A PLAIN AND perfect Method, for the easy understanding of the whole BIBLE: CONTAINING Seven Observations, Dialoguewise, between the PARISHIONER, and the PASTOR. LONDON: Printed by T. S. for the Widow Helm, and are to be sold at her shop in S. Dunstan's Churchyard in Fleetstreet. 1617. TO THE RIGHT Reverend Father in God, the Lo: Bishop of Lichfield and Covent. My LORD: MY Honourable good Lord, these are to signify unto you, that whereas I published in print, many and sundry Books for the reading and understanding of the sacred Scriptures, and myself being worn with age near unto the point of my pilgrimage, concluded with myself long since there to surcease: Nevertheless, of late, my Lord, I was importuned for the new Impression of this Book, which almost twelve years since hath been in request; whereunto I willingly yielded, the rather under your Lo: favour and protection, being my Honourable good neighbour, (although not worth nor worthy your reading.) For had it not been anciently and truly said, that He is freer from blame that praiseth the dead, than he that praiseth the living, when the praiser cannot be moved with flattery, nor the praised with vainglory; then should I have spoken of your Lo: more worthy deserts, and that whiles you are alive, which I therefore must leave to do to the best learned in the Land when you are dead. And whereas also I durst not so much as think my writing fit your grave and profound reading, I do here therefore humbly acquaint your Lo: that the contents thereof is a kind of Scripture Catechism, by way of Questions and Ausweres, between the Pastor and the Parishioner, the one plainly and divinely, the other a little Philosophically and plausibly, for the manner of handling. And so nothing doubting of your Lo: good acceptance, I humbly take my leave, hearty desiring the Lord of eternal life, that by your good means, we in these parts, and in your jurisdiction, may have a more peaceable proceeding in our preaching, and that the sincere professors thereof may by you and such like, be more and more countenanced and comforted, as your Lordship hath well and graciously begun, to the glory of God, to the saving of many thousand souls, and to your own heavenly happiness. Your Lo: most humbly and dutifully in the Lord, ED: VAUGHAN, Pastor of Stretton Leafield in the County of Derby, near Clifton Camuill. A PREFACE to my Countrymen of WALES: and especially to my Countrymen, and Kinsmen of that ancient Borough of Abergevenny in the County of Monmouth. MAy it please you to remember, about some thirty years since, I wrote unto you a Book, entitled, A method for the reading and understanding of the holy Scriptures: the contents of my Epistle unto you was, if ever you would duly tender, and apply the merits of jesus Christ, to the saving health of your souls, and the like good unto your dear children, that every man should live, not according to blind zeal and old traditions, but according to the line and level of holy Scriptures, which measureth and weigheth (as with a golden Reed, and in the Balance of the Sanctuary, whatsoever is due to every man, and according as he is able to use: And that the performance thereof could not be without the true sight and perfect knowledge of the said divine Oracles: Therefore I exhorted you in the fear of God, unto the careful and diligent reading and hearing of the same privately and publicly. To all which intents and purposes, I do here again in another sort and kind, writ unto you, and that more briefly, humbly and hearty desiring you all, even for jesus Christ his sake, and for your own soul's sake, you will (sometimes) sequester yourselves from your public affairs, and sometimes from your most private occasions, for the orderly and thorough reading hereof; assuring you upon mine own experience, and upon the judgement of the best learned writers, that there is nothing so effectual in all the world to move a regenerate man to solace in sorrow, to mourn in mirth, and to apprehend rightly the use of all good means which God hath left in his Church for the saving of soul and body, as the reading, meditating and contemplating in the holy Book of God given unto us by inspiration. Thus I end, hearty (near the period of my life) desiring your everlasting salvation in JESUS CHRIST, as mine own. EDWARD VAUGHAN, of Stratton Leafield in the County of Derby: Late of S. Leonard Shoreditch. Some brief and necessary Introductions, to the reading of this Book, by way of Questions and Answers, between the Parishioner and the PASTOR. The Lamentation of a sorrowful sinner. Parishioner. Having seriously, and sincerely searched into the most allowable and laudable things of this life, I find (Right reverend Pastor) that these titles, Master, Worshipful, and Honourable stand not in the dignity that men have, but in the good works whereby they deserve: and yet for all that, I find that many are violently pulled down without fault, and many are favourably set up without merit. Moreover, I find that when flourishing state is perpendicular, or when men are at the highest, then comes that evil day, bringing with it fearful gusts from the South, and thunderbolt-lightnings from the North: Then all turneth like to the satiety of honey, which is loathsome to the stomach; and like to overmuch fecundity, which never comes to maturity. Again, I find, although a man have the strength of Samson, judg. 16.3. Dan. 2.5. 2 Kin. 5.1. the power of Nabuchadnezer, the riches of Baltashar, and the applauditie of Naaman in the Court and in the Kingdom, for 500 years continuance, without any impeachment, all are nothing, all are but fantastical and sightly to the eye: as those Kingdoms which the Devil offered to Christ, Mat. 4. Num. 32.33. or as this side jordan to Reuben, Gad and half the tribe of Manasses, in respect of Canaan; or as Canaan, in respect of the Kingdom of heaven. And whiles I thus searched into other men's estates, and did behold their lamentable lapses, I found myself of the number, which is innumerable, that make no care of the Lords Sabbaths, that make no conscience of his evangelical doctrine, nor any regard of them that do sincerely and purely profess Christ jesus. O, how surpassing sorrowful are the sights of these sins suddenly unto me! Wormwood, Aloes, and Centory, was never so bitter to the mouths of men, as these sins are tedious and troublesome to my mind. O, what cause have I to call, to cry, and to curse the time, the place, and the persons that procured me thus wilfully, as it were, to forsake my Saviour! And why do I thus heavily complain for these few sins, seeing I have many other sins! For as at a marriage men are made merry with Music and with variety of meats: so is my poor heart and soul made heavy and fearful with the variety of my sins. As true love to a virtuous woman, that comes too late, doth not desire a witness, because the conscience is a thousand more than needs: even so, repentance towards God, that is deferred, needs no witness; because when it cometh, the conscience doth accuse, it doth witness, it doth condemn, it doth judge, and it is many times ready to execute. As Honey doth make sour things sweet; even so, I must tell you, that the sight of my sins doth make things that are in their nature sweet to others, sour to me. As he that is in extreme heat, will be glad with a little cooling: as he that is in extreme sickness, will be glad with a little ease: and as he that is in extreme hunger, will be glad of a little food: even so I (good reverend Sir) extremely tormented with the weight of sin, miserably vexed with the guiltiness of conscience, and hearty frighted with the fear of God's deserved judgements, would be glad with a little comfort, with a little ease, with a little pittance, or crumb of recreation. For, me thinks, I see Birds swim, and Fishes fly: all things are so cross and so contrary unto me. Me thinks I see the lake Troglodides, thrice sweet and thrice bitter in one day: and me thinks I see the shore Lepanthus in the morning sending forth a sweet pleasant calm, but in the evening lightning and thundering. Some persuade me, that by faith only, I shall have comfort in conscience, and salvation; which glads me, and is sweet unto me for a while: others dissuade me, and say unto me, that I must obtain it by Faith and Works, which presently damp me, and are as hot thunderbolts unto me. I am as in a mismaze or labyrinth; Ariadne's thread would wind me out: but conscience still pulls me in. As Dives being in hell, did wish and desire that his brethren might be warned, lest they also should come to that place of torments: so I, being thus perplexed, do hearty wish and desire Almighty God, that not only my natural brethren, but all people, may be warned by God's word, that they may make conscience of his Sabbaths, and that they may specially regard zealous men, lest they be tormented in conscience as I am. Tell me therefore, tell me, I humbly pray you, tell me, what shall I say? what shall I do? or what way or course shall I take in hand to be reconciled to God, to have peace in my own conscience, and to have assurance that my soul shall be received into the fellowship of the Saints in heaven? amongst whom there are some that I most hearty desire to see. A comfortable Confection for a sorrowful Sinner. Pastor. YOu discourse so philosophically of natural things, as makes you seem yet to me a natural man: in which discourse I observe two special questions, or rather objections, well worthy the answering: One is your perturbations for sins committed, the other is your doubt, whether Faith & Works, or Faith only justifieth, To the first I answer, that your great griefs & perturbations in soul and conscience, are not arguments or notes of reprobation, but rather of Faith & of justification which is begun in you: For by how much you have the sense and feeling of your sins, by so much the more you have the assurance of mercy: as he who hath the sense and feeling of his natural disease, hath some assurance that he is not in danger of death. And by how much dangerous the disease of the body is found to be, so much the more vehement and bitter a corrosive must be used, but first a corrosive, than a Lenitive: Even so, Christ jesus the holy Physician, heals the souls of great sinners, by suffering them to call, to cry, to vex, to grieve, and even to roar with the surpassing greatness thereof, and afterwards when the extremity and bitterness of the passion is past, than he hears, than he grants, and then he receives to mercy, using therein the practice of a good natural Physician, who ministereth not medicine to a malady when it is raging and at the worst, but when it is somewhat mitigated, assuaged and abated. And it is justice with God to do sometimes as he is done unto: he calls & cries early and late, and man will not hear: he offers mercy early and late, & yet man will not esteem of it. No marvel then if man call and cry, and God will not hear him, if man call and cry for mercy, and God will not by and by hear him. Hope confidently in God's mercy, constantly and resolutely abide therefore, and wait the Lords leisure, be strong and he shall comfort thy heart. You have the example of David, of Ezekias, of Peter, and many others, who called, who cried, who wept and roared bitterly, who hoped in God and were resolute, at last the Lord heard them. As for your other scruple or doubt concerning faith with works, or faith without works, the places befitting this purpose, are far more than need or conveniency will suffer me to utter. That faith only justifieth Paul having no good work, but rather being full of guile and cruelty, as his own story sets forth, was justified by faith only: which makes him in great humility and thankfulness to preach the same, in all that his Epistle to the Romans, and in many places of his other Epistles to the other Nations. S. james in his Epistle catholical writes no less, when as he saith; james 2.15 Show me thy faith by thy works, and I will show thee my faith by my works: meaning works that follow a true justifying Faith, and not works annexed as justifying with Faith. S. Peter setting forth the excellency of Faith, saith, 1 Pet. 1. that the trial thereof is much more excellent than gold, meaning a trial in tribulations after justification, and not before. S. john approving justification also by faith, 1 john 1. magnifieth the mercies of God in Christ, and concludes all men under sin. The allowance of faith only is manifestly proved by Christ's own examples, who healed all manner of diseases upon sinners by Faith only, and also forgiving sins, which was in effect the office also of john Baptist. Mat. 3. And again, the use of ceremonies in the Law, forced no farther for justification then to faith in the Messiah. I must say in another sort, if righteousness come by the Law, that is to say, if righteousness come by works than Christ died in vain, and our Faith is of none effect. And I must say as S. Paul said, 1 Cor. 15. If there be no resurrection, then are we of all men most miserable: even so if faith and works do justify, then am I with you and with infinite thousands more, of all men most miserable. Gen. 11. As Nimrod with his builders were far wide, when they thought with the strength of their hands to work their way to heaven, and the Pharisee when he boasted of his uprightness: even so are they that think to obtain salvation by their works, far wide, and clean out of the right way. Like the Gibeonites who dealt craftily, Ios. 9 when for the safety of their lives they brought old sacks, old bottles, and old clouted shoes unto josua, as though they had come from far, when they indeed were neighbours: even so do they deal craftily and ignorantly, that bring works unto Christ for the safety of their souls, as though they were available, when indeed they are not. Alas, what is man? man is as light seed, or as poisoned vessels, whence no wholesome things can proceed. There are three special things that belongs for your good: First, grief and sorrow for sins past, and corruptions present: The second is Hope or affiance in the promises of God in Christ: And the third is Constancy or perseverance in the expectation of God's mercies. The first of these you have: which nevertheless may bring you to inevitable destruction without the other two. Be careful therefore to seek after the means of Faith, and then look for the blessing of God to sanctify it unto your use: without the which, Faith and all means are but bare instruments. Therefore S. Paul saith; We are saved by grace thorough Faith, and not of ourselves: for it is the gift of God. So then it is plain, that Grace and Faith are partners, Grace being the first, and Faith the instrument, it comprehends and apprehends passively the promises of God in Christ, and applieth to himself the merits or righteousness of Christ. So that Faith hath two functions or holy callings: one is to wait for Grace, the other is to wait and take hold of Christ. The Sinner desires to know what Faith is. Parishioner. IF the Ostrich digesteth hard Iron to preserve her health, and if the sick Patient swalloweth bitter pills to preserve his life, how much more ought I to endure your doctrine, how cross and contrary soever to my body, so as I may recover the life of my soul: but when you speak to me of Faith you seem as upon the Macedonian mountain, called Olympus, high above the clouds, as the Cibind high in the heavens clasping with the Eagle, or as Magicians who work prodigiously to allure simple people unto them. Sir, the union Pearl you know hath his affinity from the heavens, and yet breeds in the Sea: and a Spericall figure contains nothing but earthly matter: even so, I poor wretch being of an earthly body cannot comprehend what Faith is, though my Soul have affinity with the Heavens, whence it came; but must live on earth longer than I would, where all things that are above me, seem prodigious and wonderful unto me. For as a Torch turned downward is extinguished: even so, my natural affections press down my soul, leaving no light, spiritual influence or reflection in me. The Leopard changeth not his hue, nor the Ethiope his skin, nor the Fox his subtlety, nor yet the little Mouse her wildness: even so, nature will have course after kind. As Hiero King of Cicill hearty desired to know of Simonides the Philosopher what God was, and as Apion desired of Homer to know his original: even so, good Christian Pastor do I desire and hearty entreat you to know what Faith is, and that thereby I may know my original and beginning in Christ. An Answer what Faith is. Pastor. AS I am very hearty glad to hear you desirous after Faith: so am I heartily grieved that you have so much Philosophy, and so little Divinity. The powerful effect of God's word to salvation, 1 Cor. 2. is not as with the tickling and enticing words of man's wisdom: and yet it is in the foolishness thereof (as men account) to overthrow and to confound the wisdom of the wise. As David was unwieldy and unfit in saul's armour, 1 Sam. 17. to fight against the Philistine: so I must tell you, that you are unfit and unwieldy with this heathenish doctrine to fight against the devil: when as you should foil him with the sword of Almighty God. And as David was feign to put off that armour, & to content himself with a fling and a stone before he had the victory and the triumph: even so, you must be ta'en to put off this affectate eloquence, and trust to the weapons of our spiritual warfare before you have comfort to your conscience and salvation to your soul. As the Zodomites did strike with blindness Lot's door when their eyes were open: Gen. 19 The Assyrians went with blindness to Samaria amongst their enemies, 2 King. 6. in stead of going to their own King at Aram when their eyes were open: Num. 22. Or as Balaam road with blindness against the Angel, who resisted his going to the people Israel, when his eyes were open: Even so, when you, or any man, with the learning of men, with the bodily eyes, or with the force of flesh, shall seek the achieving of Faith, or of any other heavenly matter, you shall but seek to kill the Angels as the Zodomites did, to take Elisha as the Assyrians did, or to beat an Ass, as Balaam did. Hear now with all simplicity and holy fear what Faith is: Faith is a believing of that which is beyond the use of Nature, or that which is beyond the use of Reason, or that which by the power of earthly things can be any way performed, as the conception of Isaac, the conception of Samson, and the conception of Christ jesus, the miracles of Moses, the miracles of the Prophets, the miracles of the Apostles, and the miracles of Christ jesus, Gen. 15.16.7.18.21. judg. 13.2. King. 2.4.5.6. Math, Mar. Luke joh. & such like: The more a man doth reason with reason, or expostulate with flesh and blood, the more incredible they shall seem. In another sort, as it were more plainly, Heb. 11. the Author to the Hebrews saith; Faith is a believing, that those things which now are were not, and that those things which now are not, shall be in time to come. Concerning the first branch of Faith, to wit, that those things which now are were not, is to believe the Sun, the Moon, the Stars, creatures in the air, creatures on the earth, and in the seas, which now we have use of, were not heretofore, and the earth was covered with water, or rather there was no earth, and darkness covered the great deep. If a man do consider of these things, with the use of Reason or natural Philosophy, he will conclude and say, as Nichodemus said to Christ, How can these things be? Now saith the Apostle, you must comprehend or attain to the knowledge of this by Faith. Again, that all those glorious things which now are were made of nothing, but by the bare word of God, which seems more incredible to the natural man: here than he must take knowledge thereof by Faith. The other branch of Faith, which is a believing that those things which now are not, shall be: to wit, that the righteous shall inherit the joys of heaven, and the wicked shall be tormented in hell; that the bodies of men good and bad, shall rise at the last day, and such like matters, cannot be comprehended by the natural man, therefore he must attain unto it by Faith. This Faith trains us to a third kind of Faith. For in every Triangle there are three lines; the first beginneth, the second augmenteth, and the third finisheth the figure: even so, there are three kinds or sorts of Faith, the first is Historical, to wit, an assent to the truth of the Scriptures: the second Legal, when a man stands partly upon his works for justification: the third is evangelical, to wit, a Faith that proceeds from Grace, and thence takes way to the apprehending of Christ's merits only for his justification. This is the true and catholic Faith, the other may be in the Devil. This true faith which yieldeth testimony to God's word, is battered and bruised by many temptations, but never broken, because it takes hold in meekness on Christ. He that hath this faith contents himself with weak means, because he knows that God is powerful in them, and he contents himself without means, because it is all one with his Majesty, and yet he omits not the opportunity nor any good that is offered. To conclude, this faith is not idle, it worketh by love, it ever sanctifieth, and is profitable to every good work. The Sinner desireth to know how to attain Faith. Parishioner. EPaminondas the Theban being in the danger of death, was told that his Buckler was sound and unbroken. Reuben, Simeon, and Levi, when they had unnaturally handled their brother joseph, brought their Father his coat to comfort him: even so, all that you have said and done is little worth, or rather an aggravation of my grief, unless you will direct me a ready way, or show me a perfect course how I shall obtain faith, that great and effectual instrument of comfort to the conscience, & of salvation to the soul. The be in a storm can counterpaize herself with a stone, that she may fly directly to her hive. The hedgehog can make two holes in his cave, the one towards the South if the wind be North, the other towards the North if the wind be South. The Fox can cure himself with the juice of Pine tree, the Serpent can cure himself with Fennel, & the tortoise with marjoram: but as for me silly soul, light or heavy si●ke or whole, sink or swim, I have no means of comfort, I have no place to hide myself, nor help to fly away Christ said to a rich man concerning a pearl that was precious; Go sell all that thou hast and buy that pearl. O that Christ of his mercies would say so unto me! then would I sell all, and give all, & if it would not be so bought, I would give my life to boot. Lord, then would I fly away and be no more seen; then would I hide myself in some great obelisk for ever: nay, then would I mount up above the skies, in the flames or sparks of Gods fiery chariot, into the glorious presence of his all-sufficient Majesty, and into the joys of my most faithful affected friends, whose joy would be my joy. O how am I ravished now with holy desires! O how do I long to change the company of men, for the company of Angels: nay, the company of Saints militant, for the company of Saints triumphant. Come Lord jesus, O come and welcome, Lord jesus come, come and welcome. As good Mary said to the Angel; How can this be, since I know not man? so say I unto you, O my good Pastor, how can this be, since I know not Faith, nor where to find it? O that I might have the answer of the Angel, who said to Mary, The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: O then should I not fail of Faith. An Answer how to attain Faith. Pastor. AS Ananias spoke sweetly and comfortably unto Saul; Acts 9 Brother Saul, the Lord, even jesus, hath sent me, that thou mightest receive thy sight: even so, I perceive by your godly desires, and by your zealous prayers, I may say unto you, from the ministry of his holy word sweetly & comfortably; Brother, and faithful servant of God, I am ordained and sent to say unto thee, and to assure thee, that by the preaching of the Gospel thou shalt have faith, and that the scales of ignorance, infidelity, and such like, shall fall from thee. As the Lord himself said to Ananias; Seek in the house of judas for one called Saul, for behold he prayeth; go thy way, he is a chosen vessel unto me: So the Lord saith unto you, seek in my holy word for my spirit, thou shalt have faith, and shalt be a chosen vessel unto me. And as Saul saw in a vision Ananias, laying his hands on him that he might receive his sight: so will the Lord reveal unto you and lay his blessed hands on you, that you may receive faith. For the better testimony and assurance hereof, hearken how our saviour Christ reasoneth with the murmuring & maligning jews, concerning their incredulity, and concerning this question which you put forth: What shall we do that we might do the works of God? He answered thus, It is the work of God that ye believe in him whom he hath sent. Io. 6.29. To which effect Saint Paul reasoneth with the Romans, Ro. 10.9 saying: Whosoever shall call on the name of the Lord shall be saved. Which proposition he unfoldeth with three interrogations or objections as it were on the contrary, and then concludes as upon a necessary consequence that Faith justifieth, and Faith is obtained by the word preached. The first of which interrogations is; How shall they call on him, in whom they have not believed? As if he had said, there is no calling upon God without faith. The second is, How shall they believe on him of whom they have not heard? As if he would say, no man can have Faith without the hearing of God's word. And the third is; How can a man hear without a Preacher? As if he had said, there is no benefit of hearing the word without a preacher. The conclusion is then, that Faith cometh by the hearing of God's word preached. Thus also it may be said on the contrary, as the interrogations are laid: Take away the preacher take away the word, take away the word take away hearing, take away hearing take away Faith, take away Faith take away calling upon God, take away calling upon God take away salvation in Christ. The same Apostle in the same place, magnifying the ministry of God's word, and the excellency of things which faith bringeth, cries out emphatically; O how beautiful are the feet of them that bring tidings of peace! As if he had said, it is far more joyful, and far more profitable for a Christian congregation, to see a Preacher come amongst them, because of faith, which they are to receive by his preaching, than it is to see a Prince, who notwithstanding his great majesty, must himself also be contented to sit down and submit himself to the preaching of God's word, as the meanest of the congregation for his faith. And again, the same Apostle faith; The Gospel is the power of God to salvation: Rom. 1.16. that is to say, although God be most innarrably powerful in the execution of vengeance against the wicked, & in the manifestation of his mercies towards the godly, and can effect the one and the other which way it pleaseth him: yet he hath tied and bound himself to the ministry of his word preached, and the same he hath made powerful and effectual to life or to death, as a savour of life, or as a savour of death. As for example, Cornelius being a just man, Acts 10. and one that was endued with many singular virtues, yet he wanted faith, which by the commandment of the Angel, he was to labour for, by the preaching of Peter. God might have given him faith by the ministry of the same Angel, he might have given him faith by his own mouth, by the motion of the holy Ghost, or by some other way: but he would not, because he had sanctified and dedicated his holy word for that purpose, and he would show throughout all posterities, that the preaching of his word, was the only outward means of faith. The like example of the Eunuch, Acts 8.26. who was reading the Bible with great desire: God might have given him faith by reading, or by the message of an Angel, or by one of his own company, or by what means else he had listed: but his Majesty would not, because he would dignify his word, and because he had fixed his force and power in his word, he would that way only effect faith in him. And therefore he sent Philip from far to preach unto him: at whose preaching he indeed had Faith and was baptised. john Baptist by his preaching won many to Faith. Christ himself and his Apostles won many to Faith by the preaching of the Gospel. We have a notable example in Ezra, Nch. 3.8. who having read the Law unto the people, did go up into the Pulpit to preach. And what shall I say more? The Devil doth know that the preaching of the Gospel is the means of Faith, and Faith the instrument of salvation: therefore he laboureth all that he can, that it may not be preached When Paul & Barnabas preached unto Sergius Paulus the Deputy, Acts 13. Elimas the Sorcerer withstood him, and thought (as the holy Ghost saith) to turn the Deputy from the Faith. Many pregnant places are for this purpose, of which I shall not need to speak. Hezekiah the King of judah showed the Ambassadors of Babylon all his treasures, and hide nothing from them: even so, good Christian Parishioner, the King of heaven will show unto you, by the preaching of the Gospel, all his holy and spiritual treasures, and will hide nothing from you. And as no man upon the pain of death might come to Ahasuerus the great King, without rich attire, and then not before he was called: so no man may come unto God the King of kings, without faith, and unless he be called thereunto by the preaching of his word. Our ears were specially given unto us, to be as messengers and true ambassadors to the heart. Sounds make not such perfect and plausible distinctions unto our ears, as understanding words of men: & the best words that possibly may be uttered by men for our good, are nothing so incomprehensibly and innarrably profitable unto our ears, & so consequently to our souls, as the word of God preached, if the hearing be carefully enrolled in the heart, because it brings and breeds Faith, which the words of men or of Angels will not. That preaching is the ordinance of Almighty God, to the obtaining and strengthening of Faith, Read Leuit. 10.11. Deut. 18.18. 2 Chron. 36.15. Malach. 28.19. Rom. 10.14. 1 Cor. 21 1. Ephes. 4.11. Whether the reading of gods word only avail. Parishioner. A Husbandman had need to know what seed will best be fit his soil, lest in harvest time he reckon to his loss: and a Gardener had need to have both his eyes, left in gathering Roses he be stung with Nettles, or pricked with Thorns: Even so good Sir, a man that deals with your Doctrine had need to have both his eyes, both his ears, both his hands, and all the faculties of his soul applied to that purpose, lest he gather Darnell in stead of pure Corn, and Nettles in stead of Roses, I mean hard, harsh or false matter with the Truth, or for the Truth. Larks you know if they be dressed are meat for Ladies, but not to be eaten raw of any; and the purest Emeraud may be spoiled with oil: so a man may spoil a a good matter with the handling (as you have almost) and thereby also spoil his auditor. For in proving that faith comes by hearing the word preached, you go also about to prove, that the word being read privately at home, or publicly in Churches, avails nothing: and therein I hold you a Puritan, myself less bound to hear you; & in the more danger of further extremity, if I believe you. As one Female treads another, and begetteth an egg, but nought comes of it; even so, one Puritan Preacher holds with another, but nought comes of it. When the Sun lighteneth one Hemisphere, another Hemisphere is full of darkness: so it seems you would conclude, that one congregation which hears Preaching shall be saved; and another congregation which hears Reading, shall be damned. The light of the one belike, is the darkness of the other; and the salvation of the one, is the destruction of the other. If that were true (which God forbidden) many hundred Congregations were damned, whereof some I know that have not heard a Sermon this twelve month, some others, not this seven years, and some people not at all. Of which sorts, I will name you six. The 1 sort of them that hear not Preaching, are they which are holden with Imprisonment 2 Sickness. 3 Deafness. 4 Restraint of law. 5 Want of a Pastor resident, and would gladly hear Preaching. 6 Opinions or errors in judgement, and therefore will not hear Preaching. Can you of your charity condemn all these? Is it possible that so little conscience can harbour in the heart of a man, professing so purely as you do? If you make me no better an answer, I will leave you where I found you, as not having bought nor sold with you. An answer how far reading reacheth for availement. Pastor. AS David when he heard that one son of his was dead rejoiced greatly, 2. Sam 12, 18. 2. Sam. 18, 9 judg. 6. 2 King. 6. and when he heard that another of his sons was dead he wept bitterly: Even so I hearty rejoice, that you believe me in one thing, and am hearty grieved that you so unchristianly behave yourself towards me in another thing. When the earth was wet, Gidions fleece was dry: and when the earth was dry, Gidions fleece was wet: so contrary are you to me, and so contrary am I to you. Yet as Elisha pra●ed God at one time that the eyes of the Assyrians might be opened, and that at another time they might be blinded: Even so I pray unto God that your eyes may be opened at all times, to see the Truth, 1 Tim. 1. and shut at all other times when you appose yourself against the truth. 1 Tim. 1. I say unto you as good Paul said to Timothy, fly the lusts of youth, put away foolish and unlearned questions, knowing that they engender strife, follow after righteousness, and call upon the Lord with a pure heart, hearken not to them that are loveers of themselves, nor to such as have but a show of godliness: for as jannes' and jambres withstood the truth, so do they. Absalon, being once reconciled to his father David, 2 Sam. 18. became afterwards a traitor, & in the justice of God hanged himself with his own hair: where God wot there was no remedy nor more ado, but Absolom my son, Absolom my son my son, and so forth in a fatherly affection, with a few funeral tears. Take heed therefore I pray you, I pray you take heed, take heed (in Christ jesus, I wish you) of relapse. As judas when he saw that his Master was condemned, Mat. 27. repent, and brought again the thirty pieces of silver, saying, I have sinned betraying innocent blood, and went and hanged himself, when he heard no other comfort from the Pharisees, but What is that to us? Even so, when railers and revilers shall see the pure and perfect professors of the gospel, whom they taunted and tormented, in great glory with the Saints, with the Angels and with jesus Christ himself, then shall they sigh with grief of heart, and then shall they confess and say, These are they whose lives we thought madness, these are they whom we had in derision, and in a parable of reproach. Thus shall it be when as there shall be nothing said for their comfort, and when as their conscience shall say, gore yourselves with the sword of God's wrath. Then shall thunderbolts go strait out of the lightnings, then shall sea and land join together to execute vengeance against the enemies of his people: and then shall they be feign to pronounce eternity of joy in Christ jesus to the righteous. Now I answer you, and that not few in many largely, but many in few briefly. As by no Law I may be charged to charge my conscience with relating that which yet is in my heart: Even so, by no law ought you to charge me with that which I never spoke. Yet although you propound it not as a question, but railingly, as an objection, whether unpreached people be damned or not, I will answer it with as great simplicity & sincerity, as I hope the godly will allow, & as I am sure the ungodly shall not be able to convince. Concerning the first four sorts of people which cannot have the benefit of preaching in manner as you lay them, I answer jointly, that the reading of God's word by themselves, or the same being read unto them by some others, may avail all such as have a precedent grace, I mean all such as God hath determined to save. Without the which, preaching is as vain as reading, other then to condemnation. For it is all one with the Spirit of God, to effect Faith either by reading or preaching, and to save whom he will, by the one or by the other. And so much the rather, because that small means, miraculous means, contrary means, or no means, are as powerful with God as the greatest means. Again, whom God hath signed to salvation, and truly as his own, how can it be that defects in the nature of such, or defaults in the consciences of others, should be any let or stop in their progress to faith and salvation? And here I end this answer, desiring God either to join them in due time unto the public ministry of his word, or else to stir them up to his holy obedience by reading. Par. You conclude favourably and mercifully for the first four sorts of people that have not the benefit of preaching: What is your answer concerning the two last sorts of people? Past. One answer serves for them both, to wit, that their state of salvation is very doubtful and dangerous: yea, I may say further, their state by the revealed Word is damnable: the one, because they wilfully refuse the Word preached, when they may have it: the other, because they wilfully neglect it. For though they have not preaching in their own Parish, by the ignorance or careless conscience of the Pastor, yet in this his majesties religious government, they may have preaching else where, not far off: to these I affirm, that private or public reading of God's word, avail nothing in the way of salvation. And I say farther, by whomsoever the want of preaching cometh, by the Pastor, by the People, by the Pope, or by the Prince, it is a foretelling of eternal perdition to that place. Solomon after his conversion, being directed by the spirit of God, entered into special consideration concerning the evil of ignorance, and the necessity of knowledge, and concluded resolutely, that where the word was not preached, there the people perished. How much more they then, that having the word preached in their own parish, do wilfully contemn it: and the other sort that might have it in the next Parish, and do willingly neglect it, do mark themselves with the stigmatical brand of perdition. Saint Paul likewise, to set forth the benefit of preaching, and the annullitie of public reading only, said; Woe unto me if I preach not, intending thereby the great damage done to the people where it was not preached, and the great good that came by preaching. And in the same considerations he chargeth Timothy upon pain of eternal condemnation, to preach, not monthly, or quarterly, but every Sabaoth, in season and out of season. As the Gadarens and the pharisees wilfully refused Christ and his merits, when he was amongst them, and were therefore justly condemned: even so, that sort of people having the preaching of God's word as a mean of their salvation, and wilfully refusing it, are also justly condemned. And as the foolish virgins neglecting the opportunity of getting oil, were shut out from heaven when Christ the Bridegroom came; and as those guests that were invited to the marriage of Christ the King's son, did all begin to make excuse, and were therefore not partakers of that holy and spiritual banquet: Even so, that other sort of people that may hear preaching, and do always content themselves with reading, do negligently defraud themselves of the food of their souls, and shall therefore be excluded from heaven. We read that many thousand souls were converted to Christ, by preaching, at sundry times, and by hundreds and thousands at one time: but never of any that have been converted with the reading of God's word only. The opposition of wicked men, and of the Devil in all ages of the world, against preaching, and his and their quiet allowance of reading, argueth the extreme evil of ignorance, and the destruction that comes without preaching. The manifest difference between the conversation of those congregations, where the Word is preached, and where it is not preached, pleads the intolerable want of preaching, and the insufficiency of public reading only. The right use of natural things, as the Air, Fire, Water, Bread, and such like, without the which no man can live, displayeth the leanness of their souls that want the food spiritual, which is the preaching of God's word. And the precious Stone Sandastra, is unsightly to the eye, and unprofitable for the honour, whiles it is whole: but being broken, it shines like the Sun, and is many ways commodious: Even so, the blessed Scripture of Almighty God, whiles it is whole, little or nothing availeth the hearer or the speaker: but being wisely divided, and proportionably delivered to God's household, it overspreadeth and enlargeth itself through every faculty of the soul. And so it is of every bodily provision, if it be not handled meet and fit for the appetite and stomachs of them that attend for it, what avails the same provision? truly nothing. And as we judge him to be mortally sick, that hath no stomach or appetite at all, though the diet be precious and dainty: Even so, by the word of God we judge him to be near unto eternal death, that hath no longing, no desire, or hungering after the preaching of God's word. I conclude with Nehemiah; Nehe. 8. Reading and preaching go together, and may not be separated, no more than the husband and the wife: for God hath joined them together. Whether all men are saved that hear Preaching. Parishioner. AS the River Nilus, which necessarily watereth all Egypt, is not to be neglected and contemned, though it breed Asps and Crocodiles; And as a Garden may not be thrown open, which bears Roses and other commodities, because it bears also Thorns and weeds; neither a Tree that is fruitful two years, aught to be cut down for one years barrenness: Even so, the man that hath some virtues, with a desire of increase, ought not to be rejected as a Reprobate, though also he bring forth many vices. If my evil words, my rash censuring of you, and of other sincere professors of Christ, hath offended you; yet let reconciliation and repentance make you amends. Though the evils and corruptions that are in me, make me uncapable and unworthy the favour of good men: yet let the hope of some good things which God hath given me, withhold you from shutting me clean out of your fellowship, and from casting me away like a thing of nought, as indeed to confess the truth, I have deserved. You know the Challenger in the games of Olimpia contends and strives with every man: even so an Atheist & dissolute liver contends, strives, and reviles every good man. Woe to the cause and to the company that brought me to ill counsel. As Elisha warned the King of Israel to beware of the King of Ashur; even so I wish and warn the godly to beware of ill counsel, and of carnal company. For as an old tree is made sapless by reason of ivy clasping it, so all sorts are made graceless by frequenting ill company. As jacob desired and earnestly entreated Esau to take a present at his hands, and to receive him to favour: even so, I hearty entreat you take this reconciliation and repentance at my hands, and let me have your instruction in the way of salvation. An Ass breeds every year, but a Phoenix once in 500 years: even so, good Sir, things nought worth are soon had, and easily kept; but pure things, as pearl and precious stones, are hard to be had, and kept with violence. Therefore as Naomie parted with one of her daughters, and kept the other for ever, as a special comfort unto her: even so am I resolved to part from worldly men, and all means of mischief, and will keep you and such other with me, as for my special comfort. As Christ with the two men spent the way from jerusalem to Emaus, talking of Scripture: even so will I, with my desire to Christ, spend my time with you, and with good men, talking of heavenly things. As Solomon said unto G d; Two things I desire of thee, deny me not: even so, good Christian Pastor, two things I desire of you, deny me not. One is, that you will not think it tedious henceforth to answer me to all my questions: The other is, that you specially pray unto God for me. And now, as nothing doubting the one, and believing the other, I propound unto you, whether all men are saved that hear the word preached, because you said that Faith comes by the hearing of the word preached, and salvation comes by Faith. An Answer how far Preaching availeth. Pastor. Gen. 8.7.8 AS the Dove returned to Noah with an Olive leaf, signifying peace and plenty, and in a sort, according to her kind, to give thanks for her entertainment: but the carrion Crow being sent, returned not again, which was after a sort a declaration of her unthankfulness and contempt: Even so, there are many that use Preachers only for a time, to serve their turn, and afterwards do malign them: when as the godly do use them as the special instruments of God for the good of the Church and Commonwealth. What then? as David when he heard that Saul sought to kill him, walked more innocently and warily than he did before: So now, sithence the malice of men doth so immoderately abound, it concerns me, and other of God's children, to be more wary and heedy then before, that then such may have no just cause to condemn us: no nor yet any way to malign us. 2 Sam. 14. As David did exile his Son Absolom for his disloyalty, and afterwards upon reconciliation and entreaty, did receive him into his Court and into fatherly and princely favour: and as the poor uncomfortable father having two sons, the one at home, the other long and far from home, coming towards him having wasted all riotously, he met him, he all to kissed him, and with fatherly affection provided for him: Even so, whatsoever I have said, Almighty GOD will in fatherly affection, and in godly and divine love, receive you into his heavenly Kingdom, and most blessed Court: always provided that you be in his sight inwardly, as you seem in mine outwardly, that is to say, heartily sorrowful, and with godly repentance: and as for me, I heartily remit you, I humbly pray and beseech God to remit you; and here I promise in the fear of his Majesty, truly and sincerely to all your questions I will answer you. Your question, as you propound it, is; Whether all men are saved that hear the word Preached: because (say you) I said Faith cometh by hearing the word preached, and salvation cometh by Faith. It is true as you say, that all men that have Faith shall be saved: but all that hear the word shall not have Faith, because they are not prepared by a precedent grace, and therefore all shall not be saved that hear the word preached. Rom 1. Saint Paul speaking to the Romans, concerning the excellent use of God's word, saith that it is a savour of life unto life, and a savour of death unto death; meaning, that as in a red hot sword, there are actions of two natures, the one to cut, the other to burn: even so in the preaching of God's word, there are actions of two natures; the one a means of life eternal to them that believe, the other a means of death eternal, to them that believe not. And it is said, that many are called, Mat. 22. but few chosen: that is to say, many are invited to salvation, as to the marriage of the king's son; but few regard it, few believe it, and fewer live according unto it: therefore many are damned, and few are saved, because they want Faith. The preaching of the word, is as the sowing of seed, Mat. 13. whereof some falls in good ground, the residue (which is the greater part) falls into pestiferous places: so then by these words of Christ, not all that hear the word preached shall be saved. As Manna was a wholesome meat to some, so was it filthy and poisonful to others. And as wine is good for the sound and whole man, but dangerous for the sick man: even so, the word of God, is good and profitable for some, and very hurtful for others: and yet God is not the author of evil, because of them that want Faith: neither yet is the ministery of his word unperfect, or unbefitting his royal glory, which is declared as well in those that are lost, as in those that are found. The Parishioner demandeth what else is to be done besides the hearing of Preaching. Parishioner. NOw in all humility and plainness (as one seasoned with a desire of farther knowledge, and as one seized with a good opinion of your ability and conscience to teach, I ask you with all reverence, what else shall I learn out of your last doctrine? The young man said unto Christ, Mat. 19.24. what shall I do to inherit eternal life (intending that he had sound performed all the commandments) so say I, all that you have spoken concerning the preaching of God's word, I hau in heart subscribed unto: what other duty do I own at home after the preaching thereof? Mat. 13.12. I remember what Christ said to his Disciples; he that hath, to him it shall be given, and from him that hath not, shall be taken that which he hath. In his holy fear therefore and in the reverent account of that knowledge which his Majesty hath unfolded and afforded unto me by you, lest by omission the same should be taken from me, I ask you again the third time, what other duty do I own in private to the holy word preached, after the hearing thereof in public. Math. 25.1. to. 14. Math: 7.24. There are two sorts of Virgins spoken of in Scripture, and two sorts of Builders: both sorts had in a sort the commendation of Christ: but when his Majesty had reviewed them both, he found the one negligent & the other ignorant, and therefore he pronounceth one fearful judgement against them both. Whose example moveth me to fear and to care, least by too much labouring the wrong way, and by too little labouring the right way, I be found guilty of punishment, and accessary to my eternal destruction. Well then here I offer to discharge you upon your answer, and here I take the charge upon myself, if I follow not your direction. The Pastor answereth, the word must be meditated and privately exercised. Pastor. THere are two necessary causes, or impulsive reasons, for the reading, meditating, and conferring of God's word, in every householder and his household at home, after the hearing of God's holy word preached: there is one reason which doth necessarily concern every householder for his own part (as if he had no household) to wit, that he by reading, meditating, and conference may be increased in knowledge, confirmed in memory, and strengthened in Faith. Two or three places for proof will be sufficient, because one place will be sufficient to condemnation, for him that doth neglect it. The jews seeking to kill Christ, because he had healed a sick man on the Saboth day, and because he made himself equal with God, his holy Majesty moderately and mildly preacheth unto them, and refers them to the reading and conferring of the same which publicly they had often heard of him and of others. Again, the blessing which the holy Ghost pronounceth in the first Psalm, is appertaining to every man that meditateth and exerciseth himself in the word of God: in which general allowance, we must conclude also, every householder, that doth meditate and exercise himself upon God's word: and it must follow in a necessary consequence, that he who doth not meditate and exercise himself in God's word, is cursed. Saint Luke recordeth the example of the Noble men at Berea, Act. 17.1. to 13. who having heard Paul preach, searched the Scripture daily, whether those things were so which Paul preached. Since God setteth them forth to their great commendation in his Church universal, why may it not suffice to make men of modesty contented, to yield the like obedience to his holy ordinance. The other cause, or impulsive reason of meditating, exercising, and conferring upon the Scriptures, is the bettering and increase of knowledge, for the quickening of memory, and for the strengthening of Faith in the chiidrens and servants of every such householder, or master of family, as he shall answer for the blood of every one, that do offend the Majesty of God ignorantly, not knowing the Scriptures. For as the blood of every Parishioner that dieth ignorantly in his sin, shall be required of the Pastor: even so will the Lord require the blood of Son, Daughter, and Servant, bond or free, that dieth ignorantly in his sin, at the hands of every such master of a family. Deu. 6.4. to 10. Moses having received to this purpose a charge from God, to discharge himself; he chargeth householders after this manner: First, to hear God's word, in these words, O Israel hear: Secondly, that their conversation be answerable to that which they heard, consisting in these words, take heed to do it: Thirdly, he points out one thing three times in one verse, to wit, a reward, consisting in these words, jehovah our God, jehovah our God, jehovah is one, meaning Christ jesus the second person in Trinity, who is become theirs, or one with them that hear his word and do it: and lastly, he particulateth unto them, what specially he would have done, upon pain of frustrating of all that was done before, and of that which should be done after. The words are these: Thou shalt rehearse them continually unto thy children, and so forth. Setting forth plainly, that the householder was to rehearse, or to repeat unto his people the laws and ordinances of God so often, as that thereby they were to be found expert in the knowledge thereof. When God was to destroy Sodom and Gomorrha for their sins, Deut. 18.17.18.19. he told Abraham thereof, and why? Because as he said, Abraham would command his Sons, and his household after him, that they should keep the way of the Lord. And doth not the Lord by the preaching of his word, specially warn every householder of fearful and inevitable plagues that shall fall upon swearers, drunkards, whoremongers, contemners of his word, violaters and profaneness of his Sabbaths, and so of all other sins? To what end doth the Lord so particularly by his word, in that place, and in many more, particulate the sins of the wicked, and their plagues? Is it not because the young should know it, and be warned by it, so well as the old? And who should so specially look unto their profiting therein; as he under whose worldly and bodily charge they are? And why doth God so charge the Pastor for the public publication of his will, is it not because the masters of households should with the like charge receive it from them, and deliver it unto their people? Truly, nothing is more plain. Have we not in this Christian kingdom three special Censures of great force against such children and servants as do wilfully refuse, or negligently demean themselves in these orders, which are set forth by almighty God? The first Censure is, that none such shall undertake for any child, as Godfather or Godmother: the second is, that he or she shall not be admitted to the holy Communion: and the third is, that he or she shall not enter into the holy estate of Matrimony. As these Censures are grievous and shameful to household: so are they no doubt grievous and shameful to the householder. And again, in forty days standing forth without reformation after the decree of the Ordinary, they fall into a more grievous Censare, to wit, into the sentence of Excommunication, and that justly: by the which they are made uncapable of the benefit of his majesties laws, uncapable of Christian company, and uncaple of any use of God's holy word in the congregation, and in private at home, uncapable of bail or mainprize, uncapable of their own goods, uncapable of christian burial, and by the revealed word of God uncapable of the resurrection, with the body of Christ, to the joys of heaven. For the Pastors discharge in the execution of these three first censures, he hath the advertisements, he hath the articles of inquiry at every visitation, he hath his majesties Injunctions, and his majesties Statute-lawes, and that which is most current and conscionable, the law of almighty God. Here I might say more: but I hope, that which I have said already, will prove sufficient for you, and for such householders and households that be of God. Par. I am persuaded concerning this question: and here I promise you, that for my own part, I will use all means that are good, and all diligence that is convenient, as well for my household, as for myself. To the end therefore, that I may be the better able to accomplish the one and the other, I pray you prescribe unto me an order how we shall read the book of God. Seven observations. Pastor. I Will contrive the old Testament, for your better direction and stay of memory, into sea●en observations: as indeed the times, places, and persons principally do occasion: wherein you have need to be perfect; for it is the main matter and ground work of our enterprise. The 1 is from the Creation to the Flood of Noah. 2 Flood Birth of Abraham. 3 Birth Departing of Israel out of Egypt. 4 Departing Building of salomon's Temple. 5 Building Captivating of judah and jerusalem. 6 Captivity Proclamation of Cyrus for their liberty. 7 Proclamation. Incarnation of jesus Christ our sacred Redeemer. Par. Now I pray you declare unto me, where every of these observations do begin, and where they end in the books and chapters of the Bible. Past. Your question is very necessary and profitable. I answer therefore that; The 1 Observation beginneth at Gen. 1. and endeth at Gen. 9 2 Gen. 9 Gen. 12. 3 Gene. 12. Exod. 12. 4 Exod. 12. 1 King. 5. 5 1 King. 5. 2 King. 25 6 Daniel Chap. 1. 2.3.4.5. 7 Ezra Nehem. Hester Daniel 6.7. to the end Haggi Zacha. Malach Par. I think it very convenient, that you do set down how long every of these Observations or Ages did last. Past. The exact knowledge of the Times, will fall out hereafter to be most needful: fail not therefore, as you proceed, to carry it in your memory. The first Observation, or Age, amounteth to 1656. years, which I prove by the Ages of these ten holy Fathers, thrice reckoned in Gen. 5. to wit; Adam who lived exactly 930 years. Seth 912 Enos 905 Kenan 900 Mahalael 895 Iared 942 Henoch 365 Mathusalah 969 Lamech 777 Noah 500 at the flood. Their years are specially laid down, to instruct the world in two things; One, as a golden reed to measure the Age of the old world before the Flood: The other, that God sets down in his own counsel, the very year and day of every man's departure out of this world. Make your Addition, and you shall find my computation right. 1656. Par. I am well and plainly satisfied concerning the first. I pray you, in like manner, show me and prove unto me the Time or Age of the second. The Age of the second Observation. Past. The second Observation or Age of the world, amounteth to 323. years, which also I prove by the Genealogy of other ten holy Fathers immediately after the Flood, to wit, these. Gen. 11. Sem the flood one year. Arphaxad 2 years. Sale 35 Heber 30 Peleg 34 Regue 30 Sarug 32 Nahor 30 Terah 29 Abraham 70 These Fathers, and their years, are specially set down for three causes. First, to approve the age of the story. Secondly, to continue the Genealogy of Christ. Thirdly to teach all nations, that as the decease of the former fathers did declare the certainty of the time, in which every man is to die; so these fathers by their conceptions which are named, do teach and point out a certain time of every man's coming into the world, not sooner nor later. The Age of the third Observation. Par. Next in order, I pray you, set down the continuance of the third Observation or Age. Past. The third Observation lasted 505. years, which I plainly prove by the Stories of these three holy Fathers, or patriarchs; to wit, Abraham, Isaac, and jacob. Abraham begat Isaac, when he was a 100 years old. Isaac begat jacob, when he was 60. years old. jacob with his household came into Egypt, in the time of famine, Gen. 17.17 21.5.25.20 47.9. when he was just 130 years jacob and his seed continued there 115. years Lay all together, and it ariseth as I said before, to 505. years. The age of the fourth Observation. Par. Now set me down the continuance of the fourth Observation, to wit, from the going of Israel out of Egypt, to the building of the Temple. Past. It ariseth to 480. years, which is to be seen by the years wherein these religious men ruled and governed the people of Israel, from their deliverance out of Egypt, to Saul, the first king, who were in number 17. Rulers. Years. Chap. & Verse. 1 Moses 40 Deut. 1.3.29.5. 2 josua 40 3 Othoniel judg. 3.2. 4 Ehud and Shamgar 80 3.20. 5 Deborah Barak 40 5.3 1. 6 Gedeon 40 8.28. 7 Abimeleck 3 9.22. 8 Tola 23 10.2. 9 jair 22 10 3. 10 jephthe 6 10.7. 11 Abesin 7 12.7. 12 Elon 10 12.8. 13 Abden 8 12.11. 14 Samson 20 12.13 15 Eli 40 1 Sam. 4.18. 16 Samuel 14 17 Saul 1 K. 12.11 Hereunto you must add 18. years to judge eglon's oppression. You must add the Medianites oppression, full seven years. You must add also to the Philistines oppression 18. years, and you must add hereunto three years of King Solomon. Now cast the whole, and you shall find my reckoning according as I said, 480. The Age of the fift Observation. Par. How many years were there between the building of the Temple, and the captivity? which is the fift Observation. Past. You shall find the account to be 432. years, which I find by the several years of the reign of the Kings of judah in jerusalem. Kings. Years. Chapters. Solomon 37 2 Cro. 9.30. Rehoboam 17 2 Cro. 12.13 Abias 3 1 King. 15.2 Asa 41 2 King. 9.10 jahosaphat 25 2 Cro. 20.31 jehoram 8 2 Cro. 21. ●. Ochosias' 1 2 King. 8.26 Athalia 7 2 King. 11.1 joash 40 2 King. 14.2 Amaziah 29 2 King 15.2 Azariah 52 2 Kin. 15.33 joathan 16 2 King. 16.2 Ahaz 16 2 King. 18.2 Ezechias 29 2 King. 21.1 Manasses 55 2 Kin. 21.19 Ammon 2 2 Kin. 22.1. josias 31 2 Kin. 23.31 joachas 3 Mont. 2 Kin. 23.36 joachim 3. Mont. 2 King. 24.8 Zedechias 11 2 Kin. 24.18 Now make your Addition yourself, and you shall find 432. years, as I said. The Age of the sixth Observation. Par Declare unto me, the continuance, or time of the captivity in Babylon, which is your sixth Observation. Past. From the beginning of the captivity in Babylon, jer. 25.13.29.10 Deu. 9.2. 2 Cro. 36.21. unto the end thereof, are 70. years, according as it was foretold many years before, by jeremy the Prophet. The truth hereof in experience falls out by the reign of three kings or monarchs, under whom they were captivated for that time. Nabucadnezer 45. years. Euilmeredech 30. Baltashar. 3. The odd years are involved in Zedechias reign and Nabucadnezers, before the second Captivity. The Age of the seventh Observation. Par. There remaineth for you to set down the age or continuance of the seventh, and last Observation, to wit, from the end of the captivity, unto Christ's most sacred incarnation. Past. The sum thereof rightly reckoned, ariseth to 590. years, after this manner. There was three doings forth of the people from Babylon. The first was, upon the proclamation made by Cirus, King of Persia, who enjoyed the Crown of Babylon, from which time unto Artaxerxes Long-hand, was 115. years: even than daniel's seven seaventies, or scutcheon weeks began, which by the Roman computation is 490. years. But by the Hebrews computation, reckoning by the moon, it is but 475. years: which 115. years, & 475. years amounteth just to 590. years unto Christ's incarnation, as I said before. Par. I desire to know what memorable matter or stories of special account, are in every of those seven Observations, having Analogy, reference, and coherence with other places of Scripture. The matter principal in the first Observation. Pastor. THe first Observation comprehends one most famous and renowned story, or memorable matter, to wit, Creation. The matter principal upon the second Observation. Par. What stories or memorable matter doth the second Observation contain? Past. It comprehends two stories, the one concerning the Flood. other the building of Babel. The matter principal upon the third Observation. Par. What doth the third Observation contain? Past. It contains eight memorable matters of story: 1 the story of the ten holy Fathers. 2 promise to Abraham. 3 ●urning of Zodome. 4 birth of Isaac. 5 jacob and his 12. sons. 6 joseph. 7 Pharaoh. 8 Moses. The matter principal upon the fourth Observation. Par. What is there comprised in the fourth Observation? Past. It contains ten most memorable stories and matters of weight. 1 the story of the Passeover. 2 Israelits enlargement 3 Pharaoh. 4 Israel's peregrination 5 josuah. 6 judges. 7 Samuel. 8 Saul. 9 David. 10 Solomon. The matter principal upon the fift Observation. Par. What doth the fift Observation contain? Past. It contains four special stories. 1 the story of the Kings of judah with their prophets. 2 Kings of Israel 3 Captivity of judah with their prophets. 4 Captivity of Israel The matter principal upon the sixth Observation. Par. What comprehends the sixth Observation? Past. It comprehends the state of the Church under four sorts of tyrannical government. 1 the story of Nabuchad: Euilmeredech and Baltashar. 2 Cyrus and Darius the Persians. 3 Alexander the Grecian. 4 Kings of Syria and Egypt. The matter principal upon the seventh story. The seventh Observation comprehends the state of the Church, from Artaxerxes Long-hand, unto the re-edifying of the Temple, & thence unto Christ's incarnation. Par. We will now return to the particular consideration of every Observation, and of the stories recited in them. The first particular of the first Observation concerning the Creation. Parishioner TEll me I pray you, before we enter farther, who wrote the Book of Genesis. Past. Moses was the writer thereof, and of the other four Books next adjoining. Par. When did he write the same? Past. When he was full forty years old, near about the time that God made him Lord-Generall of his people Israel, 2414. years after the Creation. Par. How was it possible for him to write such a large discourse of things done so many hundred years before he was borne, so truly, so particularly, and so substantially, as if he had seen all with his eyes, and heard it with his ears? Past. Indeed as you say, (reasoning with flesh and blood, it was impossible) but he was specially & most highly in the favour of God, who by the motions, stir, and instinctions of his divine Spirit, did write the same, with which Spirit all other Scriptures were written: according as it is said, 1 Cor. 2.14.15. 2 Tim. 3.16.17. 2 Pet 1.20. 1 Cor. 1.25.26. No prophesy or foretelling came of any private or public man's motion, it came not in old time by the will of man, but by the will of God. Holy men of God spoke in old ●ime as they were moved by the holy Ghost, by means of which Spirit Moses was able to set down, as is specified in the said book, all that was spoken and done 2400. years before he was borne, and of all things else most profoundly, that should befall the children of Israel many hundred years after he was buried; yea, most directly of things that should be performed until the birth of Christ. The Prophets likewise do testify, that they spoke nothing of themselves concerning things to come, but as the Lord by his Spirit did inform them, which they uttered in these words; Thus saith the Lord. The four Evangelists in like manner disposing themselves severally to yield famous and renowned testimony of Christ jesus the holy Messiah, they so agreed in their writings, though many years and many miles sundered them, as that their Gospels being compared together, they all agree for matter of weight and substance, as if they had been personally present the one with the other at one time. And S. Paul writing his Epistles, always confessed that he delivered them nothing for matter of doctrine and life, more than that which was taught him, and that which he had received from the Lords own hand directly. All which manner of writing, and form of speech, plainly publisheth to all ages for ever, the truth and dignity of God's word, the plainness thereof to some, and the profundity thereof to others. Par. Now it remaineth by order to expostulate upon the Creation, which you said is one of the chiefest and most memorable matters in the first Observation: tell me therefore what did God create the first day? Past. God made all things exceeding good, even out of that which was then without any preiacent matter, or out of nothing: and that not all together (which he might well have done) but as it were by degrees, day by nay, night after night, upon divine deliberation. The very title or name given to this book imports in effect, this wonderful work or creation of almighty God, whence it is called Genesis, that is to say, a begetting, generation or creation. And the first day he created that stately Element of Fire, which he gathered out of the whole mass, setting it in the heavens as a glorious Globe: whence it is said he made Light, which indeed is nothing else but a quality of Fire: in which wonderful work he brought light out of darkness, as an Element impugning the former. In this day he created those celestial Spirits, which are called Angels. Par. What was the second work? Past. The second days work was that lively Element of the air or firmament, or as I may say more properly, that vast or void place betwixt the earth and the clouds, which made a separation betwixt water and water, and which gives breath and life to all living things. The third day he made the Element of water, which he caused to retire into more proper places, which fitly according to the quality thereof, was called the Seas, to wit, a gathering together of waters. The fourth Element of Earth, which according to the quality thereof was called Dry land, was also made, and so continueth as upon a firm foundation. The general creation of compound bodies were ordained for the inhabitants of this great element, Earth. In this general earthly creation, his Majesty goeth forward, as from things that were unperfect, to that which was perfecter, till at last he came to the most perfect: as from trees, herbs, and plants, which have only life (whereby they grow and increase) unto beasts, which have an increasing and a sensitive life, and from thence to Adam, who hath a reasonable life with the increasing and sensitive: which Element of Earth his divine Majesty stored with all kind of commodities meet for the use of mankind, to be and to remain for ever. This order of Creation upon a sudden view may seem strange, to wit, that God made corn, grass, trees, herbs, and such like to grow, and to have their being before celestial bodies, as the Sun, the Moon and Stars, whence corn, grass, and such like, have their growth and influence. But being rightly and advisedly considered, the Almighty Creator shows that increase, propagation & preservation of all things consists only in him and by him, and not from the virtue of celestial creatures, as men have imagined and spoken. The fourth day God made lights, the Sun to rule the day, the Moon and the Stars to govern the night: both which are very great, that they might the better give light to the dark earth, being so far from the heavens. These two great ornaments in the heavens do distinguish betwixt day and night, the month from the year, one month from another, and summer from winter. The first day and night, he created in the night fishes, in the day, birds. Fishes were compounded of the four elements, especially of the element of water: whence it cometh that they live in the waters. Birds were made of all four elements, but especially of the air: whence it comes that they take pleasure in the air. The sixth day and night he made all sorts of beasts, some to go, and some to creep, some wild, some tame: God then made man in both kinds plurally, to wit, male and female, and yet of single bodies, the better to help one another, and therefore said, It is not good for man to be alone, I will make him an helper like unto himself. He was made after all other creatures, that he might in the beholding thereof laud and magnify his Creator. The whole Trinity deliberated and consulted concerning him, which he did not concerning any other creature. The seventh day God dedicated, by his own rest and ceasing from labour, for an everlasting rest amongst all posterities. For when heaven and earth was finished and furnished, God said: Behold, I have made all things, and lo they are exceeding good: He blessed that day, he hallowed it, and sanctified it to his own honour and glory, and to the commemoration of the eternal joy, peace, and comfort of Adam, who was fallen and risen again in Christ jesus. Adam rested and sanctified that very next and first Sabaoth with invocations and offerings, etc. Par. Seeing that God made all things so deliberately, and (as he said) exceeding good, why did he afterward destroy them with the inundations of waters? Past. Almighty God saw that the wickedness of man was great on earth, and all the imaginations of his heart was evil continually: the sons of God married with the daughters of men, only because they were fair, and it repent the Lord that he had made man: therefore he said; I will destroy man from the face of the earth. Par. What say you of our first father Adam and of his original? Past. Adam was made or created in the sixth day, being Friday, before the jewish Sabaoth. Par. What was that breath which God infused into Adam? Past. It was an immortal, an invisible, and an Angelical, or holy, pure, and immaculate substance, incorporated in an human body, where it became sinful. This great and innarrable creature so wonderfully wonderful, was made and framed of nothing, as other creatures were. As when a man makes a blast or breath out of his mouth, it proceedeth not of his nature, but of the air which he draweth in, & the strength of nature enforceth out, not the same, but some other: even so, the Almighty breathed into Adam the breath of life, to wit, it came out of his mouth, not out of his nature, nor out of this air about us, but even of nothing. The natural man cannot extinguish or decay the soul, because it hath production, not from him but from GOD only. As the body is the instrument of the soul, so the soul is the instrument of God. Par: What be the affections of the soul? Past. They are motions first, and then acts, either good or evil. There is also a custom grounded or fixed in the soul to good or evil, which hardly can be removed. Par What difference make you of Souls, or how many sorts of souls be there? Past. Trees, herbs, plants, and such like, have a soul, but it is only effectual for growing. Beasts are said to have souls sensitive, feeling and perceiving things present. Man is said to have a soul reasonable, and having both the former. Par. Doth God daily created souls as men come into the world? Past. It were very offensive to affirm the same: for than we should infer that God in the beginning, when he created all things, left something unperfect or undone. Though sin possessed the soul originally, the sixth day, in which Adam was created, yet God created afterwards no new, but preserved the self same soul by his divine wisdom, whereby it may be said he worketh always, and yet not after the same manner as at the first. Par. I remember that you said, the soul was created pure, holy, and immaculate, how came it to pass that it was so suddenly overthrown, by contagion, corruption, and such like? Past. The breach of God's commandment was the cause of that corruption. Such is the nature of sin, that it seizeth upon the soul, possessing it with all filthiness, and so consequently dispossessing her of all former integrity. As in a sanctified and pure soul, the beams of God's truth and clearness doth shine: even so, in a soul once touched or tainted with disobedience, all deformities and works of Satan will appear. As the body feareth death, and other hurtful things: even so, the soul that continueth in God's favour, not only shuneth gross sins, but also small sins, because they also prove very pernicious. Par. Prove the immortality of the Soul. Past. The immortality of the Soul is substantially proved by the resurrection of Christ. God said to Moses; I am the God of Abraham, of Isaac, and jacob. Whereupon Christ concludeth that Abraham and the faithful shall live for ever. If our souls were not immortal, no reward to the godly, nor punishment to the wicked were to be expected. Then as S. Paul said, we of all men were most miserable. In this life the soul doth nourish the body with much care: but being freed from the body, it nourisheth itself with divine contemplation. Par. Why did the Serpent tempt Eva, and not her husband? Past. As the Serpent being a most subtle creature, was a fit instrument for the Devil, to traduce sin and disobedience into the woman: even so, the woman being a goodly, garish and an enticing creature, was a fit Instrument to traduce sin into Adam, and so consequently into every man. Par. How did the Serpent tempt her? Past. He tempted her with the promise of greater felicity and glory, which he effected by alleging profit, and omitting the penalty. Sometimes the Devil perverteth Scripture, giving it a false gloss, or a wrong interpretation, as he did of that Psalm, when he tempted Christ himself. Par. Why did God so severely punish so small a sin? and all mankind for one man's sin? Past. There were two reasons: one was to declare how loathsome a small sin is to his Majesty, & withal to declare that a small sin doth deface and disgrace the holy Image of God in man. Par. Why did God create all other creatures first, and man last? Past. Thereby to declare his singular mercy and providence, in preparing and in making all things ready, meet, and fit for man against he came, giving no place for him, nor for his posterity to depend upon themselves, neither yet to be doubtful of any thing that might satisfy the body, content the eye, and delight the heart: for all things were ready. Par. Whence have we the names, and the right use of these creatures? Past. Even from Adam: for we read that God brought every creature; or rather every creature came of his own accord, being commanded of God, and presented himself before Adam. Par. How were all things made and created? Past. They were made even of this word Let: as though he would declare thereby his exceeding power, to whose will or Let, there was no let or stay, but all things had a present prosperous progress. Par. Whereas in the creation of Adam God spoke of himself plurally, Gen. 1.26. to wit, Let us make man after our own likeness: declare unto me, somewhat briefly and materially, what God is; by whom, as you say, all things were so wisely ordered, so effectually performed and miraculously maintained and preserved. Past. The Epicures, Atheists, and such like, are compared to the Hyrcanian fishes, from whom comes neither good nor evil, because they are not daunted with the fear of God, nor delighted with his love. But you I find by this, to be far otherwise minded, and therefore reverently and in the fear of his holy Majesty, I will answer you. God before the creation was perfect, and after the creation was the same. God is unknown according to his essence, and infinite according to his Majesty. He illuminateth spiritual things, he illustrateth intellectual natures, and he is the highest amongst intelligible things. No man is able to attain unto the essence of a Star, much less of God. As a man standing upon the shore of the Sea, seeth not the breadth and depth of it: even so, the Angels in heaven and the Elect on earth, may see God really, & yet not comprehend the depth of his greatness, nor the height of his everlasting essence. In regard whereof, he answered Moses, when he desired to know what he was, with few words of innumerable difficulty, and incomprehensibleness, Exod. 3.14 saying: I am that I am. As though he had said; Though I did declare myself unto thee what I am, yet canst thou not comprehend me, neither yet he to whom I send thee. When he was to comfort Abraham, and to set him forward as an example unto all his posterity, for faith and an upright life: Gen. 17.1. he said unto him, I am God all-sufficient. As if he had said; Fear not, in me is all knowledge, all power, all mercy: even that is my name. Par. What is the Word, or second person in Trinity? Past. He is the only natural Son of the most high and eternal God his Father, his Word, his Image, and Character, coessential and coequal with the Father and the holy Ghost. He is said to be the Son of God, in regard of his Godhead, and not in regard of his manhood. Par. Now let me entreat you to speak of his humanity. Past. This divine nature took upon himself a reasonable soul, and an human body of a virgin: and was made flesh as of the seed of David, and of the root of jesse. The Godhead in no case can be said to have any conversion into the flesh: neither the Godhead to stand in stead of the soul, no more than that he could be turned into sin. After his glorious resurrection, these two natures, to wit, his Divinity and his Humanity, continued still distinct in substance and properties, and ever continued one and the same. And yet it is to be granted, that there was great necessity of the Godhead in his human action or suffering, that by the virtue thereof he might overcome all sufferings, yea, Death and the Devil. In the holy union or conjunction of these two natures, we are to take them inseparably: even ●ince the moment or point of time, in which the holy Virgin conceived, being made as one person. Par. What use have we of these two natures in one person? Past. It declareth the obedience of Christ, performed in the manhood, with innarrable wisdom, and surpassing faithfulness. In his wisdom, he was able to deliver unto us, the whole will of his Father: and in his faithfulness, he concealed nothing. As the Phoenix in her hot nest at Arabia is burned to ashes, and yet saith, I live still, and old age dieth in me: even so, Christ, though being in his grave like one dead, yet dieth not, but mortality dieth in him, for the good of all men. Par. What be the parts of Christ's mediation? Past. It consisteth principally of two parts: to wit, his Priesthood and his Kingdom. His Priesthood stands in teaching, and in doing: he is a Prophet, Doctor, and Apostle, for that he plainly teacheth the will of his father, and saith; I call you no more servants, because they know not what their master doth: but I call you friends. Christ taught by Prophets, by Apostles, and by Evangelists, and himself taught by far greater authority than ever did any before, or after. The priesthood of Christ, and the priesthood of Aron being compared, we shall therein find two necessary parts to be considered: One is, what manner one he ought to be that entereth into this Office: The other, how it ought to be executed. The manner or quality of him that entereth, is twofold: to wit; well qualified with gifts within, and well called without. He is to us sanctification, that is, freedom from the tyranny of sin: the effects of righteousness and sanctification go always together. For immediately so soon as man is partaker of Christ's righteousness, he is also possessed with the spirit of sanctification, which worketh mortification and vivification. P. what is the third person in Trinity? Past. He is said to be the holy Ghost, to wit, a divine & innarrable majesty proceeding from the father, and the son: who in respect of his divers operations, workings and effects, is called by divers effectual names: which being considered in their natures, they do clearly enlarge his gifts and graces towards the Church. It is sometimes called Fire. Oil. Wine. Water. Dove. Cloud. Wind. Spirit. Earnest penny Comforter. God. Par. What religion had these & the other holy fathers before recited, & betwixt the Creation & the Flood? Past. The law of nature. Gen. 11. They had the Law of Nature, which was a rule of reason, or an hidden justice, enforcing to do well. It was indeed the sum and effect of God's divine law, which was most lively expressed in the names of those ten holy Fathers, who being linked together, makes up a Christian Sacrifice, or an holy sum of true religion. As he is not rightly reckoned a man that wants reason: so he was not then rightly reckoned to be of God, that wanted this religious rule. Saint Paul said, as the eternal power and godhead, by the creation of the world, maketh all wicked men, without excuse, though they had no law: even so men knowing the end of their creation, by the law of nature, are without excuse if they do evil, though they were blind and saw not the creation. The Gentiles, said he, that had not the Law written, did by nature the things contained in the Law; they having not the law written, were a law unto themselves: even so the people of the old world, and others, that sinned before the Law, perished everlastingly: as those which afterwards perished under the law. Rom. 7.23 Saint Paul calls the Law of nature, the Law of the mind: showing thereby, that as the mind is such an effectual power of the Soul, as maketh all other faculties thereof, and of the body to, pliable, and without tediousness to perform matters beyond ordinary strength: even so, by the law (being spiritual) he was urged to the performance of all other matters and laws which were literal, beyond all ordinary strength: And as a line Diameter-wise in a Geometrical figure doth equally divide one side from another: even so this Law natural divideth equally that which is Gods to God, and that which is man's to man. Nightingales are said to contend in singing, that they die in their contention: happy, say I, is he that so contends with the law of his mind, against the law of his members: for so to die, is indeed to live. The East gate of Sala Temple was always shut and never opened, because the Lord God of hosts once entered by it: and as into the windows of Noah's Ark, nothing entered but light: even so the mind of man, wherein the law of God hath once entered, must always be shut against profane inclinations, and ever opened to divine contemplations. Par. Who were enemies in those times? and who, I pray you, were they that privately or publicly opposed themselves against this Law, and the professors thereof? Past. These were open and known enemies, to wit; the Devil. Caine. Lamech. From whom issued that wicked sort of people, who so highly displeased God, that he repent him of the good he had done to mankind. Par. What is there to be said concerning the Devil? Past. The Angels seeing the excellency of their creation day by day, and perceiving that they, and all creatures else were made but as servants to Adam; they presently upon his creation murmured, and not being content, God threw them into everlasting darkness. The head of these evil spirits was Lucifer. As he was more clear and brighter than other Angels; so he fell into a more filthy Apostasy. He was not evil by kind, but of his own advisement turned out of kind: he fell willingly, as Adam, from good to evil, he coveted highness, not meet for him: therefore he was thrown into the lowest place, so that he, with an infinite number more, were deprived of their beauty and glory. They were at the first heavenly bodies, but upon their fall, they were turned into the quality of the Air. Par. What signified the Ark? Past. It was a figure of Baptism: that as God saved Noah and his family by the Ark from perishing with water, and the people of Israel from the red sea: even so the Lord saveth the faithful in the Sacrament of Baptism. Par. Why was Noah and his household saved, and no more? Past. Noah found favour with God because of the promise which God made concerning Christ, unto Adam; and that his majesty might be derived, as concerning the flesh, even from those ten holy fathers before the flood, whereof Noah was one. Par. How were the creatures, by two and two, and by seven and seven brought into the Ark? Past. They were brought after that manner voluntarily, and according to the will of God, as they were brought before Adam to receive their names: the virtue attractive not being in the Ark, but in the will of God. Par. Why was the Ark so long a making? Past. Thereby to declare the long patience and sufferance of God, who desired not their destruction, but rather their reformation. For as Felons being in prison, that see the judge come, and themselves arraigned, must needs judge that they are not long to live: even so the people of the old world, seeing the Ark a preparing, might have easily perceived that their destruction was not far off. He gave them an hundred and twenty years repentance (for so long the Ark was a making) they not knowing of any one year: Yet they repent not: wherefore God overthrew them inevitably. The second Observation, from Genesis the ninth to Genesis the twelfth. Parishioner. THe second Observation comprehends the building of Babel: in which was dispersed over the earth, the posterity of Noah: tell me the manner of it. Past. When as the people were increased mightily, Gen. 11.1. to 10.10.9. and were altogether of one language: they, in the pride of their hearts, and strength of their body, enterprised to build a city and a tower, whose top should reach unto heaven: preventing (as they said their dispersion: But it was in vain, because the power of God was set against them. The place was called Babel, in the Land of Shinar, which was afterward called Babylon, and signified confusion: according to that which did happen by the confusion of their languages 130. years after the Flood. Nimrod was their ruler: He oppressed them sore, and in regard of his tyranny, there rose a proverb of him, to wit; The mighty hunter. He was the first hunter. Par. Why did God withstand their building with the confusion of their languages, and not some other way? Past. It was to great purpose: for hereby God severed and separated them far and wide in the world, by the variety of their tongues and languages, after this manner. Noah had three sons; Sem, Cham, and japhet. Sem and his posterity dwelled in Syria, in Caldea, and in Persia, being the East part of the world: whence came the Syrians, the Aramites, Chaldeans, and the Persians. I'm with his seed, went into Canaan, being the South part of the world: of whom came the Canaanites, the Egyptians, Ethiopians and the Arabians. japhet went with his seed into the Western and Northern parts of the world: of whom came the Greeks', the Medes, the Simbrians, the Germans, the Scythians, the Turks, and the Thiatirians. Par. Into how many languages, or companies were they divided? Past. Heber was a rare man, a double Henoch: he was two sevens from the creation. The Hebrew tongue remained in him, whence he had his name, which enlarged his glory. In his time Babel was built by the curse of Cham: thence they were scattered, over the world into 70. companies according to that number of languages: But afterwards they were in bondage 70. years, in that place: at this building their ages were again halved the third time. Par. What say you concerning the first particular, mentioned in the third Observation? Past. There be other ten holy Fathers, Gen. 11. wherein God beginneth to renew his Church, and to multiply it: over whom his Majesty was very careful and provident when Christ should come, as of a peculiar people: which Fathers are set down in their order, whose stories are dispersed over the book of God. The particulars thereof have reference, coherence, & analogy, to many other stories and particular matters, whereof I have spoken sufficiently in another book heretofore. I have set down their names only, because you may read their particular stories. Sem. Arphaxad. Sale. Heber. Regue. Peleg. Sarug. Nahor. Terah. Abraham. The second particular in the third Observation, concerning God's promise to Abraham. Parishioner. WHat say you concerning the promise which God made to Abraham? Past. Gen. 11.32.12.4. God called to Abraham when he was in Chaldea or Mesopotamia his native country, when he was 75. years old, 423. years after the flood, (at which time Terah Abraham's father died, being 205. years old, at Haran) whence Abraham and Sara his wife, went immediately after to Canaan, the land of promise, as the Lord commanded him. Par. Declare unto me the manner of the calling? Past. The God of glory appeared unto Abraham, and said, Exo. 12.1. Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land which I will show thee. Par. Why did God command him to forsake his Country, his kindred, and his inheritance, and not name the place he should go to? Past. Thereby to declare that his Majesty had otherwise determined concerning Abraham: in regard whereof, his Country, his kindred, and whatsoever else he had, was nothing to be accounted: and withal almighty God did therein teach all nations the obedience that is due unto his voice and calling, and the faith that every man should hold of better things, than those which they are willing to forsake. Par. Gen. 12.4. How will you reconcile Moses and Stephen? the one saith that Abraham went from Haran to Canaan, Acts 7. when God called him, the other saith, that he went from Charran. Past. The one and the other calleth the place Charran, and so they understand it: but the Latin vulgar edition calls the one Haran, which is not in the original. Par. Now declare unto me the promise that God made to Abraham? Past. The words are these: I will make of thee a great Nation, and will bless thee, and make thy name great, and thou shalt be a blessing: in which words God promiseth Abraham two great rewards, or special gifts. One was that he should have a son, who should rise to be a mighty people, or nation, over whom God would have a special eye, above all other nations. Par. What was the other promise, or blessing? Past. It was, that in his seed all nations of the earth should be blessed: in which words was Christ jesus the Messiah closely and secretly promised. The third Particular. Par. Declare briefly the story of Zodomes' burning? Past. After the Lord had been with Abraham to renew the promise unto him, concerning a Son, his Majesty imparts unto him the desolation and destruction hanging over Zodom and Gomorrha, because of their sins. Whereupon Abraham being moved with pity entreateth the Lord for them; whose request was heard, upon condition, that if there were found ten righteous, he would not destroy the wicked for their sakes: which ten not being found the fire came down from heaven, and destroyed all saving Lot, his wife and two daughters. Par. Why did God impart the destruction of these wicked men to him? might not he have done it without his privity? Past. Yea, God might have done then as now, Gen. 18.18.19. what he would and without the knowledge of any, saving that Abraham was to be a great Nation, and I know him, saith the Lord, that he will command his household, that they keep the way of the Lord to do righteousness. Par. What is meant by this that is said. Gen. 18.1.2. The Lord appeared to Abraham, and in the next verse, Behold three men appeared unto him as he sat in his Tent? Past. Therein was declared the singularity and plurality of persons in the Deity, one in three, and three in one: which the holy man Abraham manifested by their entertainment. For it is said he saw three, but he reverenced and worshipped one. Par. How came it to pass that Lot (having had such special favour) committed incest with his own daughters? a double sin doubly performed? Past. Almighty God in the uprightness of his justice, gave him and his daughters into their own wills, or rather into reprobate minds, to work such uncleanness of the flesh: showing thereby how greatly he had sinned by infidelity, when he forsook the city Zoar, which God had granted him, for fear of the fire which was round about him, but nothing near to hurt him, and would rather depend and rely upon his own wits and provision. The fourth Particular. Par. Rehearse briefly the story of Isaac? Past. This Isaac is he of whom the promise was made, Gen. 21.1. to Abraham his father in the chapters going before, who should multiply in number as the sand at the shore of the Sea, and as the Stars in heaven; out of whose seed also Christ should be expected for. The manner of his conception, and birth, was so admirable, as did in some sort foretell and prefigure Christ. For it is said, that he was an hundred years old when Isaac was borne; yea, so old was he and his wife, that they had left off to be together as man & wife, which made her to laugh when the matter was moved unto her: Nevertheless according to the time which the Lord God had foretold, Sarah conceived, and Isaac was born. According to which admirable conception Christ was conceived, and according to which wonderful birth Christ was borne: both the one and the other were performed duly and substantially, beyond the use of reason, and beyond the understanding of all men. Par. What have we to learn herein? to wit, by the strangeness of Isaac's conception and birth? Past. By the conception & birth of Isaac, which was not to be deemed in the use of reason, all men are driven from themselves, & as it were to abjure the expostulation with flesh and blood, when as the Lord hath given out his word. For howsoever it may seem unto the natural man unpossible and incredible, yet to the spiritual man, who hath the eyes of faith fixed on God's promises, the same things are east. Par. It is said that Isaac was circumcised the eight day after he was borne: Gen. 17.10. I would know of you what was meant by it? Past. Circumcision was a covenant between God and Abraham's seed. Or circumcision was called a covenant, because it signified or was a sacrament of a Covenant & had the promise of grace annexed unto it. This covenant of circumcision in the particular considerations thereof, hath relation to the Sacrament of Baptism: by comparison the one doth expound the other, and by the right use or nature of both, the latter doth abolish the former. The fift Particular. Par. Declare first in some sort briefly the story of jacob. Past. Gen. 27.28.29. Isaac had two sons, Esau his eldest, and jacob his youngest. This jacob having gotten the blessing of his father, which by birthright was due to Esau, he fled away into a strange land for fear of his brother; and having nothing but his staff when he went over jordane, was feign to lie all night in the main fields: where appeared unto him a vision of Angels ascending and descending upon a ladder, and withal he heard a voice that said unto him, I will not leave thee nor forsake thee, until I have brought my purpose to an end. This jacob, by the divine providence of God was brought to Haran, where Laban his Uncle dwelled, with whom he continued 21. years. In which time he had gotten twelve Sons, and exceeding great store of goods and cattle, and then returned unto his own land, as the Lord commanded him: and as he travailed the Lord appeared unto him again after another sort, to his comfort. When he came safe to his own land, immediately he built an Altar for the service of the Lord. Par. Declare unto me what is to be observed in his twelve Sons? Past. You shall see in these twelve holy Fathers, descending of jacob, the performance of God's promises made unto Abraham: for in them he reneweth his Church, stablisheth the same, and beautifieth it with divine ceremonies, Sacrifices, and Sacraments, to be solemnized until Christ promised Messiah. Read their stories in Gen. 49. Par. Declare them by their names. Past. 1 Reuben. 2 Simeon. 3 Levi. 4 judah. 5 Dan. 6 Nepthalie. 7 Gad. 8 Asher. 9 Isachar. 10 Zabulon. 11 joseph. 12 Benjamin. The sixth Particular. Par. Declare unto me the story of joseph? Past. Gen. 37. and 39 jacob loved joseph his youngest son exceeding tenderly: wherefore his brethren hated him, and devised to have starved him in a pit: but when they saw Carriers passing by, they took him up again out of the pit and sold him unto them, who brought him to Egypt: where, in short time he grew in such favour with the King, as that he was made Lord and governor over all the land of Egypt. By means whereof, jacob his father and his brethren came and dwelled in Goshen, being the best place of the land, because of the exceeding great famine that was in all the world. Par. What are we to learn out of this history of joseph and his brethren? Past. We are first to observe the unnatural affection of joseph's brethren, in hating of him when he had done them no hurt at all. Secondly, we are to observe their extreme cruelty in selling their brother's life as a beast, or at least as a bondslave. Thirdly, their wonderful disobedience, and undutiful affection towards their old father. Par. What special profit are we to draw out of these their villainies? Past. Hereby is made clear unto us the marvelous wisdom, the secret providence and exceeding mercies of God, even in these most vile and bloody actions of theirs. For by this means joseph was made a provider for them and their father, in the time of famine: Thus God draweth good things out of the wicked actions of ungodly men, thereby to discomfort the ungodly, and to comfort the godly. Par. Was joseph raised by the King of Egypt, in respect of his learning, in respect of his Chivalry, or in respect of any natural matter that was extraordinary in him? Past. josaph was the youngest of all his brethren, and a man of small or no report: but the Lord was with joseph and showed him mercy, and got him favour in the sight of his Master. Insomuch that Pharaoh the King, said of him, can we find such a man as this in whom the spirit of God is? There is no man of understanding or wisdom like him. Gen. 41.38. The 7. Particular in the third Observation. Par. Where died joseph? Past. After he had ruled most renowmedly, 80. Gen. 41.46 100LS. 22. years in Egypt, when he was an hundred and ten years old, he died in Egypt, where he was honourably buried. Par. Why did he so specially charge his brethren to carry his bones from Egypt? Exod. 13.19. Is there in the judgement of the faithful any place better than other for burial, or for the resurrection? Past. There is no place better than other for the resurrection: but it was to declare his great faith in the promise that GOD made concerning the Land of Canaan, which his people should inherit according to the time prefixed, as in plain words he uttereth unto his brethren at his death, saying; Surely God will visit you, and will bring you out of this Land, which he swore unto Abraham, Isaac, and jacob. Par. How came it to pass, that there was another King in Egypt called Pharaoh? Past. It cannot be but there were many Kings in Egypt, after the decease of the King that favoured joseph, whiles Israel continued in Egypt. The Emperors of Rome were always called Caesar's, the Kings of Persia were called Artaxerxes, and so the Kings of Egypt were always called Pharaohs. Par. Why did Pharaoh so enviously and so hatefully deal with God's people? Past. Because he saw that they were like to grow great, and to be mightier than he. Exod. 1.10 Therefore he said unto his Nobility, Come, let us deal wisely, lest when they be multiplied, they join with our enemies. Par. How did the King prevail with his policy and devise against God's people? Past. So he prevailed, that by how much he vexed them, and sought by all means to diminish them, by so much the more they multiplied, and grew to be a great nation. The eight Particular, concerning Moses. Par Who were parents to Moses? Past. Amram the Levite was his father, & jochebed the daughter of Levi was his mother. Par. How came he to be called Moses? Past. Pharaohs daughter found him thrown out near a river in a basket, Exod. 2.3.4. for the avoiding of her father's bloody laws: then she took him for her own, and called him in her Egyptian language Moses, signifying according to the Etymology thereof, delivered out of the waters. Wherein was the providence of God. Par. How befell it that the King's daughter should have the nourishing of him, in the hands of his own mother? Past. It cannot be that it was any way imagined or devised by the King's Daughter, or by his Parents: but it was the divine providence of God that the Mother should throw him there, and that the Lady should come there to bathe herself, even at that time, and at no time else. And it was the providence of God, that his own sister should be there to deliver the child to be nourished by his own Mother at the King's Daughters commandment. Par. How long continued Moses under this Lady's government, and in the King's house? Past. Until he was full forty years old. Par. Why did he departed from the King's daughter, and from the King's house, being far more royally maintained then any of his Nation, was it not a tempting of God? Past. He being a godly man was often vexed with their profaneness, and heathennish impiety: therefore he departed from them, and refused to be called Pharaohs daughters son, Heb. 11.25.26. choosing rather to suffer adversity with the children of God, then to enjoy the pleasures of sin for a season. Par. How did Moses prevail in so great a message, with so great a King, and himself being a mean man? Past. He must needs prevail exceeding well, Exod. 7.8.9.10. because the hand of almighty God was with him: as appeared by the signs and wonders that he wrought upon Pharaoh, and upon his people, by the plagues also that were poured out upon the beasts of the land. Par. Why is it said that God hardened the heart of Pharaoh? If God hardened his heart it was no marvel though he would not let the people go under the conduct of Moses, to wander the world he knew not whither. Past. God is said to harden the heart of Pharaoh, not because he did withdraw his graces from him, but because indeed God did not give grace unto him, by the which he might be qualified in heart, and obedient in spirit unto the will of so great a Commander. And after this manner the hearts of all the reprobates are set and inveigled against God, and against his people, & therein they are authors of their own deaths. The first Particular. Parishioner. WHat was the Passeover? Past. Exod. 12. It was a Lamb, that indeed was killed and eaten ceremonially by the people of Israel, only at the commandment of the Lord, the night before they went out of Egypt, and which was to be continued until Christ, who was the true substance thereof. This hath reference, analogy, and coherence in many particulars with the Sacrament which our Saviour Christ did institute the night before his death: and thereby you shall see how the one expounds the other: and how the latter doth expound the former. The second Particular, concerning the miraculous departure of Israel out of Egypt. Par. Declare unto me the manner of it briefly: Past. jacob the Father of the twelve patriarchs, Gen. 47.4.11.46.6.27. came into Egypt by reason of famine, (when as his own son joseph ruled the land under Pharaoh) and brought with him only 70. persons: but 215. years after, when they went out of Egypt, Exod. 12.35. to 39 they were in number six hundred thousand men on foot, beside women and children: & they did as Moses commanded them in ask of the Egyptians jewels of silver, and jewels of gold, and raiment: and immediately after they had eaten the Passeover, they went their way out of Egypt. And Moses commanded the people to dedicate that day in which they were delivered from Egypt, for a remembrance, Exod. 13.17.18. that GOD might be honoured. God guided them in their way towards Canaan, by a cloudy pillar in the day, and by a pillar of fire in the night: not the next way, which was but forty days journey, but by the way of the Wilderness, which was forty years journey. Par. Moses saith in Genesis, and in Deut. that 70. Gen. 46.27 Deut. 10.22. Acts 7.14. persons came to Egypt and no more: how comes it to pass that S. Luke saith, that there came 75. persons? and how can you reconcile them? Past. S. Luke speaketh not exactly of the time in which they came into Egypt, but rather of the time of jacobs' continuance in Egypt: therefore he taketh a large scope in his computation, to make up his number of 75. persons, to wit, by reckoning Er and Onan who died in Canaan, and Manasses and Ephraim, the sons of joseph, being already in Egypt, with the Patriarch jacob himself: and thus Moses and Luke are reconciled plainly. Par. How can it be said by Moses, Gene. 15.13. Acts 7.6. that the people of Israel were but 215. years in Egypt, whereas Saint Luke saith, they were 400. years there? Past. The 400. years must needs begin when the seed of Israel was first in affliction under Ishmael, who at the birth of Isaac was rejected and cast out: so it falls out right, and not otherwise. Par. How can this act of God's people be allowed or tolerable, to wit, that they should borrow the Egyptians goods, and so carry them away deceitfully? Past. The people of Israel indeed had jewels of silver, and jewels of gold, and raiment of the Egyptians, but not as borrowed and lent. For thus said the Lord: Exod. 3 21 22. I will make this people to be favoured of the Egyptians, so that when they go, they shall not go empty: Exod. 11.2.3. For every woman shall ask of her neighbour's jewels of silver, jewels of gold, and raiment, and put them on their sons and daughters, and so shall you spoil the Egyptians: Thus the people Israel were charged to do, by Moses their governor, and this charge he received from the Lord, and they did accordingly. So thus you see plainly, how God disposed of his own goods, to his own special people: which was just in him, and holy obedience in them. Par. Why did God lead the people as it were round about, and not the next way to Canaan? Past. Exod. 13.17.18. God himself answereth it thus: because the Philistines being a fierce, and a most savage cruel people, who would have spoiled them by wars, & because they might not be discouraged thereby, therefore the Lord sent them the farther way about: and withal because in their journey thorough the wilderness they might see the wonderful works of God, miraculously feeding with bread from heaven, with water out of flint stones, and preserving them from the rage of wild beasts. The third Particular. Par. Declare unto me the story of Pharaohs drowning briefly. Past. When it was told the King that all Israel was gone out of his land, Exod. 14.5 etc. he was in a great wrath, and therefore he took 600. chosen chariots, and all the chariots of Egypt & Captains, over every one of them, and overtook the host of Israel, as they were camping by the great Sea. The people of Israel being exceedingly afraid at his coming, cried out unto the Lord, and murmured against Moses: And Moses being a faithful man and valiant, encouraged them, saying; Stand still, fear not, behold the salvation of the Lord, which he will show to you this day. For the Egyptians whom ye see this day, ye shall never see again: the Lord shall fight for you, therefore hold your peace. And the Lord said unto Moses; Stretch out thine hand with thy rod upon the Sea, and divide it, and let the children of Israel go on dry ground thorough the midst thereof. And so Moses did as the Lord commanded him, and the sea ran together in heaps, or as banks on both sides, so as the people of Israel went over dry shod: and the Egyptians seeing them pass pursued after them, and were all drowned: For at the commandment of the Lord, the Seas returned in the former place. Par. What shall we learn out of this? Past. There are many things well worth the marking, specially three things: First, his divine providence in preventing the slaughter of his people Israel by the Egyptians, who fiercely followed after them. Secondly, that he useth to tempt and to try his own people how they will behave themselves in dangers. Thirdly, it did declare the omnipotent power of God's glorious Majesty, mastering and overruling the raging Seas, hurling them on heaps this way and that way, as he would, opening and shutting, dispersing and gathering together to the preservation of his holy people, and to the utter destruction of the wicked. Wherein is showed that how great soever the power and devices be against the Church or any part thereof, it avails nothing. The Fourth Particular. Concerning the 42. standings, stations, or habitations of the people Israel, as they traveled in forty years space towards Canaan. Which progress or journey of theirs serveth very well to direct a man's memory, in all things that were done during that time: whereof some of them were pleasant, and some unpleasant. And also it serveth to put us in mind of our travel or peregrination towards the land of the living. Some of which standings, stations, or habitations, (being Emphatical) I will set down with their derivations, and what was famously done in every of them. Par. What is the first Standing or place of their Habitations? Past. The first place where they rested is called Ramases, Exod. 12. Numb. 33.1.2. which signifieth worms meat: giving us to understand, that such is the nature of mankind; to wit, subject to corruption and to perishing, that travel towards the celestial kingdom of heaven: and therefore he that will have a prosperous progress, must wholly depend upon the power of God. Here the people of Israel did eat the Passeover, being girded about, having staves in their hands, and shoes on their feet, the 15. day of the month Abib at evening, which month was part of April and part of May, according to the computation of the Hebrews. And it was called the first month of the year, which pointed unto the time of the year in which Adam fell, and in which Christ should die. This Passeover had relation to the promised Messiah jesus Christ, who just according to this time in which Adam fell, should be sacrificed for the sins of those that did expect for him in the flesh by faith. They did eat it being girded about, with slaves in their hands, and having shoes on their feet, signifying constancy, and all readiness to go forward even unto the end, nothing esteeming the oppositions of men, the temptations of the Devil, neither yet the rebellion of their own hearts. Par. What is the second Station or Standing? Past. Succoth, which signifieth poor cottages, showing thereby as is our nature or continuance of body in this life, so is our habitation, to wit, poor and nought worth in comparison of our eternal habitation. Six hundred thousand men besides women and children came to this place: of which great multitude none entered into Canaan by reason of unbelief, but josua and Caleb. And hereby men are taught that poor and beggarly are all things of this life in comparison of things immortal in the life to come. And withal here is declared that many thousands seem by words and by works to seek after the Kingdom of heaven: but very few shall obtain it and possess it, thorough the want of faith. Exod. 15.23. Num. 33.8 Marah, which signifieth bitterness. It might well be so called, for all the waters were bitter in that place, which made them to murmur against Moses, saying; What shall we drink? but he cried unto the Lord, and the Lord showed him a tree, which when he had thrown it into the waters, they were sweet. Par. What is the sixth place or Station? Past. Elime, signifieth strong hearts. There God cheereth and comforteth them, wishing them as it were to be strong and of a great courage: for than they were brought from those rivers and wells that were bitter, to this place, where was 12. fountains of clear and pleasant waters, which did as it were, point out aforehand, and give knowledge of 12. Apostles that should give testimony of Christ. There also were 70. Palm trees, which gave them to remember, of 70. souls that came to Egypt. After this sort God useth to refresh and to comfort the weak and wearied in soul. Par. What is the seventh place? Past. Sin, which signifieth thorny. There were thorns, brambles and briars, according to the signification thereof: thereby showing that in our progress towards the holy kingdom, there are many oppositions and lets. Exod. 17. Rephidim, which signifieth temptations. That place might well be so called, because God did there tempt and prove their faith and patience: for in that place there was no water. There indeed they declared themselves to want both faith and patience: for they contended with Moses, and said, Give us water that we may drink: And Moses said unto them why contend you with me? Wherefore do you tempt the Lord? And Moses cried unto the Lord saying; What shall I do unto this people, for they are ready to stone me? And he took the rod wherewith he had smitten the river, and he smote also a great rock, and thence gushed out great streams of pure water in the sight of them all. Thus almighty God useth to prove & to tempt his people with many miseries, & specially with the want of bread and drink after plenty of both: showing hereby that there is no means to get supply, but only in Christ, the rock, from whom issueth abundance of all things. Par. What is the twelfth Habitation or standing? Past. Mount Sinai, signifying, Exo. 19.20 everlasting temptation. There the mighty Majesty of God showed his power and glory, with fearful voices, with sounds not usual, with earthquakes smoke & fire: insomuch as that the people not daring to come near the Mount, he called unto Moses, to whom he gave his laws, written with his own finger in two tables of stone. After this manner (although not in form and fashion, yet in effect) most admirably did the Lord deliver and publish the Gospel unto the Apostles, to wit, with a rushing or noise, that was extraordinary, with a mighty whirlwind, which was not usual, and with tongues set as it were with fire. Par. I pray you tell me yet more largely concerning this Law given by God himself. Past. This Law Moral is that which almighty God delivered unto Moses, to the end that he should deliver the same unto the people Israel. It compelled obedience, therefore it was called a precept. Every man's conscience was to yield unto it, therefore it was called truth. It instructed all men, therefore it was called doctrine. Rom. 7. Gal. 4. As a wife is in subjection to her husband so long as her husband liveth: even so Israel was to be in subjection unto this Law, so long as Christ lived. And as an Heir that is Lord of all, Gal. 3.11. Rom. 7.7. while he is a child, differeth not much from a servant, but is under Tutors and Governors: even so, Israel, though heirs by promise, were under the law, as under Tutors, until Christ came. As Adam, by disobedience became subject to death: so they by obedience to the Law, became subject to life, not by the Law but by Christ. As the Ostrich seemeth to fly, when indeed she flieth not: so righteousness seemeth to come by the Law, when indeed it doth not. And as the use of a Watchman is to give knowledge of the enemy, so this Law is to give knowledge of sin, who is an enemy. We know that a Master teacheth and trameth up children in natural things, until they come to strength and knowledge to live in the world of themselves: even so, this Law teacheth and traineth up young and old in holy duties, until they come to full strength in Christ to live eternally. Par. What use was there made of this Law? Past. Out of this Law was derived or originally taken, the judicial Law, which is an human justice, disposed with good and understanding words, without contrariety and with the ability of the subject. It enforceth a restraint of sins against God: and it commandeth the performance of those duties towards the brethren, which they would have done to themselves. It appoints directly to every man his own, and his proportionable reward according to justice and equity. Exo. 20.24 Leuit. 26.3 2 Kin. 23.3. jer. 32.13 1 Pet. 2.13 It was the same in effect as the Law of Nature. Moses ordained many particular Laws of this quality. 1 For Apprehensions. 2 judgements. 3 Executions. Par. Against whom was this Law judicial in force and effect, and how long? Past. Against the jews only then and thenceforth, whiles they lived in Tents and Tabernacles: and also unto the captivating thereof. It is abrogated from them that live under the Gospel, saving for the substance and the end. The form and quality remaineth yet in the conscience and discretion of Christian Princes: but so, and after that sort, as the maker thereof may be known to love and fear God, and to desire the eternal good of his Subjects. Of which, Some did belong to the Tabernacle. Priests. Levites. Stirring up of holiness. Keeping of things in remembrance. Preservation of peace. All these and the rest had their release and discharge upon the sacrificing of Christ the perpetual Aaron, according to the order of Melchisedech. As one day taketh away the credit of another, and one strain of Music extincts the pleasure of another: even so, the Gospel taketh away the credit of the Law: and the present sight of the glorious substance of Christ, the long delayed use of shadows. We are not bound to Ceremonies, as the jews were, but to jesus Christ, who is to be worshipped in spirit and truth. As Mercury by his eloquence subdued men, and reclaimed them from their Barbarism, and Orpheus by his Music subdued wild beasts: even so, Christ jesus by his glorious Gospel, hath reclaimed men from the Law, and by his blessed Spirit hath reduced them from savageness unto his most blessed will and pleasure. Par. What special observations must I use in the reading and understanding of the Natural, Moral, and judicial Laws? Past. These eight observations will very well serve you, by way of interrogations. 1 the person of him that gave it. 2 persons to whom it was given. 3 time when it was given. 4 place where it was given. 5 manner how. 6 punishments that were inflicted. 7 executioners. 8 continuance. jotbatha, the next station, signifieth, a turning away. So it might be well called: for there Moses was in danger of his life amongst the people, by the turning away, or rebellion of Corah, Dathan, Num. 16. and Abiram, with other their associates. Salmonah, signifieth a shadow, or a portion, or a shadow of a portion. Thereby was plainly showed to the people of Israel, what proportion or inheritance should be given them by vanquishing the heathenish Canaanites, who inhabited those parts of the world. The people Israel were feign through the King's cruelty, to travel round about the kingdom of Edom, before they could come again into their way to Canaan: in which journey they were exceeding weary, and therefore they did murmur again at Moses: which made the Lord to plague them with fiery Serpents in that place. But when they repent he eased them; yea, healed them by looking upon a brazen Serpent. Thence they went to Moab, which signifieth, the Father, showing thereby that Moab was begotten in Incest by Lot, on his own daughter: of whom came those wicked Moabites that always persecuted Israel, and fell to Idolatry. They committed whoredom with the daughters of Madian. There Balack hired Balam. Par. What Law, or what religion had the people of Israel, in those days, mentioned in the book of Leviticus? Past. They had two laws, to wit; judical and Ceremonial derived of the Moral which was given on mount Sinai. Par. What is the judical Law? Past. The judical Law is an human justice, derived out of the Moral, or divine Law, disposed with good and understanding words, without contrarieties, and with the ability of the subject. It enforceth a restraint of sins against God, and the performance of those duties towards the brethren, which they would have done to themselves. It pointeth directly to every man his own, and proportionably divideth rewards according to justice and equity. It is the same in effect, as was the law of nature, Moses ordained many particulars of this quality, namely; for Apprehensions, Testimonies, judgements, Executions, against the jews only, then and thenceforth while the Ark was in Tents and Tabernacles, and also unto the captivating thereof. This law is abrogated from them that live under the Gospel, saving from the substance and the end: the form & fashion lieth yet in the consciences of Christian Princes: but so, & after that sort, as the maker thereof may be known to love and fear God, and also to desire the salvation of his Subjects. This law is not fearful to them that do well: but to them that do evil, if he be not a mad man, a child, or a natural fool. Par. What other particular ordinances was there ordained by Moses, out of this judicial Law? Past. There were very many glorious things, that did properly appertain unto Christ, celebrated under earthly things, and under figures: All which celebrations and ceremonies, had their discharge, and end upon the Sacrificing of Christ. As one day takes away the credit of another: even so the Gospel takes away the credit of this Law, and the present sight of the glorious substance of Christ, the long delaying use of shadows. We are not bound to ceremonies, as the jews were, but to jesus Christ, who is to be worshipped at all times, and in all places, according to spirit and truth. Par. What special invention have you for the reading and understanding of this judicial Law? Past. These eight observations will very well serve for that purpose, if they be used by way of interrogation. 1 The person of him that gave it. 2 persons to whom it was given. 3 place where it was given. 4 manner how it was given. 5 punishments for every offence. 6 executioners of this Law. 7 time when the Law was given. 8 continuance of it. Par. What kind and sort of Sacrifices were there used by this Law, to publish and to prenosticate Christ? Past. These seven sorts: to wit; 1 A offering is so called, because it was burnt. 2 Meat was an oblation of divers kinds of bread. 3 Peace takes the name of peace from the Hebrews. 4 Sin had relation to the sin of the Priests, and not the sin of the people. 5 Trespass was for sins committed of ignorance. 6 Drink when men willingly vowed. 7 Vow was when men did curse themselves, if they did not this or that. Par. Now I pray you deliver something unto me, concerning the ceremonial Law that you spoke of, contained also in this book of Leviticus? Past. The Ceremonial Law consisteth of divers rites, Sacrifices, and Sacraments, which were nothing else indeed but signs, shadows, and shows of Christ, for to come in the fullness of time. As an Anchor fastened to the earth, keepeth a Ship safe in the midst of waves and billows of raging seas, until the storm be past, and that it may arrive into a wished haven: even so these Ceremonies stayed and fastened on the promises of God, concerning Christ's death, and the benefit thereof, kept the faithful jews in comfort and hope, until they arrived into the haven of heavenly happiness. As a good son in all his troubles, affianceth his repose in his father: as a staff supporteth a travailer in his dangerous ways: and as pillars support earthly buildings: even so these jews, by faithful observations and ministration of these Ceremonies were maintained, supported and defended unto everlasting joys through Christ. As the blood of a Lamb doth appease the rage of a cruel Lion: so these Ceremonies, wherein was shedding and offering of blood, did signify the blood of jesus Christ, which should be shed to appease the rage and wrath of almighty God. We read that nothing can bruise the Adamant, but the warm blood of a Goat: even so in the holy Scriptures, we find, though no Ceremony could bruise Belials bands, yet the blood of jesus Christ hath bruised, and burst them into pieces. These Ceremonies were solemnized by the ten Fathers before the Flood, by the ten Fathers after the Flood, and by the twelve patriarchs succeeding them. Par. What particular observation shall I make for the better understanding of this Ceremonial Law? Past. There are divers necessary observations: but specially these six, which by way of interrogation you must find out. 1 The Tabernacle. 2 Feast days. 3 Sacrifices. 4 Sacraments. 5 Sacrificers. 6 Sabaoth. Par. Tell me first of all, what the Tabernacle was? Past. The Tabernacle was a place principally dedicated for religion, whiles they were in the wilderness, traveling towards Canaan. It was made by the Lord's commandment, of brass, of silver, and of gold, as an whole entire work, or one thing to contain divers things, but parted with va●es into three rooms. Par. What was the first room of the Tabernacle? Past. The first room was Southward, containing an Altar of earth, whereon offerings were made by the people themselves, and also by the priests, on the Sabaoth day, and on feast days. Par. What was the second room of the Tabernacle? Past. It stood Northward, it was called holy, and it was made and framed with Sethim wood, and covered with gold, that it might not rot, and that the priests might burn incense thereon, both morning and evening. There was the table of gold whereon was set the show bread, which was not lawful for any man to eat, but for the priests, when it was stolen: and they were to supply it with new, against every Sabaoth. In this room were set divers instruments which were for the service, and dedication of the Temple. Par. What was the third room or part of the Tabernacle? Past. The third part of the Tabernacle was Westward, called the holiest of all, made of Sethim wood, but covered within and without with fine gold. In this room was the Ark of the covenant, which represented God himself. Therein were the two Tables of the law, the golden pot, Aaron's rod, and the Mercy seat, covered with Cherubins, and shadowing the Ark. This most excellent workmanship of the Almighty, with the Ark and all the appurtenances, continued amongst the people of Israel, until the death of Eli the high priest: at which time the Ark was taken by the Philistines in a great battle, and it continued as a pilgrim, tossed too and fro in private men's houses, until the death of Saul the king, than king David (being moved with the zeal of God, and being grieved that the Ark of his Majesty was so exiled and banished) joined with the Levites, the priests, and Nobles of the land, to fetch it to jerulalem. Par. Now I would hear what is convenient, concerning feast days which you spoke of? Past. There were divers feasts used in the ministrations of the law, especially these five. The feast of Easter. Pentecost. Trumpets. Tabernacles. New Moon. Par. Tell me briefly, concerning the feast of Easter? Past. Easter was one of the great solemn feast days, in the which all the people of Israel were commanded to come unto jerusalem, wheresoever they inhabited over the world; that then and there they might eat the Passeover, in the commemoration of their deliverance out of Egypt, and also in expectation of the holy Messiah which was for to come: who in jerusalem according to that time should be the true Passeover, or Paschal lamb offered upon the cross. Par. What was the feast of pentecost? Past. The feast of Pentecost, or Whitsuntide, was another such like feast, or holy assembly, full 〈◊〉 days after Easter, thereby to continue the remembrance of that time in which God gave them the two Tables of stone written with his own hand, and also to have relation by a spiritual expectation, to the abundant graces of God in Christ, which shortly after his Ascension was to be sent down upon his Apostles, in sign of cloven tongues. Par. Set me down I pray you the feast of Tabernacles. Past. It was a feast of seven days continuance, which was solemnized for to put the people in remembrance of their estate, when they were in bondage under Pharaoh, and when afterwards they were in the wilderness without house or habitation full forty years: that thereby they might be taught to endure with the greater patience, in the consideration of their better and more continuing habitaon which in time to come they should have in Canaan, and afterwards in the holy kingdom of heaven. Par. There remaineth yet one more of the feasts, which you named, to wit, the feast of new Moons? Past. The feast of new Moons, was the beginning of every month, in which the people were bound to offer burnt offerings unto the Lord. Par. You spoke unto me of Sacrifices: I pray you tell me somewhat thereof, and how many kinds or sorts there be? Past. Sacrifices were of sundry sorts or kinds, especially four. The first kind was a Sacrifice or oblation, which was offered by the common people, upon the Altar, as they would, and as they were able. The second kind of Sacrifice was that, which the priests only offered for the sins of the people, according as every man was able: after this manner, for the governors they offered a Goat. The third, for the poor they offered a pair of Turtle doves, or two young Pigeons. The fourth, for other of less ability, the tenth part of an Epha. Par. What was the third kind of Sacrifice? Past. The third kind for sanctification or consecration of the priests, was of three sorts. 1 a Calf. 2 Ram. 3 red Cow. Par. What was the fourth kind of Sacrifice? Past. The fourth kind was a Sacrifice or oblation of reconciliation, or of atonement, which the high priest offered for himself (when he appeared before God in the holy place) under these special kinds, to wit; A young Cow. A bullock. Two he Goats. Aaron was to cast lots which of these two he Goats were to be offered and which should escape. Par. You spoke of Sacraments: tell me I pray you how many Sacraments there be, the difference betwixt the old and the new, and how I may know the difference betwixt a Sacrament and a Sacrifice? Past. Sacraments in the time of the Law, as in the time of the Gospel, were in number two: Circumcision, and Paschal Lamb, before Christ. Baptism & the Lords Supper. after Christ. Par. Now declare the difference betwixt the old Sacrament and the New? Past. The old did promise Christ for to come, the new doth perform him already come. Again, the old were but figures, shadows, and relations of things to come: The new are the very same indeed, the most perfect and most substantial matter. Par. What difference is there betwixt a Sacrament and a Sacrifice? Past. In Sacrifices men offer and give unto GOD: in Sacraments GOD offers and gives unto men. Par. Declare unto me the sixth particular, to wit, of Sacrificers, who they were, and what else is fit to be learned therein? Past. Sacrificers were the priests, as was Aaron and his sons. They were men separated, and segregated, from ill and profane uses, to the service of the living God, appointed at the Altar, by praying, by praising, and by sacrificing for themselves, and for the people, in and about the Tabernacle whiles it was in use, and afterwards in the temple of Solomon. Par. What is the seventh and last particular, to wit, the Sabaoth? Past. The Sabaoth signifieth according to the derivation thereof, rest, peace, and quietness. It was precisely kept thorough out all generations amongst the people of Israel, upon divers and sundry express commandments, so as neither man nor beast might be seen doing any bodily labour therein: which outward rest had relation and reference to the inward affections of the Soul, wrought by the spirit resting from sin, and all profaneness. Therein also was an absolute representation of heavenly rest, and peace of soul and of body, in the life to come. They might not gather Manna on the Sabaoth day, though it came from heaven miraculously, for the nourishment of their hungry bodies; because they might be occupied in a more special business, to wit, in gathering spiritual Manna, a food for their souls. The Lord of the Sabaoth vouchsafed to dignify the Sabaoth with his own personal presence, and to make it a sign, or pledge of warrantise betwixt his people and himself. And this was published first by God himself; secondly, by Moses; thirdly, by jesus Christ; and four, by the Church. This ceremonial Sabaoth did properly point out a time public for the ministration of the Law: which immediate Sabbaths instituted by Moses are of divers sort; A Sabaoth of years, to wit, every seventh year, in which the Israelites might not till nor sow. There was a Sabaoth every fifty year, in which was proclaimed a general freedom, which year was called a year of jubilee. The Noëmian is seven months. There is another external and immediate Sabaoth, to wit, the Sunday or Lords day, which God appointed to his Church. There is also a spiritual Sabaoth, to wit, an holy rest from sin, which only appertains to the elect such as of whom S. Paul speaks, who live not after the flesh, but after the spirit: these shall enjoy the celestial Sabaoth, which is that most pure and perfect Sabaoth, which was begun in the old Ceremonial Law, continued in the new Law, and which shall be accomplished in the kingdom of heaven. Par. What use or profit have we by the judicial and Ceremonial laws? Past. The use and profit is twofold: one is an humbling of all sorts at the feet of God. For when our sins are gathered together, as it were on an heap, and the entrance into our own unableness to make a kind of satisfaction, it must needs strike a fear and a confusion into our hearts, and thereby prostrate us before God. The other is the simple submission, and yielding up of all the functions and offices of soul and body: which is unpossible for man to do, because the soul doth consist of a mind, and of affections, and the mind doth consist of understanding, judgement, and memory: all which are decayed, and to no purpose for the work of our redemption. Yea, all the members of man's body, and all the parts thereof, which should be employed in his holy worship, do easily and plainly bewray their stubbornness, negligence, and contempt. Par. What is the sum, or principal matter in the book of Numbers? beside the numbering of the people, which maketh the book called Numbers? Past. Moses therein setteth down divers Laws. some for the Nazarits. some against fornication. People. sedition. Levites. ignorance. Priests. incredulity. Sabaoth. murmuring. Sanctuary. The fift Particular, concerning josua. Par. Now I desire to know, who wrote the book of josua? Past. josua or jesus the son of Nun carrieth the title of this Book, because he and Eliazar did pen the same. He was a most fervent follower of the faith: therefore by faith most admirably he slew mighty Kings, josua 10.26. even one and thirty in number, and divided their dwellings and their lands by lots, amongst the people of Israel, 11.12. according to the word of the Lord, many hundred years before. He resembled jesus Christ the overruling and everlasting Conqueror. He was three and fifty years old before he came from Egypt, he ruled years, 24.29.30. he died when he was one hundred and ten years old, and was buried in mount Ephraim, which was his own limitation, border or lot. Par. What special matter have I to mark therein? Past. The book divides itself by chapters, after this manner, in regard of the matter. From Chapter the 1 to chapter the 6 comprehending josua hisstory, the story of the Spies, the story of jordan, Circumcision, and Passeover. 6 13 the story of the Gibeonites, Sacrilege, the sacking of Cities, and killing of Kings. 13 20 Cities of refuge, the Levites portion, Manasses tribe, josua his zeal. 20 24 Israel have now rest, Reuben, Gad, and Manasses, are sent to their inheritances: josua exhorts the people, and dieth. The sixth Particular, concerning the book of judges. Past. This book, according to the Greek and Latins, is called judicum, because indeed the matter principal is concerning the government of God's people under judges, from the death of josua unto Hely the high priest, about 299. years: and Samuel wrote it. Par. Declare unto me the judges in their order, and by their names? Past. As I have set them down: so have you need to be perfect in their particular stories. Othoniel, of the tribe of judah, who gave them rest 40. years. Ehud of the tribe of Benjamin, who gave them rest 18. years. Deborah and Barack of the tribe of Ephraim, who reigned 40. years. Gedeon of the tribe of Ephraim, who slew his brethren & was slain himself, ruled 40. years. Abimelech of Isachars tribe, 23. years. Tola of Manasses tribe, 22. years. jair of Ephraim, 16. years. jepthe and Abesan of judah, 7. years. Eglon of the tribe of Zabulon, who ruled 10. years. Abden of the tribe of Manasses, who ruled 8. years. Samson of the tribe of Dan, who ruled 20. years. Hely of the tribe of Levi, who ruled 40. years. These judges continued in story 450. years, reckoning withal the years of the oppressors. Par. Who were the oppressors? Past. These they were by their names, and by their succession. Philistines, Canaanites, Sidonians, Hevites, Chusan, under whom Israel were in bondage 8. years. Eglon King of Moab, under whom they lived in bondage 18. years. jabine and Sisera King of Canaan vexed them 20. years. Madianites vexed them 7. years. Amalekites, & they of the East, with their Captains Oreb and Zeb. Zeba and Zalmana Kings of Madian. Philistines, who vexed them 18. years. Ammonites, who vexed them 40. years. Par. Who wrote the Book of Ruth? Past. Samuel the Prophet is said to write this Book, because the Hebrews do reckon it and the Book of judges as one: for Ruth lived when Deborah ruled Israel. Par. What was this woman, of what Nation or kindred? Past. She was a Moabitish woman, naturally descended from Lot, who committed incest with his two daughters. Par. Why then is Ruth here reckoned and accounted, sithence she came of such an incestuous wicked man? Past. She is set forth in holy Scripture, and the Book entitled by her name, to the open view of the world, that the jews might see the calling of the Gentiles, by jesus Christ to salvation: for he lineally descended of Ruth, who was a Gentile. Therein God the Father declared that he received poor sinners into favour, by revealing of the Gospel unto them, and by uniting her and other of the Gentiles into the stock and lineage of Abraham. Par. What is the matter contained therein? Past. It contains a piece of David's genealogy, which by the Evangelists is translated into the genealogy of Christ: that thereby men might know Gods predestinate decree, for the salvation of penitent sinners by Christ, who long after should be borne of sinners. The seventh Particular, concerning Samuel, in the fourth Observation. Par. Declare unto me I pray you, in brief answers, concerning the Book of Samuel, and the Book of the Kings. Past. According to the Latins there are four Books, to wit, two entitled the Books of Samuel, and two entitled the Books of Kings: all which four according to the Hebrew, are only two, reckoning both the books of Samuel for the one, and both the Books of the Kings for the other. The Writers thereof (severally a piece or a portion) were Samuel, Nathan, Gad, Ahiah the Shilonite, Iddo the Seer, as may appear by these words; 1 Chron. 29.29. The acts of David are they not written in the Book of Samuel the Seer, in the Book of Nathan the Prophet, and in the Book of Gad the Seer? Par What was this Samuel? Past. He was the son of Elkanah an Ephrahite, whom Hannah his Mother obtained at the Lords hands, by prayer, when she was in reproach amongst all Israel by reason of her barrenness. She dedicated him to the service of GOD in the Temple, who proved a most faithful and a most constant Prophet of the Lord under King Saul. Par. What doth the first Book of Samuel contain? Past. It principally contains the story of King Saul. Par. What doth the second book of Samuel contain? Past. It containeth principally the story of King David. The eight Particular, concerning Saul. Par. These three Kings, to wit, Saul, David and Solomon, who by succession held the famous and renowned kingdom of the Hebrews, when it was yet whole and entire, I would pray you to set me down their stories particularly. Past. It is true: these Kings in their time, were the most renowned of any that ever followed after them, and they were the first that ever was over the people of God. 1 Sam. 9.10.11. Saul was the son of Kish, of the tribe of Benjamin; which was a great prerogative to that tribe, being the least and the last. By seeking of his father's Asses which went astray, he came by God's providence unto the place where Samuel the Lord's Prophet dwelled. Samuel seeing him, and knowing Gods will concerning him, he entertained him amongst the best of the people, and the next day he anointed him King over the people of Israel: and because it should not seem incredible, he gave him three special tokens, by the which he should know that the Lord God had so appointed: all which tokens came to pass that same day. Samuel having also assembled the people, he told them that the Lord had appointed them a King, even in his wrath, because they refused to be guided and governed by him, and he presented Saul before them: at which time they cried and said, God save the King. And immediately Samuel having declared what duty did belong unto the King from his subjects, the Lord touched the hearts of a band of men, who hereupon followed the King to the wars against Nahash the Ammonite, in the behalf of jabesh Gilead that desired help of the Israelites. The spirit of the Lord came upon Saul, & he was turned into another man, that is to say, he by the same Spirit became more wise, and more heroically valiant, than he was before, and in qualities meet for a King. Par. How came it to pass, that Saul was sent to seek the Asses? His Father being a man of great reputation and riches, he had many others no doubt to send. Past. It was the divine and secret providence of God, that the Asses went astray, and that Saul should seek after them, whereby he might be brought as it were by the hand, unto the place where Samuel was, and for that purpose which his holy Majesty had determined. That which Almighty GOD hath done herein, was not to declare unto men what he could do, but what he would do, for the better stay of faithful men upon his promises and providence, and withal to teach all men, that when any matter happeneth to the good of the godly, he should not attribute it to his own endeavour or pains, nor yet to the feigned Gods, as by Fortune and Chance: but even by a secret divine rule, bringing great and mighty things to pass by weak and small means. And that the very guiding ●and of GOD was in it, appears plainly: for God told Samuel, ●aying; To morrow about this time I will send thee a man of Benjamin, named Saul, him shalt thou anoint to be governor over my people Israel. Par. Why was God displeased with his people of Israel for ask a King, sithence they had none? Past. Almighty God was not angry with them simply for ask a King: 1 Sam. 8.4.5.6.7.8.9. to 22. but because he himself had governed them, and guided them always before, without a King, to wit, by patriarchs, by Chiefetenants, and judges: Under whose government they always prospered so long as they obeyed the Lord in any measure. And in that time in which they desired a King, they were governed by Samuel a holy man, and the Prophet of the Lord: they desired a King, even in wantonness and pride of heart, and not in regard of any want. Therefore the Lord said to Samuel, 1 Sam. 1. to 11. Hear the voice of the peopple: they have not cast away thee but they have cast away me. As though he had said, thy government was my government, or as I commanded thee: they do not reject thee in this, but me, therefore hear them, and tell them what manner of man he shall be unto them. Par. Doth God appoint over any Nation such kings and rulers as shall tyrannize and deal roughly with their subjects? Past. When as the people are not thankful unto him for a good King, and when they do not humbly acknowledge the benefit thereof, than he usually plagueth them with wicked tyrannous Kings. Par. How did Saul behave himself towards God, having received such a special favour, as to be made a King over such a great Nation? Past. After he had reigned two years over Israel, 1 Sam. 15. he did that which was evil in the sight of the Lord, to wit, in offering a offering: Levit. 1. which was not lawful for any to do save for the Priests, upon pain of death. Therefore the Prophet Samuel told him plainly from the Lord, that therein he had done foolishly, and that his kingdom should not continue: and so Samuel departed from him in great indignation, for the zeal he bore to the Lord, and for the love he bore to the kingdom. Par. Saul as we read was in great distress, 1 Sam. 13. by reason of many thousands of the Philistines that were come against his people Israel: and they by reason of samuel's long tarrying at Gilgall, 12 were scattered and fled, save six hundred men that remained with the King. Therefore Saul fell to his prayers, and did offer as he said, a burned Offering unto the Lord: tell me what offence was this, as the present necessity required? Past. 1 Sam. 13. Saul in like manner transgressed the voice of the Lord, in keeping the King of the Amalekites alive, whereas he was commanded to kill him, and in reserving for Sacrifice, the best of the Oxen, and the best of the Sheep, which was also directly forbidden. Out of which place I will answer your demand or question from the mouth of Samuel the holy Prophet: When thou wast little in thine own sight, wast not thou made King over Israel? The Lord commanded thee to kill the Amalekites, and to let none remain: Now thou hast not obeyed the Lords voice, but hast turned to the prey: wherein thou hast done wickedly in the sight of the Lord. Rebellion is as the sin of witchcraft, and transgression is wickedness and Idolatry. Behold, thou hast cast away the word of the Lord: therefore he hath cast away thee. Hereby you may see that sin or transgression is not reckoned for the smallness or greatness thereof, with God, as it is with men: for many times small sins in our sights are great sins in God's fight: and great sins in our fight are small in his sight. Men must rule themselves by his word, by his holy Laws, and not according to good intents, or earthly men's directions. Par. How did Saul behave himself towards his subjects? Past. Saul envied David's good report and just desert. When David returned from the slaughter of the Philistines, the women by one consent, and as it were by God's appointment, met David, crying and saying, 1 Sam. 18. Saul hath slain his thousand, and David his ten thousand: and for this cause only Saul was exceeding wrath with David, and ever after sought to kill him: and in the persecuting of him he slew every of the Priests that favoured him, and took an oath of all his subjects to betray him. It were too long to particulate his cruelties towards others his poor subjects, whom he should have defended and maintained. Par. What was saul's end? Past. The Spirit of God being departed from him, and his own heart given him, he ever after followed that, even to the wars of the Philistines, at which time he desperately slew himself. The ninth Particular, concerning David. Par. Next in order remaineth to speak of David. Past. David was of the tribe of judah, of the root of jesse, borne in Bethlehem. As it was said of jerusalem, 1 Sam. 16. Many excellent things are spoken of thee, O thou City of God: even so, many excellent things are spoken of David. Saul being rejected of God for his sins, David was anointed King in his room, by the same Prophet Samuel: 17. and the Spirit of the Lord came upon him: insomuch that though he were but a little simple man, yet he slew Goliath that defied Israel, he slew many of the most mighty Philistines, 2 Sam. 1.2.3.4.5.6.7. etc. who were enemies to Saul and his people. When Saul was dead he succeeded in the Kingdom, according to the Lords ordinance, and valiantly subdued mighty kings that made war against him. David renewed religion & offered to build an house for the Ark of God. David sinned grievously in God's sight, therefore the Lord punished him exceedingly many ways, and afterward upon repentance he received him into special favour. Par. David being anointed king, and being so valiant in the wars, having also the favour of the people, why did he run away and hide himself from Saul, and why did he not withstand him? Past. David having God's Spirit, knew very well that he might not resist nor rebel against Saul the Lords anointed: and though he were to succeed him in the kingdom, yet he knew that he was not to enjoy it before him, nor to be partner with him: and to avoid the rebellion and disorder of the people, the Lord commanded Samuel to anoint him King secretly, lest the people should offer him help, and rebellion against Saul. And farther, so godly and upright in heart he was towards the King, that when he most injuriously and fiercely sought to kill him in all lands, yet he would never carry a thought to use bloody hands against his King, though many times he might have done it. He was so far from causing any other to do it, 2 Sam. 1. as that he slew those that brought him word that Saul was dead. The tenth Particular, concerning Solomon. Par. Now impart unto me briefly the story of Solomon the third King of Israel. Past. There was never the like King before Solomon, 1 King. 3. neither the like shall be after him, for his wisdom and riches. So soon as ever he put foot into the kingdom, he loved the Lord, as the holy Ghost testifieth. Wherefore the Lord appeared unto him, promising to give unto him whatsoever he would ask. Of all the glorious things of this life he desired nothing: but he desired wisdom, whereby he might govern his people prudently and religiously: wherefore the the Lord gave him wisdom and riches above all men: both which great blessings he principally employed to the building of a Temple for the Lord at jerusalem, where his holy Name might be called upon, in true religion. He governed his kingdom all the days of his life quietly and peaceably. Par. Some calls into question whether Solomon were saved or not, because of his sins with so many outlandish women. Past. It is certain that he sinned therein exceedingly. Yet Almighty God seeing his repentance, in his rich mercies forgave him all, according as he promised his Father David, 1 Sam. 7.13.14.15. saying; He shall build me an house, and I will 'stablish the throne of his Kingdom for ever; I will be his Father, and he shall be my son. If he sin I will chasten him: but my mercy I will not utterly take from him. Par. Seeing that the fourth Observation doth end at the building of the Temple, declare unto me briefly, concerning the same. Past. Solomon took order with Hiram the King of Tyrus, 1 King. 5. for Cedar trees and Fir trees. He had thirty thousand men, whom he sent to Libanon by course, ten thousand a month: he had twenty thousand that bare burdens, and fourscore thousand Masons in the mountains: he had three thousand and three hundred men that ruled the workmen. The holy Ghost maketh mention that it was built in the 480. 1 Kin. 6.1. year after the people of Israel came out of Egypt, 2 Cro. 4. and in the fourth year of King salomon's reign. It contained three rooms, that were specially dedicated. The first room was called salomon's porch or hall of the jews: wherein was an Altar of brass for offering. Therein was the fire of God continually maintained. There the common people offered burnt offerings morning and evening, of such things as were brought. There Christ taught: there Peter wrought miracles. The second part or room of the Temple, was called Holy, because none might enter into it but the Priests, who were many: and they were distinguished into 24. Orders. In it was an Altar of Gold, whereon was burnt Incense for a sweet sacrifice, morning and evening. There were the golden Candlesticks, and the Lamps burning day and night, there were two golden cups with Frankincense, and that fine and costly vail, which at the death of Christ was rend from the top to the bottom. The third part or room was called the Holy of Holiest. In it was the inner house or Oracle, made with Sethim wood and Cedar, covered with gold within and without. Into this place none entered but the high priest: and that but once a year, to offer for the sins of the people. Whereby was figured the propitiation of Christ once for all. In the midst thereof was the Ark, the two tables of the Law, the pot of Manna, Aaron's rod flourishing, the Book of Deuteronomie, God's oracles and his answers. Near thereto was an Isle that did pertain to the Gentiles, and to all people clean & unclean: therefore it was called the court of the Gentiles. There was the treasury for the poor: there the widow offered her mite. There the woman was discharged by Christ, which was taken in adultery. Par. What difference or odds, I pray you, was there between the Temple and the Tabernacle? Past. Indeed if you compare the Tabernacle, the Parts, Rooms, Furniture, and Ordinances thereof, with the Temple, you shall find little odds or difference. The first part or room of the Temple and Tabernacle had relation, analogy and reference to the people of the old world before the flood, and thence to the giving of the Law. The second part of the Temple and Tabernacle, had reference, analogy and coherence to the Church and Synagogue of the jews, with all their laws and Ceremonies, prefiguring Christ. The which people properly did appertain unto God: And the shadowing of the mercyseat signified their defence. The third part or room of the Temple and Tabernacle, had relation and analogy both to the jews and Gentiles which were to be saved, and to be brought by Election and Grace unto the marriage of the Lamb Christ jesus: which thing was signified by the throwing down of the partition wall, and by the renting of the vail. Thus the Temple and the Tabernacle, being one in substance, and three in use, may well be compared to the holy and blessed Trinity. Par. Where was the Temple built? Past. It is plainly recorded, 2 Chro. 3.1. that this famous building was on mount Moriah, where Adam was created, Gen. 2. near the Garden of Eden where Adam fell, where Isaac was offered, where Sem or Melchisedech dwelled, and ruled with peace and justice, like the son of God. The which place was first called Salem; upon Isaac's offering jerisalec, and now jerusalem. Par. Declare unto me briefly concerning the dedication of the Temple. Past. King Solomon and all the men of Israel assembled, according to their degrees: and they brought up the Ark of the Lord from the house of Abinadab, into the City of David, 1 King. 8. which is Zion: and they brought the Tabernacle of the congregation, and all the holy vessels that were in the Tabernacle, those did the Priests and Levites bring up. Then he and the people offered unto the Lord innumerably. And a cloud filled the Lords house: for the glory of the Lord was there. Toward the which King Solomon turning himself, and lifting up his hands and eyes unto heaven, desired the Lord to dedicate that place to the honour of his name, and that it might be to be comfort of his people that called upon him in that place. And when he had ended his prayer, he stood up and blessed the people. The first Particular concerning the Kings of Israel and judah. Parishioner. I Would gladly know the stories of these Kings and their Prophets, in their order? Past. First, 1 Kin. 12. you must understand, that immediately after the death of King Solomon, the same great and renowned kingdom of the Hebrews, 1 King. 11.11.12.13. was divided into two parts; according as the Lord had forespoken. But after 490. years were expired, it was joined together again, Ezec. 37.16.17.18.19 20. according as the holy prophet Ezechiel had foretold. Par. Declare unto me the manner of this division or ruin; Past. jeroboam, 1 King. 11.26 to 40. the son of Nebat, an Ephradite of Zereda, salomon's servant (according to the word of the Lord, by the mouth of his Prophet Ahijah the Shilonite) had ten Tribes of Israel, that held and took part with him, that he should be king: who placed his seat and palace in Samaria, and his kingdom was thenceforth called the kingdom of Israel. The other part of that famous kingdom Rehoboam the son of Solomon possessed; which was the lesser part: for only two Tribes held with him. His seat was at jerusalem: and his kingdom was called the kingdom of judah. Thus you may see two Kings in one kingdom: which indeed is prodigious. Par. Now declare unto me why the whole kingdom was thus divided, and so miserably distressed? Past. I will answer you with Gods own words. Because they have forsaken me saith the Lord, 1 King. 11.33. and worshipped Astaroth the god of the Zidonians, and Chemosh the god of the Moabites, and Milcom the god of the Ammonites, and have not walked in my ways, to do right in mine eyes, and for the sins of Solomon. Par. How did the one and the other of these kings behave themselves towards God? Past. jeroboam, 1 King. 12.26. to 31. the king of Israel, thought in his heart and said; If this my people go up and do sacrifice in the house of the Lord at jerusalem, then shall the people turn again unto the Lord, and so cleave unto Rehoboam the King of judah. Whereupon the King took counsel, and made two calves of gold: the one he set up at Bethel, the other at Dan. Whose priests he made of the lower sort, and basest amongst the people: and he commanded all his subjects to go thither, and worship them, as their gods. The other part of the kingdom, that held with Rehoboam and dwelled at jerusalem, did serve the Lord, and worshipped him according to the religion of their fathers. Par. Seeing this great and royal kingdom was so divided, I would know what kings successively reigned in the one and in the other. I pray you therefore distinguish them? Past. I think the knowledge therefore will be very necessary and very much for your good: Therefore I will lay them down particularly, as they were divided (the Kings of judah, by themselves, and the Kings of Israel, by themselves) with such prophets, one or more, as lived in their times. The first particular concerning the Kings of judah, at jerusalem. Rehoboam was crowned king at Sichem, 1 King. 12.1 to 25.14.21. to 31. as heir apparent to Solomon, his father. All the people, with great applaudite and gladness, received him, desiring only some mitigation of their taxations which his father had laid upon them. But he, refusing the counsel of the old grave councillors, and admitting of young men's Counsel, answered them with words of great cruelty and disdain. Whereupon the people answered with one consent, and with great resolution, What portion have we in David? We have no inheritance in the son of Ishai: to your tents O Israel: Now see to thy own house David. Then fled King Rehoboam to jerusalem. And two tribes only held with him, to wit, juda and Benjamin. The other ten tribes held with jeroboam and chose him to be their King. The people of judah committed wickedness in the sight of the Lord: they sinned as did their fathers, and there were Sodomites in the land, whose abominations they followed. Therefore in the first year of Rehoboams' reign, the King of Egypt came up against the city jerusalem, took the treasures of the Lords house, and the Treasures of the King's house, and carried away all the shields of gold, which Solomon had made. In stead whereof, Rehoboam afterwards made brazen shields. This King was one and forty years old, when he began to reign: he continued seventeen years, he slept with his fathers, and was buried in the house of David. Par. Was it well done of the subjects so to answer their lawful king, and afterwards to rebel as you have set down? Past. I must needs say that they did evil in respect of their own sinful inclinations, 1 Kin. 12.15 to 25. and rebellious hearts. And yet it is most certain that God did accomplish his absolute will and decree therein, which he had spoken by his Prophet Ahijah the Shilonite: as appears also by the retreat which the King made upon the Lord's commandment, that he should not strive with them. Par. Who was the next King? Past. Abijah: 1 Kin. 15.1.2. to 10. 2 Chr. 13. who lived wickedly in the sight of his subjects, and his heart was not upright in the sight of God. He reigned three years, and died. Par. Who was the third King? Past. Asa, his son: and he did that which was right in the sight of God. For he drove the Sodomites out of the land, 1 Kin 15.8. to 25. and did put away Idols. So upright was he in the execution of justice, and so zealous in the Lords work, that he favoured not his mother, when she was taken with Idolatry. And though all the monuments of Idolatry were not taken away by him (because indeed he could not) yet his heart was upright in God's sight, in respect of his desire and good will. He established religion, and brought such things into the house of God, as his father had dedicated to that use. It happened in his time, that Baasha, King of Israel, came up against judah, and built Ramah, so that none could go in nor out to Asa their King. Thereupon Asa took great treasures and sent unto the King of Aram, with special request, that he would deliver him and his people out of the hands of Baasha: whereunto the King of Aram hearkened, and sent his captains, and smote divers cities in Israel. Hereupon Baasha left Asa, and returned. Afterwards Asa, being very old, became diseased in his feet: and, when he had reigned one and forty years, he died, and was buried with his fathers. Par. Who was the fourth King? Past. jehosaphat his son, who reigned in his stead. In the third year of his reign, 1 King. 15.24.22. 1 to 55. he and Ahab King of Israel consented together against the King of Aram, for the winning and recovering again of Ramoth Gilead: but jehosaphat would first know the Lords pleasure therein, from the mouth of one of his Prophets. He was five and thirty years old when he began to reign: and reigned two and fifty years in the good ways of Asa his father. He died, and was buried with his fathers. Par. Who was the fift King? Past. jehoram, 1 King. 22.50. 2 King. 8.16.17. to 25. the son of jehosaphat: who began his reign when he was two and twenty years old. He behaved himself as the kings of Israel: he married with the daughter of wicked Ahab, and lived as the house of Ahad did. Yet the Lord being merciful, 2 King. 8.24.25.26.27.28.9.27.28. would not destroy judah, for David's sake. So jehoram died, and was buried in the city of David. Par. Who was the sixth King? Past. Ahaziah, the son of jehoram: who succeeded in the kingdom. His mother's name was Athalia, the daughter of Omri King of Israel: and he also walked in the ways of Ahab, as did his father; being the rather drawn thereunto through his unlawful match in marriage. He went with joram the son of Ahab to war against Hazaell the King of Aram: but jehu slew him in the pursuit of jehoram his brother in law. And he was buried in the sepulchre of his fathers in the city of David. Par. Who was the seventh King? Past. jehoash the son of Ahaziah. He through the great providence of God, 2 King. 11 1. to the end. 12.1. to the end. was preserved from jehu, who slew all his brethren, and from Athalia the mother of Ahaziah; who also slew all the king's seed, because she might reign over Israel as Queen. But when he was six years old, jehosheba his Nurse (who had kept him secretly) brought him to jehoiada the priest, who took captains over hundreds with the guard, and gave them an order for their places, and what they should do in the behalf of the young heir apparent. And when all things were well contrived, they brought forth jehoash and proclaimed him king: and forth with they slew Athalia the usurping Queen. Then Ieho●ada the priest (being the protector of the King) went and destroyed the house of Baal with the Altars and Images that were in the Land. Which being done, the King was established, and the subjects were quiet. He did that which was right in the sight of God, as jehoiada the priest had taught him. For he caused a chest with a hole bored therein to be set near the Altar: wherein such as would, might cast a piece of silver towards the repairing of the Temple. And in short time there was found over and above the repairing, such store of money, as was sufficient to make bowls of gold, and instruments of silver in great abundance for the Temple. At which time came Hazaell the king of Aram with a mighty army against Gath: and intending also to come against jerusalem, jehoash the King of judah took the hallowed things that his forefathers had prepared for the Temple; and so he departed into his own Land; where he was slain by two of his own servants. And he was buried with his fathers in the city of David, after he had reigned forty years in jerusalem. Par. Who was the eight King? Past. Amaziah, 2 King. 14.1. to 21. the son of joash, succeeded in the kingdom. This King did behave himself uprightly in the sight of God, according to all which his father had done: yet the people did sacrifice in the high places. He slew them which had killed his father: but not their children, according to that which was written: The fathers shall not be put to death for the children, nor the children for the father: but every man shall die for his own sin. Afterwards he warred with the Edomites, and slew many thousands. And not being therewith content, he also challenged the King of Israel: who answered him disdainfully. But Amaziah was wilful, and would not be quiet. Whereupon the King of Israel, in open field, took Amaziah, broke down the walls of jerusalem, spoiled the Temple, and the people of their treasure, and then returned to Samaria. Amaziah lived after that war fifteen years. There was a conspiracy against him in jerusalem: whereupon he fled to Lachis, and the conspirators followed after him, and slew him there, and brought him to be buried at jerusalem after he had reigned nine and twenty years. Par. Who was the ninth King? Past. 2 Kin. 14.21.15.1. to 8. Azariah, his son, was made King when he was sixteen years old. He did uprightly in the Lord's sight: yet because the high places were not taken away where the people offered sacrifice, the Lord smote him with Leprosy until his dying day; and joathan his son governed the kingdom under him two and fifty years, and so died. Par. Who was the tenth King? Past. 2 King. 15.7.32 to the end. joathan, the son of Azariah, immediately after his father took the kingdom, as lawful heir. He did uprightly in the Lord's sight: but yet he had not taken away the high places, whereon they burned Intense. And then the Lord sent against him and judah, Rozin the King of Aram, and Pekah, the son of Remeliah king of Israel. And when he had reigned sixteen years, he died, and was buried with his fathers in jerusalem. Par. Who was the eleventh King? Past. Ahaz, 2 King. 16.1 to the end. the son of joathan, reigned in his stead. He walked in the ways of the kings of Israel, and made his son to go through fire, after the abominations of the heathen: and he offered burnt incense. Wherefore the Lord raised the King of Aram, and the King of Israel against him. At which time he called not for God's assistance, but sent presents unto the King of Ashur, craving his aid: whereunto the King of Ashur condescended. He was twenty years old, when he began his reign: & he continued 16. years most irreligiously and profanely, and so died. Par. Who was the twelfth King? Past. 2 King. 16.20.18.1.2.3.4. to 9.13. to the end. 19.20. Hezekiah, his son reigned, and ruled so religiously, so zealously, and so faithfully, as that the holy Ghost witnesseth, none was like him amongst all the Kings of judah, that went before him: neither were any such after him. And therefore the Lord God of heaven was with him, which made him to prosper in all things that he took in hand. In his time, even in the fouretéenth year of his reign, Senacherib the King of Ashur came against all the strong cities of judah, and took them. Then Hezekiah sent unto him, desiring him to take those treasures which he had sent, and to be at peace with him and his people. He received the treasures, and yet nevertheless most tyrannously and treacherously he sent Rabsaketh with an huge army against him: who most blasphemously railed at, & reviled the King and the Lord God of heaven. Then the King of judah and his Nobility went into the house of the Lord, with their clothes rend, and with tears, to pray unto the Lord for help. Then Esay the Prophet, as being sent from God, comforted them, saying; Be not afraid: for thus the Lord hath said: The King of Ashur shall return into his own land, and there shall be discomfited. So Rabsaketh presently returned, and found it so indeed. For the King of Aethiopia was come up to fight against him. Nevertheless Rabsaketh sent men with railing Letters unto Hezekiah the King. Which Letters he spreads open in the Lord's sight, with many prayers and tears. The Lord heard him at large, and sent an Angel, which destroyed the Assyrian army: and as he was in the Temple, worshipping his idol god, two of his own sons slew him. About that time Hezekiah fell sick unto death: and through his great intercession to God, he recovered within three days, and lived fifteen years after, as the Prophet Esay had said unto him. The Lord promised also to defend him from the King of Ashur. And because he might be assured thereof, he gave him a sign in Ahaz dial of ten degrees backward. At the same time came the King of Babel's son, with letters and a present to visit him: whom he entertained very royally, and showed him all his treasures. At which deed the Lord was angry, and sent Esay to tell him, that in time to come all his treasures and his people should be carried away captive into Babylon. He was five and twenty years old when he began to reign, and reigned nine and twenty years. Par. What do you specially observe in these four last recited Kings; to wit, Azariah. joathan. Ahaz, and Hezekiah. Past. It appears, that almighty God did specially favour them, in that he gave them five Prophets, of whom they might inquire for the Lords will. Esay. joel. Hosea. Amos. Micha. Par. Who was the thirteenth king? Past. Manastes, his son. 2 Kin. 20.21.21.1. to 19 He wrought wickedness in the Lord's sight, and lived in open view of his subjects, after the abominations of the Heathen, whom the Lord had cast out before him. For whatsoever his holy Fathers had done to the honour and service of God, he wrought clean contrary, and gave himself to witchcraft, sorcery, familiar spirits, and such like. He did lead the people from the Lord, and he enforced judah to sin, and he shed much innocent blood. Wherefore the Lord God of Israel said, I will bring an evil upon Israel, that who so heareth it, both his ears shall tingle. I will forsake the remnant of mine inheritance, and I will deliver them into the hands of their enemies, and they shall be rob and spoiled. Manasses was twelve years old when he began to reign, and he reigned five and fifty years in jerusalem. Par. Who was the next king? Past. 2 King. 21.18.19.20 to the end. 22.23 Ammon, his son: such a father, such a son. The Lord stirred up his servants, against him, who slew him in his own house. He was twenty years old when he began to reign, and he reigned two years. Par. Who was his successor? Past. josiah, his son. He did uprightly in the sight of the Lord, as did his father David: he turned not to the right hand nor to the left. And he took severe order for the reformation of religion. Wherefore the Lord revealed unto him the book of the Law, which was hid in the Temple. And when he heard it read (for grief that Religion had so long been extinguished, and the name of God abused) he rend his clothes, and wept sore. Then he commanded his officers to inquire after the Lord by some Prophet. And they found a Prophetess in jerusalem, who answered them that the Lord would plague judah and jerusalem for their idolatry, but would spare josiah the King. Then he with all the Elders of the people, went into the Temple: where he read the book of God, with a tender heart unto them. And afterwards he entered into covenant with the Lord, for the people, that they should serve him all the days of their lives: and the people yielded unto it with one consent. Then did the king purge the Temple, and all his kingdom, of Baal, and of all that did appertain unto his service. He broke down also the Altar at bethel, and all the monuments of idolatry which jeroboam had made. He held a Passeover; the like was not holden since the days of the judges, nor the like in any King's days. Yet would not the Lords wrath be appeased towards the people, because they had so long wallowed, as it were in wickedness. Pharaoh Necho king of Egypt slew josiah at Megiddo. He was eight years old, when he entered into the kingdom, and he reigned one and thirty years He was buried at jerusalem, in the sepulchre of his fathers. jeremy and Zophonie were Prophets in his time. Par. Who was the sixteenth king? Past. jehoahaz his son. 2 King. 23.31.32.33. He did evil in the sight of the Lord. Wherefore he sent Pharaoh the king of Egypt against him: who imprisoned him three months, which was all the time of his reign. And he did put the land to an exceeding great tribute. Par. Who was the next king? Past. Eliakim, 2 King. 23.34.24.1 to 7. the second son of josiah: who was made king by Pharaoh Necho the king of Egypt, and he turned his name to jehoiakim: the rather because he was a wicked man. Then came Nabuchadnezar King of Babel, and took him: but afterwards he rebelled against the King. Wherefore he sent an host of the Chaldeans, and of the Aramites, Moabites, and Ammonites, against jerusalem and judah to destroy it, as the Lord had spoken by his Prophets. Ichoiakim was five & twenty years old, when he began to reign: and he reigned 11. years in jerusalem, and then died. jeremy and Zophony were Prophets in his time. Par. Who was successor to Ichoiakim? Past. 2 King. 24.8. Ichoiakim his son. He was eighteen years old, when he began to reign: and he reigned three months wickedly. The second Particular of the fift Observation, concerning the captivity of judah and jerusalem. Then came Nabuchadnezar the King of Babel against jerusalem and besieged it: And having won the City with great loss of blood, he took the King, his Mother, and the Nobility, with ten thousand such as he liked, and carried them to Babylon, with all the treasures of the Lords house. And Nabuchadnezar made Mattaniah his Uncle King in his stead: whose name he changed to Zedechiah, 2 Kings 24 17.25. who then was one and twenty years old, and he reigned eleven years in jerusalem wickedly: insomuch that the Lord was fiercely bend against judah and jerusalem, to destroy them utterly. He therefore stirred up Nabuchadnezar again, with all his host, to ransack, and utterly to destroy jerusalem, the house of David, and the Temple. Thus you may see jerusalem was destroyed three times. jeremy and Zophonie were Prophets in his time: of whom he might have heart and known the will & ways of the Lord. Par. Now, I pray you, set me down (in like manner) the particular stories of the Kings of Israel (whose place and seat was at Samaria) with the Prophets, one or more, as they lived. Past. 1 King. 11.26. to 49. 2 King. 12.12.13.14. to 21. jeroboam was the son of Nebat an Ephradite of Zereda, salomon's Servant. He was a strong man and valiant. The Prophet Ahijah foretold him by a sign, that the Kingdom of Israel should be divided into two parts, and that he should be king of the one part. Solomon hearing thereof sought to kill him: which made him to fly into Egypt. But when Solomon was dead, it fell out so indeed, as you may read: for he had ten Tribes that held with him, where as Rehoboam the lawful heir, and the King's son, had but two Tribes. Which favour at God's hands might have made him humble, and zealous after religion, but he imagined, that if the people did serve the Lord (as they used) at jerusalem, they would turn and rebel. Therefore he made them Idols at Bethel and Dan, and ordained them priests of the inferior sort of people, and commanded the people to worship those Idols for their God. Herein he thought to have done wisely: but the Prophet reprehended him in the open congregation, and the Lord struck that hand of his wherewith he would have stricken the Prophet, with such numbness or dryness, as he was not able to help himself. And the Altar clave a sunder at that time, as the man of God desired. Then the King was fain to make intercession unto the Prophet, that God would restore him his hand. And at another time, the Prophet Ahijah told him as from the Lord: that for the wickedness he had done to provoke his Majesty withal, there should not be left of him, nor of his generation so much as one. dogs should eat his stock in the City, and the Fowls of the air in the field. He reigned two and twenty years, and then died. Ahijah was a Prophet in his days. Par. Who was the second King of Samaria? Past. 1 King. 14 20.15.25. to 29. Nadab his son. He reigned two years, and did that which was wicked, as did his father jeroboam. And Baasha the son of Ahijah of the house of Isachar conspired against him, and slew him at Gibbethon: which did belong to the Philistines. Ahijah and jehu were Prophets in his time. Par. Who was the third King of Samaria? Past. Baasha the son of Ahijah of Isachar: 1 King. 15 16. to the end. 16.1. to 7. who warred against Asa the King of judah: insomuch that the King of judah was feign to hire the King of Aram to assist him. And there continued wars between Asa and Baasha all their days, to the great terror and undoing of the subjects on both sides. Wherefore the Lord sent jehu, saying; Forasmuch as I have exalted thee out of the dust, and thou notwithstanding hast walked in all the ways of jeroboam, and hast made my people Israel to sin: behold, I will take away thy posterity, and will make thy house like his house. So he died having reigned four and twenty years. jehu was a Prophet in his time. Par. Who was the fourth King? Past. 1 King. 16 8.9. Ela the son of Baasha. He continued at Tirzah, where Zimri his servant killed him, as he was drunk in his Steward's house, after he had reigned two years. 1 King. 16 9.10.11. to 19 Zimri reigned as King in the room of Ela whom he had slain. He also slew all that pertained to Baasha, even every one that were his friends or well-willers: according to that which the Lord had spoken by his Prophet jehu: because he and Ela his son had enforced the people of Israel to sin against the Lord. When the people were in camp against Gibethon, & had heard that Zimri had slain the King, & did set himself as king in his throne, 1 King. 16.16. to 28. they made Omri (Captain of the host) King over Israel. And when Zimri saw that the City Tirzah was taken, he went into his Palace, and burned himself and the King's house, and so died. Then the people were divided into two parts, the one half followed Tibni the son of Ginath, to make him king: the other followed Omri to make him king: But the people that followed Omri prevailed. So Tibni died, and Omri reigned twelve years wickedly, as did jeroboam, and so died. Par. Who was the fift king of Samaria? Past. Ahab his son: 1 King. 16 29.17.18.19.20.21.22. 1. to 41. who did worse in the Lord's sight then all that went before him. And for the greater increase of his wickedness, he married the Daughter of the Zidonian king: who brought him to set up Baal as a God. And thus he continued two and twenty years: He had 450. false Prophets. 1 King. 7.1.2. to the end. 18.1. to the end. 19.1. to the end. 2 Kin. 1.2. Eliah the Prophet of the Lord was in his time, and an hundred other Prophets, who laboured all that they could to convert him. But he nevertheless increased in wickedness, and slew all that called upon the name of the Lord. Almighty God made the heavens as brass, and the earth as iron, for the space of three years, according to the words of Eliah: insomuch as that there was a great dearth and famine: But the Lord provided miraculously for Eliah, by the hands of the widow of Sarepta, and by other means. In the third year the Lord sent Eliah to Ahab, who with his wife jezabel exceeded in cruelty, killing the Lords servants, and seeking in all Nations to find him also. But when Eliah met the King, he told him to his face, that his sin was the cause of God's displeasure against Israel. Afterwards, Eliah and the people agreed that the God who answered by fire, (whether it were Baal or the God of Israel) the same should be taken for the true GOD from thence forth. And when the people had seen that Baal could do nothing in the time of need, and the great power of God so admirable, they cried out, and said, The Lord is God, the Lord is God. And then the Lord of his mercy gave them rain, at the prayer of Eliah. And yet notwithstanding this great work of God by the hand of Eliah, jezabel the Queen sought to kill Eliah: so that he was feign to hide himself, and to fly from place to place, as he did before. But the Lord had special care of him. The assurance whereof was manifested unto him by the miraculous work of God, renting the mountains, breaking the rocks, and shaking the earth. jezabel his wife caused Naboth to be slain, that she might enjoy his Vineyard: and again, the Lord of his mercies, sent his Prophet Eliah to reprove him: that he might repent. Afterwards Ahab was slain in the battle with the king of Syria, and he was buried in Samaria: but his armour and his Chariot being washed in the pool of Samaria, the dogs licked his blood, according to the word of the Lord, after he had reigned two and thirty years. Par. Who succeeded this wicked King Ahab, in Samaria? Past. 1 King. 22.51. 2 King 1.1 to the end. Ahaziah his son: But he did worse, as the holy Ghost reports. For he walked in the ways of his Father, in the ways of his mother, and in the way of jeroboam the son of Nebat. And when he was sick, he consulted with a witch: he died when he had reigned two years. Eliah was his Prophet, through the mercy of God, from whose mouth he might have known the mind of the Lord, but he would not: Therefore in sign of God's fearful judgements, his Captains over fifties were destroyed with fire from heaven, at the prayer of Eliah. Par. Who was the ninth king? Past. jehoram his son: 2 Kings 1.17.3.1. to the end. 9 to the end. He was not so wicked as his father, nor so wicked as his mother. For he took away the Image of Baal, that his father had set up: and yet he cleaved to the abomination of jeroboam, which made Israel to sin, and departed not therefrom. The king of Moab paid tribute unto the king of Israel: but when Ahab was dead, he refused to pay as he had done before. Then king jehoram took with him the king of judah and the king of Edom with all their power, and went to war against the king of Moab. And when they came to a place where they wanted water, Elisha being earnestly requested, declared unto them what success they should have against Moab: and the Lord ministered unto them a whole valley of water without wind or rain: according as Elisha had said. He was slain of jehu, after he had reigned twelve years. 2 Kin. 4.1 to the end. 5.1. to the end. 6.1. to the end. 7. to the end. 8.1. to 16. Elisha was in his time, who wrought many wonderful things, for the confirmation of his zeal and faith in the Lord's business: but it took no effect in him. Par. Who succeeded jehoram in Samaria? Past. jehu, a Captain, dwelling in Ramoth Gilead, the son of jehosaphat, 2 Kin. 9.1. to the end. 10.1. to the end. the son of Nimshi: according as the Lord had appointed. He slew jehoram and his Wife jezabel: whose flesh the Dogs did eat, according as the Prophet had foretold. He slew Ahabs' Priests, and all the sons of Ahab, as the Lord had said. He threw down the Image of Baal, and all that appertained unto him. Wherefore the Lord promised him that his posterity should inherit the throne of Israel unto the fourth generation. But yet he continued in the sins of jeroboam the son of Nebat, who made Israel to sin. Almighty God did then loath the people Israel, and smote them with the sword of Hazael. He reigned eight and twenty years and then died. Par. Who was Prophet under this wicked King? Past. Elisha, who had anointed him King upon the Lord's commandment: and who was well known unto him to be specially favoured of GOD: as did appear by his admirable works: Of whom he might have learned how to frame his heart and his hands, according to right. Par. Who was the tenth King in Samaria? Past. 2 King. 10 35.2. Ichoahaz his son: who lived as jeroboam, that made the people to sin, and he departed not from his sins. And therefore the Lord being angry with Israel, delivered them into the hands of Hazael king of Aram: who vexed them very sore, and wasted them so with the sword, as that there remained for Ichoahaz the King, but ten Chariots, fifty Horsemen, and of all the people but ten thousand footmen. After he had reigned seventeen years he died. Par. Who was the eleventh king? Past. 2 King. 13 9 to 14. joash his son: He also lived like jeroboam, and so died after he had reigned sixteen years. 2 Kin. 13.13.14. to 21. Elisha was yet living: of whom he might have learned the Laws of the Lord. And then the Prophet also died. Par Who was the twelfth king in Samaria? Past. jeroboam his son: And he did evil in the Lord's sight, 2 Kings 13 13.14.23. to the end. as did jeroboam the son of Nebat. He restored the coasts of Israel from the entering of Hamath, unto the sea of the Wilderness: according as the Lord had foretold by his Prophet jonah: who had decreed not to put out the name of Israel, though they had sinned sore. After he had reigned one and forty years, he died. Par. Who was the next in succession? Past. Zachariah, his son: 2 King. 14 29.15.8.9.10. He departed not from the sins of jeroboam the son of Nebat. He reigned six months in Samaria, and then was slain by Shallum; according as the Lord had said by his Prophet to jehu, to wit, that his seed should sit upon his seat, unto the fourth generation. Par. Who was the fourteenth King? Past. Shallum the son of jabesh: 2 King. 15 10. to 16. who conspired against Zachariah the king and slew him, and afterward succeeded in the Kingdom. He reigned one month, and then was also slain. Par. Who was the fifteenth King? Past. 2 King 15.14. to 23. Mahanaen the son of Gady, who went up from Tirzah, and came to Samaria, and slew Shallum the King, and reigned in his stead. This Mahanaen was a most fierce and cruel man. For he destroyed Tiphsah, and all that were therein, and ripped the women that were with child, because they opened not unto him. He exacted a thousand talents of silver from his Subjects, to give unto the king of Ashur for peace. He died after he had reigned ten years in Samaria. Par. Who succeeded this cursed King? Par. 2 King. 15.23. to 27. Pekahiah his son: He also did evil in the sight of the Lord, and departed not from the sins of jeroboam the son of Nebat, which made Israel to sin. He reigned two years, and then was slain by Pekah, the son of Remeliah, his Captain. Par. Who succeeded this king? Past. Pekah, 2 King. 15 27 to 31. who also lived like to jeroboam. He reigned twenty years, and then Hoshea, the son of Elah, wrought treason and slew him. Par. Who was the eighteenth King? Past. Hoshea the son of Elah, 2 King. 15 30.17.1. to the end. obtained the crown, by treason. He did evil, but not as other kings that went before him. The fourth Particular, concerning the captivating of the Kings of Israel. THen Salmanasar king of Ashur came up against Samaria furiously, as if he had been the messenger of the Lords wrath (as he was indeed) and besieged Samaria three years. But when he had gotten it, he carried away Israel to Ashur, and put them in prisons at Halah, at Habor, and in the Cities of the Medes, because they harkened not to the voice of the Lord, but went a whoring after their own inventions. And the King of Ashur brought folk from Babel, and from those barbarous coasts and placed them in Samaria in stead of the people of Israel: which people also regarded not the true God. Wherefore God sent Lions and slew the wealthiest of them. The king of Ashur hearing thereof, sent one of the Priests which he had carried from Samaria, that he might teach the people to know the God of the country. Which Priest dwelled at bethel, and taught them the fear of the Lord. But yet they served their Gods, after the manner of the nations about them. So these nations feared the Lord, and served their Images also. Par. What shall I observe in the prophesy of Ezekiel? Past. Ezekiel was ordained by the divine providence of God, to be a comforter of the people Israel, all the time of their captivity at Babylon. Par. What say you concerning Daniel? Past. Nabuchadnezar at the time of the captivating of Israel and the winning of jerusalem, brought Daniel with ten thousand more to Babylon: where he proved most skilful in the Arabian, Sirian, and Chaldean tongues; and so highly in the savour of God, as that he could speak of secrets that were present, and of secrets that were for to come, concerning God's people: and in the mercifulness of God became a comfortable teacher amongst the people of Israel, during scutcheon years. Par. Why was this great and mighty nation so ruinated? Past. It was the wrath and high displeasure of the almighty upon them, for their unthankfulness, for their cruelty one towards another, for the contempt of his laws, and violating of his Sabbaths; as the Prophet jeremy sets down at large. Par. They were a mighty strong nation and a fierce: and they had a city, jerusalem, which was compassed about with twelve hills, with three walls one within another, with gates of iron and brass, with many Turrets, Towers, and Castles, and within the city was the Tower of David, wherein were a thousand Shields, and all the Targets of the mighty, I ask you therefore how came it to pass that they were overcome and their City ransacked? Past. It is true as you say, in the judgement of the most valiant Soldiers of the world, they were invincible. But this was a matter foretold and threatened by Prophets, many years before: And Daniel himself in the first Chapter reports, that the Lord gave them up into the hands of Nabuchadnezar, to do with them and with their treasures what he would. Par. I pray you tell me somewhat concerning Babylon and Nabuchadnezar. Past. The Assyrian, Chaldean, or Babylonian Monarchy successively had 36. Kings or monarchs, who ruled and continued the same, as one Monarchy, 1240. years. And at the death of Sardanapalus the last and worst of those kings, Arbaces the Precedent of the Medes, and Bellechus the Precedent of Babylon, so concluded together, that the whole Monarchy was divided between them. Arbaces was crowned king of the Medes and Persians, and Bellechus was crowned king of Syria and Babylon, whose Palace was translated from Niniveh to Babylon, being the stronger city. Nabuchadnezar was the son of Nabuchadonosor, which was the son of Benmerodach, which was the son of Merodachbaladan, which was the son of Asser Addon, which was the son of Senacherib, which was the son of Salmanasar, which was the son of Phull-Asser, which was the son of Phull-Belochus. This Nabuchadnezer, of whom you inquire, is the same that subdued the City of jerusalem, burned it, with the Temple, and captivated the Nobility. Par. What was signified by the great Image which Nabuchadnezer saw? Past. This Image consisted of five several parts. The first part was a head of gold: which signified the great magnificence, power, and glory of three monarchs or Kings of Babylon, to wit: Nabuchadnezer, Euilmerodach, & Balthasar. whose Empire endured by the space only of seventy years: then was this head of gold cut off and the glory of those kings quite extinguished: & then the people of Israel were freed. The second part was arms and breasts of silver, which signified the kings of the Medes and Persians, who tyrannised 130. years, after the end of the captivity. Of which one hundred and thirty years, these kings following reigned nine and twenty years. Cyrus, Darius, Ahasuerus, Darius, Cambyses, Xerxes, Ochus. In the twentieth year of the first Darius, the temple was finished, being full nine and forty years in building, as Daniel had foretold in his scutcheon weeks. Chap. 9 The other kings, that made up the 130. years, are these: Artaxerxes, Ochus, Arses, Darius the Persian. And at the end of these years, are the arms and breast of Silver cut off: & the glory also of those kings wholly extinguished. The third was belly and thighs of brass, which signified Alexander the great. Par. What signified the legs of iron? Past. The fourth was legs of iron: which signified these ten Kings: 1 Seleucus Nicanor. 2 Antiochus Soter. 3 Antiochus Theos. 4 Seleucus Callicus. 5 Seleucus Siranus. 6 Antiochus Negas. 7 Seleucus Philopater. 8 Antiochus Epimanes. 9 Ptolomeus Lagi. 10 Ptolomeus Philadelphus. These ruled cruelly; and were strong as Iron 294. years, unto Cleopaters' death, who confirmed Herod, the Idumean king in Israel. The fift part was feet and toes, being part of Iron, and part of Clay: which signified the same Kingdom to be partly strong, and partly broken. Par. What meant the King by that great Image of Gold, which he did set up in the plain of Dura? Past. Chap. 3. He meant therein, as he expressed in plain terms, and in his deeds, to make himself reputed and taken as a great God: which was most horrible blasphemy and plain sacrilege. Par. Might not Daniel have yielded unto the time and present necessity, which was offered, as others did? and so have worshipped the Image with his body, keeping his Soul and conscience clear, for the service of the true known Almighty? Past. No. He might not have so dallied with the service of God, who sees and knows all things, and whose service is to be performed in body and in soul. For that had been in him blasphemy and sacrilege, as in Nabuchadnezer. He chose rather to die a tyrannous death by confessing of gods true worship, then to live by the denial thereof: which he should have done most plainly, if he had yielded. But contrariwise, when the king persuaded him to yield as others did, he uttered three worthy speeches, meet for every Christian. The first was in these words; Behold, O King, God is able to deliver us. In which he declared his belief in the power of God. The second was, 17.18. God will deliver us. In which he showed his faith in things to come. The third was; If not, O King, be it known unto thee; we will not worship the golden Image which thou hast set up. In which he declared his Christian magnanimity and holy courage. Par. There is mention made in the fourth chapter, Chap. 4. of another vision or dream, which the King did see, to wit, a Tree, whose boughs reached to the heavens, whose branches overspread Sea and Land, and whose roots were fastened in the earth. What was signified by that? Past. By this Tree was signified nabuchadnezar's territories and dominions, and the exceeding great subjection that was yielded unto him of all nations, Kings and Potentates of the whole world, as was also signified by the head of gold, before recited. Par. What was signified by the cutting down of the Tree, and the fastening of the roots thereof in the earth, as with a chain? Past. The holy Prophet Daniel saith, that the cutting down of the Tree signified Nabuchadnezar his seven years of exilement and ejection among beasts. And the fastening of the Tree by the roots, signified that he should return to his Palace and Kingdom, after that God had so corrected him for his pride. Par. Why did almighty God so discomfort Baltashar with such a fearful sight upon the wall, before all such as were assembled to his ioyall feast? Past. It was no marvel that God did so terrify him. For he and the most of his nobility riotously wasted the good creatures of God, and therewith became drunken, adulterous, and sacrilegious. For he was not content with the great abundance of plate that he had of his own in great variety: but he would needs drink in his drunkenness, out of the vessels that were brought from the Temple at jerusalem, and which were dedicated to the service of God. Par. What was the writing and the signification? Past. The writing consisted of three words; first Mene, secondly, Tekell, thirdly, Vpharsin. The signification of the first word is, that God had numbered the years of his kingdom and finished it. The signification of the second was, that God had considered of his conversation, and found it not answerable to his will. And the signification of the third word was, that his kingdom should be forthwith taken from him by Cirus and Darius, Kings of the Medes and Persians. According to which writing it came to pass, the self same night. Par. What was the decree or law that King Darius made by the persuasion of his Nobility? Past. It was, that whosoever did call upon, or worship any other God save Nabuchadnezar the King, for thirty days space, should be thrown into a den of Lions. Par. How came it to pass, that the Lions, being a savage sort of creatures did spare Daniel, and so suddenly destroyed the conspirators, with their wives and children? Past. Thereby almighty GOD did declare, that all creatures (of what sort or kind soever they be) are but as ministers or instruments of GOD, in Mercy or in justice; and that he can alter their natures and qualities, even as the time and occasion is offered. The seventh Observation, comprehending, Dan. 6. to the end, Ezra, Nehemiah, Hester, Haggi, Zachariah, and Malachi. Parishioner. IN this chapter, Daniel makes mention of four most strange, and fearful beasts; to wit, 1 a Lion with eagle's wings chopped off. 2 Bear with three ribs in his mouth. 3 Leopard with four wings. 4 Beast out of the Sea with Iron teeth, & 10. horns. Declare unto me the meaning thereof. Past. These four beasts have relation and special reference to the Image which Nabuchadnezar did see before. Dan. 2. For that Image which he saw according to his blind and carnal affections, goodly, glorious, and most excellent, the very same God shows unto Daniel, in another sort, to wit; in a beastly manner and in a terrible sort. Wherein, God showed how great a difference is betwixt the carnal man's affection, and the spiritual man's affection, what the one sees, and what the other sees. And as in the former vision of Nabuchadnezar, the enemies of God's people were described by their names: so in this vision showed to Daniel, they are described by their natures. The name of the first is Nabuchadnezar, Euilmerodech and Baltashar: whose natures were as this savage Lyon. The name of the second beast is Cirus and Darius: who in nature were like a Bear, renting and tearing Gods Saints. The name of the third beast was Alexander: whose nature was like a Leopard. The fourth beast was the Roman Emperors: which here, for their natures, are likened to a beast with iron teeth. Par. What is meant by the Ram and the Goat in this chapter? Past. To this belongs the belly and thighs of brass, spoken of in Nabuchadnezar's first vision: which doth signify Alexander the great, and his four Captains. Par. Chap. 18. What is there meant by daniel's scutcheon weeks? Past. Dan. 9 Leu. 25. The Angel, which spoke to Daniel of scutcheon weeks, meaneth for every day in every such week a year, according to the account of the jubilee year. The whole amounteth, according to that reckoning, to 490. years. The same Angel, for perspicuity sake, divides these scutcheon weeks into three parts, after this manner; The first part, from the going out of the commandment concerning the freing of the people of Israel, in the first year of the reign of Darius, to build the Temple of the Lord at jerusalem, shall be seven weeks, that is to say, nine and forty years. The second part of the Angel's division of time is thus; Threescore and two weeks shall be a troublesome time: after the which the prince of peace shall be slain; and he shall destroy the city and the sanctuary. The third part, or division of time, stands in these words; He shall confirm the covenant with many for one week: meaning for one week seven years: a day for a year. And in the midst of the week, he shall cause the sacrifice to cease: meaning, by the midst of the week, three years and a half. Par. What is meant by the vision of Daniel, which was so fearful unto him? Past. The vision which he saw did relate and signify, that the Temple which was in building at jerusalem, by the commandment of King Cirus, should now be hindered by wicked Cambyses his son: who ordered the kingdom of Babylon, whiles his father waged war with the Scythians. Par. What is meant by the second vision, which Daniel did see so exceeding glorious? Past. Therein was described, by particulars or parts, Christ jesus: who, in the fullness of time, should come. Reu. 1. The like description is made of Christ in the Revelation: He is called Michael the prince and leader of the jews. This Michael fought against the Devil, for the peace of his Saints, and prevailed in nine and forty years, as was foretold. Par. How fell it out that he only saw the vision, and they which were with him saw it not? Past. By the saint is showed, that the wicked, being yet unregenerated, cannot see those spiritual things of God, which the Saints and children of God do see. Neither can they abide the glorious presence of his Majesty: which is joyful and comfortable to the godly. Par. What is meant by the King of Persia, who resisted one and twenty days; and lo, Michael one of the chief Princes helped? Past. The Prince of Persia, Greeks, and others, have relation specially to the Devil: who stirred strife, and every way seeketh the dishonour of God. Par. What is the effect or sum of daniel's prophesy, in this chapter? Past. Whereas before in the ninth chapter, and four and twenty verse, the Angel, in the division of the scutcheon weeks, reckoned seven weeks to the building of the Temple, and in the tenth chapter, the trouble that fell out about the same in nine and forty years: Dan. 11. in this chapter he sets out, in a kind of prophecy, under whom the jews should be yet vexed unto the coming of Christ, for the space of 62. weeks; that is to say, 434, years: namely, by Cirus, Cambyses, Sanerdes, Darius Histaspis, Ahasuerus, Zerxes, and Darius Longhand, his son. Par. What is meant by the 62. weeks, after which he saith Christ shall be slain? Past. He understandeth, that after these years of trouble, the Prophecy of jacob shall come to pass: in which he said, that the Sceptre shall not departed from judah, till Shilo come. Meaning thereby that even then when as there is no King in judah of their own nation, Christ shall come. Par. What is your judgement farther concerning this Chapter? Past. In this Chapter is most effectually set out a lively description of Antichrist, as it were in his colours. First of all he is said to contemn God's word: secondly, his pride: Dan. 11. thirdly, his denial of Matrimony: four, his Idolatry: and fifthly, his utter ruin. And afterward in the twelfth chapter, is showed the persecution of Christ's elect, the general resurrection, the power of the word, the reward of the godly, the end of the world. Par. Declare unto me somewhat concerning Ezra? Past. Ezra was a Scribe to jeremy, and afterwards a Priest of the Lord. In which office, he did behave himself zealously, and faithfully. This Ezra, Ezra 7.6. to the end. upon the commandment of Darius' King of Persia, went from Babel with a mighty band, and came to jerusalem, in the seventh, year of the king's reign, having a great multitude of the people Israel, & infinite treasures of silver and gold, towards the ●●●…hing and furnishing of the Temple, which was ruinated and spoiled by Nabuchadnezar. The number of them that came from Babylon with Ezra, Ezra 8.9.10. and his zealous order for religion, you may read at large. In the second chapter of this book also, is mention of Zorobabell: who first of all brought a great company of the Israelites from Babylon to jerusalem, at the commandment of Cirus the King, who succeeded Darius. Which King Cirus, by evil suggestion, revoked his former authority for the building of the Lords house, and caused the same to stay unto the second year of Darius. Par. Tell me first I pray you what comfort had they in this extreme misery? to wit, when the building of the Temple was hindered? Past. As in the time of their captivity at Babylon, they had two great preaching Prophets, to wit, Ezechiel and Daniel, by whom they were mightily strenghtened in hope of deliverance: so now his holy Majesty stirred up unto them four other godly and diligent Prophets to cheer them, by telling them most assuredly, that this their work should go forward: according to daniel's prophesy. Par. What say you of the book next adjoining, to wit, Nehemiah? Past. In this book is mentioned three special men, Ezra 2.2. to the end of 7. raised up by the goodness and mercies of almighty God, for the comfort of the people Israel, after their captivity. The first was Zorobabel, their Captain: The second was Ezra, their Priest: The third Nehemiah, the setter forward of their building: This book is thought to be written by Ezra, as the former; because the Hebrews have reckoned both books as one: Neh. 2. and it compriseth a story of 130. years. This Nehemiah, being butler to Artaxerxes the King of Babylon, by the providence of God, found favour with the King: insomuch as that he obtained leave to departed, with the King's convoy to jerusalem, for the re-edifying of all the decayed places thereof. And after the Temple was built, he took order for the restoring and continuance of religion. Par. Who was Hester, that bears the name of this book? Past. This woman, being one of the daughters of Israel, was sometime called Hadasa. Ahashuerus, otherwise named Artaxerxes, successor to Cirus, took her for his wife: as the history makes mention. For, after the return of some from captivity, to the building of the Temple, many of the jews remained still in Babylon, as a people malcontent, and not willing to go any more to Ikrusalem. And had not almighty God prevented it by his providence and mercy, they had been all flame in one day by the decree of the King: which was procured and instigated by Haman, for the malice and envy he did bear to Mardocheus a man of that nation. Par. What say you concerning the other Prophets, of whom you have neither spoken amongst the Kings of judah, nor yet amongst the Kings of Israel? to wit, Obadiah, Nahum, jonah, Abakkuck. Past. Obadiah or Abdiah prophesied against Idumea. Nahum and jonas prophesied against Ninive. Abakkuck prophesied against Babylon. Par. Why have you annexed the Prophets with the Kings? Past. There is great use thereof. For if you compare the doctrine of every several Prophet, with the religion and manners of the king, and the people under whom they prophesied, the one doth plainly expound the other. And this I would have you to mark; That every Prophet, in the beginning of his book, doth specially name under what King he prophesied; to the intent you should see and mark how he applieth his doctrine, according to the time. Par. You have in a plain sort declared all the books of the old Testament, saving some few: but you have spoken nothing at all of the books of the New Testament. What, is there no use to be made of them? Past. There is as great use to be made of those books which are omitted, as of those books which are already handled. Therefore I will here set them down in seven degrees, whereby you may benefit yourself by both. The first Degree. Genesis. Exodus. Leviticus. Numbers. Matthew. Mark. Luke. john. The second Degree. Deuteronomy. Acts The third Degree. josua. judges. Ruth. 1 Samuel. 2 Samuel. 1 Kings. 2 Kings. 1 Chronicles. 2 Chronicles. Esay. jeremy. Hosea. joel. Amos. Michael. Zophony. Obadiah. jonah. Nahum. Abakkuck. The fourth Degree. daniel's first six Chapters. Ezechiel. The fift Degree. Ezra. Nehemiah. Hester. Haggis. Zachary. Malachy. The sixth Degree. job. Psalms. proverbs. Ecclesiast. Canticles. Romans. 1 Corinthians. 2 Corinthians. Galathians. Ephesians. Philippians. Colossians. 1 Thessalonians. 2 Thessalonians. 1 Timothy. 2 Timothy. Titus. Philemon. Hebrews. james. 1 Peter. 2 Peter. 1 john. 2 john. 3 john. jude. The seventh Degree. daniel's six last chapters. Revelation. Par. Why have you thus disposed and sorted the books of the Bible? declare your reasons severally. Reason for the first. Pastor. GEnesis, Exodus, Leviticus, and Numbers, do specially contain the Laws, Sacrifices, and Sacraments concerning Christ: Matthew, Mark, Luke and john, do comprehend principally an answer thereunto, or as it were a plain demonstration of the performance of all former promises concerning him. So that indeed, whatsoever was shadowed, figured, or foretold of Christ's divinity, of his humanity and sufferings, together with the benefits thereof to the faithful, these Evangelists do in their books declare. Reason for the second. Moses in Deuteronomie amongst other things, repeats summarily all that was famously done and spoken from the going out of Egypt, until that time, in which he wrote this Book: So Luke in the Acts of the Apostles, records the whole story of the Church, concerning things done from the death of Christ, to the time wherein he wrote. Reason for the third. As in the five Books of Moses were particularly handled the Religion and manners of the people of Israel, from the promise made to Abraham, until they came to Canaan: so in the first eight Books mentioned in the third Degree, are recited particularly, their rulers and governors, from their entrance into Canaan, until they were carried away captive into Babylon. Whereunto I have annexed seven Prophets, who lived in those times, and taught under those Kings, as may appear in the beginning of every first Chapter of the same Prophets. Which Books of the Prophets and of the Kings, being laid and compared together, the one will expound the other. Par. Why do you set forth this woman Ruth, amongst the Kings and Rulers of the people? Past. Samuel the Prophet is said to be the writer of her story: and the Hebrews do reckon this her Book and the Book of judges as one. And again, this story in this place answereth to the time, in which the principal matter recited therein was performed. Par. And why do you place these four Prophets so oddly by themselves, and last of all? to wit: Obadiah. jonah. Nahum. Abakkuk. Past. These Prophets which are severed from the rest, had nothing to do in the Kingdom of Israel, nor in the Kingdom of judah: For, jonah and Nahum prophesied against the Ninivites. Obadiah Idumeans. Abakkuk Babylonians. Par. I do not understand why you sort out two of the great Prophets, and place them so oddly by themselves, in your fourth Degree. Reason for the fourth. Past. These two Prophets, to wit, Daniel and Ezekiel, are fitly placed together, both in respect of the former stories, and of their allotted time of prophesy. For, as the former Prophets did preach before the time of the Captivity: so these (according to the riches of God's grace, not leaving his people utterly destitute) prophefled in Babylon, during the scutcheon years Captivity. Par. Declare your reason why you place Haggi, Zachary and Malachi with Ezra, Nehemiah, and Hester. Reason for the fift. Past. These do lie in order according to the times. The last Degree that I handled, doth concern the time in which the people were in captivity: and this Degree concerns the time from the end of their Captivity until the finishing of the Temple at jerusalem. And the three Prophets annexed unto them, were such as God gave to comfort and to set them forward in their building, and in Religion. Par. What reason have you to sort some Books of the old Testament with the Epistles? Reason for the sixth. Past. These Books old and new, for matter chief contained in them, are in another sort and kind, far differing from the former. They are more properly called Doctrinal and Sapientall: because therein the holy Ghost most compendiously by similitudes, comparisons, allegories and examples, doth persuade all men to embrace Christ jesus in holiness of life and conversation. Reason for the seventh. These Books fall out according to the Degrees so to be placed. For Daniel entreats of matter and things done during the captivity, and somewhat largely of things to be performed until Christ's Incarnation. So Saint john likewise in the Revelation, points out by manifest particulars, to those great things that were and are to be performed until the last day, in which Christ jesus shall come with triumph and great glory to pronounce the fullness of joy for his Elect. Thus I end as I began, yielding all praise, empire, and dominion to his blessed Majesty. A Prayer for the Morning. O Lord, thou which coverest the night with darkness, and causest man therein to take his rest, and by every day and night dost show thy great glory in the heavens, and also thy wisdom and power by governing and preserving all thy creatures upon the earth: O Lord, I thy poor servant and creature, do most humbly thank thee from the bottom of my heart, for my sweet and comfortable rest this night past, and for watching over me by thine eye of providence, and keeping both my body and soul by thy grace from sin and death: Beseeching thee O Lord God, my Father, Saviour and Comforter, to bless, to sanctify, direct and preserve me in this thy new day, and that I may become a new creature unto thee O God, in holiness and righteousness, labouring faithfully and painfully in my calling: that so my labours this day, may be sanctified and blessed unto me and mine: and that I may show forth thy praise in all my ways, and declare my love and charity unto men in all my works: that after the days of this my life and pilgrimage finished and ended here in this world, I may live with thee for ever in the world to come, through jesus Christ my Lord and Saviour, who liveth and reigneth with thee and the holy Ghost, ever one God world without end. Amen. A Prayer for the Evening. O Gracious and merciful God, I am most bound unto thy heavenly Majesty: for my preservation this day, because I and all men are continually subject unto all dangers and perils, griefs and sorrows, sickness and death: yea, we lie open (unless thy grace and might do defend us) unto the temptations and tyranny of the World, the Flesh, and the Devil: which daily seek and desire our hurt and confusion both of body and soul for ever. Wherefore O gracious and everliving God, as thy right hand and saving health hath been with me this day, and thou hast directed, blessed, and comforted me thy poor servant in all my ways and labours, for the which I most humbly thank thee: so I most earnestly entreat thy Majesty, in thy love and mercy, for Christ jesus sake, to keep me and all mine in safety this night, and to cover us under the shadow of thy wings from all perils and dangers whatsoever, and that our souls as well as our bodies may take their sweet and comfortable rest and joy in thee: and likewise that thou wouldst grant that whensoever thou shalt knock at the door of our hearts, to call us unto thee O God: we may with the wise Virgins be watchful, and have oil in our lamps, that we may be received into eternal rest: through jesus Christ thy dear Son, and our only Saviour, Amen. FINIS.