuely stones be made a spirituall house 1. PETER 2. 5. Secondly that hammers or forcing meanes are not for ioyning People togither in holy Communion and Vnion spirituall for no Iron sworde can beget Faith but that Princes swords and hard meanes are appointed for the smoothing of them and cutting off their knobs and wicked manners that so they may bee fitted sooner for Christ. This Armie is to appeare willingly in holy beautie at the time appointed Faith is free or voluntarie not forced by humaine power Thirdly that Ratling noyse of Accusations Reprehensions is not fitte teaching within Christ his spirituall Temple the Church Iohn is to charge 〈◊〉 for Generation of Vâ—pers that are without as 〈◊〉 these that are once entred into the Lords house and â—nrolled by Baptisme in his Booke to them appertaine sweeter wordes than Salomon spake in the hearing of his servants and why All â—â—thin are hoped to be Christes and
Raigne in the 15. yeare of Ieroboam his Raigne 10. The States of Iudah in the next place do Raigne 11. yeares even vntill Ozâ—as his Raigne who begunne his Regiment 2. Chro. 26. 1 compare with 2. King 15. 1. in the 27. of Ieroboam of Israel his Raigne which must needs be 11. whole years after Amaziah his Father IVDAHS states occupy that Now Ioel beginneth to prophecy 11 Ozias or Vzziah called also Azariah the sonne of Amaziah hee succeedeth the States regiment being aged 16 yeares beginning his raigne in the 27. yeare of Israels Ieroboam He raignes 52. yeares This King had a zeal beyond knowledge which led him to burn incense vpon the Alter of Incense which thing only appertained to the Priest Azariah the Priest accompanied with 80. valiant Sacrificers withstoode and reproved him The King is thereat wroath The Lorde as wroth at him he smites his impudent fore-heade with open Leproâ—â—e Then was he compelled to go out and because of that disease hee dwelled in an house apart vntill his death In this mans time Isâ—iah or Esay begun to Prophecie He is called the Evangelical Prophet because hee foretolde of Christ and the state of the new Church so plaâ—nly as if hee had seene Christ the neâ—â— Testamentes Church with the bodilie eye He plainelie â—ore-sawe the generall obedience of Israel to Christian faith after the fulnesse of the Gentiles were come in Chap. 59. 20. 21. So Pâ—uâ— vnderstands that Râ—m 11. 26. Secondly hee plainly fore-sawe that Israels obedience vnto Christian Lore shuld be vnspeakable glorious their spirituall Light to be more than had bene the Gentiles Cap. 60. That Paul insinuateth Rom. 11. 12. and blessed Iohn hath in the Spirite pointed plainelie out their Churches â—loâ—ie Revel 21. Thirdly I saiah foresawe that the Israelites obedience should bring life vnto the Gentiles dead the Primitiue Churches haue all died 60. 3 4. 5. c. This Paul conâ—esseth Rom. 11. 15. And holy Iohn acknowledgeth Revel 21 24. 22. 2. This men wil not nowe see If they would they shuld be humbled in their blindnes which shall raigne thogh question be vpon question till Israel be called 12 Iotham his Sonne begnn to raigne in the 2. yeare of Pekah of Israel which was his Fathers last yeare and hee raigned in Ierusâ—l â— 16. yeares Hee built in the Lords house in the Cities wall in the Mountaines and forresâ— Hee prevailed againste the Ammoâ—â—es became mightie because hee directed his waye before Iehovah his God Now beguane Micah to proâ— phecie against Ierusalem and Samaria 13 Ahaz or Achaz his Son succeeded beginning to raigne in the 17. yeare of Pekah of Israel and he raigned 16. yeare as did his Father In his daies came vppe Rezin King of Aram whose heade Cittie was Damâ—scus and Pekah the Sonne of Râ—maliah king of Israel whose hed Cittie was Samaria and hee of that Cittie head Isa. 7. These two smoaking Firebrandes â—eare Ahaz Isaiah from the Lord laboreth to comfort him but the hypocriticall Beast believeth not when hee would be thoght to beleue much Maugre his hart Isaiah giveth a signe namely the birth of Iesus Christ on a Virgin whereof he was vnwo orthie Pekah slewe in one daye sixe score thousand of Iudah Zickri a mightie man of Ephraim slaieth Maasetah the Kings sonne and Azrikam the Stewarde of his house and Elkaâ—ah the second after the King The Edomites doe plague him the Philistims invade him Tiglah Pilneeser of Ashur troubles him All are of his iack but he will not forsake his grosle Idâ—latry Nowe Isaâ—ah his children were signes to Iudah and pointed at of the Idolaters Isai 8. 18. So is Christ his members Heb. 2. 13. 14 Hezechiah his Son a worthie â—eformer begun to Raigne in the 3. yeare of Hoshea of Israel which was the last yeare of his Father In his 4 yeare being then aged 29 Salmanâ—sar commeth against Israel and captiveth Hoshea his People And in the 14 yeare of this King Sanach-rib of Ashur commeth against IVDAH His chieâ—e Captaine was Rabshakeh a notable Rayler Isai. 36. The Lord comforâ—eth Hezechiah by his Prophet Isaiah Rabshakeh hearing of Warres at home raiseth siege after all his scolding but by the Angel of IEHOVAH in one night were slain one hundred fourscore and fiue thousand of the Assyrians After that Salmane sar in his Idole Temple at home was slaine by his two sonnes Adrammalech and Sharezer He dead Esarhaddon his sonne Raigned in his stead Hezechiah sick Isaiah commeth vnto him and after the Kings humiliation before IEHOVAH he giveth to him a Signe of Life for 15. yeares for the shadow of the Diall herevpon went backward ten degrees in the Diall Berodach Beladan Babels King vnderstanding of the Miracle hee sent to Hezechiah presents Hee letteth the Straungers see al his Treasure furniture c. whereat the Lord is angrie and therefore sendeth Isaiah to tell him that his Seed should be carryed away captiue to Babel Having raigned 29 yeares he died 15 Manasses or Manasseh his sonne succeeded at the age of 12. yeares and he raigned 55. yeares Hee beginning with as deepe Idolatrie as had Ahaz his Grand-father God stirreth vp Assurs King Esar-haddon who fetters my Youth and carrieth him Prisoner to Babel Hee humbling himselfe in his Chaines happie Chaines that humble a man the Lord is mercifull vnto him Assur sending himâ— home where in better maner he finished his daies In his time Habakkuk prophecieth 16 Amon his Sonne succeedeth for two years His servants slewe him for which the People slewe them and enthronized his sonne Iosiah 17 Iosiah or Iosias next raigneth Eight years olde at his Coronation and hee ruled 31. yeares in Ierusalem At 12. yeares of age he wrought a great Reformation performing vpon Bethels Alter that which the Prophet had fore-tolde 300. yeares before In his 18. yeare he kept a most Royall Passeover Ieremiah in his Raigne begunne to Prophecie so did Zephaniah The Lords Trumpet nowe sounded nothing but Iudah must to Babel Prisoner for 70. yeares False Prophets sounde a false peace and therefoâ—e shame came vppon them Huldah the Prophetesse telleth Iosiah that because his heart melted at the reading of Moses Originall he should be taken away ere Iudahs fearefull fall Going into Battel against Pharaoh Necho King of Aegypt he was slaine at Megiddo 18 Iehoahaz or Ioachaz called also IONN and Shallâ—m a younger sonne of Iosiah hee succeeded at the Peoples appointment He Raigned but three Moneths for then Pharaâ—h Necho put him in bondes and carryed him into Aegypt 19 Eliakim called also Iehoiakim and Iakim elder brother to Iehoahaz by 2. years Him did Pharaoh Necho make next King Nowe Iudahs obedience was like rotten Figges From the Schisme of the Tenne Tribes from the Two wherevpon arose King of Iudah King of Israel vnto this Eliakiâ— his 3. yeare are 370. yeares The World aged 3400. ISRAEL 1 Ieroboam King of Israel or tenne Tribes streatching out his hand
Ghost testifieth Mat. 2. that they were Magies of the East whereas Colin was west from Iudea Persia was Easterne from the Holie Land and that people were notable Astrologers or Star-gazers therefore onely probable to me that these Magitians must bee Persians At the word Magitian thou must not stumble seing it was then a worde vsed in the good part rather than in the ill as also a long time after These Mâ—goi I haue called Sophoi both titles importing Wise. b These Star-gazers haue their ouercurious speculation sanctified vnto them for drawing them vnto Christ. Many by indirect means are brought vnto Iesus not by reason of any promise of blessing promised by God vnto men following curious arts but by vertue of God his antecedent Election who therefore regardeth the constancie of his owne Decree not of mans Deseruing c The Sheepheards founde with the blessed Babe Ioseph and Marie but these Sophies finde with the Babe Iesus onely Marie Quest. Where was Ioseph Answ. It may be he was playing the Carpenter abrode for all their three livings but sure it is he was not idlely plodding the streetes much lesse tipling in the Taverne with our idle swingers Neither is it vnlike that Iesus himselfe till 30. yeares age was much employed in that Carpentrie work considering the holy Ghost testifieth of him that He was subiect to his supposed Father and Reall Mother Noah plaied the Carpenter 120. yeares building for the preservation of his Families bodies and can wee think that Ioseph and IESVS the well nourtered youth woulde neglect the bodie He that provideth not in some honest Calling for the sustentation of his Familie is worse than an Inidel Nay that which more is Hee denyeth the Faith of Iesus 1. Tim. 5. 8. for the Christian Faith teacheth not a man to bee idle and negliegent although indeede it command a man not to be Carefull about there things Mat. 6. 25. c. Labour in thy Christian calling but without Care for labouring in a consecrated Calling why shouldest thou be carefull seeing Goldlines hath promise of bodily necessaries neither will the Lord with-holde any thing that Goodis from these that Walk prightly Psalm 84. 11. d The Iewes had first sight of Iesus the Gentiles enioved the second sight a plaine signe that the Gentiles Iapheâ—s house should nowe step into Shems Tent that the partition was to bee broken downe and that Iesus would be Sheepherd to both sortes of sheepe e They having offered Gold vnâ—o the King of the world preaching thereby homage and fealtie vnto Dauids Lord and yet Davids sonne as also having offered Frankencense in signe hee was the perfumer of our prayers as also Myrrhe fittest for his buâ—iall a signe that his death was our life happie men they depart Herod vnder pretence to woorship Iesus thinking to worrye Iesus had commaunded the Magies to returne and relate vnto him where the Iewes King was borne but God having otherwise admonished them they preferre IEHOVAHS will before Herods wish 5. Staffe The Dragons a Horne pursues to smite the Child But b God forewarneâ— and they to Aegypt flie c Herod once dead they Three that stood exild Returne but go downe into Galilie d At twelue yeares end Iesus he doth dispute In Temples Court which caused mickle brute a The Dragon the Deuill Rev. 12. is introduced with his Hornes for dossing ey destroying this Man-childe Iesus The first Horne that studied Iesus his destruction was the Idumean Herod and that he did because he heard by the former Sophies that there was a king borne vnto the Iewes b The Lord hauing a care of our Lord as hee first warned the Magies not to returne to Herod so hee forewarneth Ioseph and Marie of Herods hollowe heart wherevpon they flie into Aegypt Into Aegypt went Abraâ—am the Father of the Faithfull by reason of a Famine thither was Ioseph pushed by his Bretheren to whome Father and Fathers house was glad to repaire for succour and thither nowe went Maries Ioseph and a greater than Ioseph A Horne of Hel pusheth our Lord thither and but Hornes of the Devill are all that bloodily pursue Iesus in his members They gone into Aegypt Herod slaughtereth all Male-children vnder two yeares olde hoping amongst them the Vndefiled Man-childe should haue bene murdred The Massacre was so abhominable as dead Rahel the first Iosephs Mother could not but after a sort lament the destruction of her Children Of a certaine Ancient it is written that Herod should slaughter his owne young Sons lest of them Iudah should haue had a King wherevpon Augustus then should say I had rather be one of Herods Hogges than Sons for his Hogges he fats but his Sonnes he sleas c The Beast dead Ioseph and Marie with Iesus are called by God out of Aegypt even as Israel before was called from thence by Moses IEHOVAHS mouth But they hearing that his Sonne Archelaus did succeede like Cock commonly like Chicken they turned aside to Nazareâ— in the partes of Galiâ—e wherevpon he tooke the name of Nazarite and besides that hee was to vs a more Pure and Powerfull Nazarite than was Samson his figure d Ioseph and Marie what time Iesus was aged 12. yeares they doe come as yearely they ever had to keep the Passe-ouer at Ierusalem The Feast finished Ioseph Marie set homewards with their Kins-folks and acquaintance but after a daies iorney they missing their sonne Iesus they returne with sorrowful hearts to Ierusalem who after three daies do find him amidst the Doctors in the Temple disputing His Mother saying vnto him Sonne Why hast thou dealt thus with vs Behold thy Father and I haue sought-thee with heavie hearts to her he returned this answer Howe is it that you sought me knewe ye not that I must go about my Fathers busines But they vnderstoode not the word that hee spoke vnto them Then hee went downe with them and came to Nazaret and was subiect to them and his Mother kept all these sayings in her heart And Iesus increased in wisdome and stature for indeed they two should growe togither and in favour with God and men 6. Staffe a Bout 30. yeares he comes to Iordans side Whereas b Iohn Baptist doth baptize our Lord. Iesus the Christ then from that blessed tyde Gathers c Disciples by his blessed word Twelue of them he d Apostles nominates And e Seauentie moe his will abrode relates a See Luke 3. 23. b Iohn Baptist the soâ— of Zachariah the Priest Luke 1. allyed by his Mothers side to blessed Marie for though the other Tribes might not marry one with another for avoyding confusion of Lotted inheritance yet might Levi who had no such inheâ—itance and therefore not like possibilitie of confusion marrie with other Tribes This Iohn begun to preach The Baptisme of Repentance for the remission of Sinnes in the 15. yeare of Tiberius Romes Cesar Ponâ—â—us Pilate being then Governour in Iudea but afterwards beheaded by Herod for reproving his vnlawfull marriage This Iohn having
in a Diocesse and he afterwards was called the Diocesian Bishop The Diocesian Bishops they afterwards surrender the keyes to some One in a Province then was hee called the Provinciall Bishop The Provinciall Bishop after that betakes the keies to some one in a kingdome and hee was called Primate The Primates of sundrie Kingdomes do after appoint the Churches power to foure which foure stoode for whole Christendome and they were called Patriarchs not vnlike the foure Angels Revel 7. 1. The Patriarchs to make vp the vpshot they appoint One to be Christs Vicar over All and Him they called a Pope Thus the mystery of iniquitie wrought till it came to the height and that by litle and litle by litle and litle accordingly that Body shall come downe b The vtter laying wast of Christs Vine-yard was the receiving tag and tag into the Lords Temple The strict waies of Christianitie lost then it became as plausible a Râ—ligion as grosse Idolatrie All the Vncircumcised high and lowe rich and poore come into the Temple As the Man of Sinne was mounted vp into the highest place so al his retinue come in to attend on their King Abaddon as bad a one as could be The Temples doore was open to all I meane Baptisme was free for all commers The Spring and Fountaine that before was shut and sealed vp Cant. 4. 12. nowe it was broken vp and every one filtcheth away the water Obiect Iudah in the Apostacie and Israel in the â—ime of Schisme and Apostacie did Circumcise Answ. They did that they had no warrant for After Abram believed then was Circumcision giuen to him and his Seed or any stranger to whome he became a nurishing Father not before 2. The Apostle calles it The Seale of Righteousnes by faith When therefore they were fallen from the Faith of Abraham they had nothing to doe to touch the Seal Till they ioyned themselues to the true Faith such Circumcision was but a meere blanke as wax without a stamp Obiect God hath promised to be the God of a Believers seede vnto the thousand Generation Exodus 20. 6. Answ. Adde that which followes Of them that loue me and keepe my Commaundements A Parents faith makes the Child capable of Baptisme as the former of Circumcision but if the Childe and his Children afterwards do Apostate from holy Faith in stead Of keeping the Commandements which his Parents or Fore-fathers kept then such are so farre from having God to be their mercifull Father as hee is to them a Iealous Iudge and to all that followes them in the steppes of vnrighteousnes 2. If the Child should be baptized who had some Auncestor a true Christian within a thousand Generations then the Baptizers had neede of all his Peoples Genealogies from Noah or Abraham 3. Such simple Obiectors must learne that by such a conclusion all the whole world should be baptized for there is none in the world that are not much within a thousand Generations of Noah c Howe the great horned ministery crept in is said aboue at a Here onely wee are to remember the slavish horned Ministerie who are Iack at Commandement to the former They be Cardinals Suffraganes Deanes Arch-deacons Priors Abbots Officials Doctors Proctors Parsons Vicars Chanons Pety-Chanons Quier-men Exorcistes Curats Friers Monkes and many more than I can account vnto thee If thou wilt knowe this confused Chaos thou must seeke to some Popish Catalogue for I in this my labour haue onely the Bible before me d Hell being broken loose and this ministery planted in the next place Synode vpon Synode convocation vpon convocation for establishing of such lawes as who should resist to them it should not be permitted to buy or sell in their Common-wealth and who in these daies are able to warre with the Beast He that with Iohn will not go forth in the spirit and that into the Wildernes shall not behold this Harlot whose stinking skirts doe cover the faces of the worlds multitude and so drunken they are with her Cup of Customes Literal preaching Praying c. as a man had as good speake to drunken Nabal as to them The Adders haue laide the one eare to the Earth and haue stopped the other â—are with their tayle heare the holy Charmer they are not minded nay with their fingers in their â—ares they will runne vpon Stephen Let vs therefore Beware of Men. 17. Staffe But a Prophets God he stirreth vp sometime To call the People from such woorship fowle The Beast he chargeth such with deadly cryme And b killes the man that pulles away a soule Right much adoe shall Persons haue to liue To whom the Beast doth not his c Symbole giue a The spirituall Heauen vanished like as a scrowle the Mystical iniquitie hauing got the vpperhand the burning Lampes Revel 4 that stood before the Throne of GOD being thus put out and blacke Lampes or false counterfait Guiftes being foysted in their roome as fittest to stand before the Black Throne of the Beast mounâ—ed It followeth except Christ will loose all that some be called and culled out of Sodome and Egypt spiritually so called Revel 11. 8. For the calling of the Lords Israel out of this spirituall Aegypt from vnder the spirituall bondage of Leviathan our good God stirreth vp Prophets nay Christ Iesus ascended the highest heavens leading aptivitie Prisoner with him partly for this very end vz. to send Prophets for gathering and planting Churches in these confused times as did the Apostles and Evangelists of yore which Prophets are neither Apostles nor Evangelists nor Pastors nor Doctors in their own proper and peculiar sense but a Ministerie distinguished from them Ephesians 4. 11. That Prophet distinguished there from the residue I hold of absolute necessitie to be meant properly of such as God stirreth vp not to fore-tell of things like Agabus but to gather People vnto the Faith and to constitute Churches First all the learned haue graunted that God hath in these last times stirred vppe divers to pull downe Babel and to build againe the walles of Ierusalem Such M. Calvin in some sence calleth Apostles and M. Beza nombreth with Evangelists The doctrine therefore standeth good by the Consent of learned as also by Experience of the worke wrought Secondly the title Prophet seeing they are not properly Apostles who had their Calling immediatly from Christ nor Evangelists who had their Calling immediatly from the Apostles nor Pastors nor Doctors who haue their Nomination and Ordination immediatly from a People already a true visible Church seeing I say they are not properly such but plainly distinguished from such and other preaching ministeries besides these 5. there be not in the Newe Testament it necessarilie therefore followeth that such Worke-men are properly Prophets Thirdly the place of the Apostle Ephes. 4. proueth all this plainly Christ saith the Apostle ascended To what end To fill all things How By giving guifts vnto men What guifts the guifts fitting Apostles Evangelists Prophets Pastors Doctors
their souls were Powerfull in the waies of perpetuall death but vnable to all Good Sweete Father as their Creation was the Creation of the Matter whereof all Mankinde is come so this fearfull Fall was not onely to them Two but to Me and all Mankinde considering wee were then enclosed in ` their loynes A fountain of gall can send forth no sweet waters nor could wee bee borne Holy that were conceived in Sin As is the Roote even such are the branches nay our Actuall sinnes do testifie that that Original sin was convayed vnto vs in our Nature by reason wherof I and All Mankinde haue beene justly vnder thy Curse Oh that wee should fall from thee our Creator from thee our Father that of base earth did make vs glorious creatures stamping in our souls thy Image whereof justly wee were deprived carrying vpon vs in steade thereof the Blacke vnholy Image of Satan But thou Our sweete Father didst thou vtterly leaue Mankind to be damned with Satan Oh no. Thou soughtest vp our fore-parents Adam Heuah and Catechized them freely promising vnto them that of womans Seed one should come by whome the seed of man and woman shuld overcome Satan When the fulnesse of time was expired thou accordingly didst send thy Sonne made of a vvoman who in our Nature triumphed over Sinne Death Hell Sathan and so finaly sitteth at the right hand of Majestie making continuall intercession for all such of Man-kinde as do come vnto thee oh Father by him in and by whome Salvation onely is come vnto Iewe and Gentile Thus when of a Father we had justly made thee our Foe it pleased thee sweete Father to appoint a Mediator betwixt thee and vs that so by him thou and wee might bee reconciled and made one Oh Mercie of mercies oh thou fountaine of mercie howe are wee bounde vnto thee our Father our Father by Creation our Father by Redemption in Mercie twise a Father but wee in Obedience not once worthy the name of Children But so it hath pleased thee to call out a companie of Mankinde and amongst them Me most vnwoorthie to whome it hath pleased thee to Seale thy Loue vnto their hearts by thy Spirit thy sanctifying Spirit This testimony of thy Spirit vnto our Spirits causeth vs to open our mouthes boldly vnto thee as children to a father not doubting but thou wilt giue to vs whatsoever is good and necessarie for body and soule Earthly Fathers though wicked will commonly giue good thinges vnto their Children howe much more thou The second part of the Preface Which art in Heaven VVHo art in Heaven and therefore art Heavenly in thy Guifts and excellent in all thy workes Who also as thou art in Heaven as a King in his royall Throne so hast thou all power in Heauen and Earth to serue at a beck Many Earthly Fathers thogh they be vvilling yet are they vnable to help their Children but thou art as Able as vvilling and therfore Can and vvill cause all things even sinne and al to turne vnto the best of such as are called according to thy purpose to be to thee Sons and Daughters adopted I beleeue Lord Lord help my vnbeliefe increase my faith teach me truly howe to pray yea let all thy Sonnes and Daughters see thy Fatherly face thy Heauenly face that thou neither Can nor vvil forsake such as do trust in thy power and are contented to lay themselues down vnder the sheilter of thy wings The first Petition of the supplication Hallowed be thy Name MErciful father thy Name is mightie and excellent amongst the very Heathen but who doe Sanctifie thy Name The Heavens and firmament yea all the visible creatures do make knowne thy name of Power thy name of vvisedome thy name Eternal thy names Provident Bountiful c. Every Barbarian oh Father by the little Light of Nature left in the soul vndestroied is brought to acknowledge that there is a God who is the Cause of al Causes and giveth Being vnto al cretures but do they herewithall Hallow thy name so graven in the fore-heades of all Creatures visible Alas no All this sight sanctifieth neither eye heart nor hand thy Lawe is onely a perfit teacher giving holy light to the spirituall blind and thy vvord is that Trueth wherewith man is first made holy that so hee may Hallowe thy Name thy Namâ— plainely written vpon the former creatures but more plainly characterized within thy holy Church and that in the vvorde Sacraments Therein oh Lord thou hast evidently to Eare and Eye propounded Iesus crucified Iesus the onely Redeemer the only Mediator in and by whose blood thou rests satisfied for al these that come vnto thee in his Name Oh mercifull Father howe largely haue we Vn-hallowed thy Name both in the common Cretures in the vvord and in the Sacraments we haue looked vpon the Heavens the Earth Sunne Moone Starres Trees Grasse Flowers Beasts Birdes Fishes but haue we therein spirituallie discerned thy Power vvisedome providence kindnes Nay we haue cloathed and fedde our bodies with divers of thy woonderfull workes but haue we there withall hallowed thy Name in the same yea we haue medled with thy Word and Sacraments but with what blinde eyes and dull hearts Oh Lord shame confusion belongs vnto vs not only for not Hallowing thy Name but also for Vn-hallowing and prophaning of thy Creatures Word Sacraments and so consequently vnsanctified thy Name in the same Oh Lord by our rude behavior we haue laboured to obscure thy Name to bury it in darknes by not discerning and orderly hallowing it Yea that which more is wee haue oft remembred thy Name but then wee haue taken it in vaine then wee haue vnjustlie sworn by the same c. as thogh we had conspired with Sathan either to bury thy Name in oblivion or else by speaking of it to pollute it and make it contemptible Sweet Father in Christ Iesus we by the motion of thine own Spirit do therefore beg of thee the Grace whereby we may be fitted hereafter to hallowe thy Name to sanctifie thy Name in beholding the common Creatures in hearing thy worde in receiving thy Sacramentes To which end Lord The second Petition Let thy Kingdome come LEt thy kingdome come even the Spirituall government of thy Son and our Saviour Iesus oh let it Come and bee seated in the heartes of thy People Hitherto Sathan hath had too great power over our body insomuch as our tonges handes feete eares eyes haue done service vnto Satan by being subject to Sinne. Our soules oh Lord in the faculties and powers therof haue bene largely serviceable to Sin Wee haue Minded earthly things our Memories haue bene receptacles of vanitie our Affections haue bene eger after thinges cursed by the Law insomuch as in our whole man Satan prince of darknes hath had a Kingdome and occupied an hellish vnholy Kingdome Sweet Father loose the bands of Satan destroy his power by thy spirit and so let
bread Nay as this years affliction testifieth to our face we haue heretofore so prophaned our bodily nuriture as fullie we haue merited an whole deprivation of Breade much more of other Creatures Our intemperat devouring thy creatures in foode and cloathing our shutting heart and hand in not administring to the needie our hungring more for Bodilie than Spirituall givings all of them put togither howe haue they deserved that thou shouldest deny every of thy creatures to our bodyes but thou that sought vs vp what time we fled from thee thou that gaue thine owne Sonne to be made sin for vs what time we had solde our selues to sinne how much more with Christ shalt thou giue vnto vs al things necessary the body and the rather seeing through and by him thou hast made vs heires togither with him As he therefore hath offered vp a sufficient Sacrifice for vs and thou thereby rests satisfied with vs so we therfore are bold in the testimonie of thy Spirit to desire that vnto vs thou wold giue Our Bread In thy hand it is to blesse and to curse with thy fatherly hand therefore reach forth to vs that which through him is Ours and that is Ours which any way may tend vnto our vnfaigned good And because we through the corruption of nature are not euery day a like fit rightly to vse thy Creatures wee humbly intreat thee to giue vnto vs that portion of Breade and other things necessary as bred which thou thinks necessary for That Daie Foode rayment health libertie worldly credit c. As thou perceiues vs fit or vnfit to vse them even so administer the same vnto vs. Giue vs not pouertie nor riches feede vs with externall things convenient for vs left wee being full do denie thee or lest we being poor shuld reach forth our hand vnto iniquitie Having much or litle do thou sweet Father so sanctifie our hearts as ever it may bee seene that thy hand reacheth forth and blesseth these temporaries vnto vs. The fift Petition And forgiue vs our Debts for vvee also forgiue our Debters OH Lord we haue vnhallowed thy Name we haue resisted the Kingdome of thy Sonne we haue not done Thy holie vvill wee haue taken Bread and other temporaries without begging them at thy hands by reason whereof wee are deeply run into thy Debt yea so deeply are wee become indebted as wee are never able to satisfie for al our Trespasses much more vnable to paye the vttermost farthing How then shall we haue our Debt-score wyped out Sweet Father thou hast promised that at what time soever a sinner doeth repent him from the bottome of his heart thou wilt wype all his trespasses out of thy remembrance Giue vnto vs therefore humbled souls repentant harts bleeding harts that so every our iniquities may be crossed out of thy book and blotted foorth of thy remembrance This Remission and blotting out oh Lord it cannot fall out by any vertue in our selues but by vertue of that humiliation of Iesus who by thee was broken for our sins and by whose stripes we Onely are healed yet oh Father in as much as for whome thy Son was so broken vnto them thou likewise giues contrite and broken spirits by vertue of which contrition as by a seale they ever rest assured of thy free favour in Christ Iesus towards them we therefore humblie beg a continuance of Contrition and all other the comfortable fruits of thy Sons spirite by vertue whereof wee may in all hurlie-burlies of the world be possessed with Peace even with that peace whose bottome no Creature can sounde yet the peace wherwith thou possesses thy childrens soules With more boldnes we cry Forgiue vs our debts for we oh Father do also forgiue our debters If wee had not forgiven to others their trespasses whereby they became indebted to vs then oh Lord howe durst wee open our mouthes and beg forgiuenes of sinnes whereby we haue bene indebted to thee No oh Lord the mercilesse shall finde Iudgment without mercie Because wee carrie mercifull hearts towardes our brethren do we therefore merite mercie at thy hands No when we haue done the best wee can even yet we are vnprofitable servants Is this mercie in vs a Signe that thou hast beene and still will be mercifull vnto vs oh yes such powring foorth of our Soules-loue vnto others it is because thou first hast shed forth thy Viall of mercie in our soules Trulie mercifull we shuld never be had not thou given the Cause thereof by being first mercifull to vs. Finding therefore in our souls that holy Effect of thy spirit Lord wee are bolde to open our lippes and to exspect faithfullie the continuall Remission of sins past present to come whether committed against thee or our Neighbour in thought word and worke As because of our vncessant sinning wee therefore do incessantlie craue the remission of our sinnes so we adde The sixt Petition And leade vs not into temptation but loose vs from Euill AND leade vs not sweet Father into temptation but do thou still loose vs from Evill Many are the Temptations and trials wherewithall necessarily for manifesting thy wisedome and power as also Mans foolishnes and weaknes thou art to exercise vpon vs in this life but deer Father howsoever wee haue deserved not onely to be Led into Tentation but also to be Left to our owne selues in the time of such tentation yet for the Glory of thy Sons name by the which we are called vpon do thou mercifully Loose vs from the power of the tentation Howsoever wee are â—â—mpted yet giue vs an happie â—ssue out of our temptations let vs not with the Reprobate fall finallie into evill Satan the world our fleshe oh Lord they are ever labouring to hurry vs to hel as strong wâ—le â—â—â—rs they continually lay battery vnto our spiritual walls Satan and the Worlde without vs our owne deceiueable Flesh within vs Enemies without Enemies within therefore neuer able to holde out except thou by thy spirit do leade vs do deliver vs do loose vs and set our hearts at libertie that so we may run the way of thy Commandements This our Praier wee offer vp onely to thee The first part of the Reason For thine is the Kingdome FOr thine is the kiâ—â— dome whether 〈◊〉 regard the Kingdome of the Worlde or the kingdome of the true Church In and over the world thou raignes as a King brydling Devils and men commanding all creatures to â—â—osâ—â—hy hoste to whome the very â—â—mb creatures are forced to be subject so that nothing which hath Being in Heaven or Earth but vnto thee the Kingly Creator and Preserver it standeth a subject even to thy regiment and order decreed vpon before all worlds in the high Parliament house of Heaven But in thy Church thy Throne of Government is exalted vpon it thou sittes gloriouslie encompassed with the shining Lampes of thy Spirit whereby thy subjects are directed This our prayer wee offer