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
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
Saintes by Calling Obiect The Prophets cryed often bitterly out of their owne People within that visible Church Ans. Confound not the two Testaments in their Ministery Lawes People If their Maiestrate wold cut the wicked from the Cittie of God so it was but if hee would not neither Priestes nor People could do withall As for the New Church she hath power be the Magistrate never so negligent as to keepe defiled ones from entring the Lords Cittie Revel 21. 12. 27. for Christ his Church here is Ierusalem from aboue Galatians 4. 26 c. so it hath power to preserue puritie within If therefore any wickednes arise within there must not bee knocking of hammers our Saviour hath commaunded a Rule whereby to walk Math. 18. 15. 16 17. namely to vse all peaceable brotherly speaches and behaviour for drawing the Trespasser to repentance If he Repent hee is woon and there an end But if he Repent not then hee is to be put out of Communion as an Heathen out of the Temple nor eat and drunk withall of vs willingly no more than the Iewes would with Publicans Such honour is to all his Saints Psal. 109. 9. This is called a deliverie vp to Satan 1. Cor. 5. and not for ever but vntill the partie Repent and his obstinate flesh be humbled In the meane time if by any meanes wee haue to deale with him we are commaunded to admonish him as a brother 2. Thess. 3. 15. For if hee haue not proceeded so far as directly to reiect Iesus for the Kâ—rim and black cuâ—se is due to such a one 1. Cor. 16 22. we are ever to hope him a brother not vtterly dead but in a trance who happilie once may bee recovered by chyrting the cheeke and vse of strong waters But as a man in a foming sounde is not fit for our Table c so neither a Brother in the hands of the hellish club-fiâ—â—ed Surgeon till he be come to his pristine estate Let therefore Invectivers against Brethren and foolish Excommunicators here Smite their thigh and sav What haue I done See 2. part Staffe 13. In this Temple were two Pillers the one called Iachâ—n or stabâ—litie the other called Boas or In strength To these two our Saviour casteth his eye when he saith Him that overcommâ—tâ— will I make a Piller in the Temple of my God c. Revel 3. 1â— Every thing in this Temple was Glorious figuring the glorious estate of a Christian Proportionable and 〈◊〉 figuring the pâ—oportion and order of Christes Church Precious signifying the high valewe of a Christian and nothing there was that is not for our â—rudition Salomon having finished the work he dedicates it by Prâ—â—er to IEHOVAH The Lord giueth vnto him wisedome beyond all measure of other men But â—est he should think hee stood of himselfe the Lord for a season leaues him to himselfe who by meanes of strange women fell to grosse Idolatrie not onely marrying with Pharaohs daughter a figure of the Gentile Church but also concubining Maâ—y At last the Lorâ— â—ho hath promised to Dauid his Father that If SALOMON sinned hâ—e wâ—uld chastice him with the Rodde of Men but his mercie shulâ— not depart away from him as 〈◊〉 did from SAVL He giveth to Salomâ—n grace to Repent and not only that but he appointeth him to be the holy Ghosts Scribe for three Canonicall bookes In the first Booke entitled Proverbâ— he setteth down positiue Lawes for initiating all People of all ages sexes callings notablie inveying against the Idolatrous Church vnder the person of the strange woman Bitten Child fire dreades he spoke of experience In the second Booke entitled Ecclesiastes or Preacher he taketh his Puple into an higher seate and there letting him see the things vnder the Sun secretly compared with things aboue the Sunne he concludeth all belowe to be Vanitie In the third Booke entitled Song of Songs or Canticles he superelateth or carrieth his Disciple aboue the Sunne to let him see the mysticall Vnion of Christ his Church togither with their Loue-signes and spirituall Amouâ—s To this purpose his former fleshlie loue and Loue-tricks was deepelie sanctified and had he not that way bin overshoes he had bene nothing so fitte to discouer the overtrance of the Spirit Oh the wisedome and mercie of God To these that are called according to his purpose all things work to the best Rom. 8. 28. yea Sinne and All. And he that knowes not this knoweth nothing yet as he should knowe Having finished these three Bookes three degrees of Ascension from Sinne as was Peters triple conâ—ession of Loue for his threefolde deniall hee afterwardes dieth having raigned overall Ierusalem 40. yeares leaving his Sonne Rehobâ—â—m to Raigne after him 28. Staffe In his a sonnes daies for wickednes and sinne God rent the Tribes from Salomon his blood Kingdome of Iudah here did first begin To which the Tribe of Ben-iamin fast stood The ten Tribes King as holy Scriptures tell Was after this term'd King of Israel a Rehâ—boâ—m his Son forsaking the counsel of the Aged cleaving to the desperat advise of young start vps who willed that his little Finger should be sorer vpon the People than was his Fathers â—oynes Ten of the Tribes doe Schisme from Rehoboâ—m despitefully who take vnto them I eroboam the Sonne of Nebat and creat him their King From this time the King of the ten Tribes was called King of ISRAEL The other two Tribes that stood to Rehoboam lawefull though wicked King they hencesorth were called Iewes and their King King of IVDAH togither with which Iudah Beniamin stood on whose hilles as on shoulders Deuâ— 33. 1â— the Temple of IEHOVAH stood Thus the Sonne of the Right hand set his shoulders to the Lyon of Iudah for supporting Church and Churchwoorship Worthie was Ben-iamin to stand on the Righthand of Iesus our Lyon of Iudah 29. Staffe These ten Tribes Israelites a falling from God They fell into the hands of Assurs King Who led them far away a righteous rod As for the two Tribes Ievves from them did spring Some holy Kings But ever and among They grieved God and did his Servants wrong a They Schisming or rendring themselues from Davids house Ieroâ—â—â—â— to keep them from sacrificing at Ierusalem neither was it lawfull any where else hee reareth vp an Idole in Dâ—â— and another in Bâ—tâ—el appointing Tinker-like fellowes for sacrificing Priestes By this meanes as they had Schized from the true Church so now likewise from the true worship to a false Neitâ—er after this did the Kings of Israel better of whome therefore still the holy Ghost saith He followed Ieroboam â—â—e sonne of Nebat who caused Israel to sinne This Supreame head of Idolatrie sprung out of Epâ—raim and begun his Raigne with Râ—hoboam of Iudah The age of the Olde and New-World here was 3030. yeares Of the Newe-worlâ— 2344 From the Promise 1917. From Aegypt 516. From former Iudgeship hitherto 120. And from the Temples structure 36. yeares
bread Nay as this years affliction testifieth to our face we haue heretofore so prophaned our bodily nuriture as fullie we haue merited an whole deprivation of Breade much more of other Creatures Our intemperat devouring thy creatures in foode and cloathing our shutting heart and hand in not administring to the needie our hungring more for Bodilie than Spirituall givings all of them put togither howe haue they deserved that thou shouldest deny every of thy creatures to our bodyes but thou that sought vs vp what time we fled from thee thou that gaue thine owne Sonne to be made sin for vs what time we had solde our selues to sinne how much more with Christ shalt thou giue vnto vs al things necessary the body and the rather seeing through and by him thou hast made vs heires togither with him As he therefore hath offered vp a sufficient Sacrifice for vs and thou thereby rests satisfied with vs so we therfore are bold in the testimonie of thy Spirit to desire that vnto vs thou wold giue Our Bread In thy hand it is to blesse and to curse with thy fatherly hand therefore reach forth to vs that which through him is Ours and that is Ours which any way may tend vnto our vnfaigned good And because we through the corruption of nature are not euery day a like fit rightly to vse thy Creatures wee humbly intreat thee to giue vnto vs that portion of Breade and other things necessary as bred which thou thinks necessary for That Daie Foode rayment health libertie worldly credit c. As thou perceiues vs fit or vnfit to vse them even so administer the same vnto vs. Giue vs not pouertie nor riches feede vs with externall things convenient for vs left wee being full do denie thee or lest we being poor shuld reach forth our hand vnto iniquitie Having much or litle do thou sweet Father so sanctifie our hearts as ever it may bee seene that thy hand reacheth forth and blesseth these temporaries vnto vs. The fift Petition And forgiue vs our Debts for vvee also forgiue our Debters OH Lord we haue vnhallowed thy Name we haue resisted the Kingdome of thy Sonne we haue not done Thy holie vvill wee haue taken Bread and other temporaries without begging them at thy hands by reason whereof wee are deeply run into thy Debt yea so deeply are wee become indebted as wee are never able to satisfie for al our Trespasses much more vnable to paye the vttermost farthing How then shall we haue our Debt-score wyped out Sweet Father thou hast promised that at what time soever a sinner doeth repent him from the bottome of his heart thou wilt wype all his trespasses out of thy remembrance Giue vnto vs therefore humbled souls repentant harts bleeding harts that so every our iniquities may be crossed out of thy book and blotted foorth of thy remembrance This Remission and blotting out oh Lord it cannot fall out by any vertue in our selues but by vertue of that humiliation of Iesus who by thee was broken for our sins and by whose stripes we Onely are healed yet oh Father in as much as for whome thy Son was so broken vnto them thou likewise giues contrite and broken spirits by vertue of which contrition as by a seale they ever rest assured of thy free favour in Christ Iesus towards them we therefore humblie beg a continuance of Contrition and all other the comfortable fruits of thy Sons spirite by vertue whereof wee may in all hurlie-burlies of the world be possessed with Peace even with that peace whose bottome no Creature can sounde yet the peace wherwith thou possesses thy childrens soules With more boldnes we cry Forgiue vs our debts for we oh Father do also forgiue our debters If wee had not forgiven to others their trespasses whereby they became indebted to vs then oh Lord howe durst wee open our mouthes and beg forgiuenes of sinnes whereby we haue bene indebted to thee No oh Lord the mercilesse shall finde Iudgment without mercie Because wee carrie mercifull hearts towardes our brethren do we therefore merite mercie at thy hands No when we haue done the best wee can even yet we are vnprofitable servants Is this mercie in vs a Signe that thou hast beene and still will be mercifull vnto vs oh yes such powring foorth of our Soules-loue vnto others it is because thou first hast shed forth thy Viall of mercie in our soules Trulie mercifull we shuld never be had not thou given the Cause thereof by being first mercifull to vs. Finding therefore in our souls that holy Effect of thy spirit Lord wee are bolde to open our lippes and to exspect faithfullie the continuall Remission of sins past present to come whether committed against thee or our Neighbour in thought word and worke As because of our vncessant sinning wee therefore do incessantlie craue the remission of our sinnes so we adde The sixt Petition And leade vs not into temptation but loose vs from Euill AND leade vs not sweet Father into temptation but do thou still loose vs from Evill Many are the Temptations and trials wherewithall necessarily for manifesting thy wisedome and power as also Mans foolishnes and weaknes thou art to exercise vpon vs in this life but deer Father howsoever wee haue deserved not onely to be Led into Tentation but also to be Left to our owne selues in the time of such tentation yet for the Glory of thy Sons name by the which we are called vpon do thou mercifully Loose vs from the power of the tentation Howsoever wee are â—â—mpted yet giue vs an happie â—ssue out of our temptations let vs not with the Reprobate fall finallie into evill Satan the world our fleshe oh Lord they are ever labouring to hurry vs to hel as strong wâ—le â—â—â—rs they continually lay battery vnto our spiritual walls Satan and the Worlde without vs our owne deceiueable Flesh within vs Enemies without Enemies within therefore neuer able to holde out except thou by thy spirit do leade vs do deliver vs do loose vs and set our hearts at libertie that so we may run the way of thy Commandements This our Praier wee offer vp onely to thee The first part of the Reason For thine is the Kingdome FOr thine is the kiâ—â— dome whether 〈◊〉 regard the Kingdome of the Worlde or the kingdome of the true Church In and over the world thou raignes as a King brydling Devils and men commanding all creatures to â—â—osâ—â—hy hoste to whome the very â—â—mb creatures are forced to be subject so that nothing which hath Being in Heaven or Earth but vnto thee the Kingly Creator and Preserver it standeth a subject even to thy regiment and order decreed vpon before all worlds in the high Parliament house of Heaven But in thy Church thy Throne of Government is exalted vpon it thou sittes gloriouslie encompassed with the shining Lampes of thy Spirit whereby thy subjects are directed This our prayer wee offer
that haue not this Spirite as also because no Requests Vocall or Mentall is true Prayer that is not conceived and suggested by the spirit of God therefore Paul Rom. 8. 26. plainly putting himselfe in the number â—aith Wee knovve not hovve to Pray as vve ought but the Spirite it selfe maketh request for vs that is The Spirit of Iesvvs putteth into the mouth of our spirite vvhat to praye To prescribe therefore and enjoyne Setvvordes is to strip the Spirit of his office and the way to quench our Spirit Obiect Every one hath not knovvledge to pray therfore set formes do help such Ans. True and so doe the written set Scriptures help such but yet it followeth not that that is praier it selfe The helpe to Praier Preaching is not our Prayer and preaching it selfe the first is a Cause the second the Effect no Cause and his Effect are the same every halfe-pennie Sophister knowes that Secondly where you say Euery one hath not knowledge to pray thereto I answer every one that is adopted as afore hath the spirit of Iesus every one that hath that spirit hath a speaking not a dumbe spirite a spirite of knowledge and holy Light Obiect But every one who is to be hoped to haue Gods spirite cannot vtter words orderly as were to be wished Ans. That is besides the Question the Question is this Can every one of God his children meaning of aged Persons pray rightly I haue saide they can Nowe for praying so orderly as were to be wished I graunt that young ones in Christ Iesus cannot pray so fully and methodically as these that haue spent som years in Christ his Schoole Children cannot speake as do Elder persons yet Children aswell as Elder persons can cry vnto the Parents vpon the feling of some Want even so can the youngest Babe in Christ. That the blessed Apostle teacheth Rom. 8. 15. when he saith that the Adopted do cry as also Verse 26. 27. when hee affirmeth that the Spirit teacheth vs to pray vvith grones vnvtterable the meaning of which grones is well knowne to God for hee is not ignorant of the meaning of his own spirit And most grosse headed are such as think that any words please God but what hee himselfe first breathes into our hearts by his spirit for he only accepteth the fruites of his owne spirit the fruits of his Sonnes spirit which first fruites are the sanctifier of our whole lumpe Otherwise to think is flat Idolatrie and derogaâ—orie to the spirite of our onely Sacrificer IESVS Quest. Do you then simply condemne all such as vse the wordes of our Saviour as they are set downe Ans. No S. Peter 1. 4. 11. saith If any man speake let him speake as the vvords of God Better wordes than our Saviour than the Apostles than the Prophetes haue vsed we cannot vse nay wee must learne to speake as they before vs haue spoken as in other speach so specially in Prayer which is An holy speach vvith God Whosoever shal vse all or any of our Saviors words according to knowledge and that by the instinct of God his spirit which Spirit teacheth the soule what is most fit necessary for the time to him I say Go in peace But if any for customes sake and of a foolish superstitious affection to the words shall vse them or any other forme of speach in the Scriptures of such I say They are no better than Idolaters Magiâ—al inchautaters neither knowe they what prayer meaneth Two sorts of People offende against our Saviour his forme of Prayer the one sort are such as through a Romish custome do value all their other prayers deade and vnprofitable if so they do not annex it the other sort are such as think it vtterly vnlawfull because the same is repeated for to vse them wordes for Prayer If our Saviour Marke 14. 39. did at his second time of praying vse the same vvords he had before vsed then why should the same in any Faithfull their vse be offensiue to vs But as our Savior there vsing the same words did it because his case was one and the same vnchanged so let vs learne then to vse the same words when our case is the same otherwise we shal make holy Words but prophane Idoles Concluding therefore that Prayer is a povvring out of our soules-feeling according to the present motion of God his spirite as also that Neither olde vvords nor newe vvordes are acceptable to God otherwise then they are sent vp to God the Father in the name of Iesus and that by the immediate vvorke of the spirite I now come vnto our Saviour his Exemplar of Prayer Math. 6. consisting 1. of a Preface in these wordes O our Father vvhich art in Heuen 2. of a SupplicatioÌ„ in these words Hallovved be thy name thy Kingdom come thy vvil be done in Earth as it is in Heauen Giue vs this day our daily bread and forgiue vs our debts as vvee also forgiue our detters And lead vs not into tentation but deliuer vs from euill 3. It consisteth of a Reason why Prayer is offered vp onely to God in these words For thine is the kingdome and the povver the glory for euer 4. Of Faiths Signet or Seale in this word Amen or So it is The first part of the Preface O our Father OH dul heart vntowarde Soule why art thou so lumpish and so heavie trust in God thy deliverer cast out yea breath stronglie out what God his spirit hath conceived in thee ô my heart Sweete Father when thou by thy powerful word had created all Creatures for Man his vse then thou created Man and Woman to vse them Man thou didst make of the earth woman thou took from Mans side by drawing from thence a Rib whereof thou builded Her that she vnto him might be an Helper And so having put thy Image in them thou placed them in Eden yea in the garden of Eden the beautie of the whol earth vnto them thou gaue two Commaundements the first That they should dresse the garden the second That they should not eate of the tree entitled The Tree of Knowledge of good and euill and so they should liue whereof thou gaue them an other Tree sacramentally called The tree of Life but if they disobeyed then in the Daye of such disobedience They should die But thy commandemeÌ„ts were soone broken for Satan adversary to thy glory Mans wel-fare did even in the same daye possesse the Dragon the subtillest beast of the fielde and speaking with the Beasts mouth Woman neglected her Calling and with an idle eare stood harkening vnto the Serpentes voice by whose subteltie she was soone drawne to break the other commandement and then by Her was man also caryed into Transgression Sinne so seazing on their Bodies substance the body became Corruptible and Corruption effected the period of death Sinne seazing not on the Substance but on the Faculties or powers of the Soule thereby it came to passe that