Tyme two Tymes and halfe a time 1260 daies or Three yeares and an halfe teaching I say that these times haue but allusion to Messiah his preaching and suffering time and not any mysticall over-plus of Gabriels latter Seaven Betweene these two I am vnworthie to iudge neither dare I yet peremptorilie say That it is But if his Baptisme begunne not that Sabaoth of yeares or last Seaven but if his Baptisme begin the latter halfe and in the middle of that Propheticall weeke then thogh his death gaue the deathblowe to sacrifice corporeall I must needes thinke that not his death but his Resurrection Brought in Righteousnes everlasting Obiect His death finished Gabriels 70. seavens therefore within the same time was Righteousnes euerlasting brought in seeing This aswell as the Oâ—her is ioyned togither Dan. 9. 24. Answ. In the Verse 21. togither with Sacrifice ceasing is ioyned The Temple and Cities desolation by the Romaine Armie abhominable which fell out 40. yeares after Iesus his oblation therefore neither hindreth it that Perpetuall Righveousnes bee brought in by Messiah after the death of Messiah Secondly though He dyed for our Sinne yet hee rose againe for our Iustification Rom. 4. 25. His Resurrection brought in our Righteousnes perpetuall Thirdly if his Baptismes solemnization by the Father and the Spirit answered not to the dedication of the materiall Temple Ezra 6. 15. 16. Then did the Resurrection of his incorruptible Temple his body cast down by as malitious Persons as Nebuchadnetzars Host resemble the rearing vp of the vanishing Temple for that materiall Temple figured the spirituall Temple Iesus who is both the Temple the Sacrificer the Sacrifice whose day of Resurrection became our Sabaoth day our seauenth day of Rest by allusion to the Iewish Rest-day but is indeede the first day of the Weeke and the Lords-day seeing the Newe Adam was to begin where the Olde left off d The Stone cut from the Mountaine without Mans hand Dan. 2. is both of Iewe and Gentile vnderstood of the Sauing Christ. That I say Sauing it is because the Iewes vnderstand Christ or Messiah Dan. 9. 26. not to be the saving Christ but some Earthly King annoynted for Christ and Messiah in English is Annoynted And so vnderstanding that place of some Mere-man annoynted that should soone after be slaine they put away that Prophecy So became Christ a stone of offence to them howsoever to the beleever he is the precious Stone of the Corner Further see hereof Staffe 32. at d. From Iudahs first transport to Babel vnto Cyrus his Commaundement given to build the Citie and Temple are 70. yeares After the Commandement going forth to the finishing of the Temple and Citties walles are 49. yeares In precise accompt of whole yeares from the first transportation to Babel vntil the reaedification of the Citie are 119. yeares but according to common accompt may wel be termed 120. years the time of Noahs preaching From the Temples full finishment vntil Messiahs former worke making his death the perimplishment of Gabriels last 7. are 62. Sevens and one Seven of years that is in one summe are fullie 441. years Now take away the full years of Iesus his age namely 33. years and so long raigned David his Figure in Ierusalem and from the Iewish materiall Temple the Figure reared vnto Iesus thereby figured will be about 408. yeares Back from Christ to the promise made to Abraham 1844. yeares Back from Christ to the Flood 2271. yeares The age of the World at Iesus his byrth about 3928. yeares FINIS THE SECOND PART OF THE BIBLES BRIEF DRAWNE FIRST into English Poësy and then illustrated by apte Annotations togither vvith some other necessarie Appendices By HENOCH CLAPHAM ¶ PRINTED BY Robert Walde-graue Printer to the Kings Maiestie 1596. Cum Priuilegio Regio TO THE RIGHT WORSHIPFVLL AND one of her Majesties chiefe Commissioners in causes Ecclesiasticall M. RICHARD TOP-CLYF Esquier all true happines in Christ Iesus HAuing Right vvoor shipfull receiued such a Christian help at your hand as lately I did in hauing you so ready to stir vp her Honourable Counsell if not also her Maiesties owne Person to commiserate my dungeon Estate whereby as by an * Ebedmelech I obtained in all good Conscience happie deliverance I could not but therefore openly before all the World broch from my breist a Symbole of gratitude That I haue done in this my bold offer of the Gospels breviarie in which blessed vvrit is health convaied to all that worship God in Spirit and Truth not in an Idole Falshood The worthines of the subiect may shadow my imperfect pen and your Worships amiable construction shal giue vitall power to my over-saples sentences And so beseeching the Alsufficient to remember your dailie zeale for her Maiestie and the Common-weales good I end The Lordes vnwoorthie HENOCH CLAPHAM THE SECOND PART of the Bibles Briefe 1. Staffe IDVMEAN a Herod King in Iudea What time he raignd our Iaacobs b star appears c Iesus is borne d Immanuel e Messiah f Shiloh g the Seede of Woman in h full yeares A i Virgin brings him forth even k Marie who Betrothed was to Ioseph l all should knowe a Herod the Son of Antipater hauing corrupted Antony of Aegypt with Mony Flavii Iosephi lib. 14. Antiquit Cap. 22. was by Antony and his flaunting Cleopatra cap. 23. appointed to Rule as Tetrarch over Iudea After that cap. 26. Herod comming to Rome he there having Anthony of the one hand and Cesar Augustus on the other hand hee was solemnlie led into the Capitol where their spirituall rites were performed and the Senats decree proclaimed and in this first daye of Herods Coronation the New King was banqueted by Antonius Much adoe had Herod after or hee could be setled in Iudea but adversaâ—ies taken away and he shewing himselfe liberall in a great famine as also remitting the third part of Tribute building the mines of the Temple during which building it is written That it never rayned togither with Remission of the 4. part of the Tribute after that he woone the Peoples heartes and so occupied the Tetrarchs place or fourth part of Government All this doeth Flavius Iosepâ—us write a man borne immediatlie vpon Herods end and one that carefullie as a Iewe zealous drewe holy Antiquities and opposed to the Atheists of his time b So Balaam tearmed him Nomb. 24. 17. what time Balaak sent for him to curse Iaacobs people Zacharias the Priest Iohn Baptist his Father having an eye vnto Balaams Prophecie he Luke 1. 76. 77. 78. 79. calleth his sonne Iohn the Prepaâ—er of the way before this Day-starre who was to giue Light both to Iewe and Gentile c It signifieth a Saviour Mat. 1. 21. neither is there salvation to be had in any other Name Act. 4. 12. d In English God with vs. This Name Isaiah fore-tolde to vnbeleeving Ahaz Isai. 7. 14. what time the Beast would not beleeue that God would be with him against his adversaries
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
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
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
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
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
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