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
came into the world by which we may trye what is light and from God and what is darknes and from Satan When God speaketh he speaketh to the heart of all men and as an hammer breaketh stones so his word maketh hearts to yeeld that appeareth in all parts of Gods word specially in this Forme of prayer It hath the Consent of al natiue light for the open phrase more nerely of the Iewes Scribes for Divinitie and truely the summe of Christianitie euen as the two Tables had of old The Law commandeth all good and here we craue grace for to doe all that is good That we may hold GOD to be our God and only That we regarde him as not resemblable by any Image but as dwelling in light that none can come to nor imagine what should be like unto him That we neither thinke nor speake lightly of him or of his Word that teacheth of his Nature but haue skil to honour his Name That we may rest from our owne works and keepe a continuall Sabbath to him having his kingdome amongst us as on high he maketh peace and the mightie Angels doe his wil. These Petitions we make for those things which concerne Gods honour principally Then follow others for our necessitie That we haue a moderate portion neither want in scarcitie nor abound in superfluitie but such as serveth our houshold that the Officers as Fathers and the rest as Brethren and Children may liue together without sorrow and distres Now our sinnes make a partition between GOD and us by Rancor Lust Theft Untruth and Avarice therein we craue pardon and Gods lenitie as we be soft to such as use as amisse And confesse our owne weakenes under the Aegyptiacall slaverie of Satan and under Tyrantes such as the Iewes felt by Babel Madai Iavan with Seleuco-lagidae which as four Beasts made a sea of troubles till CHRIST brought his kingdome power and glorie over all the world This in summe the Lords Prayer hath and the two Tables haue the same and as the Tables be answerable one to the other so is our Lords prayer unto both The Law commandeth all that may be knowne on done and this prayer desireth full grace for so much And as all the fiue Books of Moyses yea the Prophets are but a Commentarie upon the Law so all the New Testament is a Commentarie upon the Lords Prayer and both are pure as silver tryed seauen tymes in a vessel of fined earth wherefore we must examine what is drosse here by our corrupterror and remoue all such from the pure Metall that is from God And we shall neede fire of tryall for the Hebrews the old Scribes and Rabbines with their side who haue continued over the world a great part of them dealers with the Law and to which tenor of speach the New Testament if fitted they hold the phrases all as all the termes of the Law no lesse then we doe but they deny the powre of them Therefore they must be better examined and that will we doe by Gods helpe in this sorte First considering the knowledge and honour of Godâ— next our neede and distresse and still compare the Lords prayer with the Dealogue Our first speach here is of GOD how we doe acknoledge him we say O our Father much try all there must be of this world before the pure meaning appeareth The Heathen Philosophers could say Zeupâ—teâ— Iupiter the Father 〈◊〉 yet they were godlesse in this world Also the Iew sayth good words from holy Moyses but not 〈◊〉 understood Thou art our Father Isa 63â— 10. and againe Is not he thy Fatherâ— Deâ—t 3â— â— yet both these sorts petish for ever because they knowe not the Father Now the first degree of Father is most holy in this sentence There be three the Father the Word and the Spirit and these three be one so the Father is relatiue to the SON called the WORD as in Prov. 30. Who went up to heauen and came downe who gathereth the winde in his fist who bound up the waters in a garment who hath set the borders of the earth what is HIS Name and the Name of his SONNE if thou knowest it Here we haue Father in the highest degree and the SONNE coeternall who with the SPIRIT aeternall all three one infinite Nature created the world They that misse of Fatherhood in this sense knowe not God and they can not be saved In another sense Father is the ateribute of God without distinction of Person as IEHOVAH in Ebrew ELOHIM which two names must be expounded that all three may be better understood ELOHIM is the first name that the Creator of all hath in the Scripture and in notation it betokeneth MIGHTIE and in forme a pluralitie EL-HEM one mightie nature be They. They Iew Rabbi Bochai upon Gen. 1. confesseth so much and bringeth the like mysteries from Eccles 1â— Remember thy CREATORS in the dayes of thy youth c. and from Isai 54. IEHOVAH thy MAKERS Of old tyme the Scribes of Doctors of Iehuda held the Trinitie untill stubbornenesse against the Redeemer drew them to extremitie of blindnesse Since they disturbe all and they bred Arrians But the old Rabbins held it not strange to heare of Father Sonne and Holy Spirit in the Vnitie of Godhead and in ELOHIM EL-HEM one mightie Nature be they IEHOVAH likewise is of them held in most high and holy reverence and where CHRIST the great GOD sayth Deut. 18. Thou shalt perfect with IEHOVAH thy GOD he sayth Matth. 5. Ye shall be perfect euen as your Father in heauen is perfect So we see Father to be used for IEHOVAH Now the terme IEHOVAH must be considered though no tongue can tell fully the force of it Being and giving the Being to all things and ruling all in order and performer of promise doth it betoken In the narration of Moses how all the frame of the world was made still untill the whole host of heauen and earth was finished the name ELOHIM only was used But when the perfect Being had appearance then the Creator is termed IEHOVAH ELOHIM S. Paul translateth it Who only hath immortalitie as Elohim who is only Mightie Eusebius hath from some ancient Grecian the sweetest Epigram that ever was made which can not be referred to my knowledge but to Iehovah though in Greeke it can not be sounded Thus it standeth as from God speaking of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seauen sounding letters prayse me God the great and eternall The Father of all things that never is wearie And I am the immortall viole of all things Which tune the Concent of the heauenly melodie Some holy Iew that respected the thrice holy Name IEHOVAH seemeth to be the Father of this Epigramme as they had of auncient tyme verie learned men in the
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
their owne it is unlawfull to plead before infidels Moses Bxod. 18. telleth that where the Rulers must be men of religion towards God also the Talmud teacheth the same and God confirmeth it 1 Cor. 6. saying Dare any of you plead before Infidels But here come doubts because God sayth Thou shalt make unto thee a King of thy Brethren The Iewes held it unlawfull to obey heathen and often rebelled against oth as did Zedekiah against Nebucadnetzar and Theudas and Barcosba against the Romans yet the Talmud taught that wheÌ„ the Iewes admitted once the coine of any prince therein they acknowledged him their governour and our Lord confirmeth that acknowledgment upon the image superscription of Caesar And full often doth S. Paul teach that obedience S. Peter omitteth not the same doctrine both foresaw that as the Iewes rejected Governours because they would judge in their owne lawes so in tyme Scholers would among us pretending that Politicians in heathon studies were not fitt But Christianitie having no new matter but the Incarnation of the Angel of our Covenant the Eternall king of glorie and his Resurrection having I say no new matter but that wherein the world would staggar suffereth not Scholars to beare such sway but requireth others PoliticiaÌ„s always to be Bishops in their Paroches to censure the Messengers of the Church who should read learnedly the Bible which few can doe and which labor spendeth all a mans youth And all the sage should speak upon request and the rest judge In such assemblies one day might open all the Bible while plaine matters be only touched and only difficulties be handled But men loue darkenes and will haue other Elohim then God willeth And wheras God sayth Thou shalt not make unto thee Elohim of gold Elohim of silver The Scribes sitting in the chaire of Moses truly conclude that Governours that buy their places fall to be Elohim of gold and silver And Episcopi of Elders in policie of Gods people made by money may no more be honoured then an Idol The heathen knowen slaues of Satan had outward obedience till God by Civill Policie and Constantinus might did fell them and so Elohim of gold may haue in Courts but as men haâ—â— of all true hearts and men hateful unto God as Idols But the true Officer is worthy of double honour as the Prince Theophilus to whom God dedicated two parts of the N. Testament that all should follow such a Bishop and haue no Father nor Rabbi but God and his Vicars wherof Kings Rulers are the chief Episcopi and Elders and the Readers of the word which should be or rare skill yet are superiors only in diligence Al Iewes townes had Ros Ielibah an head of their councill Episcopus Tzophe as Antigonus successor to Alexander Macedon was holden Tzopheh or Episcopus of Asia But none of the Iewes Episcopi ruled saving for one voice and so farre he was Elohim When Ananias went further S. Paul gaue him over to Gods eternall curse and he and his sonne Eleazar authors of Rebellion brought Ierusalem to be Iebus againe and troden down while they knew not Elohim And thus much for the names that warn of right knowledge of God For God his honour two warnings are giuen the one for the eyes the other for the tongue but both depend upon the heart Now God dwelleth in light that none can come to and would by the frame of the world teach us of his eternall powre and Godhead But our sloth admiring the Creature will worship him by that So the stars were Heathens gods so the forme of a mans bodie is the Papists against that CHRIST engraved the Law in stone Thou shalt not make unto thy self any grauen Image or likenes of any thing that is in heauen or earth or the seas which the shore keepeth in the lower chanel God requireth the paynes of the minde to thinke upon him and to follow his Word and none of that course can abide Idols neither did Idol-knights ever admire Gods nature or loue his Word Nothing in the aire our next heauen or among the starrie heauen is like unto him but we must ascend into the third Heauen aboue all this visible world unto an unspekable light to think wel of God and in that light God is invisible and thence bringeth his hid Counsels into light for them that in minde worship him others be Batts and Mould-warts And when we say that our Father is in the third heauen we proclaime rejection of all that worship images as not being the children of God So we here goe aboue all eye-sight and ascend in our minds aboue this visible world unto the world of Soules whither all ascend either to joy in the light of God in heauen and Paradise or to woe of darknes of Hell and Torment All that in light of minde wil not ascend to heauen shal ascend to the throne of God to heare condemnation to haue on high a place of woe for ever and ever In the dayes of Enosh men corrupted the calling upon Gods name giving starres his glorie but the flood taught them the penaltie when their bodies became wrinkled by waters and their spirits went up to eternall prison So Babel was built to the worship of stars because men that made their bellies their god would and could not with their heavie hearts ascend the heauens but by tongues exhorted unto Idols name easie devotion For that God did cutte them off from Adams tongue and hope of his life for ever saving the few that would endure the minds paynes to search how God in Christ reconciled the world unto himself And God so hated the heathen that he gaue by Moses an hedge of Lawes to keep Israel from amitie with them euen for the verie powling the head that they should not be like the Arabians as Maymony full well expoundeth that Law Levit. 19. and all should still shunne the garment polluted by the fleshly minded men A further paynes of the minde is required for the honour of God to sanctifie his name and the Law forbidding to take his Name in vayn includeth that in a Commandement Now all Gods doctrine is called his Name all holy speaches of him In his LAW shal the nations trust Isa 42. In his NAME sayth Matth. 12. The Attributes ELOHIM IEHOVAH EL-SHADDAI ADONAI â—AH TZVR the Mightie the Eternall the All-sufficient the Stay of the World the Giver of life and breath the Rock such these are abridgements of the Bible and the Bible a Commentarie upon them So by NAME all holy doctrine is conteyned and we pray for knowledge in it as the Law maketh all guiltie that taketh his NAME in vayne Herein standeth the greatest care of true Christian Policie how all congregations may haue many Bishops to sanctifie Gods Name to know the truth and to speake it with fear and care In this standeth only
all prayers from verie Scripture might be sone afforded and unlawful imitation of Aharons attire might be left with ease and these points most vex us wherin many Bishops never made any stirre Both equally held that the Vestments of the Temple might not come into the synagogue and for the Temple all were put away when our Lord was put in graue So the Lawes of this Kingdome be playn But the studie of the Word for the Hebrew Testament and the Greeke Testament as we carie our course is insinite yet by conference of the N. Testament with Hebrews most easie pleasant And a learned Iew would tell whom the Apostles expresse in all their speachcs so shining be the Teachers of this Kingdome And thus much for the Petitions and Precepts tending directly to the knowledge and honour of God Order biddeth to handle next the things that succour all our distresse For which we pray that abilitie be giuen us by giving good or forgiving ill as the Lawe giveth charge so to doe We are commanded to honour our Father and Mother that is to shew them all care and performance of good So Abraham shewed Terah how the God of glorie appeared unto him and drewe him from Mesopotamia to Haran to goe for Chanaan to be partaker of all his good So Moses tendered Iethro and shewed what good he should haue by joyning to Israel Now this can not be performed between kindred unles outward abilitie be resonable for that we pray for sufficient food that neither aboundance driue us to height of minde nor want to anger against God Agur the sonne of Iakeh so prayed Proâ—â— 30 Provertie or riches giue me not nourish me with bread of fitte measure for me That verie phrase the Holy Spirit translateth from the Proverbs to this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a new fram'd word playn by Comparison with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aboundant and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absence being between both as limited by both Agur giveth a reason of his demand for meane wealth saying least I be full and lye and say who is the Lord or least I be poor and steale and contemne the name of my God As every particular should rest in meane wealth whole states should doe the like Israel learned that by the Manna where the much diminished and the litle sufficed And all Iudahs pollicie required the same that the rich should help the poor so that riches could not be great And the Heathen Porphyri cited by Euscbius teacheth that of the Iewes pollicie the content of riches was practised in the whole tenor of it Yet the mistrustfull heart of man is wholly set upon storing up And the Pharisies pretending contemt of the world loved silver notably to whom the Parable of hospitall Abraham and Lazar or Eleazar that made God his helper and of the Rich in flames was propounded And upon this matter our Lord speaketh much hereafter in the sweetest speaches that ever were spoken as Store not upon the earth but store in heauen care not for meat drink and clothing look upon the foules consider the lilies seek for the Kingdome of heauen The enemies of Christ in the Talmud Ierusalemie haue this saying stollen from our Gospell in these words of Monabases sonne to King Agrippa in abridgment thus The friends chide him for giving all to the poor He sayd My Fathers stored for earth I store for heauen my Fathers stored where hand hath stroke I store where hand hath no stroke my Fathers stored Mammona I store for soules This sayeth Ierusalemie stealing witte from our Gospel So we desire our dayly food in competent sort to recompence them whose care preserveth us as our Parents and the state wherin we liue Against this we trespasse when by pretence of Religion we overthrow civill pollicie as the Pope doth and all that holy and whit of his in part Religion should be so cleared that all by twentie yeeres of age might be eunning in all the Bible that everie Officers should be as duetie and name requireth a Bishop One howre would utter many more direct Positions for the Bible then all our Bishops yet knew if hatefull dealing hindred not and unthankfull envie If one will one will hazard all upon this Further Trespas is in Covet in all trades and the greatest in Students who commonly for errors become wealthy men of true learning litle care for wealth because they regard God as Iosuah that sought for himself no part of the Land and for the contrarie S. Iames told the Iewes how they fedde themselues as to the day of slaughter So the true regard of honouring Parents and the State should define our dayly bread And men of State are equally limited by Law the King may not multiplie horses not multiple money but as all Israel trusted in God to keepe their townes when thrice a yeere they went to Ierusalem And God taught Heathen by Pharaoh and Senacherib not to seek destruction so Gods favour not horses should be the strength of a Kingdome The Ebrewes limit the Kings money euen so much as payeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wages for his servants store will be a sore Isaiah blameth Iudah in Azariahs dayes for multiplying horses and money And in his last yeere telleth of tenne calamities and utter ruyn which hastened one after another most vehement upon the trusters in their owne strength Ahaz lost 120000 in one battel Ezekiah twice felt Assur heavie Manasseh was in Babel prisoner Ammon died by sword good Iosiah by an arrow Ioachaz soone is captiue and dead Ioakim is buried like an Asse Iehojachin had 37 yeres imprisonment Zedekiah would see nothing till he had his eyes pluckt out And the whole nation lost their Temple Citie and Land wealth pride for horses and money brought all this So al States should rest in their dayly bread to honour the whole government in competent sort An other extremitie is here Contemt of due care Idle folk and hinderers of the common good be as hurtfull as covetous deceitfull Scholars should be holden as wicked as they and each one Publique men chiefly should sweate to imploy all to the best And hence floweth that care for Colonies for which India giveth place And an honourable thing it is for our solie the ends of the earth the possession of Christ to benifite others and our selues when our Teachers be learned in troupes as many be in deede this course will avoyd a course And thus much for our distres holpen by giving good Forgiving ill commeth after it The Law sayth Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not beare false witnes Thou shalt not desire c. For all this the Law is spirituall and unjust anger is guiltie before the high Sanedrin the Lust by sight is adulterie deceit by sleight as in Preachers chiefly is theft and all Covet
in condemnation For this we condemne all of Adam that they offend us and we them and we pardon them considering the common miserie and so craue pardon of God as we pardon them And herein we consider the cause of our fall for murdering hate for adulterous desire for thievish sophistrie for lying falsehood and desiring more then our owne Outward occasions tempt our weake natures and to God we pray that he would deliver us from them God tempteth no man to ill but he tempteth all men by outward tryals and unles God help us by Satans whelps we will be soon caught from him we pray to be delivered as in all things he is brsie by reason that all in the world Is the desire of the eye the desire of the flesh and the pride of life whence we are at warre with our selues And thus prayer for grace and commandement for duetie haue been compared Now followeth a conclusion of most glorious stile For thyne is the kingdome the powre and glorie for ever and ever this Conclusion commeth most goodly and most godly and when we marke whence it commeth a world of knowledge commeth with it But first we haue a great Combat for the possession of it The Pope his Latin Translation hath it not he disputeth that it should be a trifling addition by Gregory Martyn his Arabique Translation printed at Rome hath it not and our Communion book for which our Right Reverend Fathers too much contend hath it not And one Greeke Coppie in the French Librarie cited R. Ste. had it not what shall we then say to it if it be no part of the Bible it is wicked to say our Lord spake it and by our BB. subscription it is evident that we haue not a new Testament The sewes say for the Testament in Ierusal Saned A Testament that fayleth in part fayleth in all Wherefore our Bishops must herein leaue the Pope and he must looth himself And thus standeth the Case strong by coppies and stronger by matter first of sixteen Coppies in the French Librarie cited by Ro. Stephen fifteene had this clause and reason might tell some trifler left it out eyther by the Latine or by not knowing why S. Luke left it out But all of judgement know that abridgers in Scripture be short And S. Luke in the blessings hath but fiue of the whole And from the first Narrator matters are to be had as euen the Pope standeth to his Latine for S. Matthew Besides the Arabique written Translations one which I haue brought lately from the East an other which the worthy renowmed Arias Montanus lent the learned Printer Raphelingius these haue the saying Thyne is the Kingdome the powre and glorie for ever and ever And here commeth the Pope to judgment how his Arabique Coppie should not agree with the Greeke seing other Coppies doe if Coppies common haue that sentence how should his misse it The Arabique notation is plaine and voyde of schooltricks and seing their Translations that are abroad haue this clause reason telleth that the Greeke Originals that went over Arabia had it as all the usuall in the West Besides the Chaldi Ethiopian printed at Rome hath this and the nation was large reaching over East South So millions of Originall Greek Coppies in those quarters are supposed to haue the same Also the Siriaque Translation hath Thine is the Kingdome the Powre and Glorie for ever and ever so millions then held it part of the New Testament and hold the Pope a Corrupter And Theophilact in Greeke printed at Rome 1542 hath the sentence So by number of voyces it standeth as Gods word And better by matter for when the four fierce beasts Daniel 7. had taken away the holy Iewes Kingdome One like a SONNE OF MAN commeth in the clouds of heauen and goeth againe to the everlasting in dayes and to him is giuen kingdome power and glorie over all nations There is a plaine prophecie of the Incarnation and Ascention of our Lord and soone after the yeere of his death is told and withall a returne from Babel by hope in his blood as from Egypt by the blood of a Lambe And so this sentence conteyneth all the Gospell And if God had not spoken it man had never thought of it But now we see a most glorious Conclusion and fitte for his wisdome whom all Nations People and Tongues should honour To whom be all glorie for ever Amen A POSTSCRIPT To all that wish to be heard in prayer An Advertisement of the Lords Prayer wounded from the Popes Translation against Gods Greeke the onely Anchor of our Hope TWO things we are to use for Religion if we will be voide of wavering and we should be vigilant for them for we haue been greatly deceived and hurte by negligence ignorance herein First this we must hold that we haue a pure Bible to every letter when coppies are wisely examined though particular coppies jarre yet alwayes some hold that which reason telleth the Author wrote The other is that we be able to shewe for all that wee hold to be the Bible against all adversaries that the words beare the wisdom of God and that no man could speake to such wise purpose as all sage will still confirme by sure consent Against both these we trespas in the communion book for the Lords Prayer of which we should esteeme more then of all the Iewels in the world we leaue out from the Lords Prayer in S. Matthew as the Popes Latin Testament doth this saying Thine is the kingdome the powre and glorie for ever and ever being in the Greeke Originall which only is properly the New Testament and being taken by our Lord from Dan. 7. where his kingdome lightneth al the world more then the Chalcedon of Iudah gaue light in the chosen or right Care in Aharons breast The greatnes of our error in both must be weighed in Goldsmiths ballances if we care to avoyd the wrath of him which peyseth the mountains in weight First we betray our ground of fayth make our selues ascoffe to the Iewes and Turkes the Iewes hold it to be impossible for God to be a giver of the New Testament not a preserver all creatures God preserveth in their kind and to the Iewes the old Testament that no one letter can be lost by a worke of many a thousand eyes and hands as a dictionarie for this purpose And if we cannot defend that we haue a pure New Testament for everie word in some coppie they will and wel may thinke that we haue but quicksands for the stay of our Religion so the Iewes would damne us And as Arias Montanus recordeth the Turkes make this their ground that the Scripture is corrupt and Machumed an author of uncorrupt wisdome gaue them Conqnest by his skill But the Pope presseth nearer for thus he reasoneth If the Scripture be corrupt the Church must judge But the Scripture is corrupt
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
of joy for our Lord and Abraham Lazarus and all the holy called Heauen and of sorrow called Hell The souls of the one place know the case of the other And when we speak of the just that he is gone to Hades we meane that he is gone hence unto the joyes of God And so would all Grecians in the world understand the Christians Symbolum or badge of our Profession When men speak of a horse losing life they would say He is dead when of a man that hath an immortall soule He is dead and gone to Hades the one for the bodie the other for the soule And Heathen had no greater ground of incouragement to dye for their Counttey then the hope of good in Hades And hence we must note that our Lord twice ascended once in soul onely from the Crosse the other tyme in bodie and soul into the ayre and unto the place of joy where all glorie shineth The English He descended into Hel is as cleane contrary to the Greek which is our ground herein as black is to white and as we take Hell therein we deny our Lord to be the holy one of God and our foregoer into joy for he hath sayd that none shall passe from the damned to Abraham And if we be found to haue contrarie rules of fayth God will judge us wicked for professing as Trueth matter disagreable The mainteyners of the translation He descended to Hell should be forced to revoke that and the high scholars to translate it aright And as holy Matrons many of old were prophets openly did good so alwayes they ought to know the truth and to require where they may the contrarie to be removed The wicked will be wicked still and no wicked will understand But the wise will understand H. B. FINIS Faults escaped in the printing Page 3. line 18. and in other placeâ— for povvre read povver Page 11. line 4. for 〈…〉 Page 17. line 4. for holden read holding First generally of the prayer and Decalogue Iohn 1. 4 9. 〈…〉 29 * 〈…〉 5. Esaiâ—â—9 2. â— â— 8. 9 10. Daniel all 〈…〉 Matth. 22 40 Psalm 12. 1 Corinth 3. Now particularly of every Petition compared with the Decalogue This entraâ—â—â— to prayer to our Father Is the cry of all Gods children therfor they that haue other Gods against Our Father 1 Iohn 5 7. Gen. 1. 1. Hag. 2 6. Gen. 2. 1 Tim. 6. 16. Esa 40. 28. 〈…〉 Psâ—l 1. â—4 Gen. 1. 1◠〈◊〉 8 12. 1 Corint 15. 2 Cor. 12 4 Luc. 23. 43. Rom. 8 15. Psal 65. 2. Exod. 20 2 3 Psalm 50. Matth. 6. Matth. 6 7. Genes 14. Esai 41. 1. Corint â— Deut. 1â— Ezek. 17. 13. 14. 15. 21 23. Luke 2â— 2â— Rom. 13. Tit. 3. 1 Petr. 2 13. Aâ—loâ— 1. 1. Dio. Sicul. Act. Rab. Abr. Ben David in Cabala Which art in heauen therfor by Commath 2. not to be fashioned by any thing in heaven or earth Psalm 89. Gen. 4. â—6 1. 〈◊〉 16. 1 Peâ— â— 19. 2. Corinâ— 5. 〈…〉 〈…〉 1. Tim. 6 1. 〈…〉 thy will be done on earth as it is heaven as when the sabbaâ—th is duly sanctified then Gods kingdome is advanced Command 4. Gen. 3. 21. Apoc. 13. â— Deut. â—0 12. Rom. 10. 6. Giue us this day our dayly bread least 〈◊〉 want we 〈◊〉 against 〈◊〉 and against all 〈…〉 Matth. 6. Luke 12. 1. Tim 5 4. Se the Concent for 10. calamities further touching the slaâ—e 〈…〉 Psalm 2. 〈…〉 Lead us not into tentation but deliver us from evill Iam. 1. 1 Pet. 5. 1 John 2. Iam. 4. For this Conclusion of the kingdom power and glory of Christ se the Post for following Daniâ—l 9. 24 Amen this is the subscription to prayerâ— so Israel subscribed to the law Deut 1â— 15. c. 5. 27. Thus Prayer the Decalogue haue beene compared 〈…〉 〈…〉 〈…〉 Marc. 10. Act. 1. Iob 26. 〈◊〉 1. Luke 20. 14. Genes 37 20 Luke 23. 2â— Hebr. 11. He speaketh as S. Luke recorâ—eth the Angels 〈◊〉 Luk 2 13. * â—o sâ—ale â—espasse Roman 10. Matt. 5. 7. 2. Tim. 3. 15. Isai 40. 〈◊〉 Ezech. 20 20 Thyne is the Kingdome the power the glorie for ever * Or He went to God as all faythful goe to God in soul when they dye †Christ was to rise the third day to fulfill the Scriptures to be the first fruits from the deall and after sortie dayes he ascended both in soule and bodie own to the Father And we through his resurrection shall at the last day ascend also in soule and bodie into heauen and ever be with the Lord.