the joy of our soules and it were better for us that we were never born then to misse of this for the price is Gehenna While the families that hoped in Christ were few that one Bishop might teach them the Law was not written Sem Arphaxad Selah Heber Abraham and his sonnes by Returah whence Iob was Isaac Iacob Ioseph taught theirs the redemtion by word of mouth equitie by the Law of nature But when Israel multiplied a few suffised not to be Bishops then a Law was written and all Israel fortie yeeres had leasure to learne it And Levites were the common Bishops in the land as Bishop Eleazar speciall one PAKID a man of charge is Episcopus in the LXX 1 Timoth. 3. But not Levites onely were learned Al Paroches through the twelue Tribes had their Doctors of their owne and all of Israel often and no Levite as some were only of Levites in their 48 townes lotted to Levi and the high Councill might be all of Israel or all of Levi as it should fal out The Synagogues or Paroches had nothing to doe with sacrifice nor had any ceremonie of Levi no cope of Linnen as Aaron neither linnen only one shirt a Girdle and a Cappe as Levites in the Temple Neyther might they any more imitate Aharons attire then they might sacrifice there In their Synagogues they read the Law and all saving hand-laborers thrice a weeke from Childhood frequented Divinitie-scholes Of them the chief were chosen to rule and to teach after Angelus Ecclesiae had read or they might by sage leaue read after reading the chosen to rule and to teach called Elders or Bishops desired the best in esteem to speake or after often approbation they might offer their payns And this Policie Luc. 4. and 1 Corin. 14. alloweth So reason bred this policie and the holy Nation practised the same 1400 yeres knowing it a hard point to sanctifie Gods Law and to beware the taking of Gods Name in vayn Many high poynâ—s stand herein The truth of the Texts of both Testaments for the purenes of Coppies and the right helps for understanding the sufficiencie of Gods Word for salvation these be the chiefest and all deceived kingdomes are cursed for missing herein and the best may begin to looke better about them And all of wealth must know that their bent must be to know how to sanctifie Gods name As rash swearers so al deceived doe take Gods name in vayn Wherfore all that are of abilitie should from youth know the Law and all wel might by skilfull guides and a kingdome of Glorie must haue many glorious in it and they be simple that hope by bare hearing of Sermons to become learned As many Gentlemen spend their tyme to sanctifie Gods name so all should the most part would if Teachers learned before they taught The effect of this maketh the kingdome of heauen to be amongst us that men should obey God in CHRIST on earth as the Angels obey being sent out ministring spirits for them that shall inherit salvation For that we haue one day in the Law the seauenth day which Adam kept and all the Fathers til in Egypt they forsook Gode Then they found by Manna not rayned that day which was the sabboth and they are commanded to remember and keep that Day holy And that day our Lord rested wholly in the graue and so finished the Ceremonie And his resurrection bringing light into the world made the day where in God sayd Let there be light as it was the first in order to be also the first in dignitie In the beginning the first day after Adam fell Adam bestowed in sacrifice to meditate on Christ his Rest and the first day after performance of that Rest became the LORDS DAY which Angels with most comfortable joy celebrate in the Gospell and in which our Lord often shewed himself wherefore the Church kept it Act. 20. and Apoc. 1. our Lord appeared unto Iohn in Patmos and took away the covering from all the Bible on that day being called the LORDS Day So the same authoritie which appointed Adam the next day to his fall to Rest in hope of Christ appointeth us the next to our Lords Rest performed most absolutely Adam was to studie upon the Creation which his fall brought under vanitie and upon the hope of better Rest And we are to joy in the day of our Light manifested unto the world and a plaine token of the new world So the Iewes Sabboth and ours tende both to one and the same purpose though the day be altered And their universal consent standeth from Moses playn narration for the word of not eating of the Tree of knowledge of good and evill and Satans reply and the eating and sentences and losse of Paradise that all fell the same day the first day of man and accordingly at noone day our Lord on the tree began the Combat with Satan and at the cool of the day went into his kingdome through the vaile of his flesh leaving this world which the Latine heathen call Descendere ad Inferos the Grekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iewes to returne to God or to asceud And they are barbarous babes that know neyther Latin Creek nor Ebrew nor Divinitie whither just soules were to goe The terme Kingdoms is taken in three degrees 1. For Gods powre over all 2. for his mercies manifestation and 3. for the happie state of glorie in heauen But all goe by knowledge together they which know God aright as Governour will embrace him as a Redeemer and shal finde him an eternall comforter For these degrees wee pray but the second is most of difficultie for the minde to goe up to heauen to bring Christ downe and to goe to the deep to bring Christ from the dead and to dye with Christ and to seeke those things which are aboue Therefore Gods powre in Christ is by the noblest part called the kingdome of Heauen And the government in the Gospel affaires to cherish and rule men in the Church is the policie of heauen The Iewes though they many of them knew not the person of Christ yet they had haue all that the Apostles teach and therefore therein no strife was in al the N. Testament both sides held the same minde for the old Testament and differed not for one letter Both held the same Common places from Moses and agree saving in Traditions and about MESSIAH but for government they agreed Archysynagogus Readers of the Law and prophets the qualities of a Bishop or Elder the providing for the poor the manner of excommunication and absolution the Laws to bridle Elders from tyranny all these are the same in both and reason requireth so much and will suffer no more in effect And our Policie might soone come in equitie nere this if all Bishops were as many be and they which worst may would not be holden the Candle A translation by consent studie of
Greeke tongue cited in Clemens Eusebius and in Anthologia Now by this which hath been spoken we see the terme Father the terme Elehim and Iehovah how they be all one Also that IEHOVAH is spoken of CHRIST Isat 6 9. and Iohn 12 41. doe shew and that CHRIST is Iehovah euen the Talmud granteth from Ier. 23 and againe 31. I wil raise unto David the Brightnes the lust and the name by which they shall call him is Jehovah our righteousnes so we see how the first word in holy Prayer of the Decalogue to be all one Here we acknowledge the true God the Eternal of Nature and counsel Creator and governor of all things and holy Iustice and unspeakable mercy and all truth in all 〈◊〉 honoureth these namesâ— as errors and haeresies argue their authors not to knowe the name of God Now for the terme Father in respect of Creature wee must weigh the use The Starres the Angels be called the sonnes of God Iob. 3. 8. When the morning starres were glad together and the sonnes of God shouted So the Angels which were created with the light the first day they are the sonnes of Them the Mightie the Trinitie These Angels saw the frame of Meteores and distinction of waters fish fonles and beasts how they could not serue their turne And when man was made though of the slime of the earth yet in soule equall he was to Angels in wiâ—re to giue names to Creatures And therefore when God gaue his Angels charge to serue man that he should not hurt his foote against a stone all should haue knowne that he made his Angel spirits and his Ministers a flaâ—â—â— of fire But some of them disdained to marke how all was made for man and rebelled against IEHOVAH Eâ—OUâ—M disturbed all the course of wisedome and brought man to rebellion and all the Creature subject unto groning wherupon a new course is manifested that the SONNE of God should take the nature of man to be our brother that God might be his Father as he is man and ours for him who came to performe obedience unto death to giue life presently for our soules passing hence to heauen when they leaue the body as he through the Vaile of his flesh entred into the joy of the Father and they who stubbornly deny that can haue no hope of salvation And by his ResurrectioÌ„ our bodies shal arise in the later day al of both sots as in our death of body al soules returne to God that gaue them to abide judgment for every hid thing good or evil On high be places of light and joy called heauen On high be places of torment called Hell the separation is large enough that the one can not passe to the other The general name is coÌ„mon to both THE WORLD OF SOVLS to the Iewes who knew that all soules ascend out of this world HADES or unknown place to heathen who knew not any thing out of this world but thought there were beyond the gates of the sunne as Homer speaketh or out of the light of the skie places of distinct state garden for the godly and Tartarus prison for the wicked Then Heathen took not Heauen as we doe for a place of Gods glorie out of this world but for some part of the starrie skie as Iustin Martyr disputeth against them But the Scripture lifteth us aboue the heauen of the aire and heauen of starres into a third heauen unto that our Lord wâ—nt from the crosse unto that S. Paul was taken up and all saythfull shal haue a Tabernacle there when this earthly dwelling is dissolved The Thiefe knew that our Lords soule should goe hence thither as all just and our Lord doth confirme him therein This course the Creater tooke taking our nature unto him to be our brother that we may by his spirit cry Abba Father In this sense we cry Abba Father and Elohim and Eternall and O thou that hearest prayer unto thee shall all flesh come Israel felt by an outward blessing of deliverance from Egypt the spiritual deliverance from Hel by IEHOVAH the Eternall which none other could performe that he should be their Father and they should haue no other Elohim mightie defender but him that he only should be the hearer of their prayer and thus the terme Father and Iehovah and Elohim our mightie Iudge and defender sound one and the same thing We trespasse deadly when we pray to any other against the Law Him only shalt thou serue upon which Law the Scribes sitting upon Moses chaire say thus we haue bene taught from age to age that this worship is Prayer David confirmeth this saying Call upon me in the day of trouble and I will heare thee and thou shalt worship me and our Lord more expresly in this chap. When ye pray pray unto your Father which is in heauen And neither the holy Apostles ever not the common Iewes at this day in their Synagogue pray but unto the Creator The Iewes know him not yet hold the generall of praying only to God as the holy Doctors Simeon Zacharie and our Lord his Kinred in S. Luke chap. 3. and Matth. 1. professed openly And as he that sacrificed unto any but unto God was to be destroyed as cursed So the greater subduction of honor from God maketh one more cursed But prayer is more then sacrifice Therefore the giving of the greater to a Creature is more cursed By this the Pseudo-Catholiques must confesse they haue no hope of salvation darkening knowledge by words wil nothing help their turne Their heart telleth them that they haue small hope in God that seeke to Creatures whereas God dwelleth in light that none can come to Creatures know not the heart of man nor how God pittieth or hardeneth to shew his most wise government of the world So they can not call upon him whom they knowe not and misse of the true Father as Bastards and they misse wilfully and grope like the blinde at noone day Now the terme our protesteth that we will haue no other Elohim but him none other Patrons for our life and soule but him who is our Creator by him we came into the World to his providence only we commit our state his Angels pitch their tents about us when he commandeth but not any our supplication to them When Abraham with his owne family fought against four kings he trusted only in God and as God would the Angels fought for him not by any prayer unto them Neither did he pray eure unto Adam or Henoch whom he knew to be in Paradise but made God only his Iudge On earth Ciuil Magistrates be Elohim and the Angels also be so called as Psal 97 7. Let all the Elohim worship him But for Civil Officers so farre they must be followed euen the heathen as they hold the Law of nature In assemblies of Gods people which may make judges of
AN EXPOSITION VPON THE LORDS Prayer compared with the Decalogue as it was preached in a Sermon at Oatelands before the most Noble HENRY Prince of Wales Aug. 13. Anno 1603. VVith a Postscript to advertise of an error in all those that leaue out the Conclusion of the Lords Prayer Also the Creed is annexed vvith a short and plaine explication of the Article commonly called He descended to Hell BY HVGH BROVGHTON TO THE CHRISTIAN Reader Grace and Peace HAving in my custodie Christian Reader a coppie of M. Broughtons Sermon on the Lords Prayer I found it upon perusall to conteine the Summe of all Divinitie especially being so fitly compared with the Decalogue which maketh the sence more heauenly and the harmonie more sweet and being composed together with much plainenes and brevitie and also garnished with much learning from the auncient Rabbins which the New Testament alloweth which when I had wel considered I began to reason with my self why so worthy a worke should be hidde from the world and not rather be communicated to all for the common good of all especially considering that it was his continuall desire constant endeavour not to hide his learning but to spende him self and his whole estate in the service of Christ by advancing the Gospell and expounding the Holy Schriptures both the Historie of them and also the Doctrine of them And first for the Historie of the Scriptures he composed it in a most plaine and profitable manner into one short viewe which he called A Consent of Scripture and herein he did carefully explaine three necessarie Circumstances that is to say Tyme Place and Person without the knowledge of which Circumstances the Historie of the Bible can never rightly be understood and therefore with great paynes and no lesse learning he made many severall Treatises upon these three Circumstances first proving the truth of them by Scripture and secondly in defending of that Truth against the manifold Errors of former Writers and also against the manifold cavilations of sundry late Opposers And therefore all those that upbraide his learned paynes with the terme of needlesse Genealogies and unprofitable Chronologie they are worthy to beare the burden of their owne ignorance for howsoever they thinke in their owne conceite they know much yet in deede in truth they might know more to their greater joy and comfort if they did not despise the Holy Rules I meane the afore-named Circumstances wherewith God hath garnished his blessed Word as a speciall help to guide everie wise hearted Reader in the true understanding of the same And secondly this Learned Divine of blessed memorie hath also declared his speciall loue to the Church of God in adding much help for the better understanding of the Doctrine of the Bible although his manner was not to make large Common-place bookes because the most Writers doe imploy their paynes about it therefore he thought it more necessarie to imploy himselfe in giving Rules for the true understanding of the Scriptures and for the right expounding of some Common places wherein many Writers doe not agree because the scope of the Scriptures is not rightly understood and therefore he hath giuen us warning how to understand many Common places as about Predestination the Sufferings of Christ and about the Article commonly called Christes Discent into Hel c. Also he speaketh much and to great light upon the mysterie of the Holy Trinitie and of the Incarnation and Resurrection of Christ as also of the Fall of Man and of the great mysterie of our Redemption and of many other weighty poynts as appeareth in this insuing Treatise and in many other of his Works as in Iob Ecclesiastes Daniel and his large Commentarie on the Appocalypsis c. Now if this be true as it is most evident in the aforenamed books then it should stop the mouthes of all those that slander his learned paynes because say they he teacheth no Sanctification but they doe litle consider when they say so that the Ground of Sanctification consisteth in the Holy and right knowledge of the Word of God which must first be seated in the minde conscience before it can be practised in the life and conversation O but say some his writings are not worth the reading because they are so difficult hard to understand I answer with S. Peter that many things are hard to be understood in Pauls Epistles 2 Pet. 3 16. shall we therfore not count them worth the reading because they are somewhat difficult no no God requires the paines of the mind for the understāding of his word for it is a treasure hid in the ground therfore they must take paynes to digge for it that will haue it so if men could but endure the paynes of the minde they would speake more reverendly of this mans Writings but because men loue such ease they cannot see the drift of his Writing and therefore well may his great Learning lamente because so fewe regarde it for it is almost sollitarie and unknowne to his owne Nation because fewe doe knowe what his learned paynes may further which is more precious then Rubies Yea therefore his knowledge doth powre teares downe her cheekes because shee is understood of none But I would to God that some Learned man would take the paynes to contriue al his Workes in to one Volume that so his great learning might not perish in Oblivion but that the ages to come may haue it in Record for their help and furtherance in Divinitie studies who wil doubtles reape more fruit by them then we doe by reason of our vnthankfulnes and so the God of all peace be with thee Christian Reader and the Lord giue thee understanding in all things Amen The wise wil vnderstand Dan. 12. A Sermon on the Lords Prayer preached at Oatelands before the most Noble HENRY Prince of Wales TO THE KINGS MAIESTIE I Present vnto your HIGHNES an Exposition of the L. Prayer recorded in S. Mat. 6. euen as I spake it for summe of matter Many were desirous to haue it printed And for that I thought your MAIESTIE the fittest judge for the commoditie of your people For a Rabbin who wrote from Constantinople seuen yeere agoe to be taught from England I would print it in Ebrew if your MAIESTIE will giue me leaue to goe to Germanie where my Librarie yet is and some works which our Printers can not set forth for want of skil letters And I most humbly craue leaue to goe thither to print for truth of Religion all that my occasions suffer for English Ebrew Greeke Your MAIESTIES subject Hugh Broughton OUR Speach with God requireth all the grace that words can afford and because of our selues we haue no skill that way the Sonne of GOD teacheth us what words we may safely use and declare that the holy Spirit was out teacher So we may judge by the light that God planted in our soules when we
Therefore the Church must judge For the proof of his assumtion euen the Lords prayer is brought a Text dayly in use ever since the Apostles tymes and if he can perswade corruption to be therein he may better doe for other places lesse in use In his Latin Translation this sentence is left out and in his Arabik powre and glorie for ever Amen And we follow him his Latin coppie still in our Common Prayer Book made from his Latin Translation and not from the Greeke Original to make this sure against our selues That the Church not the word should judge that so often as we say the Lords Prayer so often we should help the Pope for the Churches authoritie against the Kingdome Powre and Glorie of Christ and his Word Hence Gregorie Martin the Popes Factor doth triumph against that sentence and doth call it by Erasmus testimonie a trifling Addition and well might he be bold against us seing we joyne with him against our selues And if we had once used the sentence as S. Matthew doth in repetition left it out as S. Luke doth all abridgers in Scripture alter somewhat in speach according as their argument and present scope requireth then we had neyther holpen the Pope nor hurt our selues In S. Matth. chapt 5. 6. 7. our Lord his sermon handleth the Talmudique Common place for the kingdome of MESSIAS upon this Law You shall make you a King over you of your Brethren he sheweth that his kingdom is of the poore in spirit for the meeke for the mourners for the hungrie after justice for the persequuted and such And in the Prayer lappeth the Kingdome from Dan. 7. where the poore Iewes are defended against the four Beasts that come out of the Seas and perished before our Lord his comming in the flesh So to this sense the sentence was most glorious but to bare prayer as the Apostles required a forme it was not easie to consider it without further discourse for men that looked for glorie on the earth and so S. Luke omitted it because it was ynough to be spoken once if we had followed now the one and now the other we had honoured both But now we joyne with the Popes Latine Translation of mans wit and slight mayming of the Bible and that which hath no authoritie against the holy Greeke Original which hath the powre of him that framed all the World and bewtified the heauens by his spirit Professed Scholars that cannot see how they following the Pope betray their forts and holds to the enimie may wel be holden Batts and Mouldwarts The Greeke Testaments all the printed euen among Papists damne the Latine as that of Theophilact printed at Rome and the Ethiopian or Chaldean printed there and the Syriaque printed at Vienna and Antwerp so the strength of trueth is invincible but that wee betray out selues to our enemie and all the glorie of Christ his word And thus much for the purenes of the Text tryed against the Popes greatest hope Now for the other poynt of judgment to discerne what is more then mans witte could breede Here wee haue occasion to marke how this saying Thyne is the kingdome the powre and glorie for ever telleth that God not man spake it and that it is no trifling Addition but a most heauenly Conclusion of him that in the Creation had nothing idle nor imperfect And here we may consider two most profitable matters the one the light this saying giveth to the Prophets the other how it perfecteâ—h the fitting of prayer to the Decalogue All men should marke in the New Testament where the like saying were in the old that will bring sweet meditation The Pharisies say This is the heire come let us kill him so sayd the Patriarks of Ioseph least he should rule Come let us kill him we see the end God turned both the evils to salvation Elias is termed of bad Achab like his Father Omri Diastrephon a Destroyer so of the Scribes our Lord is called Diastrephon a Destroyer yet Elias was taken up in a fierie Chariot and our Lords Ascention sent fierie tongues and a fire on the earth and we know the ende of Achab and the Iewes may remember a sweet harmonie in Gods judgments old and new alike So S. Paul in his terme of better Resurrection in the Machabean Martyrs taking his phrase from the 12. of Daniell teacheth plainly how that chapter speaketh of Antiochus Epihanes and not of the ende of the world and in one word doth being marked ridde us from errors matching the Lybian sands We had never dreamed of the Romans to be a fourth Monarch there if we had well marked S. Paul But as Antiochus the vile was there spoken of in the end of wrath as in the litle horne chap. 8. so he not a Roman should haue beene holden the litle horne chap. 7. and the last mightie Tyrant of the fourth Beast by such light we may judge God the author of such words Bur that is most manifest in this kingly saying Thyne is the Kingdome the Power and Glorie for ever and ever In Dan. chap. 7. when the fourth Beast is cast into the fire one like a SONNE of MAN commeth with the cloudes of heauen and againe ascendeth to the everlasting and is brought before him and to him was giuen kingdome power and glorie that all nations should serue him The verie Iewes to this day Iarchi and Sadaias upon that place confesse MESSIAS to be there The sonne of Man And Sadaias noteth that by with clouds of heauen the Angels are meant who should attend MESSIAS coming into the world and the Iewes might know thence that when the Grecians were overthrowne MESSIAS should be borne and we see in the Gospel that the wicked euen then talked as the godly for the tyme being instructed by Daniel Now Dan. chapt 9. it is plainely spoken that Messias shall be staine and not for himself but to finish sinne to wake expiation for iniquitie as being the most holy in whom the Prince of this world could finde nothing and who was a Sacrificer for our sinnes And to this day the Iewes confesse that MESSIAS NACID or Prince or Leader is the Redeemer called Nagid or Leader or Commander of Nations Esai 55. A Commenter that of late wrote upon Dan. 9. confesseth that But the Incarnation and Resurrection passeth flesh and blood which sayth Who can goe up to heauen to bring Christ downe Or who can goe into the deepe to bring Christ from the dead Aben Ezra the Iew who 500 yeeres agoe in the Isle Rhodes commented upon Daniel confesseth that Gabriels 490 yeeres began at Daniels prayer ended when MESSIAS was slayn and Rambam confesseth as Galatin us citeth his words that the holy of holy is MESSIAS the sanctified from the sonnes of David Such helps to salvation breaking out Iewes confession as yron breaketh our fire from flint stones by the
Visions of Daniel chapt 7. and chapt 9. for the sonne of MAN Now the Conclusion of the Lords prayer doth call us directly to Dan. 7. and thence to chapt 9. therefore it calleth into minde all that those Visions haue so the end of the fourth Kingdome is seen to be a litle before our Lord his Incarnation so his most glorious incarnation celebrated by Angels so his Ascention attended by the same so the name MESSIAS and death of the Iust for the unjust and Covenant for manie in the Lords supper and yeere of death and Iubilie and ending of Moses Ceremonies all be called into minde by this sentence Thyne is the Kingdome power and glorie for ever and ever And as the morning spreadeth over the Mountaines and light flitteth from East to West so this sentence spreadeth over all the Doctrine of the Kingdome that the subjects of MESSIAS are poor and in the Sea but builded upon the ROCK And thus much for the Divine light by which this sentence may be knowne to be no trifling addition but breathed from God and a most heauenly parcel of the New Testament which the Popes barbarous Latine Translation would disannull others allowance of it would make to be no part of the New Testament Now for the second poynt how it absolveth the harmonie of the Prayer and Decalogue the meditation will haue profitable matter but all must be considered together God sayth I am the Eternall thy God Thou shalt haue no other Elohim God and judge but me We pray O our Father to thee onely we pray and flye God sayth Thou shalt not make to thy self any grauen Image nor the likenes of any thing c. We say Thou art in Heauen in light that none can come to nor thinke to what thou canst be likened God sayth Thou shalt not take the Name of the Eternall thy God in vayne We pray Sanctified be thy Name God sayth Remember that thou keep holy the Saboth day as Gods kingdomes badge We pray Thy Kingdome come Thy will be done in earth as it is in heauen God sayth Honour thy Father and Mother that it may be well with thee We pray Giue us all estates our competent nourishment God sayth Thou shalt not kill Thou shalt not committe adulterie Thou shalt not steale Thou shalt not beare false witnesse against thy neighbour Thou shalt not covet We pray Forgiue us our trespasses as me forgiue them that trespasse against us and lead us not into hard tryals but deliver us from evill Now the Proem of the Decalogue and end of the Prayer are to be viewed God sayth I am the Eternall thy God that brought thee out of the Land of Egypt that was with great glorie and with the blood of the Lambe and overthrow of Pharaoh and his Host in the Redde Sea and terror of Nations and plague of Amalek that would fight against his Cousins in Izhak and shaking of the earth and flight of the Sea Ieremie telleth that the Deliverie from Babel should be more glorious and what perswaded 49000 Iewes to leaue Babel but the hope of him which should come with the Cloudes of Heauen and haue Kingdome power and glorie for ever In the first yeere of Bel-esh-zar they saw that Bel and Idols bred but fire and sorrow and eternall Rest was in the kingdome of Christ and they knew when the kingdome should fall and Cyrus deliver them and all Nations heare of their demanding of the way to Sion upon the hope of the Sonne of Man comming to shew the Kingdome of heauen to all Nations and to shake euen the heauen of Moses pollicie so that hope turned to the worlds salvation by Christ wherefore that speach was worthy to be in the Lords prayer to light our hearts in Christ without whom we haue no right at all to say Abba Father Wherefore they that denie this glorious sentence to be part of the New Testament or countenance the denyers are in most haynous blame and should amend all that is amisse Everie blemish wherewith wee staine Scripture wil grieue the sage especially the mayming of the prayer which first the Holy Ghost gaue for the verie syllables to be a perpetuall forme in the Church If our sacrifice be herein blemished God will not so willingly heare us I Belieue in God the Father Almightie maker of heauen and earth and in Iesus Christ 〈◊〉 sonne our Lord who was conceived by the Holy Ghost borne of the Virgin Marie suffred under Pontius Pilate was crocified dead and buried he went to the World of soules the third day he arose from the dead and ascended into heauen and sitteth at the right hand of God the Father from thence he shall come to judge both the quick the dead I belieue in the Holy Ghost that there is a holy Catholique Church the Communion of Saincts the forgiuenes of sinnes the resurrection of the bodie and life everlasting Amen A direct Explanation of the Article of our Lords soules departure from this world THE Holy Ghost teacheth plainly that our Lord his soul went from his bodie into the hands of God for so he sayth O Father into thy hands I commend my spirit And so the faythfull Thief believed when he sayd O Lord remember thou me when thou cemest in to thy Kingdome He as the Scribes and Doctors believed that all faythful soules goe from this world unto the joyes of God which place they call Paradise And that belief our Lord confirmed saying This day shalt thou be with me in Paradise And S. Paul speaketh to the Hebrews that through the veile of his flesh he went into the holy Place into Heauen Common speach called the place of the starres Heauen and because it is the bewtie of the visible world they held it the fittest terme to expres the world where God shewed himself to the blessed in joy before his throne And the cursed which are there haue a place of torments called by a borrowed speach Gehinnam the Valley of Hinnom that was properly a place neere Ierusalem where children were brent to Molesh and being a most miserable place was fit to shew the seat of them which haue ascended hence to Gods throne to abide a judgment unto eternal paynes be tormented before God and Lam for ever and ever All souls of men ascend and none ever descended but as death his inferior to life it is termed a descent and the going from a place lower of esteeme is called a descent as from Ierusalem to Samaria That which Christians call the world to come is called of the Iews in their common writings the world of souls and of the Grecians of all ages Hades And the Philosophers hield it a most happie thing for a just man to goe from this World to Hades The Apostles Articles of belief was written in Greeke according to the Greek it must be expounded There is Hades the World of souls where be distinct places