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
the Spirit of Elias prepared the People vnto Iesus by hewing squaring and smothing their hearts lest otherwise Iesus should haue smit the Earth with cursing Vnto this Iohn came Iesus to be baptised Iohn refusing as being fitter to be baptised by Iesus our Saviour tels him it must be so for fulfilling of righteousnes Iohn baptizeth him in Iordan through which Iesus or Ioshua safely led Israel at what time the holy Ghost manifested himselfe vnder the bodilie shape of a Doue lighting vpon Iesus togither withall a voice passed from Heaven saying Thou art my beloued Sonne in thee I am well pleased Here was the Father the Sonne and the Holy Ghost concurring in this Baptismes solemnization The Sonne presents himselfe for fulfilling Righteousnes The Holy Ghost sheweth Iesus to bee simple and innocent as a Doue the Father proclaimes him first his Beloved Sonne Secondly In whome hee rested well pleased Thus was the Dore-sacrament of the newe Testament graced by ELOHIM that Three-one Quest. Why should Iesus be baptized with water seeing he was sinles and that Sacramentall water teacheth the baptized first that sinne is put away by the blood of Iesus secondly that the baptized is to die to sinne and to rise vnto a newe life Answ. Circumcision signified the like yet was he circumcised as he is here baptized Yet I easilie graunt nay I do boldlie affirme that hee was neither circumcised nor baptized for the two formeâ— ends and yet of absolute necessitie he was both to be circumcised and baptized that for this cause As Circumcision and baptisme were inioyned man because of sinne seales of sinnes forgiuenesse by blood-shed even by the blood of the Lambe slaine from the beginning of the world so howe should them Sacraments of the Olde and Newe Testament haue bene holy and liuely to the receivers if so the holy Lambe and Lord of life had not in our nature so sanctified them Hee for giving Life vnto both them did therefore vndergoe both in his bodie Thereby Circumcision was made Heauens-doore vnto the old Church Zion and thereby was Baptisme made Heauens-entrye vnto the Newe Church Ierusalem from aboue So the Sacrament was not onely given to Preach Life to the first Adam but also To be made Life by the second Adam even as was the whole Lawe not only given to the olde Man but also to bee performed without blot by the newe Man from Heaven heavenly Despisers and neglecters of this Seale haue yet no assurance of life in Iesus Let them marke that c He gathers no Newe Communion before himselfe had vndergone the New Communions Sacrament for Baptisme was the doore into the new Testaments Church d Having gathered Schollers or Disciples he calleth 12. of them Apostles or Speciall Sent-ones and alotteth them to preach before him but not as yet to the Gentiles The Names of the 12. were thus Simon Peter and Andrewe his brother Iames and Iohn who were Zebedeus Sonnes then Philip and Bartholmewe Thomas and Mathewe the Publicane Iames sonne of Alphâ—us and Lebbeus Thaddeus Simon the Cananite and Iudas Isâ—arioâ— These twelue Apostles doe make answere to the twelue Patriarches of Israel e These 70. were sent forth with as large and like Commission as were the Apostles Mark that Secondly these 70. answered to Moses seaventie prophecying Auncients Nombers 11. 24. c. Here is Wisedome but who marks it 7. Staffe Great a wonders he did worke in every place But b Dragon still pursues him to the end He institutes A c Supper full of d grace Which to his e Church for ay he did commend That done he wends to pray in f Oliuet g Iscariot thitheâ— his foes did fet a Hee converted water into Wine and who but Iesus can turne our bred and water of affliction into a continuall Feast He gaue sight to the borne blinde bodie and who but he can giue holy light to the borne blinde minde He cured Leprosie and many other corporeall diseases incurable by naturall meanes and who but he can cure our souls maladies whose cure consisteth onely in metaphysicall or supernaturall meanes To the dead and stinking dead he gaue corporeall life and who but he can giue spirituall life to these that are dead and stinking deade in their sinnes Hee cast out devils possessing bodies and who but Iesus canne cast out the Devils that possesse mens soules b ELOHIM foretold Adam and Heuah that there should bee enmitie betwixt the Serpent and Womans promised seede as this IESVS was the Head of that holy seede so the Deuill ceaseth not to stirre vp his Serpentine seede to pursue this blessed Seede vnto the death but all in vaine vntill the time came wherein he himselfe was minded to lay downe his bodie c The time of his oblation being within one day he calleth the 12. togither and sitting downe on a lowe bed for so the Iewes did eat having first preached vnto them the necessity of his departure he first eateth with them the Paschall Lamb then afterwards he institutes the Newe Testaments supper consisting in Sacramentall Breade and Wine having finished the old Supper he institutes a new Quâ—st Was Iudas Iscariot present in both these Suppers Answ. In the first hee was Neither might any soule-maime debar any Circumcised from the old Supper nor yet any Soul-soare vnseene in the baptized debarre from the newe Supper Seene and knowne pollutions in the bodies of the Circumcised would debar them the holy Congregation and Supper so only seene and knowne sin vnrepented can debarre such the newe Testaments Assemblie and their holy Supper To the question therefore I answer thus Many learned and worthie deep reverence haue written that Iudas was present but yet I see somthing that keeps me from so thinking But first let it be granted that Iudas was there a Communicant what then you wil it may be with others conclude Then may wicked ones be admitted to the Lords Supper I answer it prooveth not that Knowne wicked may bee admitted for Iudas was not an open wicked one but a secret wicked one and therefore vnder God his Iudgment that knowes the heart and not vnder mans censure who knowes not the heart Obiect The man Christ knewe him for a Traytour and yet would not debarre him First the Man Christ knewe him not alreadie a Traytor for as yet he had not betrayed Iesus and Man must censure Actions or things that bee Patent not Latent Secondly Christ as he was man knewe not that hee had such a trayterly thought in his heart no more then as he was the sonne of man hee knewe the latter day for every meane wit knoweth that Thoughtes of men and personall Future Actions were communicated vnto his Man-hoode by the God-head or his divine nature If Iudas then had beene present hee was to Man there considered as man an hypocrite or vnseene Traytor and therefore nothing maketh for admission of vnrepentant knowne wicked to the Lords Table But as before I saide I rather think he was
Essence or Soule But as the Father worketh not without his Sonne nor the Holy Ghost without the Father and the Sonne so neither doth the minde or will or working power effect any thing sundred but ioyntly yet as wee attribute Creation to the Father Redemption to the Sonne Illumination to the Spirit So to the Minde we attribute Vnderstanding conceipt to the Will we attribute well or ill affecting and to the working power we attribute the thing wrought or done As in that one God no Person is before or after another in Time but in Order of some externall work to vs wrought So neither in that one Soule is the minde before the will in Time nor the working power behinde them in time For the power of working is before the â—hing wrought but onely in Order for there is no sooner a Soule but there exist all them three and without any one of them the Soule cannot be If one demaund what is it that Createth all things I answere God What is it that Redeemeth Man falne God What is it that enlightneth man God yet there are not three but One God So demand what it is in mee that vnderstandeth I answere a Soul What is that which willeth or affectionateth any thing the Soule What is it whereby thou art enabled to liue mooue I answer a Soule yet are there not three but one Soule in me whereby them things are wrought Philosophandi quia non institutum Dixi. But as no Image can almost any whit attaine the peâ—fection of that Thing whereof it is an Image so neither this Image of GOD in man able to attaine the excellency of the Highest who in every thing is Infinite Onely and the Cause of other things h Hauing Created man ELOHIM bringeth all inferiour Creatures before him to see howe he will call them who in the depth of his vnderstanding minde willeth and vttereth such names as the Lord approved But euery living thing hauing his yoke-felowe man was alone and therfore imperfect ELOHIM casting HIM therefore on sleep doth from his side extract a Rib whereof he made Mans-mate putting Her vnto Him with blessing to Encrease i He giveth vnto Both but one Name Gen. 5. 1. contrary to some Cuntries custome nowe where the Wife beareth not her Hus-bandes Name to teach them that they were but One He the Root She the Braunch sprong out of his side 2. Staffe That a Man and a Mans in b Eden placed were To whome God gaue Commaund of all the fruites The fruit of c One Tree only to forbeare In paine of death as holy writ disputes Which Precept kept A sacramentall wood of Life d during before their eies there stood a He was called Ish that is Man she was called Ishah that is Mans fiâ—st because she was deriued from Man secondly for that she was made for Man b They being made of Dust Genes 2. 7. God notwithstanding preferreth them before all other Creatures First by putting in their Soule an Image of himselfe Secondly by seating them in the most glorious plot of the Earth called Eden or Paradisâ— Thirdly by giuing them dominion over other his Creatures Fourthly by commending onely vnto them Hierogliphiks or holy preaching signes as followeth c One Commandement was laid vpon them that thereby they might professe subiection to the Creator The Tree was called the Tree of knowledge of good and evill Gen 2. 17 because it preached sacramentallie to Adam that hee should do Good in not eating of it but hee should do Evill in eating of it d This second Tree sacramentally preached to Adaâ— that to them and their seede Life should be immortall if so they kept ELOHIM his Precept 3. Staffe But e Satan f Devill envying God and Man Possest the Serpent beautifull and feate Who vnto Woman subtellie soone came And her perswades on fruit forbid to eat g She eat and gaue to Man so both did sinne And cruell h Death his kingdome did begin e Adversarie f Accuser when this Advers-spirit was created I knowe not except in the first day togither with the Light But created an Adversarie he was not but first togither with the whole Armie of Angels hee was created good but sinning against God God cast him and all that sinned with him downe to Hell 2. Pet 2. 4. He can yet transforme himselfe into an Angel of Light in being a false Spirit in the mouths of men 2. Cor. 11. 14 15. and King 21. 22. No maruell then if here hee could occupie the tongue of the Serpent the Serpent then beautifull and so speake from his Iawes vnto Heuah she as yet not hauing like knowledge of the Creatures nature as had Adam who before her Creation had seene and named the Creatures g As Satan durst not first assaile Man so hee hoped that Woman once perverted shee would easilie pervert Man h Sinne brought in Death for hauing sinned Mortalitie seazed on their nature so that from the day of their sinning their nature ever was dying Before immortall but thencefoorth mortall subiect to diseases agues gripings by the which Nature finallie is overthrowne 4. Staffe Their soules once stript of a Light and Holines b They flie from God He calles them back againe And then besides the Soule his dead distres He doth inflict on both their c Bodies pain But promiseth that d WomaÌ„ seed shuld bring who should destroy Satan his deadly sting a Thus They lost the Image of God and in roome of Light the mind was cove red with spirituall Darknes the will possessed with vnholines from both which proceeded the Power of doing Evill In this perversion therefore of the Soules Faculties they caried in them the Image of the Deuill b Their Mind conceiving wrongly of God the Will which is as the foote of the Soule willed to walk a wrong way The erroneous mind begetteth an vnholy Wil and from them both proceede that Power whereby they conceived and brought forth evill where is nowe Free-wil vnto good This spirituall death of the Soule for life to good was lost liuelie preached the desert of eternall death c He enjoyneth Man and all in Man to labour in honest calling And to the end that there might be occasion of Mans labour the Earth is cursed after which Curse it bringeth foorth bryars brambles and other annoying Creatures which had no place in the first Creation holy The sight of these things should teach Man much wisedome Vnto Woman he appointed dolor of the womb in bringing foorth Children As for the Serpent Satans Instrument he is enioyned to go on the Earth with his bellie and to feed of dust betwene whome and Mankind there should ever be enmitie Hereof it commeth that nether Man can abide the Serpent nor the Serpent brooke Man d Woman being the first in transgression is by ELOHIM his free-favour here appointed to bring foorth the Saving seede namely Iesus the Christ. Betweene this blessed seed and his members faithfull on the one side and Satan the
Tyme two Tymes and halfe a time 1260 daies or Three yeares and an halfe teaching I say that these times haue but allusion to Messiah his preaching and suffering time and not any mysticall over-plus of Gabriels latter Seaven Betweene these two I am vnworthie to iudge neither dare I yet peremptorilie say That it is But if his Baptisme begunne not that Sabaoth of yeares or last Seaven but if his Baptisme begin the latter halfe and in the middle of that Propheticall weeke then thogh his death gaue the deathblowe to sacrifice corporeall I must needes thinke that not his death but his Resurrection Brought in Righteousnes everlasting Obiect His death finished Gabriels 70. seavens therefore within the same time was Righteousnes euerlasting brought in seeing This aswell as the Oâ—her is ioyned togither Dan. 9. 24. Answ. In the Verse 21. togither with Sacrifice ceasing is ioyned The Temple and Cities desolation by the Romaine Armie abhominable which fell out 40. yeares after Iesus his oblation therefore neither hindreth it that Perpetuall Righveousnes bee brought in by Messiah after the death of Messiah Secondly though He dyed for our Sinne yet hee rose againe for our Iustification Rom. 4. 25. His Resurrection brought in our Righteousnes perpetuall Thirdly if his Baptismes solemnization by the Father and the Spirit answered not to the dedication of the materiall Temple Ezra 6. 15. 16. Then did the Resurrection of his incorruptible Temple his body cast down by as malitious Persons as Nebuchadnetzars Host resemble the rearing vp of the vanishing Temple for that materiall Temple figured the spirituall Temple Iesus who is both the Temple the Sacrificer the Sacrifice whose day of Resurrection became our Sabaoth day our seauenth day of Rest by allusion to the Iewish Rest-day but is indeede the first day of the Weeke and the Lords-day seeing the Newe Adam was to begin where the Olde left off d The Stone cut from the Mountaine without Mans hand Dan. 2. is both of Iewe and Gentile vnderstood of the Sauing Christ. That I say Sauing it is because the Iewes vnderstand Christ or Messiah Dan. 9. 26. not to be the saving Christ but some Earthly King annoynted for Christ and Messiah in English is Annoynted And so vnderstanding that place of some Mere-man annoynted that should soone after be slaine they put away that Prophecy So became Christ a stone of offence to them howsoever to the beleever he is the precious Stone of the Corner Further see hereof Staffe 32. at d. From Iudahs first transport to Babel vnto Cyrus his Commaundement given to build the Citie and Temple are 70. yeares After the Commandement going forth to the finishing of the Temple and Citties walles are 49. yeares In precise accompt of whole yeares from the first transportation to Babel vntil the reaedification of the Citie are 119. yeares but according to common accompt may wel be termed 120. years the time of Noahs preaching From the Temples full finishment vntil Messiahs former worke making his death the perimplishment of Gabriels last 7. are 62. Sevens and one Seven of years that is in one summe are fullie 441. years Now take away the full years of Iesus his age namely 33. years and so long raigned David his Figure in Ierusalem and from the Iewish materiall Temple the Figure reared vnto Iesus thereby figured will be about 408. yeares Back from Christ to the promise made to Abraham 1844. yeares Back from Christ to the Flood 2271. yeares The age of the World at Iesus his byrth about 3928. yeares FINIS THE SECOND PART OF THE BIBLES BRIEF DRAWNE FIRST into English Poësy and then illustrated by apte Annotations togither vvith some other necessarie Appendices By HENOCH CLAPHAM ¶ PRINTED BY Robert Walde-graue Printer to the Kings Maiestie 1596. Cum Priuilegio Regio TO THE RIGHT WORSHIPFVLL AND one of her Majesties chiefe Commissioners in causes Ecclesiasticall M. RICHARD TOP-CLYF Esquier all true happines in Christ Iesus HAuing Right vvoor shipfull receiued such a Christian help at your hand as lately I did in hauing you so ready to stir vp her Honourable Counsell if not also her Maiesties owne Person to commiserate my dungeon Estate whereby as by an * Ebedmelech I obtained in all good Conscience happie deliverance I could not but therefore openly before all the World broch from my breist a Symbole of gratitude That I haue done in this my bold offer of the Gospels breviarie in which blessed vvrit is health convaied to all that worship God in Spirit and Truth not in an Idole Falshood The worthines of the subiect may shadow my imperfect pen and your Worships amiable construction shal giue vitall power to my over-saples sentences And so beseeching the Alsufficient to remember your dailie zeale for her Maiestie and the Common-weales good I end The Lordes vnwoorthie HENOCH CLAPHAM THE SECOND PART of the Bibles Briefe 1. Staffe IDVMEAN a Herod King in Iudea What time he raignd our Iaacobs b star appears c Iesus is borne d Immanuel e Messiah f Shiloh g the Seede of Woman in h full yeares A i Virgin brings him forth even k Marie who Betrothed was to Ioseph l all should knowe a Herod the Son of Antipater hauing corrupted Antony of Aegypt with Mony Flavii Iosephi lib. 14. Antiquit Cap. 22. was by Antony and his flaunting Cleopatra cap. 23. appointed to Rule as Tetrarch over Iudea After that cap. 26. Herod comming to Rome he there having Anthony of the one hand and Cesar Augustus on the other hand hee was solemnlie led into the Capitol where their spirituall rites were performed and the Senats decree proclaimed and in this first daye of Herods Coronation the New King was banqueted by Antonius Much adoe had Herod after or hee could be setled in Iudea but adversaâ—ies taken away and he shewing himselfe liberall in a great famine as also remitting the third part of Tribute building the mines of the Temple during which building it is written That it never rayned togither with Remission of the 4. part of the Tribute after that he woone the Peoples heartes and so occupied the Tetrarchs place or fourth part of Government All this doeth Flavius Iosepâ—us write a man borne immediatlie vpon Herods end and one that carefullie as a Iewe zealous drewe holy Antiquities and opposed to the Atheists of his time b So Balaam tearmed him Nomb. 24. 17. what time Balaak sent for him to curse Iaacobs people Zacharias the Priest Iohn Baptist his Father having an eye vnto Balaams Prophecie he Luke 1. 76. 77. 78. 79. calleth his sonne Iohn the Prepaâ—er of the way before this Day-starre who was to giue Light both to Iewe and Gentile c It signifieth a Saviour Mat. 1. 21. neither is there salvation to be had in any other Name Act. 4. 12. d In English God with vs. This Name Isaiah fore-tolde to vnbeleeving Ahaz Isai. 7. 14. what time the Beast would not beleeue that God would be with him against his adversaries
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
Beasts as a signe howe much he abhorred the shedding of Mans blood 10. Staffe As Adam gun the former World so this By Noah was begun Of a Cham ther came the Cananites accusst for works amisse Of Iaphet sprong the Gentiles hight by name Of blessed Shem came Heber Abram eke From whome the Israelites their bloud-rowle seek a Noah planting of Viâ—es drinking the iuice of the grapes hee became drunken so lay in the midst of his Tent Naked C ham seeing it telleth his two Brethren They comming backwards towards their Father doe from their shoulders let fall a covering vpon him Noah awaking vnderstanding what was done he curseth Cham in his sonne Chanaan of whom came the cursed Canaanites but hee blesseth the God of Shem and praieth that Iaphet at last may come and dwell in Shems Tent. Of Iaphet came the Gentiles From Shem supposed to be Melâ—hiâ— sedek Gen 14 both of Hebrewes Greeks Latins olde and newâ— and he was living till about 77. yeares after Abram his calling out of VR in Chaldea from Shem I say the 12. Worthy of the Old World and borne before the Newe world from Him came Arphaxad from Arphaxad Selah from Selah Heber of whom the tongue was called Hebrewe rom Hâ—ber Peleg from Peleg Regu from Regu Serug from Serug Nahor from Nahor Terah from Terah Abram the Grand-father of Israel of whome came the Israelites 11. Staffe In a Abrams time Idolatrie did raigne God therefore b called him from Chaldea Land Who taking c Tent on back away he came And d followed God as Child doth Nurses hand To him God promised great seed After the same To e Abram God gaue Abraham to name a Excepting Melchisedek the Priest of the high God and King of SALEM Called also IEâ—VS of Iebust Gen. 10. 16. but afterwards called IERV-SALEM of IERV-SALEM mysticallie by Titles change teaching That the Towne was changed to Sacred vse even to be the figure of God his vniversall Church excepting I say that Melchi-sedek there is not mention of any that walked vprightly before IEHOVAH b The Lord Abram then being 75. years old picked him out of Chaldea the Land of Shinar and Nimrods Babel or Confusion for there the Schismatiks from Shem builded but their owne tongue was slit by IEHOVAH as is coniectured into 70. and so were scattered into divers partes of the Earth c The Father of the Faithfull liued in a Tent and we should not think but our state is stil moueable for here is no abiding Citie d He followed the Sound of God as we shuld followe his Worde in all things the companie of which intelligible Sounde for it is not a Romish Noise but a distinct Voice should drawe vs after it as a Loadstone pulleth to it Iron Togither with Abram and Sarai his wife there goeth foorth Lot the Son of HARAH Abrams brother This LOT and his Familie were with Abram what time IEHOVAH Genes 12. made first promise to Abram that in his SEEDE all the Earth should receiue a blessing for the Seede of the Woman promised Gen. 3. was to spring from Abrams seede But soone after Gen. 13. there being a controversie betwixt Abrams Heardmen and the Heardmen of LOT about pasture for their Cattel Abram though more Excellent for peace sake giveth LOT leaue to choose what Soyle he first would LOT chooseth the plaine of Sodome and so departeth pitching his Tent at Sodome gates But his fleshly choise was scourged for in steed of good Abram he found a beastly carnal People who dailie vexed his heart 2. Pet 27. Soone after there being warres betwixt the 5. Kinges of the 5. Cities of the Plaine on the one side and the King of Babel and his 3. Neighbour Kings on the other side This last Partie prevailing Lot with all he had was carried away captiue Abram vnderstanding hereof hee mustered 318. of his owne house pursueth and recovereth LOT againe In Abrams returne Mâ—lchi-sedek King of Shalem and Iehouahs high Priest did meet him and offered to him Bread and wine a notable figure of the Breade and wine which IESVS our Priest after Melchi-sedeks order hath offered to vs believers not to Sodoms People to which Kingly Priest Abram tythed or paied tenths of all he had wherewithall the Royall Priest blesseth him and the lesser is blessed of the greater Genes 14. Heb. 1. 2. 3. 4. 5. 6. 7. And what Man should bee greater than Abram if not Shem in whose Tent God was to dwel til Iaphets or the Gentiles returne to dwel in that Tent LOT by all these Crosses not profiting much after this deliverance even by Abram whose fellowship he neglected hee purchaseth place in Sodoms Towne But Abram returning to his place in the vale of Mamre the Lord there by vision confirmeth the former promise and promiseth him a large seede as also the Land of Canaan for their possession Abram believing the Lord it is imputed to him for Righteousnes Sarai being barren shee giveth her Aegyptian-maide to him who knowing her she bringeth forth Ismael e Abram being 99. yeares olde IEHOVAH appeareth and smiteth a Covenant with him Abram was to Walke vpright before God The Lord he was to be to Abram GOD Al-sufficient at euery turne and straight For printing this Covenant more deepe in the brests of Abram and Sarah the Lord calleth Abram in English High-father ABRAHAM in English The Father of a great Multitude and Sarai in English Mistres he calleth SARAH that is interpreted Princesse The lifting vp of their Names-meaning by that letter H teacheth howe Covenant-smiting with God for vpright worship doth exalt not embase Man and woman Togither with his Covenant the Lord adioyneth a SEALE or exhibitiue Signe for Abraham and his Male-seede henceforth was to be circumcised The cutting of that fore-skin of the Male his generatiue part did preach a being conceived in sinne and therefore a need of Regeneration or Newe-birth This Cut in the flesh is properly called the Signe of the Covenant Genes 17. 11. but improperly or Sacramentallie it is called the Covenant it self ver 13 After this the Sinnes of Sodom Gomorrha Zeboim Admah Bela crying to Heaven God sendeth his Angels first to foresignifie their destruction vnto Abraham what time Isaac was againe promised Sarah laughing it to scorne as a thing impossible for her to bring forth afterwards to LOT The Angels send LOT and his wife out of the Citie to Belah thenceforth called Zoar for LOT was vnwilling to go to the Mountaine His wife looking back is turned into a Salt piller Fire and brimstone from Heaven devoures all LOT after that remooving vnto the Mount his daughters to haue seed by their Father made him drunke and so lay with him Vnawares he begetteth of them Moab of whome the Moabites and Ben-ammi of whome came the Ammonites 12. Staffe His Wife a Sarai was thenceforth cal'd Sarah And b Circumcision for holy Signe c To Abrahams Male-seed God gaue that day Which was observ'd
by Abraham his Lyne To Abraham was d Isaac borne and than To Isaac e Iaacob that holy man a See for this change in the former Staffe at the letter e b a sign of the Covenant made betwixt Iehouah Abraham See for this in the former Staffe at e c Given to the Male-seede because HE is chiefe in Generation Every Naturall Artist knows that Secondly Man was not made for the Woman but the Woman for Man Obiection Seeing Baptisme supplieth Circumcision what reason is there that Females should be baptised seeing they were not Circumcised Answer Indeed Baptisme is the doore or entring Sacrament of the New Testaments Church as was that of the Olde In this they haue admittance First because they are capable of Water but so they were not of Circumcision Secondly Paul teacheth Galat 3. 27. 28. That howsoever there was difference betweene Iewe and Gentile Male and Female concerning the former yet concerning Baptisme Iewe and Gentile Male and Female are all one in Christ Iesus whome they apprehend by faith And heerein as in other things it appeareth that the Newe Testament is more liberall handed free hearted and more glorious than the former Concerning the signification looke into the former Staffe at e d Isaac in English Laughter So called to put Abraham in mind of his Faith when beleeving that promise he laughed Secondly to admonish Sarah of her want of faith when she laughed the promise to scorne Thirdly to teach them both and all the faithfull ioyntly with them That there is no happy laughter or ioye but in the Lords promises HE the Son of the Promise borne as it were onely by Grace and besides Nature teaching all that the blessing commeth by Grace not by Nature This Isaac was the speciall fore-type of Christ Iesus the promised seede the bringer of Grace to vs as also he was an excellent figure of the state of every mysticall member of Christ. All which are not of Aegyptian Hagar the bond-woman figure of the Lawe as was mocking persecuting Ismael but of Sarah the free-woman figure of the Gospell and of Ierusalem from aboue who is free with her Children Reade Galat. 4. 22. to the end of that Chapter e Iaacob the younger brother of Esau of them the Lord said to Rebecca their mother even before they were borne I haue loved Iacob and hated Esau Rom. 9 13. As God had chosen the one and Refused the other so being borne Esau runne a Reprobate race hunting sporting with neglect of holy Sacrament for he sold his interest of Canaan the Sacrament of Heaven to his younger brother for a messe of Red-pottage whereof hee tooke his name Edom As for Iaacob he liues simplie and truly in holy calling making high account of that Sacrament And this was cause why Rebecca speciallie loved Iaacob vsing afterwards the help of a false finger for getting the blessing to Iaacob preventing male-content Esau. For which Esau threatning death Iaacob was glad to flie to his Vncle Laban and there to stay There he was beguiled with Pinck-eyed Leah but marieth with Rachel or Rahel One and twentie yeares afâ—er he returneth home and studieth the appeasment of Esau. 13. Staffe This Iaacob God cald a Israel because He wrastling did prevaile with Iehouah Twelue sonnes hight Patriarchs God drawes From Israel Whose Progenie alway And yet are Israelites term'd to this day a Iacoâ— wrastling with an Angel represenâ—ting the LORD wiith whome we ought to wrastle in Prayer is thenceforth called Israel in English Prevailing with God Genes 32. 28. For all the Fore-elect of God ar Prevailers with God God may hoise them vp and down for a time and giue them a nip in the flesh but when he hath cast them downe with the Left hand he will raise them vp with the Right for that is the hand by which they prevaile HE was called Iaacob not as many haue imagined of the Hebrewe word that signifieth to Supplant or deceiue but of a Nowne that signifieth an Hâ—â—Lâ— for thereof he taketh his Name Gen. â—5 26. Obiection But Esau sâ—ith Gen. 27. 36. that he was well called Iacob because he had Deceived him Answere The holy Ghost before gaue the reason of his Name from his 〈◊〉 of Esau by the heele at his Birth-time the holy Ghost his construction must be preferred before the private interpretation of Esau. Secondly Esau doth there but proudly mock at Iaacob wresting his Name to such a significatâ—on as he might best play withall in his peeuish vaine 14. Staffe Their Names were thus Reuben and Simeon Then Levi Iudah Dan and Naphtali Gad Asher Issachar Zebulon Ioseph and Beniamin This a Ioseph enviously Was of his Brethren sold to Aegypt Land Where Ioseph was b advaunst by God his hand a Iaacob having by his wife Rahel first Ioseph then Ben-iamin for the residue were borne of Leah Zilpah Bilhah Ioseph was of his Father principally affected through conceived Hope of future good in him Iosaph dreaming that the Sunne Moone and eleven Starres should reverence him Gen. 37. his Father by that as by other things doth readily conclude that himselfe and his other Sons should once doe homage to Ioseph This causeth the ten first for Ben-iamin was yet very young to take Ioseph having him in the Feilds to sel him away to certaine Merchants who afterwards bringing him into Aegypt solde him vnto Potiphar Prince of ON Steward vnto Pharaoh Ioseph thus packed away his Brethren dipping an vpper partie-coloured coat of Iosephs in blood they repaire vnto aged Israel or Iaacob and do perswade him that some wilde Beast had torne Ioseph Olde Israel too forgetfull of Iosephs dreames doeth giue credit to their wordes and therefore bursteth into deepe lamentation b Ioseph placed in Potiphar the Eunuch his house is for his beautie lusted after his inordinate eyed Mistres She hauing no blush in her fore-heade wooeth Ioseph to Sinne but he avoideth her alluring presence Her lust for that cannot be properlie called Loue it turned into Hate She therefore pulling his Garment from him accuseth him to her Husband for a wanton Hebrewe and an Assailer of the Marriage-bed He believing her casts Ioseph into Prison The Kings Butler and Baker being in the same Prison they dreame dreames Ioseph thereby telleth the Butler that within three daies he should be delivered and vse his former office but the Baker within three daies should die After this Pharaoh dreamed that 7. leane Kine eate vp 7. fat-ones that 7. withered eares of corne devoured 7. well liking ones The King troubled about these dreames the Butler then remembred Ioseph and told of him to Pharaoh The King sends for him hee interpreteth the dreames saying that the next 7. yeares should be plentifull but the 7. after them should devoure al the plentie that went before them Vpon this the King delivereth Ioseph and putteth his Regall Ring on his hand Iosoph is next to Pharaoh over all Aegypt and by speciall Commission gathereth much Corue into Store-houses
during the plentifull times for the better nourishing of the Body in the 7. penurious yeares 15. Staffe In time of a Dearth Old b Israel and his sonnese To Aegypt came from Canaan their due Good Ioseph gladsomlie to Father comes And bringeth him to Pharaoh his vewe Who giues to Israel for dwelling place The Land c Goshen environ'd with Gods grace a Iaacob sending his Sons into Aegypt to buye Coâ—â—e at their second comming thither Ioseph bewrayeth himselfe to his Brethren sending word back to his Father by them that it was Pharaoh his will and his desire that he would come vp to Aegypt b Israel hauing consulted with the Lord at Beersheba departeth with his whole Familie into Aegypt The number of the Persons that came into Aegypt are saide by Moses Genes 46. to be 70. asking into that Number Ioseph and his two sons Manaesseh and Ephraim Blessed Steuen in the Actes 7. 14. Numbreth 75. Soules by which second Number wee are taught to account some passed by of Moses Some writers do borrowe vnto this account the 4. Mothers of the Patriarches the two Sonnes of Iudah who were dead before this voyage in Canaan and so make vp 75. besides Iaacob himselfe A second sort doe as Moses borrowed three from Iosephs house for making vp 70. so they borrowe fiue moe from Iosephs house vnborne at Moses time of accompt and these fiue are Sonnes and Nephewes 1. Chron. 7. 14. 20. to Ephraim and Manasseâ— by which accompt they well obserue that Ioseph seeth his Children vnto the third Generation Genes 50. 23. Both these opinions if not Iudgements of others learned set downe In the third place I will adde my Coniâ—cture Moses hauing accounted the number of 70 he immediatly in the next verse Genes 46. 26 addeth All the Soules that came with Iaacob c. besides Iaacobs sons wiues were in the whole c. The Patriarks wiues so plainly excepted why may not Steuen borrowe them to the making vp of 75 Question Moses hath no where affirmed how many the Wiues were THEN liuing how then shuld Steuen accompt them Answer Holy Iude maketh mention of Henochs Prophecie as also of a Strife betweene Michael the Arch-Angell and the Devil about the body of Moseâ— neither of which is once mentioned before in holy writ Holy Paul 2. Tim. 38 telleth Timothie how Iannes and Iambres were the Sorcerers that resisted Moses in Aegypt yet neither Moses nor any Prophet after maketh mention once of the Number of the Sorcerers nor of their Names As they had that by speciall Revelation so why may we not think that Steuen at that Time if not before had the knowledge of that Number by like Revelation specially seeing Then he had a Miracle wrought in his eyes in that his be holding of Iesus Acts. 7. 55. after an vnvtterable soâ—te c Sheepherds being an abhomination to the Aegyptians some think from Exod. 8. 26. because the Aegyptians worshipped some such Beastes as the Israelites slewe for Sacrifice which is a colde suppose for that should rather make the Sacrificers hatefull than Sheepheards abhominable but the holy Ghost affirmeth that Calling to be abhorred of them Neither a. e wee ignorant that in every prophane Land some Calling as nowe are Soule-Shepherds is of base estimate by reason of which their abhorre and all professed themselues not only sacrificing Hebrewes but Sheepherds the King gaue them a Cuntry wherein alone they might inhabite A COMPVTATION OF GENESIS The age of â—he World  130 1 A Dam being aged 130. yeares he begetteth Sheth 235 2 Sheth aged 105. years begetteth Eâ—osh 325 3 Enosh at 90. yeares begetteth Kenan 395 4 Kenan at 70 years begets Mahalaleel 460 5 Mahalaleel at 65. years begets Iared 622 6 Iared at 162. yeares begets Henoch 687 7 Henoch the 7. from Adam Iude 14. at 65. yeares begets Mathushelah 874 8 Mathushelah at 187. begets Lamech 1056 9 Lamech at 182. years begets Noah 1536 10 Noah the 10. from Adam and the Lord his Tenth out of the first worlde at 480. yeares of age is foretold of the flood After 500. years of age he begetteth Shem the elder brother of Iapheâ— Genes 10. 21. and in his 600. yeare the flood came 1656 1658 1 Shem 2. yeares after the flood being then but 100. yeares old Gen. â—1 10. and therefore begot in Noahs 502. begetteth Arphaxad 1693 2 Arphaxad at 35 begets Selah 1723 3 Sâ—lah at 30. yeares begets Heber 1757 4 Heber the 7. from Henoch and from whome Abram and his seede tooke the name of Hebrewes hee at 34. yeares begets Peleg 1787 5 Peleg in whose time the Earth was divided at 30. yeares begets Regu or Reu 1819 6 Regu at 32. yeares begets Serug 1849 7 Serug at 30. yeares begets Nahor 1878 8 Nahor at 29 yeares begets Terah 2008 9 Terah being 130. yeares olde compare Gen. 11. 32. with Chap. 12. 4 begets Abram 2083 10 Abram at 75. yeares receiveth the promise The 10. he was in the beginning of the Newe World as Noah in the end of the Old 2108 Abram at 100. yeares of age hath Isaac 2168 11 Isaac at 60. yeares hath Iacob and Esau. 2298 12 Iacob at 130. goeth into Aegypt with his 70. soules Ioseph then being aged 39. 2315 Iacob being fed 17. yeares by Ioseph dyeth being aged 147. He was the 12. of the Newe Worlde and left behinde him 12. Worthies peereles On his death-bed hee fortelleth every of them of future events specially that the Shiloh Christ should come out of Iudah 2369 13 Ioseph dieth in Aegypt being 110. yeares olde 54. yeares after his Father Before his death hee giueth charge that at their remoouall to the Land of Promise they shoulde take his bones away with them That afterwardes was done In the meane time they embaume his corpes and chesteth him And so endeth Genesis containing from Adams Creation vnto Iosephs death 2369. yeares Heere or within one Chapter of Exodus falleth out the story of Iob. for forme Poeticall for Matter passing divine Iob laboureth to cleare himselfe of hypocrisie but not in the best manner for the extreamitie of his body and soules anguish daunteth his reason and breaketh his Patience His Three Kins folkes charge hypocrisie on his head The doctrine they deliver good but they faile in their personall application Their foolishnes should reproue Manies follie In the end Eloquent Elâ—â—u thrusts himselfe in reprooving both paâ—ties for follie but for the vpshot Iehouah himselfe sits Vmpire iustifying Iob for his servant condemning his friends for their false Application Iob sacrificeth for his friendes The Lord is satisfied Iob enriched and so endeth that divine Story In every Allegation of Gods Mercies and Iudgments having an eye vnto Genesis But because Iob came of Kâ—â—urah Abraham his latter wife and not of Sarah Queene-mother of the faithfull I therefore so passe from him to Israels Seede 16. Staffe From Israels Houshold sprong a mightie crue The a Aegypt King to keepe them vnder hand
and caused the Ark of Gods Covenant to be fetched from Shiloh into the Host. But the Philistims caught away the Arke which afterwards they sent back againe and slewe the flaunting Priests Hophni and Phineas Newes heereof comming to Eli sitting without on a stoole he in a pieuish qualme fell downe and broke his Neck being 98. yeares old Phineas wife big with child hearing all this shee sodainlie brought foorth calling the Childe Ichabod that is No Glorie and so dyed Thus the Lord was as good as his word sent before to Eli by the man of God Chap. 2. They that honour IEHOVAH them will IEHOVAH honour but if they will kick against God and dishonour him by their vnrepentant Prophanations IEHOVAH will assuredly dishonour them by takeing their Glory from them in the sight of all men As they haue lived not glorifying God so they shall dye without glory to themselues Let Rulers chieflie learne this Lesson 26. Staffe But when they cryde to God he a Iudges sent Who did avenge them on their Enemie b At last with Iudges they growe discontent And for King Heathenlike they rudely cry God giues to them then Saul of Benjamin Whome after God rejected for his sinne a As he stirred vp by times 6. sorte of Oppressours so he mercifullie raised vp twelue of their owne people to exercise power over them besides Shamgar that slue the 600. Philistims with his Goade b Eli dead Samuel Iudged Israel passing righteouslie He waxing old his sonnes Ioel and Abiah governed whose inequall waies observed the People loathed Iudgship and desired to haue a King after the fashion of the Gentiles about them The Lord hearing their murmuring doth appoint Samuel to annoynt Saul of Beniamins Tribe a tall fellowe to the Kingship Saul seeking his Fathers Asses he found a Kingdome for comming to enquire of Samuel concerning his Asses as fooles runne to Witches Samuel annointeth him after the which the Spirit not of Sanctification but of Government and Maiestie came vpon him This Saul afterwards neglecting his charge concerning the slaughter of Amaleks Cattle and Agag the King the Lord therefore taketh from him the former Spirit and put in him a frantick Spirite commanding Samuel to annoynt David the youngest sonne of Ishai of Bethlehem-Iudah the Towne of Boaz and Ruth vpon whome came the former Maiesticall Spirite After this Saul ceaseth not to persecute David which persecution was cause of penning most of the Book of Psalmes but David though hee had him at vantage would not hurte him In the end consulting with a Witch at Enâ—or for before hating Samuel and Samuel nowe was dead hee tunneth to the Devill to speake with Samuel Saul the next daye after was slaine togither with his Sonnes in his warres with the Philistims running himselfe desperatlie on his swordes pointe Thus the wretched King run from sin to sinne till sinne slewe him From a lesser sinne he runnes to a greater from the greater vnto the greatest till hee meete with his match that is with a sinne that overmatcht him and brought him vnder foot Let Kings beware of sparing any cursed Agag or any fat Idole Religion for the bellie is Agags God lest the Lord leaue them to 〈◊〉 sinnes race the best end whereof is but shame confusion of face Seing we are all called to be Kings vnto God Lee vs spare neither fat sinnes nor leane sinnes sinnes lesse or more gainefull and pleasurable but let vs kill them all for as the bleating of the Cattle bewraied Sauls halting so will the crying of one sinne vnmortified bewray our hollowe hearts and prouoke the holy one to Iudgement The time of Sauls Raigne and of Samuel his Iudgship togither making 40. yeares 27. Staffe a Then Samuel did David King annoint Who was of Iudah b gracious good true c Then Salomon his Sonne he doth appoint Him to succeede as book of Kings doth shew This Salomon for d Tabernacles Rite Did build a Glorious Temple Gods delite a Se for this into the Annotation next before b As Dauid succeeded Saul so he raigned in all goodnes excepting the slaughter of Vriah the defiling of his wife Bathsheba marrying at length with Bathsheba by whom the adulterous Childe dead he had Salomon the figure of Iesus the peaceable Spouse of his church even as his Father David was the speciall type of IESVS the slaughterer of his Churches â—oes And here beginneth the Books of KINGS c David in his old age caused Zadok the Priest Nathan the Prophet he that reproved David for his Adulterie with his valiant men to carry his Son Salomon downe on his Mule to Gihon and there the Priest annoynting him with oyle taken out of the Tabernacle to proclaime him King who did so crying God saue King SALOMON After that David having exhorted his sonne to fear the Lord As also informing him of IEHOVAHS will concerning the Temple he dyed having raigned seauen yeares in Hebron where hee was the second time annoynted and 33. yeares in Ierusalem where he was the third time vncted d In stead of the Tabernacle formed in the wildernes Salomon by the Lord his appointment buildeth a Temple divided into the 1. Court 2. Holie and 3. Most Holy as was the Tabernacle The Stone was hewen and first made euen and afterwards were conioyned togither for the rearing vp of walles so that it is saide There was not heard the noise of an hammer in setting of it vp 1. King 6. 7. This signified that the Temple spirituall of our Iesus greater than Salomon namely the Church of the Newe Testament should consist of spirituall stones namely Men and weomen who first shuld be hewed and made smooth as Iohn Baptist smoothed the waye to Christ by the preaching of Prophets and having once the visible spirituall knobs hewen off then they should conioyne and knit togither into one communion This was cause that Iohn Baptist would not baptise any but such as first Confessed Sinne giving hope of Amendment And this was it that holy Peter respected when he said And yee as liuely stones be made a spirituall house 1. PETER 2. 5. Secondly that hammers or forcing meanes are not for ioyning People togither in holy Communion and Vnion spirituall for no Iron sworde can beget Faith but that Princes swords and hard meanes are appointed for the smoothing of them and cutting off their knobs and wicked manners that so they may bee fitted sooner for Christ. This Armie is to appeare willingly in holy beautie at the time appointed Faith is free or voluntarie not forced by humaine power Thirdly that Ratling noyse of Accusations Reprehensions is not fitte teaching within Christ his spirituall Temple the Church Iohn is to charge 〈◊〉 for Generation of Vâ—pers that are without as 〈◊〉 these that are once entred into the Lords house and â—nrolled by Baptisme in his Booke to them appertaine sweeter wordes than Salomon spake in the hearing of his servants and why All â—â—thin are hoped to be Christes and
Saintes by Calling Obiect The Prophets cryed often bitterly out of their owne People within that visible Church Ans. Confound not the two Testaments in their Ministery Lawes People If their Maiestrate wold cut the wicked from the Cittie of God so it was but if hee would not neither Priestes nor People could do withall As for the New Church she hath power be the Magistrate never so negligent as to keepe defiled ones from entring the Lords Cittie Revel 21. 12. 27. for Christ his Church here is Ierusalem from aboue Galatians 4. 26 c. so it hath power to preserue puritie within If therefore any wickednes arise within there must not bee knocking of hammers our Saviour hath commaunded a Rule whereby to walk Math. 18. 15. 16 17. namely to vse all peaceable brotherly speaches and behaviour for drawing the Trespasser to repentance If he Repent hee is woon and there an end But if he Repent not then hee is to be put out of Communion as an Heathen out of the Temple nor eat and drunk withall of vs willingly no more than the Iewes would with Publicans Such honour is to all his Saints Psal. 109. 9. This is called a deliverie vp to Satan 1. Cor. 5. and not for ever but vntill the partie Repent and his obstinate flesh be humbled In the meane time if by any meanes wee haue to deale with him we are commaunded to admonish him as a brother 2. Thess. 3. 15. For if hee haue not proceeded so far as directly to reiect Iesus for the Kâ—rim and black cuâ—se is due to such a one 1. Cor. 16 22. we are ever to hope him a brother not vtterly dead but in a trance who happilie once may bee recovered by chyrting the cheeke and vse of strong waters But as a man in a foming sounde is not fit for our Table c so neither a Brother in the hands of the hellish club-fiâ—â—ed Surgeon till he be come to his pristine estate Let therefore Invectivers against Brethren and foolish Excommunicators here Smite their thigh and sav What haue I done See 2. part Staffe 13. In this Temple were two Pillers the one called Iachâ—n or stabâ—litie the other called Boas or In strength To these two our Saviour casteth his eye when he saith Him that overcommâ—tâ— will I make a Piller in the Temple of my God c. Revel 3. 1â— Every thing in this Temple was Glorious figuring the glorious estate of a Christian Proportionable and 〈◊〉 figuring the pâ—oportion and order of Christes Church Precious signifying the high valewe of a Christian and nothing there was that is not for our â—rudition Salomon having finished the work he dedicates it by Prâ—â—er to IEHOVAH The Lord giueth vnto him wisedome beyond all measure of other men But â—est he should think hee stood of himselfe the Lord for a season leaues him to himselfe who by meanes of strange women fell to grosse Idolatrie not onely marrying with Pharaohs daughter a figure of the Gentile Church but also concubining Maâ—y At last the Lorâ— â—ho hath promised to Dauid his Father that If SALOMON sinned hâ—e wâ—uld chastice him with the Rodde of Men but his mercie shulâ— not depart away from him as 〈◊〉 did from SAVL He giveth to Salomâ—n grace to Repent and not only that but he appointeth him to be the holy Ghosts Scribe for three Canonicall bookes In the first Booke entitled Proverbâ— he setteth down positiue Lawes for initiating all People of all ages sexes callings notablie inveying against the Idolatrous Church vnder the person of the strange woman Bitten Child fire dreades he spoke of experience In the second Booke entitled Ecclesiastes or Preacher he taketh his Puple into an higher seate and there letting him see the things vnder the Sun secretly compared with things aboue the Sunne he concludeth all belowe to be Vanitie In the third Booke entitled Song of Songs or Canticles he superelateth or carrieth his Disciple aboue the Sunne to let him see the mysticall Vnion of Christ his Church togither with their Loue-signes and spirituall Amouâ—s To this purpose his former fleshlie loue and Loue-tricks was deepelie sanctified and had he not that way bin overshoes he had bene nothing so fitte to discouer the overtrance of the Spirit Oh the wisedome and mercie of God To these that are called according to his purpose all things work to the best Rom. 8. 28. yea Sinne and All. And he that knowes not this knoweth nothing yet as he should knowe Having finished these three Bookes three degrees of Ascension from Sinne as was Peters triple conâ—ession of Loue for his threefolde deniall hee afterwardes dieth having raigned overall Ierusalem 40. yeares leaving his Sonne Rehobâ—â—m to Raigne after him 28. Staffe In his a sonnes daies for wickednes and sinne God rent the Tribes from Salomon his blood Kingdome of Iudah here did first begin To which the Tribe of Ben-iamin fast stood The ten Tribes King as holy Scriptures tell Was after this term'd King of Israel a Rehâ—boâ—m his Son forsaking the counsel of the Aged cleaving to the desperat advise of young start vps who willed that his little Finger should be sorer vpon the People than was his Fathers â—oynes Ten of the Tribes doe Schisme from Rehoboâ—m despitefully who take vnto them I eroboam the Sonne of Nebat and creat him their King From this time the King of the ten Tribes was called King of ISRAEL The other two Tribes that stood to Rehoboam lawefull though wicked King they hencesorth were called Iewes and their King King of IVDAH togither with which Iudah Beniamin stood on whose hilles as on shoulders Deuâ— 33. 1â— the Temple of IEHOVAH stood Thus the Sonne of the Right hand set his shoulders to the Lyon of Iudah for supporting Church and Churchwoorship Worthie was Ben-iamin to stand on the Righthand of Iesus our Lyon of Iudah 29. Staffe These ten Tribes Israelites a falling from God They fell into the hands of Assurs King Who led them far away a righteous rod As for the two Tribes Ievves from them did spring Some holy Kings But ever and among They grieved God and did his Servants wrong a They Schisming or rendring themselues from Davids house Ieroâ—â—â—â— to keep them from sacrificing at Ierusalem neither was it lawfull any where else hee reareth vp an Idole in Dâ—â— and another in Bâ—tâ—el appointing Tinker-like fellowes for sacrificing Priestes By this meanes as they had Schized from the true Church so now likewise from the true worship to a false Neitâ—er after this did the Kings of Israel better of whome therefore still the holy Ghost saith He followed Ieroboam â—â—e sonne of Nebat who caused Israel to sinne This Supreame head of Idolatrie sprung out of Epâ—raim and begun his Raigne with Râ—hoboam of Iudah The age of the Olde and New-World here was 3030. yeares Of the Newe-worlâ— 2344 From the Promise 1917. From Aegypt 516. From former Iudgeship hitherto 120. And from the Temples structure 36. yeares
Here we must beginne a double accompt because of this double Regiment which after that Schisme or Rent was never vnited or made One. IVDAH 1 Rehoboam raigneth over Iudah and Ben-iamin 17. yeares 2 Abiam called also Abiâ—ah Râ—hoboam his son he succeeded raigned 3. years wicked he was as was his Father but for Dauidâ— sake GOD gaue vnto him a Light that is a Son to Raigne after him He begun his Raigne in the 18. yeare of Ieroboam King of Israel 3 Asa his Son succeded better than Father or Grand-father He begun his raigne in the 20. of Ieroboam Hee tooke the Sodomits out of the Land destroyed Idoles deposed his Idolatrous grand-mother Mâ—acha in a word many worthy things did hee and the rather at the worde of the Lord comming vnto him by Azariah the Sonne of Obed. Having warres with Zâ—rah of Eâ—hiopia hee cryed vnto God thus It is nothing with thee to helpe with many or few therefore helpe vs oh Lorde our God for we rest on thee and in thy name are we come against this multitude Oh Lord thou art our GOD Let not Man prevaile against thee So IEHOVAH smot the Ethiopians and amazed that People so that good Asa and his Armie prevailed and took a great bootie This King smot an excellent Covenant with the Lord with whome ioyned not only his people of Iudah and Beniamin but also divers strangers out of Ephraim Manasseh and Simeon Israelites At which time was offered vp vnto IEHOVAH much of the Ethiopians spoyle Hauing raigned 41. yeares he dyed of the gowt 4 Iosaphat his son succeedeth beginning in his Fathers last years A good man for Church reformation In his time Eliiah or Eâ—â—as prophecieth in Iâ—rael and after him prophecied there Eliseuâ— or Elâ—sha his seruant vpon whome Eliiah rapt vp in a fiery chariot the Spirite is doubled he working twise so many miracles as did Eliiah Iosaphat being in affinitie with Aâ—ab of Israel he accompanieth Ahab to battell against Ramotâ— Notwithstanding the Prophet Michaiah had before tolde him and Ahab the issue but comming into the Field hee was glad to flie with shame Goodmen must looke for no good by ioyning with Idolaters And yâ—t the Princes of oâ—r time aâ—e not affraid to run ryde sayle by Seas in the defence of blinde Idolaters Some haue paide for it let others harmes make them beware He raigned 25. yeares and died 5 Ioram his Sonne called also IEHORAM Raigned togither with his Father from his Fathers 17 yeares and so continued 4. yeares after his Father He is said to raigne 8. years which time necessarily is counted from his Fathers 22. what time he begunne his more free Raigne that 22. being the 5. of Ioram of Israel Because this Foole married wâ—th Ahabs daughter therefore father Iehosophat is once called king of Israel Hee became a notable Idolatrer Vnto him commeth a Letter from Eliiah were it writ before his being wrapt vp or miraculously after I know not wherein was red his destinie namely That his Gutts through horrible paine shuld fal out of his belly And so 2. yeares after they did and so he died 6 Achaziah his yongest sonne finished the Fathers last yeare and was slaine 7 Athaliah his Mother succeeded she was Ahabs Daughter and Grandmother to Ioash she killeth all the Kings seed she can catch But Iehoiadaâ— his wife stealeth away Ioash Achaziah or Oâ—hoziah his yongest sonne and keepeth him and his nurse 6. yeares in a Chamber In the 7. yeare Iehoiadah the Priest hauing published abroade the life of the Childe hee bringeth him before the Captaines and People and in the Temple annoynteth Ioash 8. Ioasâ— called also Iehoash annoined King at that instant Athaliah the trayterous Queene commeth in cryâ—ng Treason Treason but her selfe was the Trayteresse and so shee found it for shee was haled out and slaine having vsurped 6 yeares During Iehoiadah his life Ioash walked vprightâ—ie but the good Priest dead the Nobles of Iudah com vp with flattering reverence first causeth a neglect of GOD his House and then pulleth in their Groues Idoles and false worship God stirreth vp Prophets to reprooue that but they stop the eare Then the Spirite of IEHOVAH comming vpon Zechariah the Son of Iehoiadah he thus protested before the People Thus saith God Why Transgresse you the Commaundements of IEHOVAH Surely ye shal not prosper because ye haue forsaken the Lord he hath also forsaken you 2. Câ—ron 24. The frantick Idolaters hearing this doe stone him in the Court of IEHOVAHS house even betweene the Temple and the Alter Mat. 23. 35 By the time that yeare was out IEHOVAH stirred vp the Aramites against Iudah who came a small number but conquered spoyled slaughtered as they would leaving Ioash behinde them in great misery The Araâ—â—tâ—s departed the Lord stirreth vp Shimrah an Amâ—onite and Ieâ—ozabad a Moabite who slewe the King on his bed Hee began his Raigne at 7. yeares and Raigned 40. yeares And here I would gladly knowe of Sâ—basâ—ian Caestalio and his ignorant followers what leadeth them to affirme That Salomon his bloode ended in Achaziah or Ochaziah the sonne of Iehosaphaâ— what should make them write that Ioash was of Iudah the sonne of Iosâ—ph the sonne of Ionah the sonne of Eliaâ—im the sonne of Melcha the sonne of Meâ—na the sonne of Mathaâ—a the sonne of Nathan King Salomon his brother To passe by a Sea of errour which this ignorance bringeth into the Genealogie of IESVS let the Reader search the Scripturs 2. King 11. 2. 3 and 2. Chron. 22. 10. 11. 12. and the next Chapter wholie and he shall see clearly as at Noone-day that Ioash was Achaziah his sonne as we haue written Nay read 1. Chron. 3. 10. 11. and there it is thus written And Salomons sonne was Reâ—oboam whose sonne was Abiah his Son was Asa his sonne Iehosâ—phat his sonne Ioram his sonne Achaziah his sonne Ioash c. what can bee more plaine If Castalio and his Opinators knew not how to reconcile Matthew and Luke their Geneaâ—ogies whereof in his place they should rather haue acknowledged their ignorance then seeme more skilful by broaching abhominable errour But men that would not seeme ignorant of any point doe commonlie stumble in that height of pride even in clearest pointes 9 Amaziah Ioash his Sonne succeeded being aged 25. yeaâ—e Hee raigned 29. yeares accompted from his Fathers 38. year that being the second yeare of Ioash King of Israel and he then his fathers Vice Roy. He slew these that slewe his Father but hauing an eye vnto Moses his Lawe hee would not kil the children for their Fathers fact He warred with Ioash or Iehoash King of Israel but came to the worse In Ierusalem they working treason hee fled to Iachish They send after him there slay him But hee was buried with his Fathers at Ierusalem in the Citie of David As Ieroboam of Israel Iehoash his Son begun his raign in this mans 15 yeares So this man endeth his Life and
Raigne in the 15. yeare of Ieroboam his Raigne 10. The States of Iudah in the next place do Raigne 11. yeares even vntill Ozâ—as his Raigne who begunne his Regiment 2. Chro. 26. 1 compare with 2. King 15. 1. in the 27. of Ieroboam of Israel his Raigne which must needs be 11. whole years after Amaziah his Father IVDAHS states occupy that Now Ioel beginneth to prophecy 11 Ozias or Vzziah called also Azariah the sonne of Amaziah hee succeedeth the States regiment being aged 16 yeares beginning his raigne in the 27. yeare of Israels Ieroboam He raignes 52. yeares This King had a zeal beyond knowledge which led him to burn incense vpon the Alter of Incense which thing only appertained to the Priest Azariah the Priest accompanied with 80. valiant Sacrificers withstoode and reproved him The King is thereat wroath The Lorde as wroth at him he smites his impudent fore-heade with open Leproâ—â—e Then was he compelled to go out and because of that disease hee dwelled in an house apart vntill his death In this mans time Isâ—iah or Esay begun to Prophecie He is called the Evangelical Prophet because hee foretolde of Christ and the state of the new Church so plaâ—nly as if hee had seene Christ the neâ—â— Testamentes Church with the bodilie eye He plainelie â—ore-sawe the generall obedience of Israel to Christian faith after the fulnesse of the Gentiles were come in Chap. 59. 20. 21. So Pâ—uâ— vnderstands that Râ—m 11. 26. Secondly hee plainly fore-sawe that Israels obedience vnto Christian Lore shuld be vnspeakable glorious their spirituall Light to be more than had bene the Gentiles Cap. 60. That Paul insinuateth Rom. 11. 12. and blessed Iohn hath in the Spirite pointed plainelie out their Churches â—loâ—ie Revel 21. Thirdly I saiah foresawe that the Israelites obedience should bring life vnto the Gentiles dead the Primitiue Churches haue all died 60. 3 4. 5. c. This Paul conâ—esseth Rom. 11. 15. And holy Iohn acknowledgeth Revel 21 24. 22. 2. This men wil not nowe see If they would they shuld be humbled in their blindnes which shall raigne thogh question be vpon question till Israel be called 12 Iotham his Sonne begnn to raigne in the 2. yeare of Pekah of Israel which was his Fathers last yeare and hee raigned in Ierusâ—l â— 16. yeares Hee built in the Lords house in the Cities wall in the Mountaines and forresâ— Hee prevailed againste the Ammoâ—â—es became mightie because hee directed his waye before Iehovah his God Now beguane Micah to proâ— phecie against Ierusalem and Samaria 13 Ahaz or Achaz his Son succeeded beginning to raigne in the 17. yeare of Pekah of Israel and he raigned 16. yeare as did his Father In his daies came vppe Rezin King of Aram whose heade Cittie was Damâ—scus and Pekah the Sonne of Râ—maliah king of Israel whose hed Cittie was Samaria and hee of that Cittie head Isa. 7. These two smoaking Firebrandes â—eare Ahaz Isaiah from the Lord laboreth to comfort him but the hypocriticall Beast believeth not when hee would be thoght to beleue much Maugre his hart Isaiah giveth a signe namely the birth of Iesus Christ on a Virgin whereof he was vnwo orthie Pekah slewe in one daye sixe score thousand of Iudah Zickri a mightie man of Ephraim slaieth Maasetah the Kings sonne and Azrikam the Stewarde of his house and Elkaâ—ah the second after the King The Edomites doe plague him the Philistims invade him Tiglah Pilneeser of Ashur troubles him All are of his iack but he will not forsake his grosle Idâ—latry Nowe Isaâ—ah his children were signes to Iudah and pointed at of the Idolaters Isai 8. 18. So is Christ his members Heb. 2. 13. 14 Hezechiah his Son a worthie â—eformer begun to Raigne in the 3. yeare of Hoshea of Israel which was the last yeare of his Father In his 4 yeare being then aged 29 Salmanâ—sar commeth against Israel and captiveth Hoshea his People And in the 14 yeare of this King Sanach-rib of Ashur commeth against IVDAH His chieâ—e Captaine was Rabshakeh a notable Rayler Isai. 36. The Lord comforâ—eth Hezechiah by his Prophet Isaiah Rabshakeh hearing of Warres at home raiseth siege after all his scolding but by the Angel of IEHOVAH in one night were slain one hundred fourscore and fiue thousand of the Assyrians After that Salmane sar in his Idole Temple at home was slaine by his two sonnes Adrammalech and Sharezer He dead Esarhaddon his sonne Raigned in his stead Hezechiah sick Isaiah commeth vnto him and after the Kings humiliation before IEHOVAH he giveth to him a Signe of Life for 15. yeares for the shadow of the Diall herevpon went backward ten degrees in the Diall Berodach Beladan Babels King vnderstanding of the Miracle hee sent to Hezechiah presents Hee letteth the Straungers see al his Treasure furniture c. whereat the Lord is angrie and therefore sendeth Isaiah to tell him that his Seed should be carryed away captiue to Babel Having raigned 29 yeares he died 15 Manasses or Manasseh his sonne succeeded at the age of 12. yeares and he raigned 55. yeares Hee beginning with as deepe Idolatrie as had Ahaz his Grand-father God stirreth vp Assurs King Esar-haddon who fetters my Youth and carrieth him Prisoner to Babel Hee humbling himselfe in his Chaines happie Chaines that humble a man the Lord is mercifull vnto him Assur sending himâ— home where in better maner he finished his daies In his time Habakkuk prophecieth 16 Amon his Sonne succeedeth for two years His servants slewe him for which the People slewe them and enthronized his sonne Iosiah 17 Iosiah or Iosias next raigneth Eight years olde at his Coronation and hee ruled 31. yeares in Ierusalem At 12. yeares of age he wrought a great Reformation performing vpon Bethels Alter that which the Prophet had fore-tolde 300. yeares before In his 18. yeare he kept a most Royall Passeover Ieremiah in his Raigne begunne to Prophecie so did Zephaniah The Lords Trumpet nowe sounded nothing but Iudah must to Babel Prisoner for 70. yeares False Prophets sounde a false peace and therefoâ—e shame came vppon them Huldah the Prophetesse telleth Iosiah that because his heart melted at the reading of Moses Originall he should be taken away ere Iudahs fearefull fall Going into Battel against Pharaoh Necho King of Aegypt he was slaine at Megiddo 18 Iehoahaz or Ioachaz called also IONN and Shallâ—m a younger sonne of Iosiah hee succeeded at the Peoples appointment He Raigned but three Moneths for then Pharaâ—h Necho put him in bondes and carryed him into Aegypt 19 Eliakim called also Iehoiakim and Iakim elder brother to Iehoahaz by 2. years Him did Pharaoh Necho make next King Nowe Iudahs obedience was like rotten Figges From the Schisme of the Tenne Tribes from the Two wherevpon arose King of Iudah King of Israel vnto this Eliakiâ— his 3. yeare are 370. yeares The World aged 3400. ISRAEL 1 Ieroboam King of Israel or tenne Tribes streatching out his hand
against the Prophet that denounced Iudgement against the Alter in Bethel that hand of his withered He beseecheth the prayer of the Prophet who praieth vnto God wherevpon the hand was healed At this time the Prophet plainly saide that A Childe should bee borne vnto the house of David Iosiah by name who vpon that Alter should sacrifice the Idole Priestes This was spoken 300. veaâ—s before Iosiah was borne Ieroboam dyeth an Heade Idolater hauing raigned 22. yeares 2 Nadab his Sonne was half King in his Fathers two last yeares for he begun his Raigne in the 2. yeare of Asa king of Iudah 3 Bâ—asa killed Nâ—daâ— and raigned over Israel 24. yeares He consumes Ieroboams house His raigne beginneth in Asa his 2. yeare 4. Elah his sonne was Vice-roy in Baasa his 2. latter yeates for he begun his raigne in the 26 yeare of Asa. 5 Zimri slewe his M. Elah Against Zimri ariseth Omri Zimri buâ—nes himselfe in the Kinges house togither with the house Omri maketh pla gye Statutes Against him ariseth Tibni but Omri prevailed He raigneth the Rivals time ioyned to his 12. yeares 6 Ahab an evil slip of Omri followeth beginning his Raigne in Asa his 38. yeare Hee married with vncircumcised Iesabel Daughter to the Zidonian King He bad Shee worse the Devill put them togither In his time Eliiah the Prophet was famous He reprooued Ahab for reaving Naboth of his Life and Vineyarde telling him plainely that his House should come to nought and that painted Iâ—sabel was destinat for Dogs-meat and so it felâ—out for Iehu afterwards caused her to bee cast downe from a loâ—t They that doe humble themselues shall be lift vp but the proude God resisteth and will cast downe Hee raigned 22. yeares 7 Achâ—ziah his Son begunne to Raigne in Iâ—hosâ—phat his 17 yeare He Raigned two yeare which fell out in his Father Ahabs 20. and 21. yeare 8 IORAM his brother began to Raigne in his Father Ahabs 21. and 22. yeares of his Raigne which was in the 18. and 19. of Iosaphat of IVDAH and in the second yeare of IORAM Iâ—hosophaâ— his Sonne then halfe King with Iehosophat his Father This man took away the Image of Baal which his Father made but yet stood an Ido ater With this fellowe Iehosâ—phat of Iudah did go to warre with Moab for the King of Moab having become tributarie to Ahab he now Ahab dead rebelled Now Elâ—sha or Elâ—seus the Prophet is famous and therefore before their going vp with him â—he Kings consulted who assureth them of victorie Having raigned 12. yeares Ioram died 9 Iehu is annointed King Hee slayeth Iezabel and all Ahabs house for Nabaoths bloode cryed for bloode as did Habels He maketh Baals Priests beleeue that hee would sacrifice before the Idole All the Priestes gather for that supposed sacrifice They being once in BAALS house he shew them all Notwithstanding for this was but a starting Zeal he afterwards fell to palpable Idolatrie all Isrâ—â—l became so notably wicked as IEHOVAH loathed Israel in somuch as Hazael of Aram in Syria smot them in all the coastes of Israel Iehu having raigned 28 yeares he dyed 10 Ioachaz or Iehoachaz his sonne succeeded beginning his raign in the 23. yeare of Ioasâ— of Iudah He following the waies of Ieroboam the Son of Nebat caused Israel to sinne for which the Lorde gaue them into the hands of Hazael King of Aram and into the handes of Benâ—adab King Hazael his sonne Hee raigned 17. yeares and dyed 11 Iehoash or Ioash Son of Iehâ—â—haz or Ioachaz beginneth Goverment in the 15. of his father that being the 37. of Amaziah of Iudah Hee raigned 16. yeares Being provoked by Amaziah he went against him tooke him captiuâ— and then went to Ierusalem making much spoyl In this mans time holy Elisha after many miracles wroght dieth 12 Ieroboam his Son succeeded Hee begun his raigne in his Fathers last year that being the 15. of Amaziah of Iudah Hee Raigned 41. yeares In his time the Prophet Ionah was sent by the Lord to Niniuie the Metrapolitane Cittie of Assâ—ria there to proclaime Iudgment against the Cittie Hee imagining small credite by such a Sermon doth by Sea flie another way The Lord by a Tempest â—ursues him The Marâ—â—neâ—s cast out Ionah A Whale receiveth him who after 3. daies casteth Ionah vppon Land So was the Earth the third daye to deliver vp Iesus Mat. 12. 40. Neither Earth nor Sea can hide or drown that true Lighâ— which God hath appointed to be declared to a People After Ionah his being cast vpon the shore the Lord renueth his Mandat he goeth to Niniuie and proclaimeth destruction after 40. daies They at the first hearing belieued that they thereâ—ore generaâ—ly humble them selues and for that time are spared This King restored the coast of Israel from the entrie of Hamath vnto the Sea of the wildernes according to the worde of the Lord by IONAH the Sonne of Amâ—â—â—ai the Prophet which was of Gatâ—-Hepher But this Ierobaâ—m followed the steppes of the first Ieroboam In his time begun likewise Amos and Hosheah to Prophecie 13 Israels Kingdom thencefooâ—th vnstayed for 22 yeares full even vntill Zachâ—rie Nowe Hoshâ—ah plainly telleth Israâ—l that shee was not IEHOVAHS wife Here was like Priest like People 14 Zâ—chariah Ieroboaâ—â— his Sonne begâ—n to Raign in the 38. yeare of Azariah King of Iudah 2 King 15. 8. which was fulliâ— 22. years after his Fathers death A wicked man was hee and therefore slaine by Sâ—allum the sonne of Iâ—besh and that in the Peoples sight He raigned but 6. Moneths 15 Shaâ—lum hauing slaine Zechariah begun to raigne in the 39. year of Aâ—â—riaâ— of Iâ—dah Against him riseth Mâ—nâ—heâ— the sonne of Gadi who slew Shallum in Samaria So that hee raigned but a Moneth 16 Menahem immediatlie vppon Shallums death beginneâ—h his regiment and hee raigned 10. years But vnto him the Citie Tâ—rzah in Israel wouâ—d not open her gates He therfore smot it and ript vp all their women with child Now God stirred vp Pul the Assyrian King against Israel who puld 1000. Talents of Silver from Menahem which Menahem puld from Israel 17 Pekachiah his son begun to raigne in the 50. yeare of Azariah of Iudah He raigned two years and was slaine by his Captaine Pekah in Samaria 18 Pekah the Son of Remaliah begunne to raigne fullie in the last yeare of Azariah of Iudah Hee raigned in Samaria Metrapolitane of Israel 20. years In his time Tâ—glah Pileser king of Ashur came vp and tooke divers Cities and carrved the People away to Ashur Hosheâ— the son of Elah slayeth Pekah 19 The States of Israel now governe for 9. yeares thogh vnder Tiglath Pâ—â—eeser who had before tyme captived them 20 Hoshea called also Osee beginnes his raign in the 12. yeare of Ahaz of Iudah and a bad man he was Against him Iehovah sendeâ—â— Sabnanesar King of Ashur who took Hoshea prisoner after 3. yeares besieging Samaria which was the 9. yeare of Hoshea his
raigne hee took it and carried Israel away to Ashur and there seated them since which time Israel hâ—th not beene heard off Obadiah well prophecied roundly taking vp Edom-Esau for laughing at his brothers Captivitie The King of Ashur having carried Isâ— rael away hee pâ—â—ceth in their Roomes in SAMARIA her Citties a Colonie of his owne vncircumcised People IEHOVAH sendeth Lyons amongst them devouring They signifie that vnto their king saying further That they not knowing how to worship the God of Israels Land that Cuntries God therefore so plagued them The King sendeth one of Israels Priests back who dwelling in Bethel did teach the People Some part of IEHOVAHS worship they received and vnto that part they ad their forraigne Idole home-bred worship Salmanesar their king dying his son Esar-Haddon brought more of his Rascals to Samaria and them partes Ezra 4. 2. Enemies vnto the good work of God they were ever For that as also for their Linsy-wolsie worship the Iewes would haue no medling with them Ioh 4. 9. The Iewes would be followed of all haters of Idolatrie But here we leaue Israel vnder the heavie Lash of IEHOVAH Captines in vnknowne partes of the Worlde a People vnknowne howsoever supposed Ezra or Esdras in that second Booke Chap. 13. Verse 39. beginneth a strange tale of them About this time Nahum prophecied Niniuies fall 30. Staffe Their Sinne vpheapt God sendeth them away To Babylon in a three Captivities For b seaventie yeares they bide in Chaldea Then c against Babel d Mede-Persy doth arise And conquering Chaldeahs drunken Roy e Cyrus sends back Iudeah home with joy a Nebuchad netzar commeth against Ierusaelem in Iehoiakim or Eliakim his 3. full yeares Dan. 1. 1. 2. Then go to Babel Iehoiakim Daniel Hananiah Mishael Azariah togither with others of the bloode Royall Iudabâ— King becomming an homager to Babylon is returned homeâ— This was Nebuchadneâ—zar his first year Ierem. 25. 1. and a time of Glory to Babel who now as a Queene sitteth aboue Aegypt Assur and all Cuntries about Three years Iehoiakim serveth Babels King but the next he revolted Then Nebuthadneâ—zars Hoste the second time commeth against Ierusalem Iehoiaâ—im is taken afterwards cast out vnburied as an Asse because like an Asse he had cut in peeces Iâ—REMIAHS Prophecies So he had from Aegypts King his time of making him King raigned 11. yeares 20 Iehoiachin called also Iechonias and Choniah sonne to Iehoiakim is next King being 8. years old at his Fathers Coronation so vnderstand HE 2. Chron 36. 9. compared with 2. Kings 24. 8. He raigned three Moneths and tenne daies in Ierusalem Against him commeth Nebuchadneâ—zars Hoste it being the 8. yeare of Babels Monarch and carrieth the lewde Boye and many more with him to Babilon Nowe went Mordechai and Ezechiel into Babels bondage but their spirit was not bounde This was the second carrying foorth Cáptiue vnto Chaldeahs Monarch 21 Mattaniah called also Zedechiah his Vnkle or Fathers brother properly called his Sonne because hee succeeds his Cosin as a Sonne succeedeth the Father called also his Brother according to the vulgar speach of the Iewes who call any of their blood Brethren this Tzâ—dechias succeedeth at the appointment of Nebuchadneâ—zar and raigneth 11. years Then the fourth time commeth vp Nebuchadneâ—zars Hoste against Ierusalem They sack the Citie and Temple burne and raze downe all shed much blood but Ierusalems Mourners as Ieremie Barcuk Abdemelech the merciful Morian were freed from the sword and that Ezechiel had fore-seene Chap. 9. Tzedechias flying the Chaldean Armie overtakes him They bring him to Riâ—lah in the Land of Hamath where Babels King condemned him slewe his Sonnes and put oâ— his eyes bringing him blinde to Babell and thus hee never sawe it b In these 70. yeares raigned first Nebuchadâ—etzar then Euil-merodach his Sonne who set Iehoâ—achin out of Prison in the 37. yeare of his Captiuitie exalted him aboue al the Kings that were about his Monarchicall Throne in Babel And here I shut vp the two Bookes of Kings and the two Books of Chronicles Ieremiahs hystoricall parte as also his Threnâ— Elegies or Lamentations who were dolefullie sung of him after the third deportation Vnto Euil-merodach succeeded Beshazzar his Sonne called also the Sonne of Nebuchadnetzar a tearme given commonly to successors though far remote This Beast making a great belcâ—ing Feast to his Nobles IEHOVAH sendeth a palme of a hand writing his destinie vpon the wall before his eyes The drunkard yet trembled for feare shuâ—tered in every ioynt and the rather because none of his flattering Prophets could read it Daniel being sent for for in his Grand-fathers daies greate doubtes and difficulties had beene expounded by Daniel he readeth the Canonicall writ and telleth the King that it signified howe IEHOVAH had accompted his time and weighed him in the Ballance had founde him too light and therefore an end was come to him and his Kingdome The same Night Cyrus of Persia and Darius the Mede having turned aside the streame of Babels Euphrates doe rush into the Cittie and so cause the drunken Bacchus-frocs to drink of the Lords Cup. Heere were the 70. years finished an end of the Chaldean Monarch resembled by the golden Head Dan. 2. 38. the indirect cause that Nebuchadnetzar reared vp the golden Image as a memoriall of His being the First of that Head Vnto which Image the 3. young Nobles not bowing they therefore were cast into the fiery fornace but IEHOVAH delivered and exalted them That prideâ—caused Nebuchadnetzar the Great Tree Dan. 4. to bee hackt downe and to be sent to liue as a Bedlem amongst Beastes till he had learned to Rule better over men Euil-merodach doing good vnto Iudahs People it seemeth hee went therefore to his graue in peace But Belshazzar being puft vp as was his great Father hee therefore finisheth the Golden head and Winged Lyon Dan. 7. 4. and Ezech. 17. c Babels destruction prophecied of by Isai. 21. 2. where Elam that is the Persians who sprong from Elam Shems sonne Genes 10. 21. and Media derived from Madai Iaphets sonne Genes 10. 2. these two are commaunded to besiege Babel and smite it d The Medes and Persians issued from good Iapheâ— and Shem do as two sworne brethren ioyne hand in hand for destroying Babel the Captiver of Shem and Hebers People The Mockers of Hebers Songes haue nowe their Children dashed against the stones Psal. 137. It is equall that they who now mock spirituall Song shall be leâ—t hereafter to sing a Black Sanctus e The Kings of the East having sacked the Cittie and put many of the Vncircumcised to the sword Cyrus being eger of warres abroad constituteth his Vnkle Darius King and as Monarch of Persâ—â— giving before his departure Commandement for building the Lordes house at Ierusalem This I saiah foresawe plainly vsing the Name of Cyrus Chap. 45. 1 and soreprophecied of long before Cyrus was borne The poore Iewes obtaining this sodaine delivery they stoode as it were questioning
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
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
thy Kingdome that consisteth in Righteousnes and Holines oh let it Come and as a stronger man let thy Spirite cast out the Tyrannie of Sinne that howsoever it dwell yet it may never raigne in our mortall members Sweete Father thou hast begunne a good work in vs and shall Satan overturne it shall Sinne supplant it Alas alas except thou vpholde vs wee shall deceiue our owne soules Satan the World and our Flesh are at league therefore as thou hast hitherto caused vs to put our trust in thee so continue thou our Governour and cause vs to stoup vnto the sugered motions of thine own spirit And for the better building vp of our inwarde man and the repairing of thine owne Image in vs mercifully giue vnto vs faithfull Ministers of thy word that so we may receiue the blessing of Illumination and Sanctification that accompanieth thine owne ordinance And for making roome to thine owne Ordināce vouchsafe to remoue from all thy People such as haue run out without thy bidding Remoue hyrelings dumb dogs and all such cursed plants as thy right hand never planted that so an open way being made for thine owne Servants the Scepter of Iesus may be lifted vp in the midst of thy People that they seeing the Banner of thy Sonne displaied they may bring their sons daughters from farre and so giue vp their names to liue Subjects in the kingdome of thy son Christ. And inasmuch as thou hast commanded Kings Queenes Magistrates to bee Nource-fathers and Nource-mothers vnto thy Church Lord we humblie intreate thee not onely to giue such vnto vs and others thy poore people but also do thou put the remembrance of that dutie in their heades that they may not dare like lewde Nources to mingle with thy Wine and Milke their owne liquor and leaven but that they may compt it their Glory as Elders to cast their Crownes downe before thy Throne spirituall wherevpon thou sittes in the middest of thy Church Let them knowe that thou hast appointed thē to lick vp the dust before the feete of thy Church yea to remoue the smallest lets to godlines so farre let them knowe they ought to bee from casting their owne inventions as stumbling blocks before the feete of thy people These of them that will bee brought to honour thee do thou honour them but if with horne side they wil dedicate themselues to push thy Sonnes Spowsesse then mercifull Father do cut their hornes shorter and breake off their power that so they may learne how the kingdome that serues not thee shall perish And because mercifull Father this spirituall kingdome of thine in vs will here never be perfected we therefore intreat thee to hasten the comming of thy Son our blessed Saviour vnto that finall doome that so having gathered his kingdome of Iewe and Gentile into one hee may deliver vp the same into thine hand and so thou maist be al in all In the meane time oh Lord let thy spirit so guide and leade vs in thy truth as by vs The third Petition Thy will be done in Earth as it is in Heaven THy vvill may be done in Earth as it is in Heuen by the blessed Angels Oh Lord They could keepe their place but Satan and wee would needes forsake our place They therefore haue continued happie doers of thy will where Satan and Man-kind haue sought their own will Satan therefore for ever alotted vnto the burning pit whither likewise whol Man-kind had packed had not thy Sonne stept in and made attonement for me and al such as apprehēd him by a liuely Faith which is the Guift even the flower that buddeth out of our adoption Considering all the benefits we haue received from thee oh Lord why should not wee in the Earth do thy will aswell as doe the blessed Angels in Heaven They were created once so were we yea wee haue bene created twise so were not they by so much the more are wee bounde to do thy will even thy will by forsaking our own will yet this will of ours wee are most prest to preferre before thy will Oh false heart crooked heart wilt thou never be duly subject vnto that pure and only holy will of thy Creator of thy Redemer As the Angels do in the heauenlie places continuallie beholde thy face ô Father so hast thou called vs in the Earth to liue before thee as in Heaven and therefore hast thou called vs out of the worlde out of the kingdome of darknes and that to be Citizens with thy Saintes in the Earth who howsoever they are in the worlde yet are not of the worlde howsoever they walke their pilgrimage in the Earth yet their conversation is in Heaven their conversation is heavenly As thou addes vnto thy Sonnes Church such souls as are appointed to be saued so ô mercifull Father it is not sufficient for vs to be in thy Church except thou lead vs doing thy will in the Church It is not sufficient that wee be Cittizens of thy spiritual Ierusalem except we liue according to the Citties Lawes and ordinances Thou having Lord given vs to knowe this giue vs power likewise to do it even to do thy Wil as diligently faithfully earnestly as doe the heavenly spirites whome thou hast appointed to minister vnto the heires of Saluation whome thou hast appointed for to watch over the Church over every the faithfull Giue vnto thy Ministers grace to do thy Wil in preaching thy blessed Wil in season and out of season not measuring what man wold heare but what thou hast commanded them to speake Giue vnto thy people such Pastors as may powerfully Exhort such Teachers as may trulie deliver the Doctrine of faith such Elders as may diligentlie Governe such Deacons as may faithfully Distribute the contribution of the Saintes such Widowes as may with Mercifull Affections attend the sicke and impotent that so the Ministers of thy Church performing dutifully thy will the Communion of thy People as it is called the Kingdome of heauen so it may be beautifull as Heaven Vnto Princes Magistrates People giue grace of subjection to thy wil that all of them seeking thy glory not their owne wil it so may come to passe that thy will may be preferred by Al in every their several callings that Parents and Children Maisters Servants so studying the doing of thy will there may be an heavenly concent and harmony of obedience towardes thee in the Earth as is vnto thee by all the blessed spirits in Heaven And inasmuch as oh mercifull Father after we haue prayed for the glorifying of thy gret Name in the establishing of thy Kingdome and doing thy Will in asmuch as after that we are enjoyned to praye for the things which necessarily and immediatlie concerne our selues wee humblie intreat thee to The fourth Petition Giue vnto vs this day our Daily Bread GIue vnto vs our daily Bread Breade oh Lord is more than we deserue why should wee then be discontented with
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