all knowledge all power all mercy euen that is my name Par. What is the Word or second person in Trinitie Past Hée is the onely naturall Sonne of the most high and eternall God his Father his Word his Image and Character coessentiall and coequall with the Father and the holy Ghost Hée is said to be the Sonne of God in regard of his Godhead and not in regard of his manhood Par. Now let me intreate you to speake of his humanitie Past This diuine nature tooke vpon himselfe a reasonable soule and an humane body of a virgin and was made flesh as of the séed of Dauid and of the roote of Iesse The Godhead in no case can be said to haue any conuersion into the flesh neyther the Godhead to stand in stead of the soule no more then that he could be turned into sinne After his glorious resurrection these two natures to wit his Diuinitie and his Humanitie continued still distinct in substance and properties and euer continued one and the same And yet it is to be granted that there was great necessitie of the Godhead in his humane action or suffering that by the vertue thereof hée might ouercome all sufferings yea Death and the Diuel In the holy vnion or coniunction of these two natures we are to take them inseparably euen â—ince the moment or point of time in which the holy Virgin conceiued being made as one person Par. What vse haue wee of these two natures in one person Past It declareth the obedience of Christ performed in the manhood with innarrable wisedome and surpassing faithfulnesse In his wisedome he was able to deliuer vnto vs the whole will of his Father and in his faithfulnesse he concealed nothing As the Phoenix in her hot nest at Arabia is burned to ashes and yet saith I liue still and old age dyeth in me euen so Christ though being in his graue like one dead yet dyeth not but mortalitie dyeth in him for the good of all men Par. What be the parts of Christs mediation Past It consisteth principally of two parts to wit his Priesthood and his Kingdome His Priesthood stands in teaching and in doing he is a Prophet Doctor and Apostle for that he plainely teacheth the will of his father and saith I call you no more seruants because they know not what their maister doth but I call you friends Christ taught by Prophets by Apostles and by Euangelists and himselfe taught by farre greater authoritie then euer did any before or after The priesthood of Christ and the priesthood of Aron being compared wée shall therein finde two necessary parts to be considered One is what manner one he ought to be that entreth into this Office The other how it ought to be executed The manner or qualitie of him that entreth is two-fold to wit well qualified with gifts within and well called without He is to vs sanctification that is fréedome from the tyrannie of sinne the effects of righteousnesse and sanctification goe alwaies together For immediately so soone as man is partaker of Christs righteousnesse he is also possessed with the spirit of sanctification which worketh mortification and viuification P. what is the third persoÌ„ in Trinity Past He is said to be the holy Ghost to wit a diuine innarrable maiestie procéeding from the father and the son who in respect of his diuers operations workings and effects is called by diuers effectuall names which being considered in their natures they doe clearly enlarge his gifts and graces towards the Church It is sometimes called Fire Oyle Wine Water Doue Cloude Winde Spirit Earnest peÌ„ny Comforter God Par. What religion had these the other holy fathers before recited betwixt the Creation the Flood Past The law of nature Gen. 11. They had the Law of Nature which was a rule of reason or an hidden iustice inforcing to doe well It was indéede the sum and effect of Gods diuine law which was most liuely expressed in the names of those ten holy Fathers who being linked together makes vp a Christian Sacrifice or an holy summe of true religion As he is not rightly reckoned a man that wants reason so hée was not then rightly reckoned to be of God that wanted this religious rule Saint Paul said as the eternall power and godhead by the creation of the world maketh all wicked men without excuse though they had no law euen so men knowing the end of their creation by the law of nature are without excuse if they doe euil though they were blinde and saw not the creation The Gentiles said hée that had not the Law written did by nature the things contained in the Law they hauing not the law written were a law vnto themselues euen so the people of the old world and others that sinned before the Law perished euerlastingly as those which afterwards perished vnder the law Rom. 7.23 Saint Paul cals the Law of nature the Law of the minde shewing thereby that as the minde is such an effectuall power of the Soule as maketh all other faculties thereof and of the bodie to plyable and without tediousnesse to performe matters beyond ordinary strength euen so by the law being spirituall he was vrged to the performance of all other matters and lawes which were literall beyond all ordinary strength And as a line Diameter-wise in a Geometricall figure doth equally diuide one side from another euen so this Law naturall diuideth equally that which is Gods to God and that which is mans to man Nightingales are said to contend in singing that they die in their contention happy say I is he that so contends with the law of his minde against the law of his members for so to die is indéede to liue The East gate of Sala Temple was alwaies shut and neuer opened because the Lord God of hosts once entred by it and as into the windowes of Noahs Arke nothing entred but light euen so the minde of man wherein the law of God hath once entred must alwaies be shut against prophane inclinations and euer opened to diuine contemplations Par. Who were enemies in those times and who I pray you were they that priuately or publikely opposed themselues against this Law and the professors thereof Past These were open and knowne enemies to wit the Diuell Caine. Lamech From whom issued that wicked sort of people who so highly displeased God that he repented him of the good he had done to mankinde Par. What is there to be said concerning the Diuell Past The Angels séeing the excellencie of their creation day by day and perceiuing that they and all creatures else were made but as seruants to Adam they presently vpon his creation murmured and not being content God threw them into euerlasting darknesse The head of these euill spirits was Lucifer As he was more cleare and brighter then other Angels so hée fell into a more filthy Apostacie Hée was not euill by kinde but of his own aduisement
bad shall rise at the last day and such like matters cannot be comprehended by the naturall man therefore he must attaine vnto it by Faith This Faith traines vs to a third kinde of Faith For in euery Triangle there are thrée lines the first beginneth the second augmenteth and the third finisheth the figure euen so there are thrée kindes or sorts of Faith the first is Historicall to wit an assent to the truth of the Scriptures the second Legall when a man stands partly vpon his works for iustification the third is Euangelicall to wit a Faith that procéedes from Grace and thence takes way to the apprehending of Christs merits onely for his iustification This is the true and catholicke Faith the other may be in the Diuell This true faith which yéeldeth testimonie to Gods word is battered and bruised by many temptations but neuer broken because it takes hold in méekenesse on Christ Hée that hath this faith contents himselfe with weake meanes because hée knowes that God is powerfull in them and hée contents himselfe without meanes because it is all one with his Maiestie and yet hée omits not the opportunitie nor any good that is offered To conclude this faith is not idle it worketh by loue it euer sanctifieth and is profitable to euery good worke The Sinner desireth to know how to attaine Faith Parishioner EPaminondas the Theban being in the danger of death was tolde that his Buckler was sound and vnbroken Ruben Simeon and Leui when they had vnnaturally handled their brother Ioseph brought their Father his coate to comfort him euen so all that you haue said and done is little worth or rather an aggrauation of my griefe vnlesse you will direct mee a ready way or shew mee a perfect course how I shall obtaine faith that great and effectuall instrument of comfort to the conscience of saluation to the soule The Bee in a storm can counterpaize her selfe with a stone that shee may flye directly to her hiue The hedgehog can make two holes in his caue the one towards the South if the winde be North the other towards the North if the winde be South The Foxe can cure himselfe with the iuyce of Pine tree the Serpent can cure himselfe with Fennel the Tortise with Margerom but as for me silly soule light or heauy siâ—ke or whole sincke or swimme I haue no meanes of comfort I haue no place to hide my selfe nor helpe to flye away Christ said to a rich man concerning a pearle that was precious Goe sell all that thou hast and buy that pearle O that Christ of his mercies would say so vnto me then would I sell all and giue all if it would not be so bought I would giue my life to boot Lord then would I flie away and be no more seene then would I hide my selfe in some great Obeliske for euer nay then would I mount vp aboue the skies in the flames or sparks of Gods fiery chariot into the glorious presence of his all-sufficient Maiestie and into the ioyes of my most faithfull affected friends whose ioy would be my ioy O how am I rauished now with holy desires O how doe I long to change the company of men for the company of Angels nay the company of Saints militant for the company of Saints triumphant Come Lord Iesus O come and welcome Lord Iesus come come and welcome As good Mary said to the Angell How can this be since I know not man so say I vnto you O my good Pastor how can this be since I know not Faith nor where to finde it O that I might haue the answere of the Angell who said to Mary The holy Ghost shall come vpon thee and the power of the Highest shall ouershadow thee O then should I not faile of Faith An Answere how to attaine Faith Pastor AS Ananias spake swéetly and comfortably vnto Saul Acts 9. Brother Saul the Lord euen Iesus hath sent me that thou mightest receiue thy sight euen so I perceiue by your godly desires and by your zealous prayers I may say vnto you from the ministery of his holy word swéetly comfortably Brother and faithfull seruant of God I am ordained and sent to say vnto thee and to assure thée that by the preaching of the Gospell thou shalt haue faith and that the scales of ignorance infidelitie and such like shall fall from thée As the Lord himselfe said to Ananias Seeke in the house of Iudas for one called Saul for behold he prayeth goe thy way he is a chosen vessell vnto mee So the Lord saith vnto you séeke in my holy word for my spirit thou shalt haue faith and shalt be a chosen vessel vnto me And as Saul saw in a vision Ananias laying his hands on him that he might receiue his sight so will the Lord reueale vnto you and lay his blessed hands on you that you may receiue faith For the better testimony and assurance hereof harken how our fauiour Christ reasoneth with the murmering maligning Iewes concerning their incredulitie and concerning this question which you put forth What shall we doe that we might doe the workes of God Hee answered thus It is the worke of God that ye beleeue in him whom hee hath sent Io. 6.29 To which effect Saint Paul reasoneth with the Romans Ro. 10.9 saying Whosoeuer shall call on the name of the Lord shall be saued Which proposition he vnfoldeth with three interrogations or obiections as it were on the contrarie and then concludes as vpon a necessary consequence that Faith iustifieth and Faith is obtained by the word preached The first of which interrogations is How shall they call on him in whom they haue not beleeued As if hee had said there is no calling vpon God without faith The second is How shall they beleeue on him of whom they haue not heard As if hée would say no man can haue Faith without the hearing of Gods word And the third is How can a man heare without a Preacher As if he had said there is no benefit of hearing the word without a preacher The conclusion is then that Faith commeth by the hearing of Gods word preached Thus also it may be said on the contrary as the interrogations are laid Take away the preacher take away the word take away the word take away hearing take away hearing take away Faith take away Faith take away calling vpon God take away calling vpon God take away saluation in Christ The same Apostle in the same place magnifying the ministery of Gods word and the excellencie of things which faith bringeth cries out emphatically O how beautifull are the feete of them that bring tidings of peace As if he had said it is farre more ioyfull and farre more profitable for a Christian congregation to sée a Preacher come amongst them because of faith which they are to receiue by his preaching then it is to sée a Prince who notwithstanding his great maiestie must
spake in olde â—ime as they were moued by the holy Ghost by meanes of which Spirit Moses was able to set downe as is specified in the said booke all that was spoken and done 2400. yeares before he was borne and of all things else most profoundly that should befall the children of Israell many hundred yeares after he was buryed yea most directly of things that should be performed vntill the birth of Christ The Prophets likewise doe testifie that they spake nothing of themselues concerning things to come but as the Lord by his Spirit did informe them which they vttered in these words Thus saith the Lord. The foure Euangelists in like manner disposing themselues seuerally to yéeld famous and renowmed testimony of Christ Iesus the holy Messiah they so agréed in their writings though many yeares and many miles sundred them as that their Gospels being compared together they al agrée for matter of waight and substance as if they had béen personally present the one with the other at one time And S. Paul writing his Epistles alwayes confessed that he deliuered them nothing for matter of doctrine and life more then that which was taught him and that which hée had receiued from the Lords owne hand directly All which manner of writing and forme of spéech plainely publisheth to all ages for euer the truth and dignitie of Gods word the plainnesse thereof to some and the profunditie therof to others Par. Now it remaineth by order to expostulate vpon the Creation which you said is one of the chiefest and most memorable matters in the first Obseruation tell me therefore what did God create the first day Past God made all things excéeding good euen out of that which was then without any preiacent matter or out of nothing and that not all together which he might well haue done but as it were by degrées day by nay night after night vpon diuine deliberation The very title or name giuen to this book imports in effect this wonderfull worke or creation of almightie God whence it is called Genesis that is to say a begetting generation or creation And the first day he created that stately Element of Fire which he gathered out of the whole masse setting it in the heauens as a glorious Globe whence it is said he made Light which indéede is nothing else but a qualitie of Fire in which wonderfull worke hée brought light out of darknesse as an Element impugning the former In this day hee created those celestiall Spirits which are called Angels Par. What was the second work Past The second dayes worke was that liuely Element of the ayre or firmament or as I may say more properly that vaste or void place betwixt the earth and the clouds which made a separation betwixt water and water and which giues breath and life to all liuing things The third day he made the Element of water which hée caused to retire into more proper places which fitly according to the qualitie thereof was called the Seas to wit a gathering together of waters The fourth Element of Earth which according to the qualitie thereof was called Dry land was also made and so continueth as vpon a firme foundation The generall creation of compound bodies were ordained for the inhabitants of this great element Earth In this general earthly creation his Maiestie goeth forward as from things that were vnperfect to that which was perfecter till at last he came to the most perfect as from trées hearbs and plants which haue onely life whereby they grow and increase vnto beasts which haue an increasing and a sensitiue life and from thence to Adam who hath a reasonable life with the increasing and sensitiue which Element of Earth his diuine Maiestie stored with all kinde of commodities méete for the vse of mankinde to be and to remaine for euer This order of Creation vpon a sodaine view may seeme strange to wit that God made corne grasse trées hearbes and such like to grow and to haue their being before celestiall bodies as the Sunne the Moone and Starres whence corne grasse and such like haue their growth and influence But being rightly and aduisedly considered the Almighty Creator shewes that increase propagation preseruation of all things consists onely in him and by him and not from the vertue of celestiall creatures as men haue imagined and spoken The fourth day God made lights the Sunne to rule the day the Moone and the Starres to gouerne the night both which are very great that they might the better giue light to the darke earth being so farre from the heauens These two great ornaments in the heauens doe distinguish betwixt day and night the moneth from the yeare one moneth from another and summer from winter The first day and night hée created in the night fishes in the day birds Fishes were compounded of the foure elements especially of the element of water whence it commeth that they liue in the waters Birds were made of all foure elements but especially of the ayre whence it comes that they take pleasure in the ayre The sixt day and night he made all sorts of beasts some to goe and some to créepe some wilde some tame God then made man in both kindes plurally to wit male and female and yet of single bodies the better to helpe one another and therefore said It is not good for man to be alone I will make him an helper like vnto himselfe He was made after all other creatures that hée might in the beholding thereof laud and magnifie his Creator The whole Trinitie deliberated and consulted concerning him which he did not concerning any other creature The seauenth day God dedicated by his owne rest and ceasing from labour for an euerlasting rest amongst all posterities For when heauen and earth was finished and furnished God said Behold I haue made all things and loe they are exceeding good Hée blessed that day he hallowed it and sanctified it to his owne honour and glory and to the commemoration of the eternall ioy peace and comfort of Adam who was fallen and risen againe in Christ Iesus Adam rested and sanctified that very next and first Sabaoth with inuocations and offerings c. Par. Seeing that God made all things so deliberately and as hee said exceeding good why did hee afterward destroy them with the inundations of waters Past Almighty God saw that the wickednes of man was great on earth and all the imaginations of his heart was euill continually the sonnes of God marryed with the daughters of men onely because they were faire and it repented the Lord that hée had made man therefore he said I will destroy man from the face of the earth Par. What say you of our first father Adam and of his originall Past Adam was made or created in the sixt day being Friday before the Iewish Sabaoth Par. What was that breath which God infused into Adam Past It was an immortall an inuisible and an Angelicall or
prophane vses to the seruice of the liuing God appointed at the Altar by praying by praising and by sacrificing for themselues and for the people in and about the Tabernacle whiles it was in vse and afterwards in the temple of Salomon Par. What is the seauenth and last particular to wit the Sabaoth Past The Sabaoth signifieth according to the deriuation thereof rest peace and quietnesse It was precisely kept thorow out all generations amongst the people of Israel vpon diuers and sundry expresse commandements so as neither man nor beast might be séene doing any bodily labour therein which outward rest had relation and reference to the inward affections of the Soule wrought by the spirit resting from sinne and all prophanenesse Therein also was an absolute representation of heauenly rest and peace of soule and of body in the life to come They might not gather Manna on the Sabaoth day though it came from heauen miraculously for the nourishment of their hungry bodies because they might be occupied in a more speciall businesse to wit in gathering spirituall Manna a foode for their soules The Lord of the Sabaoth vouchsafed to dignifie the Sabaoth with his owne personall presence and to make it a signe or pledge of warrantise betwixt his people and himselfe And this was published first by God himselfe secondly by Moses thirdly by Iesus Christ and fourthly by the Church This ceremoniall Sabaoth did properly point out a time publike for the ministration of the Law which immediate Sabaoths instituted by Moses are of diuers sorte A Sabaoth of yeares to wit euery seauenth yeare in which the Israelites might not till nor sow There was a Sabaoth euery fifty yeare in which was proclaimed a generall fréedome which yeare was called a yeare of Iubile The Noëmian is seauen months There is another externall and immediate Sabaoth to wit the Sunday or Lords day which God appointed to his Church There is also a spirituall Sabaoth to wit an holy rest from sin which only appertains to the elect such as of whom S. Paul speakes who liue not after the flesh but after the spirit these shal enioy the celestiall Sabaoth which is that most pure and perfect Sabaoth which was begun in the old Ceremoniall Law continued in the new Law and which shall be accomplished in the kingdome of heauen Par. What vse or profit haue we by the Iudiciall and Ceremoniall lawes Past The vse and profit is twofold one is an humbling of all sorts at the feet of God For when our sinnes are gathered together as it were on an heape and the entrance into our owne vnablenesse to make a kinde of satisfaction it must néedes strike a feare and a confusion into our hearts and thereby prostrate vs before God The other is the simple submission and yéelding vp of all the functions and offices of soule and body which is vnpossible for man to doe because the soule doth consist of a minde and of affections and the minde doth consist of vnderstanding iudgement and memory all which are decaied and to no purpose for the worke of our redemption Yea all the members of mans body and all the parts thereof which should be imployed in his holy worship doe easily and plainely bewray their stubbornenesse negligence and contempt Par. What is the sum or principall matter in the booke of Numbers besides the numbring of the people which maketh the booke called Numbers Past Moses therein setteth down diuers Lawes some for the Nazarits some against fornication People sedition Leuites ignorance Priests incredulity Sabaoth murmuring Sanctuary  The fift Particular concerning Iosua Par. Now I desire to know who wrote the booke of Iosua Past Iosua or Iesus the sonne of Nun carieth the title of this Booke because he and Eliazar did penne the same He was a most feruent follower of the faith therefore by faith most admirably he slew mighty Kings Iosua 10.26 euen one and thirty in number and deuided their dwellings and their lands by lots amongst the people of Israel 11.12 according to the word of the Lord many hundred yeares before He resembled Iesus Christ the ouer-ruling and euerlasting Conquerour He was thrée and fifty yeares old before he came from Egypt he ruled seauent éene yeares 24.29.30 he died when he was one hundred and tenne yeares old and was buried in mount Ephraim which was his owne limitation border or lot Par. What speciall matter haue I to marke therein Past The booke deuides it selfe by chapters after this manner in regard of the matter From Chapter the 1 to chapter the 6 comprehending Iosua hisstory the story of the Spies the story of Iordan Circumcision and Passeouer 6 13 the story of the Gibeonites Sacriledge the sacking of Cities and killing of Kings 13 20 Cities of refuge the Leuites portion Manasses tribe Iosua his zeale 20 24 Israel haue now rest Ruben Gad and Manasses are sent to their inheritances Iosua exhorts the people and dieth The sixt Particular concerning the booke of Iudges Past This booke according to the Gréeke and Latines is called Iudicum because indéede the matter principall is concerning the gouernment of Gods people vnder Iudges from the death of Iosua vnto Hely the high priest about 299. yeares and Samuel wrote it Par. Declare vnto me the Iudges in their order and by their names Past As I haue set them down so haue you néede to be perfect in their particular stories Othoniel of the tribe of Iudah who gaue them rest 40. yeares Ehud of the tribe of Beniamin who gaue them rest 18. yeares Deborah and Barack of the tribe of Ephraim who raigned 40. yeares Gedeon of the tribe of Ephraim who slew his brethren was slaine himselfe ruled 40. yeares Abimelech of Isachars tribe 23. yeares Tola of Manasses tribe 22. yeares Iair of Ephraim 16. yeares Iepthe and Abesan of Iudah 7. yeares Eglon of the tribe of Zabulon who ruled 10. yeares Abden of the tribe of Manasses who ruled 8. yeares Sampson of the tribe of Dan who ruled 20. yeares Hely of the tribe of Leui who ruled 40. yeares These Iudges continued in story 450. yeares reckoning withall the yeares of the oppressors Par. Who were the oppressors Past These they were by their names and by their succession Philistines Cananites Sidonians Heuites Chusan vnder whom Israell were in bondage 8. yeares Eglon King of Moab vnder whom they liued in bondage 18. yeares Iabine and Sisera King of Canaan vexed them 20. yeares Madianites vexed them 7. years Amalekites they of the East with their Captaines Oreb and Zeb Zeba and Zalmana Kings of Madian Philistines who vexed them 18. yeares Ammonites who vexed them 40. yeares Par. Who wrote the Booke of Ruth Past Samuell the Prophet is said to write this Booke because the Hebrewes doe reckon it and the Booke of Iudges as one for Ruth liued when Deborah ruled Israell Par. What was this woman of what Nation or kindred Past Shée was a Moabitish
the repairing of the Temple And in short time there was found ouer and aboue the repairing such store of money as was sufficient to make bowles of gold and instruments of siluer in great abundance for the Temple At which time came Hazaell the king of Aram with a mighty army against Gath and intending also to come against Ierusalem Iehoash the King of Iudah tooke the hallowed things that his forefathers had prepared for the Temple and so he departed into his owne Land where he was slaine by two of his owne seruants And he was buried with his fathers in the city of Dauid after he had raigned forty yeares in Ierusalem Par. Who was the eight King Past Amaziah 2 King 14.1 to 21. the sonne of Ioash succéeded in the kingdome This King did behaue himselfe vprightly in the sight of God according to all which his father had done yet the people did sacrifice in the high places He slew them which had killed his father but not their children according to that which was written The fathers shall not be put to death for the children nor the children for the father but euery man shall die for his owne sinne Afterwards hée warred with the Edomites and slew many thousands And not being therewith content he also challenged the King of Israell who answered him disdainefully But Amaziah was wilfull and would not be quiet Whereupon the King of Israell in open field tooke Amaziah brake downe the wals of Ierusalem spoyled the Temple and the people of their treasure and then returned to Samaria Amaziah liued after that warre fiftéene yeares There was a conspiracy against him in Ierusalem whereupon he fled to Lachis and the conspiratours followed after him and slew him there and brought him to be buried at Ierusalem after he had raigned nine and twenty yeares Par. Who was the ninth King Past 2 Kin. 14.21.15.1 to 8. Azariah his sonne was made King when he was sixtéene yeares old He did vprightly in the Lords sight yet because the high places were not taken away where the people offered sacrifice the Lord smote him with Leprosie vntill his dying day and Ioathan his sonne gouerned the kingdome vnder him two and fifty yeares and so dyed Par. Who was the tenth King Past 2 King 15.7.32 to the end Ioathan the sonne of Azariah immediately after his father tooke the kingdome as lawfull heire He did vprightly in the Lords sight but yet he had not taken away the high places whereon they burnt Intense And then the Lord sent against him and Iudah Rozin the King of Aram and Pekah the sonne of Remeliah king of Israell And when hée had raigned sixtéene yeares he dyed and was buried with his fathers in Ierusalem Par. Who was the eleauenth King Past Ahaz 2 King 16.1 to the end the sonne of Ioathan raigned in his stead Hée walked in the wayes of the kings of Israell and made his sonne to goe through fire after the abhominations of the heathen and hée offered burnt incense Wherefore the Lord raysed the King of Aram and the King of Israell against him At which time he called not for Gods assistance but sent presents vnto the King of Ashur crauing his ayde whereunto the King of Ashur condescended He was twenty yeares old when he began his raign he continued 16. yeares most irreligiously and prophanely and so died Par. Who was the twelfth King Past 2 King 16.20.18.1.2.3.4 to 9.13 to the end 19.20 Hezekiah his sonne raigned and ruled so religiously so zealously and so faithfully as that the holy Ghost witnesseth none was like him amongst all the Kings of Iudah that went before him neither were any such after him And therefore the Lord God of heauen was with him which made him to prosper in all things that hée tooke in hand In his time euen in the fouretéenth yeare of his raigne Senacherib the King of Ashur came against all the strong cities of Iudah and tooke them Then Hezekiah sent vnto him desiring him to take those treasures which he had sent and to be at peace with him and his people He receiued the treasures and yet neuerthelesse most tyrannously and trecherously he sent Rabsaketh with an huge army against him who most blasphemously railed at reuiled the King and the Lord God of heauen Then the King of Iudah and his Nobility went into the house of the Lord with their cloathes rent and with teares to pray vnto the Lord for helpe Then Esay the Prophet as being sent from God comforted them saying Be not afraid for thus the Lord hath said The King of Ashur shall returne into his owne land and there shall be discomfited So Rabsaketh presently returned and found it so indéede For the King of Aethiopia was come vp to fight against him Neuerthelesse Rabsaketh sent men with railing Letters vnto Hezekiah the King Which Letters hée spreads open in the Lords sight with many prayers and teares The Lord heard him at large and sent an Angell which destroyed the Assirian army and as he was in the Temple worshipping his idoll god two of his owne sonnes slew him About that time Hezekiah fell sicke vnto death and through his great intercession to God he recouered within thrée dayes and liued fiftéene yeares after as the Prophet Esay had said vnto him The Lord promised also to defend him from the King of Ashur And because he might be assured thereof he gaue him a signe in Ahaz diall of ten degrées backward At the same time came the King of Babels sonne with letters and a present to visite him whom he entertained very royally and shewed him all his treasures At which déede the Lord was angry and sent Esay to tell him that in time to come all his treasures and his people should be carried away captiue into Babilon He was fiue and twenty yeares old when he began to raigne and raigned nine and twenty yeares Par. What doe you specially obserue in these foure last recited Kings to wit Azariah Ioathan Ahaz and Hezekiah Past It appeares that almighty God did specially fauour them in that hée gaue them fiue Prophets of whom they might inquire for the Lords will Esay Ioel. Hosea Amos. Micha Par. Who was the thirteenth king Past Manastes his sonne 2 Kin. 20.21.21.1 to 19. He wrought wickednes in the Lords sight and liued in open view of his subiects after the abhominations of the Heathen whom the Lord had cast out before him For whatsoeuer his holy Fathers had done to the honour and seruice of God he wrought cleane contrary and gaue himselfe to witchcraft sorcery familiar spirits and such like He did leade the people from the Lord and he enforced Iudah to sinne and he shed much innocent blood Wherefore the Lord God of Israell said I will bring an euill vpon Israell that who so heareth it both his eares shall tingle I will forsake the remnant of mine inheritance and I will deliuer them into the hands
into Egypt in the time of famine Gen. 17.17 21.5.25.20 47.9 when he was iust 130 years Iacob and his séede continued there 115. years Lay all together and it ariseth as I said before to 505. yeares The age of the fourth Obseruation Par. Now set me downe the continuance of the fourth Obseruation to wit from the going of Israel out of Egypt to the building of the Temple Past It ariseth to 480. yeares which is to be seene by the yeares wherein these religious men ruled and gouerned the people of Israel from their deliuerance out of Egypt to Saul the first king who were in number 17.  Rulers Years Chap. Vers 1 Moses 40 Deut. 1.3.29.5 2 Iosua 40 3 Othoniel Iudg. 3.2 4 Ehud and Shamgar 80 3.20 5 Deborah Barak 40 5.3 1. 6 Gedeon 40 8.28 7 Abimeleck 3 9.22 8 Tola 23 10.2 9 Iair 22 10 3. 10 Iephthe 6 10.7 11 Abesin 7 12.7 12 Elon 10 12.8 13 Abden 8 12.11 14 Samson 20 12.13 15 Eli 40 1 Sam. 4.18 16 Samuel 14 17 Saul 1 K. 12.11 Hereunto you must adde 18. yeares to Iudge Eglons oppression You must adde the Medianites oppression full seauen yeares You must adde also to the Philistins oppression 18. yeares and you must adde hereunto three yeares of King Salomon Now cast the whole and you shall finde my reckoning according as I said 480. The Age of the fift Obseruation Par. How many yeares were there betweene the building of the Temple and the captiuitie which is the fift Obseruation Past You shall finde the account to be 432. yeares which I finde by the seuerall yeares of the raigne of the Kings of Iudah in Ierusalem Kings Yeares Chapters Salomon 37 2 Cro. 9.30 Rehoboam 17 2 Cro. 12.13 Abias 3 1 King 15.2 Asa 41 2 King 9.10 Iahosaphat 25 2 Cro. 20.31 Iehoram 8 2 Cro. 21. â— Ochosias 1 2 King 8.26 Athalia 7 2 King 11.1 Ioash 40 2 King 14.2 Amaziah 29 2 King 15.2 Azariah 52 2 Kin. 15.33 Ioathan 16 2 King 16.2 Ahaz 16 2 King 18.2 Ezechias 29 2 King 21.1 Manasses 55 2 Kin. 21.19 Ammon 2 2 Kin. 22.1 Iosias 31 2 Kin. 23.31 Ioachas 3 Mont. 2 Kin. 23.36 Ioachim 3. Mont. 2 King 24.8 Zedechias 11 2 Kin. 24.18 Now make your Addition your selfe and you shall finde 432. yeares as I said The Age of the sixt Obseruation Par Declare vnto me the continuance or time of the captiuitie in Babilon which is your sixt Obseruation Past From the beginning of the captiuitie in Babilon Ier. 25.13.29.10 Deu. 9.2 2 Cro. 36.21 vnto the end thereof are 70. yeares according as it was foretold many yeares before by Ieremy the Prophet The truth hereof in experience fals out by the raigne of thrée kings or Monarches vnder whom they were captiuated for that time Nabucadnezer 45. yeares Euilmeredech 30. Baltashar 3. The odde yeares are inuolued in Zedechias raigne and Nabucadnezers before the second Captiuitie The Age of the seauenth Obseruation Par. There remaineth for you to set downe the age or continuance of the seauenth and last Obseruation to wit from the end of the captiuitie vnto Christs most sacred incarnation Past The sum thereof rightly reckoned ariseth to 590. yeares after this manner There was thrée goings forth of the people from Babilon The first was vpon the proclamation made by Cirus King of Persia who enioyed the Crowne of Babilon from which time vnto Artaxerxes Long-hand was 115. yeares euen then Daniels seauen seauenties or seauenty wéekes began which by the Romane computation is 490. yeares But by the Hebrewes computation reckoning by the moone it is but 475. years which 115. yeares 475. yeares amounteth iust to 590. yeares vnto Christs incarnation as I said before Par. I desire to know what memorable matter or stories of speciall account are in euery of those seauen Obseruations hauing Analogie reference and coherence with other places of Scripture The matter principall in the first Obseruation Pastor THe first Obseruation comprehends one most famous and renowmed story or memorable matter to wit Creation The matter principall vpon the second Obseruation Par. What stories or memorable matter doth the second Obseruation containe Past It comprehends two stories the one concerning the Floud other the building of Babell The matter principall vpon the third Obseruation Par. What doth the third Obseruation containe Past It containes eight memorable matters of story 1 the story of the ten holy Fathers 2 promise to Abraham 3 â—urning of Zodome 4 birth of Isaac 5 Iacob and his 12. sons 6 Ioseph 7 Pharaoh 8 Moses The matter principall vpon the fourth Obseruation Par. What is there comprised in the fourth Obseruation Past It containes ten most memorable stories and matters of waight 1 the story of the Passeouer 2 Israelits enlargement 3 Pharaoh 4 Israels peregrination 5 Iosuah 6 Iudges 7 Samuel 8 Saul 9 Dauid 10 Salomon The matter principall vpon the fift Obseruation Par. What doth the fift Obseruation containe Past It containes foure speciall stories 1 the story of the Kings of Iudah with their prophets 2 Kings of Israell 3 Captiuity of Iudah with their prophets 4 Captiuity of Israel The matter principall vpon the sixt Obseruation Par. What comprehends the sixt Obseruation Past It comprehends the state of the Church vnder foure sorts of tyrannicall gouernment 1 the story of Nabuchad Euilmeredech and Baltashar 2 Cyrus and Darius the Persians 3 Alexander the Grecian 4 Kings of Syria and Egypt The matter principall vpon the seauenth story The seauenth Obseruation comprehends the state of the Church from Artaxerxes Long-hand vnto the reedifying of the Temple thence vnto Christs incarnation Par. Wee will now returne to the particular consideration of euery Obseruation and of the stories recited in them The first particular of the first Obseruation concerning the Creation Parishioner TEll me I pray you before wee enter farther who wrote the Booke of Genesis Past Moses was the writer thereof and of the other foure Bookes next adioyning Par. When did he write the same Past When hée was full forty yeares old neare about the time that God made him Lord-Generall of his people Israel 2414. yeares after the Creation Par. How was it possible for him to write such a large discourse of things done so many hundred yeares before he was borne so truely so particularly and so substantially as if hee had seene all with his eyes and heard it with his eares Past Indéed as you say reasoning with flesh and bloud it was impossible but he was specially most highly in the fauour of God who by the motions stirrings and instinctions of his diuine Spirit did write the same with which Spirit all other Scriptures were written according as it is said 1 Cor. 2.14.15 2 Tim. 3.16.17 2 Pet 1.20 1 Cor. 1.25.26 No Prophesie or foretelling came of any priuate or publike mans motion it came not in olde time by the will of man but by the will of GOD. Holy men of God