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
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
ignorantly taught but a Leuit. Togither with the Lawes Morall and Ceremoniall the Lord gaue Iudiciall Lawes by whose Exercise the breaches of the former might be corrected All these 3. sortes of Lawes were for their Outward Face or Leâ—â—â—â— peculiar vnto Canaan the Land of Promise DEVT. 4. 5. 12. 13. 14. 27. 28. c. Deut. 13. 5. 9. 10. 11. c. In the first Commaundement of the second Table Children are commanded to Honour Parents the Blessing therefore appointed being They the Parents should giue them long life in Canaan not in the Wildernes or other places of the Worlde By all which as I obserue Iehouah his Eye looking in the guift of all these Lawes specially to Canaan so I cannot but mightilie marvel at our ignorant frantick Spirits that vrge Iudiciall Government Litterall government on the Newe Testaments Churches Churches of the Gentiles To these fanaticall Spirits the Reading of Moses as vnto the Iewes is a Covering 2. Cor. 3. 15. vrging Letter in steed of Spirit The Spirit or inward soule of all them Laws continue in Christ but the Letter or externall face is done away This is called in comparison of the former Grace and Truth IOHN 1. 17. Let R. Bro. then and his giddie headed Opinatours not any longer teach that our Princes should Iudaize Canaan was vnder that whipping-Schoole-master not Ierusalem that is from aboue 22. Staffe The Patterne of the a Tabernacle there Delivered was and every holy Law By which the Israelites their God shuld feare As of his Ministers eke stand in awe For Tabernacles service God did take b Levi his Tribe and of them Priests did make a Moses being in the Moâ—nt 40. daies and 40. Nights the Lord here instructed him concerning the form of the Tabernacle wherein the Priests and Levites were to Minister as also wherein the People should assemble The Tabernacle was distributed into 3. special Roomes The vttermost was called the Court into it Prince and People came The inner roome was called Holy therein the Priests ordinarilie Sacrificed The innermost roome was called Most Holy therein the High-Priest entred to sacrifice but Once a year Nowe for the stuffe it should consist of wherewithall be covered how fashioned where placed what Instruments should bee vsed in it c. allthis was commaunded to Moses neither might he Adde destract or Alter any iod thereof neither did he for he was faithfull in All his House Heb. 3. 5. b As the Tribe of Levi was chosen to service of the Tabernacle so neither might they meddle therewith in their vnripe yeares for boyes are vnfit for holy Ministrie At 25. yeares they entred into the Tabernacle for doing common inferiour duties as also to see and behold their Elder Brethren howe they slaughtered the Beastes howe they cut them vp and disposed things And shall wee admit foolish Boyes or Foole-Elders into the Church there to meddle with the worde before they haue learned Orthoto-mein To Cut or Divide The word aright Secondly the Levites having spent some 5. years that way then at 30. they begun to serue At 50. yeares the time of impotencie they were not exalted into higher roomes for there was no higher for them but discharged of the former painefull place for all this Compare Nombers 4. 47. with Nomb. 8. 24. 25 26. The Priests lippes were to preserue knowledge and the People were to seeke the Lawe at his mouth Malachi 2. 7. and herewithall Moses charged Levi Deut. 33. 8. 10. 1. The People bringing Beastes to the doore of the Tabernacle that they might bee slaughtered for sinne did thereby professe the necessitie of the Death of the Promised Seede for sinne as also 2. by putting their hand on the Beasts heade they professed that themselues deserved the same death for Sinne. 3. And in as much as they brought the Beastes to be offered vp not by their owne hand but by the Priestes they thereby professed that it was not in their owne power to sacrifice for the least Sinne but that it must be offered vp by him that was figured out vnder that Priest-hood namely by Christ who was both the Sacrifice and Sacrificer 4. By the High-Priest his once a yeare entring into the Holiest place was more plainly typed foorth the Messiah who Once should offer vp for altogither Heb. 7. 27. a Sacrifice and oblation that neither needed to be offered vp daily as were the former nor cannot be offered by any but by him that is Priest not according to Levi on whome Rome holdeth her Priest-hood but according to the order of Melchisedech but of Christ himselfe that is testified Heb 7. 17. namely that onely to HIM that Everlasting Priest-hood was committed a Priest-hoode that needeth no Successor as did Aarons because they were ever dying for this Priest continueth for ever with his One sufficient perfect Sacrifice Heb. 7. 22. 23. 24. 25. 26. 27. That Bread and Wine therefore left by Christ vnto his Church hath beene improperlie called a Sacrifice seeing they are but Signes of that Sacrifice Signes of that Body and Blood Nor yet Naked Signes but Signes exhibitiue sealing as verily Christ vnto the soules of the Faithfull as they verilie receiue into their mouth the Bread and wine Their Mouth no more surely receiveth the Signes then their Soule the Tâ—ing signified 5. By the Peoples washings and Purifyings they professed what puritie was required of such as bare the Name of IEHOVAHS Israel 6 By the Priests Garments as also other their pure observations they were taught howe Pure Spotles and without Sinne the exspected Priest Messiah shuld be Neither might such having fallen from IEHOVAHS service to Idoles minister before the Alter againe but onely after Repentance were to bee exercised in common Leviticall duties Ezech. 44. â—0 11. 12. 13. Some hereupon haue taught that in like Sorâ—e He that should slide from the true Christian worship vnto the Idolatrous Christian worship should ever aâ—ter that stand vncapable of any ministeriall place in Christs Church But their ignorance in This as in Other things deepely appeareth in labouring to make an open Dissimilitude a Similitude 1. Them Levites fell away from a ministeriall calling but some of these Christians did fall but as Private men 2. The Levites fell from open trueth to open grosse Idolatâ—â—â— even to the Idols of the Gentilesâ— as for these Christians they fell divers of them vpon a doubting of the truthâ— theâ—e they fell vnto being likewise Professours of Christ 〈◊〉 for the Name of Christ whereas the Levites fall was 〈◊〉 inexcusable and more too as if a Christian should become a Iewe or Turke 3. The Levites falling they served before the Idoles so haue not many of these during their fall 4. The Levits returning by Repentance were not debarred all Ministeriall service but they wold debarre the poore Christians simplie for ever from all office Ministeriall 5. If it may please them to ponder the Lord his Word better before they publish their owne Word
in Anâ—iochia Act. 13 where the Disciples first were entitled Christians or Annointed Ones In that Church amongst other Prophets was Barnabas The holy Spirite bid the Church set him and Paul apart for the worke After Fasting and Prayer they did so b In planting of Churches they had specially regard to the establishing Ministers in and to every Church for the government and service of the same The Church-officers were of two sorts First Elders or Governours the second Deacons or Serviâ—ours To this all accord But the Question nowe is Were there more soâ—tes of Elders than one moe sortes of Deacons than one Secondly wherein were these Elders and these Deacons exercised For the Deacons all almost easilie graunt that there were two sorts of Deacons or Church-Serviâ—ours the first of men Acts. 6. 3. c. 1. Timoth. 3. 8. the second of women 1 Timoâ—h 5. 9. c. Rom. 16. 1. That the first had the charge of gathering the benevolence of the Saintes specially every first day of the weeke 1 Cor. 16. 1 as also that they especially had the looking to the Loue-Feasts Act. 6. Iude. 12. almost all haue graunted That the second attended the sicke and impotent who can denie Corrupt ages and Antiquities could not wipe that out of mens writings For the Elders there is all the question The Lord-Bishops partie chieflie pleadeth for Elders onely exercised in Doctrine and Exhortation then they forget the dumbe Ministerie and yet which sufficeth for my Argument the most of that side who haue bene learned haue easily graunted that in the Primitiue or Apostolike Churches there were First Teaching Elders Secondly Elders assisting the former in Government but now say they such governing Elders are not necessary considering we haue in their roomes Civill Magistrates Hereabouts many haue written great Volums and multitudes knowe that I haue written not a litle let it then here suffice that the Patterne Churches had In them and To them two sortes of Elders or Over-seers the former sort was speciallie thogh not only exercised in Doctrine and Exhorâ—ation Rom 7. 8. called Pastors and Doctors Ephes. 4 11. The second sort speciallie though not onely exercised in Government Rom. 12. 8. 1. Timoth. 5. 17. Both these sortes Paul speaketh to Act. 20. except one will thinke that Ephesus Church had many Pastors in it Our Saviour his letters to Asia Minor Churches Revel 2. and 3. saying ever to the Angel of the Church and never to the Angels seemeth to cut that off but speciallie a particular Church being called a Flock it properly cannot admit moe than One Shepherd and so in English is Pastor This second sort of Elders is togither with the first sort necessarilie vnderstoode vnder the tearme Bishop 1. Tim. 3. 1. c. the Greeke word in plaine English as no Scholler can denie being Overseer for both the one and the other Oversee Heb. 13. 17. Obiect But every such Bishop or Overseer hath required in him that he be Apt to Teach Answ. I haue pondered what every side hath writ specially I laide every such thing before my heart during my last imprisonment when I stil looked but for hastie death and I then resolved to dye in that which is my present resolution I dare not say that these Governing Elders the Apostles planted were vnapt to teach Ieremiah 31. and Heb. 8 11. doeth so plainly teach that Great and litle in the Newe Testaments Church shall so abound with knowledge as I dare not say that the Governing Elders should be vnapt to teach considering they are Heads in the Church and must be able to iudg betwixt Plea and plea cause and cause which neither they can do except they be able to teach the truth in such cases That they ought to bee apt to â—each I beleue but that there is of absolute necessity required in them so large guifts for knowledge and vtterance as in the Pastor I dare not say cc The Election belongeth to the Church or assemblie of Faithfull gathered into one This Election the great Apostles of Iesus durst not assume to themselues so much as for the smaller Office Act. 6. 3. 5. The Ordination by imposition of hands sacramentall the Church left vnto the Apostles then present to whome for that succeedeth Elders or the chiefe of the Church d This watching is not only the dutie of such as are called to speciall place of Over sight but also a duâ—ie committed to every member of that mysticall bodie Heb. 3 12. 13. This watching is in casting not a curious eve but an eye of loue as first to our owne waies so after to the footesteps of our fellowe members that if there be any slip or halting wee may help that member in making more right steps And this is done by brotherly proceeding according to our Housholders Rule Mâ—tth 18 15. 16. 17. The Rule is this if the fact be private admonish that fellow member privatlie as thou maist winne him not loose him If he heare thee that is If â—ee repent Luke 17. 3. there is an end If he repent not thou art to take One or Two with thee no delight should be in publishing a brothers sinne no not within the Church these are to witnesse thy maner of dealing with him as also his carriage towardes thee If hee nowe repent an end if not thou must bring it before the Church not publish it in Gath or amongst the Vncircumcised I meane to these that are not of the Church for that is not only the way to destroy the credâ—te of a brother but also to make vile the holy profession If hee heare not the Church or mysticall body whereof hee is a member and whereof Christ is Heade accompt him as an Heathen that is barre him the spirituall Temple and accompt of him as of a Publicane that is do not eate or drink with him as the Iewes would not with Publicanes This course of proceeding even to the very casting out is onely to this end to winne the straying member and to bring home the wandring sheep Quest. If the Sinner denye the private sinne to mee or if not to mee dealing alone vet hee doeth before my witnesses deny his sinne what am I now to do must I there stay lest I trouble the Church with that wherof I haue no witnes or must I go on Answ. If the sinne be pregnant and plaine as Theft Adultery Muâ—ther c. whereof he cannot possiblie be forgetful nor thou mistaken thou must go on by the rule without stop till he stop his sinne The denyall of the sinne maketh the man so much more monstrous and vnto thee he should remaine deepe poysoning Leaven to others an Hypocrite but to thee an open wicked one Obiect But if I proceeding he shouâ—d likewise confidently deny the sinne before the Church and the sinne should rest vnconvicted then I should be censured for a slaunderer Answ. If the danger of such issue should hinder thee from proceeding then likewise the
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