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A18910 A briefe of the Bible drawne first into English poësy, and then illustrated by apte annotations: togither vvith some other necessary appendices. By Henoch Clapham. Clapham, Henoch. 1596 (1596) STC 5332; ESTC S108001 105,612 254

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Essence or Soule But as the Father worketh not without his Sonne nor the Holy Ghost without the Father and the Sonne so neither doth the minde or will or working power effect any thing sundred but ioyntly yet as wee attribute Creation to the Father Redemption to the Sonne Illumination to the Spirit So to the Minde we attribute Vnderstanding conceipt to the Will we attribute well or ill affecting and to the working power we attribute the thing wrought or done As in that one God no Person is before or after another in Time but in Order of some externall work to vs wrought So neither in that one Soule is the minde before the will in Time nor the working power behinde them in time For the power of working is before the ●hing wrought but onely in Order for there is no sooner a Soule but there exist all them three and without any one of them the Soule cannot be If one demaund what is it that Createth all things I answere God What is it that Redeemeth Man falne God What is it that enlightneth man God yet there are not three but One God So demand what it is in mee that vnderstandeth I answere a Soul What is that which willeth or affectionateth any thing the Soule What is it whereby thou art enabled to liue mooue I answer a Soule yet are there not three but one Soule in me whereby them things are wrought Philosophandi quia non institutum Dixi. But as no Image can almost any whit attaine the pe●fection of that Thing whereof it is an Image so neither this Image of GOD in man able to attaine the excellency of the Highest who in every thing is Infinite Onely and the Cause of other things h Hauing Created man ELOHIM bringeth all inferiour Creatures before him to see howe he will call them who in the depth of his vnderstanding minde willeth and vttereth such names as the Lord approved But euery living thing hauing his yoke-felowe man was alone and therfore imperfect ELOHIM casting HIM therefore on sleep doth from his side extract a Rib whereof he made Mans-mate putting Her vnto Him with blessing to Encrease i He giveth vnto Both but one Name Gen. 5. 1. contrary to some Cuntries custome nowe where the Wife beareth not her Hus-bandes Name to teach them that they were but One He the Root She the Braunch sprong out of his side 2. Staffe That a Man and a Mans in b Eden placed were To whome God gaue Commaund of all the fruites The fruit of c One Tree only to forbeare In paine of death as holy writ disputes Which Precept kept A sacramentall wood of Life d during before their eies there stood a He was called Ish that is Man she was called Ishah that is Mans fi●st because she was deriued from Man secondly for that she was made for Man b They being made of Dust Genes 2. 7. God notwithstanding preferreth them before all other Creatures First by putting in their Soule an Image of himselfe Secondly by seating them in the most glorious plot of the Earth called Eden or Paradis● Thirdly by giuing them dominion over other his Creatures Fourthly by commending onely vnto them Hierogliphiks or holy preaching signes as followeth c One Commandement was laid vpon them that thereby they might professe subiection to the Creator The Tree was called the Tree of knowledge of good and evill Gen 2. 17 because it preached sacramentallie to Adam that hee should do Good in not eating of it but hee should do Evill in eating of it d This second Tree sacramentally preached to Ada● that to them and their seede Life should be immortall if so they kept ELOHIM his Precept 3. Staffe But e Satan f Devill envying God and Man Possest the Serpent beautifull and feate Who vnto Woman subtellie soone came And her perswades on fruit forbid to eat g She eat and gaue to Man so both did sinne And cruell h Death his kingdome did begin e Adversarie f Accuser when this Advers-spirit was created I knowe not except in the first day togither with the Light But created an Adversarie he was not but first togither with the whole Armie of Angels hee was created good but sinning against God God cast him and all that sinned with him downe to Hell 2. Pet 2. 4. He can yet transforme himselfe into an Angel of Light in being a false Spirit in the mouths of men 2. Cor. 11. 14 15. and King 21. 22. No maruell then if here hee could occupie the tongue of the Serpent the Serpent then beautifull and so speake from his Iawes vnto Heuah she as yet not hauing like knowledge of the Creatures nature as had Adam who before her Creation had seene and named the Creatures g As Satan durst not first assaile Man so hee hoped that Woman once perverted shee would easilie pervert Man h Sinne brought in Death for hauing sinned Mortalitie seazed on their nature so that from the day of their sinning their nature ever was dying Before immortall but thencefoorth mortall subiect to diseases agues gripings by the which Nature finallie is overthrowne 4. Staffe Their soules once stript of a Light and Holines b They flie from God He calles them back againe And then besides the Soule his dead distres He doth inflict on both their c Bodies pain But promiseth that d Womā seed shuld bring who should destroy Satan his deadly sting a Thus They lost the Image of God and in roome of Light the mind was cove red with spirituall Darknes the will possessed with vnholines from both which proceeded the Power of doing Evill In this perversion therefore of the Soules Faculties they caried in them the Image of the Deuill b Their Mind conceiving wrongly of God the Will which is as the foote of the Soule willed to walk a wrong way The erroneous mind begetteth an vnholy Wil and from them both proceede that Power whereby they conceived and brought forth evill where is nowe Free-wil vnto good This spirituall death of the Soule for life to good was lost liuelie preached the desert of eternall death c He enjoyneth Man and all in Man to labour in honest calling And to the end that there might be occasion of Mans labour the Earth is cursed after which Curse it bringeth foorth bryars brambles and other annoying Creatures which had no place in the first Creation holy The sight of these things should teach Man much wisedome Vnto Woman he appointed dolor of the womb in bringing foorth Children As for the Serpent Satans Instrument he is enioyned to go on the Earth with his bellie and to feed of dust betwene whome and Mankind there should ever be enmitie Hereof it commeth that nether Man can abide the Serpent nor the Serpent brooke Man d Woman being the first in transgression is by ELOHIM his free-favour here appointed to bring foorth the Saving seede namely Iesus the Christ. Betweene this blessed seed and his members faithfull on the one side and Satan the
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 Le●●●● 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 Mo●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 T●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. ●0 11. 12. 13. Some hereupon haue taught that in like Sor●e He that should slide from the true Christian worship vnto the Idolatrous Christian worship should ever a●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 Idolat●●● even to the Idols of the Gentiles● as for these Christians they fell divers of them vpon a doubting of the truth● the●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
the Heavens and Earth Host hath fram'd He create g Man and h woman i Adā nam'd a signifying Strong o● Potent The first Atribute or Name of the Strong GOD given in the Holy Booke Gene. 1. 1. by Moses Elohim is the Plurall number of EL so that ELOHIM did Create is as much as 〈◊〉 the strong One did create the Plurall number denoting the pluralitie of Persons but ioyned with a word of the Singular Number it pulleth vs back to considder that That Three are but One ●ssence of S●bstance The Essence then is one and spirituall Iohn 4 24. but distinguished not devided into Father Sonne and Holy Ghost 1. Iohn 5. 7. b Signifieth All sufficiencie c Signifieth B●●ng or Eternall namely such a Being as hath his Being of None and by whome All other things haue their Being Act● 17. 28 and so Eternall as is not onely without Beginning and End but by and in whome All things beginne and end This woonderful Name is deeplie graven on the Forehead of the Tenne Commandements I IEHOVAH Exod 20. 2. dd signifying I AM so he speaketh to Israel by Moses I AM THAT I AM. He speaketh of himselfe in the Present Tense or Time because All time with vs passed and to come is presentay before him wee should so shape our selues as hauing our first Creation Fall and future Iudgment alwaies present befo●e vs then we would not content our selues with I was good or I will be good but wee would labour that howe sodainl● soeve● God come vpon vs even at that Present to bee founde watchfull and sober Heare not the High sacred Titles of God but be thereby in all estates edified ee This one God is distinguished into Three Persons the Powerfull Name into which Man was first Created Genes 1. and lastly baptized Math. 28. 19. not one Person before the other in Time but in a certaine respect or order whereof anone f In the beginning of Time and each Motion must haue a Moover before it that mightie Elohim steppe●●●oorth according to his Eternall Decree and createth Creatures for his own sake Prov. 16. 4. which work he manifesteth by dividing it into partes every part declared within a certaine Nomber of Motion or Time First he of Nothing created Something namely the Heauenly and Earthly Matt●r Genes 1. 1. whereout Al other Creatures were to be diduced And as To Create is properly to make Something of Nothing so this saide Matter is onely prope●lie Created and the Creatures formed out of That properlie M●de These that by Heauen and Ear●h in that first verse haue vnderstood the whole Subsequent as though the first verse delivered generallie what afterwards is handled particularly haue therein failed If this were no● so then Moses shuld afterwardes tell vs that Man was made of Earth and then haue omitted the Creation of Earthlie matter without which first knowne wee cannot conceiue the second Having Created that Heauenly and Earthly Matter ●oe it was as a confused Chaos or rude Lumpe but over-covered by the Breath or Spirit of EL as egges covered by the Hen for bringing soorth a more excellent Creature without which sitting vpon as not only there woulde be no newe Creature but also the egge wold in time cease to be that it first is so and much more than so without that over-spreading of the Spirit that first Matter would haue returned into Nothing and haue ceased Being But brieflie for I professe brevitie in this Book that Matter Created all being darknes ELOHIM calleth Light out of darknes and separating them hee calleth Darknes for it first had Being Night and the Light day and so was Created the first daye Into which day most liklie may be referred the Creation of Angels wherevnto I am the rather led because they are tearmed by the holy Ghost Angels of Light ● Cor. 11. 14. and it may be they had their Being from the Heavenly nature But in which of the Six daies soever they were Created sure it is that before Man his Creation they had forsaken their Originall Iob. 4. 18. Iude 6. compared with his time of tempting the Woman In the second day was created the Firmament or superiour Region calling it Heauen putting a separation betwixt the superior inferior waters In the third day ELOHIM first commanded the inferiour waters to gather into appointed places calling them waters so collected Seas and the drye part Earth Secondly hee commaundeth the same Earth to bring forth Hearbs and Trees In the fourth day the Lord commaunded two great shining Starres to Exist in the firmament appointing the Greater namely the Sun for the day and the lesser namely the Moone for the Night In the fift day God commaunded divers Creatures to haue their Being out of the Waters first creeping water Creatures as Eeles Snakes c. Secondly he commaundeth Being to Whales and all Fishes Thirdly to all feathered Fowles blessing all of them to multiplication In the f●xt day hee commaundeth the Earth to bring forth every kind of Beast pasing or creeping As I vnderstand the Serpent Genes 3. 1. in English Creeping not to be a Creeper of the Waters longing to the fift daies work but of these Earth-creepers because there he is called a Beast of the Feild So I marvell at some who haue peremptorilie affirmed because ELOHIM there commaundeth him to go on his bellie that he crept not before As M. Caluin thereon might haue staied such resolute heades so in a case at least doubtfull they should haue feared lest they should haue rushed on Moses who in the fift day giveth amongst watry Creatures the Creepers first place as in this sixt daies work placeth the creeping Beast next immediatly before Man being in the same day and in the place next before man Created which done g Hee ELOHIM doth of the dust of the Earth make Man breathing into him a reasonable Soul In this Soul a spirituall Substance as is God but finite and not being of it selfe so is not GOD in it ELOHIM stamped his owne likenes of an holy Vnitie in Trinitie and of an holy Trinitie in Vnitie As the Soul is but one Essence so there ariseth three divers Faculties or Powers in that one Substance First there is the Mind Secondly the Will Thirdly the Power of Doing or working The Minde conceiveth and vnderstandeth things the Wil affecteth the obiect accordingly as the minde first conceiveth of the thing and from this minde conceiving and will affecting there proceedeth a working power or a power by which something is done The Minde so conceiving resembling the Father the Will hauing his affection begotten of the Minds Conceipt resembling the Sonne begotten of the Father and the Power of Doing proceeding both from the Minde and Will resembling the Holy Ghost proceeding from the Father and the Sonne And as them three Persons make but one God so these three Faculties for the Sou●e being a single Substance it cannot be parted do make but one spirituall
Serpents possessor and his seed of vnfaithful and rebellious people on the other side betweene them I say is heere fore-decreed a spirituall Battell Satan called the Dragon Rev. 12. 7. it may be because hee here possessed that kind of Serpent he sha● bruise the heele of Christ and his mysticall body far enough from the heart but the Blessed-seed in the end breaketh the Dragons head and casteth him out of Heaven into the Earth as worthie to be excommunicate to the death This Seede of the Woman darklie preached heere is afterwards in God his booke more and more clearlie revealed and taught 5. Staffe Promise of Life made through that holy seed Adam he calles her a Heuah dame of Life Then God to let them haue their right meed Our of the b Garden sends Man and his wife Life and Heaven lost they lost the Signes withall which holy Signes we Sacraments do call a Gen. 3. 20. As the Lord of Life was to come of womans not o● Mans seed so he entitleth his wife Heuah that is Giving Life From the Beginning holy significatiue names were given but we neglect the wisedome of God b As the Lord is the onely Institutor of Sacraments so he hath appointed that the sacramentall signe shuld be removed from These that haue not the Thing signified by that signe Adam Heuah hauing in themselues and for their seed lost Heauen they therefore are expulsed the Garden the signe of Heaven hauing lost Life they are banished from the sight of the Tree that signifyed Life Sacramentall Signes therefore are outwarde visible Creatures preaching vnto Man some inward invisible grace which inward thing or thing signified is as verilie to bee apprehended by Faith as is the outward Sign to be apprehended by the eye hand mouth 6. Staffe HEVAH after conceiu'd and brought forth c Kain Then holy c Habel churches figure right Who for his goodnes was by brother slaine In roome of whome God gaue her blessed d Sheth As of Kain came the seede of Serpents brood So of this Sheth came many Persons good cc whether Kain and Habel were Twyns Kain first came foorth and afterwards Habel in the same Conception it is not plain Yet considering that Heuah was to increase and multiplie for filling of the Earth it is not vnlike that in that her strength shee brought foorth more than one at a Birth-time Kain being taught Husbandrie by his Father and Habel instructed to keep s●eep Gen. 4. they brought sacrifices to the Lord. Kain as it seemeth rather as standing in awe of his Father but Habel offered with a free heart which was cause that the Lord reiected Kain and accepted Habel Kain seeing this Reiection he therefore slaieth Habel As hereby appeared Satans Serpentine-seede so the first borne of the Holy-seede is persecuted to death This wicked seede in Kain argueth that Heuah had not conceived till after their fall and therefore by consequent that Adam had not carnallie known the woman before their Fal. For had he there being no sin in them to hinder the blessing she must needs haue conceived an holy seed and so haue brought forth no Murderer That Habels sacrifices pleased God it was because hee first professed that maner of spirituall obedience not of his owne head but by God his Commaundement which precept he might well receiue of his Father Secondly because in that sacrifice he did though darkly see that one was to bee offered vp a slaine sacrifice for the sinnes of the People d In the next Staffe 7 Staffe To passe by Some of a Sheth came Henoch he Who walkt with God till God tooke him away Lamech and Noah that time Sheths petigre Matcht with Kains daughters to their dyre decay That sinne so greiued God as plainlie he Foretold to Noah the world should drowned be a Habel being slaine God giueth to Adam Sheth in his rome Sheth begot Enosh Enosh Kenan Kenan Mahalaleel Mahalaleel Iered Iered begot Henoch the 7. from Adam IVDI 14. Henoch begot Methushelah Methushelah Lamech Lamech Noah Noah begot Shem Ch●● and Iaphe● elder brother of Shem. Gen. 10. 21. Here Sheths seede was deeply degenerate from Henoch and Sheths sinceritie for they seeing the da●ghters of Men viz. of Kains lawles race to be snowt-faire Sheths Petygre marrieth with them mixing the holy seede with the vnholy by reason whereof Gyants and strong Miscreants abounded This so vexed the Lord as hee hastely repaireth to Noah and fore-tels him that hee may preach it to others that after the expirement of 120. yeares he would drowne the whole world with water Commanding him in the meane time to build an Arke of Pyne trees wherein HE and His might then be saved 8. Staffe One hundred yeares and twentie after then The a Cataracts were loosd Seas burst ope The rayne and waters drown'd the wicked men And over Earth had libertie and scope But ●re that day as God had Noah told An Ark he built of Pyne-trees room'd threfold a Noah preaching and building the Ark that 120. years the people believed not the spirit of GOD preaching in Noa● for the which as their bodies were drowned in the ●●ood so their soules nowe remaine in the Prison of God his wrath 1. Pet. 3. 18 19 20. That water was a figure of Baptisme for as by that water Noah and his Familie the faithfull for Cham was not then seene-wicked were saved from Iehouahs wrath even so by Baptisme the Faithful are saved and the lurking hypocrite for the time fareth not the worse But as all without the Arke were vtterly destroyed by the same water even so shall Baptizing water be but a Sacrament of condemnation vnto such as receiue it vnworthelie whether they be within the Ark the visible Church as was Cham or baptized in the Church of the World or visible worldlings such as is that great Citie Revel 17. 18. 9. Staffe Into this Ark did Noah and his Wife His sonnes Shem Cham Iaphet a enter anone With sortes of Creatures all that breathed life Preserved in the Ark by God alone b After twelue Months the Men their wiues and all Out of the Ark did go at God his call a The Worlde was here 1656. yeares old and so tooke his end with water Noah hauing in the Ark of every cleane Beast for Sacrifice and of vncleane for preservation of their kinde to the Newe World aswell as of the cleane b Noah and his Wife with his three sonnes and their Wiues even 8. Persons in the whole as they went into the Arke at God his commaund so they come not foorth vntill he commaund Gen. 8. 16. Comming forth Noah offereth Sacrifice to God whose savour was acceptable and therefore the Lord blesseth Noah to the beginning of the Newe World promising that he would no more smite the World as he had done with water and thereof he appointed the Rainbowe to be a signe sacramentall Here was Noah permitted to eate flesh but forbidden to eate of the blood of
during the plentifull times for the better nourishing of the Body in the 7. penurious yeares 15. Staffe In time of a Dearth Old b Israel and his sonnese To Aegypt came from Canaan their due Good Ioseph gladsomlie to Father comes And bringeth him to Pharaoh his vewe Who giues to Israel for dwelling place The Land c Goshen environ'd with Gods grace a Iaacob sending his Sons into Aegypt to buye Co●●e at their second comming thither Ioseph bewrayeth himselfe to his Brethren sending word back to his Father by them that it was Pharaoh his will and his desire that he would come vp to Aegypt b Israel hauing consulted with the Lord at Beersheba departeth with his whole Familie into Aegypt The number of the Persons that came into Aegypt are saide by Moses Genes 46. to be 70. asking into that Number Ioseph and his two sons Manaesseh and Ephraim Blessed Steuen in the Actes 7. 14. Numbreth 75. Soules by which second Number wee are taught to account some passed by of Moses Some writers do borrowe vnto this account the 4. Mothers of the Patriarches the two Sonnes of Iudah who were dead before this voyage in Canaan and so make vp 75. besides Iaacob himselfe A second sort doe as Moses borrowed three from Iosephs house for making vp 70. so they borrowe fiue moe from Iosephs house vnborne at Moses time of accompt and these fiue are Sonnes and Nephewes 1. Chron. 7. 14. 20. to Ephraim and Manasse● by which accompt they well obserue that Ioseph seeth his Children vnto the third Generation Genes 50. 23. Both these opinions if not Iudgements of others learned set downe In the third place I will adde my Coni●cture Moses hauing accounted the number of 70 he immediatly in the next verse Genes 46. 26 addeth All the Soules that came with Iaacob c. besides Iaacobs sons wiues were in the whole c. The Patriarks wiues so plainly excepted why may not Steuen borrowe them to the making vp of 75 Question Moses hath no where affirmed how many the Wiues were THEN liuing how then shuld Steuen accompt them Answer Holy Iude maketh mention of Henochs Prophecie as also of a Strife betweene Michael the Arch-Angell and the Devil about the body of Mose● neither of which is once mentioned before in holy writ Holy Paul 2. Tim. 38 telleth Timothie how Iannes and Iambres were the Sorcerers that resisted Moses in Aegypt yet neither Moses nor any Prophet after maketh mention once of the Number of the Sorcerers nor of their Names As they had that by speciall Revelation so why may we not think that Steuen at that Time if not before had the knowledge of that Number by like Revelation specially seeing Then he had a Miracle wrought in his eyes in that his be holding of Iesus Acts. 7. 55. after an vnvtterable so●te c Sheepherds being an abhomination to the Aegyptians some think from Exod. 8. 26. because the Aegyptians worshipped some such Beastes as the Israelites slewe for Sacrifice which is a colde suppose for that should rather make the Sacrificers hatefull than Sheepheards abhominable but the holy Ghost affirmeth that Calling to be abhorred of them Neither a. e wee ignorant that in every prophane Land some Calling as nowe are Soule-Shepherds is of base estimate by reason of which their abhorre and all professed themselues not only sacrificing Hebrewes but Sheepherds the King gaue them a Cuntry wherein alone they might inhabite A COMPVTATION OF GENESIS The age of ●he World   130 1 A Dam being aged 130. yeares he begetteth Sheth 235 2 Sheth aged 105. years begetteth E●osh 325 3 Enosh at 90. yeares begetteth Kenan 395 4 Kenan at 70 years begets Mahalaleel 460 5 Mahalaleel at 65. years begets Iared 622 6 Iared at 162. yeares begets Henoch 687 7 Henoch the 7. from Adam Iude 14. at 65. yeares begets Mathushelah 874 8 Mathushelah at 187. begets Lamech 1056 9 Lamech at 182. years begets Noah 1536 10 Noah the 10. from Adam and the Lord his Tenth out of the first worlde at 480. yeares of age is foretold of the flood After 500. years of age he begetteth Shem the elder brother of Iaphe● Genes 10. 21. and in his 600. yeare the flood came 1656 1658 1 Shem 2. yeares after the flood being then but 100. yeares old Gen. ●1 10. and therefore begot in Noahs 502. begetteth Arphaxad 1693 2 Arphaxad at 35 begets Selah 1723 3 S●lah at 30. yeares begets Heber 1757 4 Heber the 7. from Henoch and from whome Abram and his seede tooke the name of Hebrewes hee at 34. yeares begets Peleg 1787 5 Peleg in whose time the Earth was divided at 30. yeares begets Regu or Reu 1819 6 Regu at 32. yeares begets Serug 1849 7 Serug at 30. yeares begets Nahor 1878 8 Nahor at 29 yeares begets Terah 2008 9 Terah being 130. yeares olde compare Gen. 11. 32. with Chap. 12. 4 begets Abram 2083 10 Abram at 75. yeares receiveth the promise The 10. he was in the beginning of the Newe World as Noah in the end of the Old 2108 Abram at 100. yeares of age hath Isaac 2168 11 Isaac at 60. yeares hath Iacob and Esau. 2298 12 Iacob at 130. goeth into Aegypt with his 70. soules Ioseph then being aged 39. 2315 Iacob being fed 17. yeares by Ioseph dyeth being aged 147. He was the 12. of the Newe Worlde and left behinde him 12. Worthies peereles On his death-bed hee fortelleth every of them of future events specially that the Shiloh Christ should come out of Iudah 2369 13 Ioseph dieth in Aegypt being 110. yeares olde 54. yeares after his Father Before his death hee giueth charge that at their remoouall to the Land of Promise they shoulde take his bones away with them That afterwardes was done In the meane time they embaume his corpes and chesteth him And so endeth Genesis containing from Adams Creation vnto Iosephs death 2369. yeares Heere or within one Chapter of Exodus falleth out the story of Iob. for forme Poeticall for Matter passing divine Iob laboureth to cleare himselfe of hypocrisie but not in the best manner for the extreamitie of his body and soules anguish daunteth his reason and breaketh his Patience His Three Kins folkes charge hypocrisie on his head The doctrine they deliver good but they faile in their personall application Their foolishnes should reproue Manies follie In the end Eloquent El●●u thrusts himselfe in reprooving both pa●ties for follie but for the vpshot Iehouah himselfe sits Vmpire iustifying Iob for his servant condemning his friends for their false Application Iob sacrificeth for his friendes The Lord is satisfied Iob enriched and so endeth that divine Story In every Allegation of Gods Mercies and Iudgments having an eye vnto Genesis But because Iob came of K●●urah Abraham his latter wife and not of Sarah Queene-mother of the faithfull I therefore so passe from him to Israels Seede 16. Staffe From Israels Houshold sprong a mightie crue The a Aegypt King to keepe them vnder hand
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 ●o of●en called The Kingdome of heauen Matth. 11. 1● 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 we●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 I●SVS they finde no greater concourse of People than Ioseph his suppo●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
the Spirit of Elias prepared the People vnto Iesus by hewing squaring and smothing their hearts lest otherwise Iesus should haue smit the Earth with cursing Vnto this Iohn came Iesus to be baptised Iohn refusing as being fitter to be baptised by Iesus our Saviour tels him it must be so for fulfilling of righteousnes Iohn baptizeth him in Iordan through which Iesus or Ioshua safely led Israel at what time the holy Ghost manifested himselfe vnder the bodilie shape of a Doue lighting vpon Iesus togither withall a voice passed from Heaven saying Thou art my beloued Sonne in thee I am well pleased Here was the Father the Sonne and the Holy Ghost concurring in this Baptismes solemnization The Sonne presents himselfe for fulfilling Righteousnes The Holy Ghost sheweth Iesus to bee simple and innocent as a Doue the Father proclaimes him first his Beloved Sonne Secondly In whome hee rested well pleased Thus was the Dore-sacrament of the newe Testament graced by ELOHIM that Three-one Quest. Why should Iesus be baptized with water seeing he was sinles and that Sacramentall water teacheth the baptized first that sinne is put away by the blood of Iesus secondly that the baptized is to die to sinne and to rise vnto a newe life Answ. Circumcision signified the like yet was he circumcised as he is here baptized Yet I easilie graunt nay I do boldlie affirme that hee was neither circumcised nor baptized for the two forme● ends and yet of absolute necessitie he was both to be circumcised and baptized that for this cause As Circumcision and baptisme were inioyned man because of sinne seales of sinnes forgiuenesse by blood-shed even by the blood of the Lambe slaine from the beginning of the world so howe should them Sacraments of the Olde and Newe Testament haue bene holy and liuely to the receivers if so the holy Lambe and Lord of life had not in our nature so sanctified them Hee for giving Life vnto both them did therefore vndergoe both in his bodie Thereby Circumcision was made Heauens-doore vnto the old Church Zion and thereby was Baptisme made Heauens-entrye vnto the Newe Church Ierusalem from aboue So the Sacrament was not onely given to Preach Life to the first Adam but also To be made Life by the second Adam even as was the whole Lawe not only given to the olde Man but also to bee performed without blot by the newe Man from Heaven heavenly Despisers and neglecters of this Seale haue yet no assurance of life in Iesus Let them marke that c He gathers no Newe Communion before himselfe had vndergone the New Communions Sacrament for Baptisme was the doore into the new Testaments Church d Having gathered Schollers or Disciples he calleth 12. of them Apostles or Speciall Sent-ones and alotteth them to preach before him but not as yet to the Gentiles The Names of the 12. were thus Simon Peter and Andrewe his brother Iames and Iohn who were Zebedeus Sonnes then Philip and Bartholmewe Thomas and Mathewe the Publicane Iames sonne of Alph●us and Lebbeus Thaddeus Simon the Cananite and Iudas Is●ario● These twelue Apostles doe make answere to the twelue Patriarches of Israel e These 70. were sent forth with as large and like Commission as were the Apostles Mark that Secondly these 70. answered to Moses seaventie prophecying Auncients Nombers 11. 24. c. Here is Wisedome but who marks it 7. Staffe Great a wonders he did worke in every place But b Dragon still pursues him to the end He institutes A c Supper full of d grace Which to his e Church for ay he did commend That done he wends to pray in f Oliuet g Iscariot thithe● his foes did fet a Hee converted water into Wine and who but Iesus can turne our bred and water of affliction into a continuall Feast He gaue sight to the borne blinde bodie and who but he can giue holy light to the borne blinde minde He cured Leprosie and many other corporeall diseases incurable by naturall meanes and who but he can cure our souls maladies whose cure consisteth onely in metaphysicall or supernaturall meanes To the dead and stinking dead he gaue corporeall life and who but he can giue spirituall life to these that are dead and stinking deade in their sinnes Hee cast out devils possessing bodies and who but Iesus canne cast out the Devils that possesse mens soules b ELOHIM foretold Adam and Heuah that there should bee enmitie betwixt the Serpent and Womans promised seede as this IESVS was the Head of that holy seede so the Deuill ceaseth not to stirre vp his Serpentine seede to pursue this blessed Seede vnto the death but all in vaine vntill the time came wherein he himselfe was minded to lay downe his bodie c The time of his oblation being within one day he calleth the 12. togither and sitting downe on a lowe bed for so the Iewes did eat having first preached vnto them the necessity of his departure he first eateth with them the Paschall Lamb then afterwards he institutes the Newe Testaments supper consisting in Sacramentall Breade and Wine having finished the old Supper he institutes a new Qu●st Was Iudas Iscariot present in both these Suppers Answ. In the first hee was Neither might any soule-maime debar any Circumcised from the old Supper nor yet any Soul-soare vnseene in the baptized debarre from the newe Supper Seene and knowne pollutions in the bodies of the Circumcised would debar them the holy Congregation and Supper so only seene and knowne sin vnrepented can debarre such the newe Testaments Assemblie and their holy Supper To the question therefore I answer thus Many learned and worthie deep reverence haue written that Iudas was present but yet I see somthing that keeps me from so thinking But first let it be granted that Iudas was there a Communicant what then you wil it may be with others conclude Then may wicked ones be admitted to the Lords Supper I answer it prooveth not that Knowne wicked may bee admitted for Iudas was not an open wicked one but a secret wicked one and therefore vnder God his Iudgment that knowes the heart and not vnder mans censure who knowes not the heart Obiect The man Christ knewe him for a Traytour and yet would not debarre him First the Man Christ knewe him not alreadie a Traytor for as yet he had not betrayed Iesus and Man must censure Actions or things that bee Patent not Latent Secondly Christ as he was man knewe not that hee had such a trayterly thought in his heart no more then as he was the sonne of man hee knewe the latter day for every meane wit knoweth that Thoughtes of men and personall Future Actions were communicated vnto his Man-hoode by the God-head or his divine nature If Iudas then had beene present hee was to Man there considered as man an hypocrite or vnseene Traytor and therefore nothing maketh for admission of vnrepentant knowne wicked to the Lords Table But as before I saide I rather think he was
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 ●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 deroga●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 Magi●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 Supplicatiō 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 commandemēts 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
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 Nam● 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 feel● And still in way of forlorne persons plod Awake my Soule go tune thy Instrument And sing thou out thy heavie h●a●●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 Affecte●h things displeasing God Hereby it comes thou Doest with all thy might Lewd things full M●riting IEHOVAHS Rod. Nothing is right that in thy Natures pent Then tune thy passions and sing forth Lam●n● 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 Th●● 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 Sprit● 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 Lamen● 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