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
Greeke tongue cited in Clemens Eusebius and in Anthologia Now by this which hath been spoken we see the terme Father the terme Elehim and Iehovah how they be all one Also that IEHOVAH is spoken of CHRIST Isat 6 9. and Iohn 12 41. doe shew and that CHRIST is Iehovah euen the Talmud granteth from Ier. 23 and againe 31. I wil raise unto David the Brightnes the lust and the name by which they shall call him is Jehovah our righteousnes so we see how the first word in holy Prayer of the Decalogue to be all one Here we acknowledge the true God the Eternal of Nature and counsel Creator and governor of all things and holy Iustice and unspeakable mercy and all truth in all 〈◊〉 honoureth these namesâ— as errors and haeresies argue their authors not to knowe the name of God Now for the terme Father in respect of Creature wee must weigh the use The Starres the Angels be called the sonnes of God Iob. 3. 8. When the morning starres were glad together and the sonnes of God shouted So the Angels which were created with the light the first day they are the sonnes of Them the Mightie the Trinitie These Angels saw the frame of Meteores and distinction of waters fish fonles and beasts how they could not serue their turne And when man was made though of the slime of the earth yet in soule equall he was to Angels in wiâ—re to giue names to Creatures And therefore when God gaue his Angels charge to serue man that he should not hurt his foote against a stone all should haue knowne that he made his Angel spirits and his Ministers a flaâ—â—â— of fire But some of them disdained to marke how all was made for man and rebelled against IEHOVAH Eâ—OUâ—M disturbed all the course of wisedome and brought man to rebellion and all the Creature subject unto groning wherupon a new course is manifested that the SONNE of God should take the nature of man to be our brother that God might be his Father as he is man and ours for him who came to performe obedience unto death to giue life presently for our soules passing hence to heauen when they leaue the body as he through the Vaile of his flesh entred into the joy of the Father and they who stubbornly deny that can haue no hope of salvation And by his ResurrectioÌ„ our bodies shal arise in the later day al of both sots as in our death of body al soules returne to God that gaue them to abide judgment for every hid thing good or evil On high be places of light and joy called heauen On high be places of torment called Hell the separation is large enough that the one can not passe to the other The general name is coÌ„mon to both THE WORLD OF SOVLS to the Iewes who knew that all soules ascend out of this world HADES or unknown place to heathen who knew not any thing out of this world but thought there were beyond the gates of the sunne as Homer speaketh or out of the light of the skie places of distinct state garden for the godly and Tartarus prison for the wicked Then Heathen took not Heauen as we doe for a place of Gods glorie out of this world but for some part of the starrie skie as Iustin Martyr disputeth against them But the Scripture lifteth us aboue the heauen of the aire and heauen of starres into a third heauen unto that our Lord wâ—nt from the crosse unto that S. Paul was taken up and all saythfull shal haue a Tabernacle there when this earthly dwelling is dissolved The Thiefe knew that our Lords soule should goe hence thither as all just and our Lord doth confirme him therein This course the Creater tooke taking our nature unto him to be our brother that we may by his spirit cry Abba Father In this sense we cry Abba Father and Elohim and Eternall and O thou that hearest prayer unto thee shall all flesh come Israel felt by an outward blessing of deliverance from Egypt the spiritual deliverance from Hel by IEHOVAH the Eternall which none other could performe that he should be their Father and they should haue no other Elohim mightie defender but him that he only should be the hearer of their prayer and thus the terme Father and Iehovah and Elohim our mightie Iudge and defender sound one and the same thing We trespasse deadly when we pray to any other against the Law Him only shalt thou serue upon which Law the Scribes sitting upon Moses chaire say thus we haue bene taught from age to age that this worship is Prayer David confirmeth this saying Call upon me in the day of trouble and I will heare thee and thou shalt worship me and our Lord more expresly in this chap. When ye pray pray unto your Father which is in heauen And neither the holy Apostles ever not the common Iewes at this day in their Synagogue pray but unto the Creator The Iewes know him not yet hold the generall of praying only to God as the holy Doctors Simeon Zacharie and our Lord his Kinred in S. Luke chap. 3. and Matth. 1. professed openly And as he that sacrificed unto any but unto God was to be destroyed as cursed So the greater subduction of honor from God maketh one more cursed But prayer is more then sacrifice Therefore the giving of the greater to a Creature is more cursed By this the Pseudo-Catholiques must confesse they haue no hope of salvation darkening knowledge by words wil nothing help their turne Their heart telleth them that they haue small hope in God that seeke to Creatures whereas God dwelleth in light that none can come to Creatures know not the heart of man nor how God pittieth or hardeneth to shew his most wise government of the world So they can not call upon him whom they knowe not and misse of the true Father as Bastards and they misse wilfully and grope like the blinde at noone day Now the terme our protesteth that we will haue no other Elohim but him none other Patrons for our life and soule but him who is our Creator by him we came into the World to his providence only we commit our state his Angels pitch their tents about us when he commandeth but not any our supplication to them When Abraham with his owne family fought against four kings he trusted only in God and as God would the Angels fought for him not by any prayer unto them Neither did he pray eure unto Adam or Henoch whom he knew to be in Paradise but made God only his Iudge On earth Ciuil Magistrates be Elohim and the Angels also be so called as Psal 97 7. Let all the Elohim worship him But for Civil Officers so farre they must be followed euen the heathen as they hold the Law of nature In assemblies of Gods people which may make judges of
their owne it is unlawfull to plead before infidels Moses Bxod. 18. telleth that where the Rulers must be men of religion towards God also the Talmud teacheth the same and God confirmeth it 1 Cor. 6. saying Dare any of you plead before Infidels But here come doubts because God sayth Thou shalt make unto thee a King of thy Brethren The Iewes held it unlawfull to obey heathen and often rebelled against oth as did Zedekiah against Nebucadnetzar and Theudas and Barcosba against the Romans yet the Talmud taught that wheÌ„ the Iewes admitted once the coine of any prince therein they acknowledged him their governour and our Lord confirmeth that acknowledgment upon the image superscription of Caesar And full often doth S. Paul teach that obedience S. Peter omitteth not the same doctrine both foresaw that as the Iewes rejected Governours because they would judge in their owne lawes so in tyme Scholers would among us pretending that Politicians in heathon studies were not fitt But Christianitie having no new matter but the Incarnation of the Angel of our Covenant the Eternall king of glorie and his Resurrection having I say no new matter but that wherein the world would staggar suffereth not Scholars to beare such sway but requireth others PoliticiaÌ„s always to be Bishops in their Paroches to censure the Messengers of the Church who should read learnedly the Bible which few can doe and which labor spendeth all a mans youth And all the sage should speak upon request and the rest judge In such assemblies one day might open all the Bible while plaine matters be only touched and only difficulties be handled But men loue darkenes and will haue other Elohim then God willeth And wheras God sayth Thou shalt not make unto thee Elohim of gold Elohim of silver The Scribes sitting in the chaire of Moses truly conclude that Governours that buy their places fall to be Elohim of gold and silver And Episcopi of Elders in policie of Gods people made by money may no more be honoured then an Idol The heathen knowen slaues of Satan had outward obedience till God by Civill Policie and Constantinus might did fell them and so Elohim of gold may haue in Courts but as men haâ—â— of all true hearts and men hateful unto God as Idols But the true Officer is worthy of double honour as the Prince Theophilus to whom God dedicated two parts of the N. Testament that all should follow such a Bishop and haue no Father nor Rabbi but God and his Vicars wherof Kings Rulers are the chief Episcopi and Elders and the Readers of the word which should be or rare skill yet are superiors only in diligence Al Iewes townes had Ros Ielibah an head of their councill Episcopus Tzophe as Antigonus successor to Alexander Macedon was holden Tzopheh or Episcopus of Asia But none of the Iewes Episcopi ruled saving for one voice and so farre he was Elohim When Ananias went further S. Paul gaue him over to Gods eternall curse and he and his sonne Eleazar authors of Rebellion brought Ierusalem to be Iebus againe and troden down while they knew not Elohim And thus much for the names that warn of right knowledge of God For God his honour two warnings are giuen the one for the eyes the other for the tongue but both depend upon the heart Now God dwelleth in light that none can come to and would by the frame of the world teach us of his eternall powre and Godhead But our sloth admiring the Creature will worship him by that So the stars were Heathens gods so the forme of a mans bodie is the Papists against that CHRIST engraved the Law in stone Thou shalt not make unto thy self any grauen Image or likenes of any thing that is in heauen or earth or the seas which the shore keepeth in the lower chanel God requireth the paynes of the minde to thinke upon him and to follow his Word and none of that course can abide Idols neither did Idol-knights ever admire Gods nature or loue his Word Nothing in the aire our next heauen or among the starrie heauen is like unto him but we must ascend into the third Heauen aboue all this visible world unto an unspekable light to think wel of God and in that light God is invisible and thence bringeth his hid Counsels into light for them that in minde worship him others be Batts and Mould-warts And when we say that our Father is in the third heauen we proclaime rejection of all that worship images as not being the children of God So we here goe aboue all eye-sight and ascend in our minds aboue this visible world unto the world of Soules whither all ascend either to joy in the light of God in heauen and Paradise or to woe of darknes of Hell and Torment All that in light of minde wil not ascend to heauen shal ascend to the throne of God to heare condemnation to haue on high a place of woe for ever and ever In the dayes of Enosh men corrupted the calling upon Gods name giving starres his glorie but the flood taught them the penaltie when their bodies became wrinkled by waters and their spirits went up to eternall prison So Babel was built to the worship of stars because men that made their bellies their god would and could not with their heavie hearts ascend the heauens but by tongues exhorted unto Idols name easie devotion For that God did cutte them off from Adams tongue and hope of his life for ever saving the few that would endure the minds paynes to search how God in Christ reconciled the world unto himself And God so hated the heathen that he gaue by Moses an hedge of Lawes to keep Israel from amitie with them euen for the verie powling the head that they should not be like the Arabians as Maymony full well expoundeth that Law Levit. 19. and all should still shunne the garment polluted by the fleshly minded men A further paynes of the minde is required for the honour of God to sanctifie his name and the Law forbidding to take his Name in vayn includeth that in a Commandement Now all Gods doctrine is called his Name all holy speaches of him In his LAW shal the nations trust Isa 42. In his NAME sayth Matth. 12. The Attributes ELOHIM IEHOVAH EL-SHADDAI ADONAI â—AH TZVR the Mightie the Eternall the All-sufficient the Stay of the World the Giver of life and breath the Rock such these are abridgements of the Bible and the Bible a Commentarie upon them So by NAME all holy doctrine is conteyned and we pray for knowledge in it as the Law maketh all guiltie that taketh his NAME in vayne Herein standeth the greatest care of true Christian Policie how all congregations may haue many Bishops to sanctifie Gods Name to know the truth and to speake it with fear and care In this standeth only
the joy of our soules and it were better for us that we were never born then to misse of this for the price is Gehenna While the families that hoped in Christ were few that one Bishop might teach them the Law was not written Sem Arphaxad Selah Heber Abraham and his sonnes by Returah whence Iob was Isaac Iacob Ioseph taught theirs the redemtion by word of mouth equitie by the Law of nature But when Israel multiplied a few suffised not to be Bishops then a Law was written and all Israel fortie yeeres had leasure to learne it And Levites were the common Bishops in the land as Bishop Eleazar speciall one PAKID a man of charge is Episcopus in the LXX 1 Timoth. 3. But not Levites onely were learned Al Paroches through the twelue Tribes had their Doctors of their owne and all of Israel often and no Levite as some were only of Levites in their 48 townes lotted to Levi and the high Councill might be all of Israel or all of Levi as it should fal out The Synagogues or Paroches had nothing to doe with sacrifice nor had any ceremonie of Levi no cope of Linnen as Aaron neither linnen only one shirt a Girdle and a Cappe as Levites in the Temple Neyther might they any more imitate Aharons attire then they might sacrifice there In their Synagogues they read the Law and all saving hand-laborers thrice a weeke from Childhood frequented Divinitie-scholes Of them the chief were chosen to rule and to teach after Angelus Ecclesiae had read or they might by sage leaue read after reading the chosen to rule and to teach called Elders or Bishops desired the best in esteem to speake or after often approbation they might offer their payns And this Policie Luc. 4. and 1 Corin. 14. alloweth So reason bred this policie and the holy Nation practised the same 1400 yeres knowing it a hard point to sanctifie Gods Law and to beware the taking of Gods Name in vayn Many high poynâ—s stand herein The truth of the Texts of both Testaments for the purenes of Coppies and the right helps for understanding the sufficiencie of Gods Word for salvation these be the chiefest and all deceived kingdomes are cursed for missing herein and the best may begin to looke better about them And all of wealth must know that their bent must be to know how to sanctifie Gods name As rash swearers so al deceived doe take Gods name in vayn Wherfore all that are of abilitie should from youth know the Law and all wel might by skilfull guides and a kingdome of Glorie must haue many glorious in it and they be simple that hope by bare hearing of Sermons to become learned As many Gentlemen spend their tyme to sanctifie Gods name so all should the most part would if Teachers learned before they taught The effect of this maketh the kingdome of heauen to be amongst us that men should obey God in CHRIST on earth as the Angels obey being sent out ministring spirits for them that shall inherit salvation For that we haue one day in the Law the seauenth day which Adam kept and all the Fathers til in Egypt they forsook Gode Then they found by Manna not rayned that day which was the sabboth and they are commanded to remember and keep that Day holy And that day our Lord rested wholly in the graue and so finished the Ceremonie And his resurrection bringing light into the world made the day where in God sayd Let there be light as it was the first in order to be also the first in dignitie In the beginning the first day after Adam fell Adam bestowed in sacrifice to meditate on Christ his Rest and the first day after performance of that Rest became the LORDS DAY which Angels with most comfortable joy celebrate in the Gospell and in which our Lord often shewed himself wherefore the Church kept it Act. 20. and Apoc. 1. our Lord appeared unto Iohn in Patmos and took away the covering from all the Bible on that day being called the LORDS Day So the same authoritie which appointed Adam the next day to his fall to Rest in hope of Christ appointeth us the next to our Lords Rest performed most absolutely Adam was to studie upon the Creation which his fall brought under vanitie and upon the hope of better Rest And we are to joy in the day of our Light manifested unto the world and a plaine token of the new world So the Iewes Sabboth and ours tende both to one and the same purpose though the day be altered And their universal consent standeth from Moses playn narration for the word of not eating of the Tree of knowledge of good and evill and Satans reply and the eating and sentences and losse of Paradise that all fell the same day the first day of man and accordingly at noone day our Lord on the tree began the Combat with Satan and at the cool of the day went into his kingdome through the vaile of his flesh leaving this world which the Latine heathen call Descendere ad Inferos the Grekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iewes to returne to God or to asceud And they are barbarous babes that know neyther Latin Creek nor Ebrew nor Divinitie whither just soules were to goe The terme Kingdoms is taken in three degrees 1. For Gods powre over all 2. for his mercies manifestation and 3. for the happie state of glorie in heauen But all goe by knowledge together they which know God aright as Governour will embrace him as a Redeemer and shal finde him an eternall comforter For these degrees wee pray but the second is most of difficultie for the minde to goe up to heauen to bring Christ downe and to goe to the deep to bring Christ from the dead and to dye with Christ and to seeke those things which are aboue Therefore Gods powre in Christ is by the noblest part called the kingdome of Heauen And the government in the Gospel affaires to cherish and rule men in the Church is the policie of heauen The Iewes though they many of them knew not the person of Christ yet they had haue all that the Apostles teach and therefore therein no strife was in al the N. Testament both sides held the same minde for the old Testament and differed not for one letter Both held the same Common places from Moses and agree saving in Traditions and about MESSIAH but for government they agreed Archysynagogus Readers of the Law and prophets the qualities of a Bishop or Elder the providing for the poor the manner of excommunication and absolution the Laws to bridle Elders from tyranny all these are the same in both and reason requireth so much and will suffer no more in effect And our Policie might soone come in equitie nere this if all Bishops were as many be and they which worst may would not be holden the Candle A translation by consent studie of
Therefore the Church must judge For the proof of his assumtion euen the Lords prayer is brought a Text dayly in use ever since the Apostles tymes and if he can perswade corruption to be therein he may better doe for other places lesse in use In his Latin Translation this sentence is left out and in his Arabik powre and glorie for ever Amen And we follow him his Latin coppie still in our Common Prayer Book made from his Latin Translation and not from the Greeke Original to make this sure against our selues That the Church not the word should judge that so often as we say the Lords Prayer so often we should help the Pope for the Churches authoritie against the Kingdome Powre and Glorie of Christ and his Word Hence Gregorie Martin the Popes Factor doth triumph against that sentence and doth call it by Erasmus testimonie a trifling Addition and well might he be bold against us seing we joyne with him against our selues And if we had once used the sentence as S. Matthew doth in repetition left it out as S. Luke doth all abridgers in Scripture alter somewhat in speach according as their argument and present scope requireth then we had neyther holpen the Pope nor hurt our selues In S. Matth. chapt 5. 6. 7. our Lord his sermon handleth the Talmudique Common place for the kingdome of MESSIAS upon this Law You shall make you a King over you of your Brethren he sheweth that his kingdom is of the poore in spirit for the meeke for the mourners for the hungrie after justice for the persequuted and such And in the Prayer lappeth the Kingdome from Dan. 7. where the poore Iewes are defended against the four Beasts that come out of the Seas and perished before our Lord his comming in the flesh So to this sense the sentence was most glorious but to bare prayer as the Apostles required a forme it was not easie to consider it without further discourse for men that looked for glorie on the earth and so S. Luke omitted it because it was ynough to be spoken once if we had followed now the one and now the other we had honoured both But now we joyne with the Popes Latine Translation of mans wit and slight mayming of the Bible and that which hath no authoritie against the holy Greeke Original which hath the powre of him that framed all the World and bewtified the heauens by his spirit Professed Scholars that cannot see how they following the Pope betray their forts and holds to the enimie may wel be holden Batts and Mouldwarts The Greeke Testaments all the printed euen among Papists damne the Latine as that of Theophilact printed at Rome and the Ethiopian or Chaldean printed there and the Syriaque printed at Vienna and Antwerp so the strength of trueth is invincible but that wee betray out selues to our enemie and all the glorie of Christ his word And thus much for the purenes of the Text tryed against the Popes greatest hope Now for the other poynt of judgment to discerne what is more then mans witte could breede Here wee haue occasion to marke how this saying Thyne is the kingdome the powre and glorie for ever telleth that God not man spake it and that it is no trifling Addition but a most heauenly Conclusion of him that in the Creation had nothing idle nor imperfect And here we may consider two most profitable matters the one the light this saying giveth to the Prophets the other how it perfecteâ—h the fitting of prayer to the Decalogue All men should marke in the New Testament where the like saying were in the old that will bring sweet meditation The Pharisies say This is the heire come let us kill him so sayd the Patriarks of Ioseph least he should rule Come let us kill him we see the end God turned both the evils to salvation Elias is termed of bad Achab like his Father Omri Diastrephon a Destroyer so of the Scribes our Lord is called Diastrephon a Destroyer yet Elias was taken up in a fierie Chariot and our Lords Ascention sent fierie tongues and a fire on the earth and we know the ende of Achab and the Iewes may remember a sweet harmonie in Gods judgments old and new alike So S. Paul in his terme of better Resurrection in the Machabean Martyrs taking his phrase from the 12. of Daniell teacheth plainly how that chapter speaketh of Antiochus Epihanes and not of the ende of the world and in one word doth being marked ridde us from errors matching the Lybian sands We had never dreamed of the Romans to be a fourth Monarch there if we had well marked S. Paul But as Antiochus the vile was there spoken of in the end of wrath as in the litle horne chap. 8. so he not a Roman should haue beene holden the litle horne chap. 7. and the last mightie Tyrant of the fourth Beast by such light we may judge God the author of such words Bur that is most manifest in this kingly saying Thyne is the Kingdome the Power and Glorie for ever and ever In Dan. chap. 7. when the fourth Beast is cast into the fire one like a SONNE of MAN commeth with the cloudes of heauen and againe ascendeth to the everlasting and is brought before him and to him was giuen kingdome power and glorie that all nations should serue him The verie Iewes to this day Iarchi and Sadaias upon that place confesse MESSIAS to be there The sonne of Man And Sadaias noteth that by with clouds of heauen the Angels are meant who should attend MESSIAS coming into the world and the Iewes might know thence that when the Grecians were overthrowne MESSIAS should be borne and we see in the Gospel that the wicked euen then talked as the godly for the tyme being instructed by Daniel Now Dan. chapt 9. it is plainely spoken that Messias shall be staine and not for himself but to finish sinne to wake expiation for iniquitie as being the most holy in whom the Prince of this world could finde nothing and who was a Sacrificer for our sinnes And to this day the Iewes confesse that MESSIAS NACID or Prince or Leader is the Redeemer called Nagid or Leader or Commander of Nations Esai 55. A Commenter that of late wrote upon Dan. 9. confesseth that But the Incarnation and Resurrection passeth flesh and blood which sayth Who can goe up to heauen to bring Christ downe Or who can goe into the deepe to bring Christ from the dead Aben Ezra the Iew who 500 yeeres agoe in the Isle Rhodes commented upon Daniel confesseth that Gabriels 490 yeeres began at Daniels prayer ended when MESSIAS was slayn and Rambam confesseth as Galatin us citeth his words that the holy of holy is MESSIAS the sanctified from the sonnes of David Such helps to salvation breaking out Iewes confession as yron breaketh our fire from flint stones by the
of joy for our Lord and Abraham Lazarus and all the holy called Heauen and of sorrow called Hell The souls of the one place know the case of the other And when we speak of the just that he is gone to Hades we meane that he is gone hence unto the joyes of God And so would all Grecians in the world understand the Christians Symbolum or badge of our Profession When men speak of a horse losing life they would say He is dead when of a man that hath an immortall soule He is dead and gone to Hades the one for the bodie the other for the soule And Heathen had no greater ground of incouragement to dye for their Counttey then the hope of good in Hades And hence we must note that our Lord twice ascended once in soul onely from the Crosse the other tyme in bodie and soul into the ayre and unto the place of joy where all glorie shineth The English He descended into Hel is as cleane contrary to the Greek which is our ground herein as black is to white and as we take Hell therein we deny our Lord to be the holy one of God and our foregoer into joy for he hath sayd that none shall passe from the damned to Abraham And if we be found to haue contrarie rules of fayth God will judge us wicked for professing as Trueth matter disagreable The mainteyners of the translation He descended to Hell should be forced to revoke that and the high scholars to translate it aright And as holy Matrons many of old were prophets openly did good so alwayes they ought to know the truth and to require where they may the contrarie to be removed The wicked will be wicked still and no wicked will understand But the wise will understand H. B. FINIS Faults escaped in the printing Page 3. line 18. and in other placeâ— for povvre read povver Page 11. line 4. for 〈…〉 Page 17. line 4. for holden read holding First generally of the prayer and Decalogue Iohn 1. 4 9. 〈…〉 29 * 〈…〉 5. Esaiâ—â—9 2. â— â— 8. 9 10. Daniel all 〈…〉 Matth. 22 40 Psalm 12. 1 Corinth 3. Now particularly of every Petition compared with the Decalogue This entraâ—â—â— to prayer to our Father Is the cry of all Gods children therfor they that haue other Gods against Our Father 1 Iohn 5 7. Gen. 1. 1. Hag. 2 6. Gen. 2. 1 Tim. 6. 16. Esa 40. 28. 〈…〉 Psâ—l 1. â—4 Gen. 1. 1◠〈◊〉 8 12. 1 Corint 15. 2 Cor. 12 4 Luc. 23. 43. Rom. 8 15. Psal 65. 2. Exod. 20 2 3 Psalm 50. Matth. 6. Matth. 6 7. Genes 14. Esai 41. 1. Corint â— Deut. 1â— Ezek. 17. 13. 14. 15. 21 23. Luke 2â— 2â— Rom. 13. Tit. 3. 1 Petr. 2 13. Aâ—loâ— 1. 1. Dio. Sicul. Act. Rab. Abr. Ben David in Cabala Which art in heauen therfor by Commath 2. not to be fashioned by any thing in heaven or earth Psalm 89. Gen. 4. â—6 1. 〈◊〉 16. 1 Peâ— â— 19. 2. Corinâ— 5. 〈…〉 〈…〉 1. Tim. 6 1. 〈…〉 thy will be done on earth as it is heaven as when the sabbaâ—th is duly sanctified then Gods kingdome is advanced Command 4. Gen. 3. 21. Apoc. 13. â— Deut. â—0 12. Rom. 10. 6. Giue us this day our dayly bread least 〈◊〉 want we 〈◊〉 against 〈◊〉 and against all 〈…〉 Matth. 6. Luke 12. 1. Tim 5 4. Se the Concent for 10. calamities further touching the slaâ—e 〈…〉 Psalm 2. 〈…〉 Lead us not into tentation but deliver us from evill Iam. 1. 1 Pet. 5. 1 John 2. Iam. 4. For this Conclusion of the kingdom power and glory of Christ se the Post for following Daniâ—l 9. 24 Amen this is the subscription to prayerâ— so Israel subscribed to the law Deut 1â— 15. c. 5. 27. Thus Prayer the Decalogue haue beene compared 〈…〉 〈…〉 〈…〉 Marc. 10. Act. 1. Iob 26. 〈◊〉 1. Luke 20. 14. Genes 37 20 Luke 23. 2â— Hebr. 11. He speaketh as S. Luke recorâ—eth the Angels 〈◊〉 Luk 2 13. * â—o sâ—ale â—espasse Roman 10. Matt. 5. 7. 2. Tim. 3. 15. Isai 40. 〈◊〉 Ezech. 20 20 Thyne is the Kingdome the power the glorie for ever * Or He went to God as all faythful goe to God in soul when they dye †Christ was to rise the third day to fulfill the Scriptures to be the first fruits from the deall and after sortie dayes he ascended both in soule and bodie own to the Father And we through his resurrection shall at the last day ascend also in soule and bodie into heauen and ever be with the Lord.