A BRIEFE OF THE BIBLE DRAWNE FIRST into English Poësy and then illustrated by apte Annotations togither vvith some other necessary Appendices By HENOCH CLAPHAM ¶ PRINTED BY Robert Walde-graue Printer to the Kings Maiestie 1596. Cum Priuilegio Regio TO THE RIGHT WORSHIPFVL MASTER THOMAS MY-LOT Esquier encrease of all true happines in Iesus Annointed FInding right Woorshipful so great vtterance of your Christian affecttoÌ„ immediatly after the spirituall exercises I kept at CHESTER in the STREET I could not but now in dedicatioÌ„ of Loue-memorials signifie my duetifull thankfulnes towards you not onely amidst but that more is in the forefront of my Friendes Accept therefore I pray you not a handfull of the Persians vvater offered to an vncircumcised Kesar but a handfull of the vvater of Life offred by the Lord his poor servant vnto an open professed Christian. A vvise Lapidarie chooseth not stones so much for outward quantitie as inherent qualitie nor I hope vvill you so much measure my guift with the bodily eye as by the Line of the Mind or spirituall eye whereupon setting downe my wrest I here rest Beseeching the Lord in all goodnes to be vvith you and yours for ever Amen EDINBVRGH 1596. Your poore vnworthie Kinsman HENOCH CLAPHAM TO ALL YOVNG ones in Christs Schoole increase of knowledge and sanctification be multiplied daily from aboue Amen I Haue heere for thy vse drawn a Summe of the Sacred-writ vsually caled BIBLE from the greek word that in English is BOOKE because it is the Book of al books with which Book other books compared they are but blots of mans braine whereas this is the Sacred-writ and wisedome of ELOHIM or of that ONE ESSENCE IN TRINITIE That Holy-booke before the Incarnation of the PROMISED SEED was divided into Lavve and Prophets but since the CHRIST assumed our nature in the same ascended to the right hand of Majestie from whence HE sent downe the HOLY-GHOST to fill all thinges especially the hearts of his APOSTLES for speaking penning the minde of IESVS after that time I say The Book of God was divided into PROPHETS and APOSTLES Iesus Christ himselfe being the chiefe Corner-stone Ephes. 2. 20. The whole then consisteth in these Books These are called the fiue Bookes of Moses or of the Lawe 1 Genesis 2 Exodus 3 Leviticus 4 Nombers 5 Deuteronomie 6 Iob which for order of time might be placed next Genesis but here for order of Books 7 Ioshua 8 Iudges 9 Ruth 10 Sam. 1. 11 Sam. 2. 12 Kings 1. 13 Kings 2. 14 Châ—on 1. 15 Chron. 2. 16 Ezra 17 Nehemiah 18 Hester 19 Psalmes 20 Proverbs 21 Ecclesiastes 22 Song of Songs These be called the 4. great Prophets 23 Isaiah 24 Icremiah 25 Ezechiel 26 Daniel These 12. bee called the small Prophets 27 Hoshea 28 Ioel. 29 Amos. 30 Obadiah 31 Ionah 32 Micah 33 Nahum 34 Habakkuk 35 Zephaniah 36 Haggai 37 Zechariah 38 Malachi The last Prophet of the olde Testament and the last book of the OLD COVENANT Betweene this Malachi and the NEVVE TESTAMENT haue too inconsideratlie bene inserted certaine PRIVATE writings called Apocrypha an Humaine Breath betwixt the Lips of the two Testamentes Malachi in English Messenger or Angel prophecieth plainly Chap. 3. 1. and 4. 5. that IEHOVAH will sende vnto the Iewes a Messenger even Elijah to prepare the way before the MESSENGER OF COVENANT viz. CHRIST These speaches of Malachi or last ANGEL of the old Covenant are the very Face of the Newe Testament or Covenant made for Many Matthew he reporteth the ANGEL from Heauen Chapter 1. 20. bringing newes of IESVS and Chap. 2. 1. The Messenger of Covenant is borne and Chap. 3. IOHN BAPTIST the PREPARER of Christ his way is introduced in that worke Mark beginneth with the same and Luke Chap. 1. bringeth in the ANGEL publishing the birth of the Messenger appointed to prepare the waye as also proclaiming the birth of the ANGEL of the NEVVE COVENANT for whome he was to prepare the waye calling this IOHN ELIAS because hee goeth before Christ in the SPIRIT and POVVER of ELIAS or Eliiah The Evangelist Iohn in his 1. Chapter bringeth in the saving LIGHT Iesus and the MAN SENT from GOD viz. Iohn Thus the last BREATH of the olde Testament in Malachi the first BREATH of the Newe Testament in the mouthes of the EVANGELISTS is all ONE BREATH CANONICALL from Heaven They looke not with Ianus into two contrary Coastes but Hand in hand they joyne kissing each other and both of them looking into the EAST from whence the Glorious DAY-STAR did visit the Earth Who nowe dare hinder their lips from meeting by inserting Vn-canonicall writs a Darke-Cloude and Private if not a stinking Breath The Iews that kept the Canon received them not As also they were not written in Hebers sacred tongue a sufficient Brand that they were no Orackles from IEHOVAH to Hebers People Leaping theÌ„ over them Logs we come vnto the Newe Testament whose Books be these 1 Matthewe 2 Mark 3 Luke 4 Iohn 5 Acts of the Apostles 6 Paul his Epistle to the Romanes 7 Corinthians 1. 8 Corinthians 2. 9 Galatians 10 Ephesians 11 Philippians 12 Colossiaus 13 Thessalonians 1. 14 Thessalonians 2. 15 Timothie 1. 16 Timothie 2. 17 Titus 18 Philemon 19 The Authour to the Hebrewes 20 The Epistle of Iames. 21 Of Peter 1. 22 Of Peter 2. 23 Of Iohn 1. 24 Of Iohn 2. 25 Of Iohn 3. 26 Iude. 27 Revel Exercise thy selfe in pervsing the Bible the whole of al these several writs and thereby thou shalt easilie God his Spirite assisting thee discerne the true Christ from False the True Church from the False True writ from False and so consequently all holy Trueth from Falshood And for helping thy weake Memorie as also for giuing a taste of that large Truth in short speach I haue throgh God his helpe manifested my poore power but riche good-will in this little booke First I haue in English Poësie drawn according to an ancient staffe delivered summarily the hystorie of the olde and newe Testament Secondly vpon the most difficult points of the Poësie I haue dilated by way of Illustration not only for the fulfilling of the hystorie but also for discussing sometimes some necessarie question as also annexed hereto such certaine computation of time for speciall joynts of the Story as whereby the spirituall minded may something bee furthered to deeper points contemplatiue As thou shalt receiue any good hereby so I pray thee be thankful vnto God therfore quickly thou shalt finde his hand vpon thee to every good work The Lord be with thy spirit Amen Dedicate to shewe all duetie chiefly to England H. C. A BRIEFE OF THE BIBLE WITH NECESSARY Annotations vpon the most materiall pointes in the Poësie 1. Staffe VVHen Elohim a El b Shaddaj c Iehovah d Iah d Ehjesh that is GOD e in Persons Three But e Essence One On whome all things do stay Cause of all Causes and Sufficiencie when f HE
and this Name the Angel remembreth to good Ioseph Maâ— 1. 20. c. what time hee imagined God had not beene with Marie and therefore had resolved secretly to divorce himselfe from her e In English Annoynted So is Christ. he was annoynted to be the Churches King Priest and Prophet To be called Christian is to be called Annoynted the tearme therefore agreeth to none that are not Annoynted with the holy Spirite as was Hee This Iesus received the Spirite beyond Measure Iohn 3. 34. that so he might communicate of his aboundance to his believing Members These that haue beene trulie engrassed into the Vine Christ Iohn 15. do liue by the sap of his Spirite and therefore cannot but bring foorth good fruite and that In due season Psal. 1. 3. If a man be incorporated by Faith into this Annoynted-one hee must ey he will shewe foorth his faith by workes Iam. 2. 18. Let vs therefore remember why wee are baptized Christians or Annoynted-ones f This Name Iaacob in his last Testament vseth to his Son Iudah of whome Iesus was to come Gen. 49. 10. In English Sent. Hee was sent of the Father to giue sight and health and Hee sent the Blind to Siloams poole for sight Iohn 9. 7. This was the Sent-one To whome the Diademe appertained that before was overturned overturned overturned Ezek. 21 27. His Kingdome is spirituall figured out vnder the former and such is his Diademe and Scepter but a kingdome euerlasting and vnable to be shaken Heb. 12. 28. Few Christians haue yet learned this g The Womans Seed Gen. 3. 15. was to break the Serpents heade Here the Father hath sent his Sonne to assume the seede not of Angels but of Abraham Heb. 2. 16. Here is Abrams seede come promised Gen. 12. in whome all Nations should be blessed The holy Ghost overshadowing Woman she conceived this holy one The Anabaptists must knowe that if IEHOVAH in the beginning Gen. 1 did with a Word make something of Nothing and that Good then much more easie it was to make Something of Something and that good though the first something were evil for easier it is to draw a good Substance from an evil than to draw a good substance out of Nothing Though the Womans seed in it selfe was as her selfe polluted yet the holy Ghost by his ineffable sanctifying power overcovering her and she conceiving by him we matuell not though the Babe conceived were sin-les Secondly hee must not passe through her as winde through a Pype but of absolute necessitie take our Nature and flesh vnto him if so we be saued It was our flesh that had sinned and brought in Death everlasting for Sinne If our flesh therefore scape this death eternall it must first by rule of Iustice make satisfaction for sinne This it did He assuming our flesh sanctifying our flesh iustifying our fleshe and by strong hand Maugre hellish power carrying our flesh into the highest heavens seating it on the right hand of Glory This hee had not done for vs if so hee had assumed some quintessence or newe found flesh brought I knowe not from whence taken either from no Creature or else from some other Creature than Man h When the fulnes of time was expired God sent his Sonne made of a Woman Gal. 4. 4. i That Isaiah foresawe Cap. 7. 14. k Though a Virgin yet betrothed to Ioseph of Iâ—dahs Tribe by vertue of which betrothment absolute shee was true wife to Ioseph For Absolute not Conditionall betrothment of a lawful couple is mariage before God and the same betrothment made knowne to others by themselues maketh it strict marriage towards Man That was cause that vnder the Law the Man that lay with a betrothed Virgin did dye the death as having knowne another mans wife but being vnbetrothed he was not to haue any corporall punishment inflicted vpon him so he forced not the Virgin Deut. 22. 23. 28. compare with Exod. 22. 16. That Marie and Ioseph stoode Married-mates appeareth first by their liuing togither Luke 2. 16. 22. Secondly by their own accompting themselues Father and Mother â—o Iesus He by reason of the Marriage ordinance She by Nature Luke 2. 48. Thirdly by the Peoples accompting Iesus Iosephs sonne Luke 3. 23. Fourthly by Iesus his subiection to them both as Father and Mother Luke 2. 51. Lastiy by the holy Ghost his Testimonie who rehearsing the Story doth still cal them his Father and Mother Mat. 1. 9. Luke 2. 41. l Al should knowe this Contract of Ioseph with Marie because it was foreprophecied not only that a Virgin which she was though a wife Mat. 1. 25. should bring forth the blessed seed but also that he should spring out of Iudah and out of Davids lyne This Mathewe and Luke plainly record but many will be ignorant Mathewe recordeth his Genealogie from Salomon Davids first Sonne vntill the deportation to Babel for the 70. yeares Captivitie then Mathewe crosseth over to Nathan the other Sonne of Dauid his progenie because Salomons rase ended in Iehoiachin or Chonias carried to Babel who after his deliverie by Euil-merodach did declare Shealtiel or Salathiel of Nathans house his heyre for himselfe died without seede Ieremiah 22. 28. 29. 30. Iustly therefore is Castalio blamed before in the 29. Staffe for finishing Salomon in Ahaziab This draught by Mathewe is called the Legall descent whereby Iesus was borne hevre lawfull to the Crowne As for Luke he descendeth not but ascendeth from Iesus not to David by Salomon but by Nathan to David and that vprightly by the Naturall Lyne wherein was no breach through want of issue and that is called the Naturall Ascent The diversitie of Names must not trouble thee considdering thou findes that common in the old Testament especially at the beginning in and after Iudahs Captivitie Nor yet at the tearming of Nephewes Sonnes or Brethren whereof I haue spoken Staffe 30. For thy easier conceiving of Matthewe and Luke take this Table where I haue placed both the Evangelists descending to Iesus DAVID The Legall descent for IOSEPH Salomon Rehoboam Abia. Asa. Iehosophat Ioram Ahaziah Ioash Amaziah not worthie Memorie Ozias Iotham Ahaz Ezechias Manasses Amâ—n Iosias Iakim Iechâ—nias seedles adopteth Salathiel Pedaiah Zorobabel The Naturall descent for MARIâ— Nathan Maâ—â—aâ—ha Mainan Melea. Eliakim Ionan Ioseph Iuda Simeon Levi. Matthat Iorim Eliezer Iose. Er. Elmodam Cosam Addi Melchi Neri Zedechias omited because Iechoniah did liue after him a King being restored to honour at Babel See the first Staffe 30. at b ZOROBABEL Abiud Eliakim Azor. Zadok Akim Eliud Eleazar Matthan Iacob Ioseph Rhesa Ioanna Iuda Ioseph Semei Mattathias Maath Nagge Esli Naum. Amoâ— Mattathias Ioseph Ianna Melchi Levi. Matthat Eli. Marie Nowe was Zorobabel the Sons sonne of Salathiel 1. Chron. 3. 19. made Iehovahs Signet Haggai 2 24. Matthewe and Luke both accompt from Zorobabel as they did from David but Mathew for observing Generations by 14. omitteth divers contenting himself with the
confirmation of the christian faith so for this time I will propound some speciall heades of Doctrine wherein one Epistle is more copious than another or at least first in order according to the vsuall places of the Epistles In the Epistle to the Romanes I obserue First the Apostles concluding all Iewe and Gentile vnder sinne taking away all merit by workes therewithall delineating or plainly picturing foorth the difference betwixt the Carnall and Spirituall person Secondly I obserue his plaine proving of Israels generall calling and obedience to the Christian Faith what time the Fulnes of the Gentiles be come in Hereof see 1. part at Iudaâ—s Ozias Thirdly the doctrine of obedience to Princes and Magistrates not so much for feare of the sworde as for conscience sake Fourthly I note the doctrine he delivers for supporting the weake brethren In the first Epistle to the Corinths I obserue speciallie First the Methode of truly preaching Christ. Secondly the danger by having any communion with an open leavened or vnrepentant brother togither with the carriage due towards such Thirdly I note the power is given to the Saintes for iudging their owne causes civill Fourthly the Apostle putteth an end to questions touching single life touching such married Couples as whereof one was an vnbeleever touching the dutie of such as were called to the Christian faith in such or such Vocation Fiftly I note his doctrine concerning the vse of meates sacrificed first to Idoles Sixty the true vse of spirituall guiftes Seaventhly the absolute necessitie of Loue or Charity in a Christian. Eightly the description of the Schoole of Prophecie Chap. 14. Vnto this holy exercise of Prophecie hee stirreth vp every particular man for women Tâ—ere may not speake as to labour after every spirituall guift so specially after Prophecie Every man that hath a publick profiting guift in this exercise it is to bee vsed but every thing in order The brother that is able onely or specially to teach in a strange tongue hee in this holy Congregation is to speak providing that there be another to interpret his speach to the Auditorie This notablie overthwaâ—teth such as will not heare a brother Prophet thogh he speak no strange language They that Prophecie that is which divide the word and apply it to the soule Verse 24. 25. are at the most to be but three for one season of Assemblie every one orderly teaching after another the Iudgement of whose doctrine and discreet Application appertaineth in the first place to the other Prophets The principall of this holy Schoole I beleeue to be the Doctor even as is the Pastor over other peculiar exercises Fiue peculiar Graces or Guifts are in this School to be vsed for aedification 1. The guift of a Psalme 2. of Doctrine 3. of Tongues 4. of Revelation 5. of Interpretation All saving that of Revelation is granted generally yet simply neither can all Revelation be debarred for at sometime may bee revealed and that vnto the meanest member that the whole Congregation hath in former time bene carried away into some error If any one such thing or any speciall point not revealed to the former speaking Prophet be vnto another revealed Vers. 30. he is orderly to be heard But because that of a Psalme is easilie graunted of all I would gladly demand What is it for a man there to haue a Psalme Heere a number lay their hand on their mouth or else they foolishlie answer It is the singing of somâ— Psalme in the Bible or else It is to pen a Psalme and afterwards to sing it Alas alas no neither the one nor the other The Apostle commendeth to the Church Spirituall guifts peculiar guifts of the Spirit of Iesus not fearing in the first place to prefix the guift of a Psalme as no common guift but at least as vneasie to be attained as that of Doctrine of Tongues Interpretation c. Howsoever other Churches yet Corinth the Apostle testifieth was destitute of no guift Chap. 1. 7. No marvel then if this guift be rather commended to vse amongst them As onely to pen a Sermon and then to reade it cannot properly be called the Guift of Preaching or Prophecying so neither can the singing of a penned Psalme be truly called The guift of a Psalme I therefore conclude even as Doctrine and Exhortation is by the immediate instinct of the Spirite so is this Psalme vttered or soong Quest. Who ever heard of any man that could so sing the praises of God and his wonderful works that could deliver his holy meaning in Number Measure Answ. I praise God for it I haue heard of the guift and heard the brother that hath bene so exercised in the midst of a Christian Congregation And lest he should sing but something he had coâ—d by heart the brethren thus tryed him First 〈◊〉 two brethren had taught from two severall Scriptures onely foreâ— knowne to the speakers themselues he was appointed to ground his Psalme vpon that doctrine they first had delivered He did so presently enlarging the doctrine and vse thereof and that without vnseemly pawse Secondly which was the next time of Prophecie he was placed in the face of the holy Assemblie and vnto him was read a certaine Text agreed vpon by the Church but at that instant and therevpon without more adoe he vttered a Psalme After that he was again Proued and so of the Brethren Approued I my self was an eate and eye-witnes of all this So much of the 8. Observation Nynthly Paul confuteth the deniers of the bodies resurrection as for the supporting of the weak I observed it to the Romanes And lastly hee commandeth laying aside somewhat for the helping of the poor appointing thereto the Lords day or first day of the weeke In his second to the Corinths I mark specially 1. His care of having the Humbled sinner comforted 2. His care to haue one Church to contribute to anothers necessities 3. His care of suppressing the insolent contemners of his letters reprehensions In his Epistle to the Galatians specially I note 1. The curse of all false Doctrine and Gospels althogh published by an Angel from heaven 2. That Moses yoke of bondage is not to bee ioyned with Iesus his Gospell the former longing to the sons of Hagar the bond-woman for whipping them vnto Christ the latter longing to the sons of Sarah the Free-woman whose Children are of a newe Citie even of Ierusalem from aboue In his Epistle to the Ephesians First I beholde Election to be before not only our bâ—rth but also before the foundation of the World and that Election to be in Christ Iesus onely which Election before time maketh it selfe knowne to vs in time by the sanctification of the holy Spirit 2. I cast mine eye to the immediate end of Christ his Ascension which as touching his Church was this vz. To fill all things by giuing gifts vnto men the end of them guifts being twofold First for converting People and bringing them into
Raigne in the 15. yeare of Ieroboam his Raigne 10. The States of Iudah in the next place do Raigne 11. yeares even vntill Ozâ—as his Raigne who begunne his Regiment 2. Chro. 26. 1 compare with 2. King 15. 1. in the 27. of Ieroboam of Israel his Raigne which must needs be 11. whole years after Amaziah his Father IVDAHS states occupy that Now Ioel beginneth to prophecy 11 Ozias or Vzziah called also Azariah the sonne of Amaziah hee succeedeth the States regiment being aged 16 yeares beginning his raigne in the 27. yeare of Israels Ieroboam He raignes 52. yeares This King had a zeal beyond knowledge which led him to burn incense vpon the Alter of Incense which thing only appertained to the Priest Azariah the Priest accompanied with 80. valiant Sacrificers withstoode and reproved him The King is thereat wroath The Lorde as wroth at him he smites his impudent fore-heade with open Leproâ—â—e Then was he compelled to go out and because of that disease hee dwelled in an house apart vntill his death In this mans time Isâ—iah or Esay begun to Prophecie He is called the Evangelical Prophet because hee foretolde of Christ and the state of the new Church so plaâ—nly as if hee had seene Christ the neâ—â— Testamentes Church with the bodilie eye He plainelie â—ore-sawe the generall obedience of Israel to Christian faith after the fulnesse of the Gentiles were come in Chap. 59. 20. 21. So Pâ—uâ— vnderstands that Râ—m 11. 26. Secondly hee plainly fore-sawe that Israels obedience vnto Christian Lore shuld be vnspeakable glorious their spirituall Light to be more than had bene the Gentiles Cap. 60. That Paul insinuateth Rom. 11. 12. and blessed Iohn hath in the Spirite pointed plainelie out their Churches â—loâ—ie Revel 21. Thirdly I saiah foresawe that the Israelites obedience should bring life vnto the Gentiles dead the Primitiue Churches haue all died 60. 3 4. 5. c. This Paul conâ—esseth Rom. 11. 15. And holy Iohn acknowledgeth Revel 21 24. 22. 2. This men wil not nowe see If they would they shuld be humbled in their blindnes which shall raigne thogh question be vpon question till Israel be called 12 Iotham his Sonne begnn to raigne in the 2. yeare of Pekah of Israel which was his Fathers last yeare and hee raigned in Ierusâ—l â— 16. yeares Hee built in the Lords house in the Cities wall in the Mountaines and forresâ— Hee prevailed againste the Ammoâ—â—es became mightie because hee directed his waye before Iehovah his God Now beguane Micah to proâ— phecie against Ierusalem and Samaria 13 Ahaz or Achaz his Son succeeded beginning to raigne in the 17. yeare of Pekah of Israel and he raigned 16. yeare as did his Father In his daies came vppe Rezin King of Aram whose heade Cittie was Damâ—scus and Pekah the Sonne of Râ—maliah king of Israel whose hed Cittie was Samaria and hee of that Cittie head Isa. 7. These two smoaking Firebrandes â—eare Ahaz Isaiah from the Lord laboreth to comfort him but the hypocriticall Beast believeth not when hee would be thoght to beleue much Maugre his hart Isaiah giveth a signe namely the birth of Iesus Christ on a Virgin whereof he was vnwo orthie Pekah slewe in one daye sixe score thousand of Iudah Zickri a mightie man of Ephraim slaieth Maasetah the Kings sonne and Azrikam the Stewarde of his house and Elkaâ—ah the second after the King The Edomites doe plague him the Philistims invade him Tiglah Pilneeser of Ashur troubles him All are of his iack but he will not forsake his grosle Idâ—latry Nowe Isaâ—ah his children were signes to Iudah and pointed at of the Idolaters Isai 8. 18. So is Christ his members Heb. 2. 13. 14 Hezechiah his Son a worthie â—eformer begun to Raigne in the 3. yeare of Hoshea of Israel which was the last yeare of his Father In his 4 yeare being then aged 29 Salmanâ—sar commeth against Israel and captiveth Hoshea his People And in the 14 yeare of this King Sanach-rib of Ashur commeth against IVDAH His chieâ—e Captaine was Rabshakeh a notable Rayler Isai. 36. The Lord comforâ—eth Hezechiah by his Prophet Isaiah Rabshakeh hearing of Warres at home raiseth siege after all his scolding but by the Angel of IEHOVAH in one night were slain one hundred fourscore and fiue thousand of the Assyrians After that Salmane sar in his Idole Temple at home was slaine by his two sonnes Adrammalech and Sharezer He dead Esarhaddon his sonne Raigned in his stead Hezechiah sick Isaiah commeth vnto him and after the Kings humiliation before IEHOVAH he giveth to him a Signe of Life for 15. yeares for the shadow of the Diall herevpon went backward ten degrees in the Diall Berodach Beladan Babels King vnderstanding of the Miracle hee sent to Hezechiah presents Hee letteth the Straungers see al his Treasure furniture c. whereat the Lord is angrie and therefore sendeth Isaiah to tell him that his Seed should be carryed away captiue to Babel Having raigned 29 yeares he died 15 Manasses or Manasseh his sonne succeeded at the age of 12. yeares and he raigned 55. yeares Hee beginning with as deepe Idolatrie as had Ahaz his Grand-father God stirreth vp Assurs King Esar-haddon who fetters my Youth and carrieth him Prisoner to Babel Hee humbling himselfe in his Chaines happie Chaines that humble a man the Lord is mercifull vnto him Assur sending himâ— home where in better maner he finished his daies In his time Habakkuk prophecieth 16 Amon his Sonne succeedeth for two years His servants slewe him for which the People slewe them and enthronized his sonne Iosiah 17 Iosiah or Iosias next raigneth Eight years olde at his Coronation and hee ruled 31. yeares in Ierusalem At 12. yeares of age he wrought a great Reformation performing vpon Bethels Alter that which the Prophet had fore-tolde 300. yeares before In his 18. yeare he kept a most Royall Passeover Ieremiah in his Raigne begunne to Prophecie so did Zephaniah The Lords Trumpet nowe sounded nothing but Iudah must to Babel Prisoner for 70. yeares False Prophets sounde a false peace and therefoâ—e shame came vppon them Huldah the Prophetesse telleth Iosiah that because his heart melted at the reading of Moses Originall he should be taken away ere Iudahs fearefull fall Going into Battel against Pharaoh Necho King of Aegypt he was slaine at Megiddo 18 Iehoahaz or Ioachaz called also IONN and Shallâ—m a younger sonne of Iosiah hee succeeded at the Peoples appointment He Raigned but three Moneths for then Pharaâ—h Necho put him in bondes and carryed him into Aegypt 19 Eliakim called also Iehoiakim and Iakim elder brother to Iehoahaz by 2. years Him did Pharaoh Necho make next King Nowe Iudahs obedience was like rotten Figges From the Schisme of the Tenne Tribes from the Two wherevpon arose King of Iudah King of Israel vnto this Eliakiâ— his 3. yeare are 370. yeares The World aged 3400. ISRAEL 1 Ieroboam King of Israel or tenne Tribes streatching out his hand
brazen Serpent set vp on which who so looked they were cured That figured our Iesus on whome no person by the eye of faith can look but loe they are cured of Satan and sinnes sting let the repentant Theefe witnes that who entred Paradise heavenly the sixt day as Olde Adam the same daye and like ynough the same houre was driven out of the Earthly In Matthewe 10. we are willed to be as Serpents that is to bee like them in something not in every thing Though we be wise as Serpents yet let vs be without sting as was Iesus and the Serpent his figure Nay let vs labour to heal others that are stinged and not sting and bite others lest we be bitten and consumed of others g After many mocks revilings the adversaries giving him bitternes to drink he gaue vp the ghost saying It is finished And here was the perimplishment of Daniels halfe week of yeares for now the Vaile of the Temple rent in two so that the common people might steppe out of the Temples Courâ— into the Holy-place and be their owne Priests in offering vppe a rent heart for nowe Iesus our high Priest entred into the Most holy of the Heavens there to make continuall intercession for vs. At the renting of the Temples Vaile the Iewes might haue learned that then there was an end of Levies ministerie the Priest according to Melchisedeks order having made a newe and liuing way vnto the Father throgh the vaile of his flesh a way for every man that commeth vnto the Father by him for not in the Name or power of any other than Iesus is Salvation to bee accomplished for through Iesus even as wee are members knit vnto him we are made not onely Kings over Satan sin death but also Priestes for lifting vp pure handes without wrath and doubting in all places wheresoever Much of the Epistle vnto the Hebrewes is spent in perswading this neither yet knowe they Christ rightly that knowe not this 9. Staffe He dead a they seale the stone vpon his Tombe But b Third day he ariseth powerfullie Good c Magdalen early to graue doth come Anone Iesus speaks to her cheerefullie d Ten times he did appeare in 40. daies Then calles the Twelue and thus to them he saies a Ioseph of Aramathea having of Pilate obtained Iesus his body and Nicodemus hauing brought one hundreth pound waight of Myrrhe and Aloes they take the body wrap it in lynnen with the odours and burie him in a new Sepulcher within a Garden neete to his suffering place He so buried the high Priests and Pharisies come to Pilate who by common agreement appointed certaine Souldiers to watch the Tombe vntill the third day lest his Disciples should steale him away and so it should be bruted that Iesus rose the Third day as he had promised Therewithall they sealed the Cover-stone as Darius sealed Daniel in the Lyons denne b The third day which was the first day of the weeke he rose from the deade The 6. day of the weeke Heathen-like called Fryday hee departed this mortal life and so entred into Paradise aboue forefigured by Paradise belowe even as Adam on the 6. day through sinne begunne this mortall life and therewithall was expulsed the Lowe Paradise the first figure of Heavens blisse The 7. daye Pagan-wise caled Satur-day the first Adam rested out of Paradise but our second Adam rested in Paradise for as his spirit rested in his Fathers handes so his body in the Earth did feele no corruption Act. 2. 31. This thwarts our disputers about Descension into Hell Having so finished Moses week Iesus ariseth on the next day after the 7. which day as hereto fore in some respect I called the 8. daye so in simple proprietie it is the First day of the week prophanely called Sun-day As our Lord rose this daye so Revel 1. it is called therefore the Lords day As Iesus rose from the power of death Moses his Law having done what it could so like a Samson of Samsons hee caries that Cities gates away on his shoulders and vp he mounteth for our Iustification No marvell then if his Rising-day be our Rest-day and that day we celebrate in meditating of our second Creation and Resurrection even as the first Sabaoth was appointed to bee spent had Adam stoode in meditating the first Creation and Adam falling then appointed to further meditation as first of Creation secondly of the Fall thirdly of Restauration in the promised Seede Moses from the beginning of Creation to the end of Deuteronomte and then from Ioshuah to the end of the Old Testament hee and all the Canonicall writers vse to entitle the daies onely thus the First Second Third Fourth Fift Sixt Seauenth Daye Throughout the Newe Testament the daies haue no other names but wee will not be so precise as to speak like Moses to speak like Christ to speak as the wordes of God Nay if a man so tearme the daies he shall be called Puritane Heretike Howe will our Im-puritanes be pleased if so we cal them Sun-day Moone-day c. Hearken to Venerable Bede His nomina a Planetis Gentilitas indidit c. To these 7. daies Gentilisme did attribute the Planets names beleeving that they had their Spirit of the Sunne the body of the Moone the blood of Mars wit and tongue of Mercuri of Ioue tempetance of Venus lust of Saturne slownes Let men nowe either tip their tongue with the holy Ghosts tearmes or at least not bee offended with such as disdaine to fashion themselues to the Gentiles c As Marie had much forgiven so shee-loved much Her loue partly appeared in this her earlie repaire to the Sepulcher Before her comming an Angel from Heaven had rowled the sealed stone aside Iesus was risen and the hyred watchmen were gone to the Rulers who bribed the Soldiers to the end they should say that Iesus his Disciples had in the night stole away the body Shee comming to the Sepulcher as did Salome and another Marie the Angel informes them of his Resurrection commanding them to returne and tell the same to Peter and the other disciples They departed Iesus first appeares to Marie Magdalene Marke 16. 9. Ioh. 20. 14. c. with whome he familiarly talketh A shame to men that women should loue Iesus more earnestly Secondly he appeared also to the other Marie and to Salome called also Ioanna Luke 10. as they were going to tel the disciples of the Angels words Mat. 28. 9. 10. Thirdly hee appeared to Peter or Cephas 1. Cor. 15. 5. That this must be on the same day may appeare by the Angels command before And that it is not like to fall out betwixt the two next appearances the length of time here and the shortnes of time there makes it most probable Fourthly he appeared to Cleopas and the other Disciple as they were going to Emmaus 60. Furlongs from Ierusalem Luke 24. 13. c. Fiftly hee appeared to the Eleven the greater number bearing name
holy constitution Secondly for edifying or building them more and more vp in their newe-byrth after they be once constituted in orderly communion Vnto this two-fold end he appointeth two sorts of Teachers First Apostles Euangelists Prophets for the planting Churches Secondly Pastors and Teachers to the Churches once planted whereof see more in the next Staffe but two following in number the 17. Thirdly in this Epistle I obserue his care of enforming Husbands and wiues Parents children Masters and servants in their mutuall duties In his Epistle to the Philippians specially I pick out First that it is a matter of reioycement that Christ bee preached though some preach of envie and with affections impure 2. That Bandes or imprisonement maketh the Gospell more glorious 3 That the imprisoned Saintes specially Ministers of the word more speciallie Kopiontes they that haue traveled Churches planting and delivering Canonicall ordinances are to bee provided for of their Churches In his Epistle to the Colossians besides former mentioned doctrines I note that such Religion as is not in the writings of the Prophets and Apostles Seene but rather forbidden in the new Testaments Canon as worshipping of Angels Touch not tast not handle not c. is but a Wil-worship carying onely a shew of wisdome and herein my Brethren faile that wold tie men to such Legal observances In his first to the Thessalonians specially I take heede First to the Thessalonians true hearing and receiving the Apostles wordes who heard and received that word not as the worde of men but as the word of God 2. That to mourne much for the Saintes departed is Gentile-like 3. That Iesus his comming to Iudgement will be very sodaine and therefore needfull that the Saintes be watchfull In his second to the Thessalonians onely I nowe obserue That there was a general Apostacie from the Christian faith plainely foretolde Which Departure should fall out by reason The Man of Sin the Antikâ—imenos or Layer of a contrary Foundation should arise in the Church through Churches not watching and so cause the Churches for to vndergo his Spirituall Badge Which Beast notwithstanding in time should bee destroyed by the bright powerfull appearance of the Gospell he in the meane time prevailing onely over such as had not received the loue of the truth and therefore iustly giuen over to beleeue lies that so they may be damned In his 1 Epistle to Timothie I specially take vp First Supplications Prayers Intercessions Thankesgiuings are to be made for all sortes of People Secondly howe Church-Overseers and Seruitours are to be qualified Thirdly that the Churchâ—ministers at home that is in their owne Assemblie is to be provided for Hee that provideth for his Oxe and with-holdeth necessaries from him that watcheth over his soule is no better than an Oxe and vnworthie the Gospell yet Teachers must measure the weak and loose bodily right if thereby they haue hope to winne vnto Christ. Fourthly that one maner of Rebuke appertaineth not to all the Saintes nor yet to receiue an Accusation against an Elder so easilie as against others In his 2 to Timothie First an encouragement for Timothie against al adversitie 2. A plaine prognosticating of our covetous sals Prophets who sell themselues their people to the devill for money In his Epistle to Titus I only pick out the end of the Evangelist Titus his abode in the litle Iland Creâ—â— viz. to plant Churches and in every Church her Elders In his Epistle to Philemon the Apostle sendeth Onesimus back to his Maister Philemon who before had run away from his Master therewithall robbing Philemon of somewhat The fellowe comming to Paul at Rome by some secreet draught of the Spirit Paul there begets him to the faith so returning him with this Epistle he laboreth to qualifie good Philemon Thus endeth Paul his Epistles Novve follovveth a litle to be spoken of the Epistles following The Epistles are these The Author to the Hebrewes Iames his Epistle Peter his two Epistles Iohn his three Epistles Iude his Epistle Who was the Holy Ghost his Pen-man of that to the Hebrews the Spirit of God hath concealed and therefore flat pride for any man to say It was Pauls It was Marks c. The chiefest point the holy Ghost there laboreth for is the removall of Moses whose Letter was vnto the Hebrewes as a Vaile hindering them from seeing vnto the end of the things abolished by Iesus anoynted our King Priest and Prophet 2. He denounceth fearefull Iudgment against such as fell from Christian communion and fellowship 3. Hee stirreth them vp to Hospitalitie specially for receiving of Strangers Iames his Epistle must needs be written before any of Pauls consideritg he died Acts 12. Besides my obserues in the former Epistles I note speciallie in him First that Prayer must bee offered vp without wavering 2. That the Word must not onlâ— be heard but also done 3. That the Christian Faith is not to be held in respect of Persons be they many be they fewe be they noble be they ignoble seeme they learned seeme they vnlearned 4. That a Person with gold-fingers is not therefore to be seated vpmost at our Table 5. That Faith without Workes is but the Devils faith 6. That Elders ar to visit the sick and if the sick haue some sinne troubling their conscience they are with loue to take notice thereof and fervently therefore cal vpon God by Prayer for that sins remission These â—lders must not want the spirite of Prayer They must therein bee driven from reading on a booke â— That it is a most blessed work to convert a siner In Peters first Epistle I note First that a Christian must beware he suffer as a Righteous not as an vnrighteous doer 2. That the Church Elders are to feede their flock without constraint not carrying themselues like Lords over God his heritage In his second Epistle specially I excerpe First that true Believers are made partakers of the Nature divine 2. That open Atheists mocking at the dissolution of all things bâ— fire from Heaven shall arise in the last dayes 3. That Pauls Epistles contain some things hard to be vnderstood which the vnlearned should pervert In Iohn his first Epistle First that many Antichristes were gone out in his time 2. That such as are once borne of God no more doe sinne that is letteth not sinne Rule howsoever Dwell in their mortall members 3. That the One God is distinguished into the Father the Word and the Holie Ghost 4. That there is a certaine sinne not to bee prayed for In his second Epistle I note that to him that bringeth doctrine contrary to godlines we are not to say so much as God speed much lesse receiue him to house In his third Epistle First that it is worthy praise to entertaine brethren and assist them in their voyages 2. That it is no newe thing to be cumbred with pratling busie bodies who will neither further Christs worke themselues nor
ever-burning fire of Hell c IESVS the Iudge mounting his pure white Throne encompassed with Thousands of glorious Angels before him shall come all the Kindreds of the Earth and every Soule ioyned vnto his Bodie must abide by his Iudgment First he will separate his Sheepe from stinking Goates the cloake of Hypocrisie nowe comes off and having culled his Elect from the Reprobate he shall bid the Chosen of his Father Enter into the kingdom prepared for them wherevpon they shall mount vppon his glorious Tâ—rone and sit downe with IESVS their Heade Râ—vel 3. 21. Christ having seated in vnspeakable glory his Mysticall Body hee then turneth to the Goates on his left hand bidding them Depart accursed into everlaesting fyre prepared for the Devill and his Angels Matth. 25. 41. This voice as it passeth from Christ the Head so shall it be subscribed vnto by the voice of his Mysticall members and therfore Paul plainly affirmeth that The Saintes shall Iudge the World and the Angels 1. Cor. 6. 2. 3. Let the Devill and his Angels ey all his Coapaâ—tners praunce it heere while they may let them here abuse the Faithfull Saintes by calling by robbing them smiting them murdering them yet withall let them knowe that after they haue had Their Day IESVS his members shal haue Their Day what time the Devill and his Goatish Corporation shall from their mouthes receiue Iudgment irrevocable Iudgment by being adiudged to Hell-fyre for ever All this considered howe had wee neede to be sober and watchfull in Prayer that so when others shall crye like fooles Cover vs oh Hilles and Mountaines we may then boldly lift vp our heades in the Testimonie of a good Conscience knowing that that day shall be the day of our Redemption the day of our full deliverance from all evill After this glorious day all Creatures vnder degree of reason Rom. 8. 21. 22. do after a sort grone because then they shall bee freed from their present corruption which seazed vpon them through our sinne How much more should we groane and hunger after this Great day of the Lord what time all teaâ—es shall be wiped from our eyes Nay if we haue the first fruites of the Spirite Rom. 8. 23. wee will and do sigh after this Day Oh my God thou knowes even Thou knowes that my Soule leapeth for Ioy at the recordating that Day Oh sweete Iesus thou knowes that I am in some comfortable measure sweet Lord increase that mesure willing yea desirous to be conformed and made like vnto thee by sufferings and that because of the glory laide vp for thy members which in that day shall be revealed Oh sweet Comforter thou Holy Spirite Spirit of Illumination and Sanctification thou testifies vnto my Spiriâ—e Rom. 8. 16. that in Christ Iesus and by vertue of his once sufficient suffering I am reconciled vnto the Father and thou sweete Spirit opens my mouth with boldnes to Call yea cry vpon God as vpon a mercifull Father Galat. 4. 6. and that with full assurance of obtaining every thing is necessary for Soule and Body Mercifull Father so beholde me continually in thy Sonne my Saviour Christ Iesus as through him continually I may receiue an ever-flowing Fountaine of Light and Holines vntill I bee made perfect in my all sufficient Head Christ Iesus And herevnto sweete Father make me continually to bee watchfull because I am vncertaine at what houre thou wilt come vnto Iudgement vniversall or particular And herevnto Oh my God stirre vp all thy Elect Iewe and Gentile namely to be sober and watching in Prayer that so come thou at the first second or third houre we all may be found well employed in our severall sanctified Callings Amen for the glory of thy owne great Name So be it Come quickly sweete Iesus Amen d Because wee haue no promise of obtaining any good thing at IEHOVAHS hand without calling vpon his Name by true liuely and effectuall Prayer therefore I haue afterwards set apart a directorie vnto Prayer by whose Introduction and Forme all Novices in faith may be the easier allured to so holy an exercise an exercise neglected of this brutish Idolatrous age wherein either People vse it not at all or else by the suggestion of a false Spirite they in the roome thereof doe substitute a false kinde of Invocation consisting in Vaine Repetitions and ignorant Babling thinking like Idolatrers that their corporeall speaches shall merite Leaving that small Tractate to his peculiar place I here through the assistance of my good God do put an end to the Synopsis of holy Hystory What is in anâ— competent sort beseeming the worthines of the Subiect for that giue thou praise vnto him that giveth knowledge from aboue liberallie without dashing the Receiver in the teeth What any way is vnbeseming the Argument that shal be mine own and yet by Gods grace no sooner of me seene then disclaimed as an alyane and bastardly fruite And so beseeching my good God to pardon all my wants and to giue to the Reader holy Iudgment I here end PSAL. 119. 130. The Entrance into thy wordes oh Lord sheweth Light giving vnderstanding to the simple FINIS The vvhole of that vvhich hath bene taught may be resolved thus All the Doctrine of the Bible divideth it self into the doctrine of Generation Degeneration Regeneration The doctrine of Generation doth divide it self into the Creation Of Creaturs besides Man Of Man himselfe The doctrine of Degeneration or mis-creation divideth it selfe into 1. The fal of a most excellent Creature before Man 2. The fall of Man togither with inferiour Creatures The doctrine of Regeneration or Recreation divideth it selfe into 1. The Restauration of Man 2. The Restauration of inferior Creatures The worke of Creation craving the Father to Doe it The work of Mis-creation craving the Sonne to Recover it The worke of Recreation craving the Spirit to Confirme it Thus that One God distinguished into Father Sonne holy Ghost In One work is after a threfold sort occupied but man doth not mark this To the Tri-vne God be all Glory A PREFACE TO Prayer by way of Dialogue Qu. HAue you penned the subsequent Forme of praier to the end that any other shuld think they had well prayed in having read or said the same over Ans. No Saying over wordes is no more Praying than reading over wordes is Preaching As the Guift of Preaching is an immediate vtterance of the Lord his will conceived in the heart by the spirite of Iesus so is the Guift of Prayer an immediat vtterance Vocall or Mentall of things presently conceived in the heart by the Spirit of Iesus For this cause doth Paul tell the Galatians 4. 6. that whome God adopteth in Christ to them heâ— giueth the sprit of Christ even to this end that he may stirre vp the Heart of the adopted to crye Abba Father that is To call vehemently vpon God as vpon a mercifull Father not a Tyrant or Iudge And because none can truly pray
away our Sinne so as the eating of him is by the Tooth of Faith for Faithlesse People are heerein Toothles the Faithfull must not think to enioy that mysticall Lamb vnto Life with out eating the sowre hearbs of affliction a bitter Cup vnto the flesh Neither must in this spirituall banquet come anâ— leavened sowre bread that is Malitiousnes wickednes 1. Cor. 5. 8. hereof every man must purge his owne Heart as his house as also the Assemblie in paine of death must take heed that no open vncircumcised that is knowne wicked be admitted amongst them for such Leaâ—en wil be cause that their reioycing shall not be good 1. Cor. 5. 6. 7. 19. Staffe That a Night an Angel past through Aegypt Land And where blood sprinkled was he Passed by But otherwhere he slewe with deadly hand First borne of Man and Beast So that the cry Causd Pharaoh rise and b giue commandement That Israelites forwith away be sent a The Hebrew people did keep the former instituted Feast omitting no Ceremonie enioyned The same Night the destroying Angell passed through Aegypt and slewe aâ—l the first borne of Man and Beast but no such thing befell vnto Israell for which they were ever after to consecrate the first borne of Man beast vnto the IEHOVAH their Deliuerer Because the Angell in destroying the Aegyptians did passe over the Hebrewes whose doors were smitten with the Lambs blood therefore that Feast ever after was called the Passe-ouer in eating the Lambe they were saide to eate the Passe-ouer though indeede they but eate the Signe of the Passe-ouer or the Memoriall of the Angell his Passing over the Hebrewes houses b An horrible noise being made by the rorings of the vncircumcised Pharaoh ariseth and giveth Commaundement to Moses and Aaron that they togither with the People and all that ever they had should depart Aegypt The Lord before this having made his People gracious in the eyes of the Aegyptians insomuch as they let the Hebrewes vpon former petition Exod. 11. 23. enioy ther Iewels of Silver and Golde Loe here the Vncircumcised with one consent hasten Israel out of Aegypt lest their Tarrying longer should be the death of All. Chron. 12. Thus the Lords people who had the Aegyptians terrible vnto them they nowe are to the Aegyptians as Pillers of smoke and as SALOMON Cant. 6. 3. saith terrible as an Armie with banners The Lord put his beautie vpon them Ezech. 16. And loe they depart with the Iewels of the Heathen and good reason that the Gentils bring their Glory vnto Sarahs Ierusalem and free-borne Children 20. Staffe Then Moses leadeth Israell away Towards a Wildernes and Canaan their due But b Pharaoh his sinne yet could not stay And therefore armes himselfe and doth pursue But Israels God in midst of Seas did drowne Proud Pharaoh and cast his Chariots downe a when Iaacob came into Egypt there were not 80. Persons in alâ— but now when Moses carrieth them out of Egypt they are six hundred thousand men besides women and Children They depart out of Aegypt 430. yeares after the Promise made to Abraham Gen. 12. 3. That in his seed all Nations shall be blessed meaning through Christ that should assume the seede of Abraham Hebrewes 2. 16. Abraham was foretolde Gen. 15. 13. that his seede should be a stranger and hardlie intreated 400. yeares The first hard intreatie of his Seed I read of was Ismael his persecuting of Isaac Genes 21. 9. compared with Galaâ— 4. 29. From which time vntill this departure out of Aegypt towards the Land of Rest I suppose 400. years From Ismaels Mock back vnto the Promise 30. yeares From the Promise back vnto Abrahams birth were 75. yeares Gen. 12. 4. From Abrahams byrth back vnto the Flood 352. yeares All summed togither will be found from the Floode vnto the departure out of Aegypt 857. yeares The Moneth of their Deliverance being otherwise the Seaventh was hencefoorth called by Iehouah his Commaund Exod. 12 2. the First Moneth as deserving the first place why then should fantasticall Spirits maryell at Our Celebrating of the First daye of the weeke rather than another seeing in that day our Saviour Rising from death clearlie delivered vs from a more palpable darknes than that of Aegypt and from the power of a more in mightie Adversary than was Pharaoh especially seeing Paul a Master builder enioyned that day vnto the Churches 1. Cor. 16 1. As also the Head of the building himselfe solemnized it by 5. speciall Appearances and Preachings b Pharaoh pursuing IEHOVAH teacheth Moses howe the people should passe through the Red Sea The Sea divided it selfe and stood vpon heaps on either hand The Israelites passe easily through Pharaoh with his Chariots pursueth The heapes of waters fal downe vpon him his people and Chariots so that they sunke downe vnder the waues like a stone A Iudgment due to persecutors of the True Church This passing of the Israelites throgh the Sea was a figure of Baptisme by the which we are saved 1. Cor. 1. 2. A Seale of Salvation to the Israell of God that is to the Faithfull but a seale of Condemnation vnto the Spirituall Aegyptians I meane the vnfaithfull whether within or without the Church visible 21. Staffe For which great work Moses he sings a Song And after praising God the people he To a Sinajs Mountaine doth conduct a long Where for one yeare their Tents down pitched be There in the Mount God did with Moses talk And teach him how the People thence shuld walk a Called also Horeb the Mount where Iehouah appeared to Moses in fierie Bushe No maruell if the Lord bad Moses Exod. 3. 5. put of his shoes because of the ground appointed to speciall holy vse for here IEHOVAH talked after an vn-vtterable familiaritie with Moses giuing to Moses for the People vse the Ten Commandement written in two Columnes or Tables of Stone Togither with them Laws Morall the Lord gaue Lawes Ceremoniall for spirituall Exercise choosing the Tribe of Levi for Ministers in spiriâ—uall busines Levi hauing three sonnes Gershon Kohah Merari Genes 46. 11. the Families of them three they had each Familie his peculiar charge in the spirituall or as we call it Ecclesiasticall seruice neither was every of these Families not marked of many writers capable of the Priest-hoode The Familie of Gershom whereof was Aaron was chosen to the most sacred thinges in that service The Familie of Kohath in the seconde place had their peculiar Charge for otherwise Iehouah Iealous of order in his service would slay them Nomb. 4. 15. No maruell then though Corah of this Tribe Nomb. 16 1. was slaine togither with his partakers The Familie of Merari was chosen to the third and most inferiour Service Nomb. 4 29. c. No maruell then if Vâ—zah 1. Chronic. 6. 29. was slaine for touching the Arke 1. Châ—on 13. 10. seeing neither of the two latter Families might Touch it Neither was HE a meere Priuate man as many haue
his Tents Secondly in Numbring the People and divers worthy Events in the Wildernes The Booke of Deuteronomie or second rehersall of the Law maketh a Repeat of the things fallen out since the Peoples comming out of Aegypt containing summarilie what before was delivered in Exodus Leuiticus Numbers b The Israelites ever and anone tempted Iehovah in the Wildernes for the which the Lord kept them for 40. yeares in the Wildernes leading the people for he went before them in a Clowde on the Daye and in a Piller of Fire on the Night not by the way that Iaacob and his sonnes traveled in the Famine but round about in and out till hee had by warres consumed all that went out of Aegypt excepting CALEB and Ioshuah This was the fruite of abusing their Leaders and doubting of the Lord his providence Balak King of Moab and Moab and Ammon came of LOT his drunken Incest committed after his departure from Abram his Vnkle and after the destruction of Sodom Gomorrha Zeboim Admah the Cities of the Plaine hyred the covetous Prophet Balaam to accurse Israel but the Beast could tell the King that no Sorcerie could cease on Iaacob yet wicked Iaacobs seede could accurse themselues by running into many Abhominations to the kindling of IEHOVAHS wrath They overcame Sichon King of Amorites Og the king of Basaâ— and the Basan Bulles but notwithstanding that and farre much more than that they were ever forgetting God their Deliverer for the which as I haue said Iehouah destroyed them Aaron dieth by the way and Moses having called the twelue Tribes of Israel before him he blesseth them After the which he passeth from Moab plaine and mounteth the Mount Nebo from whence overpeering Iordan he beholdeth the land of Promise Canaan from whence their Fore-father Iaacob came in time of deep Dearth Hauing seene all IEHOVAH shewing him al he quietly giueth vp the Ghost being 120. yeares olde But Michael the Arch-Angell after strift with Satan Iude 9. buried his body where never man could find it Deut. 34. 6. And here endeth MOSES his 5. Books The 4. latter Books containe 183. yeares vnto them ad the 2369 yeares of Genesis and the whole will be 2552. yeares And so much heere is the Worlds age 24. Staffe The Seede of them during the 40. yeares Borne in the Wildernes they onely came With other two as in Gods writ appeares Them God did bring into the Land of Fame a For Ioshuah good Moses being dead By Gods appointment doth the people leade a Moses before his death having imposed hands on Ioshuah as the Lord had commanded loe Ioshuah was full of the Spirit of Wisdome succeeding Moses in Captainship to Israel And so beginneth the Book of Ioshuah Ioshuah sending Spies to Iericho the first Citie beyond Iorden they come to Harlotrie Hostesse Rahab for lodging She perceiving they were Israelites for Israel was become famous abroade shee lodged them with holy Care beleeving verelv that her Citie and all the Land should be giuen into the hand of Israel and therfore beggeth obtaineth graunt of Life for her selfe and her Fathers house Officers of Iericho hauing observed Spies in the Towne come and search for the Israelites but Rahab having hid them in the top of the house vnder bundles of Hemp denieth her Ghuests The Inquisitors departed she dwelling vpon the Citie walls letteth them downe through a window by a coard and so they retyre to Ioshuah Ioshuah vnderstanding from IEHOVAH that it was time to set over Iordan hee appointeth the Priestes to bear the Arke of the Covenant in which Arke the booke of Covenent was put vntill they came to the brinke of the River They comming thither and setting foot in the water The waters parted as did the Red Sea The Priestes standing within Iorden all the People passe over Twelue Men in the meane time of every Tribe one takeing vp at Ioshuahs commaund a stone in Iorden which afterwards in their Camping place they pitched downe for a Memoriall The Priests no sooner set foot on the Land beyond Iordan but loe the waters rolle togither againe for what rest is in this floodie world longer than the Priest of Priests setteth foot on the Seasâ— The Israelites Royall Arrivall once reported Oh howe the Vncircumcised growe faint-hearted Their Arrivall being in the first Moneth they as was commanded on the 14. daye of that Moneth hauing first circumcised all the Males borne for that 40. years in the Wildernes in the place called Gilgal they doe celebrate the Passeouer feast and the next day after do eat of the Corne of Canaan wherevpon the Manna a kinde of foode that for the 40. yeares fell with the morning dewe like to Coriander seede it ceased Extraordinary provision shall accompanie the Woman in the Wildernes but she must not exspect so much in the Land of Rest. They incompasse Iericho six daies togither seven Priests blowing on 7. Rammes-hornes every day once but the 7. daye they circuit the Citie 7. times the Priests sounding and at the seaventh time sounding the Armie shoutes vpon which the walles of Iericho fall downe flat They sack the Citie Sauing Rahabs house Ioshuah giving in charge that no man take any execrable stuffe of Iericho Achan filtcheth a Babylonish garment 200. shekels of silver and a wedge of Golde whereby hee brought Gods Iudgment on Israel The execrable Theese found out He his sonnes daughters oxen asses yea All that he had were stoned and burnt to Ashes in the Valley of Achor and reason too for Gold Silver c. first dedicate vnto false worship is onely consecrated by beeing dedicated to Gods Tabernacle The man that filtcheth that for his priuate vse bringeth Iudgment vpon him Let such as haue filtched false Church-liuings marke this Some others my Brethren haue deemd it simplie vnlawfull that the ministry of the Newe Testament yea some that none of the faithfull should at any hand make vse of such stuffe saying It is execrable Indeed it is so regarding his former vse but if nowe it be by the holy Church dedicate to the Saintes vse it is no more execrable Iosh. 6. 24. and this way the Harlots wages is made holy Isa. 23. 23. 24. Let my Brethren considder of this and not so easilie condemne the true vse of God his Creatures because of former prophanation for all the Creatures of God are consecrated vnto vs by the Word and Praier 1. Tim. 4. 4. 5. and heerein the Gospell is more liberall then was the Law 25. Staffe a He hauing brought them into promist Land And b seated every Tribe in proper lot c Good Ioshuah dies Then as we vnderstand The Israelites right soone had God forgot For which he many times did giue them vp To drink the draught of Enemies their cup. a This Ioshuah is called Heb. 4. 8. Iesus because He not the Law man Moses brought Israel into Canaan the first Rest a figure of the second Rest into which our Iesus not of Ephraim as
Some wil say incline to the greater voice but I answer and experience hath found it that is not safest Secondly I see no such warraut for that as is nowe here for vsing sacred Lotte The Lot being a divine ordinance it hath a promise of good effect namely of continuing and begetting peace for every man then must needs say The Lord hath thus disposed Prov. 16. 33. Prophaners of Lottes finde a contrary effect namely a kindling of Contenâ—ion and furie not before begunne Let Dicers and such vaine people marke that c Awayting the extraordinarie comming of the holy Ghost d First for preparing of reverence a heavenlie winde filleth the whole house where they had convened then come tongues of fire and sitteth vpon them wherewithall they were al filled with the holy Ghost speaking other languages as the spirite ministred vtterance Tongues are given First for the pulling downe of spirituall Babel Secondly for building vp the mysticall Ierusalem Hee that occupieth his tongue in furthering the false Church and hindering the True had better haue no tongue in his heade such a tongue is set on fire from Hell not from Heaven Nowe were Iewes from all Cuntries come vnto Ierusalem where Melchi-sedeck had Raigned No doubt they had kept a true accompt of Gabrielâ— 70 sevens of yeares and therefore at this time might the rather hearken what newes of Messia at Zion from whence the Lawe was to goe These Iewes strangers hearing the Apostles speaking the tongs of such cuntries as where they had bene dispersed some of them stood amazed there at others mocked 12. Staffe In a Salem they drew faithfull into a One b Steuen then was caught and stoned vnto death Young c Saul converted was to Paul anone Who thence inspired was with holy d breath To e Iaphets People he was destinate The God of Shem his Gospell to relate aa A true visible and christian Church was first planted in Melchi-sedeks Salem and from Salem and Zion was the Law to goe forth vnto the Gentiles Salem is in English Peace Hebr. 7. 2. As the figure of the Newe Testaments Church was called Peace so it was because all true peace is within the true visible Church of Iesus Peace dwelleth in her Pallaces Nether may contention be suffred within this Church for the Church of God hath no such Custome Neither may Confusion stand in this Church For God is not of Confusion but of Peace These spirituall stones are all first hewen and squared whereof I spake in his figure and so are to convene or gather into One. The visible Church then I define to be A companie of People â—athered out of the World or from amongst worldlings by the Ministerie of the word vnto the obedience of Christ their Head They being first one with worldlings God stirreth vp Prophets whereof in the next Staffe who by the power of the worde as by an hammer breaketh their rude hearts for any thing Man fore-knowes wherevpon they willingly adde themselues to the Faithfull gathering as Eagles togither for feeding on Iesus crucified These so gathered they are to do al their things in Loue exhorting one another ministring one to another things necessarie no one eating the bread of Idlenes but so labouring as they may not onely sustaine themselues but also be able to minister vnto others Looke how the Spirit excelleth the Letter look howe Christ his Scepter excelleth Iudahs Scepteâ— Look how farre the Thing figured excelleth his Figure looke howe more perfect the Substance is than the Shadowâ— by so much doth the Newe Testaments Church exceed that olde Church of Zion This not observed it causeth such as haue not scene a true established Church to confound the Faces Beautie Persons Order of them two as though Christ wer not more excellent than Moses in these things Moses is a covering to such b Steuen a glorious Deacon of Ierusalems Church being taken of the Adversaries he was by the frantick Bedlems stoned to death Herevpon the poor Church was scattered the disciples flying here and there Some of the Bretheren amongst whome was Philip called before to be a Deacon do come vnto Samaria and there convert baptise many The Apostles who yet were at Ierusalem heaâ—ing that Samaria had received the gospel they send vnto them Peter and Iohn c The yonker Saul consented to the death of Steuen and much blood abrode he shed But going downe vnto Damascus there to torment the Christians IESVS from Heaven cryed Saul Saul why doest thou persecute me There withall Sir Pursevant and the grand Commissioner was smitten downe blind The Lord enformes of his will To Damasâ—ú s he was led vnto whome Ananias by Gods Commandement came gaue him his sight and so was Paul baptized a newe man d Before he breathed out threatnings against the Church nowe hee breathed sweet promises in the Church Before he was a zealous Pharise but now a zealous Christian. Quest. What was a Pharisie Answ. The Pharisie was a passing precise Iew of what Tribe soever The Saxons interpret Pharisie Sundorhalgan that is One that severs himselfe for Holinesse and indeede such they were Besides this strict Mosaicall sect the Scriptures remember another sect called Saduces These held there was no Angell Spirit Resurrection A third sect the Iewish writers remember called Esseni whereof were two sortes The one sort never married the second sort did but by their sparing fellowship carnall they testified thereby that they married onely for preserving of chast mindes Both these sortes of Essâ—ni notwithstanding loved each other wheresoever they were scattered in Townes and Citties they ever prepared to entertaine to harbour any of their sect Had the one neuer seen the other yet the strange brother was nothing lesse bolde to enter the house Reioycinglie they would suffer any death at the handes of the Romanes as it were therein triumphing over the Vncircumcised In a worde of all the Iewes then these were most honest sober religious charitable e Noah plainly prophecied that Iapheâ— that is the Gentiles come of Iapheâ— should at last dwel in Shems Tent that is become Inhabitants of Salem from aboue that is of the Newe Testaments Church and so it fell out yea what time the Prodigall young son came into the holy Tent the elder brother namely the Iewe generallie disdained to come in as neither willing to come in himselfe nor yet contented that his long wandring brother shuld feede on Iesus To these Gentiles was Paul chieflie appointed Apostle If Rome wold haue a Vicar for Christ me thinks they do wrong they being of the Gentiles to giue the Vicarship from Paul to Peter 13. Staffe With Paul was joyned a Barnabas by a Voice As former twelue so They do Churches plant Elders and Deacons after Churches c Choise They do c Ordaine as every one will graunt Each keeps his roome and d watches in his place The Apostles so commend them to Gods grace aa Paul after his generall alotment to the Apostleship staied
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
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