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A18905 An abstract of fayth grounded on Moses, and applyed to the common Creede; plainely and briefly. By Henoch Clapham, in the beginning of his third yeares bands. Clapham, Henoch. 1606 (1606) STC 5328; ESTC S118540 16,421 46

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AN ABSTRACT OF FAYTH Grounded on Moses and applyed to the Common Creede plainely and briefly By Henoch Clapham in the beginning of his third yeares bands Heb. 11. 6. He that commeth vnto God must beleeue that God is and that he is a rewarder of them that seeke him Mark 9. 23. All thinges are possible to him that beleeueth Bernard Lib. 5. de Considerat Fides ambiguum non habet aut si habet Fidem non est sed opinio Fayth admits no doubt for if it do then it is not Fayth but opinion Printed 1606. TO THE THRICE-Excellent HENRIE Prince of Wales c. PArdon sweet Prince pardon my bold present The Hope we haue your Excellencie shall Proue to our Church a matchlesse Instrument For Gospels good and Superstitions fall That and some Grace vouchsafed to my bands Emboldens mee to giue this to your hands Some scandalized haue my Christian Fayth That so hood-winked Maiestrates may bee Though skils not much what Papal-mynor saith Yet duety mine to cause hood-wink't to see This may reproue such fore-heads as be flinted my faith b'ing such as Scotland somtimes printed Yea Priuiledged by our King An. 1595. 96. England's state haue licensed the same The selfesame faith sparsed throuhgout my bookes Which here I properly An Abstract name And vnto Moses for the tryall lookes The methode hath my prisond-sense for mensure But read sweet Prince then giue out your sensure Your Graces poore Orator Henoch Clapham AN ABSTRACT OF FAYTH c. TO the end that no soule in Court or Country be peruerted touching the trueth of my Fayth by the vnconscionable reportes of some incorrigible * Seorsi● ducentes Seducers I offer heere to Prince and People a summe of my Fayth with euident proofe from Moses for the groundes thereof And thus with Auncient Beleeuers I begin SECTION 1. ¶ I beleeue in God the Father Almighty maker of heauen and earth BEleife is manifold according to the thing beleiued be it true or false for false beleife it is compared to a man dreaming of Gold but being awaked he findeth a lye in his right hand As for true beleife it ouer-reacheth Fancie and Opinion and is a perswasion setled vpon Trueth as when one beleiueth rightly on God and the thinges of and from God And so Beleife or Fayth generally considered is a true assent to that which is be it a thing of Promise or Narration For much haue they erred that teach how all Fayth respecteth a promise a Heb. 11. 3 Through Fayth we vnderstand that the world was ordained by the word of God as Moses declareth in the first of Genesis which is a thing of Narration not of Promise seeing the world had his existence before man therefore could not be promised to man Touching Fayth apprehending a Promise it is twofold according to the nature of the Promise and that is Eternall or Temporary as it apprehendeth thinges of eternall abyding nature or things that be but momen taine b 2. Cor. 4. 18. This latter being of thinges visible such as Moses describeth in the sixe dayes creation The other of things inuisible and spirituall such as in the sacramentall Tree of life was taught to Adam in Gen. 2. When I say I beleeue in God for euery soule must beleeue for it selfe it is as if in moe words I should say I rest and build vpon God in all my thoughtes words and deedes The Latine therefore is not Credo in Deo but in Deum I beleeue vpon God Which God Moses deliuereth vnto vs in his first speach when he sayth God created the heauens and the earth in the beginning The Onenesse of his Essence he teacheth in the word Bara Hee created that is Hee the one God and in the Noune Aelohim of plurall Nomber signifiyng Mighties he insinuateth the Trinitie of Persons as if the words should run thus Hee the Mighties did create Which Trinitie was not obscurely represented in the three Angels repayring to Abraham the father of true Beleeuers and in the clearest Scriptures they be tearmed * Math. 28. 1. Iohn 5. Father Sonne and Holy-ghost or Father Word and Spirit Which Moses deliuereth euidently inough if scales hung not vpon our eyes when he teacheth that one God to create heauens and earth by his Word and the Spirits motion vpon the face of the creature With curious Scholastique poynts touching the sacred Trinitie in vnitie Moses dealeth not to open view neither doth this auncient Creed of the Christian Church The first Churches were satisfied with that measure of Fayths-confession which our times will not admit So wrathfull vncharitable be our times learned of the man of Sinne. The first most notorious Schisme in the Church did grow from the curious search which curious spirits did make after the bottomlesse depth of this vnitie in Trinitie thereby adding to the Creed But the secret things sayth Moses in Deut. 29. 29. belong to the Lord and to the Lord I leaue the secrets of the Godhead as the auncient Church of God hath done before me Touching this one God it is to be beleeued first that he is a Father Secondly an Almighty Father His Fatherhood is twofold First as he hath Created man secondly as he hath Purchased man after his backsliding from the excellencie of his Creation Both these Moses doth remember in Deut. 32. 6. when as he sayth Is he not thy Father that hath purchased thee He hath made thee 2. Chro. 3. 17. and proportioned thee These two Fatherhoods are to be Pillers to euery Temple of the Holy-ghost as * Jachin signifieth Stablished and Boaz in strength Jachin and Boaz were Pillers to the materiall Temple The Almightinesse of God is taught of Moses in the very terme Aelohim as before and vnto Abraham he is called El-shadaj Almightie-sufficient because no soule ought to doubt as not of his goodwill seeing he is a Father so neither of his Might and s●fficiencie for bringing to passe whatsoeuer he willeth in heauen or in earth specially for mankinds good Whence it necessarily followeth that no part of my Fayth is to be fastned vpon Angell or Man or any other Creature be he as bigge as Behemoth Iob. 40. or as scaly as Leuiathan seeing the greatest might and strength of the creature is not so much as a Mite to a Mountaine as also but borowed of the Creator to be drawen backe as breath is out of the nosethrils euen at his pleasure * Hebr. 11. 28 29. Moses by Fayth in this willing Almighty-sufficiencie did ordaine the Pas-ouer and effusion of blood least he that destroyed the first borne in Aegipt should touch them of the Churche Exod 12. And his people by this Fayth passed through the Red sea as by dry-land which when the Aegiptians assaied to doe they were drowned Exod. 14. Nor doe I beleeue that our late passage through the Red sea of humaine blood mixed in conceipt with Fire and Gunpowder did