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
AN EXPOSITION VPON THE LORDS Prayer compared with the Decalogue as it was preached in a Sermon at Oatelands before the most Noble HENRY Prince of Wales Aug. 13. Anno 1603. VVith a Postscript to advertise of an error in all those that leaue out the Conclusion of the Lords Prayer Also the Creed is annexed vvith a short and plaine explication of the Article commonly called He descended to Hell BY HVGH BROVGHTON TO THE CHRISTIAN Reader Grace and Peace HAving in my custodie Christian Reader a coppie of M. Broughtons Sermon on the Lords Prayer I found it upon perusall to conteine the Summe of all Divinitie especially being so fitly compared with the Decalogue which maketh the sence more heauenly and the harmonie more sweet and being composed together with much plainenes and brevitie and also garnished with much learning from the auncient Rabbins which the New Testament alloweth which when I had wel considered I began to reason with my self why so worthy a worke should be hidde from the world and not rather be communicated to all for the common good of all especially considering that it was his continuall desire constant endeavour not to hide his learning but to spende him self and his whole estate in the service of Christ by advancing the Gospell and expounding the Holy Schriptures both the Historie of them and also the Doctrine of them And first for the Historie of the Scriptures he composed it in a most plaine and profitable manner into one short viewe which he called A Consent of Scripture and herein he did carefully explaine three necessarie Circumstances that is to say Tyme Place and Person without the knowledge of which Circumstances the Historie of the Bible can never rightly be understood and therefore with great paynes and no lesse learning he made many severall Treatises upon these three Circumstances first proving the truth of them by Scripture and secondly in defending of that Truth against the manifold Errors of former Writers and also against the manifold cavilations of sundry late Opposers And therefore all those that upbraide his learned paynes with the terme of needlesse Genealogies and unprofitable Chronologie they are worthy to beare the burden of their owne ignorance for howsoever they thinke in their owne conceite they know much yet in deede in truth they might know more to their greater joy and comfort if they did not despise the Holy Rules I meane the afore-named Circumstances wherewith God hath garnished his blessed Word as a speciall help to guide everie wise hearted Reader in the true understanding of the same And secondly this Learned Divine of blessed memorie hath also declared his speciall loue to the Church of God in adding much help for the better understanding of the Doctrine of the Bible although his manner was not to make large Common-place bookes because the most Writers doe imploy their paynes about it therefore he thought it more necessarie to imploy himselfe in giving Rules for the true understanding of the Scriptures and for the right expounding of some Common places wherein many Writers doe not agree because the scope of the Scriptures is not rightly understood and therefore he hath giuen us warning how to understand many Common places as about Predestination the Sufferings of Christ and about the Article commonly called Christes Discent into Hel c. Also he speaketh much and to great light upon the mysterie of the Holy Trinitie and of the Incarnation and Resurrection of Christ as also of the Fall of Man and of the great mysterie of our Redemption and of many other weighty poynts as appeareth in this insuing Treatise and in many other of his Works as in Iob Ecclesiastes Daniel and his large Commentarie on the Appocalypsis c. Now if this be true as it is most evident in the aforenamed books then it should stop the mouthes of all those that slander his learned paynes because say they he teacheth no Sanctification but they doe litle consider when they say so that the Ground of Sanctification consisteth in the Holy and right knowledge of the Word of God which must first be seated in the minde conscience before it can be practised in the life and conversation O but say some his writings are not worth the reading because they are so difficult hard to understand I answer with S. Peter that many things are hard to be understood in Pauls Epistles 2 Pet. 3 16. shall we therfore not count them worth the reading because they are somewhat difficult no no God requires the paines of the mind for the understāding of his word for it is a treasure hid in the ground therfore they must take paynes to digge for it that will haue it so if men could but endure the paynes of the minde they would speake more reverendly of this mans Writings but because men loue such ease they cannot see the drift of his Writing and therefore well may his great Learning lamente because so fewe regarde it for it is almost sollitarie and unknowne to his owne Nation because fewe doe knowe what his learned paynes may further which is more precious then Rubies Yea therefore his knowledge doth powre teares downe her cheekes because shee is understood of none But I would to God that some Learned man would take the paynes to contriue al his Workes in to one Volume that so his great learning might not perish in Oblivion but that the ages to come may haue it in Record for their help and furtherance in Divinitie studies who wil doubtles reape more fruit by them then we doe by reason of our vnthankfulnes and so the God of all peace be with thee Christian Reader and the Lord giue thee understanding in all things Amen The wise wil vnderstand Dan. 12. A Sermon on the Lords Prayer preached at Oatelands before the most Noble HENRY Prince of Wales TO THE KINGS MAIESTIE I Present vnto your HIGHNES an Exposition of the L. Prayer recorded in S. Mat. 6. euen as I spake it for summe of matter Many were desirous to haue it printed And for that I thought your MAIESTIE the fittest judge for the commoditie of your people For a Rabbin who wrote from Constantinople seuen yeere agoe to be taught from England I would print it in Ebrew if your MAIESTIE will giue me leaue to goe to Germanie where my Librarie yet is and some works which our Printers can not set forth for want of skil letters And I most humbly craue leaue to goe thither to print for truth of Religion all that my occasions suffer for English Ebrew Greeke Your MAIESTIES subject Hugh Broughton OUR Speach with God requireth all the grace that words can afford and because of our selues we haue no skill that way the Sonne of GOD teacheth us what words we may safely use and declare that the holy Spirit was out teacher So we may judge by the light that God planted in our soules when we
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
Therefore the Church must judge For the proof of his assumtion euen the Lords prayer is brought a Text dayly in use ever since the Apostles tymes and if he can perswade corruption to be therein he may better doe for other places lesse in use In his Latin Translation this sentence is left out and in his Arabik powre and glorie for ever Amen And we follow him his Latin coppie still in our Common Prayer Book made from his Latin Translation and not from the Greeke Original to make this sure against our selues That the Church not the word should judge that so often as we say the Lords Prayer so often we should help the Pope for the Churches authoritie against the Kingdome Powre and Glorie of Christ and his Word Hence Gregorie Martin the Popes Factor doth triumph against that sentence and doth call it by Erasmus testimonie a trifling Addition and well might he be bold against us seing we joyne with him against our selues And if we had once used the sentence as S. Matthew doth in repetition left it out as S. Luke doth all abridgers in Scripture alter somewhat in speach according as their argument and present scope requireth then we had neyther holpen the Pope nor hurt our selues In S. Matth. chapt 5. 6. 7. our Lord his sermon handleth the Talmudique Common place for the kingdome of MESSIAS upon this Law You shall make you a King over you of your Brethren he sheweth that his kingdom is of the poore in spirit for the meeke for the mourners for the hungrie after justice for the persequuted and such And in the Prayer lappeth the Kingdome from Dan. 7. where the poore Iewes are defended against the four Beasts that come out of the Seas and perished before our Lord his comming in the flesh So to this sense the sentence was most glorious but to bare prayer as the Apostles required a forme it was not easie to consider it without further discourse for men that looked for glorie on the earth and so S. Luke omitted it because it was ynough to be spoken once if we had followed now the one and now the other we had honoured both But now we joyne with the Popes Latine Translation of mans wit and slight mayming of the Bible and that which hath no authoritie against the holy Greeke Original which hath the powre of him that framed all the World and bewtified the heauens by his spirit Professed Scholars that cannot see how they following the Pope betray their forts and holds to the enimie may wel be holden Batts and Mouldwarts The Greeke Testaments all the printed euen among Papists damne the Latine as that of Theophilact printed at Rome and the Ethiopian or Chaldean printed there and the Syriaque printed at Vienna and Antwerp so the strength of trueth is invincible but that wee betray out selues to our enemie and all the glorie of Christ his word And thus much for the purenes of the Text tryed against the Popes greatest hope Now for the other poynt of judgment to discerne what is more then mans witte could breede Here wee haue occasion to marke how this saying Thyne is the kingdome the powre and glorie for ever telleth that God not man spake it and that it is no trifling Addition but a most heauenly Conclusion of him that in the Creation had nothing idle nor imperfect And here we may consider two most profitable matters the one the light this saying giveth to the Prophets the other how it perfecteâ—h the fitting of prayer to the Decalogue All men should marke in the New Testament where the like saying were in the old that will bring sweet meditation The Pharisies say This is the heire come let us kill him so sayd the Patriarks of Ioseph least he should rule Come let us kill him we see the end God turned both the evils to salvation Elias is termed of bad Achab like his Father Omri Diastrephon a Destroyer so of the Scribes our Lord is called Diastrephon a Destroyer yet Elias was taken up in a fierie Chariot and our Lords Ascention sent fierie tongues and a fire on the earth and we know the ende of Achab and the Iewes may remember a sweet harmonie in Gods judgments old and new alike So S. Paul in his terme of better Resurrection in the Machabean Martyrs taking his phrase from the 12. of Daniell teacheth plainly how that chapter speaketh of Antiochus Epihanes and not of the ende of the world and in one word doth being marked ridde us from errors matching the Lybian sands We had never dreamed of the Romans to be a fourth Monarch there if we had well marked S. Paul But as Antiochus the vile was there spoken of in the end of wrath as in the litle horne chap. 8. so he not a Roman should haue beene holden the litle horne chap. 7. and the last mightie Tyrant of the fourth Beast by such light we may judge God the author of such words Bur that is most manifest in this kingly saying Thyne is the Kingdome the Power and Glorie for ever and ever In Dan. chap. 7. when the fourth Beast is cast into the fire one like a SONNE of MAN commeth with the cloudes of heauen and againe ascendeth to the everlasting and is brought before him and to him was giuen kingdome power and glorie that all nations should serue him The verie Iewes to this day Iarchi and Sadaias upon that place confesse MESSIAS to be there The sonne of Man And Sadaias noteth that by with clouds of heauen the Angels are meant who should attend MESSIAS coming into the world and the Iewes might know thence that when the Grecians were overthrowne MESSIAS should be borne and we see in the Gospel that the wicked euen then talked as the godly for the tyme being instructed by Daniel Now Dan. chapt 9. it is plainely spoken that Messias shall be staine and not for himself but to finish sinne to wake expiation for iniquitie as being the most holy in whom the Prince of this world could finde nothing and who was a Sacrificer for our sinnes And to this day the Iewes confesse that MESSIAS NACID or Prince or Leader is the Redeemer called Nagid or Leader or Commander of Nations Esai 55. A Commenter that of late wrote upon Dan. 9. confesseth that But the Incarnation and Resurrection passeth flesh and blood which sayth Who can goe up to heauen to bring Christ downe Or who can goe into the deepe to bring Christ from the dead Aben Ezra the Iew who 500 yeeres agoe in the Isle Rhodes commented upon Daniel confesseth that Gabriels 490 yeeres began at Daniels prayer ended when MESSIAS was slayn and Rambam confesseth as Galatin us citeth his words that the holy of holy is MESSIAS the sanctified from the sonnes of David Such helps to salvation breaking out Iewes confession as yron breaketh our fire from flint stones by the
Visions of Daniel chapt 7. and chapt 9. for the sonne of MAN Now the Conclusion of the Lords prayer doth call us directly to Dan. 7. and thence to chapt 9. therefore it calleth into minde all that those Visions haue so the end of the fourth Kingdome is seen to be a litle before our Lord his Incarnation so his most glorious incarnation celebrated by Angels so his Ascention attended by the same so the name MESSIAS and death of the Iust for the unjust and Covenant for manie in the Lords supper and yeere of death and Iubilie and ending of Moses Ceremonies all be called into minde by this sentence Thyne is the Kingdome power and glorie for ever and ever And as the morning spreadeth over the Mountaines and light flitteth from East to West so this sentence spreadeth over all the Doctrine of the Kingdome that the subjects of MESSIAS are poor and in the Sea but builded upon the ROCK And thus much for the Divine light by which this sentence may be knowne to be no trifling addition but breathed from God and a most heauenly parcel of the New Testament which the Popes barbarous Latine Translation would disannull others allowance of it would make to be no part of the New Testament Now for the second poynt how it absolveth the harmonie of the Prayer and Decalogue the meditation will haue profitable matter but all must be considered together God sayth I am the Eternall thy God Thou shalt haue no other Elohim God and judge but me We pray O our Father to thee onely we pray and flye God sayth Thou shalt not make to thy self any grauen Image nor the likenes of any thing c. We say Thou art in Heauen in light that none can come to nor thinke to what thou canst be likened God sayth Thou shalt not take the Name of the Eternall thy God in vayne We pray Sanctified be thy Name God sayth Remember that thou keep holy the Saboth day as Gods kingdomes badge We pray Thy Kingdome come Thy will be done in earth as it is in heauen God sayth Honour thy Father and Mother that it may be well with thee We pray Giue us all estates our competent nourishment God sayth Thou shalt not kill Thou shalt not committe adulterie Thou shalt not steale Thou shalt not beare false witnesse against thy neighbour Thou shalt not covet We pray Forgiue us our trespasses as me forgiue them that trespasse against us and lead us not into hard tryals but deliver us from evill Now the Proem of the Decalogue and end of the Prayer are to be viewed God sayth I am the Eternall thy God that brought thee out of the Land of Egypt that was with great glorie and with the blood of the Lambe and overthrow of Pharaoh and his Host in the Redde Sea and terror of Nations and plague of Amalek that would fight against his Cousins in Izhak and shaking of the earth and flight of the Sea Ieremie telleth that the Deliverie from Babel should be more glorious and what perswaded 49000 Iewes to leaue Babel but the hope of him which should come with the Cloudes of Heauen and haue Kingdome power and glorie for ever In the first yeere of Bel-esh-zar they saw that Bel and Idols bred but fire and sorrow and eternall Rest was in the kingdome of Christ and they knew when the kingdome should fall and Cyrus deliver them and all Nations heare of their demanding of the way to Sion upon the hope of the Sonne of Man comming to shew the Kingdome of heauen to all Nations and to shake euen the heauen of Moses pollicie so that hope turned to the worlds salvation by Christ wherefore that speach was worthy to be in the Lords prayer to light our hearts in Christ without whom we haue no right at all to say Abba Father Wherefore they that denie this glorious sentence to be part of the New Testament or countenance the denyers are in most haynous blame and should amend all that is amisse Everie blemish wherewith wee staine Scripture wil grieue the sage especially the mayming of the prayer which first the Holy Ghost gaue for the verie syllables to be a perpetuall forme in the Church If our sacrifice be herein blemished God will not so willingly heare us I Belieue in God the Father Almightie maker of heauen and earth and in Iesus Christ 〈◊〉 sonne our Lord who was conceived by the Holy Ghost borne of the Virgin Marie suffred under Pontius Pilate was crocified dead and buried he went to the World of soules the third day he arose from the dead and ascended into heauen and sitteth at the right hand of God the Father from thence he shall come to judge both the quick the dead I belieue in the Holy Ghost that there is a holy Catholique Church the Communion of Saincts the forgiuenes of sinnes the resurrection of the bodie and life everlasting Amen A direct Explanation of the Article of our Lords soules departure from this world THE Holy Ghost teacheth plainly that our Lord his soul went from his bodie into the hands of God for so he sayth O Father into thy hands I commend my spirit And so the faythfull Thief believed when he sayd O Lord remember thou me when thou cemest in to thy Kingdome He as the Scribes and Doctors believed that all faythful soules goe from this world unto the joyes of God which place they call Paradise And that belief our Lord confirmed saying This day shalt thou be with me in Paradise And S. Paul speaketh to the Hebrews that through the veile of his flesh he went into the holy Place into Heauen Common speach called the place of the starres Heauen and because it is the bewtie of the visible world they held it the fittest terme to expres the world where God shewed himself to the blessed in joy before his throne And the cursed which are there haue a place of torments called by a borrowed speach Gehinnam the Valley of Hinnom that was properly a place neere Ierusalem where children were brent to Molesh and being a most miserable place was fit to shew the seat of them which haue ascended hence to Gods throne to abide a judgment unto eternal paynes be tormented before God and Lam for ever and ever All souls of men ascend and none ever descended but as death his inferior to life it is termed a descent and the going from a place lower of esteeme is called a descent as from Ierusalem to Samaria That which Christians call the world to come is called of the Iews in their common writings the world of souls and of the Grecians of all ages Hades And the Philosophers hield it a most happie thing for a just man to goe from this World to Hades The Apostles Articles of belief was written in Greeke according to the Greek it must be expounded There is Hades the World of souls where be distinct places