thy Kingdome that consisteth in Righteousnes and Holines oh let it Come and as a stronger man let thy Spirite cast out the Tyrannie of Sinne that howsoever it dwell yet it may never raigne in our mortall members Sweete Father thou hast begunne a good work in vs and shall Satan overturne it shall Sinne supplant it Alas alas except thou vpholde vs wee shall deceiue our owne soules Satan the World and our Flesh are at league therefore as thou hast hitherto caused vs to put our trust in thee so continue thou our Governour and cause vs to stoup vnto the sugered motions of thine own spirit And for the better building vp of our inwarde man and the repairing of thine owne Image in vs mercifully giue vnto vs faithfull Ministers of thy word that so we may receiue the blessing of Illumination and Sanctification that accompanieth thine owne ordinance And for making roome to thine owne Ordināce vouchsafe to remoue from all thy People such as haue run out without thy bidding Remoue hyrelings dumb dogs and all such cursed plants as thy right hand never planted that so an open way being made for thine owne Servants the Scepter of Iesus may be lifted vp in the midst of thy People that they seeing the Banner of thy Sonne displaied they may bring their sons daughters from farre and so giue vp their names to liue Subjects in the kingdome of thy son Christ. And inasmuch as thou hast commanded Kings Queenes Magistrates to bee Nource-fathers and Nource-mothers vnto thy Church Lord we humblie intreate thee not onely to giue such vnto vs and others thy poore people but also do thou put the remembrance of that dutie in their heades that they may not dare like lewde Nources to mingle with thy Wine and Milke their owne liquor and leaven but that they may compt it their Glory as Elders to cast their Crownes downe before thy Throne spirituall wherevpon thou sittes in the middest of thy Church Let them knowe that thou hast appointed thē to lick vp the dust before the feete of thy Church yea to remoue the smallest lets to godlines so farre let them knowe they ought to bee from casting their owne inventions as stumbling blocks before the feete of thy people These of them that will bee brought to honour thee do thou honour them but if with horne side they wil dedicate themselues to push thy Sonnes Spowsesse then mercifull Father do cut their hornes shorter and breake off their power that so they may learne how the kingdome that serues not thee shall perish And because mercifull Father this spirituall kingdome of thine in vs will here never be perfected we therefore intreat thee to hasten the comming of thy Son our blessed Saviour vnto that finall doome that so having gathered his kingdome of Iewe and Gentile into one hee may deliver vp the same into thine hand and so thou maist be al in all In the meane time oh Lord let thy spirit so guide and leade vs in thy truth as by vs The third Petition Thy will be done in Earth as it is in Heaven THy vvill may be done in Earth as it is in Heuen by the blessed Angels Oh Lord They could keepe their place but Satan and wee would needes forsake our place They therefore haue continued happie doers of thy will where Satan and Man-kind haue sought their own will Satan therefore for ever alotted vnto the burning pit whither likewise whol Man-kind had packed had not thy Sonne stept in and made attonement for me and al such as apprehēd him by a liuely Faith which is the Guift even the flower that buddeth out of our adoption Considering all the benefits we haue received from thee oh Lord why should not wee in the Earth do thy will aswell as doe the blessed Angels in Heaven They were created once so were we yea wee haue bene created twise so were not they by so much the more are wee bounde to do thy will even thy will by forsaking our own will yet this will of ours wee are most prest to preferre before thy will Oh false heart crooked heart wilt thou never be duly subject vnto that pure and only holy will of thy Creator of thy Redemer As the Angels do in the heauenlie places continuallie beholde thy face ô Father so hast thou called vs in the Earth to liue before thee as in Heaven and therefore hast thou called vs out of the worlde out of the kingdome of darknes and that to be Citizens with thy Saintes in the Earth who howsoever they are in the worlde yet are not of the worlde howsoever they walke their pilgrimage in the Earth yet their conversation is in Heaven their conversation is heavenly As thou addes vnto thy Sonnes Church such souls as are appointed to be saued so ô mercifull Father it is not sufficient for vs to be in thy Church except thou lead vs doing thy will in the Church It is not sufficient that wee be Cittizens of thy spiritual Ierusalem except we liue according to the Citties Lawes and ordinances Thou having Lord given vs to knowe this giue vs power likewise to do it even to do thy Wil as diligently faithfully earnestly as doe the heavenly spirites whome thou hast appointed to minister vnto the heires of Saluation whome thou hast appointed for to watch over the Church over every the faithfull Giue vnto thy Ministers grace to do thy Wil in preaching thy blessed Wil in season and out of season not measuring what man wold heare but what thou hast commanded them to speake Giue vnto thy people such Pastors as may powerfully Exhort such Teachers as may trulie deliver the Doctrine of faith such Elders as may diligentlie Governe such Deacons as may faithfully Distribute the contribution of the Saintes such Widowes as may with Mercifull Affections attend the sicke and impotent that so the Ministers of thy Church performing dutifully thy will the Communion of thy People as it is called the Kingdome of heauen so it may be beautifull as Heaven Vnto Princes Magistrates People giue grace of subjection to thy wil that all of them seeking thy glory not their owne wil it so may come to passe that thy will may be preferred by Al in every their several callings that Parents and Children Maisters Servants so studying the doing of thy will there may be an heavenly concent and harmony of obedience towardes thee in the Earth as is vnto thee by all the blessed spirits in Heaven And inasmuch as oh mercifull Father after we haue prayed for the glorifying of thy gret Name in the establishing of thy Kingdome and doing thy Will in asmuch as after that we are enjoyned to praye for the things which necessarily and immediatlie concerne our selues wee humblie intreat thee to The fourth Petition Giue vnto vs this day our Daily Bread GIue vnto vs our daily Bread Breade oh Lord is more than we deserue why should wee then be discontented with
willinglie suffer such as would In Iude his Epistle over and besides I obserue First that the wicked are but as menstruous cloths in our Feastes of Loue. 2. Lastly that the man Iesus our Saviour is God and he onely able to keepe vs from falling away as also to present vs faultlesse before the Father Nowe followeth a litle to be said of the Bookâ— of Revelation Blessed Iohn beloved of Iesus being banished into the I le Patmos and that by all probabilitie by Domitianus who succeeded Nero There on the Lords day Iohn was deeply ravished in the Spirite during which time blessed Iesus commendeth vnto him the state of his Church vntill the last First he enioyneth Iohn to write vnto the 7. Churches of Asia the lesse Secondly to set down in writing such visions and their adiuncts as might continue for the Faithfuls vse for ever And indeede this Booke so pictureth out the False Churches whether Idolatrous Christian or Mahumetane as I cannot maruell though Satan hath almost driven this Booke out of vse The olde Church Zion had her golden prophecies for future events and this was left to the Newe Testaments Church as a Loue-letter of Iesus whereby she should discerne Times Persons Thinges But marke this that the Iewe is never brought in within this book as an Adversary Their number is sealed Cap. 7. The same number of Them stands on Mount Zion with the Lamb Chap. 14. And the Gentiles are glad to repaire vnto them for being healed Chap. 21. and 22. This brieâ—â—ie for the present That which nowe followeth hath his groundes from the former Canonicall writings Alâ— falling out within the compasse of time contained in the book of Revelation or Apocalyps for the time of that Booke reacheth to the second comming of Iâ—sus 15. Staffe The Apostles haue for help a Evangelists And so the Churches by them planted be Th'Apostles dead there riseth b hellish mysts Which with the Light at no hand could agree Sun darks Starres fall The Moone doth change her hue Heaven rolles away as They before did shewe a Evangelists in English is Publishers of glad Tydings In the large sence any bringer of glad newes may be so called but in this speciall and peculiar sense these are properly Evangelistes that wer called by the Apostles to assist them in the planting of Churches Such were Marke Luke Timothie Titus b Inventions of men fetched out of their botâ—omlesse brayne first broched into their brayne by Satan of the lowest Hells these arose in the Churches and so darkned the Sun of Righteousnes Hereupon the Angels of the churches fel out of the heauenly places who before were as Starres in Christ his right hand The Churches who before tooke their word which was their Lantern light from the mouth of Iesus even as the Moone taketh her light from the Sunne they quicklie changed their hue whervpon the Heauenly Face of the Churches passed away even as the materiall heavens at last shall scroleâ—like vanish Paul charged his Churches to be watchfull of their waies and blessed Iohn he specially admonisheth the Churches of Asia-Minor But al of them neglecting their spiritual watch what are become of them what is become of the golden Romane People what is become of Coâ—â—nth of Galatin Philippi Colossus Thessalonia what are become of Iohns 7. Churches They vanished like a scrowle their visibilitie or face vnable to bee founde The 7. Churches of Asia togither with their fellowes had Mahumet quickly seated in their chair The 7. Churches Rev. 1. were seven golden Candlesticks and their Ministers 7. Starres in Iesus his right hand if these be Apostate as all knowe they be what warrant had Rome never to fall awaye These 7. were in Christs right hand and yet Apostate such a priviledged place in so open speach Rome never had or if she had bene an 8. starre in his hand vet lo the Sun lost his Light the Sonne hath turned his hand vpside dowâ—e Paul writing vnto Rome he saith To the Saintes at Rome not To the Church of Rome to other people he saith To the Church or Churches by which forme of speach it is to be thought that there was not at the writing of that Epistle any established Church at Rome Obiect Hee saith Chap. vlt. Salute the Church in their house Vers. 5. Ans. By the Church or Congregation faithfull of that house he cannot meane a Church established for then all the residue of the Saints saluted shuld seeme to be so many Churches as there were divers housholds or else that they stood apart from the Church but thereby he must necessarily meane the Faithfull Assemblie of that house Every Established Church is a companie of Faithfull convened but every company of Faithfull congregated is not an established Church They two are not Convertibles Neither is it any thing like that there should then in Rome be an established Church First considering that Great Citie Revel 17. 18. was heade for Idolatrie Secondly had bloody Nero King called by Paul the Lyons mouth 2. Tim. 4. 17. therein I doubt not alluding to the Lyons Monarch of Babel Dan. 7. 4. the mouth of the 4. mettelled Image wherof elsewhere I haue spoken Howe hatd it was long after for any to professe Christ in Rome much more to haue an established Church their owne Records declare Nay seeing All forsooke Paul what time he was first examined before the Emperour Nero 2. Timoth. 4. 16. I would demaund of such where was Peter then did he then apostate from Paul or was hee Non-resident Indeed the Romanists say he was then gone into some other Cuntrie notwithstanding his Apostolicall Sea was at Rome As such an answer is but absurde so neither if Peter had bene there and had an established Church could it well be deemed that both the common persons of that Church as also every their Ministers should forsake Paul Besides Peter should haue shewen himselfe no true Pastor by such Non-residencie as also haue beene guiltie of that Peoples fall Howe trulie then they haue taught that Peter first established the Faith of Christ in Rome as also should for 25. yeares be Romes Bishop let the wise hearted coniecture by the former Circumstances Much more let them consider what feeble footing they haue for Standing alwaies in visible obedience to the true Faith 16. Staffe a First order gone and Dores not being kept By b Baptisme heapes of prophane do rush With them at length a c Ministry in crept That with the Horne Gods ordinance did push So Anti-christ is stept vp to the Throne Who by his d Lawes would governe every one a The churches by little and little growing secure and idle in their spirituall watch they giue vp all their power vnto the Elders the Elders afterwards they leaue all to the Pastor The seâ—erall Churchâ—pastors in one Cittie they finally giue vp their keyes to so me one and hee was called Metrapolitane The Metrapolitanes finally gaue vp their power to some one
ever-burning fire of Hell c IESVS the Iudge mounting his pure white Throne encompassed with Thousands of glorious Angels before him shall come all the Kindreds of the Earth and every Soule ioyned vnto his Bodie must abide by his Iudgment First he will separate his Sheepe from stinking Goates the cloake of Hypocrisie nowe comes off and having culled his Elect from the Reprobate he shall bid the Chosen of his Father Enter into the kingdom prepared for them wherevpon they shall mount vppon his glorious Tâ—rone and sit downe with IESVS their Heade Râ—vel 3. 21. Christ having seated in vnspeakable glory his Mysticall Body hee then turneth to the Goates on his left hand bidding them Depart accursed into everlaesting fyre prepared for the Devill and his Angels Matth. 25. 41. This voice as it passeth from Christ the Head so shall it be subscribed vnto by the voice of his Mysticall members and therfore Paul plainly affirmeth that The Saintes shall Iudge the World and the Angels 1. Cor. 6. 2. 3. Let the Devill and his Angels ey all his Coapaâ—tners praunce it heere while they may let them here abuse the Faithfull Saintes by calling by robbing them smiting them murdering them yet withall let them knowe that after they haue had Their Day IESVS his members shal haue Their Day what time the Devill and his Goatish Corporation shall from their mouthes receiue Iudgment irrevocable Iudgment by being adiudged to Hell-fyre for ever All this considered howe had wee neede to be sober and watchfull in Prayer that so when others shall crye like fooles Cover vs oh Hilles and Mountaines we may then boldly lift vp our heades in the Testimonie of a good Conscience knowing that that day shall be the day of our Redemption the day of our full deliverance from all evill After this glorious day all Creatures vnder degree of reason Rom. 8. 21. 22. do after a sort grone because then they shall bee freed from their present corruption which seazed vpon them through our sinne How much more should we groane and hunger after this Great day of the Lord what time all teaâ—es shall be wiped from our eyes Nay if we haue the first fruites of the Spirite Rom. 8. 23. wee will and do sigh after this Day Oh my God thou knowes even Thou knowes that my Soule leapeth for Ioy at the recordating that Day Oh sweete Iesus thou knowes that I am in some comfortable measure sweet Lord increase that mesure willing yea desirous to be conformed and made like vnto thee by sufferings and that because of the glory laide vp for thy members which in that day shall be revealed Oh sweet Comforter thou Holy Spirite Spirit of Illumination and Sanctification thou testifies vnto my Spiriâ—e Rom. 8. 16. that in Christ Iesus and by vertue of his once sufficient suffering I am reconciled vnto the Father and thou sweete Spirit opens my mouth with boldnes to Call yea cry vpon God as vpon a mercifull Father Galat. 4. 6. and that with full assurance of obtaining every thing is necessary for Soule and Body Mercifull Father so beholde me continually in thy Sonne my Saviour Christ Iesus as through him continually I may receiue an ever-flowing Fountaine of Light and Holines vntill I bee made perfect in my all sufficient Head Christ Iesus And herevnto sweete Father make me continually to bee watchfull because I am vncertaine at what houre thou wilt come vnto Iudgement vniversall or particular And herevnto Oh my God stirre vp all thy Elect Iewe and Gentile namely to be sober and watching in Prayer that so come thou at the first second or third houre we all may be found well employed in our severall sanctified Callings Amen for the glory of thy owne great Name So be it Come quickly sweete Iesus Amen d Because wee haue no promise of obtaining any good thing at IEHOVAHS hand without calling vpon his Name by true liuely and effectuall Prayer therefore I haue afterwards set apart a directorie vnto Prayer by whose Introduction and Forme all Novices in faith may be the easier allured to so holy an exercise an exercise neglected of this brutish Idolatrous age wherein either People vse it not at all or else by the suggestion of a false Spirite they in the roome thereof doe substitute a false kinde of Invocation consisting in Vaine Repetitions and ignorant Babling thinking like Idolatrers that their corporeall speaches shall merite Leaving that small Tractate to his peculiar place I here through the assistance of my good God do put an end to the Synopsis of holy Hystory What is in anâ— competent sort beseeming the worthines of the Subiect for that giue thou praise vnto him that giveth knowledge from aboue liberallie without dashing the Receiver in the teeth What any way is vnbeseming the Argument that shal be mine own and yet by Gods grace no sooner of me seene then disclaimed as an alyane and bastardly fruite And so beseeching my good God to pardon all my wants and to giue to the Reader holy Iudgment I here end PSAL. 119. 130. The Entrance into thy wordes oh Lord sheweth Light giving vnderstanding to the simple FINIS The vvhole of that vvhich hath bene taught may be resolved thus All the Doctrine of the Bible divideth it self into the doctrine of Generation Degeneration Regeneration The doctrine of Generation doth divide it self into the Creation Of Creaturs besides Man Of Man himselfe The doctrine of Degeneration or mis-creation divideth it selfe into 1. The fal of a most excellent Creature before Man 2. The fall of Man togither with inferiour Creatures The doctrine of Regeneration or Recreation divideth it selfe into 1. The Restauration of Man 2. The Restauration of inferior Creatures The worke of Creation craving the Father to Doe it The work of Mis-creation craving the Sonne to Recover it The worke of Recreation craving the Spirit to Confirme it Thus that One God distinguished into Father Sonne holy Ghost In One work is after a threfold sort occupied but man doth not mark this To the Tri-vne God be all Glory A PREFACE TO Prayer by way of Dialogue Qu. HAue you penned the subsequent Forme of praier to the end that any other shuld think they had well prayed in having read or said the same over Ans. No Saying over wordes is no more Praying than reading over wordes is Preaching As the Guift of Preaching is an immediate vtterance of the Lord his will conceived in the heart by the spirite of Iesus so is the Guift of Prayer an immediat vtterance Vocall or Mentall of things presently conceived in the heart by the Spirit of Iesus For this cause doth Paul tell the Galatians 4. 6. that whome God adopteth in Christ to them heâ— giueth the sprit of Christ even to this end that he may stirre vp the Heart of the adopted to crye Abba Father that is To call vehemently vpon God as vpon a mercifull Father not a Tyrant or Iudge And because none can truly pray
that haue not this Spirite as also because no Requests Vocall or Mentall is true Prayer that is not conceived and suggested by the spirit of God therefore Paul Rom. 8. 26. plainly putting himselfe in the number â—aith Wee knovve not hovve to Pray as vve ought but the Spirite it selfe maketh request for vs that is The Spirit of Iesvvs putteth into the mouth of our spirite vvhat to praye To prescribe therefore and enjoyne Setvvordes is to strip the Spirit of his office and the way to quench our Spirit Obiect Every one hath not knovvledge to pray therfore set formes do help such Ans. True and so doe the written set Scriptures help such but yet it followeth not that that is praier it selfe The helpe to Praier Preaching is not our Prayer and preaching it selfe the first is a Cause the second the Effect no Cause and his Effect are the same every halfe-pennie Sophister knowes that Secondly where you say Euery one hath not knowledge to pray thereto I answer every one that is adopted as afore hath the spirit of Iesus every one that hath that spirit hath a speaking not a dumbe spirite a spirite of knowledge and holy Light Obiect But every one who is to be hoped to haue Gods spirite cannot vtter words orderly as were to be wished Ans. That is besides the Question the Question is this Can every one of God his children meaning of aged Persons pray rightly I haue saide they can Nowe for praying so orderly as were to be wished I graunt that young ones in Christ Iesus cannot pray so fully and methodically as these that haue spent som years in Christ his Schoole Children cannot speake as do Elder persons yet Children aswell as Elder persons can cry vnto the Parents vpon the feling of some Want even so can the youngest Babe in Christ. That the blessed Apostle teacheth Rom. 8. 15. when he saith that the Adopted do cry as also Verse 26. 27. when hee affirmeth that the Spirit teacheth vs to pray vvith grones vnvtterable the meaning of which grones is well knowne to God for hee is not ignorant of the meaning of his own spirit And most grosse headed are such as think that any words please God but what hee himselfe first breathes into our hearts by his spirit for he only accepteth the fruites of his owne spirit the fruits of his Sonnes spirit which first fruites are the sanctifier of our whole lumpe Otherwise to think is flat Idolatrie and derogaâ—orie to the spirite of our onely Sacrificer IESVS Quest. Do you then simply condemne all such as vse the wordes of our Saviour as they are set downe Ans. No S. Peter 1. 4. 11. saith If any man speake let him speake as the vvords of God Better wordes than our Saviour than the Apostles than the Prophetes haue vsed we cannot vse nay wee must learne to speake as they before vs haue spoken as in other speach so specially in Prayer which is An holy speach vvith God Whosoever shal vse all or any of our Saviors words according to knowledge and that by the instinct of God his spirit which Spirit teacheth the soule what is most fit necessary for the time to him I say Go in peace But if any for customes sake and of a foolish superstitious affection to the words shall vse them or any other forme of speach in the Scriptures of such I say They are no better than Idolaters Magiâ—al inchautaters neither knowe they what prayer meaneth Two sorts of People offende against our Saviour his forme of Prayer the one sort are such as through a Romish custome do value all their other prayers deade and vnprofitable if so they do not annex it the other sort are such as think it vtterly vnlawfull because the same is repeated for to vse them wordes for Prayer If our Saviour Marke 14. 39. did at his second time of praying vse the same vvords he had before vsed then why should the same in any Faithfull their vse be offensiue to vs But as our Savior there vsing the same words did it because his case was one and the same vnchanged so let vs learne then to vse the same words when our case is the same otherwise we shal make holy Words but prophane Idoles Concluding therefore that Prayer is a povvring out of our soules-feeling according to the present motion of God his spirite as also that Neither olde vvords nor newe vvordes are acceptable to God otherwise then they are sent vp to God the Father in the name of Iesus and that by the immediate vvorke of the spirite I now come vnto our Saviour his Exemplar of Prayer Math. 6. consisting 1. of a Preface in these wordes O our Father vvhich art in Heuen 2. of a SupplicatioÌ„ in these words Hallovved be thy name thy Kingdom come thy vvil be done in Earth as it is in Heauen Giue vs this day our daily bread and forgiue vs our debts as vvee also forgiue our detters And lead vs not into tentation but deliuer vs from euill 3. It consisteth of a Reason why Prayer is offered vp onely to God in these words For thine is the kingdome and the povver the glory for euer 4. Of Faiths Signet or Seale in this word Amen or So it is The first part of the Preface O our Father OH dul heart vntowarde Soule why art thou so lumpish and so heavie trust in God thy deliverer cast out yea breath stronglie out what God his spirit hath conceived in thee ô my heart Sweete Father when thou by thy powerful word had created all Creatures for Man his vse then thou created Man and Woman to vse them Man thou didst make of the earth woman thou took from Mans side by drawing from thence a Rib whereof thou builded Her that she vnto him might be an Helper And so having put thy Image in them thou placed them in Eden yea in the garden of Eden the beautie of the whol earth vnto them thou gaue two Commaundements the first That they should dresse the garden the second That they should not eate of the tree entitled The Tree of Knowledge of good and euill and so they should liue whereof thou gaue them an other Tree sacramentally called The tree of Life but if they disobeyed then in the Daye of such disobedience They should die But thy commandemeÌ„ts were soone broken for Satan adversary to thy glory Mans wel-fare did even in the same daye possesse the Dragon the subtillest beast of the fielde and speaking with the Beasts mouth Woman neglected her Calling and with an idle eare stood harkening vnto the Serpentes voice by whose subteltie she was soone drawne to break the other commandement and then by Her was man also caryed into Transgression Sinne so seazing on their Bodies substance the body became Corruptible and Corruption effected the period of death Sinne seazing not on the Substance but on the Faculties or powers of the Soule thereby it came to passe that
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
ignorantly taught but a Leuit. Togither with the Lawes Morall and Ceremoniall the Lord gaue Iudiciall Lawes by whose Exercise the breaches of the former might be corrected All these 3. sortes of Lawes were for their Outward Face or Leâ—â—â—â— peculiar vnto Canaan the Land of Promise DEVT. 4. 5. 12. 13. 14. 27. 28. c. Deut. 13. 5. 9. 10. 11. c. In the first Commaundement of the second Table Children are commanded to Honour Parents the Blessing therefore appointed being They the Parents should giue them long life in Canaan not in the Wildernes or other places of the Worlde By all which as I obserue Iehouah his Eye looking in the guift of all these Lawes specially to Canaan so I cannot but mightilie marvel at our ignorant frantick Spirits that vrge Iudiciall Government Litterall government on the Newe Testaments Churches Churches of the Gentiles To these fanaticall Spirits the Reading of Moses as vnto the Iewes is a Covering 2. Cor. 3. 15. vrging Letter in steed of Spirit The Spirit or inward soule of all them Laws continue in Christ but the Letter or externall face is done away This is called in comparison of the former Grace and Truth IOHN 1. 17. Let R. Bro. then and his giddie headed Opinatours not any longer teach that our Princes should Iudaize Canaan was vnder that whipping-Schoole-master not Ierusalem that is from aboue 22. Staffe The Patterne of the a Tabernacle there Delivered was and every holy Law By which the Israelites their God shuld feare As of his Ministers eke stand in awe For Tabernacles service God did take b Levi his Tribe and of them Priests did make a Moses being in the Moâ—nt 40. daies and 40. Nights the Lord here instructed him concerning the form of the Tabernacle wherein the Priests and Levites were to Minister as also wherein the People should assemble The Tabernacle was distributed into 3. special Roomes The vttermost was called the Court into it Prince and People came The inner roome was called Holy therein the Priests ordinarilie Sacrificed The innermost roome was called Most Holy therein the High-Priest entred to sacrifice but Once a year Nowe for the stuffe it should consist of wherewithall be covered how fashioned where placed what Instruments should bee vsed in it c. allthis was commaunded to Moses neither might he Adde destract or Alter any iod thereof neither did he for he was faithfull in All his House Heb. 3. 5. b As the Tribe of Levi was chosen to service of the Tabernacle so neither might they meddle therewith in their vnripe yeares for boyes are vnfit for holy Ministrie At 25. yeares they entred into the Tabernacle for doing common inferiour duties as also to see and behold their Elder Brethren howe they slaughtered the Beastes howe they cut them vp and disposed things And shall wee admit foolish Boyes or Foole-Elders into the Church there to meddle with the worde before they haue learned Orthoto-mein To Cut or Divide The word aright Secondly the Levites having spent some 5. years that way then at 30. they begun to serue At 50. yeares the time of impotencie they were not exalted into higher roomes for there was no higher for them but discharged of the former painefull place for all this Compare Nombers 4. 47. with Nomb. 8. 24. 25 26. The Priests lippes were to preserue knowledge and the People were to seeke the Lawe at his mouth Malachi 2. 7. and herewithall Moses charged Levi Deut. 33. 8. 10. 1. The People bringing Beastes to the doore of the Tabernacle that they might bee slaughtered for sinne did thereby professe the necessitie of the Death of the Promised Seede for sinne as also 2. by putting their hand on the Beasts heade they professed that themselues deserved the same death for Sinne. 3. And in as much as they brought the Beastes to be offered vp not by their owne hand but by the Priestes they thereby professed that it was not in their owne power to sacrifice for the least Sinne but that it must be offered vp by him that was figured out vnder that Priest-hood namely by Christ who was both the Sacrifice and Sacrificer 4. By the High-Priest his once a yeare entring into the Holiest place was more plainly typed foorth the Messiah who Once should offer vp for altogither Heb. 7. 27. a Sacrifice and oblation that neither needed to be offered vp daily as were the former nor cannot be offered by any but by him that is Priest not according to Levi on whome Rome holdeth her Priest-hood but according to the order of Melchisedech but of Christ himselfe that is testified Heb 7. 17. namely that onely to HIM that Everlasting Priest-hood was committed a Priest-hoode that needeth no Successor as did Aarons because they were ever dying for this Priest continueth for ever with his One sufficient perfect Sacrifice Heb. 7. 22. 23. 24. 25. 26. 27. That Bread and Wine therefore left by Christ vnto his Church hath beene improperlie called a Sacrifice seeing they are but Signes of that Sacrifice Signes of that Body and Blood Nor yet Naked Signes but Signes exhibitiue sealing as verily Christ vnto the soules of the Faithfull as they verilie receiue into their mouth the Bread and wine Their Mouth no more surely receiveth the Signes then their Soule the Tâ—ing signified 5. By the Peoples washings and Purifyings they professed what puritie was required of such as bare the Name of IEHOVAHS Israel 6 By the Priests Garments as also other their pure observations they were taught howe Pure Spotles and without Sinne the exspected Priest Messiah shuld be Neither might such having fallen from IEHOVAHS service to Idoles minister before the Alter againe but onely after Repentance were to bee exercised in common Leviticall duties Ezech. 44. â—0 11. 12. 13. Some hereupon haue taught that in like Sorâ—e He that should slide from the true Christian worship vnto the Idolatrous Christian worship should ever aâ—ter that stand vncapable of any ministeriall place in Christs Church But their ignorance in This as in Other things deepely appeareth in labouring to make an open Dissimilitude a Similitude 1. Them Levites fell away from a ministeriall calling but some of these Christians did fall but as Private men 2. The Levites fell from open trueth to open grosse Idolatâ—â—â— even to the Idols of the Gentilesâ— as for these Christians they fell divers of them vpon a doubting of the truthâ— theâ—e they fell vnto being likewise Professours of Christ 〈◊〉 for the Name of Christ whereas the Levites fall was 〈◊〉 inexcusable and more too as if a Christian should become a Iewe or Turke 3. The Levites falling they served before the Idoles so haue not many of these during their fall 4. The Levits returning by Repentance were not debarred all Ministeriall service but they wold debarre the poore Christians simplie for ever from all office Ministeriall 5. If it may please them to ponder the Lord his Word better before they publish their owne Word
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
vp onely to thee because thine is The second part of the Reason The Power THE Power euen al Power in heauen and in earth Only thou art able to giue Power vnto vs for Hallowing thy Name onely thou art able to plant the Kingdome of holines righteousnes only thou art able to giue vs Power of Doing thy vvil onely thou art able to giue Bread and to giue power vnto Bread and other temporaries for nourishing the body onely thou art able of thine absolute Power to Forgiue our sinns onely thou art able to Leade vs safely through tentations and to deliuer vs from Euill only thou art our King and wee subjects professed to thy Kingdom for whose vse thou hast and ever will manifest thy Power This our prayer wee offer vp onely to thee because as thine is Kingdome so also is Power The third part of the reason And Glory AND Glory We offer not vp our Prayers vnto Angels Saintes or any other Creatures because that were to glorifie the Creatures with that glory which onlie is due to the Creator but as it is onely in thee to blesse and to curse to giue or hold backe to saue by much or litle c. so onely do we glorifie thy Name by commending vnto thee our merciful Father our souls condition The fourth part of the Reason For ever NEither is Kingdome Power and Glory thine for a Day Moneth yeare but for Age after age even For ever and ever Creatures haue sparkles of thy kingdome sparkels of thy power and glory and therefore all their kingdome power and glory limited yea all of it hath an end and it shall be drawn back to thy selfe speciallie what time thy Son shall deliuer vp the kingdome into thine hands thou shalt be Al in Al. To thee therfore be al kingdom power and glory for ever The Seale of Faith Amen SO it is even so it is maugre devils men Thy Seale remaineth sure for thine owne knowes thee and thou art known and believed of them Amen BEcause Psalmes Hymnes and Spirituall Songues haue much affinitie with Praier therfore I haue thoght it not amisse in the next place to adde two such Sonets alwaies remembred that nothing I haue or ever shal write be joyned in vse with the Canonicall Scriptures in the publike service of my God Such joyning of our patcheries for no better name I will giue them in comparison of the holy Canon I call nothing but a sawcie Ioyning our Posts by IEHOVAHS Posts Ezek. 43. 8. A Soules Lamentation DVll Soule dull soule affections hard as Steele Vntoward Soule for praising of thy God His works and gifts how canst thou see feelâ— And still in way of forlorne persons plod Awake my Soule go tune thy Instrument And sing thou out thy heavie hâ—aâ—â—s Lament Thy Minde in ADAM rightly vnderstood But ADAMS Fall hath thee with darknes clad Thy will in ADAM first Affected good And Power to do right things oh then thou had But Minde perverted Will affected wrong Then onely Power to ill to man did long Hereby it comes thy minde is Dull to right Thy will Affecteâ—h things displeasing God Hereby it comes thou Doest with all thy might Lewd things full Mâ—riting IEHOVAHS Rod. Nothing is right that in thy Natures pent Then tune thy passions and sing forth Lamâ—nâ— Lament with me who feele Sinnes fyer-brand And straine your soules till teares descend amaine I see Sinne doth surmount the Ocean sand I see Sinne doth our purest actions staine Do all I can I see all is too ill Oh faithles Minde oh fowle vntoward Will I muse saith one that any damnd should be Sith God his handy-work is all Mankind But more I muse when I this sinne do see That any one Salvation should find All hauing falne why should not all there lye And as they merite damned be and dye Oh mercy endles of our highest Lord Thâ—â— sent his Sonne for ransoming all such As who with Faith do mix the written word And with his Crosse do finally not grutch But ingrate Heart that hast that mercie seald And yet more thankfulnes hast not reveald Base heart more base than Diapasons string That sounds belowe as savouring nought but clay Once rowse thy selfe and higher notes do sing With free affects do sing Hallelu-iah But oh alas Sinne still in place doth throng Accursed sinne it thwarts me in my Song Thy Christ hath loved thee and suited thee Yet oh my Soule how hast thou grieu'd his Spritâ— Alas alas long hath he woed me But in his waies I haue had small delite Howe many guifts vnto me hath he sent But retchles I. Oh sing my Soule Lament With trickling teares let cheeks bedewed be And prostrate fall on Earth thou earthly lump What goodnes in thy nature doest thou see Oh wretched man and stupid senceles stump A masse of clay howe dare it rush on ill Vntoward Soule blind Mind and crooked will Feares thou not him that is Consuming fire Feares thou not him that ponders every sprite Feares thou not him who will account require With ill darst thou his goodnes daily quite Rent Heart teare Soule do all thy powers straine So solace shall ensue thy present paine This Life is but a vale of miserie This Life is but a pilgrimage of paine Even nowe a Floure cut downe then by and by No certaine place till corps in Earth remaine Pack hence foule Pride and loue of earthly toyes What is it that deade Cesar nowe enioyes Vntuned heart tune thy affections right And sing thy sinne with he avie warbling note Witnes thereto call every Day and Night Nor cease thou to put off old ADAMS Coate No sooner see a tatter of thy Sinne But dreary-wise thine Elegic beginne Thine Elegie beginne with dewed cheeke And drawe a base Larg note beseeming it For sinnes Remission from aboue do seeke For soules discharge imploy thou all thy wit And till thou soule in highest heavens be pent Do not leaue off poore Soule to sing Lamenâ— A Soules solace YE Children which do serue the Lord Your joyfull hearts with me affoord For high extolling IEHOVAH From out the Hels he vs redeemd what time his loue we nought esteemd The Dragon so did loose his pray Sing forth my heart his worthie praise To whome thy strength is due alwaies For Sin hath got his bleeding wound Though Sinne be vexing thee among By Christ his crosse yet art thou strong His crosse hath Sin and Satan bound Exult my Soule sing forth his loue Thy Flesh in Christ is got aboue Thy flesh in highest hevens doth raign Thy flesh Iesus hath glorifide On God his right hand It doth bide Let Satan rage and roare amaine Out of the Heavens Satan is throwne Lift he his hed Christ knocks him down Christ in thy Nature doth this deed Old Adam lost our natures strength Newe Adam it redeemd at length Even Christ who sanctified our seed Oh thou my soule and all within Praise thou thy God that