that haue not this Spirite as also because no Requests Vocall or Mentall is true Prayer that is not conceived and suggested by the spirit of God therefore Paul Rom. 8. 26. plainly putting himselfe in the number â—aith Wee knovve not hovve to Pray as vve ought but the Spirite it selfe maketh request for vs that is The Spirit of Iesvvs putteth into the mouth of our spirite vvhat to praye To prescribe therefore and enjoyne Setvvordes is to strip the Spirit of his office and the way to quench our Spirit Obiect Every one hath not knovvledge to pray therfore set formes do help such Ans. True and so doe the written set Scriptures help such but yet it followeth not that that is praier it selfe The helpe to Praier Preaching is not our Prayer and preaching it selfe the first is a Cause the second the Effect no Cause and his Effect are the same every halfe-pennie Sophister knowes that Secondly where you say Euery one hath not knowledge to pray thereto I answer every one that is adopted as afore hath the spirit of Iesus every one that hath that spirit hath a speaking not a dumbe spirite a spirite of knowledge and holy Light Obiect But every one who is to be hoped to haue Gods spirite cannot vtter words orderly as were to be wished Ans. That is besides the Question the Question is this Can every one of God his children meaning of aged Persons pray rightly I haue saide they can Nowe for praying so orderly as were to be wished I graunt that young ones in Christ Iesus cannot pray so fully and methodically as these that haue spent som years in Christ his Schoole Children cannot speake as do Elder persons yet Children aswell as Elder persons can cry vnto the Parents vpon the feling of some Want even so can the youngest Babe in Christ. That the blessed Apostle teacheth Rom. 8. 15. when he saith that the Adopted do cry as also Verse 26. 27. when hee affirmeth that the Spirit teacheth vs to pray vvith grones vnvtterable the meaning of which grones is well knowne to God for hee is not ignorant of the meaning of his own spirit And most grosse headed are such as think that any words please God but what hee himselfe first breathes into our hearts by his spirit for he only accepteth the fruites of his owne spirit the fruits of his Sonnes spirit which first fruites are the sanctifier of our whole lumpe Otherwise to think is flat Idolatrie and derogaâ—orie to the spirite of our onely Sacrificer IESVS Quest. Do you then simply condemne all such as vse the wordes of our Saviour as they are set downe Ans. No S. Peter 1. 4. 11. saith If any man speake let him speake as the vvords of God Better wordes than our Saviour than the Apostles than the Prophetes haue vsed we cannot vse nay wee must learne to speake as they before vs haue spoken as in other speach so specially in Prayer which is An holy speach vvith God Whosoever shal vse all or any of our Saviors words according to knowledge and that by the instinct of God his spirit which Spirit teacheth the soule what is most fit necessary for the time to him I say Go in peace But if any for customes sake and of a foolish superstitious affection to the words shall vse them or any other forme of speach in the Scriptures of such I say They are no better than Idolaters Magiâ—al inchautaters neither knowe they what prayer meaneth Two sorts of People offende against our Saviour his forme of Prayer the one sort are such as through a Romish custome do value all their other prayers deade and vnprofitable if so they do not annex it the other sort are such as think it vtterly vnlawfull because the same is repeated for to vse them wordes for Prayer If our Saviour Marke 14. 39. did at his second time of praying vse the same vvords he had before vsed then why should the same in any Faithfull their vse be offensiue to vs But as our Savior there vsing the same words did it because his case was one and the same vnchanged so let vs learne then to vse the same words when our case is the same otherwise we shal make holy Words but prophane Idoles Concluding therefore that Prayer is a povvring out of our soules-feeling according to the present motion of God his spirite as also that Neither olde vvords nor newe vvordes are acceptable to God otherwise then they are sent vp to God the Father in the name of Iesus and that by the immediate vvorke of the spirite I now come vnto our Saviour his Exemplar of Prayer Math. 6. consisting 1. of a Preface in these wordes O our Father vvhich art in Heuen 2. of a SupplicatioÌ„ in these words Hallovved be thy name thy Kingdom come thy vvil be done in Earth as it is in Heauen Giue vs this day our daily bread and forgiue vs our debts as vvee also forgiue our detters And lead vs not into tentation but deliuer vs from euill 3. It consisteth of a Reason why Prayer is offered vp onely to God in these words For thine is the kingdome and the povver the glory for euer 4. Of Faiths Signet or Seale in this word Amen or So it is The first part of the Preface O our Father OH dul heart vntowarde Soule why art thou so lumpish and so heavie trust in God thy deliverer cast out yea breath stronglie out what God his spirit hath conceived in thee ô my heart Sweete Father when thou by thy powerful word had created all Creatures for Man his vse then thou created Man and Woman to vse them Man thou didst make of the earth woman thou took from Mans side by drawing from thence a Rib whereof thou builded Her that she vnto him might be an Helper And so having put thy Image in them thou placed them in Eden yea in the garden of Eden the beautie of the whol earth vnto them thou gaue two Commaundements the first That they should dresse the garden the second That they should not eate of the tree entitled The Tree of Knowledge of good and euill and so they should liue whereof thou gaue them an other Tree sacramentally called The tree of Life but if they disobeyed then in the Daye of such disobedience They should die But thy commandemeÌ„ts were soone broken for Satan adversary to thy glory Mans wel-fare did even in the same daye possesse the Dragon the subtillest beast of the fielde and speaking with the Beasts mouth Woman neglected her Calling and with an idle eare stood harkening vnto the Serpentes voice by whose subteltie she was soone drawne to break the other commandement and then by Her was man also caryed into Transgression Sinne so seazing on their Bodies substance the body became Corruptible and Corruption effected the period of death Sinne seazing not on the Substance but on the Faculties or powers of the Soule thereby it came to passe that
bread Nay as this years affliction testifieth to our face we haue heretofore so prophaned our bodily nuriture as fullie we haue merited an whole deprivation of Breade much more of other Creatures Our intemperat devouring thy creatures in foode and cloathing our shutting heart and hand in not administring to the needie our hungring more for Bodilie than Spirituall givings all of them put togither howe haue they deserved that thou shouldest deny every of thy creatures to our bodyes but thou that sought vs vp what time we fled from thee thou that gaue thine owne Sonne to be made sin for vs what time we had solde our selues to sinne how much more with Christ shalt thou giue vnto vs al things necessary the body and the rather seeing through and by him thou hast made vs heires togither with him As he therefore hath offered vp a sufficient Sacrifice for vs and thou thereby rests satisfied with vs so we therfore are bold in the testimonie of thy Spirit to desire that vnto vs thou wold giue Our Bread In thy hand it is to blesse and to curse with thy fatherly hand therefore reach forth to vs that which through him is Ours and that is Ours which any way may tend vnto our vnfaigned good And because we through the corruption of nature are not euery day a like fit rightly to vse thy Creatures wee humbly intreat thee to giue vnto vs that portion of Breade and other things necessary as bred which thou thinks necessary for That Daie Foode rayment health libertie worldly credit c. As thou perceiues vs fit or vnfit to vse them even so administer the same vnto vs. Giue vs not pouertie nor riches feede vs with externall things convenient for vs left wee being full do denie thee or lest we being poor shuld reach forth our hand vnto iniquitie Having much or litle do thou sweet Father so sanctifie our hearts as ever it may bee seene that thy hand reacheth forth and blesseth these temporaries vnto vs. The fift Petition And forgiue vs our Debts for vvee also forgiue our Debters OH Lord we haue vnhallowed thy Name we haue resisted the Kingdome of thy Sonne we haue not done Thy holie vvill wee haue taken Bread and other temporaries without begging them at thy hands by reason whereof wee are deeply run into thy Debt yea so deeply are wee become indebted as wee are never able to satisfie for al our Trespasses much more vnable to paye the vttermost farthing How then shall we haue our Debt-score wyped out Sweet Father thou hast promised that at what time soever a sinner doeth repent him from the bottome of his heart thou wilt wype all his trespasses out of thy remembrance Giue vnto vs therefore humbled souls repentant harts bleeding harts that so every our iniquities may be crossed out of thy book and blotted foorth of thy remembrance This Remission and blotting out oh Lord it cannot fall out by any vertue in our selues but by vertue of that humiliation of Iesus who by thee was broken for our sins and by whose stripes we Onely are healed yet oh Father in as much as for whome thy Son was so broken vnto them thou likewise giues contrite and broken spirits by vertue of which contrition as by a seale they ever rest assured of thy free favour in Christ Iesus towards them we therefore humblie beg a continuance of Contrition and all other the comfortable fruits of thy Sons spirite by vertue whereof wee may in all hurlie-burlies of the world be possessed with Peace even with that peace whose bottome no Creature can sounde yet the peace wherwith thou possesses thy childrens soules With more boldnes we cry Forgiue vs our debts for we oh Father do also forgiue our debters If wee had not forgiven to others their trespasses whereby they became indebted to vs then oh Lord howe durst wee open our mouthes and beg forgiuenes of sinnes whereby we haue bene indebted to thee No oh Lord the mercilesse shall finde Iudgment without mercie Because wee carrie mercifull hearts towardes our brethren do we therefore merite mercie at thy hands No when we haue done the best wee can even yet we are vnprofitable servants Is this mercie in vs a Signe that thou hast beene and still will be mercifull vnto vs oh yes such powring foorth of our Soules-loue vnto others it is because thou first hast shed forth thy Viall of mercie in our soules Trulie mercifull we shuld never be had not thou given the Cause thereof by being first mercifull to vs. Finding therefore in our souls that holy Effect of thy spirit Lord wee are bolde to open our lippes and to exspect faithfullie the continuall Remission of sins past present to come whether committed against thee or our Neighbour in thought word and worke As because of our vncessant sinning wee therefore do incessantlie craue the remission of our sinnes so we adde The sixt Petition And leade vs not into temptation but loose vs from Euill AND leade vs not sweet Father into temptation but do thou still loose vs from Evill Many are the Temptations and trials wherewithall necessarily for manifesting thy wisedome and power as also Mans foolishnes and weaknes thou art to exercise vpon vs in this life but deer Father howsoever wee haue deserved not onely to be Led into Tentation but also to be Left to our owne selues in the time of such tentation yet for the Glory of thy Sons name by the which we are called vpon do thou mercifully Loose vs from the power of the tentation Howsoever wee are â—â—mpted yet giue vs an happie â—ssue out of our temptations let vs not with the Reprobate fall finallie into evill Satan the world our fleshe oh Lord they are ever labouring to hurry vs to hel as strong wâ—le â—â—â—rs they continually lay battery vnto our spiritual walls Satan and the Worlde without vs our owne deceiueable Flesh within vs Enemies without Enemies within therefore neuer able to holde out except thou by thy spirit do leade vs do deliver vs do loose vs and set our hearts at libertie that so we may run the way of thy Commandements This our Praier wee offer vp onely to thee The first part of the Reason For thine is the Kingdome FOr thine is the kiâ—â— dome whether 〈◊〉 regard the Kingdome of the Worlde or the kingdome of the true Church In and over the world thou raignes as a King brydling Devils and men commanding all creatures to â—â—osâ—â—hy hoste to whome the very â—â—mb creatures are forced to be subject so that nothing which hath Being in Heaven or Earth but vnto thee the Kingly Creator and Preserver it standeth a subject even to thy regiment and order decreed vpon before all worlds in the high Parliament house of Heaven But in thy Church thy Throne of Government is exalted vpon it thou sittes gloriouslie encompassed with the shining Lampes of thy Spirit whereby thy subjects are directed This our prayer wee offer
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
the Heavens and Earth Host hath fram'd He create g Man and h woman i AdaÌ„ nam'd a signifying Strong oâ— Potent The first Atribute or Name of the Strong GOD given in the Holy Booke Gene. 1. 1. by Moses Elohim is the Plurall number of EL so that ELOHIM did Create is as much as 〈◊〉 the strong One did create the Plurall number denoting the pluralitie of Persons but ioyned with a word of the Singular Number it pulleth vs back to considder that That Three are but One â—ssence of Sâ—bstance The Essence then is one and spirituall Iohn 4 24. but distinguished not devided into Father Sonne and Holy Ghost 1. Iohn 5. 7. b Signifieth All sufficiencie c Signifieth Bâ—â—ng or Eternall namely such a Being as hath his Being of None and by whome All other things haue their Being Actâ— 17. 28 and so Eternall as is not onely without Beginning and End but by and in whome All things beginne and end This woonderful Name is deeplie graven on the Forehead of the Tenne Commandements I IEHOVAH Exod 20. 2. dd signifying I AM so he speaketh to Israel by Moses I AM THAT I AM. He speaketh of himselfe in the Present Tense or Time because All time with vs passed and to come is presentay before him wee should so shape our selues as hauing our first Creation Fall and future Iudgment alwaies present befoâ—e vs then we would not content our selues with I was good or I will be good but wee would labour that howe sodainlâ— soeveâ— God come vpon vs even at that Present to bee founde watchfull and sober Heare not the High sacred Titles of God but be thereby in all estates edified ee This one God is distinguished into Three Persons the Powerfull Name into which Man was first Created Genes 1. and lastly baptized Math. 28. 19. not one Person before the other in Time but in a certaine respect or order whereof anone f In the beginning of Time and each Motion must haue a Moover before it that mightie Elohim steppeâ—â—â—oorth according to his Eternall Decree and createth Creatures for his own sake Prov. 16. 4. which work he manifesteth by dividing it into partes every part declared within a certaine Nomber of Motion or Time First he of Nothing created Something namely the Heauenly and Earthly Mattâ—r Genes 1. 1. whereout Al other Creatures were to be diduced And as To Create is properly to make Something of Nothing so this saide Matter is onely propeâ—lie Created and the Creatures formed out of That properlie Mâ—de These that by Heauen and Earâ—h in that first verse haue vnderstood the whole Subsequent as though the first verse delivered generallie what afterwards is handled particularly haue therein failed If this were noâ— so then Moses shuld afterwardes tell vs that Man was made of Earth and then haue omitted the Creation of Earthlie matter without which first knowne wee cannot conceiue the second Having Created that Heauenly and Earthly Matter â—oe it was as a confused Chaos or rude Lumpe but over-covered by the Breath or Spirit of EL as egges covered by the Hen for bringing soorth a more excellent Creature without which sitting vpon as not only there woulde be no newe Creature but also the egge wold in time cease to be that it first is so and much more than so without that over-spreading of the Spirit that first Matter would haue returned into Nothing and haue ceased Being But brieflie for I professe brevitie in this Book that Matter Created all being darknes ELOHIM calleth Light out of darknes and separating them hee calleth Darknes for it first had Being Night and the Light day and so was Created the first daye Into which day most liklie may be referred the Creation of Angels wherevnto I am the rather led because they are tearmed by the holy Ghost Angels of Light â— Cor. 11. 14. and it may be they had their Being from the Heavenly nature But in which of the Six daies soever they were Created sure it is that before Man his Creation they had forsaken their Originall Iob. 4. 18. Iude 6. compared with his time of tempting the Woman In the second day was created the Firmament or superiour Region calling it Heauen putting a separation betwixt the superior inferior waters In the third day ELOHIM first commanded the inferiour waters to gather into appointed places calling them waters so collected Seas and the drye part Earth Secondly hee commaundeth the same Earth to bring forth Hearbs and Trees In the fourth day the Lord commaunded two great shining Starres to Exist in the firmament appointing the Greater namely the Sun for the day and the lesser namely the Moone for the Night In the fift day God commaunded divers Creatures to haue their Being out of the Waters first creeping water Creatures as Eeles Snakes c. Secondly he commaundeth Being to Whales and all Fishes Thirdly to all feathered Fowles blessing all of them to multiplication In the fâ—xt day hee commaundeth the Earth to bring forth every kind of Beast pasing or creeping As I vnderstand the Serpent Genes 3. 1. in English Creeping not to be a Creeper of the Waters longing to the fift daies work but of these Earth-creepers because there he is called a Beast of the Feild So I marvell at some who haue peremptorilie affirmed because ELOHIM there commaundeth him to go on his bellie that he crept not before As M. Caluin thereon might haue staied such resolute heades so in a case at least doubtfull they should haue feared lest they should haue rushed on Moses who in the fift day giveth amongst watry Creatures the Creepers first place as in this sixt daies work placeth the creeping Beast next immediatly before Man being in the same day and in the place next before man Created which done g Hee ELOHIM doth of the dust of the Earth make Man breathing into him a reasonable Soul In this Soul a spirituall Substance as is God but finite and not being of it selfe so is not GOD in it ELOHIM stamped his owne likenes of an holy Vnitie in Trinitie and of an holy Trinitie in Vnitie As the Soul is but one Essence so there ariseth three divers Faculties or Powers in that one Substance First there is the Mind Secondly the Will Thirdly the Power of Doing or working The Minde conceiveth and vnderstandeth things the Wil affecteth the obiect accordingly as the minde first conceiveth of the thing and from this minde conceiving and will affecting there proceedeth a working power or a power by which something is done The Minde so conceiving resembling the Father the Will hauing his affection begotten of the Minds Conceipt resembling the Sonne begotten of the Father and the Power of Doing proceeding both from the Minde and Will resembling the Holy Ghost proceeding from the Father and the Sonne And as them three Persons make but one God so these three Faculties for the Souâ—e being a single Substance it cannot be parted do make but one spirituall
his Tents Secondly in Numbring the People and divers worthy Events in the Wildernes The Booke of Deuteronomie or second rehersall of the Law maketh a Repeat of the things fallen out since the Peoples comming out of Aegypt containing summarilie what before was delivered in Exodus Leuiticus Numbers b The Israelites ever and anone tempted Iehovah in the Wildernes for the which the Lord kept them for 40. yeares in the Wildernes leading the people for he went before them in a Clowde on the Daye and in a Piller of Fire on the Night not by the way that Iaacob and his sonnes traveled in the Famine but round about in and out till hee had by warres consumed all that went out of Aegypt excepting CALEB and Ioshuah This was the fruite of abusing their Leaders and doubting of the Lord his providence Balak King of Moab and Moab and Ammon came of LOT his drunken Incest committed after his departure from Abram his Vnkle and after the destruction of Sodom Gomorrha Zeboim Admah the Cities of the Plaine hyred the covetous Prophet Balaam to accurse Israel but the Beast could tell the King that no Sorcerie could cease on Iaacob yet wicked Iaacobs seede could accurse themselues by running into many Abhominations to the kindling of IEHOVAHS wrath They overcame Sichon King of Amorites Og the king of Basaâ— and the Basan Bulles but notwithstanding that and farre much more than that they were ever forgetting God their Deliverer for the which as I haue said Iehouah destroyed them Aaron dieth by the way and Moses having called the twelue Tribes of Israel before him he blesseth them After the which he passeth from Moab plaine and mounteth the Mount Nebo from whence overpeering Iordan he beholdeth the land of Promise Canaan from whence their Fore-father Iaacob came in time of deep Dearth Hauing seene all IEHOVAH shewing him al he quietly giueth vp the Ghost being 120. yeares olde But Michael the Arch-Angell after strift with Satan Iude 9. buried his body where never man could find it Deut. 34. 6. And here endeth MOSES his 5. Books The 4. latter Books containe 183. yeares vnto them ad the 2369 yeares of Genesis and the whole will be 2552. yeares And so much heere is the Worlds age 24. Staffe The Seede of them during the 40. yeares Borne in the Wildernes they onely came With other two as in Gods writ appeares Them God did bring into the Land of Fame a For Ioshuah good Moses being dead By Gods appointment doth the people leade a Moses before his death having imposed hands on Ioshuah as the Lord had commanded loe Ioshuah was full of the Spirit of Wisdome succeeding Moses in Captainship to Israel And so beginneth the Book of Ioshuah Ioshuah sending Spies to Iericho the first Citie beyond Iorden they come to Harlotrie Hostesse Rahab for lodging She perceiving they were Israelites for Israel was become famous abroade shee lodged them with holy Care beleeving verelv that her Citie and all the Land should be giuen into the hand of Israel and therfore beggeth obtaineth graunt of Life for her selfe and her Fathers house Officers of Iericho hauing observed Spies in the Towne come and search for the Israelites but Rahab having hid them in the top of the house vnder bundles of Hemp denieth her Ghuests The Inquisitors departed she dwelling vpon the Citie walls letteth them downe through a window by a coard and so they retyre to Ioshuah Ioshuah vnderstanding from IEHOVAH that it was time to set over Iordan hee appointeth the Priestes to bear the Arke of the Covenant in which Arke the booke of Covenent was put vntill they came to the brinke of the River They comming thither and setting foot in the water The waters parted as did the Red Sea The Priestes standing within Iorden all the People passe over Twelue Men in the meane time of every Tribe one takeing vp at Ioshuahs commaund a stone in Iorden which afterwards in their Camping place they pitched downe for a Memoriall The Priests no sooner set foot on the Land beyond Iordan but loe the waters rolle togither againe for what rest is in this floodie world longer than the Priest of Priests setteth foot on the Seasâ— The Israelites Royall Arrivall once reported Oh howe the Vncircumcised growe faint-hearted Their Arrivall being in the first Moneth they as was commanded on the 14. daye of that Moneth hauing first circumcised all the Males borne for that 40. years in the Wildernes in the place called Gilgal they doe celebrate the Passeouer feast and the next day after do eat of the Corne of Canaan wherevpon the Manna a kinde of foode that for the 40. yeares fell with the morning dewe like to Coriander seede it ceased Extraordinary provision shall accompanie the Woman in the Wildernes but she must not exspect so much in the Land of Rest. They incompasse Iericho six daies togither seven Priests blowing on 7. Rammes-hornes every day once but the 7. daye they circuit the Citie 7. times the Priests sounding and at the seaventh time sounding the Armie shoutes vpon which the walles of Iericho fall downe flat They sack the Citie Sauing Rahabs house Ioshuah giving in charge that no man take any execrable stuffe of Iericho Achan filtcheth a Babylonish garment 200. shekels of silver and a wedge of Golde whereby hee brought Gods Iudgment on Israel The execrable Theese found out He his sonnes daughters oxen asses yea All that he had were stoned and burnt to Ashes in the Valley of Achor and reason too for Gold Silver c. first dedicate vnto false worship is onely consecrated by beeing dedicated to Gods Tabernacle The man that filtcheth that for his priuate vse bringeth Iudgment vpon him Let such as haue filtched false Church-liuings marke this Some others my Brethren haue deemd it simplie vnlawfull that the ministry of the Newe Testament yea some that none of the faithfull should at any hand make vse of such stuffe saying It is execrable Indeed it is so regarding his former vse but if nowe it be by the holy Church dedicate to the Saintes vse it is no more execrable Iosh. 6. 24. and this way the Harlots wages is made holy Isa. 23. 23. 24. Let my Brethren considder of this and not so easilie condemne the true vse of God his Creatures because of former prophanation for all the Creatures of God are consecrated vnto vs by the Word and Praier 1. Tim. 4. 4. 5. and heerein the Gospell is more liberall then was the Law 25. Staffe a He hauing brought them into promist Land And b seated every Tribe in proper lot c Good Ioshuah dies Then as we vnderstand The Israelites right soone had God forgot For which he many times did giue them vp To drink the draught of Enemies their cup. a This Ioshuah is called Heb. 4. 8. Iesus because He not the Law man Moses brought Israel into Canaan the first Rest a figure of the second Rest into which our Iesus not of Ephraim as
and this Name the Angel remembreth to good Ioseph Maâ— 1. 20. c. what time hee imagined God had not beene with Marie and therefore had resolved secretly to divorce himselfe from her e In English Annoynted So is Christ. he was annoynted to be the Churches King Priest and Prophet To be called Christian is to be called Annoynted the tearme therefore agreeth to none that are not Annoynted with the holy Spirite as was Hee This Iesus received the Spirite beyond Measure Iohn 3. 34. that so he might communicate of his aboundance to his believing Members These that haue beene trulie engrassed into the Vine Christ Iohn 15. do liue by the sap of his Spirite and therefore cannot but bring foorth good fruite and that In due season Psal. 1. 3. If a man be incorporated by Faith into this Annoynted-one hee must ey he will shewe foorth his faith by workes Iam. 2. 18. Let vs therefore remember why wee are baptized Christians or Annoynted-ones f This Name Iaacob in his last Testament vseth to his Son Iudah of whome Iesus was to come Gen. 49. 10. In English Sent. Hee was sent of the Father to giue sight and health and Hee sent the Blind to Siloams poole for sight Iohn 9. 7. This was the Sent-one To whome the Diademe appertained that before was overturned overturned overturned Ezek. 21 27. His Kingdome is spirituall figured out vnder the former and such is his Diademe and Scepter but a kingdome euerlasting and vnable to be shaken Heb. 12. 28. Few Christians haue yet learned this g The Womans Seed Gen. 3. 15. was to break the Serpents heade Here the Father hath sent his Sonne to assume the seede not of Angels but of Abraham Heb. 2. 16. Here is Abrams seede come promised Gen. 12. in whome all Nations should be blessed The holy Ghost overshadowing Woman she conceived this holy one The Anabaptists must knowe that if IEHOVAH in the beginning Gen. 1 did with a Word make something of Nothing and that Good then much more easie it was to make Something of Something and that good though the first something were evil for easier it is to draw a good Substance from an evil than to draw a good substance out of Nothing Though the Womans seed in it selfe was as her selfe polluted yet the holy Ghost by his ineffable sanctifying power overcovering her and she conceiving by him we matuell not though the Babe conceived were sin-les Secondly hee must not passe through her as winde through a Pype but of absolute necessitie take our Nature and flesh vnto him if so we be saued It was our flesh that had sinned and brought in Death everlasting for Sinne If our flesh therefore scape this death eternall it must first by rule of Iustice make satisfaction for sinne This it did He assuming our flesh sanctifying our flesh iustifying our fleshe and by strong hand Maugre hellish power carrying our flesh into the highest heavens seating it on the right hand of Glory This hee had not done for vs if so hee had assumed some quintessence or newe found flesh brought I knowe not from whence taken either from no Creature or else from some other Creature than Man h When the fulnes of time was expired God sent his Sonne made of a Woman Gal. 4. 4. i That Isaiah foresawe Cap. 7. 14. k Though a Virgin yet betrothed to Ioseph of Iâ—dahs Tribe by vertue of which betrothment absolute shee was true wife to Ioseph For Absolute not Conditionall betrothment of a lawful couple is mariage before God and the same betrothment made knowne to others by themselues maketh it strict marriage towards Man That was cause that vnder the Law the Man that lay with a betrothed Virgin did dye the death as having knowne another mans wife but being vnbetrothed he was not to haue any corporall punishment inflicted vpon him so he forced not the Virgin Deut. 22. 23. 28. compare with Exod. 22. 16. That Marie and Ioseph stoode Married-mates appeareth first by their liuing togither Luke 2. 16. 22. Secondly by their own accompting themselues Father and Mother â—o Iesus He by reason of the Marriage ordinance She by Nature Luke 2. 48. Thirdly by the Peoples accompting Iesus Iosephs sonne Luke 3. 23. Fourthly by Iesus his subiection to them both as Father and Mother Luke 2. 51. Lastiy by the holy Ghost his Testimonie who rehearsing the Story doth still cal them his Father and Mother Mat. 1. 9. Luke 2. 41. l Al should knowe this Contract of Ioseph with Marie because it was foreprophecied not only that a Virgin which she was though a wife Mat. 1. 25. should bring forth the blessed seed but also that he should spring out of Iudah and out of Davids lyne This Mathewe and Luke plainly record but many will be ignorant Mathewe recordeth his Genealogie from Salomon Davids first Sonne vntill the deportation to Babel for the 70. yeares Captivitie then Mathewe crosseth over to Nathan the other Sonne of Dauid his progenie because Salomons rase ended in Iehoiachin or Chonias carried to Babel who after his deliverie by Euil-merodach did declare Shealtiel or Salathiel of Nathans house his heyre for himselfe died without seede Ieremiah 22. 28. 29. 30. Iustly therefore is Castalio blamed before in the 29. Staffe for finishing Salomon in Ahaziab This draught by Mathewe is called the Legall descent whereby Iesus was borne hevre lawfull to the Crowne As for Luke he descendeth not but ascendeth from Iesus not to David by Salomon but by Nathan to David and that vprightly by the Naturall Lyne wherein was no breach through want of issue and that is called the Naturall Ascent The diversitie of Names must not trouble thee considdering thou findes that common in the old Testament especially at the beginning in and after Iudahs Captivitie Nor yet at the tearming of Nephewes Sonnes or Brethren whereof I haue spoken Staffe 30. For thy easier conceiving of Matthewe and Luke take this Table where I haue placed both the Evangelists descending to Iesus DAVID The Legall descent for IOSEPH Salomon Rehoboam Abia. Asa. Iehosophat Ioram Ahaziah Ioash Amaziah not worthie Memorie Ozias Iotham Ahaz Ezechias Manasses Amâ—n Iosias Iakim Iechâ—nias seedles adopteth Salathiel Pedaiah Zorobabel The Naturall descent for MARIâ— Nathan Maâ—â—aâ—ha Mainan Melea. Eliakim Ionan Ioseph Iuda Simeon Levi. Matthat Iorim Eliezer Iose. Er. Elmodam Cosam Addi Melchi Neri Zedechias omited because Iechoniah did liue after him a King being restored to honour at Babel See the first Staffe 30. at b ZOROBABEL Abiud Eliakim Azor. Zadok Akim Eliud Eleazar Matthan Iacob Ioseph Rhesa Ioanna Iuda Ioseph Semei Mattathias Maath Nagge Esli Naum. Amoâ— Mattathias Ioseph Ianna Melchi Levi. Matthat Eli. Marie Nowe was Zorobabel the Sons sonne of Salathiel 1. Chron. 3. 19. made Iehovahs Signet Haggai 2 24. Matthewe and Luke both accompt from Zorobabel as they did from David but Mathew for observing Generations by 14. omitteth divers contenting himself with the
Ghost testifieth Mat. 2. that they were Magies of the East whereas Colin was west from Iudea Persia was Easterne from the Holie Land and that people were notable Astrologers or Star-gazers therefore onely probable to me that these Magitians must bee Persians At the word Magitian thou must not stumble seing it was then a worde vsed in the good part rather than in the ill as also a long time after These Mâ—goi I haue called Sophoi both titles importing Wise. b These Star-gazers haue their ouercurious speculation sanctified vnto them for drawing them vnto Christ. Many by indirect means are brought vnto Iesus not by reason of any promise of blessing promised by God vnto men following curious arts but by vertue of God his antecedent Election who therefore regardeth the constancie of his owne Decree not of mans Deseruing c The Sheepheards founde with the blessed Babe Ioseph and Marie but these Sophies finde with the Babe Iesus onely Marie Quest. Where was Ioseph Answ. It may be he was playing the Carpenter abrode for all their three livings but sure it is he was not idlely plodding the streetes much lesse tipling in the Taverne with our idle swingers Neither is it vnlike that Iesus himselfe till 30. yeares age was much employed in that Carpentrie work considering the holy Ghost testifieth of him that He was subiect to his supposed Father and Reall Mother Noah plaied the Carpenter 120. yeares building for the preservation of his Families bodies and can wee think that Ioseph and IESVS the well nourtered youth woulde neglect the bodie He that provideth not in some honest Calling for the sustentation of his Familie is worse than an Inidel Nay that which more is Hee denyeth the Faith of Iesus 1. Tim. 5. 8. for the Christian Faith teacheth not a man to bee idle and negliegent although indeede it command a man not to be Carefull about there things Mat. 6. 25. c. Labour in thy Christian calling but without Care for labouring in a consecrated Calling why shouldest thou be carefull seeing Goldlines hath promise of bodily necessaries neither will the Lord with-holde any thing that Goodis from these that Walk prightly Psalm 84. 11. d The Iewes had first sight of Iesus the Gentiles enioved the second sight a plaine signe that the Gentiles Iapheâ—s house should nowe step into Shems Tent that the partition was to bee broken downe and that Iesus would be Sheepherd to both sortes of sheepe e They having offered Gold vnâ—o the King of the world preaching thereby homage and fealtie vnto Dauids Lord and yet Davids sonne as also having offered Frankencense in signe hee was the perfumer of our prayers as also Myrrhe fittest for his buâ—iall a signe that his death was our life happie men they depart Herod vnder pretence to woorship Iesus thinking to worrye Iesus had commaunded the Magies to returne and relate vnto him where the Iewes King was borne but God having otherwise admonished them they preferre IEHOVAHS will before Herods wish 5. Staffe The Dragons a Horne pursues to smite the Child But b God forewarneâ— and they to Aegypt flie c Herod once dead they Three that stood exild Returne but go downe into Galilie d At twelue yeares end Iesus he doth dispute In Temples Court which caused mickle brute a The Dragon the Deuill Rev. 12. is introduced with his Hornes for dossing ey destroying this Man-childe Iesus The first Horne that studied Iesus his destruction was the Idumean Herod and that he did because he heard by the former Sophies that there was a king borne vnto the Iewes b The Lord hauing a care of our Lord as hee first warned the Magies not to returne to Herod so hee forewarneth Ioseph and Marie of Herods hollowe heart wherevpon they flie into Aegypt Into Aegypt went Abraâ—am the Father of the Faithfull by reason of a Famine thither was Ioseph pushed by his Bretheren to whome Father and Fathers house was glad to repaire for succour and thither nowe went Maries Ioseph and a greater than Ioseph A Horne of Hel pusheth our Lord thither and but Hornes of the Devill are all that bloodily pursue Iesus in his members They gone into Aegypt Herod slaughtereth all Male-children vnder two yeares olde hoping amongst them the Vndefiled Man-childe should haue bene murdred The Massacre was so abhominable as dead Rahel the first Iosephs Mother could not but after a sort lament the destruction of her Children Of a certaine Ancient it is written that Herod should slaughter his owne young Sons lest of them Iudah should haue had a King wherevpon Augustus then should say I had rather be one of Herods Hogges than Sons for his Hogges he fats but his Sonnes he sleas c The Beast dead Ioseph and Marie with Iesus are called by God out of Aegypt even as Israel before was called from thence by Moses IEHOVAHS mouth But they hearing that his Sonne Archelaus did succeede like Cock commonly like Chicken they turned aside to Nazareâ— in the partes of Galiâ—e wherevpon he tooke the name of Nazarite and besides that hee was to vs a more Pure and Powerfull Nazarite than was Samson his figure d Ioseph and Marie what time Iesus was aged 12. yeares they doe come as yearely they ever had to keep the Passe-ouer at Ierusalem The Feast finished Ioseph Marie set homewards with their Kins-folks and acquaintance but after a daies iorney they missing their sonne Iesus they returne with sorrowful hearts to Ierusalem who after three daies do find him amidst the Doctors in the Temple disputing His Mother saying vnto him Sonne Why hast thou dealt thus with vs Behold thy Father and I haue sought-thee with heavie hearts to her he returned this answer Howe is it that you sought me knewe ye not that I must go about my Fathers busines But they vnderstoode not the word that hee spoke vnto them Then hee went downe with them and came to Nazaret and was subiect to them and his Mother kept all these sayings in her heart And Iesus increased in wisdome and stature for indeed they two should growe togither and in favour with God and men 6. Staffe a Bout 30. yeares he comes to Iordans side Whereas b Iohn Baptist doth baptize our Lord. Iesus the Christ then from that blessed tyde Gathers c Disciples by his blessed word Twelue of them he d Apostles nominates And e Seauentie moe his will abrode relates a See Luke 3. 23. b Iohn Baptist the soâ— of Zachariah the Priest Luke 1. allyed by his Mothers side to blessed Marie for though the other Tribes might not marry one with another for avoyding confusion of Lotted inheritance yet might Levi who had no such inheâ—itance and therefore not like possibilitie of confusion marrie with other Tribes This Iohn begun to preach The Baptisme of Repentance for the remission of Sinnes in the 15. yeare of Tiberius Romes Cesar Ponâ—â—us Pilate being then Governour in Iudea but afterwards beheaded by Herod for reproving his vnlawfull marriage This Iohn having
of the whole at night being assembled to holy exercise Luke 24. who brething on them said Recciue the holy Ghost Whosoeuers sins ye remit they are remitted vnto them and whose sins soeuer yee retaine they are retained At this time Thomas Didymus was wanting No blessing got by absence from holy Assemblie Thus our Lord spent the whol day in Apparitions and Doctrine No maruell then if the eleven gathered togither the eight day after or next Lords day Sixtly hee appeared the 8. day after vnto the Eleuen Didimus was then present and therfore he schooleth him And this was the second time of his appearance vnto the Apostles convened Seventhly he was seene of more than 500. brethren at once 1. Cor. 15. 6. Eightly he was seene of Iames alone 1. Cor. 15. 7. Ninthly hee was seene of divers his Apostles at the Sea of Tyberias Iohn 21. 1. c. and this appearance Verse 14. is called the third appearance that is the thirde time of his appearing to his Apostes convened At this time IESVS vrged Peter vnto a three-folde Confession answering to his three-sold deniall Tenthly hee appeared vnto his Disciples what time he led them into Bethaniâ— where hee sinallie blessed them to the well executing their Commission Their Commission was this Secing all power is given vnto me in Heaven and Earth Go therefore teach al Nations Baptizing them into the Name of the Father and of the Sonne and of the holy Ghost To whome God hath saide Go forth teach convert gather people into One To them necessarily he much more saith Baptize for Paul comparing This with the Former he in that respect affirmeth that he was not sent to baptize meaning that Baptizing was no charge in comparison of the former Deeply simple are many in our daies that make baptizing the greater 10. Staffe Stay in a Ierusalem till from aboue You be baptized with the holy spirite A b clowde then sodainly did him remoue And vp convay him from their carnall sight They straight vnto Salem convaid them then Where they abode with other faithfull men a As the Apostles wer appointed to preach to and baptize of al Nations so it was absolutely necessary that they should be furnished as with other graces so with habilitie to speak and vnderstand the tongues of all Nations For this cause they were to stay at Ierusalem til they had received power from aboue Men may haue a generall calling to some work and yet by reason of particular indigencie or lack be vnfit for some time to set vpon some part of that work This notably overthwarteth rash heades who by vertue of their generall calling will at any time aggresse any particular b His 40. dayes being finished every day answering to a yeare of Moses in the Wildernes hee was taken vp in a clowde to the highest Heavens where hee sitteth at the right hand of Maiestie till his father haue made all his Foes his foot-stoole So endeth the 4. Evangelists Matthewe Marke Luke and Iohn Though Maâ—thewe and Iohn were Apostles yet are they also called Evangelists because aswell as the other two they penned the History of IESVS which is not the whole Evangell but as the Head and Heart of the Evangel Evangel a greek word and in that Tongue the holy Ghost penned the Newe Testament it is in English Glad Tydings This Glad Message of Salvation we cal also in English Gospel drawne from the Saxons worde Godspel Magitians haue their Spel which on nights they set for preserving their moueables that may be called Devil-spel but this Spel of IESVS is of such vertue as it being truly apprehend by faith it causeth moueables and vnmoueables Heauen and Earth yea All to be ours This falleth not out by wearing the written Gospell about the neck as do Romish Idolatrers but as I haue said by beleving it and resting thereon as on the Corner-stone of our spirituall building If Magitians by their Credulitie or light beliefe haue Satan to worke with their spell howe much more shall IEHOVAH work with a Solide Substanâ—all Faith Novve follovveth the Booke of the Apostles Actes 11. Staffe In a Iudas roome they choosed b Matthias And at the Feast of Pentecost againe The Church in one that time c collected was What time from heaven God did his spirit rayne In d fiery tongues so that the 12. from thence In divers tongues their mening might commeÌ„ce a Iudas hauing betraid his Master as afore he watched what would become of Iesus When he sawe that Iesus was condemned and must die then the wretch yrking at his former fact came and brought his 30. peeces of Silver to the Rulers and having cast it downe hee went and hanged himselfe The circumstances cause me to think that when he solde his Master hee hoped that Iesus wold haue convaied himselfe from them as sometimes hee did from the midst of his Foes and so by that meanes he should haue had the money Iesus no harme and the Rulers haue bin mocked Thus Iudas as a Iugler plaied at Fast Loose till he had fastned his Master to the Crosse and his owne neck to the Halter That hee should sinne against Christ of meere mallice and so commit the grand sinne against the holy Ghost I see not b The Apostles setting foorth Barsabas and Mitthia two that had conversed with Christ from the time of Iohns Baptisme vnto the Ascention of Iesus they thus praied Thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen that hee may take the roome of this Ministration and Apostle-ship from which Iudas haâ—h gone astray to go to his owne place Praier thus finished they giue forth Lottes and the office-Lot fell on Matthias he therefore from thence-forth was by common consent counted with the Eleven Apostles Quest. Is it at all handes vnlawfull nowe to vse the Lotte Answ. No the Lot remaineth in holy vse for avoiding contention Prov 18. 18. As it was ordained to prevent and take away strife so so long as Contention resteth in the World so long the Lot standeth in vse Contention either ariseth in Civill or Ecclesiasticall causes If Civill things cannot be agreed vpon otherwise than the Lot euen as an oath is to put an end to that busines In an Ecclesiasticall cause the like occasion calleth for the like vse of sacred Lot as here Obiect The Lot heere was in steede of Iesus his voice from heaven because man might not choose an Apostle therefore where man may make the choise we are not to trouble God with the Lot Reply I grant both Antecedent and consequent But there may be and I haue seene divers persons presented by the Church to some office Ecclesiasticallâ— all woorthie men yet not all presented necessarie then for office to that Church Againe two may be presented fit men for Pastors a great part of the Church rather affects This another greate part affects rather That what in this case is fittest to be done
confirmation of the christian faith so for this time I will propound some speciall heades of Doctrine wherein one Epistle is more copious than another or at least first in order according to the vsuall places of the Epistles In the Epistle to the Romanes I obserue First the Apostles concluding all Iewe and Gentile vnder sinne taking away all merit by workes therewithall delineating or plainly picturing foorth the difference betwixt the Carnall and Spirituall person Secondly I obserue his plaine proving of Israels generall calling and obedience to the Christian Faith what time the Fulnes of the Gentiles be come in Hereof see 1. part at Iudaâ—s Ozias Thirdly the doctrine of obedience to Princes and Magistrates not so much for feare of the sworde as for conscience sake Fourthly I note the doctrine he delivers for supporting the weake brethren In the first Epistle to the Corinths I obserue speciallie First the Methode of truly preaching Christ. Secondly the danger by having any communion with an open leavened or vnrepentant brother togither with the carriage due towards such Thirdly I note the power is given to the Saintes for iudging their owne causes civill Fourthly the Apostle putteth an end to questions touching single life touching such married Couples as whereof one was an vnbeleever touching the dutie of such as were called to the Christian faith in such or such Vocation Fiftly I note his doctrine concerning the vse of meates sacrificed first to Idoles Sixty the true vse of spirituall guiftes Seaventhly the absolute necessitie of Loue or Charity in a Christian. Eightly the description of the Schoole of Prophecie Chap. 14. Vnto this holy exercise of Prophecie hee stirreth vp every particular man for women Tâ—ere may not speake as to labour after every spirituall guift so specially after Prophecie Every man that hath a publick profiting guift in this exercise it is to bee vsed but every thing in order The brother that is able onely or specially to teach in a strange tongue hee in this holy Congregation is to speak providing that there be another to interpret his speach to the Auditorie This notablie overthwaâ—teth such as will not heare a brother Prophet thogh he speak no strange language They that Prophecie that is which divide the word and apply it to the soule Verse 24. 25. are at the most to be but three for one season of Assemblie every one orderly teaching after another the Iudgement of whose doctrine and discreet Application appertaineth in the first place to the other Prophets The principall of this holy Schoole I beleeue to be the Doctor even as is the Pastor over other peculiar exercises Fiue peculiar Graces or Guifts are in this School to be vsed for aedification 1. The guift of a Psalme 2. of Doctrine 3. of Tongues 4. of Revelation 5. of Interpretation All saving that of Revelation is granted generally yet simply neither can all Revelation be debarred for at sometime may bee revealed and that vnto the meanest member that the whole Congregation hath in former time bene carried away into some error If any one such thing or any speciall point not revealed to the former speaking Prophet be vnto another revealed Vers. 30. he is orderly to be heard But because that of a Psalme is easilie graunted of all I would gladly demand What is it for a man there to haue a Psalme Heere a number lay their hand on their mouth or else they foolishlie answer It is the singing of somâ— Psalme in the Bible or else It is to pen a Psalme and afterwards to sing it Alas alas no neither the one nor the other The Apostle commendeth to the Church Spirituall guifts peculiar guifts of the Spirit of Iesus not fearing in the first place to prefix the guift of a Psalme as no common guift but at least as vneasie to be attained as that of Doctrine of Tongues Interpretation c. Howsoever other Churches yet Corinth the Apostle testifieth was destitute of no guift Chap. 1. 7. No marvel then if this guift be rather commended to vse amongst them As onely to pen a Sermon and then to reade it cannot properly be called the Guift of Preaching or Prophecying so neither can the singing of a penned Psalme be truly called The guift of a Psalme I therefore conclude even as Doctrine and Exhortation is by the immediate instinct of the Spirite so is this Psalme vttered or soong Quest. Who ever heard of any man that could so sing the praises of God and his wonderful works that could deliver his holy meaning in Number Measure Answ. I praise God for it I haue heard of the guift and heard the brother that hath bene so exercised in the midst of a Christian Congregation And lest he should sing but something he had coâ—d by heart the brethren thus tryed him First 〈◊〉 two brethren had taught from two severall Scriptures onely foreâ— knowne to the speakers themselues he was appointed to ground his Psalme vpon that doctrine they first had delivered He did so presently enlarging the doctrine and vse thereof and that without vnseemly pawse Secondly which was the next time of Prophecie he was placed in the face of the holy Assemblie and vnto him was read a certaine Text agreed vpon by the Church but at that instant and therevpon without more adoe he vttered a Psalme After that he was again Proued and so of the Brethren Approued I my self was an eate and eye-witnes of all this So much of the 8. Observation Nynthly Paul confuteth the deniers of the bodies resurrection as for the supporting of the weak I observed it to the Romanes And lastly hee commandeth laying aside somewhat for the helping of the poor appointing thereto the Lords day or first day of the weeke In his second to the Corinths I mark specially 1. His care of having the Humbled sinner comforted 2. His care to haue one Church to contribute to anothers necessities 3. His care of suppressing the insolent contemners of his letters reprehensions In his Epistle to the Galatians specially I note 1. The curse of all false Doctrine and Gospels althogh published by an Angel from heaven 2. That Moses yoke of bondage is not to bee ioyned with Iesus his Gospell the former longing to the sons of Hagar the bond-woman for whipping them vnto Christ the latter longing to the sons of Sarah the Free-woman whose Children are of a newe Citie even of Ierusalem from aboue In his Epistle to the Ephesians First I beholde Election to be before not only our bâ—rth but also before the foundation of the World and that Election to be in Christ Iesus onely which Election before time maketh it selfe knowne to vs in time by the sanctification of the holy Spirit 2. I cast mine eye to the immediate end of Christ his Ascension which as touching his Church was this vz. To fill all things by giuing gifts vnto men the end of them guifts being twofold First for converting People and bringing them into
ever-burning fire of Hell c IESVS the Iudge mounting his pure white Throne encompassed with Thousands of glorious Angels before him shall come all the Kindreds of the Earth and every Soule ioyned vnto his Bodie must abide by his Iudgment First he will separate his Sheepe from stinking Goates the cloake of Hypocrisie nowe comes off and having culled his Elect from the Reprobate he shall bid the Chosen of his Father Enter into the kingdom prepared for them wherevpon they shall mount vppon his glorious Tâ—rone and sit downe with IESVS their Heade Râ—vel 3. 21. Christ having seated in vnspeakable glory his Mysticall Body hee then turneth to the Goates on his left hand bidding them Depart accursed into everlaesting fyre prepared for the Devill and his Angels Matth. 25. 41. This voice as it passeth from Christ the Head so shall it be subscribed vnto by the voice of his Mysticall members and therfore Paul plainly affirmeth that The Saintes shall Iudge the World and the Angels 1. Cor. 6. 2. 3. Let the Devill and his Angels ey all his Coapaâ—tners praunce it heere while they may let them here abuse the Faithfull Saintes by calling by robbing them smiting them murdering them yet withall let them knowe that after they haue had Their Day IESVS his members shal haue Their Day what time the Devill and his Goatish Corporation shall from their mouthes receiue Iudgment irrevocable Iudgment by being adiudged to Hell-fyre for ever All this considered howe had wee neede to be sober and watchfull in Prayer that so when others shall crye like fooles Cover vs oh Hilles and Mountaines we may then boldly lift vp our heades in the Testimonie of a good Conscience knowing that that day shall be the day of our Redemption the day of our full deliverance from all evill After this glorious day all Creatures vnder degree of reason Rom. 8. 21. 22. do after a sort grone because then they shall bee freed from their present corruption which seazed vpon them through our sinne How much more should we groane and hunger after this Great day of the Lord what time all teaâ—es shall be wiped from our eyes Nay if we haue the first fruites of the Spirite Rom. 8. 23. wee will and do sigh after this Day Oh my God thou knowes even Thou knowes that my Soule leapeth for Ioy at the recordating that Day Oh sweete Iesus thou knowes that I am in some comfortable measure sweet Lord increase that mesure willing yea desirous to be conformed and made like vnto thee by sufferings and that because of the glory laide vp for thy members which in that day shall be revealed Oh sweet Comforter thou Holy Spirite Spirit of Illumination and Sanctification thou testifies vnto my Spiriâ—e Rom. 8. 16. that in Christ Iesus and by vertue of his once sufficient suffering I am reconciled vnto the Father and thou sweete Spirit opens my mouth with boldnes to Call yea cry vpon God as vpon a mercifull Father Galat. 4. 6. and that with full assurance of obtaining every thing is necessary for Soule and Body Mercifull Father so beholde me continually in thy Sonne my Saviour Christ Iesus as through him continually I may receiue an ever-flowing Fountaine of Light and Holines vntill I bee made perfect in my all sufficient Head Christ Iesus And herevnto sweete Father make me continually to bee watchfull because I am vncertaine at what houre thou wilt come vnto Iudgement vniversall or particular And herevnto Oh my God stirre vp all thy Elect Iewe and Gentile namely to be sober and watching in Prayer that so come thou at the first second or third houre we all may be found well employed in our severall sanctified Callings Amen for the glory of thy owne great Name So be it Come quickly sweete Iesus Amen d Because wee haue no promise of obtaining any good thing at IEHOVAHS hand without calling vpon his Name by true liuely and effectuall Prayer therefore I haue afterwards set apart a directorie vnto Prayer by whose Introduction and Forme all Novices in faith may be the easier allured to so holy an exercise an exercise neglected of this brutish Idolatrous age wherein either People vse it not at all or else by the suggestion of a false Spirite they in the roome thereof doe substitute a false kinde of Invocation consisting in Vaine Repetitions and ignorant Babling thinking like Idolatrers that their corporeall speaches shall merite Leaving that small Tractate to his peculiar place I here through the assistance of my good God do put an end to the Synopsis of holy Hystory What is in anâ— competent sort beseeming the worthines of the Subiect for that giue thou praise vnto him that giveth knowledge from aboue liberallie without dashing the Receiver in the teeth What any way is vnbeseming the Argument that shal be mine own and yet by Gods grace no sooner of me seene then disclaimed as an alyane and bastardly fruite And so beseeching my good God to pardon all my wants and to giue to the Reader holy Iudgment I here end PSAL. 119. 130. The Entrance into thy wordes oh Lord sheweth Light giving vnderstanding to the simple FINIS The vvhole of that vvhich hath bene taught may be resolved thus All the Doctrine of the Bible divideth it self into the doctrine of Generation Degeneration Regeneration The doctrine of Generation doth divide it self into the Creation Of Creaturs besides Man Of Man himselfe The doctrine of Degeneration or mis-creation divideth it selfe into 1. The fal of a most excellent Creature before Man 2. The fall of Man togither with inferiour Creatures The doctrine of Regeneration or Recreation divideth it selfe into 1. The Restauration of Man 2. The Restauration of inferior Creatures The worke of Creation craving the Father to Doe it The work of Mis-creation craving the Sonne to Recover it The worke of Recreation craving the Spirit to Confirme it Thus that One God distinguished into Father Sonne holy Ghost In One work is after a threfold sort occupied but man doth not mark this To the Tri-vne God be all Glory A PREFACE TO Prayer by way of Dialogue Qu. HAue you penned the subsequent Forme of praier to the end that any other shuld think they had well prayed in having read or said the same over Ans. No Saying over wordes is no more Praying than reading over wordes is Preaching As the Guift of Preaching is an immediate vtterance of the Lord his will conceived in the heart by the spirite of Iesus so is the Guift of Prayer an immediat vtterance Vocall or Mentall of things presently conceived in the heart by the Spirit of Iesus For this cause doth Paul tell the Galatians 4. 6. that whome God adopteth in Christ to them heâ— giueth the sprit of Christ even to this end that he may stirre vp the Heart of the adopted to crye Abba Father that is To call vehemently vpon God as vpon a mercifull Father not a Tyrant or Iudge And because none can truly pray
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
chiefest Mathewe hee regardeth the Genealogie of Ioseph Iesus his Father by Ordinance not by Nature and Luke he draweth the Petygre of Marie the Reall mother of Iesus according to the flesh both of David and so consequently of Iudah Blessed IESVS was every way Heyre vnto the Crowne The Sophies of Persia knew that Mat. 2. 2. Nathaniel confessed that Iohn 1. 49. Pilate gaue him absolute Title of Iudahs King superscribed in Hebrue Greeke and Latine neither had he power to qualifie That though the Iewes wished him Iohn 19. 19. 20. 21. 22. The People knew That that would haue made him King Iohn 14. 16. neither could the bloody wretches alledge any one betwixt him and the Crowne but Romes Cesar. Iohn 19. 12. 15. Hee that knowes not that Christ must needes be of David is more blinde than was Bartimens Mark 10. 47. Neither can any bee ignorant of his being Dauids Son except they will repugne his owne testimonie Mat. 17. 25. 26. 27. where he prooues himselfe free from tribute paying as also many moe Scriptures that openly proclaime him Davids Sonne and so consequently Heire Legall and Naturall to Iudahs Crowne But as the blessed Word Iohn 1. assumed our flesh for the newe creating our flesh even to the end that wee might become Spirituall for the discerning of spirituall things so neither was his Kingdome and Scepter to be of this world carnall and outward as was the figure in David but spirituall inward and heavenlie and thereof it commeth that the Newe Testaments Church-state is â—o ofâ—en called The Kingdome of heauen Matth. 11. 1â— 13. and Ierusalem from aboue Galat. 4. Revel 21. This doctrine if it would be learned the learners would not keepe Christ vnder Moses nor his newe body vnder olde Israel as though the second should in nothing excell the former I must never leaue vrging this point till the skales fall from Sauls eyes 2. Staffe An a Angel doth preach this to b shepherds who Do leaue their flocks and wend to c Bethlehem Looke howe the Angel said they finde it so Babe in a d Cratch did there appeare to them With it e Marie Ioseph Shepherds then Giue praise to God and back returne agen a As an Angell from Heaven did preach the conception of Iesus to Ioseph and Marie so an Angell from Heaven doeth preach his byrth heere to the Sheepherds Accordingly the holy Ghost giveth the title of Angel to the Newe Testaments Ministery where he calleth them Angels that is in English Sent-ones or Embassadours or Messengers sent by God to preach Iesus annoynted to his People The woorthines of the Title must feare men from running before the Lord bid and the Lord never in mercie saith Goe but first he furnisheth them with holy giftes fit for the Embassage If any come vnto vs without their spirituall furniture wee may boldly conclude that God hath not sent them in Mercie but in Iudgement as though he should haue said vnto them Go in a vengeance and so indeede he bid Balaam goe to Balak b Christ was not published to lazie idle Nobles and Churles of the World nor yet to the presumpteous Priest or glavering Prophet but to well exercised shepherds feeding their flocks As his kingdome was not world-like so neither weâ—e world-like men to be acquainted with that first c Bethleem was the natiue Towne of David the figure and of our David figured d Ioseph and Marie being vnable as it semeth to hyre a seemely place in the Inne they were glad to vse a back-house for their lodging and there was the King of Kings borne As the place of his Nativitie was simple so the bed-stead wherein he couched his sacred corpes was but a Beasts cratch Our Earthly vanishing Kinges would take this in dudgeon and the meanest of vs are vsually more renowmed in our byrth yet like rude Horses and Mules voide of vnderstanding we are impatient e With the blessed Babe Iâ—SVS they finde no greater concourse of People than Ioseph his suppoâ—ed Father and Marie his Reall mother according to the flesh homely solemnizing of Rex Regum but worldlie Bethlehem was not further from Christ then when Christ was borne in their litle Towne The neerer the Church commonlie the further from God And indeede the Sunnes light nothing availeth a blind man in his blindnes If God first giue eye-sight to the soul that is Light vnto the Mind man may disceme spirituall things Otherwise King Herod Master Priest Sir Scribe shall discerne Christ or the habitation of Christ no more than a Mole 3. Staffe a Twise twentie daies Ore past the Babe is brought Into the Temple There good b Simeon Did meet with him who chief was in his thought So c Anna did behold good Maries Son That done they home and liue there quietly But d Marie ponders all right seriouslie a The Wife delivered was to be vncleane for a Sabaoth of dayes but the 8. daye which was a figure of our Lord his day the day after the seaventh and yet the first of our newe creations weeke the Male-childe was to be circumcised Thirtie three daies besides the first 7. she was to rest in vncleane estate and thirtie three yeares after Christ his byrth it was before we were purified from sinne and then she was to be cleansed by the Law bringing vnto the Temple a Lamb or a payre of young Pigeons or Turtles b Simeon having a Revelation that hee should not see Death ere he had seeene the Messiah Luke 2. hee therefore confidently awaiteth the corporeall sight of Iesus Iesus at last he meeteth in the Armes of his Mother within the Temple Hee taketh him into his Armes and therewithall before God hee protesteth his willingnes to leaue corporeall life prophecying therewithal that Iesus shuld be the Gentiles Light and the Iewes Glorie c Anna of Asers Tribe Luke 2. 36. who had lived 7 yeares with an Husband and had bene 84. yeares Widowesse shee haunting continually the Temple found Iesus there at the same time as did Simeon whome she boldly confessed and professed to all such as looked for Redemption in Ierusalem d Marie she layeth all these extraordinarie accidents to her heart and thereby gathereth more and more that the miraculous fruite of her womb was appointed to some great inaudible work 4. Staffe After from a East do a Sophies make repaire They by b a starre came to the house aright Who finde the Babe and Marie c onely there To d Gentiles sure an heavenly blessed sight e Myrrhe Frankensence and Gold they offer than And so depart each one an happie man aa The Romanistes haue preched vnto the simple People that these wisemen were 3. Kings of Colin That they should be 3. the Scriptures teach not much lesse 12. as some haue written for the number is indefinite That they should be Kings is not very likelie seeing they passing seldome gaue themselues vnto Star-gazing That they should be of Colin is apparantly false for the holy