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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68150	A briefe discourse of the scriptures Declaring the seuerall stories, liues, and deaths, of the fathers, from the Creation of Adam, vnto the death of Ioseph: very necessarie to be read and practised, for easie vnderstanding of the Scriptures in a short time.	Hayne, Thomas, 1582-1645, attributed name. aut	1614 (1614)	STC 12975; ESTC S115174	75,069	130

God willing to shew his wrath and to make his power knowen suffer with long patience the vessels of wrath appointed for destruction What art thou that disputest with God Esay 45.7 It is I that created the light and the darknes I make peace and trouble euen I the Lord doe all these thinges Woe be vnto him that striueth with his Maker the Pot-soerd with the Potter Sayth the Clay to the Potter What makest thou or thy worke serueth for nothing Woe be vnto him that sayth vnto his Father Why begattest thou and to his Mother Why barest thou Thus sayth the Lord euen the holy one and maker of Israel That their Sinne is the cause of their Condemnation and God not the author of it Prouerbs 29.6 The Sinne of the wicked is their owne snare Esay 50.1 For your Offences are you sold and because of your Transgression is your Mother forsaken Esay 59.2 Their Misdeedes haue separated them from their God and their Sinnes haue hid his face from them that he heareth them not They hope in vaine thinges imagining deceit and bringing foorth euill they breed Cockatrises egges and weaue the Spiders webbe who so eateth of their egges dieth but if one tread vpon them there commeth vp a Serpent Their deedes are the deedes of wickednes and the worke of robberie is in their handes Their feete runne to euill they make haste to shed innocent blood All their counsels are wicked harme and destruction are in their wayes but the way of peace they haue not knowen In their goinges there is no equitie their wayes are so crooked that whosoeuer goeth therein knoweth of no peace And this is the cause They looke for light and loe it is darknesse They grope like the blind vpon the wall euen as one that hath no eyes They roare like Beares and mourne like Doues looking for health but it is farre from them for their Offences are many and their Sinnes testifie against the Lord. They will not confesse and acknowledge their Sinnes but doe amisse transgresse and dissemble against the Lord and fall away from their God vsing presumptuous and traiterous imaginations in their hearts casting away equitie truth and righteousnesse but the Lord holdeth him selfe by his owne power and he susteineth him by his owne righteousnesse He putteth on wrath in stead of cloathing and taketh Ielousie about him for a cloake Like as when aman goeth forth wrathfully to recompence his enimies and to be auenged of his aduersaries But vnto Sion hee is a redeemer and of Iacob which turne from their wickednesse he is a sauiour and hee will giue them an euerlasting name that shall not perish Esay 57.15 Thus sayth the high and excellent euen hee that dwelleth in eternitie whose name is the Holy one I dwell high aboue and in the Sanctuarie and with him also that is of a contrite humble Spirit doe I pitch my habitation Psal 104.35 As for sinners they shall be consumed out of the earth and the vngodly shall come to an end Psal 59.12 For the sinne of their mouth and for the wordes of their lippes they shall be taken in their pride And why Their preaching is of cursing and lyes Psal 62.4 Their deuise is onely how to put him out whom God hath exalted their delight is in lyes they giue good wordes with their mouth but curse with their heart Psalm 69.26 For they persecute him whom the Lord hath smitten and they talke how they may vexe him whom hee hath wounded 2. Thes 2.11 Therefore shall the Lord send them strong delusions that all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnes and obeyed not the Gospell of our Lord Iesus With euerlasting damnation shall they be punished from the presence of the Lord and from the presence of his power Psal 51.4 That he may be iustified in his sayinges and cleare when he iudgeth That in the fulnesse of time all should be brought vnder one head Ephes 1.10 FVlnesse of time is here taken for the time of Christs death whose death should accomplish the ceremony and oblation and breake downe the wall betweene the Iewe and the Gentile When men should looke no longer for saluation onely from Ierusalem but should praise God euerie where their hearts being assured that they were members of Christ the head The Heathen not taking notice of this could neuer come to saluation The blind Iewes not marking this ioyned with Chittem in the second degree which are the Romanes to crucifie Christ the King the most holy because hee testified of himselfe that he was that Day Starre which was to appeare That Scepter that should dash all the sons of Seth The Ladder by whom the Angels of God ascended and descended Shiloh Emmanuel the Lyon of the tribe of Iuda The Roote of Iessay The stone which the builders refused The true Manna That Spirituall Rocke that would giue wathers of Life The True Bread that came downe from heauen Hee vnto whom the crowne and Diademe did belong Michael who thought it no robbery to be equal with God The Stone that should punne Nebuchadnetzars Image to duste Palmonie the secrete Numberer Hee who wayeth numbreth and deuideth the Great Sheepheard of his sheepe The True Vine from whose sides doth proceede wine of euerlasting life Hee that came to do the will of his Father Iohn 4.10 Hee that met with the woman of Samaria at Iacobs well to whom he promised euerlasting water The Stumling blocke to the Iewes The Light to the Gentiles The Eye to the blind and an Helpe to the lame For that is his name God is my strength my righteousnes c. Wherfore he hath made them Vagabonds ouer the whole earth and hath brought that Abhomination of desolation vpon them whereby their Citie and Sanctuarie is destroyed And why because they would not know the Fulnesse of time the day of saluation The Crane the Swallow and the Turtle Doue doe know their time but my people will not know the time of my comming saith the Lord. Also our Sauiour Christ saith Woe be vnto you Scribes and Pharises Hipocrites you can discerne the wind the weather but you know not the time of the comming of the sonne of man which they might haue knowen from Dan. 9.24 where the Angel Gabriel saith 70 Seauens or 490. yeeres are determined for the death of Christ the King the most holy to finish sinne to reconcile iniquitie to bring in Iustice to seale the vision prophet and to annoint the Most Holy By which we are constrained highly to esteeme of the knowledge of the times for they are of as great force to the vnderstanding of the Bible as the starres are in the heauens for giuing of light No part of the Bible but consisteth of time place or person If of time as one third part then the knowledge thereof is to be imbraced and in no respect to be despised as lightly regarding the vse thereof least

striuing for darknes we become children of darknes so lose the light of eternall life as the Iewes and Romanes did whose recompence hath followed The one depriued of their earthly glorie the other aduanced to glorie to be a staine of eternall damnation In the begining was the word c. Iohn 1.1 THese words In the beginning are the first wordes in the old Testament whose first word in the Hebrew is Bara which consisteth according to the Hebrew of three letters which closely conteine in them Father Sonne and Holie Ghost as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ben which singnifieth Sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Abba which is Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Ruach Hakodesh which is the Holy spirit Thus the Trinity is closely contained in the first word but in the first verse is expressed in open wordes In the beginning God made heauen and earth and the spirit of God mooued vpon the waters and God said Let there be light This is expounded Iohn 1.1 in these wordes In the beginning was the Word the Word was with God and that Word was God shewing that Word in this place is taken for the Sonne of God by whom he made the world as Iohn 1.3 By him were all things created And Heb. 1.2 God made all things by his Sonne who ruleth all things by his mightie power Wherefore Christ in the dayes of his flesh chose the trade of a Carpenter Iohn 6.42 Math. 13.55 And in Esay 43.10 It is sayd This record you must beare me your selues saith the Lord that I am God and euen he I am from the beginning I doe the worke who shall let it Thus saith the Lord the holy one our redeemer Wherein is distinctly expressed Father Sonne and Holy Ghost He was the Light and that Light was the life of man Iohn 1.4 LIfe and light is not here carnally meant but spiritually To which two thinges Aaarons Iewell of Vrim and Thummim had a full relation Vrim signifying Light of the minde Thummim Perfection of vertue which bringeth life to the soule As Iohn 1.9 Christ is the true light that lightneth euery man And hee that abideth in this light hath euerlasting life 1. Iohn 1.5 God is light and in him is no darknes at all If wee walke in light euen as he is light then haue we fellowship with him and the blood of Iesus Christ shall giue vs life and cleanse vs from our sinne We the gentiles were darknes but now are light in the Lord. Ephes 5.8 The vnderstanding of the stories of the Bible doth giue a great light to the mind of man and the practise giueth life vnto euery one that embraceth them as Deut. 8.3 and Mat. 4.4 Man liueth not by bread onely but by euery word which proceedeth out of the mouth of God The despisers of religion continue in darknesse and light to them is death as 1. Iohn 2. 9. He that saith hee is in light and hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth because the darknesse hath blinded his eies 1. Iohn 5.11 But God hath giuen vs eternall life and that life is in his Sonne who layed downe his life for his Sheepe Iohn 10.15 Wherefore while wee haue light let vs walke beleeue in the light that we may be the children of the light Iohn 12.36 The first Adam was made of the Earth earthly c. The second was made a soule giuing life c. HEre before the comparison betweene Adam and Christ we are to consider the Creation wherein we are to vnderstand the Creation of the Heauen Earth and Sea all the hoast of them which doe consist of Wightes visible and inuisible Inuisible as Angels Visible as Sunne Moone Starres Fishes Fowles Plants Hearbs Grasse Beastes and such like which God created before he created Adam by Christ for Adams sake because he purposed not to take the nature of Angels or of any other creature but of Adam and that he might be knowne in his power and louing kindnesse to Adam by his workes For he fore-purposing to make Adam both King and Father of all the Earth would not haue his wittes entangled with cares for this life but to haue his affections setled on heauenly things that he might continue holy and blamelesse before him as Mat. 6.25 Take no care what you shall eate or what you shall drinke nor yet for your body what rayment you shall put on Behold the Fowles neither sow nor reape and your heauenly Father feedeth them Are yee not much better then they How much more then shall he doe the same for you For he knoweth yee haue need of all these thinges But first seeke the Kingdome of God and his righteousnesse Math 6.33 For no mans life standeth in the aboundance of thinges which he possesseth Now followeth Adams creation HEe was made the sixt day as it is gathered in September of the dust of the earth vpon Mount Moriah which is a Mountaine adioyning to the gates of the Garden of Eden into which Garden hee was put to dresse it about sixe of the clocke in the morning as we account when men commonly goe to labour as should appeare by the Psal 104.23 where it is said Adam goeth foorth in the morning to his labour This is not particularly meant of Adam but generally of all men no doubt alluding to the time of Adams creation Hee had dominion giuen him ouer all things and witte like to an Angell to giue names to all Beastes free libertie to eate of all the Trees in the Garden The Tree of knowledge of good and ill onely excepted As if God should haue said vnto him as Moses afterwardes sayd to the Children of Israel I set heere before you life and death eate of the one and liue and eate of the other and die eternally Yet could not he be content with this glorious estate but did eate of the forbidden Fruite by the perswasion of the Woman which God framed out of Adams Ribbe and ioyned to him to be an helpe for him before they had continued in Paradice one day as it is written Psal 49.20 Adam being in honour continueth not a night but is like to the Beastes that perish which Woman was deceiued by the subtiltie of a Serpent that is of the Deuill speaking in a Serpent which Beast was fittest to possesse to the deceiuing of her because he excelled all other Beastes in the Field in witte For if an Asse had sayd so much to her as did the Serpent it is very likely shee would haue examined the cause further But hee hauing once been an Angell of light but not keeping his first originall being throwne downe from Heauen continuing his knowledge though he lost his vertue was not to seeke either for meanes matter or oportunitie enuying their estates to bring his murtherous purpose to passe for so is he called the Serpent the old Deuill or Satan who was a

for so long was hee in making it not because hee could not haue made it sooner for God could haue commanded it to be made with a word as well as he made all the world but to shew the patience and long suffring of God in sparing his iudgementes that they who would not heare the preaching of Noah might iustly be condemned Many thinges fall out in the Bible whose number are answerable to this of 120. yeares 120. Nations payde tribute to bring the Iewes home from Captiuitie The gouernment of the Persians was about 120. yeares 120. Seuerall Nations that is some of euery Nation were at Ierusalem after Christes Resurrection The Hebrewes descant very strangely with the letters of Iehouah and the 120. yeares wherein the Arke was in making thus Multiply 120. by the letter which is 5. then you haue 600. which is Noahs age at the Flood with the letter which is 10. then you haue 6000. The end of the world This is the consent of all the Hebrewes Heere is a doubt to be discussed concerning the wordes spoken in Gen. 6. The occasion of the doubt ariseth thus God sayth in Gen. 6.3 My spirit shall not alwayes striue with man his dayes shall be an hundred and twentie yeares In Gen. 5.32 Noahs age is reckoned and hee is then said to be Fiue hundred yeares old and begetteth Shem Cham and Iapheth When his age is reckoned againe at the Flood the summe is but Sixe hundreth yeares So that if the sixt Chapter be in time after the fifth and in the fifth Noah is 500. yeares old and that afterwards God saith The daies of all flesh shal be an hundreth tweentie yeares then Noah at the flood must be 620. yeares for put 120. to 500 and you haue 620. but his age at the Flood is but 600. Therfore some thinke that either the Chronicle is false or else the 20. yeares were shortened like as it was in Ierusalems straytes least no flesh should be saued To answere this doubt we must obserue that it is no reason in diuinitie that because a matter commeth or is made mention of in a Chapter afterwards that the time therefore of that storie or action followeth the Chapters or actions going before for this is but a circumstance of methode For Moses in penning the Scriptures vsed this order He layeth downe things of like nature together as Genealogies together such like though they differ in time because else he should make often repetion of the same thinges The obseruation of this caused the Hebrewes to set downe this Rule that Moses in penning his Storie doth not regard the circumstance of first latter To weete hee doth not set downe that in the first place which is first in time and so that which is latter in time afterwardes but sometimes that which is latter in the first place and that which is first in time in the last as the necessitie of the narration giueth occasion This being thus made plaine the doubt is easily discussed for neither is Noah 620. yeares old at the Flood neither are the yeares of the Flood any thing shortned but the Chronicle is altogeather true For if we referre the 120. yeares of the Flood 20. yeares before that Chapter in which it was sayd Noah was 500. yeares old and begot Sem Cham and Iaphet then doe we make all thinges agree without crossing one another and this of necessitie wee must needes doe For seeing God hath layde downe the generals in proper and plaine termes we must so cast the particulars that they may make the generall true and no way alter it Besides we haue a like example for although all the liues and deathes of the Fathers before the Flood are reckoned and summed vp togeather in one Chapter wee must not thinke that all their liues are precedent to the Chapters following For the Chronicles sheweth that Lamech liued 5. yeares before the Flood and Methushelahs death and the beginning of the Flood are very neare Euen so heere this sentence of the 120. yeares is to be counted before the fifth Chapter wherein Noahs age is reckoned and for the shortning of the dayes in Ierusalems besiedging the holy Ghost sayth it shall be so but for the shortning of the dayes at the Flood we haue no such warrant in Moses Therefore we are not to beleeue it Cxx. yeares begin Gen. 6. In which the spirit of Christ preached while the Arke was in making VPon this sentence there dependeth a great question whether Christ descended into Hell in his humane soule The cause why this question is necessarie to be handled is because diuers of the auncient Fathers hold opinion of Christes discent into Hell in his humane soule Whose opinions hauing been so superstitiously receiued haue drawen others of latter time into the like errours But if men would follow the plainnes laide downe in the Bible and with humilitie search it auoyding curiositie they need not trouble themselues with the errours of the Fathers The wordes of the text 1. Pet. 3.18 are these Christ was dead concerning the flesh but was quickned by the Spirit By the which he also went and preached to the spirits in prison which in times past disobeyed when once the long suffering of God abode in the dayes of Noah while the Arke was in making Now the words whereupon this error is grounded are these Christ being dead as concerning the flesh went and preached to the spirits in prison Vpon this they gather that the spirits mentioned there are meant those in Hell and went and preached that is after hee was dead But if wee compare these words with the residue and consider the time when this preaching was we shall see Saint Peter meaneth nothing lesse than the descending of Christs soule into hell For first the text saith Hee went and preached by the same spirit by which he was quickned This spirit is of necessitie the Godhead For what spirit was there that could loosen the sorrowes of death that they should not hold him and raise Christ from the dead but the Godhead of Christ Then the soules of all men Godly or vngodly being immortall cannot die and therefore this quickning cannot be meant of his humane soule for it needed none Besides we must consider to whom Saint Peter wrote to wit to the Iewes Now seeing Christ taught nothing but Moses and the Prophets and the Apostles nothing but what they learned of Christ with what conscience could Saint Peter write a storie to the Iewes of the seueere iustice of God which was neuer in Moses for Moses neuer mentioneth Christs descent into Hel there to cause the wicked to be more tormented Therefore seeing this old opinion gathered out of the workes of the fathers and bred by them maintaineth manifest absurdities we must seeke for another exposition If we consider the old Testament we shall find that Eliphaz in the booke of Iob. preacheth the same doctrine that S. Peter doth and therefore