TEN Introductions: How to read, and in reading, how to understand; and in understanding, how to bear in mind all the books, chapters, and verses, contained in the holy Bible. With an Answer For Lawyers. Physicians. Ministers. LONDON, Printed by A. Islip. 1594. blazon or coat of arms of Tobias Wood (?), featuring three birds To the right Worshipshipfull master Toby Wood, Esquire, and Councillor at Law, dwelling near her majesties Tower in London, the true and undoubted Patron of this book. AS three special occasions moved S. Peter to offer his labour in building of three Tabernacles; a Mat. 17, 3.4. one for Christ one for Moses, and one for Elias: even so (right Worshipful) three special occasions moved me to offer this my labour in the building of a spiritual Tabernacle, one for mere b 1 Cor. 12, 12.13.14. to 25. Phil. 2, 19.20.21. 1. Cor. 10, 24. care and c Act. 24, 16. Rom. 9, 1.2.3.4.5. conscience to my d Levit. 25.25.48.49. Rom. 9, 5. countrymen in Wales, one to kindle my e 1. Sam. 16.2.20, 2.4.9.12.13.17.12, 10. faithful affections towards you, and one to satisfy the request f By his letters dated, januar. 20. Apr. 5. And one, May 2. 1592. of a right worshipful gentleman, Sir William Herbert knight, who would join with me in this work. If the care of my countrymen might be unsupplied; and if the worthiness of this learned and zealous knight might be (as he is in the grave) for ever silenced; yet the hearty affections, the bond of thankfulness, and the christian duty I own you, can no way so effectually be discharged. Wherein also I shall make clear my good conscience towards the one, and my humble duty towards the other: which if you shall please to patronize, whatsoever is found wanting by him which is dead, shall be supplied (I doubt not) to your contentment, by them which are alive. g Exo. 37, 7. As the two Cherubins which Moses made, tended to the preservation of God's people, The Method and nine observations. and therefore both were placed upon the Ark as one: even so (good worshipful Sir) the two former books which I made, tended to the instruction of God's people, in the holy Bible; and therefore I have placed them both in one. h Psal. 62, 11.12.13. As God spoke once and twice that power and mercy belongeth unto him: so I will speak once, twice, and ever to his majesty, that power may be given by his spirit, and mercy by his son, to all that long with Zeal to the knowledge hereof. These are to certify i jer. 9.17.18.19. you, though not for news, there was great k Ezech. 32.1.2.3. lamentation in Zion, because of God's justice for their sins, as there was great lamentation for Pharaoh in Egypt, because he was a lion in the land, and a dragon in the sea; and as there was great l Hest. 4.3. sorrow, fasting, mourning, and weeping, among the jews, because the king had decreed their deaths: even so there is great cause of lamentation, fasting, mourning, and weeping here in England, because m jer. 9, 21. death is scaling our windows, the n Eze. 32.4. beasts of the fields hungering to devour our bodies; our blood ready to water the land; Eze. 32, 6. and our o Mat, 7, 19.13, 42.43.18.9. jud. 9, Reu 19, 20. souls as prepared for the fire of hell, by reason of sins in the p Hos. 4, 1.2. common sort, of horrible cruelty in many of them that are q Esa. 3, 12. Hos. 7, 3.4.5. great, and of the general ignorance of Christ, according to his gospel, in every sort. If it please you to compare the reign of r Kin. 20, 21. Manasses, sometimes king of judah, with the reign of Marie; sometimes queen of England, you shall find little odds in the innocent blood that the one shed at jerusalem, and the innocent blood that was shed at London, etc. which God the righteous judge hath not yet fully revenged, because that the uniformity in the profession of Christ these 36 years, is not yet perfect, & the persecution of former times are not done away by repentance. For notwithstanding the great s 2. Kin. 22.23. zeal of josias, with the obedience of his people, yet the former sins of Manasses would not be forgotten. Therefore God knows, and most wise men sees, we have urgent occasions moving us to pray, yea, to pray heartily unto jesus Christ the aeternal king, for Elizabeth our queen, and other her subjects, that either be will utterly forgive, or at the least grant, that the penalty deserved do not fall upon us, nor upon our children. And albeit we cannot shake off the general condemnation threatened and known to hang over England, yet her majesty with us, and we with her, loathing our own sins, and detesting the abomination of others, shall be singled and severed to preservation, come the desolation never so terrible and sudden. jerusalem which was sometimes the city of the great king, the keeper of the divine oracles, the receptacle of Angels, and the continual presence of God himself, is now become a place of sulphir and hellish flames, inhabited with Oules, Estriges, and such like noisome creatures even so they that have eyes to see, may yet see the tears and desolation of the great and famous city of London, & they that have ears to hear, may yet hear the cries of her children, the piteous lamentation of her women, and the sighs of her men in every street: some for their parents, some for their children, some for their wives, some for their husbands, some for money, and some for meat, which the last years plague hath ruinated, deprived, and desolated. Whether this were a revenge of their sins yet living, or a revenge of their sins already dead, and yet unrepented, it is not known; but sure it is many woes are past, and many more are to come, if the perusing and the examination of ourselves, work not in us the consideration of that great zeal of God's glory, the desire of building the Lords house, and the practising of such an upright life as was in the ancient fathers of the church. Wherefore I humbly entreat you, and in Christ jesus I desire you, albeit your place be not to reform these things, so generally out of frame, yet reform and amend yourself and your own household: join with them, that they may join with you. My good worshipful and Christian friend, as I cannot charge you nor any of yours, for any disorder, so I cannot leave to entreat and desire you to walk warily and wisely in this crooked and froward generation, ground your own foundation sure, take heed to yourself, look that noman t Reu. 3, 11. take away your Crown. The devil offereth violence, hold therefore fast that which you have, watch and pray, O pray continually, power out your supplications before God morning and evening, both you and your household. v Psal. 5, 3. Morning and evening (said David) will I direct my prayers unto thee. As the morning and evening is a sit and a convenient time for suitors to attend upon great men, and as the morning was a sit and a convenient time to gather Manna: x Gen. 28, 18. even so (good sir) the morning and evening is a sit and a convenient time, for you and your household to become suitors unto the great majesty of God, for the spiritual Manna, the food of your souls. As Moses was commanded to come up to Sinai, with the two tables of the law, early in the morning: even so are we commanded to appear before God in our chambers, early in the morning, before we go abroad, having the two Testaments of God in our hands, learning how to honour his majesty in the one, and how to use our brethren charitably in the other, both which are the two principal duties of every christian. As the learning must needs go before the practising, so the practising must needs follow after the learning. Learn (I beseech you) therefore, and teach your household the learning of the Lord, morning and evening; not in regard of him to whom all times are alike, but in regard of yourselves, because in the morning & evening is the fittest and most convenient time, by meditations and prayers to recommend your souls unto his majesty, and to contemplate of heavenly things. And thus having endeavoured your ease and speedy profit in these my introductions, by taking some thing away, and by adding other more needful, with answers to three necessary questions, I take my leave, not forgetting my humble commendations to yourself and to the good Christian Gentlewoman Ms. Barbara your wife, desiring the majesty of my aeternal God to finish your labours to the glory of his name, to the good of his saints, and to the salvation of your and their souls. From Leonard Shoreditch, the 18 of Octob. 1594. Yours because you be of Christ. Edw: Vaughan. An admonition to Contemplation for the Reader, and especially for my countrymen of Wales. AS among all other ordinary accidences that are incident to the prosperity or adversity of mankind, there is nothing in earth that more fully proportioneth the joys in heaven, than Music, and Marriage: to hear the one, we leave our meat and drink; and to be joined in the other, we leave father and mother; even so among all ordinary instructions incident to the earthly prosperity and aeternal felicity of mankind, there is nothing that more fully proportioneth our condemnation to be just, than the law; nor any thing that more fully proportioneth our salvation to be in Christ jesus, than the Gospel. In the one we hear thundering, earthquakes, lamentations, mournings and woe: in the other nothing else but sweet voices, pleasant songs, and instruments of music, all proportioning and perpetually pointing our marriage with Christ jesus, in whom we are freed from the curse & threats of the law, & all other inconveniences whatsoever; who saith unto us as unto his bride, My Dove show me thyself, let me hear thy voice, thy voice is sweet, Cant. 2, 14.4, 1. to 8. and thy sight comely. Behold thou art fair, behold thou art fair, thou art all fair my love, & there is no spot within thee. Now then (good christian Reader) tell me, tell me, I pray you, tell me, who will not leave marrying with a noble Lady in Israel or in England, to be married with Christ jesus in heaven? & who will not leave all the music & all the pleasures of this life, to obtain the company of Angels, the joys of heaven, and the presence of jesus Christ himself? The study and the diligent apprehending of these exceeding great blessedness, do consist in the apprehending of the true use and intent of the law and the Gospel. Cease not, cease not, O my good countrymen and friends, whilst you live cease not to celebrate the wonderful wonders of jehova, of jehova, our aeternal God and saviour jehova, O behold and contemplate who is so great a God as our God; is not the God of Israel the God of England? and is not the uniformity of his truth among us as it was among them who lived in tents and tabernacles? O English Israel, O people of England, the high Sacrificer, the perpetual Aaron hath powered out upon thee as out of a full horn, the dew of Hermon, Psal. 133.1.2. the joy of the whole earth. O my love, my spouse (saith Christ) thou wast in the rocks solitary, Cant. 2.14. like a Dove that had lost her mate, thou wast upon the hills all bruised and broken, like a bird scared from her young ones, Psal. 11.1.2. and thou wast in the wilderness all weak and bloody, like a woman no rather delivered of her child, forced to flee, Reu. 12, 1.2.3. for the safeguard of her own life. Arise now my love, my fair one, and come away, Cant. 2, 11.12.13. for behold winter is past, the rain is changed and gone away, the flowers appear in the earth, the time of the singing of birds is come, and the voice of the Turtle is heard in our land. As though Christ had said; True it is O my beloved bride, my wife, my dear one, ye were persecuted too and fro, ye were hid here and there, ye were in places of small comfort, as in a rock, ye were in places of scarcity, as in a hill or mountain, and ye were in danger of your lives as among wild beasts in the wilderness: but take a good heart, fear not, cast away every thing that presseth down, and the sin that hangs on so fast betraying the succours which reason offereth. Winter, which is by relation, The time of desolation, is past. Summer which signifieth Peace and Plenty, is come, all arguments in the earth and in the elements enforceth the proof thereof, for every thing in their order and kind do bring forth a joy innarrable, by the production of fruit. Well then (my good friends and countrymen) remember yourselves, consider well what you are, where you live, and the time you live in, take time in time to repent, use the season, observe the opportunity in which you may bequeath and dedicate yourselves to God. Now is that acceptable time: You have had many joyful jubilees, you have now the presence of the Ark, nay, ye have the presence of jesus Christ himself. Moses rod hath eaten up the rods of the Egyptian forcerers; Exod. 7.12. 1. Sam. 5, 4. the Lord's Ark hath thrown down the Philistines Dagon, and the sound of God's silver Trumpets have broken the neck of popery, for the voice of the Turtle is heard in our land. The church, the Sanctified Zion, is this Turtle; the preaching of the word is her voice, which we have heard this six and thirty summers, by the godly government of a Turtle, in the same nature and kind, who lives solely and solitarily, not meet to be matched with any but with jesus Christ himself. The son of Sirach saith; There be two manner of people that I abhor, and the third are no people: the first that sit upon the mountains of Samaria, the second the Philistines that dwell in Sichimis. They that sit upon the mountains of Samatia, repose themselves upon the authority of Rome, the Philistines represent the Turk, Saracens, and other miscreants; These are the sons of men (said David;) These are the generation of vipers, (said john Baptist; These are the children of darkness (said S. Paul;) and these are they (say all men) that labour to overrun our countries, to overthrow our churches, to burn our houses, to bereave us of our lives, and to deprive us of our queen, and both her and us of the Gospel. They conspire against God like Hypocrites, against our quiet queen like traitors, & against our common weal like spoilers. My good countrymen and kinsmen, if you will adhibite any credit to my council, if you have any comfort in the mercifulness of God, and if you have any bowels of Christian affection to your posterity, than now at the last get you Bibles; leave off your beads, place learned preachers; displace jeroboams Priests, walk in the light of the gospel; extinguish the light of Tapers and Torches, the one brings you the high way to heaven, the other the ready way to hell. As joab took hold on the horns of the Altar for the safeguard of his life: so now take you hold on jesus Christ for the safeguard of your lives. All kind of creatures are in an unity praising God, they call you to join and to unite yourselves with us in one religion. Strange sights have been seen in the element and in the earth, calling you to repentance, fire hath come down from heaven, fishes have thrown themselves to land, and beasts have brought forth untimely monsters, calling you to repentance, the earth hath quaked under our feet, and our houses have shaken over our heads, calling you to repentance. O join then with us, & we will now join with you, let us go together into the house of God hand in hand, & heart in heart, let us sing one song as with one voice, to the praise of our one only God. Thus I have boldly & briefly admonished you in the Lord; and that you may the better contemplate to your comfort, I have here, as you see, comprised and composed my two former labours into one, with some substraction and with some such addition as may best further you to the speech of his divine majesty, in your own person, when occasion shallbe offered for yourselves & for your household. One quarter of a years' pains, as I have pointed, will bring you 40 years' profit in earth, and at the expiration thereof, aeternal pleasure in heaven. And when you have obtained my promise, I desire but your prayers and your meditations to God for me, & for the posterity of the religious and magnanimous gentleman, Sir William Herberd knight, who for his own part hath run his race in the faith of jesus Christ, and finished his course according to conscience towards you, as may appear; whose body is a sleep in the Lord, and whose soul is in joy with jesus Christ. There are three sorts of professors that do suffer great indignity at the hands, and from the hearts of many pickthank Parasites, stily sycophants; too too hard, yea heathenish or rather hellish censures are given in and granted out against them. I know their objections upon long experience, and I know that upon small skill and little reading their turnesicke spirit of giddiness may easily be quailed, although through ignorance and wilful stubbornness they will never be answered. Good Christian countrymen and courteous Readers, I am loath to offend you with tediousness about these matters, having a great show of endeavour and purpose to draw you to other matters of greater importance. I have therefore thought good and more convenient, to speak of them in the latter end of this book. The first doth partly concern this worshipful gentleman, to whom I writ for protection. The second doth concern partly mine own bodily health, and the third doth concern the earthly prosperity, and the heavenly felicity of all the elect, and therefore I may not pass it, neither may you in any case omit the learning of it, that with him and me and with the rest of God's inheritance you may be ready to defend it. And thus for this time I humbly take my leave, and with such conveniency as I may, do now betake myself in the fear of God to the matter. From Leonard Shoreditch, and county of Middlesex, near London. Yours if you be the Lords. Edw: Vaughan. A brief recital of the general heads or places of invention contained in this book. 1 Away to know or to fetch, readily and roundly, all the books in the book of God, either backward or forward, in the old and new Testament. 2 The Author, the original, the occasion, and the chief matter of every such book. 3 The books called Apocrypha, how far they are to be received, and their imperfection, when, where, and by whom, found out among themselves. 4 The principal stories chaining the whole scripture dispersed here and there, in the old and new: where every such story doth begin, and where it ends, with a recital of the principal matters therein. 5 Sir William Herbert's account upon the tenth story, of the age and time from the birth of Christ, unto the world's end. 6 Certain principal observations, or special matter to be marked for the reading and understanding of all such books as are called Laegall. 7 Certain principal observations, or special matter to be marked, for the reading and understanding of all such books as are called Sapientall. 8 Certain principal observations or special matter to be marked, for the reading and understanding of all such books as are called Prophetical. 9 Other fourteen places, and most direct rules, how to read and understand every book, chapter and verse. 10 Other four and forty sure titles or matter supporting or agreeing with all the scriptures, to be digested or framed into common places. 11 The right use of positive Laws. 12 The necessity of Physic. 13 The excellency of the ministery. 1 Introduction. Learn perfectly all the names of the Canonical books, as they are in order, from Genesis to the Revelation. You must be able readily to render an account what book is next before or next after any such book taken in hand. Then return back, and learn how many chapters is in every book. 2 Introduction. NOw you must go over these books old and new, by some proportion daily, either morning or evening after this manner, wherein you shall see many profitable notes, and especially the argument or sum of every book; it will pleasure you greatly, by the report and judgement of all ancient authors. The Argument of Genesis. THis book is called of the Hebrues Verescith, that is to say, Beginning, Generation, or Creation, giving us to understand, that it contains the creation of all things. Moses the son of Amram the son of Levi was borne 2430 years after the creation: when he was full 40 years old, he was called of God to be the leader of his people Israel; by a large measure of God's spirit he spoke of sundry things which were done 2414 years before he was borne, and also profoundly of many other things that should befall the people of Israel, even unto the birth of Christ. He wrote this book near about 850 years after the flood. At joseph's death it had a kind of ceasing. This book comprehends principally four things. 1 Creation, by the word which was made flesh. 2 Destruction, by the overrunning of waters. 3 Multiplication of the world, by Noah. 4 Election of some, as of Abraham, Isaake, etc. The Argument of Exodus, the second book of Moses. IT is called of the Hebrues Shemoth, which is names, but of the Grecians & later writers it is called Exodus, which signifieth a departing and going of Israel out of Egypt: by computation it amounteth nearly to a story of 405 years, from the death of joseph, to the lifting up of the tabernacle in Siloh; this book comprehends principally three things. 1 The Deliverance of Israel out of Egypt. 2 Their journey towards Canaan. 3 An Order for the serving of God. The Argument of Leviticus. IT is called in Hebrew Vaicrah, but the Grecians & later writers Leviticus, because it retaineth a memory of some notable acts which were done from the beginning of the second year after the release from Egypt, unto the beginning of the eleventh month of the 40 year, which is in some account thirty years: and partly because it debateth of ceremonies and such like which were ended in their time. This book contains four principal things. 1 Sundry sorts of ofsrings concerning Christ. 2 Civil orders for the practice of religion. 3 Civil orders concerning life and manners. 4 diverse feasts dedicated for religion. The Argument of Numbers. THis book is called of the Hebrues Vaied●bber, of the Latins Numeri, because in the beginning of it Moses numbered the people Israel by their tribes. It continueth the story from the beginning of the second month of the second year after the deliverance of Israel out of Egypt, unto the beginning of the eleventh month of the forteeths year of thirty eight years and odd. It containeth four things. 1 The mustering of men, and orders for the preservation of the Ark. 2 Constitutions and laws for religion. 3 Constitutions and laws for life and manners. 4 Particular laws for reformation. The Argument of Deutronomium. THis book is called in Hebrew Ellehaddebarim, in Greek it is called Deut. signifying a Remembrance of things past, with an exhortation to the performance of the law, from the beginning of the twelfth month of the fourteeths year, unto the twelfth day of the same month, after their departure from Pharaoes' kingdom. This book briefly repeats the greatest matters that were spoken and laid down in the former books. The Argument of joshua. HE was called jesus the Emperor of Israel; he ruled them victoriously seventeen years, he was borne fifty and three years before their going out of Egypt, he died when he was one hundred and ten years old, 2570 of the world. He and Eleazar the high priest is thought to have penned this book. It approveth the performance of God's promises, and that he never saileth by length of time, nor by distance of place, to remember his ellect: as is showed us by joshua, who did conquer the land of Canaan, and divided it among them, even as the Lord had spoken. The land for the fertility thereof, far beyond all other lands, did represent the kingdom of heaven, and in regard of the power thereof, it might well resemble the kingdom of Antichrist joshua the conqueror was a figure of jesus, who subdued all things to himself. The Argument of judges. IT is called in Hebrew Sophetim, according to the Hebrew, Greek, and Latin, it is called judicium, because it conneth the government and religion of God's people, from the death of joshua unto Hely the priest, about 299 years: & it is supposed that Samuel is the penner thereof: it showeth how God detesteth ingratitude, by the great oppressions which was inflicted upon the people for the same: they were of all people in the world most victoriously possessed of all the joys in the world, and yet they were a people worse than those whose carcases fell in the wilderness: therefore God appointed tyrants over them as their governors. Here is also a perfect precedent of pardon upon repentance, for when they cried unto the Lord, he destroyed those tyrants, and gave them godly rulers. The Argument of Ruth. SHe is said to live when Deborah ruled Israel, it is thought that the writer of judges is the author of this book; because that the Hebrues do reckon it with the book of judges: her nation and kindred whence she came doth well approve the calling of the Gentiles by jesus Christ, who was to come lineally even from her body. This book doth arm all Christians with patience, as with the whole armour of God, who in the end will get the fame and report of the world. The Argument of the first and second of Samuel. 1. Chron. 29.29. THe acts of David, are they not written in the book of Samuel the Seer, and in the book of Nathan the prophet, and in the book of Gad the Seer, by which words it is plain, that Samuel, Nathan and Gad, did write these books. In the first of Samuel is showed the misery of the people under king Saul, which was a token of God's wrath, because they were not content with their estate. Saul himself is set forth for an example of unthankfulness, he was hated of God, he was hated of the people, & he was possessed of a devil. David is made heir apparent to the crown. In the second of Samuel, is declared the magnanimity of David, who overcame all the enemies of God's people, wherein he was a figure of Christ. The Argument of the first and second of the kings. BOth these are in the Hebrew as one. The Authors were these, 2. Chron. 19.29. (severally a part, or potion) Nathan, Ahiah the Silonite, Iddo the Seer john, and Semeia. The first Book of Kings showeth us the uncertain state of God's people in this life, as by the example of the people under diverse kings, unto the death of wicked Achab, who for a little joy had great annoy; God also plagued them because sin was favoured, and virtue was discountenanced; their kingdom was divided into two parts, presently upon the death of Solomon, the one became open enemy to the other, for the space of 350 years: one kingdom was called the kingdom of judah, whose seat was at jerusalem; the other was called the kingdom of Israel, whose seat was at Samaria: the one gave themselves to serve the true God; the other to idols. Here also is the perfect genealogy of Christ, lineally descending from David. The second of Kings showeth us of all famous acts, from Achab the king, unto the ransacking of Samaria, the captivating of the people, and Hosea their last king; here is also the destruction of jerusalem, and the people carried to Babylon. The Argument of the 1 and 2 of the Chronicles. PAralipomenon in Greek. With the Hebrues both are one, it signifieth omitted, or things left; the Latins call it Verba Dierum, The words of days; meaning a Catalogue of things done in former ages: it was composed by Iddo, and Semeia. 1 Cron. comprehendeth briefly all that was excellently done from the creation, unto the restoring of the people from Babylon; it handleth exactly the genealogy of Christ. 2 Cron. Comprehends chief all such matters as were from the death of Solomon, unto the captivity of Babylon. Some things in these two books are more amplified than in the books of the Kings The Argument of Ezra. HE was a priest, and towards the law, and the author of this book. It containeth the deliverance of Israel out of Babylon, with great favour & authority from the king for the reedefying of the Temple at jerusalem; it was hindered by the people of the land, yet it was finished according to the time foretold by the angel to Daniel. This book doth prove that God punisheth not the godly according to justice, but according to mercy. The argument of Nehemiah. HE was cupbearer to Artaxerxes, & in such credit, that he obtained in the twentieth year of his reign full authority with licence & letters, to command to the finishing of the decayed places of jerusalem. This book is commonly called the 2 of Esdras, because he was thought to be the writer, and both were joined together the same time in the holy service of God. And in the Hebrew both books are one, both comprise the story near of 130 years, unto the last Darius. There were three special men stirred up by the Almighty, for the comfort of his people, having long lain in exilement, the first was Zorobabel their captain, the setter forward of chivalry; the second was Ezra their priest, the setter forward of religion; & the third was Nehemiah, the setter forward of their building. This book sets out many particulars, to weet, the builders, the manner of it, their hindrance, their religion, etc. This book containeth a singular favour of God towards them that trust for redemption by Christ, for that he openly writeth their names in his holy city, that left Babel upon Gabriels' prophesy, to build jerusalem the city, for Christ the great king: and therefore the old Hebrues bound Ezra next Daniel, because it dependeth all upon Gabriels' prophesy, Dan. 9 and all the nation still thence talked of Christ to be their redeemer. The Argument of Esther. 2, 7. SHe was named Hadassa, she was married to Darius the son of Histaspis whose surname was Assuerus, upon the divorce of queen Vasthi: this book was written by the chonicler of Assuerus, & it was taken out of the records of the Medes and Persians; Xerxes the great warrior was her son by the king, it is consonant with the scriptures of God. Some hath added to the same six other chapters of Hester, which are not sound nor answerable to the rest. This book approveth the assurance of God's mercies towards his elect, in time convenient, even when all worldly helps faileth, as by the example of Mardocheus and Hester may appear, who as instruments appointed of God, did deliver the jews from the decree and deadly sentence of the king: moreover it showeth that pride hath a fall, by the example of Haman. The Argument of job. THis story showeth the religion of Abraham's other kindred than Israel, how before the law they held faith and conscience, Abraham's kindred in the family of Nahor, as Elihu was in Esau's, as Eliphas was in his own better line, as Bildad of his son Suach was (whom many latins, and all Greeks, commonly make to be of Abraham by Esau, because the land Us, in jer. Lament. is in Edom) this kindred of hic Abraham, in these families held religion, and had these men prophets, but prophets always had not visions for Gods particular dealings, though for natural knowledge and rules of virtue they be sincere. This book in this argument, is most rare, containing a disputation, of five prophets, God in the end coming moderator. The shortness of speech, the depth of matter, the discourse of job for his life, of Elihu for natural philosophy, of the rest for the common plaguing of the wicked, the thrice holy conclusion of God makes that book better than all ophir-gold. The story fell out about Moses birth, 777 years after the deluge. job I hold to be of Abraham by Kettura, and the land Us to be not that of Esau's Us, but of Nachors: whether Abraham's sons by Kettura went to seek dwelling with their eldest cousin of those sons of the east. And thence so Abraham's sons by Kettura be named. Moses was dead before job, for he lived but 120 years, and job 140, after his temptation. Dina is said to be jobs wife, but by men that in sadness follow the jests of the jews, who feign for memory of story, fables. Dina hath in scriptures no husband named, nor job a wife with her proper name, thereupon jews (for teaching children readiness in story) marry Dina (that might be jobs grandmother) to him; who followed them in sadness were deceived. Herein we are assured, upon sufficient practice, and proof of God's eternal favour, that when all desolations and hazards whatsoever are nearest, even then is that man nearest unto God, and in the greatest possibility of honour and majesty. Many great and excellent things are herein contained, therefore I recommend them unto your christian diligence. The Argument of the Psalms. IT is called in Hebrew Sepher Tehilim, by the which the Grecians do express musical instruments. It was gathered by Esdra. The authors were diverse, as the Psalms do witness, and some are uncertain, yet the matter is sound and good; David was the chiefest, 2. Sam. 23 and therefore he was called the sweet Psalmist of Israel: Moses wrote the 90 and 91 as a form of prayer; Ethan and Theman wrote the 88, and 89 who were men of great wisdom; 1 Kin. 4, 30 the holy Priests and levites wrote the 137. David ordained wise and skilful men to make Psalms, and to prophesy with all sorts of instruments, as Corah and his sons, Asaph and his sons, jeduthum and his sons, Heman and his sons there were ordained before the Ark of cunning physician, 2. Chro. 15, 16.25, 1.2. 2. Esd. 12, 40. 288; the instruments were these, Meginath, Mehiloth, Alamoth, Gittith, jeduthum, Susa●eduth, Sosainum, Salteries, haps, Organs, Trumpets, Cymbals, etc. and the Psalms serve for diverse purposes, as you may easily see, if you mark them; some for music, as you may know by then titles; some for prayers, some for thanksgiving, some for consolation, some for doctrine, some for prophesy, and some for story. The Argument of the Proverbs, Ecclesiastes, Canticles. 1. King 4.32.11. SAlomon was the writer of these three books, as appears by their Titles, and manner of writing, after his conversion. In the first, he teacheth all people the true wisdom in the using of Temporal things. In the second he teacheth a contempt of all earthly glory, in regard of joys in the Lord jesus. In the third, he sets out the incomprehensible favour of God towards all such, by their marriage in Christ, representing a spiritual and an inseparable conjunction, under metaphors, similitudes, and comparisons. The Argument of Esaie. HE was Amos son, taken of many for an Evangelist, he spoke and taught under Vziah, joatham, Ahaz, Ezechia, and Manasses. This book was written by him a little before his death: it contains the doctrine of reconciliation more clearly than the rest. It is full of reprehensions and consolations; the coming of the Messiah is proved, and the uniting of the jews and Gentiles. The Argument of jeremy. HE was son to Helchia the Priest, he wrote this book and prophesied under josias joiachim, and Zedechia, at that time as Jerusalem was ransacked, and the people captivated, whom jeremy lamenteth. Baruck was his secretary. This book shows the captivity of Jerusalem and her people, for her manifold sins. The Argument of Ezechiel. HE was a priest in Babylon, five years of Ichoiachims' captivity. This book doth show the murmuring of the wicked against the Prophets, because they yielded to Nabuchadnezar. Therefore in the first part of this book he laboureth to confirm his former doctrine, that they did well in yielding, for it was decreed by the mouth of God, that they should be captivated, than he laboureth with doctrine to assure them of deliverance again, from this their servitude and captivity. The Argument of Daniel. HE was in Babylon with Ananias, Misael, & Azarius, in jehoiachims' time, and he thus prophesied under Nabuchadnezer, Euilmeredec, & Balthasar. In this book is showed what happened to their king and the people, during the 70 years captivity; what kings reigned, how the people were used, what should be happen them after their captivity until Christ. The Argument of Hosea. IN the days of Osiah, joathan, Ahas, & Ezechias, kings of judah, he wrote and prphesied. This book shows the Idolatry of the people under jeroboam, and their sins by many particulars. This prophet was among them 70 years, and they despised him and others. The Argument of joel. HE prophesied in the days of Osia, and jeroboam, concerning Samaria, and wrote the same. Herein is showed the famine and extreme misery that they of judah endured, because of their idolatry and obstinacy. The Argument of Amos. IN the days of Osiah and jeroboam, he wrote this, he was a poor and a simple shepherd, stirred up of special purpose to set forth God's glory, by calling the people to repent. The Argument of Obadiah. HE spoke against Edom, at which time the palace of the temple and the city was set on fire, this book shows how the Idumeans vexed Israel most cruelly, and continually: in the highest pitch of their pride, God sends this Obadiah to denounce his vengeance against them, and good success upon his own inheritance. The Argument of jonah. HE spoke under Amaziah and jeroboam, he controlled Phulbelocus of Niniveh, who succeeded Sardanapalus. This book showeth how little his preaching availed in Israel; and how much few words prevailed in Niniveh, to the shame of all Israel: here is the destruction first of the kingdom of Israel, then of judah, chief because they contemned the prophets. The Argument of Nahum. HE prophesied under Ezechia king of judah, Hosea king of Israel, and Salmanazer king of the Assyrians, This book shows the revolting of Niniveh, from the true profession which they had taken from jonah; they became persecutors of all that professed godliness, therefore their city was destroyed by Nabucadnezer, among whom there was some godly, whom God remembreth with his comforts, sent by the prophets. The Argument of Abacuk. HE wrote this book about the same time, and he lamenteth the desolation of the godly, and the prosperity of the wicked, who in the end should be captivated by the Chaldeans. The Argument of Sophoniah. HE prophesied in the days of josiah, the son of Ammon, king of judah, The Moabits, the Assyrians, and others, who were enemies to God's people, shall come themselves to confusion, but the godly by patience shall possess their souls. The Argument of Agge. THis prophet, Zacharie, and Malachi, were especially appointed after the captivity to comfort the people, & to set them forward to the building of the temple at jerusalem, which was a sight of the spiritual jerusalem. This prophet shows the cause of their captivity, and exhorteth to repentance. The Argument of Zacharie. THis prophet wrote the second year of Darius, in the eight month, the same matter. The Argument of Malachi. THis prophet was the last and the next to john Babtist. He spoke of the captivity, of the building of salomon's temple, and the story of Esdras, and Nehemias; he reproves diverse sins, and speaks as the two former. The Argument of Matthew. HE wrote this Gospel in Hebrew, eight years after the ascension of Christ. All the four Evangelists did write in effect one thing, they all entitled their writing Gospel, signifying, Good tidings or news from heaven; comprehending the incarnation, death, resurrection, and ascension of Christ, being the absolute sum of our redemption, and adoption to eternal glory. This Title comprehends all the matter shadowed in the law, and performed in the gospel: whatsoever one writes darkly, the other more largely and plainly. They vary not in any one thing, though their writing be far in distance, for time and place, which greatly argueth and augmenteth the truth and dignity thereof. They entreat in some matters more exactly than in other; Matthew laboureth to set foorth an historical narration of Christ's body, to weet, of his incarnation, his kindred, how he was occupied in the time of his life, teaching and working miracles to confirm the will of his father; he spoke of his death, and resurrection, with such circumstances as belong thereunto. The Argument of Mark. HE was the disciple and interpreter of Peter. Upon earnest request made to him at Room, he wrote this gospel in Greek, ten years after the Ascension of Christ. He planted the faith at Alexandria, where he died. The Argument of Luke. HE was a physician at Antioch, the follower of S. Paul, who did write this gospel 15 years after Christ's ascension, he died at Constantinople. This book most chief specifieth of ceremonies which were performed in Christ. The Argument of john. HE was son to Zebedeus the brother of james, whom Herod be headed, at the request of some Bishops in Asia. He chief handleth Christ's divinity, and wonderful work of our reconciliation. He wrote this gospel 32 years after Christ's ascension, he died and was buried amongst the Ephesians. The Argument of the Acts. THe same was written in Greek by S Luke, at Rome, and dedicated to one Theophilus. This book is an abridgement or a chronicle of all famous & worthy acts of Christ, of his disciples and Apostles: herein is annexed the sermons of the Apostles, touching faith & manners, the open persecution of the truth, & the victory thereof in the end. The Argument of the Romans. THe Romans were jews and Gentiles, embracing Christ in Rome, among whom were many false teachers which moved S. Paul to write this Epistle, by his secretary Tertius, exhorting them to take heed thereof, and to increase in the knowledge of Christ. The dignity of works, of faith, of grace, and justification of the law, and the use thereof, from Corinth, Acts 20. Rom. 16. some few days before he went to jerusalem. The Argument of the first to the Corinthians. THe Corinthians had their original of Corinthus, who built that city; in it was the temple dedicated to the Goddess Venus. There was that great notorious whore Lais, spoken of over all the world, and there was many other abominations, yet in this city God had his church. S. Paul stayed there almost three years, but when he departed into Syria, many false teachers entered in, who taught that whoredom, riot, drunkenness, etc. was lawful, they denied marriage, and the resurrection; upon which occasion, S. Paul wrote this Epistle, to withdraw them from all those evils, Act. 19 1 Cor. 16. and with exhortations to remain in the doctrine which he had taught. From Ephesus. 4 The Argument of the second to the Corinthians HEre he excuseth his long absence, by diverse troubles which hindered him, he willeth to excommunicate him that was taken in adultery; he cleareth himself of all blame towards them, Acts 20. he showeth a difference betwixt one spirit and another, the agreement of the old testament with the new. From Philippi. 6 The Argument of the Gallathians. THe Gallathians were a people of Asia: after S. Paul's departure thence, many false teachers entered in and taught, That the ceremonies of the law were to be kept, and they taught evil things against the Apostles, thereby to deface their doctrine; which moved him to write unto them, discharging himself for the credit of his calling, and confirming of his doctrine, with the overthrow of the contrary. From Rome. 13 The Argument of the Ephesians. THis city of Ephesus was famous by the sea side of jonius, where was a temple dedicated to the false Goddess Diana. S. Paul at his first coming stayed little there, but at the second time he continued three years, perceiving that God had many souls there to be saved, even among witches, sorcerers, etc. whereby the mercy of God appeared more abundantly: at his departure he left among them elders, and Timothy as their Bishop. This Argument agreeth nearly with the Romans and Gallathians. Sent from Rome. 11. The Argument of the Philippians. PHilip Macedon was the original of the city, they had domestical troubles, and many lost for the truths sake, and therefore he exhorteth them to patience and watchfulness. Sent from Rome. 8. The Argument of the Colossians. THe Colossians were a people of that great city Collossa, S. Paul was never with them, they were taught by Epaphras, Onesimus, & Tychichus, S. Paul heard that they were troubled with the jews, about ceremonies, and with the gentiles about subtle questions and words of philosophy, wherefore he wrote unto them to confirm them in that they had learned concerning Christ, and to confute the contrary. Sent from Room. 9 The Argument of the first to the Thessalonians. THessalonica was a famous city of Macedonia, whence the people had their names, he was among them, but three Sabbaths, by reason of the jews. He sent Timothy unto them, by whom he understood of their conscience, and that they should consider well of the resurrection. Acts 17, He sent it from Athens. The Argument of the second to the Thessalonians. HE excuseth his long absence, showing them the manner of the resurrection and the coming of Christ, he dehorteth from curious questions. Sent from Athens. 2 The Argument of the first to Timothy. HIs father was a Grecian, his mother a jew, which was the cause he was not circumcised in his infancy, according to the law. His mother Eunice, and his grandmother Loida, were godly, wherein they brought him up. S. Paul his master sent him on the Lord's business, to diverse places: in the end he was left at Ephesus as their bishop, to whom he wrote this Epistle, about the choice of Pastors in the church. At Laodicea. 3 The Argument of the second to Timothy. HE mourned greatly after S. Paul, therefore Paul did write to comfort him, and withal to show him how he was held in prison, which was the cause that he came not to Ephesus according to his promise. Sent from Rome. 12 The Argument of Titus. HE was a Grecian borne, Paul was his master, who left him at Crete to constitute ministers in every parish, and to reform their manners, Titus was a young man, therefore his master wrote this Epistle that he should do nothing rashly. What kind of Pastors should be allowed and what not, From Nicapolis in Macedonia. Acts 20. 5 The Argument of Philemon. HE was Collocentia, a rich man, and a godly liberal man, he had a servant named Onesimus, who departed from him by stealth: when he heard S. Paul preach, he believed in jesus Christ and confessed his fault, whereupon S. Paul wrote this Epistle to his master, exhorting him to forgive his servant. Sent from Rome. 10 The Argument of the Hebrues. THe truth is by the opinion of the most and best learned, that S. Paul wrote this Epistle, the Grecians did so allow of it, and the same was confirmed in the council of Nicen. Nicephorus saith that it was written in Hebrew by S. Paul, and translated into Greek by S. Luke, who altered S. Paul's style and method of writing. Iraeneus who was Policarpus scholar, said the same; the truth being received from S. john, who was Policarpus master; such was the obstinacy of the jews, resisting the doctrine of Christ, which gave occasion to S. Paul to write, exhorting them from the hardness of their hearts. Herein he magnifieth Christ above the prophets, Moses, and Aaron, Levi, and all other offices, and officers; who fulfilled the prophecies, accomplshed the law, and offered a far more perfect sacrifice than they all. Sent by Timothy from Italy. The Argument of james. IN the tenth of Matthew mention is made of two james, one the son of Zebedeus, the other the son of Alpheus, which james was the Author of this Epistle, he is called Lebbeus and Thaddeus, and he is called the brother of Jude, Gal. 1, 19 and the brother of our Lord. Here he instructeth all men to live well, and to believe well, he sets out the conversation of those that are regenerated: the excellency of faith, of works, of patience, etc. The Argument of the first of Peter. THis Peter was called Simeon the son of john the fisher, Christ did name him Caephas, which is Peter, Mark 3. he was one of the Apostles, and the chiefest for diverse causes. He spoke of works after justification, as S. james doth: he descendeth into the duties of each degree, and to the conversation of the Gentiles. It was written upon the occasion of Silvanus, being long with S. Paul, and traveling to Babylon, met with S. Peter, who delivered him this Epistle general. The Argument of the second of Peter. HE exhorteth all men from day to day, and from degree to degree, to increase in the works of regeneration, to beware of false teachers, the state of the last times. He thought his death to be at hand, wherefore he wrote to the glory of his master Christ. The Argument of the first of john. THis john was one of the four Evangelists, he was the son of Zebedeus beloved of Christ, he wrote the Revelation, he exhorteth to faith & brotherly love, to try and approve the spirits, to avoid false teachers, hypocrisy, and small offences, and to deck themselves with godly living. The Argument of the second of john. HEre he handleth mutual love, the duty of widows, to beware of false teachers, & a way to know them: he did write especially to a godly widow, who with her children and her household laboured after Christ. The Argument of the third of john. HE exhorteth his familiar friends, and his host Gains to diverse points of doctrine, and to good works, thanking God for the great comfort received at his hands, he commends him for a harberour of God's people. The Argument of jude. HE was one of the Apostles, he instructed the Godly to continue in well doing, he shows the justice of God against sinners and revolters, as the Angels, the jews. The Argument of the Revelation. THis book containeth all the doctrine of the prophets, concerning Christ, which was to be accomplished after his coming, the comfort that comes by his death, the marriage of the church with the sanctified members, the providence of God, and the force of his word, The third Introduction. WHat may be said of the other books called Apocrypha, you may easily judge by the consideration of the authors, and especially by the matter, not consonant with other scriptures. The word Apocrypha according to the Aetymologie thereof, signifieth a mystery, a matter hid, secret, or kept close. They are books to be read at home, and not in the congregation. The first and second of Esdras. 1 Esd. 7, 6. 2 Esd. 8, 4.5.6. THis Esdras was a Scribe and an expounder of the law: when the people went from Babylon under the government of Zarobabell, in the time of Cirus, and Darius, Histaspis' son, he was in great report, and bare credit among all people. Concerning the authority of these books, the matter itself hath no certain ground, especially, That in the first of Esd. the third and fourth, of the three young men's sentences. In the first of Esdras the 4, and 1. the Angel reproved Esdras for his curious searching, he was purposed to sorrow, and fast himself to death, 2 Esd. 10, 4. both which things argued an unperfect spirit in him. This and the rest, proves the books not fit to be matched with the Canonical, whose spirit was never found guilty of controlment. Tobias. Tobias lived in the days of Salmanser, and Zenacherib his son, kings of Assiria, and was taken captive at Niniveh. This book was penned by some godly man not perfectly known, it was found in the Hebrew, Assyrian, and Chaldean tongues, very ancient, yet with many blemishes, and imperfections. In the twelfth and fifteenth it is said, That the Angels did present the prayers of the saints; which none can do but jesus Christ himself, for he is our Advocate, and high sacrificer. In the 4 and 10 old Tobias saith, that Alms delivered a man from death; which is a matter contrary to all holy scriptures. In the seventeenth he exhorteth to give bread for the dead; which in deed is a show of Idolatry, notwithstanding the man is to be taken for godly and religious, and his book so far to be taken for credit, as it doth agree with the Canonical. judith. THis book seemeth toward the last part to have been penned after her death; by whom, it is uncertain: the story is in the Hebrew and Chaldean tongues, yet not so received as the Canonical, because of the sundry imperfections thereof. Cap. 11, 6.16 8.1.11, 1. She took God's name in vain, she denied the power of God and the authority of his Saints, yielding all to Holophernes. Nabucadnezer was Emperor of Persia, and his seat was at Babylon, but not in Niniveh, as is here laid down. For these and such like, this book cannot be allowed for sound, yet many good things are therein, therefore judge soberly and charitably. Hester. THis book was written by some Grecian not truly known, it is very frivolous, & it is annexed unto the true story of Hester, the variety thereof shows the contrariety. Wisdom. IT is called in Greek Panare●on, that is to say, The book of all virtues; Jerome writeth that Philoiudeus enlarged it with great wisdom and learning into Greek, being left before as a remnant or piece by Solomon: this Philoiudeus lived in the days of the Apostles, and he embraced christian faith. We must grant that there are many excellent things done and spoken herein, the author being eloquent and learned, but yet every learned and eloquent book may not be admitted among the saints. Read Aug. de doct. Christ. lib. 2. De civitat. dei, lib. 17, 20. junius preface in Apocrypha. Baruck. HE was secretary to Hieremie. This book is not in the Hebrew, but in the Greek, therefore it was not reckoned among the Israelits, who were of that language. It is not reckoned in the chronicles of the kings of judah, nor yet accounted among the prophets. Susanna. IT is not known who did write this book. Although her chastity be commended, yet the matter is not approved, north author canonised. Bell and the Dragon. THe author is not to be found, and the matter is not likely. The prayer of Manasses. HE is the author thereof, as it is generally received. It was in Greek, which did disannul the authority thereof among the Hebrues. The first and second of Maccabees. THe first was written in Hebrew, in the time of johannes Hircanus, the son of Simon Machabeus. It was received as a story: but not of credit, to be with the books of God. The second was in Greek, very frivolous and out of order. The third was entitled Simon the high priest, penned (by all likelihood) by Philoiudeus, at Alexandria, in Greek. Mark their authority, judas Machabeus offered for the dead, and prayed for them, that their sins might be pardoned; which thing is against all scripture. 12, 42. etc. The sin which he prayed for, was mortal, and not venial, (as they say who would have this book to be canonical) yet they pray and sacrifice for them. 2 Mach. 2, 5. It is said that jeremy hide the Ark of the Tabernacle in a cave, and that Solomon sanctified the place; 2 Mach. 8, 9.10. which thing Solomon could not do, because it was no part of his office, and he never did it: the same prophet did even then reprove the seekers after such places, lest there should be any monument or relic of Idolatry: further, the death of Antiochus is not agreed upon, for in 1 Mach. 6, 5.6, 16. it is said, That he died with sorrow; in the 2. Mach. 9, 6.7. the manner of his death is reckoned to be far otherwise. It is said that judas Machabeus was slain in Demetrius army, 1 Mach. 9, 18. but in the 2 Mach. 1, 10.11. he writeth a letter after his death 36 years unto Aristobolus, 2 Mach. 1.10.11. he doubteth of his well doing. Let the fear of God withdraw you from all unreverent handling and judging hereof. The fourth Introduction. THe Argument or sum of all the Bible by books and chapters, as they lie, comprehendeth ten histories or general matters, chaining the scriptures to the salvation of one people, in the service of God, and to the destruction of an another, wilfully nelegcting and obstinately gainsaying the same: whereby you shall see, as it were it one view, what was most notably done and spoken in every age, what difference and change there was, and upon what occasion: you shall not light into any one book or chapter, but hereby you shall be able to say, This or that matter belongeth to such a story; This is the effect of every book & chapter; Here this or that beginneth, and there it endeth. I have set before the particular matter of every story severally, according to the age and continuance thereof, which being once perfectly learned, shall ever be remembered, with the increase of knowledge, and with an admirable change in yourself, to your comfort, and to God's glory. Story. Books and Chapters. Contents. 1 From Gen. 1, To Gen. 7, The Flood. 1656. years. 2 Gen. 8, Gen. 12, The renovation of the creation. 424. yea. 3 Gen. 12, Exod. 19, The election in Abram and his seed. 430. yea. 4 Exod. 12. Ios. 1, Their going out of Egypt to Canaan. 40. yea. 5 Ios. 1, judg. 1. Their quiet possession in the same. 7. yea. 6 judg. 1, 1. Samuel. Of Saul their first king. 450. yea. 7 1. Sam. Nehem. Their captivity in Babylon. 490. yea. 8 Nehem. Their restoring to liberty. 70. yea. Ezra. Hester. 9 Danie. Their perpetual liberty in Christ. 490. ye. 10 Revel. The birth of Christ, to the world's end, by the computation of Elias, 2000 ye. NOw you must learn what every story doth generally contain, what is the sum or whole drift of the holy Ghost in the same, which I have set down by particulars. You must mark where and in what book or chapter the substance of every story lieth, and how it is dispersed in the Bible; most principally note two things, to weet, what good men was in every age, or in every such story, and what wicked men. The particulars of the first story. Fathers. Gen. 5. Adam. Signifieth Earthly. Seth. Settled. Enos. Sorrowful. Kenan. Godly repentance. Mahalalel. Praise God. Jared. The lowly. Henoch. The Sabaoth keeper. Methuselah. Long life. Lamech. Heart wounded. Noah. The Comforter. These were the ten holy fathers before the flood, which the holy ghost reckoneth, in whom the religion and service of God was grounded; these published over the world, that then was, all such effectual matters tending to religion, as was delivered afterward to Moses in two tables of stone, to be continued and enlarged by sacraments and sacrifices, by ceremonies, and such like ordinances, even unto the death of Christ: there was nothing done in the time of Moses, which might not well be derived from the law and profession of these men, if you compare them by their special instances; & by them you shall find true religion maintained, and the false detected, moreover by them hard places are made plain. And if you reckon how long every of them lived, the whole doth perfectly measure the age of that world, from Adam to the flood, 1656. And for these special causes I have laid down briefly their stories. ADam was a passing and a most perfect creature, disagreeing from all other creatures, both in the magnanimity of his soul, and in the excellency of his body; in soul he was like to God himself, for wisdom, for innocency, and clearness; in body he did bear the form and fashion of the goodliest male and female kind that was to be in the world. He comprehended, by the light of God's spirit, that the seed of the woman should restore him and all believers into the favour of God, and therefore he called his wife Heva, that is to say, Life; and he called his son Seth, that is to say, Settled, and persuaded in the faith of Christ. In the commemoration of which seed, Adam offered continual sacrifice, the which in the allowance thereof was ordinarily consumed by fire, as was the sacrifice of Abraham in the time of the law. By this he may well be called a king, a prophet, a priest or sacrificer. As the original whence he came being earth, had relation to what he should return; so the place where he was created, being mount Moriah, had relation to that place where Christ the high sacrificer should be crucified, to the joy of the world; as by many other particulars afterwards, was made plain to be jerusalem, Gen. 22, 2. where Isaac was offered as a figure of Christ; where Sem or Melchisedech dwelled, being the king of peace and justice; 14, 18. where Noah's ark rested; Gen. 8. where Solomon was commanded to build the temple in the honour of his name. 2 Cron. 3, 1. When God had chastened the woman, and cursed the serpent, he said unto Adam, The seed of the woman shall bruise the serpent's head. Gen 3, 15. He lived to instruct Mathuselah in this promise concerning Christ, 243 years; Gen. 5, 25.10, 11. the rather, because Methuselah was appointed of God to live long and many years after, of purpose to teach others. That Adam fell the day of his creation, all must hold, that love not gross ignorance, our Lord telleth that Satan stood not in the truth. Now his falling could not be known to us, to judge of that speech, but by the story of the serpent, which Moses joined with the creation: and it were irreligious boldness to thrust a practice of life betwixt, in another kind. Moreover, our Lord telleth that satan was a murderer from the beginning, speaking unto Hebrues. They now his enemies not only grant, but prove by the testimony universal of all their learned, that the sixth day the serpent deceived Eue. If Adam fell not same the day of his creation, what did he then on the next seventh day? how bestowed he the Sabbath? if he were idle, than he gave an ill precedent to his posterity; if he wrought, than he did worse; and if it be said that he was religiously occupied in the service of God, than it followeth that he fell the day before, whereupon Christ was promised, and to be adored the next Sabbath. Again, if Adam fell not the same day of his creation, than Cain was begotten in innocency; for it must needs be granted according to the institution and quality of nature, that day or the next night Adam knew Eve his wife, in which he was conceived. The evening sacrifice in the law of Moses, had perfect relation to the cool of the day, or evening in which Adam transgressed. The sixth day in which Christ was crucified, and about the evening-tide, pointed plainly to the day, and to the very time in the which Adam fell; the course of story, the words of our Lord, and the grant and proof of his enemies, enforceth men of modesty to believe it, and to think their humours strange that dare cross the old and new Greeks, protestants, and Romists, to this day; the differing run into more absurdity than a large volume would contain; and they who yield not to the most ancient and universal, unless they bring a reason that all must embrace, show neither skill in learning, nor any reverence to Christianity. Seth Was the third son of Adam, begotten in the likeness of his father, when he was 130 year old, all the world is bound to take instruction of him, thereby to be settled in Christ the rock. All places of scripture that donth import faith and constancy may be reduced unto this. Enos Was very zealous, and therefore sorrowful, when he saw the corruption of religion and good manners, which was like to ensue upon the marriage of the sons of God, with the daughters of men, who regard beauty and worldly preferment rather than the promises of life everlasting, by continuing in true religion. To this you may refer the zeal of Moses, Elias, Paul, john, etc. who wept for the sins of the people, and desired rather to be razed out of the book of life everlasting, than that so many thousands should perish. To this you may refer all unordinate and unequal marriages. Kenan Had sorrowfulness, and withal, godly repentance, furnished with a godly care of amendment. To this you may reduce all sorrowful and penitent sinners. Mahalaleell. Had a name very answerable to that acceptable sacrifice which the creator imposed upon his creation, according to the signification of his own name. To this you may reduce all places of thanksgiving and praising God. So Leah named her fourth son judah, signifying, Praise the Lord; this aught to be imitated of all men throughout the course of religion, and trade of life, the reason why, is showed Psal. 19, 47, 105, 120. Iared Had the virtues of his forefathers, which induced him to great humility and lowliness. To this you may reduce all such places how God exalteth the lowly and meek. Henoch Walked with God in holiness, he was a man dedicated to the Lord by his name and trade of life, and therefore taken up into heaven; he is the seventh from Adam: his years are agreeable with the number of the Sabbath, putting all men in mind of the six days creation, & the seventh days redemption. Seven is an holy and an infinite number, importing grace and peace, by jesus Christ. The number of Seven is taken many times for a time certain and ceasing, but in evil part, as Nabucadnezer was a beast Seven years, and no longer. The tabernacle was a building Seven months and no longer. Seven sometimes is taken in good part, and for a certain time ceasing, as the land of Canaan was Seven years in conquering. All notable actions were done in equal number of Seven, as from Moses to Christ's death by seven sevens; Seven fifties for the glory of joseph's house; seven seventies for the house of judah; seven tens for the captivity; seven seventies to Christ. The holy servants of God, as a rare mark to behold, were borne in the equal number of seven, as Henoch. The 7. from Adam. Heber. Henoch. Isaac. Heber. Moses. Abraham. josua. Ephraim. joram. David. Methuselah Having all the virtues and blessedness of his forefathers, after his death shall have life aeternal, which his name did teach him by the signification thereof. As Adam lived 743 years to instruct him, so he lived with Sem 98. years. Apply this to the faithful, as a reward of their labours in Christ, to which all such like places may be reduced. His age was an exact number or rule of the flood. The waters could not drown the world while he lived. The like may be said of Lot, that fire could not fall upon Sodom and Gomorah until he was in Zoar. Lamech He was outwardly afflicted by men, and inwardly afflicted in conscience, by the Devil; he was a prophet, for he spoke of things many hundred years past, and of the comfort to come by Noah. To this you may reduce the tribulations, afflictions, and sorrows of the church. Noah Found grace and favour with God, to whom almighty God vouchsafed to speak, next unto Adam, and to establish the covenant with him; his household as a small remnant left in the Ark, is an equal proportion of the smallness of the church, in respect of the wicked multitude. The Dove bringing an olive leaf, signifieth peace and plenty: you may reduce it to the holy Ghost, bringing glad tidings and eternal joy to the church. He was the tenth from Adam. The signification of their names being well linked together, makes up a christian sacrifice, the whole sum of religion, or the lively image and portraiture of Christ. Go backward or forward with their names, by the signification or Aetymologie thereof; he that hath one virtue hath all, he that misseth of one virtue, misseth of all, they cannot be separated. Forward thus; He that is settled in Christ, as was Seth, is sorrowful for sin as Enos. He that is sorrowful for sin hath godly repentance, with Kenan. He that hath godly repentance, praiseth God in poverty and in plenty, with Mahalaleel. He that praiseth God is lowly in all estates, as was Iared. He that is lowly sanctifieth the Sabbath, as did Henoch. He that sanctifieth the Sabbath, hath long life with Methuselah. He that hath these former virtues shall be heartily wounded in this world, as was Lamech, but in the world to come he shall have joy and comfort with Noah. Backward thus; He that hath not joy and comfort in Christ with Noah, is not hearty wounded with the afflictions of this life as was Lamech. He that is not hearty wounded, hath no hope of long life with Methuselah. He that hopeth not for long life keepeth not the Sabbath with Henoch. He that keepeth not the Sabbath, is not lowly with Iared. He that is not lowly, praiseth not God with Mahalaell. He that praiseth not God, hath not godly repentance with Kenan. He that hath not godly repentance, is not sorrowful for sin with Enos. He that is not sorrowful for sin, is not settled in Christ. He that is not settled in Christ, is earthly, miserable, and perisheth. I pray you labour well for the knowledge of this story, let nothing pass, for all is profitable. In them the law is thundered, in them the Gospel is preached, and in them the sacraments are administered. All the world were enemies to these few, as appeared by God's judgement upon them by a flood. The particulars of the Second story. Sem. Signifieth Renowned. Arphaxad. Healing. Sale. Peace. Heber. Pilgrim. Peleg. Divided. Regue. Breaking. Sarug. Palm trees. Nahor. Angry or dry. Terah. A wretch. Abram High father. Gen. 11, Here the great and mighty creator, in the number of other ten holy fathers, beginneth to multiply a new society or sanctified people, and to set up his own glory in open show to all that should come after, according to the religion in the former age. Sem Was Noah's son who afterwards was called Melchisedech, because he was to bear a perfect demonstration or figure of Christ; he was said to be the king of peace, of justice, and of righteousness, and to be without father and without mother, Gen. 14, 18. Heb. 7, 1. without beginning of days and end of life. So long lived he after the flood, that his kindred was unknown, for in Abraham's time he was a great grandfather of eight degrees. Melchisedech must be Sem, for none of Cham's house, nor any of japhets' house, could resemble the son of God, whose religion was to come from Salem. Noah having found favour with God, and perceiving by a spirit of prophesy, that his son Sem should be blessed, and of great fame with God and man, he named him, Renowned; which in the Hebrew is according to the Aetymologie of his name. Thus of the other nine. Elam. Their issue Elamites. Ashur. Assyrians. jud. Lidians. Aram. Aramits, or Assyrians. These were the wicked offspring of Sem, Gen. 10, 12, who became open enemies to him and to other of that sacred line, whence Christ should come. Gomer. Their issue. Tartarians. Magog. Turks, and Scythians. Madai. Medes. javan. Their issue People of Asia and Gracia. Ezec 27, 1.2.38, 1.2. Tubal. Mesech. These were the sons of japhet, Gen. 10, 2.3.4.5. of whom were the Gentiles. Tiras. Cush. The issue Ninnod a mighty hunter, the builder of Babel. Gen. 10, 8. Misraim. Egyptians, in Hebrew Misraims'. Pute. Black moors. Canaan Canaanites and Peresits, Gen. 10. These were the sons of Cham, who became professed and sworn enemies in this age. The particulars of the third story. Reuben. Signifieth Water. Simeon. A sword. Levi. A book. judah. A lion. Dan. An adder. Nepthali. A Hind. Gad. A banner. Asher. Bread. Isachar. An ass. Zabulon. A ship. joseph. A fuictful bow. Gen. 29. Benjamin. A wolf. In this age almighty God maketh his service & religion more open and apparent than before, by diverse ordinances, constitutions & laws, which he imposed upon these twelve holy fathers, to be vnrepealed until the passion of jesus Christ: in the mean time God directed them and guided them as it were by hand, and feed them in due season, with all things miraculously: out of these as out of one man, (even Abram their father, to whom the promise was made) there came a mighty nation, fierce and terrible, against whom the kings of Canaan could not prevail, no, not the devil in hell; whose kingdom is a kingdom of power. Our of these twelve came all those of whom God had regard, until Christ. They are dispersed in the scripture to great use, therefore learn their stories, so you shall be able to say something of every one. In the creation God did foresee this royal nation, derived from the twelve tribes; for in their journey to Canaan, they came to Elim, where was twelve fountains. He divided the year according to their number; the twelve stones in Aaron's breast, the twelve stones out of jordan, and diverse other notable things of that number, hath relation to this people. You must be perfect in their particular stories, for example thus: judah Was the fourth son of jacob, whom Rachel bore unto him, Gen. 29, 31.32. she called his name judah, which is by interpretation, Praise the Lord; wherein she showed a perpetual memory of God's mercy, not only because she being despised and reproached for her barrenness, had now the fourth son, but also because that of his seed the Messiah should come, in whom all the world might sing and praise the Lord. jacob by a spirit of divination did foresee the same, and therefore among the rest of his brethren, at his death he gave him a name or a cognisance of great magnanimity and courage, speaking after this manner; judah, as a lion's whelp thou shalt come upon the spoil, my son; he shall lie down and couch as a lion, and as a lioness, who shall stir him up? Here is a plain narration of Christ, compared to a lion, for his kingly properties, no man daring to withstand him; of whom S. john saith, Revel. 5, 5. Behold the lion out of the tribe of judah, hath obtained to open the book, and to unloose the seals thereof; meaning Christ jesus is he that shutteth and no man openeth, and he that openeth and no man shutteth. Moses that kingly prophet, at his death blessed these twelve tribes in another sort, and yet ratefying the former, wherein he remembreth judah above the rest. These were enemies in this age, with their issue. Ishmael. Esau. The particulars of the 4. Story. 12 principal stations, or habitations of Israel. Ramases. Ex. 12 Worms meat. Succoth. 13 Poor cottages. Ethan. 13 Hard ground. Maarah. 15 Bitterness. Elim. 15 Strong hearts. Sin. 16 Thorny. Rephedim. 17 Temptation. Sinai. 19 Everlasting temptation Jothathae. Num 1, Turning away. Hor. 20 Declaring, or showing. Zalinonah. 21 Shadow of a portion. Moab. 27. Of the father. The said twelve tribes were forty years traveling from Egypt, under the conduct of Moses, towards Canaan. They pitched their tents and rested in two and forty places, whereof some were pleasant, and some were unpleasant, of which I have reckoned up these twelve. Read the chapters opposite, and you shall direct your memory to all that was done in this age. Enemies in this time. King Pharaoh. Exod. 1, 5, 14, Amalakits. 1 Sam. 15, The particulars of the fift story. Wherein consider: 1 The strength of Canaan; having relation to Satan's force. 2 The weakness of the conquerors; having relation to the poor church of Christ. 3 The time of the conquest, which was seven years; having relation to jesus Christ the conqueror of conquerors, written and comprised in the equal number of Seven, as many other great and famous acts are. The black Moors, the Canaanites, the Peresites, being the progeny of Chant, Noah's cursed son, banded themselves, and became an huge army against the host of Israel. The particulars of the sixth Story. Acts 13, 20. THese 13 judges or governors continued * But in propriety of Chron. 339. 450 years, accounting the years of the oppressors. Their story serves very well to show the judgement of God against obstinate sinners, and his mercies to the penitent. There are many weighty things therein, and well worth the perfecting. Othoniell. judge Of the Tribe of judah. Ehud. 3 Benjamin. Deborah, & Barack. 6 Nepthali. Gedeon. 6 Ephraim. Ahimelech, 8 Ephraim, Tola. 10 Isachar. jair. 10 Manasses. jepthe. 11 Ephraim. Abelane. 12 judah. Eglon. 12 Zabulon. Abden. 12 Manasses. Samson. 13 Dan. Holy. 1. Sam. 1 Levi. Oppressors or enemies, after the death of joshua, when the people became secure and careless. Philistims. jud. 3, These were stirred up as rods & as scourges for the people, when they neglected the holy worship and service of the highest. Canaanites. Sidonians. Hevits. Chusan. Eglon. judg. 3. jabin. 4, Madianites 6, Amalakites 6, Philistims. 10 Amonites. 13 Philistimes Here you may prove are large the assurance of God's love and favour, where good men do bear rule, and are obeyed; and on the contrary his justice, where wicked men do bear rule, and the people rebellious in his service. I have distinguished the good from the bad, as they succeeded, so are you to learn them perfectly. Read the book. The particulars of the seventh story. Wherein consider well three kings, before the kingdom of Israel was divided. Saul. David. Solomon. Saul Signifieth, Desired of the people; He was of the tribe of Benjamin, which thing was a great prerogatine to that tribe, being the least, and the last. Because the people despaired in the mercies of God, and disinherited his power, having given them manifest assurance of the same, he gave them such a one as they deserved, to weet, an Hypocrite, and an open enemy to all truth and sincerity, who slew all that did wear an Ephod, 1. Sam. 10, 13, 18.19.20.17 and took an oath of the people to betray harmless and guiltless David, and the rest. David Believed God, and his kingdom was reckoned when the Ark was recovered to judah at Easter; so Christ at Easter was proclaimed king. He was of the tribe of judah, of the root of jesse, he killed a Bear, and a great outrageous Philistine, that defied Israel; wherein he was a figure of Christ. He had many enemies, and infinite distresses; therein he was a figure of the church. 1 Sam. 16, 17, David was upright except in this, 1. King. 15, 5. Solomon Signifieth peace; so was his kingdom. For his wisdom and order in religion, he might well be a figure of Christ. Kin. 11, 4.5. 2 Sam. 13, 14, 2 Chro. 3, 1. 1 King. 12, 1 Kin. 11, 1, Ezech, 37, 16.17.18. He fell to extreme sins, yet he was saved. He laid the foundation of the temple, in Moriah. His kingdom was divided into two parts, according to the words of the Lord unto him, but after 490 years were expired, it was thrown together again. Immediately after the death of Solomon, the great and entire kingdom of Israel was divided into two parts, whereof one was called the kingdom of judah, whose seat was at jerusalem, the other was called the kingdom of Israel, whose seat was at Samaria. The kings of Israel were open and professed enemies to the kings of judah, Israel was stronger than judah, for the one had ten tribes, the other only two, that held and took part. When you read the book of Samuel or the book of the Kings, mark diligently these six necessary questions. 1 Whether the king of judah, or of Israel? 2 Whether he were good or evil? 3 What prophet, one or more? 4 The religion of the people? 5 Their manners and conversation? 6 Their prosperity or adversity? The particulars of the eight story. Daniel. In this book is set forth a true proportion of Antichrist's earthly glory, which for a time reached unto heaven, and mounted over all nations; the end was as a tree cut down by the roots, with an axe. And who sees not herein the providence of God, in the fullness of time, shining upon his sanctuary, which so long had lain waste? To make this plain, and to direct your memory sure, I can devise no better instruction short and plain, than that which is in my former book of method. Two things must be well marked. The one, what kings reigned in Babylon during the captivity. The other, what kings reigned and ruled after the captivity, until Christ. Three kings during the captivity. Nabucadnezer Euilmeredech. Baltasher. Dan. 12, 3.4. 2. King. 25, 27. Dan. 5, 8. What is to be said of them. Nabucadnezer Saw a vision; A great Image, Dan. 2, 31. whose glory was excellent, and very terrible, bearing these 5 parts and proportions: His Head was as fine gold, Breasts and arms of silver. Belly and thighs of Brass. Legs of iron. Feet part of iron and part of clay. The true exposition of this image, according to the parts thereof, as the holy Ghost sets it down, signifieth Nabucadnezer; who for his greatness is compared to a tree, reaching to the heavens: that which he saw as a most goodly and glorious image, Dan. 4.16, Daniel saw it in a vision, very fierce and terrible, as a lion with eagle's wings chopped off. It was lifted up and set upon his feet, as a man, and a man's heart was given unto him. The other two kings, to weet, Euilmeredech, and Baltashar, are referred in comparison to the first, who reigned just 45 years as appeareth thus. He took jehoiachim king of judah, in the eight year of his reign. Euilmeredech his son who succeeded him, lifted up jehoiachim out of prison where he had lain, seven and thirty years, in which jehoiachim was raised up, that makes just five and forty years, being the whole reign of this first king. Euilmeredech reigned 22 years. Baltashar reigned 3 years. Thus you may see plainly the seventy years were fully ended in the particular reign of these three kings, jere. 25, 12. according to a prophesy. Now the head of gold is gone off, and quite taken away, the kings of Babel are extinguished, and the seventy years expired. In this age the church was exiled, under rulers of cruel and beastly affections. The particulars of the ninth story. WHen the seventy years were accomplished, Levi. 26, 40. 1. Kin. 8, 46. which were foretold, Daniel prayed unto the Lord for the restoring of the desolation of jerusalem, which so long had been exiled, and in disgrace; whiles he yet spoke and prayed, the Angel of the Lord came in haste about the evening sacrifice, who uttered these words: Seventy years are determined upon thy people, and upon thy holy city, Dan. 9, 24, to bring in everlasting righteousness. Here is an even reckoning and a just account cast out of all the times from daniel's vision, at the Edict, 9, 21. unto the death of Christ the prince of peace. Every week hath seven days; the Angel means for every day in a week a year; seven days, seven years, Levit. 29, 8.9.10 after the reckoning of the jubilee year, the whole is 490 years. The same Angel for plainness, divides the same seven weeks, Dan. 9, 25. into three parts, after this manner. The first part shall be seven weeks, that is to say, forty and nine years, from the going forth of the commandment that the people of Israel should be freed in the first year of Darius, unto the building and finishing of the temple at jerusalem, the proof whereof is thus. The jews confess forty and six years, joh. 2, 20. Ezra .. 4, Nehc. 4, Ezra 6, Neh. 7, 8.9.10, 13. Dan. 10, 1.2. in which the temple was a building: in the other three years they were hindered from their work, in which three years of trouble Sirus reigned; yet according to the Almighty's former reckoning it was finished. The kings and rulers that were in this age or division of time appeareth thus: Arms and breasts of silver, being part of the image which Nabucadnezer saw, Dan. 2, 39 signifieth ten kings of the Medes and Persians, who continued one hundred and thirty years, who are these. 1 Cirus or Darius. 2 Artaxerxes or Cambyses. 3 Assuerus or Darius. 4 Histaspes. 5 Xerxes. These reigned twenty and nine years, in the twentieth year of Artaxerxes or Darius the Temple was built, being full forty and nine year. These other kings were after the building, who made up the hundred and thirty years. 6 Ochus. 7 Artaxerxes. 8 Ochus. 9 Arses. 10 Darius the Persian. These kings which seemed to the world to be glorious, as the arms and breasts of silver, Daniel sees them like a savage and a cruel bear, with iij. ribs in his mouth, saying; Arise, let us devour much flesh, so did they macerate the saints of God, but at their death the arms and breasts of silver is said to be cut off, being kings of Madai and Paras. The second part of the Angel's division of time. Dan 2, 16. Sixty and two years shall be a troublesome time for God's people, after the which the prince of peace, the king of glory shall be slain, even he shall destroy the city and the sanctuary. The belly and thighs of brass doth signify king Alexander's power. To this belongeth the vision of Daniel, 8, 3.4. a Goat buck with a horn, which being broken off, comes out in steed thereof four heads, signifying alexander's four captains fight two and two, which two first is also the legs of iron and clay and their successors, and the 4 beast with 10 horns. Alexander continued six years. His legs of iron. Dan. 7, 7. Is the beast which Daniel saw very fearful and strong, with iron teeth burst in pieces, and stamped the residue under his feet, who was the fourth kingdom in the earth, subduing all to himself. ●3. The ten horns are ten king stronger than the jews, that shall rise out of Syria and Egypt, whereof one is said to be a little horn boasting against the most highest. 8, 7.11. Iron like. 1 Solennicus Nicator. 2 Antiochus Soter. 3 Antiochus Theos. 4 Solenicus Callicus. 5 Solenicus Seravius. 6 Antiochus Megas. 7 Solenicus Philopater. 8 Antiochus Epimanes. javan kings of Egypt, iron like, to make up the ten horns. 9 Ptolomeus Lagi. 10 Ptolomeus Philodelphus. His feet part of iron and part of clay, were javan kings of Babel clay like in number twelve. These kings as beasts ruled most beastly and unnaturally, very strong 294. years to Cleopatra's death, who presumptuously confirmed Herod king over judah. The third part of the Angel's division of time, consisting in these words. He shall confirm the covenant with many for one week, and in the midst of the week he shall cause the sacrifice to cease. Dan. 9, 27. These words hath plain relation to jesus Christ, his death, resurrection, etc. for one week in the account of the jubilee year aforesaid, standeth for seven years, a year for a day. In the midst of the same week, that is to say, in the midst of this last seven years, Christ was baptised, and did preach this last half seven years, confirming his authority with miracles, signs, and wonders, until the same three years and half, the end of daniel's week, was ended. In which he suffered his passion according as it was before determined many thousand years in the council of the everlasting Trinity. ❧ To the elect Lady Florence Herberd, late the wife of a worthy knight, Sir William Herberd, of S. julians', in the County of Munmoth, diseased. AS a precious * Cant. 1, 2, 1. joh. 2, 20.27. ointment being poured forth casteth out, and spreadeth abroad a sweet, a fragrant, and an odiferous smell far and near: even so (good Christian Lady) the name and fame of such as are anointed with the holy Ghost, doth cast out and spread itself far and near, very sweet to the nostrils of the Almighty, and very delightful to the members of Christ. Though the distance of place, and the conveniency of time, hath not ministered unto me any acquaintance with you, nor occasions to see you, yet your b Act. 10, 2. devout behaviour, your fullness of alms, and your continual praying, with other your modest and chaste conversations, being cast out and spread abroad far and near, makes me bold to write unto you, as to one perfectly known, and well acquainted, and that with no less than three special and weighty occasions, moving and urging me. The first is, to assure you and to protest unto you that I have truly, sincerely, and faithfully, published this your husband's labour, annexed with my own, as he desired (by the favour of a worshipful gentleman who hath undertaken to patronize the same with the rest.) The second is, to desire pardon of your Ladyship for the long delaing thereof, sithence my importunities are just, and my excuses reasonable. The third is, in the mercifulness of Christ jesus to exhort you, and to comfort you onward in the good way and right course which your Christian husband hath left you. He hath broken the ice to his pains, you may see the clear water at your pleasure: he hath crazed the shell to his very death, you may take the kernel all your life: and he hath savoured of the sauce that was sour, now you may assay and eat of the sweet. His pains hath brought him at the last to drink of Christ, the water of life: his continual hungering after righteousness, hath brought him to eat of spiritual Manna, the food of his soul: and his bitter annoy is changed into heavenly and eternal joy. c 1. Cor. 15, 49. He that bore in the earth the image of the earthy, now bears the image of the heavenly. He once was subject to sin because he was subject to the law, and being subject to the law, he was subject to death, but thanks be to God, who hath given him victory in jesus Christ. Death is now dead, death is swallowed up, his death is dead, and how? 1. Cor. 15, 57 Hos. 13, 14. Esa. 25, 8.9. 1. Cor. 15, 54.55.56. Sin is the sting or the life of death, the life of sin is the law; now, take away the law, take away sin; take away sin, than death is dead, death is gone and utterly destroyed: d Luke. 7, and to conclude, your husband (sweet Lady) is alive, he is not dead but liveth, he was a knight on earth, he is now a e Gal. 5, Re. 1, 6. Cant. 5, 1. king in heaven. And since his chance was to make such an exchange, good Madam be merry, though his company was your comfort, yet be not against his preferment, and know this to be a common and a commendable saying, Past cure, past care. Out of remedy, out of remembrance. f 1. Sam. 12, 20.21.22.23. David whilst his son was alive, fasted and wept bitterly, but when he was dead, he was merry and rejoiced greatly. As it is sure whilst your husband was alive, you did the one, so now seeing he is dead let it be surely seen for good example that you do the other. As David said of his son I shall go to him, but he shall not come to me: so say you, (good worshipful Lady) I shall go to my husband, my husband shall not return to me. Bear you the cross valiantly, which you have taken up zealously, no manner of discontentment is joyous for the present time, but grievous, nevertheless afterwards it bringeth quiet rest. As fine Gold is wrought in flaming fire, and white silver in black pitch, even so glory is to be gotten with the depth of danger, and pleasure with the price of pain. As the roots of a tree are bitter and the fruits sweet, even so of bitter annoy comes pleasant joy, and of an heavy suit, happy success. That it may be a parcel of your joy in heaven to see him which was your joy in earth, remember the instruction he gave you whilst he was living, remember the council he gave you whilst he was dying, & remember to keep in practice seriously, and sincerely, among your household, the study and the excercise of true religion, according to the doctrine of jesus Christ. To whose holy tuition and merciful providence I leave your Ladyship, with so many good desires for your godly deserts, as miles hath severed S. julian and S. Leonard. Yours in the Lord, Edw: Vaughan. Sir William Herberd knight his particulars upon the tenth story, to weet, from the birth of Christ to the world's end. COnsider the times from the birth of Christ to the end of the world, which by the doctrine of Elias amounteth to 2000 years, the whole time may be divided into seven successive ages, according to the Seven Churches. Revel. 1, 4. seals. 5, 1. Trumpets. 8, 6. The two first are ascribed to the church of Ephesus and Smyrma, which accomplished the first 300 years, for it is manifest that the things spoken to those churches concern the first 300 years after Christ, that is to say, The examination of false Apostles, the hating of the Nicolaitans heresies, the enduring of the extreme malice of the jews, Reu. 2, 10. and of the ten persecutions, with patience and constancy, is called the tribulation of ten days. The third division belongeth to the church of Pergamus, to which, as to each that follow, we attribute 340 years, which reacheth from the year of our Lord till the 640. That age is commended for constancy in the truth, and because there were then some that doted upon images, and had ordained dedication to the Idols temple, to the martyrs and vigils, in their honour, which was a spiritual fornication, practised of the Nicolaitans, this age was therefore thus reproved: I have a few things to say to thee, because thou hast maintained the doctrine of Balaam, which taught Balac to put a stumbling block before the children of Israel, and that they should eat things sacrificed to Idols, and to commit fornication. Reu. 2, 14. The fourth division or age is appropriated to the church of Thiatira, extending from the year 640, to the year 980. The church in this age is commended for her great devotion, but because it permitted the church of Rome to usurp authority, and to be another jesabel in Samaria, drawing people to Idolatry, it is therefore reproved, the plagues that God would bring upon the church of Rome, are declared, and the children of the true church exhorted to continue in the ancient faith which they have already received. The fift division or age is the church of Sardic, which beginneth at the year 980, continued till the year 1332. In this age the spirit of jesabel was grown so strong, and her Achab so wicked, that the visible church bore only the name of a church, the doctrine generally corrupted, and things reduced, touching the public worshipping of the Almighty, unto that miserable estare, that they resembled the reign of Achab and jesabel, wherein Elias had so greatly complained, yet God had then his secret elect expressed in these words, I know thy works and where thou dwellest, Reu. 2, 13. even where Satan's throne is, thou keepest my name, and hast not denied the faith. The sixth division appertaineth to the church of Philodelphia, which contains the times that we live, and all the years from 1320, till the year of our Lord 1660. In this age of the church the truth of the doctrine is replenished, and the truth of the Gospel flourished, notwithstanding all endeavours against it, the faithful are endued with spiritual strength, thus; I have set before thee an open door, and no man can shut it, for thou hast a little strength, and hast kept my works, Reu. 3, 8. and hast not denied my name. The seventh division or age, is attributed to the year 2000, this age forgetting the mercy of God will prove to be careless of heavenly things, being neither hot nor cold. Therefore God will loathe and abhor this age, manifest in these words; I know thy works, and tribulation, and poverty, but thou art rich, and I know the blasphemy of those which say they are jews, and are not, Reu. 2.8.9. but are the synagogue of Satan. Besides these mysteries of the seven churches, let us receive farther instruction in the opening of the seven seals, concerning those things from the birth of our saviour, unto the end of the world. THe first seal being opened, is discovered the preaching of the Gospel, and the victories of Christ, in subduing multitudes to his truth. I beheld, and lo there was a while horse, and he that sat on him had a bow, and a crown was given unto him, Reu. 6, 1.2. and he went out conquering that he might overcome. Hereof speaks that princely prophet David, Psal. 45. Good luck have thou with thine honour, ride on, because of the word of truth, of meekness, and righteousness, thine arrows are very sharp, and the people shall be subdued unto thee even in the midst among the king's enemies, thy seal (O God) endureth for ever, the sceptre of thy kingdom is a right sceptre. 1. The second seal being opened; the bloody persecutions of the Idolaters, Roman Emperors, and in God's justice, these cruel wars, and bloody deaths are prefigured in these words; And there went out another horse that was red, and power was given unto him that sat thereon to take peace from the earth, 3. and there was given unto him a great sword. The third seal being opened, the darkness, ignorance and heresies, the famine both spiritual and temporal was discovered, that horrible persecutions and wars should bring into the world, in these words; I beheld, and lo a black horse, and he that sat thereon had a balance in his hand, saying, A measure of wheat for a penny, and a measure of barley for a penny, and oil and wine thou shalt not hurt. 5.6. Notwithstanding all the persecutions, heresies and scarcity both of true teachers and of true doctrine in the church, yet the spiritual wine and oil, being the old and new testament, (the law and the Gospel) were preserved and uncorrupt as you hear, this is the wine and oil that the good Samaritane poured into the wound, which he thereby both cleansed and cured: this wine of the law searcheth our infirmities, and this oil of the gospel is the oil of gladness, wherewith we be anointed that be the true members of Christ. It is the oil that in the lamp of our souls kindleth and continueth the light of our faith. This oil the five wise virgins were furnished with, and the five foolish wanted; and it is the oil and the unction that supplies our understanding. 1. joh. 2.20, 27. The fourth seal manifested the Romish jesabel, and the persecuting church of Rome, by paleness pretending whiteness, by hypocrisy pretending piety, spreading his authority over the earth, and destroying many, some with the sword, others with spiritual hunger, others with spiritual death, etc. expressed by these words; And behold, a pale horse, and his name that sat thereon was death, and hell followed after him, and power was given unto him over the fourth part of the earth, to kill with the sword, Reu. 6, 8. with hunger, and with death. The fift seal being opened, appeared the souls of them that were killed for the testimony of the truth, requiring justice at the hands of God for their blood, but it was said unto them, that they should rest a little while, until their fellow servants were also killed. The sixth seal being opened, the judgement of God upon the persecutors of his church, the horror of their conscience, and the anguish of their minds, was declared in these words; And the kings of the earth, and the great men hid themselves in dens and among the rocks, saying, Rocks fall on us, and hide us from the presence of him that sitteth upon the throne. 12.13.14.15.16.17. The seventh seal being opened, prefigured the beginning of aeternal rest. Now mark what the holy Ghost discovereth upon the sound of the seven trumpets, Reu. 8, it makes plain all that was between the birth of Christ, and the end of the world. THe first and second trumpet hath relation and sit coherence to the church of Ephesus, and the church of Smirma, and to the opening of the first and second seal, that is to say, to the first 300 years after Christ. The event demonstrated is first the persecution of the church, by the Roman Emperors, whose cruelties were so sharp & bloody, that they are represented by the terms of hail and fire mingled with blood: this storm of persecution fell upon Christ's husbandry, so that the third part of the trees, that is to say, the third part of the people, and all the green grass, meaning the ministers bedued with spiritual grace, yielding plenty of food unto their flock, were burnt up and consumed. The justice of God upon these persecutors, in afflicting them with horrible wars, which like a great mountain burning like fire, was cast into the turbulent sea of their tumultuous estate, so that the third part of their dominions was replenished with bloudshead, the third part of their subjects slain, and the third part of their provinces, cities, and governments, which are resembled to ships sailing upon the sea of that Empire, was destroyed. The third Trumpet is answerable to the church of Pergamus, and to the opening of the third seal, representing the time from 300 years after Christ, till the years 640. Superstition and idolatry, the doctrine of Balaam, and scandalous endeavours of Balac, the black horse of darkness, ignorance and famine of God's word, began then to take root. And before the end of those years, as this trumpet declareth, a great star no less than the Bishop of Rome, fell from heaven burning like a torch, and it fell into the third part of the rivers, that is, into the third part of the doctrine of the church, and into the fountain of waters, that is, into the principal points of religion. And the name of the star is called Wormwood, or Corruption; and the third part of the waters became as wormwood, that is, corrupt and false doctrine The fourth trumpet, according to the times of the church of Thiatira, and the opening of the fourth seal, that is, from the year of our Lord 640, to the year 980. In this time the Romish jesabel had taken heart and deceived the children of God, and made them commit spiritual fornication. In these times the pale horse of the hypocritical church of Rome was far onward on his race, carrying Death upon his back, and haling hell after him, having power over the fourth part of the earth, and killing with the sword, with famine, and with death, no marvel then if this trumpet telleth us, In those days the third part of the sun, that is, the evangelical light; and the third part of the moon, that is, of the church, which receiveth all her light of God's word; and the third part of the stars, that is, of the pastors and ministers, were darkened; and the day was smitten, that is, the doctrine both of the gospel, and of the law, was so darkened and so corrupted, that they wanted the light wherewith they should have illuminated their minds. Reu. 9, 1.2.3. The fift trumpet agreeth with the times and state of the church of Sardie, and with the opening of the fift seal. In the ending of the period of years of the church of Sardie, at the which Antichrist was grown to his full greatness, and had set up by public order the adoration of the sacrament, and thereby brought in an idol to be worshipped as God, which was decreed at the council of Laterane, the year of our Lord 1315, and within seven or eight years after, no doubt generally received in the churches of Christendom, we see the words of Daniel performed taking his days for years, and from the time that the daily sacrifice shallbe taken away (which was abolished at Christ's passion) the idol or desolation set up, there shall be 1290 days, which pointeth to the year 1323. The next verse hath relation to the beginning of the times of the church of Philodelphia, when as the truth began to be taught, blessed is he that waiteth and cometh to 1335 days. That extreme pollution of the spiritual temple was such as it hath an alogie with the utter destruction of the temple at jerusalem, by Vaspatian and Titus. It was prefigured in the year and half, and odd days of Antiochus horrible tyranny in jerusalem, from the fourth year and some months more of his reign, whereas he caused the law of Moses to be abolished, the sacrifices to cease, the temple to be defiled, the abominable idol of jupiter Olympus, to be worshipped for the space of 1290 days, till the eight year that judas Machabeus cleansed the temple, and decked it with crowns and shields of Gold, a figure of Christ jesus. The time of extreme darkness and tyranny of Antichrist, by Achab and jesabel, had Elias been of this age, he would have so cried out as he did then; but God would have answered, I have a few names in Sardie that have not defiled their garments. The seal opened openeth unto us, that in this age the souls of the Martyrs crieth for vengeance at the hands of God, who lost their lives for the truth's sake, and for that they would not embrace falsehood. But it was told them that they should rest till the number of their brethren were fulfilled, who should also be slain by Antichrist. This trumpet telleth us, He had gotten the key of the bottomless pit and opened the gulf of hell, and hence produced an innumerable company of Locusts, that is to say, of friars, monks, and such like, the smoke of whose errors darkened the bright sun of the Gospel, and the air of men's minds, but these have not power over Gods elect. The sixth trumpet comprehendeth the times of the church of Philodelphia, and the opening of the sixth seal, Reu. 9, 8. in these the gospel is preached, the Babylonians fallen, the synagogue of sathan shallbe subdued, the elect of God are sealed, Antichrist with his kings & confederates shallbe astonished. At the judgement of God, they shall cry, Mountains fall upon us. This trumpet showeth, that not only the spiritual temple shall be re-edified by the true Zorobabel, jesus Christ, and the gospel preached generally, but also many particulars touching the same, which (to avoid tediousness) I must leave. The seventh trumpet is agreeable to the event of the church of Laodicia, Reu. 5, ●. whom the Lord (as soon as he tasteth) will spew out of his mouth. It hath resemblance to the opening of the seventh seal, which doth intimate unto us the everlasting Sabbath and rest, for a mighty angel lifted up his hand to heaven, and swore by him that liveth for evermore, which created all things, that Time should be no more, but in the days of the voice of the seventh angel, when he shall begin to blow the trumpet. And there were great voices in heaven saying, The kingdom of this world are our Lords, and his Christ, and he shall reign for ever. Then the 24 elders which sat before God, fell upon their faces, and worshipped God saying, We give thee thanks O Lord God almighty, etc. The fift Introduction. YOu shall do well to observe this order, and thereby you may be able to unfold hard and intricate places, and to expound all such parts or parcel of the scripture, as do come in question doubtfully. The five books of Moses and the four Evangelists do comprehend generally and most principally the rules of justice, discerning betwixt good and evil, which was in the beginning grafted in the souls of our first parents, and afterwards in writing, that we might the better know our creator, and ourselves, with threats restraining us from evil, and with promises persuading us to virtue; which books in my method were called Laegall. The twelve next books that are in the old, and the acts in the new, doth comprehend all those things that were either famously done or famously spoken in good or evil, called historical. For the reading and speedy understanding thereof, you must learn by heart these three particulars. Principal, 1 Times. 2 Places. 3 Persons. If Time, Whether Past. Present. To come. If place, Whether For war. For religion. For worldly affairs. If persons, Whether Politic. Religious. Public. Private. The sixth Jntroduction. THese books following next in order, to weet job, Psal. Pro. Ecclesiastes, Cant. 14 Epistles of S. Paul, and seven other being catholical Epistles, do comprehend the wisdom of God for the instruction of every member of Christ, particularly, as occasion by time and place is offered. They are called Sapientall, which are thus to be understood. 1 Consider the chapter or verses going before or following after any such matter taken in hand, you shall find that it helpeth much. 2 By some quotation opposite in the margin. 3 By some notes after this sort marked as a star * at the beginning of some verses, and sometimes at the end, the one expounds the other, if you compare them. 4 By these notes ¶ showing the end of one matter, and the beginning of an other. 5 These notes ‖ at the end, in the middle, or in the beginning, pointeth you to the margin for some short definition of words, desscription of places, or aetymologie of names. 6 To what Parable, miracle, or history, that do pertain which you have in hand. 7 The time, whether hours, days, weeks, months, or years, night, or day, sunday, or holiday. Confer it with the like else where, by marking what was done. 8 If there be any thing spoken of God the creator, as of his head, his arm, his hand, or any part of his body, etc. By the head you must understand his principality, or government; by the arm, his strength; by the hand, his giving and helping, and so throughout the rest of his members, named in scripture. The like is to be considered of all other creatures bearing life, which are used in scriptures, for the better explaining of hard places. You are very carefully to consider the nature and property of every such thing, and then make your comparison by a spiritual application. 9 If there be a speech of the quantity, length, breadth, height, depth, etc. or of the quality, as hard, soft, bitter, sweet, gentle, currish. 10 If there be any thing spoken in one place that is not to be leveled and made plain in another, then take it not literally, you must seek for some other sense. 11 If it be spoken by similitude, phrase, comparison, figure, parable, etc. then go no further, the interpretation thereof is easy, marking well their manners, properties and kind. 12 If there bemention made of these numbers 3, 4, 6, 7, 10, 12, the matter adjoining will show you whether it be good or evil; then compare every such number with the like. If there be any thing of faith, of religion, of life and conversation, then compare it with the like else where. The seventh Introduction. THe sixteen Prophets, and the Revelation, comprehendeth great and notable things, past, present, and to come; in reading whereof mark well these that follow, called Prophetical. 1 Under what king in Israel or in judah, any such prophet did live, one or more, good, or evil. 2 What were the manners of the people and their religion, under such and such a king; compare it with the doctrine of that Prophet. 3 Whether such a prophesy were before the captivity, or after. 4 Whether it were before the incarnation of Christ, or after. Compare the books of the kings with the observation or the former invention, with the books of the prophets, and you shall thereby make plain the one by the other, for you shall find that the prophets did apply their doctrine according to their manners, where they had to do. The first and second of Chro. will serve very well for the interpretation of the prophets, because it doth enlarge many things spoken in the books of Samuel and Kings. The eight Introduction. THus I have advisedly considered and briefly disposed few principal places, how you shall after another sort make interpretation of holy scripture, particularly by applying or comparing the old Testament with the new, or the new with the old: you must be very perfect in them, and then make diligent examination which of them shall happen to be in any one place that you have to use for the time. Consider whether the scripture that you have in hand be set forth by Commandment. Promise. Ceremony. Type or figure. prophesy. Similitude. Example. Phrase. Contradiction. Parrable. Miracle. Allegory. Sacrifice. Sacrament. Lest you should miss by taking one for another, I have very briefly composed and laid you down their plain definition, with examples. Commandment Is an imposition, a charging, willing, or requiring of a man from his own will, seem it never so good, to the accomplishment and doing of another man's wil And the Lord commanded the man saying; Gen. 2, 16. Thou shalt eat freely, but of the tree of knowledge of good and evil thou shalt not eat. 17. Promise Is to assume, to undertake, to covenant, to indent, bargain, and agree, is all one thing, and to one sense. If thou wilt obey diligently the voice of the Lord, than the Lord will set thee on high, above all nations, and these blessings shall fall on thee, Deut. 28, 1.2.3.4. Blessed in the city, and blessed in the field. etc. Ceremony Is an order, a constitution, disposition, rite, an element, or tradition. It is an outward representing under a material and earthly thing, an infallible matter tending to religion and the service of God, urged and commanded by the greatest of power, as time, place, or person doth require, having an end, as Circumcision Being the outward cutting of the foreskin of the flesh, representeth the mortification of carnal and earthly affections and lusts, and the quickening of the spirit. This had an end by Baptism, which is also a ceremony, and hath an end at the second coming of Christ. Gen. 7, 10.11. Type, or figure Is that which can be referred neither to religion, to manners, nor to truth. If it command any wicked thing, or do forbid any good thing, than it is a type or a figure. When it may be taken two manner of ways, one way to good, Gen. 9, 26, 14, 8. Haeb. 7, 1. to 15. Gen. 12, 1. to 18.22, to 19 2. Cor. 12, 4. and another way to evil, then is it a type or figure. Sem or Melchisedech was a perfect figure or type of Christ jesus, both concerning his kingdom and priesthood. prophesy Is a divining, foretelling, an interpreting, an exorting, or edifying. Exod. 7, 1.2. 1. Cor. 14.3.4 1. Thess. 5, 20. Eze. 13, 1.39, 1.2. Son of man prophesy against the prophets of Israel, and say unto them, that prophesy out of their own hearts thus saith the Lord. Similitude Is that which bears a resemblance, proportion, fashion, likeness, show, distinction, or more plain manifestation of another matter. A similitude is not the same in every particular as that which was likened unto it, but it is sufficient if it be like in one. Similitudes are never set out to confirm or confute, but to adorn or to make a matter more plain; and it is evermore inferior to the matter in hand, as for example: Psal. 144. Man is like a thing of nought, things of nought worth are still thrown out, cast away, not sit for any good purpose, therefore to be cast out, rejected, and trodden under feet; so is man as a thing of nought. My beloved is like a Roe or a young Hart. Cant. 2, 9 Here you must consider the quality of a Roe or a young Hart, than you shall see what the beloved of Christ is. Like the lily among the thorns, Cant. 2, 2. Luk. 13.19.21. Math. 20, 1.2. so is my love among the children of men. Like the grain of mustard seed; to leaven; to vineyard; so is the church. Mark well the particulars or the sundry property, quality, condition, or effect of every similitude, then apply it to this or that thing, or to that matter, and you shall be greatly delighted, and enlightened. Example Is a matter like in effect, though not in substance. It is the confirmation of another matter when it hath the self same sense, although not the self same words. It is well said to be a fit example, when a like matter being general doth prove a particular. An example is a matter done and extant in print and in writing. Ensample Is that which we see with our eyes daily in the work of God, or conversations of men, which is not printed or written. It is an ensample when we ourselves can witness the seeing of it, and the performing of it. An Example is that which hath an end or purpose either to exhort, or to dehort from some thing, and so is an Ensample. The drowning of Pharaoh in the sea, was an example of God's justice against obstinate sinners, Exo. 14.21. persecuting the godly, and resisting the will of God. The falling of the tower of Siloh, was an example that others should take heed. Luke 13, 4. The destruction of the cities of Sodom and Gomorrah, Gen. 19, 23. was an example that we should not delight in sin. Phrases The holy Ghost for our better capacity and understanding, useth to speak and to deliver great and weighty matters after a phrase or common speech, used in the world among ordinary men, as thus; Nathan said to Saul, 1. Sam. 15. The Lord hath cast thee away: meaning thereby, as men do cast away things of nought, things good for nothing, so God hath rejected and cast him off, he hath given him over as a thing nought worth. Men say of base and simple things, We will cast it away. Let not sin reign in your mortal bodies; meaning by king's government, Rom. 6, 12. that sin should not govern nor have dominion over us. To reign, to rule, and to have dominion, is a common speech or phrase that is used for them that have gotten the upper hand, the mastery, and the authority, to command others. Difficulty or Contradiction Is when one place crosseth another, by a contrary letter or sense, thus: The male in whom the foreskin is not circumcised shall be cut off from the people. Gen. 17. If you be circumcised, Christ shall not profit you to salvation. Gal. 5. This is a contrary to the former in letter, one place crosseth or gainsayeth another. Exod. 20, Honour thy father and thy mother. Luke. 14, If a man will come unto me, he must forsake father and mother. This is a contrary in sense. God is not contrary to himself, which seems here by the letter, nor so abhorring the laws of nature, as to command a man to forsake his father and mother that nourished him up. etc. But by way of companion, forsake father and mother, yea, life and all, rather than God. Parable Is a wise, a hidden, a secret, and a dark saying, under earthly things to set forth heavenly. Pro. 1, 6. Parrable hath many things in it to be considered of necessity. Christ speaks to the wicked by parables, because in hearing they should not hear, and in reading they should not understand; Mar. 4, 31. he makes all plain to his disciples. Christ spoke in a parrable of a Sour, Mat. 13, 3. another 24.25. another 31. another 33. Mar. 23. to 28. A certain man had a fig tree planted in his vineyard. Luke 13, 6. Miracles Is a wonder, a strange action, things applied and turned clean contrary to their course and nature, as water turned to wine. Things only performed by the power of God. Miracles performed by Moses and Aaron, at God's commandment. john 2, 1. Exo. 4, 1.2. The Lord did these great miracles, Ios. 24.17.18. in the sight of the people. Christ healeth incurable diseases, joh. 5. Mat. 8.9, 11. he fed many with little. Allegory Is one thing pretending in words, joh. 6.1. another in sense, either in the old, or in the new Testament. Allegory in words. Now is the axe laid to the root of the tree, every tree that bringeth not forth good fruit, etc. Mat. 3, 10. Allegory in sense. The sense and meaning is, that they should use the time and take the opportunity of repentance, and faith in Christ, least suddenly they should be destroyed. Words. The harvest is great, and the labourers are but few, Sense and meaning. There are few good magistrates in the church. Sacrifice is an oblation, and offering, or a giving of praise, pouring of prayers unto God. Exo. 8, 25. It is a mention, a relation or prognostication of great and holy things to come. Sacrifices are of divers sorts, and of the best and finest creatures, representing holiness. Levit. 1, 2, 3, 4, 5.6, 7, Psal. 4, 51. 2. Pet. 2, 1.2. Sacrament Is a mention and plain demonstration of holy things already come and in hand. It is a manifest assurance of Sanctification and redemption in Christ, so far as by any earthly creature may be represented, or related, which may not be upon policy, or kingly ordinance, but upon the ordinance and commandment of the highest, and that without adding or diminishing. Whereof there were but two in the time of the law of Moses; and other two abolishing them now in the time of the Gospel, which are these. And as they did eat, jesus took bread, and when he had given thanks, Mat. 26.26 he broke it and said, Take eat, this is my body. Also he took the cup, 27. Mar 14, 22. Luk. 22, 19 1. Cor. 11.24. and when he had given thanks, he gave it them saying, Drink ye all of this, for this is the blood of the new Testament. etc. And jesus when he was baptised, came strait way out of the water, and the heavens were opened, and john saw the spirit of God descending like a Dove, and lighting upon him. Mat. 3, 16. Go ye into the world, and preach the Gospel, baptizing them in the name of the Father, Mat. 28, 19 the Son, and the holy Ghost. The ninth Introduction. THat you may the better make good and perfect use of the former invention, and places of special account, consider well and learn by heart these that follow, in manner and form as I have set them down before you. If a Commandment. 1 Who commands, Whether God or man. 2 Who is commanded, All or some, public, or private. 3 What is commanded, Things pertaniing to God, or man. 4 To what end. To God's glory, or to man's commodity. If a Promise, 1 Who promiseth, Whether God, or men of power. 2 What is promised, Temporal things, or spiritual. 3 To whom it is made, To such as are in authority, or to all general. If Allegory, Then see 1 What is pretended in words. 2 What is intended in Sense. If prophesy, Then consider 1 What Prophet. 2 What prophesy. 3 Under what king. If Similitude, 1 The nature and quality of that earthly thing which bears the similitude particularly. 2 To what it is likened, to God, or to good men; to the Devil, or to wicked men. 3 To what part of the similitude the thing likened doth agree. If Example, 1 Whether the matter be good or evil. 2 For what cause it was so done. 3 For whose sake and Example it was If Phrase. 1 Whence the phrase is derived. 2 The meaning of the holy Ghost. 3 Whether in the law, or in the gospel. 4 Whether for good or for evil. If difficulty or contradiction. 1 Whether contrary in letter or in sense. 2 The words before and after. 3 The manner of doing or speaking. 4 The time when it was. 5 The place where it was. If Parable. 1 What the matter or subject is, in the nature and quality thereof. 2 What the spiritual matter is. 3 Why it was spoken in Parables. 4 When it was spoken. If Miracle, 1 The person who wrought it. 2 For whose sake. 3 Before whom. 4 To what end. If Allegory, 1 What the words are. 2 What the sense is. 3 Whether in the old or in the new. 4 Who speaks it. 5 To whom it was. If a Sacrifice, 1 Whether it be Praise, or of prayer. 2 Of earthly things commended in the law. 3 Of spiritual, commended in the Gospel. 4 The manner of it. If a Sacrament. 1 Look for a commandment. 2 The nature of the outward Element. 3 The inward graces represented by it. 4 The promise of salvation. Thus you shall examine and find out a true sacrament, from that which is imagined, for these four must needs be in every perfect sacrament. The tenth Introduction. THe conclusion of all arts and studies do consist of three parts; to were, Reading, Noting, and Exercise. To the end you may make perfect use of your Reading, I have thought good to compose this order for your Noting; then (Gods spirit assisting) your Exercise will be easy. The names or aetymologies of the twenty holy fathers, of the twelve Patriarches, of the twelve standings or habitations where Israel pitched in their journey from Egypt to Canaan. You must digest in a writing book of two quires, after the manner of common places: one of the same places or titles must be at the upper end of every second leaf in Quarto; and be sure to place nothing underneath but such matter as the place and title requireth. And when you have so gone over and written all your book, than cast it aside, and take another after the same order, which being also finished, compare it with the first, and you shall see yourself much amended in skill. Thus do once more in another book, and then you shall be able readily and roundly, to speak artificially and divinely of all things necessary to salvation, forgetting not the use and helps of the introductions aforesaid, one quarter of a year will profit you more than forty years reading, after the common and general order. 1 You shall not read any parcel of scripture, but you may reduce them to some one of these. 2 It will sharpen your conceit and judgement. 3 It will show you what place is most principal and necessary in every book and chapter. 4 You shall know what matter belongs to Exhortation, Reprehension, Confirmation, Confutation, and Consolation. 5 You shall know what matter belongs to the first Table, and what to the second. 6 Your memory will be stayed, as in one sight or view, whereby you shall have in a readiness all things. You shall have a brief definition, or interpretation of every one opposite, lest you take one for another, or miss of the sense. The names or aetymologies of the first ten Fathers. Earthly, Vanishing, descending, subject to decay, corruption. Settled, Constant, unremovable, persuaded, resolute, believing, determined. Sorrowful, Perplexed, vexed, grieved, hating, loathing, detesting. Godly repentance, Sorry for sins past, grieved for displeasing of God, and not for any worldly loss or discontentment whatsoever. Praise God, That is to be content in all estates, to bless God, to praise him, and to thank him. The lowly, Not to be puffed up with worldly conceits, nor to stand upon our own merits, but in humility and lowliness to expect after Christ. The Sabaoth keeper, Is he that dedicateth his body and soul to spiritual contemplation, and to the saving of needful things. Long life All gifts temporal and spiritual is signified. Heart wounded, Molested with the tribulations and miseries of the life. The Commforter, When all worldly helps faileth to the wicked, then there is help and comfort to the Godly in Christ. The names or aetymologies of the second ten Fathers. Renowned, Famous, excellent, in good credit with good men, and with God. Healing, This is a close narration of our cleansing, Healing, and restoration. Peace, tranquillity, rest, joy and Peace, quietness and ease. Pilgrim, When we ascend to God, we descend from ourselves, and from all the pleasures of this life: whence we are pilgrims. Divided, In the heat of our journey to God, we are divided, separated, and sequestered from father and friends etc. to serve God. Breaking This shows the parting, the cutting off and disloyalty of the wicked, for want of faith and patience. Palm-trees, As the Palm-tree the more it is pressed, the more it springeth, even so the godly, etc. Angry, or dry, The wicked is soon moved to wrath, & so dry & unfruitful. Wretch, The son of such a father hardly proveth valiant, ever he is wretched. High father, That is, by a new begetting, new regeneration to be godly, and so in favour. The names or aetymologies of the twelve patriarchs. Water, Consider the nature of Water is to wash, to mollify, to fructify, to drown or destroy, etc. all is to one effect, and must be under one Title. Sword, Consider the use thereof. Also it is to be taken for Cruelty, Jrefull. Book, It hath relation to Learning, to Knowledge, Skill, Offices, etc. Lion, Understand Courage, Valeant, Mighty, Kingly, Victorious, etc. Adder, The quality: as to sting, to hurt, to defile, to vex, etc. Hind, Swift, speedy, flying, posting, and such like beast. Banner, Warriors, fighters, weapons, armour. Bread, Food, apparel, and all such things as belong to the back, and to the belly. Ass, Slothful, sluggish, and such like beasts. Ship, Seas-sailing, venturing, fishes, Merchants. Fruitful bough, Prosperous, powerful, increasing, spreading abroad. Wolf, Extirping, rooting, and other beasts of that nature. The names or aetymologies of the twelve Stand. Worm's meat, Such are we in nature, and in bodily substance. Poor Cottages, So are our habitations and continuance in this world. Hard ground, So are our worldly commodities, hard and unprofitable. Bitterness, After a little ease and rest, we fall into divers trials. Strong hearts, So God encourageth the weak and wearied, seeking him. Thorny, The cares and pleasures of this life and lets and hindrances. Temptation, Riches and pleasures are provocations to sin. Everlasting temptation, Hath the godly, and provocations to sin. Turning away, As Cerah and the rest rebelled. Declaring or showing, This hath relation to Mountains. Shadow of a portion, Riches, and such like, are Portions. Of the Father, To this you may refer Genealogies, kindred, or progenies. An entrance to the answering of the three questions recited in the beginning of this book. I Have heard many men of divers trades, callings, and professions, and some in the parish where I have cure and charge, using speeches derogatory to the credit, good estate, and prosperous continuance of Lawyers, Physicians, and of the Preachers of the word of God: the plenty of which three sorts of learned and honest professors, are the manifest arguments of Gods most special favour towards his church: yet notwithstanding, I perceive they are neither liked nor loved of the ignorant and envious multitude; wherein they do so much as in them lieth, abuse the means of their comfort, & reject the graces of God which they daily pray for; yet when they, by reason of their ungodly or distemperate behaviour, are brought to the hazard of their liberties, their livings, or their lives; then some of them master and worship the Lawyer. Others being but a little sick, post and hast their messengers to the Physicians, than they entreat them and entertain them with divers payments & promises. And some of them, though the smaller number, when their wills be made, and their souls bequeathed, send for the minister, unto whom they then speak fair, and cry God mercy, I have been a sinner, Master Parson pray form: or words to like effect, I doubt me to small purpose. Wherefore these things considered, I think it not amiss (good christian Reader) to contrive their questions and my answers Dialogue wise, as between the Pastor and Parishioner, after this manner. Parishioner. WHat is your opinion and judgement of Lawyers? They are men generally hated and ill reported, and as I think very justly: for they do by delays and shifts in law, hinder and undo many. Pastor. The laws of this realm, made and ordained by policy and wisdom, and maintained by authority, are said to consist of perfect reason, ancient custom, yea and of the law of God; very perfectly pointing to every man his own, as God hath limited out of the creation, leaving nothing common or undesposed, but the fishes of the sea, the fowls of the air, and the beasts of the wilderness. And it hath his denomination Lex à Ligando, because as a bond doth knit and hold many things together, and as of many links is made one chain, Eph. 4, 1.2.3. Exo. 28, 1.2.3.4.5.6. and as by the sinews, our joints and parts of our natural bodies are tied and bound together; even so by law, the politic body of a common weal, is united & knit together as one, for the preservation of peace, in the profession of one true everliving & overruling Lord. It requireth in itself the captivating of our own wills, and obedience to the will of the maker thereof, upon pains and penalties enforcing the same. The laws so considered, make difference betwixt right and wrong, betwixt good and evil men: the laws of this Land, if they be duly and truly handled, have that end and purpose as the law of Almighty God, which is, to reduce men from savageness to civilnesse, from ignorance to knowledge, and from vice to virtue; Rom. 13, 3.4. therefore S. Paul said, Princes are nor fearful, by their laws, to them that do good, but to them that do evil. Wilt thou be without fear? do well then: so shalt thou be praised, then is he the minister of God, for thy wealth: but he is the minister of God, to take vengeance on them that do evil. These our laws are laudable, and very near (for excellency and sincerity) to the laws of God, as doth partly appear by the definition thereof, Lex est sanctio sancta iubens honesta & prohibens contraria. The law is a holy ordinance commanding good things, and forbidding the contrary. Why then is it dispraised? nay rather why is it not most highly commended, liked, and allowed? Parishioner. All this that you have said of the law itself, I partly grant, but what maketh this for the calling of Lawyers, and their practice, as Councillors, Doctors, Attorneiss, Proctors, Solicitors, Pettifoggers, and such like? there were no such men allowed in the judicial laws of God, every man was heard of the judge to say what he could for himself, and why should not our laws have that proceeding? Is there any matter so hard and intricate that the party grieved cannot utter it himself, and where a cause being never so hard and tedious, might be ended within ten days after the defendants answer, it is now drawn to three or four years handling, by the deceit, and for the lucre of Lawyers, upon whom all the world crieth out with open mouth. Pastor. It should seem you speak of conscience, as wishing all things well, or of extreme malice being some way grieved by them: the best of both pleads you guilty, in accusing all for some. It was not so hard a matter for Moses to judge all Israel at the first by himself, as it was afterwards to judge them by himself and others, when jethro counseled him for his ease to choose many more helpers. And more tedious it is to determine all the causes moved by the subjects here in England, than it was for Moses when he had most to do in Israel for complaints, Exod. 18, 13. to 23. injuries, and wrongs, are increased, so that many hundredth judges could not deliberately hear and considerately determine all the causes arising here, although the plaintiff and defendant were suffered to speak but ten words a piece; where indeed, if they should have their allowance, 2000 would not serve. Again, ignorant and unlearned men are not able to set forth or report to the judge the points and truth of their own causes. Besides if they were, yet is not any judge so exquisite & perfect in the laws, or any man's wit so pregnant, or memory so ready, as upon such sudden, to minister justice to every man as his cause requireth: therefore learned lawyers, as Councillors, Doctors, Attorneiss, and Proctors, are necessary and fit men, to open, argue, and debate causes, whereby the judge may see more clearly, who hath wrong, and who hath right, and be called to mind by their motions, what sentence or judgement is fit to be given betwixt them. And further, if the parties should plead their own cause, such might be the skill and subtlety of the wrong-doer, and the simplicity of him that desireth redress or recompense, the judge being ignorant De veritate facti, for want of information might approve the wicked, and condemn the innocent: wherefore I say again and again, that Councillors, Doctors, Attorneiss, Proctors, yea, and Solicitors, and the officers used in and about the execution of law and justice, are fit men, necessary, and profitable in a Christian common weal. But for a Pettifogger, it is a word of disdain, I know no such calling allowed in the law. And whereas you speak of delays and shifts used by lawyers, whereby they hinder and undo many; you must understand, that seeing the causes and suits in this land are many, as is aforesaid, and seeing there is a priority of one suit before another, in regard of the commencement thereof, and therefore also must needs be a priority in the proceeding therein, and likewise also in the hearing and determining of the same, every one being heard in his course, some competent and reasonable time must therefore be allowed unto every cause, for the continuance thereof. But if there be any that profess the law, that are either so unskilful and unlearned that they cannot council their clients for their best expedition, or so covetously bend, and so addicted to gain and lucre, that they will for their own benefit, protract and delay any man's cause, (as amongst many, of what degree or calling soever, there are some bad) seeing there are others (God be thanked) a great many, that are conscionable and honest, and again learned and wise; if any fall into the hands of the former unlearned or ungodly lawyer, it is to be accounted his own folly, for that he, when it was his own election to retain whom he list, would make choice of such a one, when he might as easily and with as small cost, have had him that had been learned and godly. But in deed commonly the fault is in the clients themselves, who are so cruelly and spitefully bend, that what lawyer soever they have, they will themselves seek infinite ways and devices to delay their suits, and to detain their adversaries a long time in trouble and expense of law: insomuch as I have credibly heard of some, who knowing their cause to be unjust, and yet also knowing themselves of wealth and ability to exceed those against whom they have dealt, and therefore meaning by reason of their wealth to suppress the truth, and by long delays so to impoverish their adversary, as they should never be able to bring the cause to hearing, have in the bitterness of their heart, and in the heat of their fury, uttered these words; I will not leave him worth a great. I will make him dance the beggars galliard before I have done with him, with such other cruel and unchristian speeches. And these and such like minded men, for the better effecting of this their wicked intention, labour and endeavour to seek unto themselves such lawyers as will sit their humours: whereupon if God for the hardening of their hearts, do send them unto to such a one, than they have their desire: if otherwise they light upon such a lawyer that will not favour nor further that their extreme bitterness and cruelty, than they themselves partly by wrong informations given to their lawyer, and partly by other subtle and secret practices, find out the means to delay & lengthen their suits, and to hold, detain, and keep both themselves, and their adversaries, in long and tedious actions, to the poor men's great decay and impoverishment, if not to their utter undoing. By means whereof, the law is evil spoken of, and the lawyers are slandered, whereas indeed the law itself is good and holy, and may be well used, and so is by a great many of the professors thereof; and when it is otherwise administered, the fault is not in the law, but in the practisers thereof, that are defective either in learning or conscience, but most commonly in the clients themselves. Parishioner. As you thought me to speak ill of Lawyers upon spleen only, by reason of some grievance received by or from some of them, so I think that you speak well of Lawyers, by reason of some favour or good done unto you by some Lawyer, as partly it appears by the dedication of your book. There were many better men, and greater in account, more likely to gratify you than a Lawyer. Pastor. Esa. 15, 20.21. As he that justifieth the wicked, is subject to woe, so he that condemneth the godly, is subject to woe: as it is a sin to arrogate for him that deserveth ill, so it is a sin to derogate from him that deserveth well: you can not deny but all that I have said concerning the law, and the professors, generally is true. And whereas you seem to charge me with some benefit past which makes me partial, I confess that even he was the pleader, and that by his learning and pains (yea, without fee) he delivered me from a greedy Informer, who through his subtlety and my simplicity, had condemned me in a hundred marks more than I was worth: to which worshipful Lawyer I dedicate this my labour, thinking it a sufficient gratification, in that it pleaseth him to patronize the same, and me also, who as a poor Dove among Kites & Crows, am thrown into the world into many dangers, and hard adventures; whose love and faithful friendship towards me, I assure myself, is sealed and delivered; whose readiness likewise to help all such as are helpless, if it be desired, and whose uprightness in his profession towards all, hath many years appeared. And shall I suffer this man to be obscure? no, no, I will not; no, he is not; no, if I, you, and 1000 more with us, both took in hand to dim that he hath done, the saints in earth would praise him, and the angels in heaven would pray for him, that God might regard and reward him. Carpturum alios immaculatum esse oportet. Parishioner. For my question I rest satisfied. Now therefore I pray you what is your opinion and judgement of Physicians? they rob men of their livings, and spoil men of their lives; under the pretence of doing good, they heal few and kill many. Pastor. Physic is a preserver of health, Hipocrates De arte. and the repulser of sicknesses. Physic is a putting too, and a taking from; that is to say, It doth add, increase, strengthen, and augment good blood; where it is decayed, by age, by imperfection of nature, by surfait, or by any other means howsoever: and it doth take away, cut off, kill, destroy, purge, or by some such way, it doth discharge the body of that which is over & above nature, as of choler, rheum, corrupt blood, impostumes, etc. The body of man is subject to infinite diseases, and therefore through the corruption thereof, it is likened by the holy Ghost, Esa. 6, 4. to a filthy clout, or the cloth of a menstruous woman. Exo 9.9.17, 2. King. 1, 2. 2. Cron. 11, 14. It is subject to the leprosy, to the pleurisy, to the dropsy, to the frenzy, to the palsy, to the botch, to the canker, and to other infinite diseases, which will soon infect, overrun, and destroy the body, if it be not aided, maintained, supported, and defended by Physic: whence our saviour Christ said, The whole have no need of the Physician; as well to confound the opinion of those that trusted in their own righteousness, as also to show that it was a matter necessary & requisite, Mat. 9, 22. that he which was sick should seek to the Physician. Answerable to this, Eccle. 38, 1. etc. jesus the grandfather, and jesus the nephew, gave in commandment highly to esteem, and reverently to account of the Physician, with this great word, Honour, which indeed is a word of great dignity, and commonly yielded to Lords of nobility. Honour (saith he) the Physician, with that honour which is due unto him, which is as much to say, He deserveth to be honoured, it doth pertain unto him; it is his right and his duty to be had in estimation, and to be reverenced, not because it doth any way good unto him, not that he hath any use of thy honour, reverence, or service, but in respect of thy own necessity, for thine own need; thou shalt have continual occasion to use him, Honour therefore the Physician, because of necessity. And for another reason he is to be honoured, because the Lord hath created him, the Lord hath ordained and constituted him forty sake, and for thy good: as thou wilt not be found to neglect the good gifts, the good ordinances of almighty God, Honour the Physician. A third reason enforceth this honour, to weet, his study, his calling and his profession, which cometh of God, his majesty hath created it, he it is that hath instituted and ordained it. If Physic be not the ordinance of Almighty God, I would feign know what use have we of diverse roots, herbs, flowers, trees, plants, liquors, and many other things, in beasts, in fowls, in fish, and creeping creatures, whose effects are very strange and wonderful, all working the health and preservation of man's body? or were they created in vain? we have in our knowledge no other use of the Rose, than the sight, the sap, and the savour, yet it hath many other excellent uses and effects, simple, or compounded. What shallbe done with the Toad, the Ant, the Adder, and such small things? all the creatures of God are good, Gen. 1, 31. as he himself verifieth, and as the proof thereof plainly showeth. They are to be used in their season, and to be taken in their kind, so shall we have use and comfort by them. Luke the Evangelist, was a Physician in Antioch, whom Christ would not have accounted, much less appointed for an Apostle, if his profession had not been lawful and necessary. And why shall I stand colouring of pure Coral? or preserving of pure Civet, that will never lose his savour? as the one will not receive to it, and the other will not lose from it; even so Physic is so exquisitely excellent, that it need not have any counterfeit help: and the other have their commission so lawful, that they cannot be condemned, nor justly disdained. Nature and Necessity are two handmaids that attend upon Physicians, the one enforced to seek their help, the other enforced to yield than their guerdon & reward. As it is to be proved by God's word, damnable sin for a man to kill himself with fire, water, sword, or with such like; so is it sin for a man to destroy himself in not seeking after Physicians and chirurgeons, when time and opportunity is offered for recovery. As men may be too careful in seeking after Physicians to remove the diseases of their bodies: so may they be too too careless in seeking after Christ, to remove the sins of their souls. Whence comes all manner of infirmities and diseases of the body? comes it not from the sins of the soul? All the inconveniences, dangers, Pro. 18, 7. jere. 26, 19 Eze. 18, 4. Mat. 17, 26. miseries, troubles, and wretchedness whatsoever upon the body, comes as a punishment for the sin of the soul. Thence comes the original, thence comes the cause. A good Physician or Surgeon will first remove the cause, ere he begin to heal, even so he that enterpriseth his health, must first of all go unto jesus Christ, the Physician of the soul, that the cause may be removed, than Physic hath virtue and power to heal, and not before. All power of healing and doing good, proceeds from him. As the virtue attractive, to draw Elisha from his work, was not in Elias cloak, 1. King. 19, 19.20. but in the power of the word: even so the virtue of healing is not in the Physicians, nor any thing they take in hand, but in the Lord of life. From the most high cometh healing; Eccles. 38, 2.3.4. the Lord hath created medicines, God hath given men knowledge, that he might be glorified in his wonderful works. Men may not seek to Physicians, (nor blame them if they be not healed) when they must seek to God; neither may they seek to God, when they should seek to Physicians. The best Physician cannot heal, where God sets not to his hand, Luke 8, 43. therefore blame them not. As for their lives and conversations, to speak truly, and in the fear of God indifferently, I take them for the most part to be men most civil in their behaviour, chaste in their bodies, moderate in their diet, and most religious in the service of almighty God. And so I end for the Physician, desiring God to increase his graces in them, and to bless their labours in others. Their cause is good. Vi●um hoc gestit veritas, ne ignoranta damnetur. Men do hurt and endamage themselves, by committing their bodies into the hands of such as are not warranted by the degrees of learning to be Physicians indeed. If you adhibit any credit to my council, be sure to know the knowledge and the conscience of the Physician, before you commit your life into his hands; every one cannot heal a sore, that can make a salve: so every one is not a Physician, that makes the profession. Parishioner. You have said well for the Lawyer & the Physician, now I pray you what is your judgement concerning preachers and ministers? for all the world saith, they feed themselves with the sweat of other men's brows. Whilst they are busied with the cares of their wives and their children, they starve the souls of God's people: and their ill life mars all. Pastor. YOu blame the ministers for neglecting their charge, and for their ill life and conversation; you make no exception, you conclude all and every one within the compass of your condemnation, as the Pope doth comprehend all England within the compass of his curse. The Elder that is fullest of pith, is smallest of strength; the empty Cask will give a great sound; and the bird Taurus hath a great voice, but a little body; even so you, and such like, have great will, you have many great words, but God be thanked, no power to hurt. And again, that which you allow, is ill; that which you mislike, is good; because you have no knowledge to judge according to truth, you have no conscience to judge according to charity, and you have no place of office publicly to judge according to justice. Your accusing of others, is but the excusing of yourself; your meddling with the ministers, shows that you cannot away to be reproved; you hate to be reform, as the holy Ghost witnesseth saying, joh. 12, 35. 1. Cor. 3, 1.2 2. Thess. 3. 2. Pet. 2, 1. john. 2, 1. He that walketh in darkness, hateth the light; meaning that such as live lewdly & lasciviously do hate them that live godly and honestly. A matter very strange to be showed, and hard to be believed, that vice should hate virtue, or that the sheep should control the shepherd: therefore Christ foreseeing it, answereth by way of interrogation, 2. Cor. 6, 14.15.16. What fellowship hath righteousness with unrighteousness? what communion hath light with darkness? and what concord hath Christ with Beliall? wherein his divine majesty doth show the odds, the difference, the contrariety, the debate, and the inequality that is between the right and the unright; between the ignorant and the learned; between Atheists, Epicures, & such like, & the true followers of Christ. The unrighteous, the open & the obstinate sinner, cannot away with the godly and sincere man; the ignorant can not away with the learned; the base-born cannot like with the noble, and it is too true, that the careless and unconscionable livers, will shun and avoid the company of the members of Christ. You, and the rest of your fellow brethren, and partners, have no other quarrel to the ministers of God, but that they also do disdain, shun, and avoid your companies; there is such inequality betwixt you and them, that they admit not of your favour, neither do they at any time fear you. Therefore I need not study to answer your frivolous questions particularly, but rather in few words to reprove, and with plain terms to reprehend your baiardly boldness, in meddling with such as are so far above yourself, as you are herein beyond the measure of modesty, and christian duty. Every base and beggarly fellow, every lewd and wanton mistress, every profane and rusfianly gentleman, every swearing swashbuckler, and many such as make show of honesty, and conscience of religion, in their feasting, in their gaming, in their riding, in their going, yea, in all their affairs, they will be meddling and sensuring of ministers. Some will blame them because of their conversation, some will despise them because of their wives, & some will slander them because of their apparel some will disdain them because they be poor, some will scorn them because they be rich, and some will condemn them because they be covetous; some cannot like them because they preach often, some will discommend them because they preach seldom; and some will not favour them because they preach too plain and easy, and some will not love them if they preach too prosound and deep; some will not love them if they pray for Bishops, some will not love them if they pray not for Bishops; some cannot away with Latin, Greek, and Hebrew, some cannot away without it; and some can not away with neither. Alas poor silly souls, of all sorts the greatest, some mislikes you, scorns you, disdains you, hates you, and condemns you. O how few are there that likes you, and loves you? But be of good cheer, (saith Christ) I have overcomed the world, joh. 15, 20. The servant is not greater than his master, if they persecuted me, they will also persecute you, all these things will they do unto you for my name's sake. 1. Cor 15 14. to 21. Blessed are ye, etc. rejoice and be glad, for great is your reward in heaven. If our reward were not with God, then were we of all men most miserable. Parishioner. You are beholding to yourself, and the rest of your brethren have cause to praise you, and to pray for you. You have condemned me as a man of no knowledge, of no conscience, and of no charity, and you have made others my partners and assotiats, that said nothing at all to you, to justify yourself and all sorts of ministers good and bad, and yet nevertheless you assure yourselves of God's blessing in earth, and of aeternal favour in heaven. Pastor. Good Sir, I have said nothing of myself, nor for my brethren but that the Lord hath said and warranted out of his holy word. He it is that condemns all such as you are for meddling with other men's matters, 1. Thess. 3.11. the holy Ghost counseleth you to be quiet, to meddle with your own business, and to work with your own hands. Vziah was strucken dead when he did but set his hand to stay the Lords Ark from falling; 2. Sam. 6, 6.7.8. and shall you remain alive, yea and unhurt, that put your hands, not to help, but to hinder the Lords proceed? Mat. 18, 1.2.3. Christ did promise a woe and a heavy judgement against him that offendeth a little one in the church, or in the society of the faithful; and shall you escape this woe and heavy judgement, that maliciously, wilfully, and tyrannously, do entreat and handle such as are great, such as are the ministers, the disposers of God's secrets, and his heavenly Ambassadors? no, no. I speak not in the commendation of any such as deserve condemnation, much less did I warrant their justification or blessing from the Lord. If their conversation be evil, and their doctrine good; take the one, leave the other: their doctrine doth belong unto you, their life & conversation to themselves. You shall answer for their doctrine, & not for their doing. The Scribes and pharisees were counted hypocrites, painted sepulchres, and devourers; Ma. 23, 1.2. yet Christ willed the people to hear them, so long as they sat in Moses chair, meaning so long as they preached truly, and taught the law of Moses. And I pray you is the gospel of jesus Christ more defiled, and of less force by the ill demeanours of the ministers, than the law was through the vileness and abominations of the pharisees? no, no, so great a majesty, and so great might the preaching of God's word hath, as it cannot be diminished by the vileness of the vilest, nor augmented by the virtue of the most holiest: and therefore it is a question generally concluded, That a vicious minister, preaching the Gospel truly and continually, doth more good and less harm in the church of God, than an honest minister and good housekeeper, that cannot or will not feed the souls of his people, with the continual preaching of the word. As a seal of copper, or of wood, if it be well graved doth make as good an impression in wax, as a seal of silver or of gold: so the holy word of God being well divided and delivered by an ungodly man, doth make as good an impression in the souls of the saints, as if it were divided and delivered by a most honest and an upright man. God forbidden, yea, let it be far from any man to think, much less to teach, that the vileness of the minister should derogate any working, or withhold any force or effect from so great a majesty as the word of Reconciliation, for then Lord what good shall it do? all men are sinners, we have all sinned, we have done amiss and dealt wickedly. We can not exclude the ministers out of this number. S. Paul speaking of the Sacrament of Christ's death, 1. Cor. 11, 29. saith; Whosoever eateth and drinketh thereof unworthily, eateth and drinketh his own damnation. Is he accounted an unworthy receiver in respect of the minister? or in respect of himself? if it be in respect of the minister, because he is vile, etc. then must you make God contrary to himself, who saith, Deut. 24, 18. 2. King. 14, 6. 2. Chro. 2.25, 4. The soul that sinneth shall die, and shall nor bear the iniquity of another: and then you must also grant, that faith in the receiver hath no effect; which is contrary to S. Paul, 1. Cor. 13.5. who willeth all men to search and to prove themselves for the same, thereby to make them worthy. If the receiver be counted unworthy, in respect of himself, than it followeth that the receiver either good or evil, doth not help nor hurt in the administration of the sacrament. As the virtue attractive to draw iron, is not in the iron, but in the A damant, even so the virtue and power of salvation lieth not in the minister, but in the power of the word, wrought by the spirit. As the rain and the snow cometh down from heaven, and returneth not thither again, but watereth the earth and makes it fruitful: even so (saith the Lord) my word shall not return unto me void, Esa. 55.10.11. but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. Thus much briefly concerning the truth and dignity of the word preached. Wherein I have said nothing to excuse, much less to justify the unlawful and dissolute lives of some ministers, and least of all to pronounce them a blessing, as you objected unto me. I must leave them as the builders of an Ark for Noah's safeguard, Gen. 7, 1. who notwithstanding were drowned themselves. Exo. 25, 8.10.11. I must leave them as the curious workers of the sanctuary for the Lord to dwell in, and were shut out themselves. I must leave them as the makers of the Ark, Nehe. 3.1. etc. the Tabernacle, and the mercy seat upon it, to shadow and to defend others and not themselves. And I must leave them as the several builders of salomon's temple, and were not of the temple of God themselves. They are like to the jews, who cried, The Temple of the Lord, jere. 7.4.5. The temple of the Lord, this is the Temple of the Lord; when they most of all profaned and defiled the Temple of the Lord. They are like unto the great and learned Philosophers, who with the effects of God's spirit, taught all men the right way; who wanting the graces of the same spirit, could not find the good and perfect way for themselves to be saved. And they are like to them of whom S. Paul speaks, Rom. 2, 17.18. to 24. that were teachers, instructors, & preachers to others, for the avoiding of adultery, stealth, and such other sins, when indeed they were the same themselves, and so by the judgement of God, Castaways. 1. Cor. 9, 27. Parishioner. I pray you tell me how are those ministers to be excused in this? If any of their parish offend them, they will preach it in the pulpit. They will rather than fail take a place of scripture fit for such a purpose, and one thing often. This is a very foul fault, and I assure you it is misliked of many, and besides forsooth they take so much upon them, as no man in the parish can be their betters, and unless he be a judge or a justice at the least, not so good as they. Pastor. Here you offer me occasion to speak infinitely, and world without end, of two things especially which you mislike in the ministers; one is their unorderly preaching, the other is their arrogancy and pride. Nevertheless I will be brief. 2. Tim. 3, 6. All scripture is given by inspiration of God, and it is profitable to teach, to improve, to correct, and to instuct in righteousness. Here you see that the scripture hath sour profitable uses, and therefore it may be divided into four parts, which are dispersed here and there. The first for doctrine, necessary to confirm a man in that good he hath begun. The second is to confute false opinions and heresies. The third to rebuke the vile and filthy conversations of men. And the fourth is to comfort the weak, the wearied, and troubled conscience. It remaineth in the discretion of the disposer hereof, to take such a place, one or more of these, as the state and condition of his people requireth. As he is said to be an unskilful Physician, that ministereth a purgation to cleanse idle humours, when he should minister a potion or ointment to strengthen and comfort them: even so is he said to be an unskilful and an undiscreet Preacher, that takes in hand to comfort and to strengthen his auditory, when they should be sharply reproved and corrected. The true derivation of an Orator, and right use of a Preacher, is to make choice of such matter for the congregation, as is easy, profitable, and necessary. All the books of God have their particular uses, as the people ministereth occasion, and specially the Epistles of S. Paul, and the Sermons of the Apostles. There is no one in the congregation among many thousands, but shall hear himself as it were directly pointed at, and spoken unto. But now the guilty consciences of many, will apply it to the malice or undiscreetnesse of the Preacher, as if the Preacher speak against drunkenness, than the adulterer will blame him; if he speak of usury, than the covetous man will blame him; and if he speak of counterfeit and dissembling mourners, than he that wears a mourning cloak or gown will blame him. There is such affinity & alliance betwixt these and such like sins, as was betwixt Hipocrates Twins, when the one wept, the other wept, when the one laughed, the other laughed, and when the one was touched, the other was touched, ones joy was another's joy, & ones grief was an others grief. Even so is it with the wicked and reprobate imps of the devil, speak against one, speak against all; touch one, touch all, so wise they are in their generation, as they will not say, The Preacher or the Priest spoke against me, but he spoke against such a one. Wherein they take away from the word, the majesty due unto it; which is to reprove all men; wherein they do disannul to themselves the graces that they should receive by it, which is to comfort all men: and wherein they do arrogate to themselves a more special interest to the word, than indeed is due unto them. As there is no law by the which a Preacher for his doctrine may be punished, if he speak not against the Prince, so there is no divinity by the which a Preacher is particularly prescribed, or generally ordered, if he speak not against God, the mighty Prince of peace. I will turn myself to the censures and judgement of the learned in this point. AD pudorem cogendus est qui malefacit, hoc fit, quando malefactum apertè ac disertis verbis obiscitur delinquenti. Alioqui ut est apud Isocratem, in oratione ad Philippum Macedoniae Regem. Quod omnibus dicitur, nemeni dicitur. unde fit ut generales istae castigationes vitiorum tam parum promonent hody in Ecclesia. Musc. in Mat. 14, pag. 4, 18, Nam nemo pudore afficitur, propterea quod nemo nominatim corripitur. Baptista Herodem reprehendit. 1 Summum Tiramnum. 2 In faciem. 3 apart in publico. 4 Diserte non licebit tibi. Si quis vel potator est, vel avare agit, vel durius cum uxore aut familia versatur, aut etiam aliquod aliud, quod non decet christianum, sectatur studium: talis si venerit ad Pastorem, non debet recipi à Pastore, priusquam pastor viderit emendationem. Non hic habebit rationem personae, sed ministerij sui, non timebit inimicitiam, non odium, non amissionem facultatum, non exilium, Hem. de Pastore pag. 166. non mortem, sed Deum timebit, cuius vicem gerit, & Christum, pro quo legatione fungitur. Ambrose excommunicavit Theodosium Imperatorem, cum in Thessalonicenses tam gravem tyrannidem exercuisset. Pet. Mart. in loc. commu. de Magistratu 10. In judic. 19 ad finem. Lege Necephorum eccl. hist. lib. 12, cap. 41. Lege lib. 13, cap. 34. & lib. 5, cap. 41. Magnum discrimen est Dei sermones tacere, ob triplicem causam: Vel propter Timorem. Pigritiam. Adulationem. Hier. super illud, si dicente me ad impium. Ars artium regimen animarum. Greg. in Past. In Arca erant Tabulae. Virga. Manna. Sit discretio virgae quae seriat, Greg. 3. Sit & consolatio baculi, quae sustentet. Multo consilio & prudentia opus est Pastori, & mill ut dicitur occulis ad speculandum undique hebitudinem earum, quas gubernat animarum Chrisost. in dialog. lib. 2. Eadem sepius inculcanda. Non est fidelis ministri, prurietibus auditorum suorum auribus servire, & singulis conscionibus novi aliquid adferre in medium: sed diligenter observare quid illis immineat mali quod vigilantur sit precavendum; deque illo fideliter iterum atque iterum praemonere, etiamsi non omnibus saepe iterata admonitio arrideat. Decies repetita placebunt. Horat. eadem scribere vobis, Phil. 3.1. me quidem non gravat, vos autem tutos, vel cautos reddit. Eadem scribere, mihi quidem non pigrum, vobis autem necessarium; eadem scribere vobis, me quidem haud piget, vobis autem tutum est. Quapropter haud negligam vos semper commonere de his, tam etsi sciatis, & confirmati sitis in praesenti veritate, etsi periti. Hem. 2. Pet. 1, 12. Bis, ter, gloria, Dimosth. Bis, ter, idem. Cicero in oratione. Non unum hody, cras aliud, Chrisost. in joh. 13. sed semper idem. NOw concerning the pride and arrogancy of Preachers. I would not willingly leave you in any thing unanswered, if happily it please God by your repulse & shame others may walk more warily & wisely in their own profession, and not to busy themselves in other men's callings. Let there be an inquisition had, and a proclamation made. If there be any minister that is a gentleman, either in regard of his birth, or in respect of his degrees in learning, or else in consideration of his public place in the commonweal, that doth seek his own profit, and not the Lords praise; that doth desire his own gain and not the Lords glory; or that doth exalt himself above the lowest of the poor members of Christ, by virtue thereof, when they should be humble; or that of envy or malice doth for his revenge draw the sword of God's word against any man by private or public administration, then let him be bound faithfully to do the service of Christ, Phil. 1, 1.2. 2. Tim. 2, 1 Ki n. 19, 19 Mat. 9.9. as S. Paul was. Let him be presently commanded to serve the Lord as Elisha was; and then let him be enforced to forsake his accounts, as Matthew was; and if he be not content to do this, and withal to be a jew, 1. Cor. 9, 19.20.21. to win the jews; to be meek, to win them that are meek; and to use all means to win some unto Christ: 1. Sam. 15, 8.9. to 26. then let God's spirit departed from him as it did from Saul; and then let his place be given to another, Mat. 28, 3.4.5.6. Acts 1.15. to 26. as it was from judas; let him be choked and strangled to death, as a thief and a murderer; and let his bowels be drawn, and his body be quartered for the fouls of the air, as a traitor & conspirator. 2. Tim. 3, 1.2 3. Phil. 2.5.6. Christ made himself of no reputation, although worthy to be taken and esteemed among the worthiest, yet he abased himself, etc. as he said; Mat 20 28. I came not to be served, but to serve. He washed his disciples feet, when they should have washed his. He paid tribute to Caesar, when Caesar should have paid him tribute. Christ did it not to be praised of men, his praise was of God; & he did it not to augment his own glory, for he had already the fullness of the Godhead, but to throw down the pride of all men, & especially of the ministers. He cared not what he did so he might win a soul. He thought his time well spent, and his life well bestowed, if at the least he might win some. Let there another proclamation be made, and an inquisition had: If there be any lawful Preacher, how poor soever, that doth derogate from the worthiness of his calling, the reverence, the duty, the estimation, the favour, the love, and the honour that is due unto him, for fear of men, or for love of money, or doth submit himself to my Lord or to my Lady, in any service that is not beseeming and meet for so great and so stately a professor; then after the first and second admonition let him be shut out from the society of the Saints. Mat. 18 15. to 19 Let him have no use of the word and sacrament. Let his goods be confiscated to the use of the poor, and let his body be buried among the beasts of the field. A minister is not a man basely to demean himself: so great is the majesty of his message. A minister is not meet for the company of mean men, so great is his calling: and a minister is not to be servant to a king, that will make him servile. As the words of a lord Chancellor are said to be great because it comes from the King: so the words of a minister are said to be great, Exod. 4, because it comes from God. Thence the Preachers are said to be the mouth of God, and their words a two edged sword. Reu. 19 As fire and smoke comes out of the mouths of Locusts: so God's judgements do come from the mouths of ministers, by the preaching of the word. joshua 1. As God said to joshua; Whosoever will not obey the words of thy mouth, shall die: even so he that obeyeth not the words of Gods holy ministers, shall surely die. Almighty God hath constituted and ordained the salvation of all men to be received by the ministery of the word, therefore he hath sanctified it, he hath beautified and adorned it with the use of excellent creatures, with the adoration of Kings, with the service of all angels, and with the continual presence of his own majesty. Cornelius was an excellent man, a man full of moral virtues, yet the angel told him that he wanted one thing; the angel might have told him that one thing, Acts 10, 1. to 48 had not Christ determined his perfection, his instruction, & salvation to be received by the preaching of the word. The Eunuch was feign to admit of Philip to preach unto him, & to baptise him. Acts 8, 28, to 40. O the might and majesty royal of Gods most holy word! How may the disposers thereof be lightly regarded? nay, by what reason, conscience, or law, may they be abused? Will any man that hath a son or a servant that is profitable unto him in great matters, will he cast him off, deface him, and evilly entreat him? no, no; but these men are profitable unto you in all things, both for this life and for the life to come, much more than ought they to be accounted, by how much the more they do profit you and prefer you. Naaman though a great lord of king aram's court, with his horses and chariots and all his train waited at the door for poor Eliseus. Obadiah a Lord of Achabs' court, 2 King. 5, 15. fell at Elias feet and said; Art thou my Lord Elias? The noble Shunamite fell at Elishaes' feet; and the great Lord of the Queen of Candaces' court, 1. King. 18, 7 King. 4, 37, thought poor Philip a fit & a meet man to ride in his chariot. This makes plain the authority and the great worthiness of the ministers. Reu 25 8, If the Prophets had this estimation and honour, who were speakers of the law and of Christ to come, much more now the ministers who are speakers of the Gospel, and warranters that Christ jesus is already come. As the Gospel is to be preferred before the law, for the worthiness of it: so the ministers are to be preferred before the Prophets for their worthiness. King's scorning the reproof of the Prophets, have been defaced to the face of the world. 1. Chro. 18, 19 The ministers have names of greater Emphasis, of greater accent and authority, than Moses, Aaron, and the Prophets. Here now (my good Parishioner) I make an end, with my hearty prayer to Almighty God for you, and for all such as wander out of the way, that henceforth you may walk worthy in your own calling, and grounding your own foundation sure, least being troubled with other men's faults, yourself be sound guilty of slandering Gods most holy word, being the instrument of your salvation, by slandering the ministers of the same; to whose most merciful direction, I humbly recommend you now and henceforth. Qui pergit, que volt dicere, que non volt, audiet. FINIS.