raigne hee took it and carried Israel away to Ashur and there seated them since which time Israel hâ—th not beene heard off Obadiah well prophecied roundly taking vp Edom-Esau for laughing at his brothers Captivitie The King of Ashur having carried Isâ— rael away hee pâ—â—ceth in their Roomes in SAMARIA her Citties a Colonie of his owne vncircumcised People IEHOVAH sendeth Lyons amongst them devouring They signifie that vnto their king saying further That they not knowing how to worship the God of Israels Land that Cuntries God therefore so plagued them The King sendeth one of Israels Priests back who dwelling in Bethel did teach the People Some part of IEHOVAHS worship they received and vnto that part they ad their forraigne Idole home-bred worship Salmanesar their king dying his son Esar-Haddon brought more of his Rascals to Samaria and them partes Ezra 4. 2. Enemies vnto the good work of God they were ever For that as also for their Linsy-wolsie worship the Iewes would haue no medling with them Ioh 4. 9. The Iewes would be followed of all haters of Idolatrie But here we leaue Israel vnder the heavie Lash of IEHOVAH Captines in vnknowne partes of the Worlde a People vnknowne howsoever supposed Ezra or Esdras in that second Booke Chap. 13. Verse 39. beginneth a strange tale of them About this time Nahum prophecied Niniuies fall 30. Staffe Their Sinne vpheapt God sendeth them away To Babylon in a three Captivities For b seaventie yeares they bide in Chaldea Then c against Babel d Mede-Persy doth arise And conquering Chaldeahs drunken Roy e Cyrus sends back Iudeah home with joy a Nebuchad netzar commeth against Ierusaelem in Iehoiakim or Eliakim his 3. full yeares Dan. 1. 1. 2. Then go to Babel Iehoiakim Daniel Hananiah Mishael Azariah togither with others of the bloode Royall Iudabâ— King becomming an homager to Babylon is returned homeâ— This was Nebuchadneâ—zar his first year Ierem. 25. 1. and a time of Glory to Babel who now as a Queene sitteth aboue Aegypt Assur and all Cuntries about Three years Iehoiakim serveth Babels King but the next he revolted Then Nebuthadneâ—zars Hoste the second time commeth against Ierusalem Iehoiaâ—im is taken afterwards cast out vnburied as an Asse because like an Asse he had cut in peeces Iâ—REMIAHS Prophecies So he had from Aegypts King his time of making him King raigned 11. yeares 20 Iehoiachin called also Iechonias and Choniah sonne to Iehoiakim is next King being 8. years old at his Fathers Coronation so vnderstand HE 2. Chron 36. 9. compared with 2. Kings 24. 8. He raigned three Moneths and tenne daies in Ierusalem Against him commeth Nebuchadneâ—zars Hoste it being the 8. yeare of Babels Monarch and carrieth the lewde Boye and many more with him to Babilon Nowe went Mordechai and Ezechiel into Babels bondage but their spirit was not bounde This was the second carrying foorth Cáptiue vnto Chaldeahs Monarch 21 Mattaniah called also Zedechiah his Vnkle or Fathers brother properly called his Sonne because hee succeeds his Cosin as a Sonne succeedeth the Father called also his Brother according to the vulgar speach of the Iewes who call any of their blood Brethren this Tzâ—dechias succeedeth at the appointment of Nebuchadneâ—zar and raigneth 11. years Then the fourth time commeth vp Nebuchadneâ—zars Hoste against Ierusalem They sack the Citie and Temple burne and raze downe all shed much blood but Ierusalems Mourners as Ieremie Barcuk Abdemelech the merciful Morian were freed from the sword and that Ezechiel had fore-seene Chap. 9. Tzedechias flying the Chaldean Armie overtakes him They bring him to Riâ—lah in the Land of Hamath where Babels King condemned him slewe his Sonnes and put oâ— his eyes bringing him blinde to Babell and thus hee never sawe it b In these 70. yeares raigned first Nebuchadâ—etzar then Euil-merodach his Sonne who set Iehoâ—achin out of Prison in the 37. yeare of his Captiuitie exalted him aboue al the Kings that were about his Monarchicall Throne in Babel And here I shut vp the two Bookes of Kings and the two Books of Chronicles Ieremiahs hystoricall parte as also his Threnâ— Elegies or Lamentations who were dolefullie sung of him after the third deportation Vnto Euil-merodach succeeded Beshazzar his Sonne called also the Sonne of Nebuchadnetzar a tearme given commonly to successors though far remote This Beast making a great belcâ—ing Feast to his Nobles IEHOVAH sendeth a palme of a hand writing his destinie vpon the wall before his eyes The drunkard yet trembled for feare shuâ—tered in every ioynt and the rather because none of his flattering Prophets could read it Daniel being sent for for in his Grand-fathers daies greate doubtes and difficulties had beene expounded by Daniel he readeth the Canonicall writ and telleth the King that it signified howe IEHOVAH had accompted his time and weighed him in the Ballance had founde him too light and therefore an end was come to him and his Kingdome The same Night Cyrus of Persia and Darius the Mede having turned aside the streame of Babels Euphrates doe rush into the Cittie and so cause the drunken Bacchus-frocs to drink of the Lords Cup. Heere were the 70. years finished an end of the Chaldean Monarch resembled by the golden Head Dan. 2. 38. the indirect cause that Nebuchadnetzar reared vp the golden Image as a memoriall of His being the First of that Head Vnto which Image the 3. young Nobles not bowing they therefore were cast into the fiery fornace but IEHOVAH delivered and exalted them That prideâ—caused Nebuchadnetzar the Great Tree Dan. 4. to bee hackt downe and to be sent to liue as a Bedlem amongst Beastes till he had learned to Rule better over men Euil-merodach doing good vnto Iudahs People it seemeth hee went therefore to his graue in peace But Belshazzar being puft vp as was his great Father hee therefore finisheth the Golden head and Winged Lyon Dan. 7. 4. and Ezech. 17. c Babels destruction prophecied of by Isai. 21. 2. where Elam that is the Persians who sprong from Elam Shems sonne Genes 10. 21. and Media derived from Madai Iaphets sonne Genes 10. 2. these two are commaunded to besiege Babel and smite it d The Medes and Persians issued from good Iapheâ— and Shem do as two sworne brethren ioyne hand in hand for destroying Babel the Captiver of Shem and Hebers People The Mockers of Hebers Songes haue nowe their Children dashed against the stones Psal. 137. It is equall that they who now mock spirituall Song shall be leâ—t hereafter to sing a Black Sanctus e The Kings of the East having sacked the Cittie and put many of the Vncircumcised to the sword Cyrus being eger of warres abroad constituteth his Vnkle Darius King and as Monarch of Persâ—â— giving before his departure Commandement for building the Lordes house at Ierusalem This I saiah foresawe plainly vsing the Name of Cyrus Chap. 45. 1 and soreprophecied of long before Cyrus was borne The poore Iewes obtaining this sodaine delivery they stoode as it were questioning
and caused the Ark of Gods Covenant to be fetched from Shiloh into the Host. But the Philistims caught away the Arke which afterwards they sent back againe and slewe the flaunting Priests Hophni and Phineas Newes heereof comming to Eli sitting without on a stoole he in a pieuish qualme fell downe and broke his Neck being 98. yeares old Phineas wife big with child hearing all this shee sodainlie brought foorth calling the Childe Ichabod that is No Glorie and so dyed Thus the Lord was as good as his word sent before to Eli by the man of God Chap. 2. They that honour IEHOVAH them will IEHOVAH honour but if they will kick against God and dishonour him by their vnrepentant Prophanations IEHOVAH will assuredly dishonour them by takeing their Glory from them in the sight of all men As they haue lived not glorifying God so they shall dye without glory to themselues Let Rulers chieflie learne this Lesson 26. Staffe But when they cryde to God he a Iudges sent Who did avenge them on their Enemie b At last with Iudges they growe discontent And for King Heathenlike they rudely cry God giues to them then Saul of Benjamin Whome after God rejected for his sinne a As he stirred vp by times 6. sorte of Oppressours so he mercifullie raised vp twelue of their owne people to exercise power over them besides Shamgar that slue the 600. Philistims with his Goade b Eli dead Samuel Iudged Israel passing righteouslie He waxing old his sonnes Ioel and Abiah governed whose inequall waies observed the People loathed Iudgship and desired to haue a King after the fashion of the Gentiles about them The Lord hearing their murmuring doth appoint Samuel to annoynt Saul of Beniamins Tribe a tall fellowe to the Kingship Saul seeking his Fathers Asses he found a Kingdome for comming to enquire of Samuel concerning his Asses as fooles runne to Witches Samuel annointeth him after the which the Spirit not of Sanctification but of Government and Maiestie came vpon him This Saul afterwards neglecting his charge concerning the slaughter of Amaleks Cattle and Agag the King the Lord therefore taketh from him the former Spirit and put in him a frantick Spirite commanding Samuel to annoynt David the youngest sonne of Ishai of Bethlehem-Iudah the Towne of Boaz and Ruth vpon whome came the former Maiesticall Spirite After this Saul ceaseth not to persecute David which persecution was cause of penning most of the Book of Psalmes but David though hee had him at vantage would not hurte him In the end consulting with a Witch at Enâ—or for before hating Samuel and Samuel nowe was dead hee tunneth to the Devill to speake with Samuel Saul the next daye after was slaine togither with his Sonnes in his warres with the Philistims running himselfe desperatlie on his swordes pointe Thus the wretched King run from sin to sinne till sinne slewe him From a lesser sinne he runnes to a greater from the greater vnto the greatest till hee meete with his match that is with a sinne that overmatcht him and brought him vnder foot Let Kings beware of sparing any cursed Agag or any fat Idole Religion for the bellie is Agags God lest the Lord leaue them to 〈◊〉 sinnes race the best end whereof is but shame confusion of face Seing we are all called to be Kings vnto God Lee vs spare neither fat sinnes nor leane sinnes sinnes lesse or more gainefull and pleasurable but let vs kill them all for as the bleating of the Cattle bewraied Sauls halting so will the crying of one sinne vnmortified bewray our hollowe hearts and prouoke the holy one to Iudgement The time of Sauls Raigne and of Samuel his Iudgship togither making 40. yeares 27. Staffe a Then Samuel did David King annoint Who was of Iudah b gracious good true c Then Salomon his Sonne he doth appoint Him to succeede as book of Kings doth shew This Salomon for d Tabernacles Rite Did build a Glorious Temple Gods delite a Se for this into the Annotation next before b As Dauid succeeded Saul so he raigned in all goodnes excepting the slaughter of Vriah the defiling of his wife Bathsheba marrying at length with Bathsheba by whom the adulterous Childe dead he had Salomon the figure of Iesus the peaceable Spouse of his church even as his Father David was the speciall type of IESVS the slaughterer of his Churches â—oes And here beginneth the Books of KINGS c David in his old age caused Zadok the Priest Nathan the Prophet he that reproved David for his Adulterie with his valiant men to carry his Son Salomon downe on his Mule to Gihon and there the Priest annoynting him with oyle taken out of the Tabernacle to proclaime him King who did so crying God saue King SALOMON After that David having exhorted his sonne to fear the Lord As also informing him of IEHOVAHS will concerning the Temple he dyed having raigned seauen yeares in Hebron where hee was the second time annoynted and 33. yeares in Ierusalem where he was the third time vncted d In stead of the Tabernacle formed in the wildernes Salomon by the Lord his appointment buildeth a Temple divided into the 1. Court 2. Holie and 3. Most Holy as was the Tabernacle The Stone was hewen and first made euen and afterwards were conioyned togither for the rearing vp of walles so that it is saide There was not heard the noise of an hammer in setting of it vp 1. King 6. 7. This signified that the Temple spirituall of our Iesus greater than Salomon namely the Church of the Newe Testament should consist of spirituall stones namely Men and weomen who first shuld be hewed and made smooth as Iohn Baptist smoothed the waye to Christ by the preaching of Prophets and having once the visible spirituall knobs hewen off then they should conioyne and knit togither into one communion This was cause that Iohn Baptist would not baptise any but such as first Confessed Sinne giving hope of Amendment And this was it that holy Peter respected when he said And yee as liuely stones be made a spirituall house 1. PETER 2. 5. Secondly that hammers or forcing meanes are not for ioyning People togither in holy Communion and Vnion spirituall for no Iron sworde can beget Faith but that Princes swords and hard meanes are appointed for the smoothing of them and cutting off their knobs and wicked manners that so they may bee fitted sooner for Christ. This Armie is to appeare willingly in holy beautie at the time appointed Faith is free or voluntarie not forced by humaine power Thirdly that Ratling noyse of Accusations Reprehensions is not fitte teaching within Christ his spirituall Temple the Church Iohn is to charge 〈◊〉 for Generation of Vâ—pers that are without as 〈◊〉 these that are once entred into the Lords house and â—nrolled by Baptisme in his Booke to them appertaine sweeter wordes than Salomon spake in the hearing of his servants and why All â—â—thin are hoped to be Christes and
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
chiefest Mathewe hee regardeth the Genealogie of Ioseph Iesus his Father by Ordinance not by Nature and Luke he draweth the Petygre of Marie the Reall mother of Iesus according to the flesh both of David and so consequently of Iudah Blessed IESVS was every way Heyre vnto the Crowne The Sophies of Persia knew that Mat. 2. 2. Nathaniel confessed that Iohn 1. 49. Pilate gaue him absolute Title of Iudahs King superscribed in Hebrue Greeke and Latine neither had he power to qualifie That though the Iewes wished him Iohn 19. 19. 20. 21. 22. The People knew That that would haue made him King Iohn 14. 16. neither could the bloody wretches alledge any one betwixt him and the Crowne but Romes Cesar. Iohn 19. 12. 15. Hee that knowes not that Christ must needes be of David is more blinde than was Bartimens Mark 10. 47. Neither can any bee ignorant of his being Dauids Son except they will repugne his owne testimonie Mat. 17. 25. 26. 27. where he prooues himselfe free from tribute paying as also many moe Scriptures that openly proclaime him Davids Sonne and so consequently Heire Legall and Naturall to Iudahs Crowne But as the blessed Word Iohn 1. assumed our flesh for the newe creating our flesh even to the end that wee might become Spirituall for the discerning of spirituall things so neither was his Kingdome and Scepter to be of this world carnall and outward as was the figure in David but spirituall inward and heavenlie and thereof it commeth that the Newe Testaments Church-state is â—o ofâ—en called The Kingdome of heauen Matth. 11. 1â— 13. and Ierusalem from aboue Galat. 4. Revel 21. This doctrine if it would be learned the learners would not keepe Christ vnder Moses nor his newe body vnder olde Israel as though the second should in nothing excell the former I must never leaue vrging this point till the skales fall from Sauls eyes 2. Staffe An a Angel doth preach this to b shepherds who Do leaue their flocks and wend to c Bethlehem Looke howe the Angel said they finde it so Babe in a d Cratch did there appeare to them With it e Marie Ioseph Shepherds then Giue praise to God and back returne agen a As an Angell from Heaven did preach the conception of Iesus to Ioseph and Marie so an Angell from Heaven doeth preach his byrth heere to the Sheepherds Accordingly the holy Ghost giveth the title of Angel to the Newe Testaments Ministery where he calleth them Angels that is in English Sent-ones or Embassadours or Messengers sent by God to preach Iesus annoynted to his People The woorthines of the Title must feare men from running before the Lord bid and the Lord never in mercie saith Goe but first he furnisheth them with holy giftes fit for the Embassage If any come vnto vs without their spirituall furniture wee may boldly conclude that God hath not sent them in Mercie but in Iudgement as though he should haue said vnto them Go in a vengeance and so indeede he bid Balaam goe to Balak b Christ was not published to lazie idle Nobles and Churles of the World nor yet to the presumpteous Priest or glavering Prophet but to well exercised shepherds feeding their flocks As his kingdome was not world-like so neither weâ—e world-like men to be acquainted with that first c Bethleem was the natiue Towne of David the figure and of our David figured d Ioseph and Marie being vnable as it semeth to hyre a seemely place in the Inne they were glad to vse a back-house for their lodging and there was the King of Kings borne As the place of his Nativitie was simple so the bed-stead wherein he couched his sacred corpes was but a Beasts cratch Our Earthly vanishing Kinges would take this in dudgeon and the meanest of vs are vsually more renowmed in our byrth yet like rude Horses and Mules voide of vnderstanding we are impatient e With the blessed Babe Iâ—SVS they finde no greater concourse of People than Ioseph his suppoâ—ed Father and Marie his Reall mother according to the flesh homely solemnizing of Rex Regum but worldlie Bethlehem was not further from Christ then when Christ was borne in their litle Towne The neerer the Church commonlie the further from God And indeede the Sunnes light nothing availeth a blind man in his blindnes If God first giue eye-sight to the soul that is Light vnto the Mind man may disceme spirituall things Otherwise King Herod Master Priest Sir Scribe shall discerne Christ or the habitation of Christ no more than a Mole 3. Staffe a Twise twentie daies Ore past the Babe is brought Into the Temple There good b Simeon Did meet with him who chief was in his thought So c Anna did behold good Maries Son That done they home and liue there quietly But d Marie ponders all right seriouslie a The Wife delivered was to be vncleane for a Sabaoth of dayes but the 8. daye which was a figure of our Lord his day the day after the seaventh and yet the first of our newe creations weeke the Male-childe was to be circumcised Thirtie three daies besides the first 7. she was to rest in vncleane estate and thirtie three yeares after Christ his byrth it was before we were purified from sinne and then she was to be cleansed by the Law bringing vnto the Temple a Lamb or a payre of young Pigeons or Turtles b Simeon having a Revelation that hee should not see Death ere he had seeene the Messiah Luke 2. hee therefore confidently awaiteth the corporeall sight of Iesus Iesus at last he meeteth in the Armes of his Mother within the Temple Hee taketh him into his Armes and therewithall before God hee protesteth his willingnes to leaue corporeall life prophecying therewithal that Iesus shuld be the Gentiles Light and the Iewes Glorie c Anna of Asers Tribe Luke 2. 36. who had lived 7 yeares with an Husband and had bene 84. yeares Widowesse shee haunting continually the Temple found Iesus there at the same time as did Simeon whome she boldly confessed and professed to all such as looked for Redemption in Ierusalem d Marie she layeth all these extraordinarie accidents to her heart and thereby gathereth more and more that the miraculous fruite of her womb was appointed to some great inaudible work 4. Staffe After from a East do a Sophies make repaire They by b a starre came to the house aright Who finde the Babe and Marie c onely there To d Gentiles sure an heavenly blessed sight e Myrrhe Frankensence and Gold they offer than And so depart each one an happie man aa The Romanistes haue preched vnto the simple People that these wisemen were 3. Kings of Colin That they should be 3. the Scriptures teach not much lesse 12. as some haue written for the number is indefinite That they should be Kings is not very likelie seeing they passing seldome gaue themselues vnto Star-gazing That they should be of Colin is apparantly false for the holy
feare of such issue should ever keepe thee from admonishing any One so much as in priuate for thou admonishing privatlie he might likewise impudently deny it or hee might reply thus Though I haue done this sinne yet I will deny it to all men and except thou wilt ask me forgiuenes for thus reproouing me I will publish abrode that thou hast falsly accused me of Sinne then thou vnable to proue it by witnes shall be forced either to â—y saying I neuer reprooued him of such Sinne or else thou shalt be censured for a slanderer Because therefore such issue may faâ—l out at first aswell as by proceding it therfore is apparant that there is no stoppage with the vnrepentant Secondly it cannot fall out that such Sin shall not be discovered walking by Rule in the middest of the Congregation Prov. 26. 26. when a case vnder the Lawe could not through witnes-want be found out in the gates of the Citie then were they to come before the Lord and the Priest and there in the Temple it should be discovered Deut. 17. 8. 9. Now that Temple was a figure not onely of the whole Catholike but also of every particular Church the Priest a figure of Iesus annoynted to whome the Father communicates al knowledge by whome we receiue the knowledge of all necessaries but in such a plunge the knowledge of the wicked is necessary therefore by Christ wee are to exspect the Revelation thereof That Christ wil not be inferior to Moses his Priesthood for Vrim and Thummim is evident ynough if but onely in this promise Where two or three are gathered togither in my Name there am I in the midst of them Mat. 18. 20. I therefore conclude that Christ the heade will not haue his owne holy body so mocked nor the Hider of his sinne so to prosper Prov. 28. and that because of the honour of his own name If Faith in Gods promise Care of his glory Loue of keeping the Church pure do lead vs in this action the Lord neither can nor will faile in disclosing the Guiltie Obiect But some Sin is in it owne nature publike as Incest Adulterie Murder c and therefore not to be satisfied for by private Repentance Ans. If a woman within the Church bring forth a Child besides the order of continencie her sin is indeed publik and therfore the vncleane man and woman both if both be within the Church must satisfie by publick Repentance Obiect In Deuteronomie 13. 6. c. If the secret friend should secretly entice vnto Idolatrie that friende notwithstanding the sinne was secreet was not to bee concealed therefore some secreet sinnes are not at all to be concealed Answ. You might rather conclude Therefore some secret sinne was once not to be concealed Moses must end where Christ begins Moses enioyned That then Christ eniovneth This nowe Obiect Such grosse sinnes cannot bee satisfied for by publike Repentance for the death of their bodies is due Answ. Thogh the body deserue death yet publike Repentance satisfieth the Church The Incestuous person being humbled in his flesh that is in the vnregenerate part the Church of Coâ—inth was by Pauls Commandement inioyned first to forgiue him Secondly to comfort him Thirdly to confirme their loue towards him Consider herewithall the Apostles wordes Galat 6. 1. Brethren if a man be fallen by occasion into any fault yee which are spirituall hee speaks not to carnall men restore such one with the spirit of meeknes considering thy selfe lest thou also be tempted Obiect These Aposâ—olicall Churches had no Magistrates that bare the corpoâ—eal sword but we haue Kings in our Churches therefore the former is no president for vs. Answ. The former is a president where the corporeall sword is not drawne out That I haue alreadie saide is therefore sufficient for my present Argument who delivers but the Rule whereby the Apostolicall Churches watched one over another The Constitution being changed and the Case altered moe heaps of Obiections do arise than is meet for lesse than a great volume For many people I knowe no readier way for them to come out of the Laborinth or Maze wherein they haue winded themselues than by returning backe step by step till they come to the doore againe 14. Staffe For Iesus sake a great toyl Paul vnderwent For planting faith where he soever staid At last to b seauen Hild Rome good Paul was sent There for c two yeares an harvest good he made Within d fift yeare as humaine writings say The Lyon Nero did the Apostle slay a His multitud of sufferings see 2. Cor. 11. 23. c. b So the holy Ghost describeth Rome Revel 17 9. and so much their Mantuae Prophet affirmeth of Rome as also others their owne Hystoriographers The names of the 7. Hils are thus tearmed Palatine Capitoline Aventine Exquiline Celius Viminal Quirinal To this Citie after he had preached to and froe aboue 30. years good Paul was sent Prisoner he having indeed appealed to Cesar and Cruell Nero then was Cesar and Emperour c Comming to Rome PAVL was suffered to dwell by himselfe with a Souldier that kept him Two full yeares he remained in an house which for himselfe he had hyred receiving al that came vnto him preaching the kingdome of God teaching these things which concerne the Lord Iesus Christ with all boldnes of speach and without let And here endeth the Booke of the Apostles Acts. d Hee is saide to die vnder Nero That being the 36. yeare of Pauls Conversion and thus it is reckoned IESVS died in the 19. of Tiberias Paul converted in the 20. yeare Tiberias raigning 23. yeares To him succeeded Caligula who raigned 4. yeares To Caligula succeeded Claudius in whose second Iames was slaine by Herod Acts. 12. who raigned 14. yeare To him succeeded Nero in whose 14. it is said Paul was beheaded that being the 70. yeare from Iesus his Nativitie The Epistles that Paul writ vnto the Churches are either such as he writ before his imprisonment at Rome or after The Epistles he writ before are The Epistle to the Romanes written from Corinth The two Epistâ—es to the Corinthes written from Philippe as also a third Epistle which indeed was the first written to the Corinths 1. Cor. 5. 9. which we haue not The two Epistles to the Thessalonians written from Athens The first Epistle to Timothie the Evangelist written from Laodicea The Epistle to Titus written from Nicopolis part of which subscription is demed forged and yet may well ynough be granted The Epistles he writ after hee became Prisoner at Rome are these The Epistle To the Galatians To the Ephesians To the Philippians To the Colossians To Philemon Second to Timothie though a strange Title be given to Timothie in the subscription and that of latter time But if the Title of an Arch-bishop or Chiefe Over-seer be granted considering he was an Evangelist it maketh nothing for Romish Lord-Bishops As all these Epistles tend to the advancing and
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
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