A BRIEF OF THE BIBLE, DRAWN FIRST into English Poësy, and then illustrated by apt Annotations: together with some other necessary Appendices. By HENOCH CLAPHAM ¶ PRINTED BY Robert Walde-grave, Printer to the King's Majesty. 1596. Cum Privilegio Regio. TO THE RIGHT WORSHIPFUL MASTER THOMAS MY-LOT Esquire, increase of all true happiness in jesus Anointed. FInding (right worshipful) so great utterance of your Christian affectton, immediately after the spiritual exercises I kept at CHESTER in the STREET: I could not but now in dedication of Love-memorials, signify my dutiful thankfulness towards you, not only amidst, but that more is, in the forefront of my Friends. Accept therefore I pray you, not a handful of the Persians water offered to an uncircumcised Kesar: but a handful of the water of Life, offered by the Lord his poor servant, unto an open professed Christian. A wise Lapidary chooseth not stones so much for outward quantity, as inherent quality: nor I hope, will you so much measure my gift with the bodily eye, as by the Line of the Mind, or spiritual eye: whereupon setting down my wrist, I here rest: Beseeching the Lord in all goodness, to be with you and yours for ever, Amen. EDINBURGH, 1596. Your poor unworthy Kinsman, HENOCH CLAPHAM. TO ALL YOUNG ones in Christ's School, increase of knowledge and sanctification be multiplied daily from above Amen. I Have here for thy use, drawn a Sum of the Sacred-writ, usually called BIBLE, from the greek word that in English is, BOOK: because it is the Book of all books; with which Book, other books compared, they are but blots of man's brain, whereas this is the Sacred-writ and wisdom of ELOHIM, or, of that ONE ESSENCE IN TRINITY. That Holy-booke, before the Incarnation of the PROMISED SEED, was divided into Law and Prophets: but since the CHRIST assumed our nature, & in the same ascended to the right hand of Majesty, from whence HE sent down the holy-ghost to fill all things, especially the hearts of his APOSTLES, for speaking & penning the mind of JESUS: after that time (I say) The Book of God was divided into PROPHETS and APOSTLES, jesus Christ himself being the chief Cornerstone, Ephes. 2. 20. The whole then consisteth in these Books: These are called the five Books of Moses, or of the Law. 1 Genesis, 2 Exodus, 3 Leviticus, 4 Numbers, 5 Deuteronomie. 6 job: which for order of time might be placed next Genesis: but here for order of Books. 7 joshua. 8 judges. 9 Ruth. 10 Sam. 1. 11 Sam. 2. 12 Kings, 1. 13 Kings, 2. 14 Ch●on. 1. 15 Chron. 2. 16 Ezra, 17 Nehemiah. 18 Hester. 19 Psalms. 20 Proverbs. 21 Ecclesiastes. 22 Song of Songs. These be called the 4. great Prophets. 23 Isaiah. 24 Icremiah. 25 Ezechiel. 26 Daniel. These 12. be called, the small Prophets. 27 Hoshea. 28 joel. 29 Amos. 30 Obadiah. 31 jonah. 32 Micah. 33 Nahum. 34 Habakkuk. 35 Zephaniah. 36 Haggai. 37 Zechariah. 38 Malachi: The last Prophet of the old Testament, and the last book of the OLD COVENANT. Between this Malachi and the NEW TESTAMENT, have (too inconsiderately) been inserted, certain PRIVATE writings, called Apocrypha: an Human Breath, betwixt the Lips of the two Testaments. Malachi (in English, Messenger or Angel) (prophesieth plainly, (Chap. 3. 1. and 4. 5.) that JEHOVAH will send unto the jews a Messenger, even Elijah, to prepare the way before the MESSENGER OF COVENANT, viz. CHRIST. These speeches of Malachi, (or last ANGEL of the old Covenant) are the very Face of the New Testament or Covenant made for Many. Matthew, he reporteth the ANGEL from Heaven, Chapter 1. 20. bringing news of JESUS: and Chap. 2. 1. The Messenger of Covenant is borne: and Chap. 3. JOHN BAPTIST the PREPARER of Christ his way, is introduced in that work. Mark beginneth with the same: and Luke (Chap. 1.) bringeth in the ANGEL publishing the birth of the Messenger appointed to prepare the way: as also proclaiming the birth of the ANGEL of the NEW COVENANT, for whom he was to prepare the way, calling this JOHN, ELIAS: because he goeth before Christ in the SPIRIT and POWER of ELIAS, or Eliiah. The Evangelist john in his 1. Chapter, bringeth in the saving LIGHT jesus, and the MAN SENT from GOD, viz. john. Thus the last BREATH of the old Testament in Malachi, & the first BREATH of the New Testament in the mouths of the EVANGELISTS, is all ONE BREATH CANONICAL from Heaven. They look not with janus, into two contrary Coasts: but Hand in hand they join, kissing each other, and both of them looking into the EAST, from whence the Glorious DAYSTAR did visit the Earth. Who now dare hinder their lips from meeting, by inserting uncanonical writs, a Darke-Cloude, and Private (if not, a stinking) Breath. The jews that kept the Canon, received them not: As also, they were not written in Heber's sacred tongue: a sufficient Brand, that they were no Orackles from JEHOVAH to Heber's People. Leaping them over them Logs, we come unto the New Testament, whose Books be these: 1 Matthew. 2 Mark. 3 Luke. 4 john. 5 Acts of the Apostles. 6 Paul his Epistle to the Romans. 7 Corinthians▪ 1. 8 Corinthians, 2. 9 Galatians. 10 Ephesians. 11 Philippians. 12 Colossiaus. 13 Thessalonians, 1. 14 Thessalonians, 2. 15 Timothy. 1. 16 Timothy. 2. 17 Titus. 18 Philemon. 19 The Author to the Hebrews. 20 The Epistle of james. 21 Of Peter, 1. 22 Of Peter, 2. 23 Of john, 1. 24 Of john, 2. 25 Of john, 3. 26 jude. 27 Revel. Exercise thyself in perusing the Bible, the whole of all these several writs, and thereby thou shalt easily (God his Spirit assisting thee) discern the true Christ from False, the True Church from the False: True writ from False: and so consequently, all holy Truth from Falsehood. And for helping thy weak Memory, as also, for giving a taste of that large Truth, in short speech, I have (through God his help) manifested my poor power, but rich goodwill, in this little book. First, I have in English Poesy (drawn according to an ancient staff) delivered summarily the history of the old and new Testament: Secondly, upon the most difficult points of the Poesy, I have dilated by way of Illustration, not only for the fulfilling of the history: but also for discussing sometimes, some necessary question: as also annexed hereto, such certain computation of time, for special joints of the Story, as whereby the spiritual minded, may something be furthered to deeper points contemplative. As thou shalt receive any good hereby, so I pray thee be thankful unto God therefore, & quickly thou shalt find his hand upon thee to every good work. The Lord be with thy spirit Amen. Dedicate to show all duty, chief to England. H. C. A BRIEF OF THE BIBLE, WITH NECESSARY Annotations upon the most material points in the Poesy. 1. Staff. WHen Elohim El, Shaddaj, jehovah, jah, Ehjesh (that is, GOD in Persons Three, But Essence One, On whom all things do stay, Cause of all Causes and Sufficiency) when HE the Heavens and Earth & Host hath framed: He create Man and woman, Adam named. (a) signifying Strong o● Potent: The first Attribute or Name of the Strong GOD▪ given in the Holy Book (Gene. 1. 1.) by Moses. Elohim, is the Plural number of EL: so that ELOHIM did Create, is as much as: 〈◊〉, the strong One did create: the Plural number denoting the plurality of Persons; but joined with a word of the Singular Number, it pulleth us back to considder, that That Three, are but One ●ssence of Substance. The Essence than is one and spiritual, (john 4 24.) but distinguished (not divided) into Father, Son, and Holy Ghost. 1. john 5. 7. (b) Signifieth, All sufficiency. (c) Signifieth B●●ng or Eternal: namely, such a Being as hath his Being of None, and by whom All other things have their Being (Act● 17. 28) and so Eternal, as is not only without Beginning and End, but by and in whom, All things begin and end. This wonderful Name, is deeply graven on the Forehead of the Ten Commandments, I JEHOVAH, Exod 20. 2. (dd) signifying, I AM, so he speaketh to Israel by Moses, I AM, THAT I AM. He speaketh of himself in the Present Tense or Time, because All time with us passed and to come is presentay before him: we should so shape ourselves as having our first Creation, Fall and future judgement, always present before us: then we would not content ourselves with I was good, or I will be good: but we would labour, that how suddenly soever God come upon us, even at that Present, to be found watchful and sober. Hear not the High sacred Titles of God, but be thereby in all estates edified. (ee) This one God is distinguished into Three Persons, the Powerful Name, into which Man was first Created, Genes. 1. and lastly baptised. Math. 28. 19 not one Person before the other in Time, but in a certain respect, or order, whereof anon. (f) In the beginning of Time (and each Motion must have a Mover before it) that mighty Elohim steppe●●●oorth (according to his Eternal Decree) and createth Creatures for his own sake, Prov. 16. 4. which work, he manifesteth by dividing it into parts: every part declared within a certain Number of Motion or Time. First, he of Nothing, created Something: namely, the Heavenly and Earthly Matter (Genes. 1. 1.) whereout, All other Creatures were to be deduced. And as. To Create is properly to make Something of Nothing, so this said Matter is only properly Created, and the Creatures form out of That, properly M●de. These, that by Heaven and Earth, in that first verse, have understood the whole Subsequent (as though the first verse delivered generally, what afterwards is handled particularly) have therein failed. If this were no● so, then Moses should afterwards tell us, that Man was made of Earth, and then have omitted the Creation of Earthly matter, without which first known, we cannot conceive the second. Having Created that Heavenly and Earthly Matter. ●oe it was as a confused Chaos, or rude Lump, but over-covered by the Breath (or Spirit of EL) as eggs covered by the Hen, for bringing forth a more excellent Creature: without which sitting upon, as not only there would be no new Creature, but also the egg would in time cease to be that it first is so (and much more than so) without that overspreading of the Spirit, that first Matter would have returned into Nothing, and have ceased Being. But briefly, (for I profess brevity in this Book) that Matter Created, all being darkness, ELOHIM calleth Light out of darkness, and separating them, he calleth Darkness (for it first had Being) Night; and the Light, day, and so was Created the first day. Into which day, most likely may be referred the Creation of Angels, whereunto I am the rather led, because they are termed by the holy Ghost, Angels of Light, ●. Cor. 11. 14. and it may be, they had their Being from the Heavenly nature. But in which of the Six days soever they were Created, sure it is, that before Man his Creation, they had forsaken their Original, job. 4. 18. Jude 6. compared with his time of tempting the Woman. In the second day, was created the Firmament or superior Region, calling it Heaven, putting a separation betwixt the superior & inferior waters. In the third day, ELOHIM first commanded the inferior waters to gather into appointed places, calling them waters so collected, Seas: and the dry part, Earth. Secondly, he commandeth the same Earth to bring forth Herbs and Trees. In the fourth day, the Lord commanded two great shining Stars to Exist in the firmament, appointing the Greater (namely, the Sun) for the day: and the lesser (namely, the Moon) for the Night. In the fift day, God commanded diverse Creatures to have their Being out of the Waters: first, creeping water Creatures, as Eels, Snakes, etc. Secondly, he commandeth Being to Whales and all Fishes: Thirdly, to all feathered Fowls: blessing all of them to multiplication. In the foxed day, he commandeth the Earth to bring forth every kind of Beast, pasing or creeping. As I understand the Serpent (Genes. 3. 1.) in English Creeping, not to be a Creeper of the Waters, longing to the fift days work; but of these Earth-creepers, because there he is called a Beast of the Field: So, I marvel at some, who have peremptorily affirmed, because ELOHIM there commandeth him to go on his belly, that he crept not before As M. Caluin thereon, might have stayed such resolute heads: so (in a case at least doubtful) they should have feared, lest they should have rushed on Moses: who in the fift day, giveth amongst watery Creatures, the Creepers first place: as in this sixth days work, placeth the creeping Beast next immediately before Man: being in the same day, and in the place next before man Created: which done, (g) He, ELOHIM, doth of the dust of the Earth make Man, breathing into him a reasonable Soul. In this Soul (a spiritual Substance, as is God; but finite and not being of itself, so is not GOD) in it, ELOHIM stamped his own likeness, of an holy Unity in Trinity, and of an holy Trinity in Unity. As the Soul is but one Essence, so there ariseth three diverse Faculties, or Powers in that one Substance. First, there is the Mind: Secondly, the Will: Thirdly, the Power of Doing or working. The Mind conceiveth and understandeth things: the Will, affecteth the object, accordingly as the mind first conceiveth of the thing: and from this mind conceiving, and will affecting, there proceedeth a working power, or a power by which something is done. The Mind so conceiving, resembling the Father: the Will having his affection begotten of the Minds Conceit, resembling the Son begotten of the Father: and the Power of Doing, proceeding both from the Mind and Will, resembling the Holy Ghost, proceeding from the Father and the Son. And as them three Persons make but one God: so these three Faculties (for the Sou●e being a single Substance it cannot be parted) do make but one spiritual Essence, or Soul. But as the Father worketh not without his Son; nor the Holy Ghost without the Father and the Son: so neither doth the mind, or will, or working power, effect any thing sundered, but jointly: yet as we attribute Creation to the Father: Redemption to the Son: Illumination to the Spirit: So, to the Mind we attribute Understanding, conceit: to the Will, we attribute well or ill affecting: and to the working power, we attribute the thing wrought or done. As in that one God, no Person is before or after another in Time but in Order of some external work to us wrought: So neither in that one Soul, is the mind before the will in Time, nor the working power behind them in time (For the power of working is before the ●hing wrought) but only in Order: for there is no sooner a Soul, but there exist all them three, and without any one of them the Soul cannot be. If one demand, what is it that Createth all things? I answer, God. What is it that Redeemeth Man fallen? God. What is it that enlighteneth man? God: yet there are not three, but One God So demand what it is in me that understandeth? I answer, a Soul. What is that which willeth or affectionateth any thing? the Soul. What is it, whereby thou art enabled to live, move? I answer, a Soul. yet are there not three, but one Soul in me, whereby them things are wrought. Philosophandi quia non institutum, Dixi. But as no Image can almost any whit attain the perfection of that Thing, whereof it is an Image: so neither this Image of GOD in man, able to attain the excellency of the Highest, who in every thing is Infinite, Only, and the Cause of other things. (h) Having Created man, ELOHIM bringeth all inferior Creatures before him, to see how he will call them: who in the depth of his understanding mind, willeth and uttereth such names, as the Lord approved. But every living thing having his yoke-felowe, man was alone, and therefore imperfect. ELOHIM casting HIM therefore on sleep, doth from his side extract a Rib, whereof he made Mans-mate: putting Her unto Him, with blessing to Increase. (i) He giveth unto Both but one Name, Gen. 5. 1. contrary to some countries custom now, where the Wife beareth not her Husbands Name) to teach them that they were but One: He the Root, She the Branch sprung out of his side. 2. Staff. That Man and Man's in Eden placed were: To whom God gave Command of all the fruits, The fruit of One Tree only to forbear, In pain of death, as holy writ disputes. Which Precept kept, A sacramental wood of Life during before their eyes there stood. (a) He was called Ish, that is, Man: she was called Ishah that is, Man's: fi●st, because she was derived from Man: secondly, for that she was made for man.. (b) They being made of Dust, Genes. 2. 7. God notwithstanding preferreth them before all other Creatures: First, by putting in their Soul an Image of himself: Secondly, by seating them in the most glorious plot of the Earth, called Eden or Paradis●: Thirdly, by giving them dominion over other his Creatures: Fourthly, by commending only unto them Hierogliphiks, or holy preaching signs, as followeth. (c) One Commandment was laid upon them, that thereby they might profess subjection to the Creator. The Tree was called, the Tree of knowledge of good and evil. Gen 2. 17 because it preached sacramentally to Adam, that he should do Good in not eating of it: but he should do Evil in eating of it. (d) This second Tree, sacramentally preached to Ada●, that to them and their seed, Life should be immortal, if so they kept ELOHIM his Precept. 3. Staff. But Satan Devil, envying God and Man: Possessed the Serpent, beautiful and feat: Who unto Woman subtellie soon came, And her persuades, on fruit forbidden to eat. She eat and gave to Man: so both did sin: And cruel Death his kingdom did begin. (e) Adversary. (f) Accuser. when this Advers-spirit was created I know not: except in the first day, together with the Light: But created an Adversary he was not: but first together with the whole Army of Angels, he was created good, but sinning against God, God cast him and all that sinned with him down to Hell: 2. Pet, 2. 4. He can yet transform himself into an Angel of Light, in being a false Spirit in the mouths of men. 2. Cor. 11. 14 15. and King. 21. 22. No marvel then, if here he could occupy the tongue of the Serpent (the Serpent then beautiful) and so speak from his jaws unto Hevah, she as yet not having like knowledge of the Creatures nature, as had Adam: who before her Creation had seen and named the Creatures. (g) As Satan durst not first assail Man: so he hoped that Woman once perverted, she would easily pervert man.. (h) Sin brought in Death, for having sinned▪ Mortality seized on their nature: so that from the day of their sinning, their nature ever was dying. Before immortal, but thenceforth mortal, subject to diseases, agues, gripings, by the which Nature finally is overthrown. 4. Staff. Their souls once stripped, of Light and Holiness, They fly from God. He calls them back again: And then besides the Soul his dead distress, He doth inflict on both their Body's pain: But promiseth, that Woman seed should bring, who should destroy Satan his deadly sting. (a) Thus They lost the Image of God: and in, room of Light, the mind was cove red with spiritual Darkness: the will possessed with unholiness: from both which, proceeded the Power of doing Evil. In this perversion therefore of the Souls Faculties, they carried in them the Image of the Devil. (b) Their Mind conceiving wrongly of God, the Will (which is as the foot of the Soul) willed to walk a wrong way. The erroneous mind, begetteth an unholy Will, and from them both proceed that Power, whereby they conceived and brought forth evil: where is now free-will unto good? This spiritual death of the Soul (for life to good, was lost) lively preached the desert of eternal death. (c) He enjoineth Man (and all in Man) to labour in honest calling. And to the end, that there might be occasion of Man's labour, the Earth is cursed: after which Curse, it bringeth forth briars, brambles, and other annoying Creatures, which had no place in the first Creation holy. The sight of these things, should teach Man much wisdom. Unto Woman he appointed dolour of the womb, in bringing forth Children. As for the Serpent (Satan's Instrument) he is enjoined, to go on the Earth with his belly, and to feed of dust between whom and Mankind, there should ever be enmity. Hereof it cometh, that neither Man can abide the Serpent, nor the Serpent brook man.. (d) Woman being the first in transgression, is (by ELOHIM his free-favour) here appointed to bring forth the Saving seed: namely, jesus, the Christ. Between this blessed seed, and his members faithful on the one side: and Satan (the Serpent's possessor) and his seed of unfaithful and rebellious people on the other side: between them (I say) is here fore-decreed a spiritual Battle. Satan (called the Dragon, Rev. 12. 7. it may be, because he here possessed that kind of Serpent) he sha● bruise the heel of Christ and his mystical body. (far enough from the heart) but the Blessed-seed in the end breaketh the Dragon's head, and casteth him out of Heaven, into the Earth, as worthy to be excommunicate to the death. This Seed of the Woman darkly preached here, is afterwards in God his book, more and more clearly revealed and taught. 5. Staff. Promise of Life made through that holy seed, Adam he calls her Hevah, dame of Life: Then God to let them have their right & meed, Our of the Garden sends Man and his wife. Life and Heaven lost, they lost the Signs withal: which holy Signs, we Sacraments do call. (a) Gen. 3. 20. As the Lord of Life was to come of woman's (not o● Man's) seed: so he entitleth his wife Hevah, that is, Giving Life. From the Beginning, holy significative names were given, but we neglect the wisdom of God. (b) As the Lord is the only Institutor of Sacraments: so he hath appointed, that the sacramental sign should be removed from These that have not the Thing signified by that sign. Adam & Hevah having in themselves (and for their seed) lost Heaven: they therefore are expulsed the Garden, the sign of Heaven: having lost Life, they are banished from the sight of the Tree, that signified Life. Sacramental Signs therefore, are outward visible Creatures preaching unto Man some inward invisible grace: which inward thing or thing signified, is as verily to be apprehended by Faith, as is the outward Sign to be apprehended by the eye, hand, mouth. 6. Staff. HEVAH after conceived and brought forth Kain, Then holy Habel, churches figure right: Who for his goodness, was by brother slain: In room of whom, God gave her blessed Sheth. As of Kain came the seed of Serpent's brood: So, of this Sheth came many Persons good. (cc) whether Kain and Habel were Twins: Kain first came forth, and afterwards Habel in the same Conception, it is not plain. Yet considering, that Hevah was to increase and multiply for filling of the Earth, it is not unlike, that in that her strength, she brought forth more than one at a Birth-time. Kain being taught Husbandry by his Father, and Habel instructed to keep s●eep, Gen. 4. they brought sacrifices to the Lord. Kain (as it seemeth) rather as standing in awe of his Father, but Habel offered with a free heart: which was cause that the Lord rejected Kain and accepted Habel. Kain seeing this Rejection, he therefore slayeth Habel. As hereby appeared Satan's Serpentine-seede: so, the first borne of the Holy-seede, is persecuted to death. This wicked seed in Kain, argueth that Hevah had not conceived till after their fall: and therefore by consequent, that Adam had not carnally known the woman before their Fal. For had he, (there being no sin in them to hinder the blessing) she must needs have conceived an holy seed, and so have brought forth no Murderer. That Habels' sacrifices pleased God, it was because he first professed that manner of spiritual obedience, not of his own head, but by God his Commandment: which precept he might well receive of his Father. Secondly, because in that sacrifice, he did (though darkly) see, that one was to be offered up a slain sacrifice, for the sins of the People. (d) In the next Staff. 7 Staff. To pass by Some, of Sheth came Henoch he, Who walked with God, till God took him away. Lamech and Noah, that time Sheths' petigre, Matched with Kains daughters, to their dire decay. That sin so grieved God, as plainly he Foretold to Noah, the world should drowned be. (a) Habel being slain, God giveth to Adam, Sheth in his room Sheth begot Enosh: Enosh, Kenan: Kenan, Mahalaleel: Mahalaleel, jered: jered begot Henoch, the 7. from Adam, JUDI, 14. Henoch begot Methushelah: Methushelah, Lamech: Lamech, Noah: Noah begot Shem, Ch●●, and Iaphe●, elder brother of Shem. Gen. 10. 21. Here Sheths' seed was deeply degenerate from Henoch and Sheths' sincerity: for they seeing the daughters of Men (viz. of Kains lawless race) to be snout-fair, Sheths' Petygre marrieth with them: mixing the holy seed with the unholy: by reason whereof, Giants and strong Miscreants abounded. This so vexed the Lord, as he hastily repaireth to Noah, and foretells him, (that he may preach it to others) that after the expirement of 120. years, he would drown the whole world with water. Commanding him in the mean time, to build an Ark of pine trees, wherein HE and His might then be saved. 8. Staff. One hundred years, and twenty after then, The Cataracts were loosed, & Seas burst open: The rain and waters drowned the wicked men, And over Earth, had liberty and scope. But ●re that day, as God had Noah told, An Ark he built, of Pyne-trees, roomed threefold (a) Noah preaching and building the Ark that 120. years, the people believed not the spirit of GOD preaching in Noa●: for the which, as their bodies were drowned in the ●●ood; so their souls now remain in the Prison of God his wrath, 1. Pet. 3. 18, 19, 20. That water was a figure of Baptism: for as by that water Noah and his Family (the faithful, for Cham was not then seene-wicked) were saved from jehovahs' wrath: even so by Baptism, the Faithful are saved, and the lurking hypocrite for the time fareth not the worse. But as all without the Ark, were utterly destroyed by the same water: even so shall Baptizing water be but a Sacrament of condemnation unto such as receive it unworthily: whether they be within the Ark (the visible Church) as was Cham, or baptised in the Church of the World, or visible worldlings, such as is that great City. Revel. 17. 18. 9 Staff. Into this Ark, did Noah and his Wife, His sons Shem, Cham, japhet, enter anon: With sorts of Creatures all that breathed life, Preserved in the Ark by God alone. After twelve Months, the Men their wives and all Out of the Ark did go, at God his call. (a) The World was here 1656. years old, and so took his end with water: Noah having in the Ark of every clean Beast for Sacrifice, and of unclean for preservation of their kind to the New World, aswell as of the clean. (b) Noah and his Wife, with his three sons and their Wives (even 8. Persons in the whole) as they went into the Ark at God his command: so they come not forth until he command. Gen. 8. 16. Coming forth. Noah offereth Sacrifice to God, whose savour was acceptable: and therefore the Lord blesseth Noah to the beginning of the New World: promising, that he would no more smite the World as he had done with water: and thereof he appointed the Rainbow to be a sign sacramental. Here was Noah permitted to eat flesh: but forbidden to eat of the blood of Beasts, as a sign how much he abhorred the shedding of Man's blood. 10. Staff. As Adam gun the former World, so this By Noah was, begun. Of Cham there came the Canaanites, accusst for works amiss: Of japhet sprung the Gentiles hight by name. Of blessed Shem, came Heber, Abram eke, From whom the Israelites their bloud-rowle seek (a) Noah planting of Vi●es, & drinking the juice of the grapes, he became drunken: & so lay in the midst of his Tent Naked. I'm seeing it, telleth his two Brethren. They coming backwards towards their Father, do from their shoulders let fall a covering upon him. Noah awaking, & understanding what was done, he curseth Cham in his son Chanaan, of whom came the cursed Canaanites but he blesseth the God of Shem, and prayeth that japhet at last may come and dwell in Shems Tent. Of japhet came the Gentiles: From Shem (supposed to be Mel●hi● sedek. Gen, 14 both of Hebrews, Greeks, Latins, old and new● and he was living, till about 77. years after Abram his calling out of VR in Chaldea) from Shem, I say, the 12. Worthy of the Old World, and borne before the New world: from Him came Arphaxad; from Arphaxad, Selah: from Selah, Heber: (of whom the tongue was called Hebrew,) rom H●ber, Peleg: from Peleg, Regu: from Regu, Serug: from Serug, Nahor: from Nahor, Terah: from Terah, Abram, the Grandfather of Israel, of whom came the Israelites. 11. Staff. In Abraham's time, Idolatry did reign: God therefore called him from Chaldea Land. Who taking Tent on back, away he came And followed God, as Child doth Nurse's hand: To him God promised great seed. After the same To Abram, God gave Abraham to name. (a) Excepting Melchisedek the Priest of the high God, and King of SALEM Called also IE●VS of jebust, Gen. 10. 16. but afterwards called JERU-SALEM of JERU-SALEM mystically by Titles change teaching: That the Town was changed to Sacred use, even to be the figure of God his universal Church: excepting I say that Melchisedek, there is not mention of any that walked uprightly before JEHOVAH. (b) The Lord (Abram then being 75. years old) picked him out of Chaldea, the Land of Shinar, and Nimrods' Babel or Confusion: for there the schismatics from Shem builded: but their own tongue was slit by JEHOVAH, as is conjectured, into 70. and so were scattered into diverse parts of the Earth. (c) The Father of the Faithful lived in a Tent, and we should not think but our state is still movable: for here is no abiding City. (d) He followed the Sound of God, as we should follow his word in all things: the company of which intelligible Sound, for it is not a Romish Noise, but a distinct Voice, should draw us after it, as a Loadstone pulleth to it Iron. Together with Abram and Sarai his wife, there goeth forth Lot, the Son of HARAH Abraham's brother. This LOT and his Family were with Abram, what time JEHOVAH (Genes. 12.) made first promise to Abram, that in his SEED all the Earth should receive a blessing: for the Seed of the Woman promised, Gen. 3. was to spring from Abraham's seed. But soon after, (Gen. 13.) there being a controversy betwixt Abraham's herdmen, and the herdmen of LOT, about pasture for their cattle: Abram (though more Excellent) for peace sake, giveth LOT leave to choose what Soil he first would. LOT chooseth the plain of Sodom, and so departeth, pitching his Tent at Sodom gates: But his fleshly choice was scourged: for in steed of good Abram, he found a beastly carnal People, who daily vexed his heart, 2. Pet 27. Soon after, there being wars betwixt the 5. Kings of the 5. Cities of the Plain on the one side: and the King of Babel, and his 3. Neighbour Kings on the other side: This last Party prevailing, Lot with all he had, was carried away captive. Abram understanding hereof, he mustered 318. of his own house: pursueth and recovereth LOT again. In Abraham's return, M●lchi-sedek King of Shalem and jehovahs' high Priest did meet him, and offered to him Bread and wine (a notable figure of the Bread and wine, which JESUS our Priest after Melchisedek's order, hath offered to us believers (not to Sodom's People) to which Kingly Priest, Abram tithed or paid tenths of all he had: wherewithal the Royal Priest blesseth him, and the lesser is blessed of the greater, Genes. 14. Heb. 1. 2. 3. 4. 5. 6. 7. And what Man should be greater than Abram, if not Shem, in whose Tent God was to dwell till japhets (or the Gentiles) return to dwell in that Tent? LOT by all these Crosses not profiting much, after this deliverance (even by Abram, whose fellowship he neglected) he purchaseth place in Sodom's Town: But Abram returning to his place in the vale of Mamre, the Lord there by vision confirmeth the former promise, and promiseth him a large seed, as also the Land of Canaan for their possession. Abram believing the Lord, it is imputed to him for Righteousness. Sarai being barren, she giveth her Aegyptian-maide to him, who knowing her, she bringeth forth Ishmael. (e) Abram being 99 years old, JEHOVAH appeareth and smiteth a Covenant with him: Abram was to Walk upright before God: The Lord he was to be to Abram, GOD all-sufficient, at every turn and strait. For printing this Covenant more deep in the breasts of Abram and Sarah, the Lord calleth Abram (in English, High-father) ABRAHAM (in English, The Father of a great Multitude) and Sarai, in English, Mistress, he calleth SARAH; that is interpreted, Princess. The lifting up of their Names-meaning by that letter H, teacheth, how Covenant-smiting with God for upright worship, doth exalt, not embase Man and woman. Together with his Covenant, the Lord adjoineth a SEAL, or exhibitive Sign; for Abraham and his Male-seede henceforth was to be circumcised. The cutting of that foreskin of the Male his generative part, did preach a being conceived in sin, and therefore a need of Regeneration or Newe-birth. This Cut in the flesh, is properly called the Sign of the Covenant. Genes. 17. 11. but improperly, or sacramentally, it is called the Covenant itself, ver. 13 After this, the sins of Sodom, Gomorrha, Zeboim, Admah, Bela, crying to Heaven, God sendeth his Angels first, to foresignify their destruction unto Abraham (what time, Isaac was again promised, Sarah laughing it to scorn, as a thing impossible for her to bring forth) & afterwards to LOT. The Angels send LOT and his wife out of the City to Belah thenceforth called Zoar, for LOT was unwilling to go to the Mountain. His wife looking back is turned into a Salt pillar. Fire and brimstone from Heaven, devours all. LOT after that removing unto the Mount, his daughters to have seed by their Father, made him drunk, and so lay with him. Unawares he begetteth of them Moab, (of whom the Moabites) and Ben-ammi, of whom came the Ammonites. 12. Staff. His Wife Sarai, was thenceforth called Sarah: And Circumcision for holy Sign, To Abraham's Male-seed, God gave that day Which was observed by Abraham his Line. To Abraham was Isaac borne, and than To Isaac, jaacob, that holy man. (a) See for this change, in the former Staff at the letter, (b) a sign of the Covenant made betwixt jehovah & Abraham▪ See for this in the former Staff, at (c) Given to the Male-seede, because HE is chief in Generation. Every Natural Artist knows that. Secondly, Man was not made for the Woman, but the Woman for man.. Objection. Seeing Baptism supplieth Circumcision, what reason is there that Females should be baptized, seeing they were not Circumcised. Answer, Indeed, Baptism is the door or entering Sacrament of the New Testaments Church, as was that of the Old. In this they have admittance, First, because they are capable of Water, but so they were not of Circumcision. Secondly, Paul teacheth, Galat 3. 27. 28. That (howsoever there was difference between jew and Gentile, Male and Female, concerning the former, yet) concerning Baptism, jew and Gentile, Male and Female are all one in Christ jesus, whom they apprehend by faith. And herein (as in other things) it appeareth that the New Testament is more liberal handed, free hearted, and more glorious than the former. Concerning the signification, look into the former Staff, at (d) Isaac in English, Laughter. So called to put Abraham in mind of his Faith, when believing that promise, he laughed: Secondly, to admonish Sarah of her want of faith, when she laughed the promise to scorn. Thirdly, to teach them both, and all the faithful jointly with them: That there is no happy laughter or joy, but in the Lords promises. HE, the Son of the Promise, borne, as it were, only by Grace and besides Nature: teaching all, that the blessing cometh by Grace, not by Nature. This Isaac, was the special foretype of Christ jesus the promised seed, the bringer of Grace to us: as also he was an excellent figure of the state of every mystical member of Christ. All which, are not of Egyptian Hagar the bondwoman, (figure of the Law) as was mocking persecuting Ishmael; but of Sarah the freewoman, figure of the Gospel and of jerusalem from above, who is free with her Children; Read Galat. 4. 22. to the end of that Chapter (e) jaacob, the younger brother of Esau: of them the Lord said to Rebecca their mother (even before they were borne) I have loved jacob, and hated Esau, Rom. 9 13. As God had chosen the one, and Refused the other, so being borne, Esau run a Reprobate race: hunting, sporting, with neglect of holy Sacrament: for he sold his interest of Canaan, the Sacrament of Heaven, to his younger brother, for a mess of Red-pottage: whereof he took his name Edom: As for jaacob, he lives simply and truly in holy calling, making high account of that Sacrament. And this was cause why Rebecca specially loved jaacob, using afterwards the help of a false finger, for getting the blessing to jaacob, preventing malcontent Esau. For which, Esau threatening death, jaacob was glad to fly to his Uncle Laban, and there to stay. There he was beguiled with Pinck-eyed Leah, but marrieth with Rachel or Rahel. One and twenty years after, he returneth home, and studieth the appeasment of Esau. 13. Staff. This jaacob, God called Israel, because He wrestling did prevail with jehovah. Twelve sons) hight Patriarches) God draws From Israel: Whose Progeny always, And yet, are Israelites termed to this day. (a) Iaco● wrestling with an Angel, represen●ting the LORD, wiith whom we ought to wrestle in Prayer, is thenceforth called Israel, in English, Prevailing with God Genes. 32. 28. For all the Fore-elect of God, are Prevailers with God. God may hoist them up and down for a time, and give them a nip in the flesh, but when he hath cast them down with the Left hand, he will raise them up with the Right: for that is the hand by which they prevail. HE was called jaacob, (not as many have imagined, of the Hebrew word, that signifieth to Supplant or deceive, but) of a Noun that signifieth an H●●L●: for thereof he taketh his Name. Gen. ●5. 26. Objection: But Esau s●ith, Gen. 27. 36. that he was well called jacob, because he had Deceived him. Answer, The holy Ghost before gave the reason of his Name, from his 〈◊〉 of Esau by the heel at his Birth-time, the holy Ghost his construction, must be preferred before the private interpretation of Esau. Secondly, Esau doth there but proudly mock at jaacob, wresting his Name to such a signification, as he might best play withal in his peevish vain. 14. Staff. Their Names were thus: Reuben and Simeon, Then Levi, judah, Dan and Naphtali, Gad, Asher, Issachar, Zebulon, joseph and Benjamin: This joseph enviously Was of his Brethren sold to Egypt Land, Where joseph was advaunst by God his hand. (a) jaacob having by his wife Rahel, first joseph, then Benjamin: for the residue were borne of Leah, Zilpah, Bilhah: joseph was of his Father principally affected, through conceived Hope of future good in him. josaph dreaming that the Sun, Moon, and eleven Stars should reverence him, Gen. 37. his Father by that, as by other things, doth readily conclude, that himself and his other Sons should once do homage to joseph. This causeth the ten first, for Benjamin was yet very young, to take joseph, having him in the Fields, to sell him away to certain Merchants, who afterwards bringing him into Egypt, sold him unto Potiphar, Prince of ON, Steward unto Pharaoh. joseph thus packed away, his Brethren dipping an upper particoloured coat of joseph's in blood, they repair unto aged Israel, or jaacob, and do persuade him, that some wild Beast had torn joseph. Old Israel too forgetful of joseph's dreams, doth give credit to their words, and therefore bursteth into deep lamentation. (b) joseph placed in Potiphar the Eunuch his house, is for his beauty, lusted after his inordinate eyed Mistress. She, having no blush in her forehead, woo joseph to Sin: but he avoideth her alluring presence. Her lust, for that cannot be properly called Love, it turned into Hate. She therefore pulling his Garment from him, accuseth him to her Husband, for a wanton Hebrew, and an Assailer of the Marriagebed. He believing her, casts joseph into Prison. The King's Butler and Baker being in the same Prison, they dream dreams. joseph thereby telleth the Butler, that within three days he should be delivered and use his former office: but the Baker within three days should die. After this, Pharaoh dreamt, that 7. lean Kine, eat up 7. fat-ones: that 7. withered ears of corn devoured 7. well liking once. The King troubled about these dreams, the Butler then remembered joseph, and told of him to Pharaoh. The King sends for him: he interpreteth the dreams saying, that the next 7. years should be plentiful, but the 7. after them, should devour all the plenty that went before them. Upon this, the King delivereth joseph, and putteth his Regal Ring on his hand, josoph is next to Pharaoh over all Egypt, and by special Commission gathereth much Corue into Storehouses. during the plentiful times, for the better nourishing of the Body in the 7. penurious years. 15. Staff. In time of Dearth, Old Israel and his sonnese To Egypt came, from Canaan their due: Good joseph gladsomlie to Father comes, And bringeth him to Pharaoh his view. Who gives to Israel for dwelling place, The Land Goshen, environed with God's grace. (a) jaacob sending his Sons into Egypt to buy Co●●e; at their second coming thither, joseph bewrayeth himself to his Brethren: sending word back to his Father by them, that it was Pharaoh his will, and his desire that he would come up to Egypt. (b) Israel, having consulted with the Lord, at Beersheba, departeth with his whole Family into Egypt. The number of the Persons that came into Egypt, are said by Moses, Genes. 46. to be, 70. ask into that Number joseph and his two sons, Manaesseh and Ephraim. Blessed Steven in the Acts 7. 14. Numbereth 75. Souls: by which second Number, we are taught to account some, passed by of Moses. Some writers do borrow unto this account, the 4. Mothers of the patriarchs & the two Sons of judah, who were dead, before this voyage, in Canaan: and so make up 75. besides jaacob himself. A second sort do, as Moses borrowed three from joseph's house, for making up 70. so they, borrow five more from joseph's house, unborn at Moses time of account, and these five are Sons and Nephews, 1. Chron. 7. 14. 20. to Ephraim and Manasse●: by which account, they well observe, that joseph seethe his Children unto the third Generation, Genes 50. 23. Both these opinions, if not judgements, of others learned set down, In the third place, I will add my Conjecture. Moses having accounted the number of 70 he immediately in the next verse. Genes. 46. 26 addeth: All the Souls that came with jaacob, etc. (besides jaacobs' sons wives) were in the whole, etc. The patriarchs wives so plainly excepted, why may not Steven borrow them to the making up of 75? Question. Moses hath no where affirmed, how many the Wives were THAN living, how then should Steven account them? Answer. Holy Jude maketh mention of henoch's Prophecy, as also of a Strife between Michael the Archangel and the Devil, about the body of Mose● neither of which is once mentioned before in holy writ. Holy Paul (2. Tim. 38) telleth Timothy, how jannes' and jambres were the Sorcerers that resisted Moses in Egypt: yet neither Moses nor any Prophet after, maketh mention once of the Number of the Sorcerers, nor of their Names. As they had that, by special Revelation, so, why may we not think, that Steven at that Time (if not before) had the knowledge of that Number by like Revelation, specially seeing Then he had a Miracle wrought in his eyes, in that his be holding of jesus, Acts. 7. 55. after an unutterable so●te? (c) Shepherds being an abomination to the Egyptians (some think from Exod. 8. 26. because the Egyptians worshipped some such Beasts, as the Israelites slew for Sacrifice: which is a cold suppose, for that should rather make the Sacrificers hateful, than shepherds abominable: but the holy Ghost, affirmeth that Calling to be abhorred of them. Neither a. e we ignorant, that in every profane Land, some Calling (as now are Soule-Shepherds) is of base estimate, by reason of which their abhor (and all professed themselves not only sacrificing Hebrews, but Shepherds) the King gave them a Country, wherein alone they might inhabit. A COMPUTATION OF GENESIS. The age of ●he World. 130 1 A Dam being aged, 130. years, he begetteth Sheth. 235 2 Sheth aged 105. years, begetteth E●osh. 325 3 Enosh at 90. years, begetteth Kenan. 395 4 Kenan at 70 years, begets Mahalaleel. 460 5 Mahalaleel at 65. years begets Iared. 622 6 Iared at 162. years, begets Henoch. 687 7 Henoch the 7. from Adam, (Jude 14.) at 65. years, begets Mathushelah. 874 8 Mathushelah at 187. begets Lamech. 1056 9 Lamech at 182. years, begets Noah. 1536 10 Noah (the 10. from Adam, and the Lord his Tenth out of the first world) at 480. years of age, is foretold of the flood. After 500 years of age, he begetteth Shem (the elder brother of Iaphe●, Genes. 10. 21.) and in his 600. year the flood came. 1656 1658 1 Shem 2. years after the flood (being then but, 100 years old, Gen. ●1. 10. and therefore begot in Noah's 502.) begetteth Arphaxad. 1693 2 Arphaxad at 35 begets Selah. 1723 3 S●lah at 30. years, begets Heber. 1757 4 Heber (the 7. from Henoch, and from whom. Abram and his seed took the name of Hebrews) he at 34. years begets Peleg. 1787 5 Peleg (in whose time the Earth was divided) at 30. years begets Regu, or Reu 1819 6 Regu at 32. years begets Serug. 1849 7 Serug at 30. years, begets Nahor. 1878 8 Nahor at 29 years begets Terah. 2008 9 Terah being 130. years old, (compare Gen. 11. 32. with Chap. 12. 4) begets Abram. 2083 10 Abram at 75. years, receiveth the promise. The 10. he was in the beginning of the New World, as Noah in the end of the Old. 2108 Abram at 100 years of age, hath Isaac. 2168 11 Isaac at 60. years, hath jacob and Esau. 2298 12 jacob at 130. goeth into Egypt with his 70. souls: joseph then being aged, 39 2315 jacob being fed 17. years by joseph dieth, being aged, 147. He was the 12. of the New World: and left behind him 12. Worthies peerless. On his deathbed, he fortelleth every of them of future events: specially, that the Shiloh Christ should come out of judah. 2369 13 joseph dieth in Egypt, being 110. years old: 54. years after his Father. Before his death he giveth charge, that at their remoovall to the Land of Promise, they should take his bones away with them. That afterwards was done: In the mean time, they embaume his corpses and chesteth him. And so endeth Genesis, containing from Adam's Creation, unto joseph's death, 2369. years. Hear, or within one Chapter of Exodus falleth out the story of job. for form Poetical: for Matter passing divine. job laboureth to clear himself of hypocrisy, but not in the best manner: for the extremity of his body and soul's anguish, daunteth his reason, and breaketh his Patience. His Three Kins folks charge hypocrisy on his head. The doctrine they deliver, good: but they fail in their personal application. Their foolishness should reprove Manies folly. In the end, Eloquent El●●u thrusts himself in, reproving both pa●ties for folly: but for the upshot, jehovah himself sits Umpire; justifying job for his servant, & condemning his friends for their false Application. job sacrificeth for his friends: The Lord is satisfied: job enriched: and so endeth that divine Story: In every Allegation of God's Mercies and judgements having an eye unto Genesis. But because job came of K●●urah Abraham his latter wife, and not of Sarah (Queen-mother of the faithful) I therefore so pass from him, to Israel's Seed. 16. Staff. From Israel's Household, sprung a mighty crew: The Egypt King, to keep them under hand, Their Male-childrens therefore untowardly slew. That time was Moses borne in Egypt Land: Who after forty years, by God was sent, To help poor Israel, drowned in Lament. (a) There arose a new king in Egypt (herewithal beginneth the book of Exodus) who to keep the Israelites under the yoke, did command the Hebrews Midwives (Ship●ah and Puah) to kill all the sons: but they fearing God, would not. After this therefore, he chargeth that every Male-child should be cast into the River. At this time, Amram (of the Tribe of Levi) had married with jochabed (a daughter of a Levite) by whom a Son was brought forth: this being about 64. years after joseph. She maketh an Ark of Reed, slime and Pitch: who, laying the Child therein, committed it to the River. His Sister standing a loof to see what would become of the Child, lo the daughter of Pharaoh (for the Egyptian Kings were commonly so called) came to bathe at the River, who espying the Ark took it up and opened it. The Child weeping, she had compassion on it. His Sister seeing that, she steppeth to the Princess, and demandeth if she shall fetch a Nurse unto her. She assents. His Sister bringeth the Mother, to whom the Princess commendeth it: commanding her to attend it. The Child being grown, she brings him to the Princess, who calleth him Moses, because she drew him out of the water. Moses being much more grown, he leaveth the Court, goeth down to his brethren the Hebrews: who ●●●ing an Egyptian smiting an Hebrew, he ariseth and slayeth him. Afterwards seeing two Hebrews strive, he reubked the wrong doer: The wretch replying, Thinkest thou to kill me as thou didst the Egyptian. Moses hereupon fled (for fear of Pharaoh) into the Land of Midian: who there was entertained of a Prince, who gave his daughter Zipporah for wi●e to Moses. Moses after this, keeping sheep by the mount Horeb (called also Sinai) to him there▪ the Lord appeared, speaking out of the midst of a burning Bush: giving him Commission to fetch his people out of Egypt, where mightily they groaned under the yoke of Bondage: joining in commission with him, his brother Aaron of more excellent utterance than Moses. The former King dead, Moses and Aaron come unto the Hebrews and do tell them, that I AM THAT I AM, had sent them for their deliverance. Moses and Aaron coming unto them: ●oe, all the People were joined unto the Idols and filthinesses of Egypt (Ezek 20▪ 5. 6. 7. 8. 9) but the Lord having a respect unto his own Name, forsook them not, but strengthened Moses and Aaron unto the work: who boldly (as it were opposing the sheep-crooke to the Egyptian Sceptre) do come unto Pharaoh, telling him, that JEHOVAH commandeth him to let his ISRAEL departed the Land. The King proud lie replieth, who is JEHOVAH? as also, upbraideth Moses and Aaron with hindering the People's work. Immediately whereupon the Bedlem-King, commandeth work at the People's hands, and denieth them therewithal, necessaries to the work. Here the People murmur against Moses, as being the very Author of their further slavery. 17. Staff. He and Aaron, (brethren of Levies race) great wonders wrought, before King Pharaoh: Driving his Sorcerers from fore their face. Yet would the wretch. not let poor Israel go. At last, therefore the Lord doth Moses call, And tells to him, what after should befall. (a) Moses being now 80. year old, and Aaron 83. Exod. 7. 7 They wrought certain Miracles before the king. First Aaron casteth forth his Rod, and lo, it became a Serpent: The Egyptian false Prophets (jannes' and jambres) do the like with their Rods: but Aaron's Rod devoured theirs. Here, Pharaoh his heart was hardened▪ but for outward Plague, there was not any now inflicted. The next day after, Pharaoh coming forth to the River, (like enough to be Nilus) Aaron there smitet● the waters, and they were turned into Blood, by reason whereof, the Fish died. The like did the Sorcerers: Pharaoh therefore departeth hard hearted. This was the first Plague. Afterwards, Aaron by the command of Moses (and Moses had ever hi● command from JEHOVAH) smit the Rivers with Frogs, insomuch as they cralled into the King's houses, and climb into his Chambers. The Enchanters did so. He was more hardened. The 2. Plague. Next, the Dust of the Earth was smitten, whereupon followed Lice. Here the Magicians attempted to do the like, but they could not, whereupon they acknowledge that Aaron wrought by the Finger of God, (secretly granting, that their own working, was but by the Finger of the Devil. But the King like a block departeth unbelieving. This was the 3. external Plague. The next day, Aaron caused swarms of Flies to infest all Egypt, (no such thing fell in Goshen) but upon Pharaohs prayer to Moses, Moses prayed and they departed: but Pharaohs heart relented not. That was the 4. Plague. The 5. Plague was a Morion upon all Egyptian Cattle. The 6. Plag●e, was a Scab upon Man and Beast. The 7. Plague, was the causing of Thunder, hail, Lightning▪ to the destruction of Beasts and Herbs in Egypt: but still (so soon as the Plague ceased) Pharaoh denied passage to Israel. After that, Moses stretching his Rod upon Egypt, the East, wind brought in Grasshoppers, covering all that Land: That the 8. Plague. The 9 Plague, was a fearful palpable Darkness, brought over all Egypt (for Light was then in Goshen) whereupon Pharaoh his heart grew more obdured. (b) The Lord having decreed that upon the next Plague, the Plaguy-King, should not only Give leave, but command them to Departed, he therefore (for an everlasting Memorial of his People's delivery out of the Land of Bondage) doth call Moses unto him, and informeth him, how he should teach the People to perform his will. Note, As this Pestilent King was a li●ely figure of the Dragon, and his Homed-Kings, enthralling the Church of God; so that Egypt, was a forcible fore-figure of the False Church, Revel. 11. 8. over the which Leviathan ruleth, and with the which, the Israel of God must have no spiritual Communion: that is, the Faithful must not any way communicate with he● false worship and false Spirit, wherewith she is inspired. 18. Staff. Go take, saith HE, a yearling Lamb spotless, A Male, yea through each of your Family: Do kill the same with fire do roast the flesh. The blood on doore-posts smite. Then orderly With Bread unleavend, & sour herbs do eat, The roasted Lamb, the Sacramental meat. (a) The Lord by this, dot● lead the People to the blessed seed promised to Adam, Genes. 3. to Abraham, Gen. 1● 3. by whom all True Believers should obtain the Blessing: First the jew, than the Gentile. This Lamb spotless, signified the (Lamb slain from the beginning of the World) Christ jesus without spot of Sin: whose blood shed and sprinkled upon the doore-cheeks of our Conscience, doth put away the Second Death far from us. As the Lamb of God for the taking away the sin● of the World, was Roasted in the burning fiery Ire of God, for taking away our Sin: so (as the eating of him is by the Tooth of Faith: for Faithless People are herein Toothless) the Faithful must not think to enjoy that mystical Lamb unto Life, with out eating the sour herbs of affliction, a bitter Cup unto the flesh. Neither must in this spiritual banquet come an● leavened, sour bread (that is, Maliciousness, wickedness, 1. Cor. 5. 8. hereof every man must purge his own Heart (as his house) as also the Assembly (in pain of death) must take heed that no open uncircumcised (that is, known wicked) be admitted amongst them: for such Lea●en will be cause, that their rejoicing shall not be good. 1. Cor. 5. 6. 7. 19 Staff. That Night an Angel passed through Egypt Land: And where blood sprinkled was, he Passed by: But otherwhere, he slew with deadly hand, First borne of Man, and Beast. So that the cry Caused Pharaoh rise, and give commandment, That Israelites forwith away be sent. (a) The Hebrew people did keep the former instituted Feast, omitting no Ceremony enjoined. The same Night, the destroying Angel passed through Egypt, and slew a●l the first borne of Man and Beast: but no such thing befell unto Israel, for which they were ever after to consecrate the first borne of Man & beast unto the JEHOVAH their Deliverer. Because the Angel in destroying the Egyptians, did pass over the Hebrews (whose doors were smitten with the Lamb's blood) therefore that Feast ever after, was called the passover: in eating the Lamb, they were said to eat the passover, though indeed they but eat the Sign of the passover, or the Memorial of the Angel his Passing over the Hebrews houses. (b) An horrible noise being made by the roar of the uncircumcised, Pharaoh ariseth and giveth Commandment to Moses and Aaron, that they together with the People (and all that ever they had) should departed Egypt. The Lord before this, having made his People gracious in the eyes of the Egyptians, insomuch as they let the Hebrews (upon former petition, Exod. 11. 23.) enjoy their jewels of Silver and Gold: Lo, here the Uncircumcised with one consent hasten Israel out of Egypt, lest their Tarrying longer, should be the death of All. Chron. 12. Thus the Lords people, who had the Egyptians terrible unto them, they now are to the Egyptians as Pillars of smoke, and as SALOMON, Cant. 6. 3. saith, terrible as an Army with banners. The Lord put his beauty upon them, Ezech. 16. And lo, they depart with the jewels of the Heathen: and good reason that the Gentiles bring their Glory unto Sarahs' jerusalem and freeborn Children. 20. Staff. Then Moses leadeth Israel away, Towards Wilderness, and Canaan their due: But Pharaoh, his sin yet could not stay, And therefore arms himself, and doth pursue. But Israel's God, in midst of Seas did drown, Proud Pharaoh, and cast his Chariots down. (a) when jaacob came into Egypt there were not 80. Persons in al● but now when Moses carrieth them out of Egypt, they are six hundred thousand men, besides women and Children. They depart out of Egypt, 430. years after the Promise made to Abraham (Gen. 12. 3.) That in his seed all Nations shall be blessed. meaning, through Christ that should assume the seed of Abraham, Hebrews, 2. 16. Abraham was foretold, Gen. 15. 13. that his seed should be a stranger and hardly entreated 400. years. The first hard entreaty of his Seed (I read of) was Ishmael his persecuting of Isaac, (Genes. 21. 9 compared with Gala●. 4. 29.) From which time, until this departure out of Egypt towards the Land of Rest, I suppose 400. years. From Ismaels' Mock, back unto the Promise, 30. years: From the Promise, back unto Abraham's birth, were 75. years, Gen. 12. 4. From Abraham's birth, back unto the Flood, 352. years. All summed together, will be found from the Flood unto the departure out of Egypt, 857. years. The month of their Deliverance, being otherwise the seventh, was henceforth called (by jehovah his Command, Exod. 12▪ 2.) the First month, as deserving the first place: why then should fantastical Spirits maryell at Our Celebrating of the First day of the week, (rather than another) seeing in that day our Saviour Rising from death, clearly delivered us, from a more palpable darkness than that of Egypt, and from the power of a more in mighty Adversary than was Pharaoh▪ especially seeing Paul (a Master builder) enjoined that day unto the Churches, 1. Cor. 16 1. As also the Head of the building, himself solemnized it, by 5. special Appearances and Preach. (b) Pharaoh pursuing, JEHOVAH, teacheth Moses, how the people should pass through the Red Sea. The Sea divided itself, and stood upon heaps on either hand. The Israelites pass easily through. Pharaoh with his Chariots, pursueth. The heaps of waters fall down upon him, his people and Chariots, so that they sunk down under the waves, like a stone. A judgement due to persecutors of the True Church. This passing of the Israelites through the Sea, was a figure of Baptism, by the which we are saved, 1. Cor. 1. 2. A Seal of Salvation to the Israel of God: that is, to the Faithful: but a seal of Condemnation unto the Spiritual Egyptians, I mean the unfaithful, whether within or without the Church visible. 21. Staff. For which great work, Moses he sings a Song. And after praising God, the people he, To Sinajs Mountain doth conduct a long. Where for one year, their Tents down pitched be. There in the Mount, God did with Moses talk, And teach him how, the People thence should walk (a) Called also Horeb, the Mount where jehovah appeared to Moses, in fiery Bush. No marvel if the Lord bad Moses, Exod. 3. 5. put of his shoes, because of the ground appointed to special holy use: for here JEHOVAH talked after an unutterable familiarity with Moses, giving to Moses (for the People use) the Ten Commandment, written in two Columns or Tables of Stone. Together with them Laws Moral, the Lord gave Laws Ceremonial for spiritual Exercise: choosing the Tribe of Levi, for Ministers in spiritual business. Levi having three sons, Gershon, Kohah, Merari, Genes. 46. 11. the Families of them three: they had, each Family his peculiar charge in the spiritual (or as we call it, Ecclesiastical) service: neither was every of these Families (not marked of many writers) capable of the Priesthood. The Family of Gershom (whereof was Aaron) was chosen to the most sacred things in that service: The Family of Kohath in the second place, had their peculiar Charge: for otherwise jehovah (jealous of order in his service) would slay them, Nomb. 4. 15. No marvel then though Corah (of this Tribe, Nomb. 16▪ 1. was slain, together with his partakers. The Family of Merari, was chosen to the third and most inferior Service, Nomb. 4 29. etc. No marvel then if V●zah, 1. Chronic. 6. 29. was slain for touching the Ark, 1. Ch●on. 13. 10. seeing neither of the two latter Families might Touch it. Neither was HE a mere Private man (as many have ignorantly taught) but a Levit. Together with the Laws Moral and Ceremonial, the Lord gave judicial Laws, by whose Exercise, the breaches of the former might be corrected. All these 3. sorts of Laws, were (for their Outward Face or Le●●●●) peculiar unto Canaan the Land of Promise. DEUT. 4. 5. 12. 13. 14. 27. 28. etc. Deut. 13. 5. 9 10. 11. etc. In the first Commandment of the second Table, Children are commanded to Honour Parents; the Blessing therefore appointed, being: They, the Parents should give them long life in Canaan, not in the Wilderness, or other places of the World By all which, as I observe jehovah his Eye, looking in the gift of all these Laws, specially to Canaan: so I cannot but mightily marvel at our ignorant frantic Spirits, that urge judicial Government, Literal government, on the New Testaments Churches, Churches of the Gentiles. To these fanatical Spirits, the Reading of Moses (as unto the jews) is a Covering, 2. Cor. 3. 15. urging Letter, in steed of Spirit. The Spirit, or inward soul of all them Laws continue in Christ, but the Letter or external face is done away. This is called (in comparison of the former) Grace and Truth, JOHN 1. 17. Let R. Bro. then, and his giddy headed Opinatours, not any longer teach, that our Princes should judaize. Canaan was under that whipping-Schoole-master, not jerusalem that is from above. 22. Staff. The Pattern of the Tabernacle, there Delivered was: and every holy Law, By which the Israelites their God should fear: As of his Ministers, eke stand in awe. For Tabernacles service, God did take, Levi his Tribe, and of them Priests did make. (a) Moses being in the Mount 40. days, and 40. Nights, the Lord here instructed him concerning the form of the Tabernacle, wherein the Priests and Levites were to Minister, as also, wherein the People should assemble. The Tabernacle was distributed into 3. special Rooms. The uttermost, was called the Court: into it Prince and People came. The inner room was called Holy, therein the Priests ordinarily, Sacrificed. The innermost room, was called, Most Holy: therein the Highpriest entered to sacrifice but Once a year. Now for the stuff it should consist of, wherewithal be covered, how fashioned, where placed, what Instruments should be used in it, etc. allthis was commanded to Moses, neither might he Add, destract, or Altar any iod thereof: neither did he, for he was faithful in All his House, Heb. 3. 5. (b) As the Tribe of Levi, was chosen to service of the Tabernacle, so neither might they meddle therewith in their unripe years: for boys are unfit for holy Ministry. At 25. years they entered into the Tabernacle for doing common, inferior duties, as also to see and behold their Elder Brethren how they slaughtered the Beasts, how they cut them up and disposed things. And shall we admit foolish Boys, or Foole-Elders into the Church, there to meddle with the word, before they have learned Orthotomein, To Cut, or Divide, The word aright. Secondly, the Levites having spent some 5. years that way, then at 30. they begun to serve. At 50. years, the time of impotency, they were not exalted into higher rooms; for there was no higher for them, but discharged of the former painful place; for all this, Compare Numbers 4. 47. with Nomb. 8. 24. 25▪ 26. The Priest's lips were to preserve knowledge, and the People were to seek the Law at his mouth, Malachi 2. 7. and herewithal, Moses charged Levi, Deut. 33. 8. 10. 1. The People bringing Beasts to the door of the Tabernacle, that they might be slaughtered for sin, did thereby profess, the necessity of the Death of the Promised Seed, for sin: as also, 2. by putting their hand on the Beasts head, they professed that themselves deserved the same death for sin.. 3. And in as much as they brought the Beasts to be offered up (not by their own hand, but by the Priests, they thereby professed, that it was not in their own power to sacrifice for the least Sin, but that it must be offered up by him, that was figured out under that Priesthood: namely, by Christ, who was both the Sacrifice and Sacrificer. 4. By the Highpriest, his once a year entering into the Holiest place, was more plainly typed forth the Messiah, who Once should offer up for altogether, Heb. 7. 27. a Sacrifice and oblation, that neither needed to be offered up daily (as were the former) nor cannot be offered by any, but by him that is Priest (not according to Levi, on whom Rome holdeth her Priesthood▪ but) according to the order of Melchisedech: but of Christ himself that is testified, Heb, 7. 17. namely, that only to HIM, that Everlasting Priesthood was committed: a Priesthood that needeth no Successor as did Aaron's (because they were ever dying) for this Priest continueth for ever with his One sufficient, perfect Sacrifice, Heb. 7. 22. 23. 24. 25. 26. 27. That Bread and Wine therefore, left by Christ unto his Church, hath been improperly called a Sacrifice, seeing they are but Signs of that Sacrifice: Signs of that Body and Blood. Nor yet, Naked Signs, but Signs exhibitive: sealing as verily Christ unto the souls of the Faithful, as they verily receive into their mouth, the Bread and wine. Their Mouth no more surely receiveth the Signs, than their Soul the T●ing signified. 5. By the People's washings and Purifying, they professed what purity was required of such as bare the Name of JEHOVAHS Israel. 6 By the Priest's Garments, as also other their pure observations: they were taught how Pure, Spotless, and without Sin, the expected Priest, Messiah should be. Neither might such, having fallen from JEHOVAHS' service to Idols, minister before the Altar again: but only (after Repentance) were to be exercised in common levitical duties, Ezech. 44. ●0. 11. 12. 13. Some hereupon have taught, that in like Sor●e, He that should slide from the true Christian worship, unto the Idolatrous Christian worship, should ever a●ter that stand uncapable of any ministerial place in Christ's Church. But their ignorance in This, as in Other things deeply appeareth, in labouring to make an open Dissimilitude, a Similitude. 1. Them Levites fell away from a ministerial calling: but some of these Christians did fall but as Private men. 2. The Levites fell from open truth, to open gross Idolat●●●, even to the Idols of the Gentiles● as for these Christians, they fell diverse of them upon a doubting of the truth● the●e they fell unto, being likewise Professors of Christ, 〈◊〉 for the Name of Christ: whereas the Levites fall was 〈◊〉 inexcusable (and more too) as if a Christian should become a jew, or Turk. 3. The Levites falling, they served before the Idols: so have not many of these during their fall. 4. The Levits returning by Repentance, were not debarred all Ministerial service: but they would debar the poor Christians, simply for ever from all office Ministerial. 5. If it may please them to ponder the Lord his Word better, before they publish their own Word to the whole world, they shall find (as I observed in the former Staff) that all sorts of Levits, (though spotless) were not capable of Priesthood, and so, of standing before the Altar: As Gershom & Aaron, their Family was chosen to the priests work: so this sort of Levites, could only be said to be debarred the Altar: as for the other, though they never fell, yet they might not meddle with that piece of Service. If the Levites of the Families of Kohath and Merari so fell, they notwithstanding are not debarred their former place. Only, One sort of Levites Bear that shame, of being debarred their former height of Calling: and they be such, as in the former Height, did bear a lively resemblance of Christ. For such as had made so fearful a Fall, to have been restored or lifted up into that place, that specially typed out Our spotless Priest JESUS; having been so notably spotted with open palpable Idolatry, would have been derogatory unto Christ figured. If a blemish in one of their bodies made him uncapable of Priesthood, than no marvel, if so greizlie a fall, put him from that sacred figuring Seat. Thus, where diverse (whose names I willingly conceal) have thought that that Deposition was nothing Ceremonial, and therefore with too open sound, did smite up their drum, and display their Banner, they see the very ground of all their hope, cashiered, & quashed with a wet Finger, Obiec. Paul would have him Varebukeable. Answ. So would I have every Minister unrebukable: but if we shall have no man that at any time of his life hath committed gross Sin (for so you have taught) for to med●le at all with any Church office: Surely, I can not tell how, Rome, Corinthe, Asia Minor, shall ever come to have Church-Officers. Paul would, and so would I, that every common Professor of Christ should live unrebukable: much more I wish it in the Teacher of the People: but to say that a matter of Rebuke, doth debar a man simply from all such office, is as though one should say: Christians ought to live unrebukable: If therefore any commit matter of Rebuke, he is no more (notwithstanding Repentance) to be admitted to the place of a Christian: for (to use your own reason) He must bear his shame: that: is, He must be in a lower place, than before: but he was in the estate of a Christian before, therefore now (notwithstanding Repentance) he may not be restored to the state of a Christian Such an Argument would beseem Noua●us or rather Novatianus, who is said to deny such for ever a place in their Church, as once had fallen into sin. Nay, this is worse than that of Novatianus, for he denied the dignity of Christian to him, that before had fallen in a Christian place: but this Newe-learning denieth office to him, that never fell in office. Wisely foresaw the holy Ghost this soar, and therefore hath left a plaster accordingly in the Gospel, where he propoundeth unto us Persons Rebukeable, both before and after their Calling: yet neither it debarred the first from entry, nor the second from the continuance in their holy Church Function. Matthew and Paul, notably rebukeable Before; Peter and Barnabas, notably Rebukeable After their Calling. Matthew a Publican: Paul an abominable Bloodsucker. Peter first an Apostate, secondy, together with Barnabas taken tardy with fowl dissembling. And if in any there should of absolute necessity have been conversation unrebukable, it had been highly necessary in the Master Builders. If any of absolute necessity, should have been unrebukable as was Christ, then necessarily such should have been his Hands, for such were they in their work. Every one will cast their eye back unto the Master workman, and think themselves happy if they can but attain to be so perfect: why then would Christ call into office, such as might after fall and scandalise the holy truth; had it not been more credit to his cause, that such should first have preached, as might every way be unrebukable? would not people the sooner have believed, when they had seen the Faith of Christ so powerful in the Apostle, as he never once fell after the preaching thereof? Surely, surely, Brethren, as it would have gone hard with a man that should come to his Deaths-bed unrepentant: if Christ had not left one Precedent of granting Remission of Sin at the last hour: so, had we not sufficient Precedents, of jesus his Calling men To, and continuing men IN the Church-office, (ay a more excellent office than any of us can bear) it would go hard with the poor Church. Except Angels came from Heaven, Itrow she would never be furnished with men. As the Priests were called to figure Christ spotless, even as the spotless Lamb figured his Sacrifice: so there was required in them Persons, all outward show of Purity. David was a special figure of Christ the Warrior: Solomon, of Christ the Church's Spouse: but they and their seed might enjoy that Regal room, notwithstanding they had blemishes in their Bodies, and though they wear unwashen Garments, etc. But for the Levites of Aaron's Family, one blemish would put them by: and herein they fully represented our Sacrifice and Sacrificer spotless; without which, there had been no Redemption for sin. If Church-Officers now shadow Christ his Priesthood, as did the former, ●hen there were some likelihood of this: namely, That Persous reprooveable for passed fact, were ever afterwards (notwithstanding Repentance) utterly uncapable of entering into, and still retaining any Ecclesiastical function. But I trow, none are so gross as to affirm, that the New Church, or New Testaments Church her Ministry, doth so foretype, fore-figure, or shadow the Priest everlasting, even jesus, ordained by oath, a Priest forever after the Order of Melchi-sedech: which if, I see not why any should any longer, retain such an Argument of Angelic ministry. 23. Staff. The Tabernacle built, and all things done, They forewards set, towards old Canaan: But by the way, they into mischiefs run, For which the Lord destroyed every man, Even all (saving Caleb and joshua) Who out of Egypt, undertook the way. (a) For beginning and perfecting the glorious work of the Tabernacle the Lord gave singular gifts unto Bezaleel of judah's Tribe, and to A●oliah of the Tribe of Dan. No common gifts are required in the builders and rearers up of Churches: for of the Church universal or Catholic was the Tabernacle a type or figure: yet but, of a Church in the Wilderness; as also in Canaan under the warfare of the Church: for only peaceable Solomon must build the glorious house of JEHOVAH: Secondly, the Tabernacle being joined together and reared up, great enoyling and consecrations were required and performed, that so JEHOVAH might dwell in it continually, Exod 40. Here endeth EXODUS, or the Book of Going out, that is, out of Egypt. The next Book LEVITI (US, is spent in rehearsal of the Service of the Levites. The Book of Numbers, spendeth itself in Numbering the Remoovals, and pitching of Israel his Tents: Secondly, in Numbering the People, and diverse worthy Events in the Wilderness. The Book of Deuteronomie, (or second rehearsal of the Law) maketh a Repeat of the things fallen out since the People's coming out of Egypt: containing summarily what before was delivered in Exodus, Leviticus, Numbers. (b) The Israelites ever and anon tempted jehovah in the Wilderness; for the which, the Lord kept them for 40. years in the Wilderness leading the people (for he went before them in a Cloud on the Day, and in a Pillar of Fire on the Night) not by the way that jaacob and his sons travelled in the Famine, but round about, in and out, till he had by wars consumed all that went out of Egypt, excepting CALEB and joshuah. This was the fruit of abusing their Leaders, and doubting of the Lord his providence. Balak (King of Moab: and Moab and Ammon came of LOT his drunken Incest, committed after his departure from Abram his Uncle, and after the destruction of Sodom, Gomorrha, Zeboim, Admah the Cities of the Plain) hired the covetous Prophet Balaam to accurse Israel: but the Beast could tell the King, that no Sorcery could cease on jaacob: yet wicked jaacobs' seed could accurse themselves by running into many Abominations, to the kindling of JEHOVAHS' wrath. They overcame Sichon King of Amorites, Og, the king of Basa●, and the Basan Bulls: but notwithstanding that and far much more than that, they were ever forgetting God their Deliverer, for the which as I have said, jehovah destroyed them. Aaron dieth by the way, and Moses having called the twelve Tribes of Israel before him, he blesseth them: After the which, he passeth from Moab plain, and mounteth the Mount Nebo: from whence overpeering jordan, he beholdeth the land of Promise, Canaan, from whence their Forefather jaacob came in time of deep Dearth. Having seen all (JEHOVAH showing him all) he quietly giveth up the Ghost, being 120. years old. But Michael the Archangel, after strife with Satan, Jude 9 buried his body, where never man could find it. Deut. 34. 6. And here endeth MOSES his 5. Books. The 4. latter Books contain 183. years, unto them ad the 2369 years of Genesis, and the whole will be 2552. years. And so much here is the World's age. 24. Staff. The Seed of them, during the 40. years, Borne in the Wilderness, they only came, With other two (as in God's writ appears) Them God did bring into the Land of Fame. For joshuah, (good Moses being dead) By God's appointment doth the people lead. (a) Moses before his death having imposed hands on joshuah as the Lord had commanded, lo joshuah was full of the Spirit of Wisdom; succeeding Moses in Captainship to Israel. And so beginneth the Book of joshuah. joshuah sending Spies to jericho (the first City beyond Iorden) they come to Harlotry Hostess Rahab, for lodging. She perceiving they were Israelites (for Israel was become famous abroad) she lodged them with holy Care, believing verelv that her City and all the Land should be given into the hand of Israel: and therefore beggeth & obtaineth grant of Life for herself and her Father's house. Officers of jericho (having observed Spies in the Town) come and search for the Israelites, but Rahab having hid them in the top of the house under bundles of Hemp, denieth her Guests. The Inquisitors departed, she (dwelling upon the City walls) letteth them down through a window by a chord, and so they retire to joshuah. joshuah understanding from JEHOVAH, that it was time to set over jordan, he appointeth the Priests to bear the Ark of the Covenant (in which Ark the book of Covenent was put) until they came to the brink of the River. They coming thither, and setting foot in the water, The waters parted as did the Red Sea. The Priests standing within Iorden, all the People pass over. Twelve Men in the mean time (of every Tribe one) taking up (at joshuahs' command) a stone in Iorden, which afterwards in their Camping place, they pitched down for a Memorial. The Priests no sooner set foot on the Land, beyond jordan, but lo, the waters roll together again: for what rest is in this floodie world, longer than the Priest of Priests setteth foot on the Seize The Israelites Royal Arrival once reported, Oh how the Uncircumcised grow fainthearted! Their Arrival being in the first month, they (as was commanded on the 14. day of that month, (having first circumcised all the Males, borne for that 40. years in the Wilderness, in the place called Gilgal) they do celebrate the Passeover feast: and the next day after, do eat of the Corn of Canaan: whereupon, the Manna (a kind of food, that for the 40. years fell with the morning dew, like to Coriander seed) it ceased. Extraordinary provision shall accompany the Woman in the Wilderness: but she must not expect so much in the Land of Rest. They encompass jericho six days together, seven Priests blowing on 7. Rammes-hornes, every day once: but the 7. day, they circuit the City 7. times, the Priests sounding: and at the seventh time sounding, the Army shouts, upon which, the walls of jericho fall down flat. They sack the City (Saving Rahabs' house) joshuah giving in charge that no man take any execrable stuff of jericho. Achan filtcheth a Babylonish garment, 200. shekels of silver and a wedge of Gold, whereby he brought God's judgement on Israel. The execrable These found out, He, his sons, daughters, oxen, asses, yea All that he had, were stoned and burnt to Ashes in the Valley of Anchor: and reason too, for Gold Silver, etc. first dedicate unto false worship, is only consecrated by being dedicated to God's Tabernacle. The man that filtcheth that for his private use, bringeth judgement upon him. Let such as have filched false Church-livings, mark this. Some others (my Brethren) have deemed it simply unlawful, that the ministry of the New Testament (yea: some, that none of the faithful) should at any hand make use of such stuff: saying, It is execrable. Indeed it is so, regarding his former use, but if now it be by the holy Church dedicated to the Saints use, it is no more execrable, josh. 6. 24. and this way the Harlot's wages is made holy, Isa. 23. 23. 24. Let my Brethren considder of this, and not so easily condemn the true use of God his Creatures, because of former profanation: for all the Creatures of God are consecrated unto us, by the Word and Prayer. 1. Tim. 4. 4. 5. and herein the Gospel is more liberal than was the Law. 25. Staff. He having brought, them into promised Land, And seated every Tribe in proper lot: Good joshuah dies. Then, as we understand, The Israelites right soon had God forgot: For which, he many times did give them up, To drink the draft, of Enemies their cup. (a) This joshuah is called Heb. 4. 8. jesus, because He (not the Law man Moses) brought Israel into Canaan, the first Rest; a figure of the second Rest, into which our jesus (not of Ephraim, as he was, but) of judah shall bring us, if so we will study to enter into that rest. Without studying and striving it will not be, for the Gate is strait, and the way narrow, that leadeth unto Life, and few there be that find it. Mat. 7. 14. (b) joshuah having seated the Tribes in their several Lots, as God had appointed, (only Levies Tribe had no such Lot, for the Lord was his special portion, and the other Brethren were to pay unto them Tenths) Reuben, Gad, and the half Tribe of Manass●h, Then return unto their Lot, which fell out on the other side jordan. They (as we must) sought no Rest to themselves, till they see Rest for the Body of Israel. (c) joshuah ready to set foot in the Grave, calleth before him the Elders of the People: rehearsing before them, the wonderful mercies of God received, for the which, they were all nearly tied unto JEHOVAH: But in the end he concludeth, howsoever others were resolved, yet He together with his Household, would serve the Lord. Soon after he died, being 110. years old, having ruled 17. years: and about 50. years after their coming from Egypt. So endeth the book of joshuah: the World than aged, 2570. years. Here beginneth the Book of JUDGES. joshuah dead, the People consult with God, for the succession in Government. The Lord appointeth the Tribe of judah. Of judah, Othoniel was chosen judge, who oversawe them for 40. years. To him succeed Ehud of Benjamins Tribe, who was not (I think) lame, but left handed, (judg. 3. 15. compared with Verse 21.) and therefore exercised that hand as most ready to draw his dagger forth. He slew Eglon, Israel's Oppressor for 18. years. From Othoniel's death, to the end of his judge-ship are, 80. years. Hear Shamgar slew 600. Philistims with an Oxe-goade and so helped Israel. But after Ehud his death, Israel forgetteth God their deliverer: for which JEHOVAH giveth them into the hand of jabin a Cananitish King: whose chief Captain was Sisera a Gentile. He had 900. Chariots of Iron, and twenty years he vexed Israel. But Israel crying unto JEHOVAH, he raised up in Israel, the woman Deborah, an excellent Prophetess: who stirreth up Barak (of Naphtali) to take 1000 men of Naphtali and Zebulon, for rescuing Israel out of the hands of Sisera, jabins' Captain. The Prophetess goeth up with Barak, and they join with Siseraes' huge Army by the waters of Megiddo. Siseraes' Army is discomfited: himself finding a pair of feet better, than two pair of hands. Coming weary into jaels' Tent, he sleeping, she knocketh a nail into his Temples, and and so brought Barak pursuing, to the spectacle. So had Israel much rest for 40. years: not for 40 years after this Triumph, but accounting 40. years from Ehud, unto Gideon, next Israelitish judge. After Deborahs' victory, the Lord (because of Sin, gave Israel into the hands of Midian; for whose deliverance, Gedeon of Manasseh, (called also jerub-baal) was stirred up, who judged his People, 40. years. To him succeed Abimilech (jerubbaals' young son) having first murdered his brethren: and he reigned 3. years. After him Tola, of the Tribe of Issachar, helped his people 23. years. Next jair of Manasseh; for 22. years. Then jephte Spurius of Manasseh, for 6. years. After him, arose Ibsan of Bethlehem-Iudah, & judged 7. years. To him succeeded Elon of Zabulons Tribe, he had 40. sons, and thirty Nephews, that road on 70. Ass-colts. He judged 10. years. Then next, Abdon of Ephraim for 8 years. In his nect followed Samson of kicking Dans Tribe: He for 20 years was a strong plaguer of the uncircumcised Philistims, slaying more in his Death than in his Life. A Nazarite he was, and a figure of our Nazaret Anointed, who by his death on the Cros●e, overcame Death, and destroyed all power infernal, to the Faithful. After Samson, arose Eli, of the Tribe of Levi, and of the Family of Ithamar the 4. Son of Aaron, for Aaron had Nadab and Abihu slain of God in the Wilderness, for offering with strange fire; as also he had Eleazar and Ithamar for sons. This Eli became (as Priest, so) judge to his people, for 40. years. And here (examining the time of judges durance) the Book of judges will end: within whose times, falleth the Story of Ruth, the Moabitish Gentile, married to Boaz, great Grandfather to David. The Moabites came from LOT. his incestuous son Moab. 1 Othoniel reigned 4. years. 2 Ehud his end of judgship after Othoniel, 80. years. 3 From thence to Gedeon, 40. years. 4 Gedeon, 40. years. 5 Abimelech. 3. years. 6 Tol●, 23. years. 7 jair, 22. years. 8 jephte, 6. years. 9 Ibsan, 7. years. 10 Elon 10. years. 11 Samson, 20. y. 12 Eli, 40. years. The years of the 12. Israelitish judges in one sum, are 339. years. Object. But holy Paul preaching at Antioch, and making rehearsal of the sacred Story, he there saith, that the Lord gave unto Israel judges, about 450. years, Act. 13. 20. so that by the former number, (339.) Paul should over-compt one hundred and eleven years. Ans. Many (and not unlearned) have either here affirmed the text corrupted: or else they have not begun the number of judges from joshuahs' last but they have run back beyond joshuah, beyond Moses, beyond jaacob, even to Isaac. But if they mark Paul there, they shall easily see, that he bringeth in the account of judges, from the time that Israel had full possession of their Lots. In a word, to resolve the doubt: Paul hath an eye not only to these 12. judges sprung out of Israel, but also to the uncircumcised Rulers that oppressed them, and into whose hands, the Lord gave them, because of their sins: for who knoweth not that if the Lord gave his people into the hands of the Vncircumcsed, (and so it is oft said, in the book of judges) than it was God that se● the Rulers over them: Let us number the years of the Oppressors. 1 Chusan, 8. years. 2 Eglon, 18. years. 3 Sisera, 20. years. 4 Midian, 7. years. 5 Ammon 18. years. 6 Philistims 40. years. These half 12. (being Oppressors) do so make 111. years. Which one hundred eleven, put unto three hundred, thirty, nine, doth give up holy Paul's number of 450. Neither are these 111. years falling Alone, or successively to the judges, but Together or intermixtly with them: And therefore that 339. years are in mixture or confusion 450 years, mystically reproving the people's ' confused manners, Let us now number from Israel's Exit from Egypt hitherto. The whole, 396. Moses governed 40. years. joshuah, 17. years. The judgships orderly time 339. years. Now follow the Books of SAMVEL. Eli, last judge of that Number, being now Priest in Israel, unto him (and for the service of the Lord) Hannah (the wife of Elkanah) brought her young son Samuel: to which Samuel, the mighty God appeared, declaring to him, the destruction of Eli, and his house, because he stayed not his sons Hophni and Phineas from profaning the holy things. wars being then with the Philistims, Israel went out, and caused the Ark of God's Covenant, to be fetched from Shiloh into the Host. But the Philistims caught away the Ark (which afterwards they sent back again) and slew the flaunting Priests, Hophni and Phineas. News hereof coming to Eli, sitting without on a stool, he in a peevish qualm fell down and broke his Neck▪ being 98. years old. Phineas wife (big with child) hearing all this, she suddenly brought forth, calling the Child, Ichabod, that is, No Glory, and so died. Thus the Lord was as good as his word sent before to Eli, by the man of God, Chap. 2. They that honour JEHOVAH, them will JEHOVAH honour: but if they will kick against God, and dishonour him, by their unrepentant Profanations, JEHOVAH will assuredly dishonour them: by taking their Glory from them in the sight of all men. As they have lived not glorifying God, so they shall die without glory to themselves. Let Rulers chiefly learn this Lesson. 26. Staff. But when they cried, to God, he judges sent, Who did avenge, them on their Enemy. At last with judges, they grow discontent: And for King Heathenlike, they rudely cry. God gives to them, than Saul of Benjamin: Whom, after God rejected for his sin. (a) As he stirred up by times, 6. sort of Oppressors, so he mercifully raised up twelve of their own people to exercise power over them: besides Shamgar, that slew the 600. Philistims with his Goad. (b) Eli dead, Samuel judged Israel passing righteously. He waxing old, his sons joel and Abiah governed, whose inequal ways observed, the People loathed judgship, and desired to have a King after the fashion of the Gentiles about them. The Lord hearing their murmuring, doth appoint Samuel to anoint Saul (of Benjamins' Tribe) a tall fellow to the Kingship. Saul seeking his Father's Asses, he found a Kingdom: for coming to inquire of Samuel concerning his Asses, (as fools run to Witches) Samuel anointeth him, after the which, the Spirit (not of Sanctification, but) of Government and Majesty came upon him. This Saul afterwards neglecting his charge, concerning the slaughter of Amaleks' Cattle, and Agag the King, the Lord therefore taketh from him the former Spirit, and put in him a frantic Spirit: commanding Samuel to anoint David, the youngest son of Ishai of Bethlehem-Iudah, (the Town of Boaz and Ruth) upon whom came the former Majestical Spirit. After this, Saul ceaseth not to persecute David (which persecution was cause of penning most of the Book of Psalms) but David, (though he had him at vantage) would not hurt him. In the end, consulting with a Witch at En●or (for before hating Samuel (and Samuel now was dead) he tunneth to the Devil to speak with Samuel) Saul, the next day after was slain (together with his Sons) in his wars with the Philistims, running himself desperately on his sword point. Thus the wretched King run from sin to sin, till sin slew him. From a lesser sin, he runs to a greater, & from the greater unto the greatest, till he meet with his match: that is, with a sin that overmatcht him and brought him under foot. Let Kings beware of sparing any cursed Agag, or any fat Idol Religion (for the belly is Agags' God) lest the Lord leave them to 〈◊〉 sins race, the best end whereof is but shame & confusion of face. Seing we are all called to be Kings unto God. Lee us spare neither fat sins, nor lean sins, sins less or more gainful and pleasurable, but let us kill them all: for as the bleating of the Cattle, bewrayed saul's halting, so will the crying of one sin unmortified, bewray our hollow hearts, and provoke the holy one to judgement. The time of saul's Reign, and of Samuel his judgship together, making 40. years. 27. Staff. Then Samuel did David King anoint, Who was of judah gracious, good & true. Then Solomon his Son, he doth appoint, Him to succeed: as book of Kings doth show, This Solomon for Tabernacles Rite, Did build a Glorious Temple, God's delight. (a) See for this into the Annotation next before. (b) As David succeeded Saul, so he reigned in all goodness (excepting the slaughter of Vriah, & the defiling of his wife, Bathsheba) marrying at length with Bathsheba, by whom (the adulterous Child dead) he had Solomon; the figure of jesus, the peaceable Spouse of his church; even as his Father David was the special type of JESUS, the slaughterer of his Churches ●oes. And here beginneth the Books of KINGS. (c) David in his old age, caused Zadok the Priest, Nathan the Prophet (he that reproved David for his Adultery) with his valiant men, to carry his Son Solomon down on his Mule to Gihen, and there (the Priest anointing him with oil taken out of the Tabernacle) to proclaim him King: who did so, crying, God save King SALOMON. After that, David having exhorted his son to fear the Lord, As also, informing him of JEHOVAHS' will concerning the Temple, he died: having reigned seven years in Hebron (where he was the second time anointed) and 33. years in jerusalem, where he was the third time uncted. (d) In stead of the Tabernacle form in the wilderness, Solomon by the Lord his appointment, buildeth a Temple, divided into the 1. Court, 2. Holy, and 3. Most Holy, as was the Tabernacle. The Stone was hewn and first made even, and afterwards were conjoined together, for the rearing up of walls: so that it is said, There was not heard the noise of an hammer in setting of it up. 1. King. 6. 7. This signified, that the Temple spiritual of our jesus, greater than Solomon, namely, the Church of the New Testament, should consist of spiritual stones, namely, Men and women, who first should be hewed and made smooth, as john Baptist smoothed the way to Christ, by the preaching of Prophets: and having once the visible spiritual knobs hewn off, than they should conjoin and knit together into one communion. This was cause that john Baptist would not baptize any, but such as first Confessed Sin, giving hope of Amendment. And this was it that holy Peter respected, when he said, And ye as lively stones be made a spiritual house. 1. PETER 2. 5. Secondly, that hammers, or forcing means, are not for joining People together in holy Communion and Union spiritual, for no Iron sword can beget Faith, but: that Prince's swords and hard means are appointed for the smoothing of them, and cutting off their knobs and wicked manners, that so they may be fitted sooner for Christ. This Army is to appear willingly in holy beauty, at the time appointed. Faith is free or voluntary, not forced by humane power. Thirdly, that Rattling noise of Accusations, Reprehensions, is not fit teaching within Christ his spiritual Temple, the Church. john is to charge 〈◊〉 for Generation of V●pers that are without: as 〈◊〉 these that are once entered into the Lord's house and ●nrolled by Baptism in his Book, to them appertain sweeter words, than Solomon spoke in the hearing of his servants: and why? All ●●thin, are hoped to be Christ's, and Saints by Calling. Object. The Prophets cried often bitterly out of their own People within that visible Church. Ans. Confound not the two Testaments, in their Ministry, Laws, People. If their Magistrate would cut the wicked from the City of God, so it was: but if he would not, neither Priests nor People could do withal. As for the New Church, she hath power (be the Magistrate never so negligent) as to keep defiled once from entering the Lords City, Revel. 21. 12. 27. (for Christ his Church here, is jerusalem from above, Galatians 4. 26▪ etc.) so it hath power to preserve purity within. If therefore any wickedness arise within (there must not be knocking of hammers) our Saviour hath commanded a Rule whereby to walk. Math. 18. 15. 16 17. namely, to use all peaceable brotherly speeches and behaviour, for drawing the Trespasser to repentance. If he Repent, he is won, and there an end. But if he Repent not, than he is to be put out of Communion, as an Heathen out of the Temple nor eat and drunk withal of us willingly, no more than the jews would with Publicans. Such honour is to all his Saints, Psal. 109. 9 This is called a delivery up to Satan, 1. Cor. 5. and not for ever, but until the party Repent, and his obstinate flesh be humbled. In the mean time, if by any means we have to deal with him, we are commanded to admonish him as a brother, 2. Thess. 3. 15. For if he have not proceeded so far, as directly to reject jesus (for the K●rim and black cu●se is due to such a one, 1. Cor. 16, 22.) we are ever to hope him a brother (not utterly dead, but) in a trance, who happily once may be recovered, by chyrting the cheek and use of strong waters. But as a man in a foaming sound, is not fit for our Table, etc. so neither a Brother in the hands of the hellish club-fi●●ed Surgeon, till he be come to his pristine estate. Let therefore Invectivers against Brethren, and foolish Excommunicators, here Smite their thigh, and sav, What have I done▪ See 2. part, Staff 13. In this Temple, were two Pillars the one called Iach●n (or stability) the other called, Boas, or, In strength. To these two, our Saviour casteth his eye, when he saith, Him that overcomm●t●, will I make a Pillar in the Temple of my God, etc. Revel. 3. 1●. Every thing in this Temple, was Glorious, figuring the glorious estate of a Christian: Proportionable and 〈◊〉, figuring the proportion and order of Christ's Church: Precious, signifying the high value of a Christian: and nothing there was, that is not for our erudition. Solomon having finished the work he dedicates it by Pr●●er to JEHOVAH. The Lord giveth unto him wisdom beyond all measure of other men. But ●est he should think he stood of himself, the Lord for a season leaves him to himself, who by means of strange women fell to gross Idolatry, not only marrying with Pharaohs daughter (a figure of the Gentile Church) but also concubining Ma●y. At last the Lor● (●ho hath promised to David his Father, that, If SALOMON sinned, h●e w●uld chastise him with the Rod of Men, but his mercy shul● not departed away from him as 〈◊〉 did from SAUL; He giveth to Salom●n grace to Repent, and not only that, but he appointeth him to be the holy Ghosts Scribe, for three Canonical books. In the first Book (entitled Proverbs) he setteth down positive Laws for initiating all People of all ages, sexes, callings: notably inveighing against the Idolatrous Church, under the person of the strange woman. Bitten Child, fire dreads: he spoke of experience. In the second Book, (entitled, Ecclesiastes, or Preacher) he taketh his Pupil into an higher seat, and there letting him see the things under the Sun, secretly compared with things above the Sun, he concludeth all below to be Vanity. In the third Book, (entitled Song of Songs, or Canticles) he superelateth, or carrieth his Disciple above the Sun to let him see the mystical Union of Christ & his Church, together with their Love-signes and spiritual Amours. To this purpose, his former fleshly love, and Love-tricks was deeply sanctified: and had he not that way been overshoes, he had been nothing so fit to discover the overtrance of the Spirit. Oh the wisdom and mercy of God. To these that are called according to his purpose, all things work to the best, Rom. 8. 28. yea, Sin and All. And he that knows not this, knoweth nothing yet as he should know. Having finished these three Books (three degrees of Ascension from Sin: as was Peter's triple con●ession of Love, for his threefold denial) he afterwards dieth, having reigned overall jerusalem 40. years; leaving his Son Rehob●●m to Reign after him. 28. Staff. In his sons days, for wickedness and sin, God rend the Tribes, from Solomon his blood. Kingdom of judah, here did first begin, To which the Tribe, of Benjamin fast stood. The ten Tribes King, (as holy Scriptures tell) Was after this, termed King of Israel. (a) Reh●bo●m his Son, forsaking the counsel of the Aged, & cleaving to the desperate advice of young start ups; (who willed that his little Finger should be sorer upon the People, than was his Father's ●oynes) Ten of the Tribes do Schism from Rehobo●m despitefully: who take unto them I eroboam the Son of Nebat, and create him their King. From this time the King of the ten Tribes, was called, King of ISRAEL. The other two Tribes that stood to Rehoboam (lawful, though wicked King) they hencesorth were called jews, and their King, King of JUDAH: together with which judah, Benjamin stood, on whose hills (as on shoulders, Deu●. 33. 1●.) the Temple of JEHOVAH stood. Thus the Son of the Right hand. set his shoulders to the Lion of judah, for supporting Church and Churchwoorship. Worthy was Benjamin to stand on the right-hand of jesus our Lion of judah. 29. Staff. These ten Tribes Israelites, falling from God, They fell into the hands of Assurs King: Who led them far away. (a righteous rod) As for the two Tribes jews, from them did spring, Some holy Kings: But ever and among, They grieved God, and did his Servants wrong. (a) They Schisming or rendering themselves from David's house, Iero●●●● to keep them from sacrificing at jerusalem, (neither was it lawful any where else) he reareth up an Idol in D●● and another in B●t●el, appointing Tinker-like fellows for sacrificing Priests. By this means, as they had Schized from the true Church, so now likewise from the true worship to a false. Neither after this did the Kings of Israel better, of whom therefore still the holy Ghost saith, He followed jeroboam ●●e son of Nebat, who caused Israel to sin. This Supreme head of Idolatry sprung out of Ep●raim, and begun his Reign with R●hoboam of judah. The age of the Old and New-World here, was 3030. years. Of the Newe-worl●, 2344 From the Promise. 1917. From Egypt, 516. From former judgeship hitherto, 120. And from the Temple's structure, 36. years. Here we must begin a double account, because of this double Regiment, which after that Schism or Rent, was never united or made One. JUDAH. 1 Rehoboam reigneth over judah and Benjamin, 17. years. 2 Abiam, called also Abi●ah, R●hoboam his son he succeeded & reigned 3. years: wicked he was, as was his Father: but for Dauid● sake, GOD gave unto him a Light, (that is, a Son) to Reign after him. He begun his Reign in the 18. year of jeroboam King of Israel. 3 Asa his Son, succeeded, better than Father or Grandfather. He begun his reign in the 20. of jeroboam. He took the Sodomites out of the Land, destroyed Idols: deposed his Idolatrous grandmother M●acha: in a word, many worthy things did he, and the rather at the word of the Lord coming unto him by Azariah, the Son of Obed. Having wars with Z●rah of E●hiopia, he cried unto God thus: It is nothing with thee to help with many or few, therefore help us oh Lord our God, for we rest on thee and in thy name are we come against this multitude: Oh Lord, thou art our GOD, Let not Man prevail against thee. So JEHOVAH smote the Ethiopians, and amazed that People: so that good Asa and his Army prevailed, and took a great booty. This King smote an excellent Covenant with the Lord: with whom, joined not only his people of judah and Benjamin, but also diverse strangers out of Ephraim, Manasseh, and Simeon, Israelites. At which time, was offered up unto JEHOVAH, much of the Ethiopians spoil. Having reigned 41. years, he died of the gout. 4 josaphat his son succeed: beginning in his Father's last years. A good man for Church reformation. In his time Eliiah (or E●●as) prophesieth in I●rael: and after him, prophesied there Eliseu● (or El●sha) his servant: upon whom (Eliiah rapt up in a fiery chariot) the Spirit is doubled: he working twice so many miracles as did Eliiah. josaphat being in affinity with A●ab of Israel, he accompanieth Ahab to battle against Ramot●, Notwithstanding the Prophet Michaiah had before told him and Ahab, the issue: but coming into the Field, he was glad to fly with shame. Goodmen must look for no good, by joining with Idolaters. And y●t the Princes of o●r time a●e not afraid to run, ride▪ sail by Seas, in the defence of blind Idolaters. Some have paid for it, let others harms make them beware. He reigned 25. years, and died. 5 joram his Son, (called also JEHORAM) Reigned together with his Father, from his Fathers 17 years, and so continued 4. years after his Father He is said to reign 8. years, which time necessarily is counted from his Father's 22. what time he begun his more free Reign, that 22. being the 5. of joram of Israel. Because this Fool married w●th Ahabs' daughter, therefore, father jehosophat is once called king of Israel. He became a notable Idolater. Unto him cometh a Letter from Eliiah (were it writ before his being wrapped up, or miraculously after, I know not) wherein was red his destiny: namely, That his Guts through horrible pain should fall out of his belly And so (2. years after) they did; and so he died. 6 Achaziah (his youngest son) finished the Father's last year, and was slain. 7 Athaliah his Mother succeeded (she was Ahabs' Daughter, and Grandmother to joash) she killeth all the King's seed she can catch. But Iehoiada● his wife, stealeth away joash (Achaziah, or O●hoziah. his youngest son) and keepeth him and his nurse, 6. years in a Chamber. In the 7. year, jehoiadah the Priest (having published abroad the life of the Child, he bringeth him before the Captains and People: and in the Temple anointeth joash. 8. Ioas● (called also jehoash) annoined King. at that instant, Athaliah the traitorous Queen, cometh in, crying: Treason, Treason: but herself was the traitoress, and so she found it: for she was haled out and slain, having usurped 6 years. During jehoiadah his life, joash walked vpright●ie: but the good Priest dead, the Nobles of judah come up, & with flattering reverence, first causeth a neglect of GOD his House: and then pulleth in their Groves, Idols and false worship. God stirreth up Prophets to reprove that, but they stop the ear. Then the Spirit of JEHOVAH coming upon Zechariah (the Son of jehoiadah) he thus protested before the People: Thus saith God, Why Transgress you the Commandments of JEHOVAH? Surely, ye shall not prosper, because ye have forsaken the Lord he hath also forsaken you. 2. C●ron. 24. The frantic Idolaters hearing this, do stone him in the Court of JEHOVAHS' house: even between the Temple and the Altar. Mat. 23. 35 By the time that year was out, JEHOVAH stirred up the Aramites against judah: who came a small number, but conquered, spoiled, slaughtered as they would: leaving joash behind them in great misery. The Ara●●t●s departed, the Lord stirreth up Shimrah an Ammonite, and Ie●ozabad a Moabite, who slew the King on his bed He began his Reign at 7. years, and Reigned 40. years. And here I would gladly know of S●bas●ian Caestalio and his ignorant followers, what leadeth them to affirm, That Solomon his blood ended in Achaziah (or Ochaziah) the son of Iehosapha●? what should make them write that joash was of judah, the son of Ios●ph, the son of jonah, the son of Elia●im, the son of Melcha, the son of Me●na, the son of Matha●a, the son of Nathan, King Solomon his brother? To pass by a Sea of error, which this ignorance bringeth into the Genealogy of JESUS, let the Reader search the Scriptures, 2. King. 11. 2. 3 and 2. Chron. 22. 10. 11. 12. and the next Chapter wholly: and he shall see clearly (as at Noonday) that joash was Achaziah his son, as we have written. Nay read 1. Chron. 3. 10. 11. and there it is thus written: And salomon's son was Re●oboam, whose son was Abiah, his Son was Asa, his son Iehos●phat, his son joram, his son Achaziah, his son joash, etc. what can be more plain. If Castalio and his Opinators knew not how to reconcile Matthew and Luke their Genealogies, (whereof in his place) they should rather have acknowledged their ignorance, then seem more skilful by broaching abominable error. But men that would not seem ignorant of any point, do commonly stumble (in that height of pride) even in clearest points. 9 Amaziah (joash his Son) succeeded: being aged, 25. yea●e: He reigned 29. years, accounted from his Father's 38. year, that being the second year of joash, King of Israel, and he then his father's Vice Roy. He slew these that slew his Father: but having an eye unto Moses his Law, he would not kill the children for their Father's fact. He warred with joash (or jehoash) King of Israel, but came to the worse. In jerusalem, they working treason, he fled to jachish. They send after him, & there slay him. But he was buried with his Fathers at jerusalem in the City of David. As jeroboam of Israel (jehoash his Son) begun his reign in this man's 15, years. So, this man endeth his Life and Reign in the 15. year of jeroboam his Reign. 10. The States of judah, in the next place do Reign 11. years: even until Oz●as his Reign, who begun his Regiment (2. Chro. 26. 1 compare with 2. King. 15. 1.) in the 27. of jeroboam of Israel his Reign: which must needs be 11. whole years after Amaziah his Father. JUDAH'S states occupy that. Now joel beginneth to prophesy. 11 Ozias, or Vzziah, called also. Azariah, the son of Amaziah, he succeed the State's regiment, being aged 16 years: beginning his reign in the 27. year of Israel's jeroboam He reigns 52. years. This King had a zeal beyond knowledge, which led him to burn incense, upon the Altar of Incense: which thing only appertained to the Priest. Azariah the Priest, accompanied with 80. valiant Sacrificers, withstood and reproved him. The King is thereat wrath. The Lord as wroth at him, he smites his impudent forehead with open Lepro●●e. Then was he compelled to go out and because of that disease, he dwelled in an house apart, until his death. In this man's time Is●iah, (or Esay) begun to Prophecy. He is called the Evangelical Prophet, because he foretold of Christ, and the state of the new Church so plainly, as if he had seen Christ & the ne●● Testaments Church, with the bodily eye. He plainly foresaw the general obedience of Israel to Christian faith, after the fullness of the Gentiles were come in, Chap. 59 20. 21. So P●u● understands that, R●m. 11. 26. Secondly, he plainly foresaw, that Israel's obedience unto Christian Lore, should be unspeakable glorious, & their spiritual Light to be more than had been the Gentiles, Cap. 60. That Paul insinuateth, Rom. 11. 12. and blessed john hath in the Spirit pointed plainly out their Church's ●lo●ie. Revel 21. Thirdly, I saiah foresaw, that the Israelites obedience, should bring life unto the Gentiles dead (the Primitive Churches have all died) 60. 3 4. 5. etc. This Paul confesses, Rom. 11. 15. And holy john acknowledgeth. Revel. 21 24. & 22. 2. This, men will not now see. If they would they should be humbled in their blindness, which shall reign (though question be upon question) till Israel be called. 12 jotham his Son, begnn to reign in the 2. year of Pekah of Israel, (which was his Father's last year) and he reigned in Ierus●l ● 16. years. He built in the Lord's house; in the City's wall: in the Mountains and forest. He prevailed against the Ammo●●es, & became mighty, because he directed his way before jehovah his God. Now beguane Micah to pro● phecie against jerusalem and Samaria. 13 Ahaz (or Achaz) his Son, succeeded: beginning to reign in the 17. year of Pekah of Israel, and he reigned 16. year, as did his Father. In his days, came up Rezin, King of Aram, whose head City was Dam●scus: and Pekah the Son of R●maliah, king of Israel, whose head City was Samaria, and he of that City head, Isa. 7. These two smoking▪ Firebrands ●eare Ahaz. Isaiah from the Lord, laboureth to comfort him, but the hypocritical Beast believeth not, when he would be thought to believe much. Maugre his heart, Isaiah giveth a sign, namely, the birth of jesus Christ on a Virgin, whereof he was unwo orthie. Pekah slew in one day, six score thousand of judah. Zickri a mighty man of Ephraim, slayeth Maasetah the King's son, and Azrikam the Steward of his house; and Elka●ah the second after the King. The Edomites do plague him: the Philistims invade him: Tiglah Pilneeser of Ashur troubles him. All are of his jack, but he will not forsake his grosle Idolatry. Now Isa●ah & his children were signs to judah and pointed at of the Idolaters, Isai 8. 18. So is Christ & his members. Heb. 2. 13. 14 Hezechiah his Son, (a worthy ●eformer) begun to Reign in the 3. year of Hoshea of Israel: which was the last year of his Father. In his 4 year, being then aged 29) Salman●sar, cometh against Israel and captiveth Hoshea & his People. And in the 14 year of this King, Sanach-rib of Ashur, cometh against JUDAH. His chie●e Captain was Rabshakeh, a notable Railer. Isai. 36. The Lord comfor●eth Hezechiah by his Prophet Isaiah. Rabshakeh (hearing of Wars at home) raiseth siege after all his scolding: but by the Angel of JEHOVAH, in one night were slain, one hundred, fourscore and five thousand of the Assyrians. After that, Salmane sar in his Idol Temple at home, was slain by his two sons, Adrammalech and Sharezer. He dead, Esarhaddon his son Reigned in his stead. Hezechiah sick, Isaiah cometh unto him, and (after the King's humiliation before JEHOVAH,) he giveth to him a Sign of Life for 15. years: for the shadow of the Dial hereupon went backward ten degrees in the Dial. Berodach Beladan (Babel's King) understanding of the Miracle, he sent to Hezechiah presents. He letteth the Strangers see all his Treasure, furniture, etc. whereat the Lord is angry; and therefore sendeth Isaiah to tell him, that his Seed should be carried away captive to Babel. Having reigned 29 years, he died. 15 Manasses (or Manasseh) his son succeeded at the age of 12. years, and he reigned 55. years. He beginning with as deep Idolatry, as had Ahaz his Grandfather, God stirreth up. Assurs King, (Esarhaddon) who fetters my Youth, and carrieth him Prisoner to Babel. He humbling himself in his Chains (happy Chains that humble a man) the Lord is merciful unto him. Assur sending him● home, where in better manner he finished his days In his time, Habakkuk prophesieth. 16 Amon his Son succeed, for two years His servants slew him, for which the People slew them, and enthronized his son josiah. 17 josiah (or josias) next reigneth. Eight years old at his Coronation, and he ruled 31. years in jerusalem. At 12. years of age, he wrought a great Reformation: performing upon Bethels Altar, that which the Prophet had foretold 300. years before. In his 18. year he kept a most Royal Passeover. jeremiah in his Reign begun to Prophecy: so did Zephaniah. The Lords Trumpet now sounded nothing, but judah must to Babel Prisoner for 70. years. False Prophets sound a false peace, and therefore shame came upon them. Huldah the Prophetess telleth josiah, that because his heart melted at the reading of Moses Original he should be taken away ere judah's fearful fall. Going into Battle against Pharaoh Necho King of Egypt, he was slain at Megiddo. 18 jehoahaz, or joachaz, called also JONN and Shall●m, a younger son of josiah, he succeeded at the People's appointment. He Reigned but three Months: for then Phara●h Necho put him in bonds, and carried him into Egypt. 19 Eliakim (called also jehoiakim and jakim) elder brother to jehoahaz by 2. years, Him did Pharaoh Necho make next King. Now judah's obedience was like rotten Figs. From the Schism of the Ten Tribes, from the Two (whereupon arose, King of judah, King of Israel) unto this Eliaki● his 3. year are 370. years. The World aged, 3400. ISRAEL. 1 jeroboam, King of Israel, (or ten Tribes) stretching out his hand against the Prophet that denounced judgement against the Altar in Bethel, that hand of his withered. He beseecheth the prayer of the Prophet: who prayeth unto God, whereupon the hand was healed. At this time the Prophet plainly said that, A Child should be borne unto the house of David, josiah by name, who upon that Altar should sacrifice the Idol Priests. This was spoken 300. veals, before josiah was borne. jeroboam dieth an Head Idolater, having reigned 22. years. 2 Nadab his Son, was half King in his Fathers two last years: for he begun his Reign in the 2. year of Asa king of judah. 3 B●asa killed N●da●, and reigned over Israel 24. years. He consumes jeroboams house. His reign beginneth in Asa, his 2. year. 4. Elah his son, was Viceroy in Baasa his 2. latter years. for he begun his reign in the 26 year of Asa. 5 Zimri slew his M. Elah. Against Zimri, ariseth Omri. Zimri bu●nes himself in the kings house, together with the house. Omri maketh pla gye Statutes. Against him ariseth Tibni, but Omri prevailed. He reigneth (the Rival's time joined to his) 12. years. 6 Ahab (an evil slip of Omri) followeth: beginning his Reign in Asa, his 38. year. He married with uncircumcised jesabel, Daughter to the Zidonian King: He bade, She worse: the Devil put them together. In his time, Eliiah the Prophet was famous. He reproved Ahab for reaving Naboth of his Life and vinyeard: telling him plainly, that his House should come to nought, and that painted I●sabel was destinat for Dogs-meat, and so it fel●out: for jehu afterwards caused her to be cast down from a lo●t. They that do humble themselves shall be lift up, but the proud God resisteth, and will cast down. He reigned 22. years. 7 Ach●ziah his Son, begun to Reign in I●hos●phat his 17 year. He Reigned two year, which fell out in his Father Ahabs 20. and 21. year. 8 JORAM his brother, began to Reign in his Father Ahabs 21. and 22. years of his Reign: which was in the 18. and 19 of josaphat of JUDAH, and in the second year of JORAM I●hosopha● his Son, then half King with jehosophat his Father. This man took away the Image of Baal, which his Father made: but yet stood an Ido after. With this fellow Iehos●phat of judah did go to war with Moab: for the King of Moab, having become tributary to Ahab, he now (Ahab dead) rebelled. Now El●sha, (or El●seus) the Prophet is famous: and therefore, before their going up, with him ●he Kings consulted: who assureth them of victory. Having reigned 12. years joram died. 9 jehu is anointed King. He slayeth jezabel and all Ahabs house: for Nabaoths blood, cried for blood, as did Habels. He maketh Baal's Priests believe that he would sacrifice before the Idol. All the Priests gather for that supposed sacrifice. They being once in BAAL'S house, he show them all. Notwithstanding, (for this was but a starting Zeal) he afterwards fell to palpable Idolatry: & all Isr●●l became so notably wicked, as JEHOVAH loathed Israel: in somuch, as Hazael of Aram in Syria smote them in all the coasts of Israel. jehu having reigned 28 years, he died, 10 joachaz (or jehoachaz) his son succeeded: beginning his reign in the 23. year of Ioas● of judah. He, following the ways of jeroboam, the Son of Nebat, caused Israel to sin: for which, the Lord gave them into the hands of Hazael King of Aram, and into the hands of Ben●adab King Hazael his son. He reigned 17. years, and died: 11 jehoash (or joash) Son of Ieh●●haz (or joachaz) beginneth Government in the 15. of his father, that being the 37. of Amaziah of judah. He reigned 16. years. Being provoked by Amaziah, he went against him, took him captiu●, and then went to jerusalem, making much spoil. In this man's time, holy Elisha (after many miracles wrought) dieth. 12 jeroboam, his Son succeeded. He begun his reign in his Father's last year, that being the 15. of Amaziah of judah. He Reigned 41. years. In his time, the Prophet jonah was sent by the Lord to Niniveh, the Metropolitan City of Ass●ria) there to proclaim judgement against the City. He imagining small credit by such a Sermon, doth by Sea fly another way. The Lord by a Tempest pursues him. The Mar●●ne●s cast out jonah. A Whale receiveth him; who after 3. days, casteth jonah upon Land. So was the Earth the third day to deliver up jesus, Mat. 12. 40. Neither Earth nor Sea can hide or drown that true Light, which God hath appointed to be declared to a People. After jonah his being cast upon the shore, the Lord reneweth his Mandate: he goeth to Niniveh, and proclaimeth destruction after 40. days. They at the first hearing, believed that: they therefore generally humble themselves and for that time are spared. This King restored the coast of Israel, from the entry of Hamath, unto the Sea of the wilderness according to the word of the Lord by JONAH the Son of Am●●●ai, the Prophet, which was of Gat●-Hepher But this Ieroba●m followed the steps of the first jeroboam. In his time, begun likewise Amos and Hosheah to Prophecy. 13 Israel's Kingdom, thencefoo●th unstaid for 22 years full: even until Zach●rie. Now Hosh●ah plainly telleth Isra●l, that she was not JEHOVAHS' wife. Here was like Priest, like People. 14 Z●chariah, Ieroboa●● his Son, beg●n to Reign in the 38. year of Azariah, King of judah, 2 King. 15. 8. which was fulli● 22. years after his Father's death. A wicked man was he, and therefore slain by S●allum the son of I●besh, and that in the People's sight. He reigned but 6. Months. 15 Sha●lum having slain Zechariah, begun to reign in the 39 year of A●●ria● of I●dah. Against him riseth M●n●he● the son of Gadi, who slew Shallum in Samaria. So that he reigned but a month. 16 Menahem immediately upon Shallums death, begins his regiment, and he reigned 10. years. But unto him, the City T●rzah (in Israel) wou●d not open her gates. He therefore smote it, and ripped up all their women with child. Now God stirred up Pull, the Assyrian King, against Israel, who pulled 1000 Talents of Silver from Menahem, which Menahem pulled from Israel. 17 Pekachiah his son, begun to reign in the 50. year of Azariah of judah. He reigned two years: and was slain by his Captain Pekah, in Samaria. 18 Pekah the Son of Remaliah, begun to reign fully in the last year of Azariah of judah. He reigned in Samaria (Metropolitan of Israel) 20. years, In his time, T●glah Pileser king of Ashur came up, and took diverse Cities, and carrved the People away to Ashur. Hoshe●, the son of Elah slayeth Pekah. 19 The States of Israel now govern for 9 years, though under Tiglath P●●eeser, who had before time captived them. 20 Hoshea (called also Osee) begins his reign in the 12. year of Ahaz of judah: and a bad man he was. Against him jehovah sende●● Sabnanesar King of Ashur, who took Hoshea prisoner, & after 3. years besieging Samaria (which was the 9 year of Hoshea his reign) he took it and carried Israel away to Ashur and there seated them; since which time, Israel h●th not been heard off. Obadiah well prophesied: roundly taking up Edom-Esau, for laughing at his brother's Captivity. The King of Ashur having carried Is● rael away, he pierceth in their Rooms (in SAMARIA her Cities) a Colony of his own uncircumcised People. JEHOVAH sendeth Lions amongst them, devouring. They signify that unto their king, saying further: That they not knowing how to worship the God of Israel's Land, that countries God therefore so plagued them. The King sendeth one of Israel's Priests back; who dwelling in Bethel, did teach the People. Some part of JEHOVAHS' worship they received, and unto that part, they add their foreign Idol, homebred worship. Salmanesar, their king dying, his son Esar-Haddon, brought more of his Rascals to Samaria, and them parts, Ezra. 4. 2. Enemies unto the good work of God they were ever. For that, as also for their Linsy-wolsie worship, the jews would have no meddling with them, Ioh, 4. 9 The jews would be followed of all haters of Idolatry. But here we leave Israel under the heavy Lash of JEHOVAH Captines in unknown parts of the World: a People unknown, howsoever supposed Ezra, (or Esdras) in that second Book, Chap. 13. Verse, 39 beginneth a strange tale of them. About this time, Nahum prophesied Ninivies fall. 30. Staff. Their Sin upheaped, God sendeth them away, To Babylon in three Captivities. For seventy years, they bide in Chaldea. Then against Babel, Mede-Persy doth arise: And conquering Chaldeahs drunken Roy, Cyrus sends back judeah home with joy. (a) Nebuchad. netzar, cometh against jerusaelem, in jehoiakim, (or Eliakim) his 3. full years, (Dan. 1. 1. 2.) Then go to Babel, jehoiakim, Daniel, Hananiah, Mishael, Azariah, together with others of the blood Royal. Iudab● King becoming an homager to Babylon is returned home● This was Nebuchadne●zar his first year, jerem. 25. 1. and a time of Glory to Babel, who now as a Queen sitteth above Egypt, Assur and all countries about. Three years jehoiakim serveth Babel's King, but the next he revolted. Then Nebuthadne●zars Host, the second time cometh against jerusalem. Iehoia●im is taken, & afterwards cast out unburied as an Ass, because like an Ass he had cut in pieces I●REMIAHS Prophecies. So he had from Egypt's King, his time of making him King, reigned 11. years. 20 jehoiachin (called also jechonias and Choniah; son to jehoiakim is next King: being 8. years old at his Father's Coronation (so understand HE, 2. Chron 36. 9 compared with 2. Kings 24. 8.) He reigned three Months and ten days in jerusalem. Against him cometh Nebuchadne●zars Host, (it being the 8. year of Babel's Monarch) and carrieth the lewd Boy and many more with him to Babylon. Now went Mordechai and Ezechiel into Babel's bondage, but their spirit was not bound. This was the second carrying forth Cáptive unto Chaldeahs' Monarch. 21 Mattaniah, (called also Zedechiah) his Uncle, or Father's brother properly; called his Son, because he succeeds his Cousin, as a Son succeed the Father: called also his Brother, according to the vulgar speech of the jews, who call any of their blood, Brethren: this Tz●dechias succeed at the appointment of Nebuchadne●zar, and reigneth 11. years. Then the fourth time cometh up Nebuchadne●zars Host against jerusalem. They sack the City and Temple: burn and raze down all: shed much blood: but jerusalems' Mourners (as jeremy, Barcuk Abdemelech, the merciful Morian) were freed from the sword: and that Ezechiel had foreseen, Chap. 9 Tzedechias flying, the Chaldean Army overtakes him. They bring him to Ri●lah, in the Land of Hamath, where Babel's King condemned him slew his Sons, and put o● his eyes: bringing him blind to Babel, and thus he never saw it. (b) In these 70. years reigned, first Nebuchad●etzar: then Euil-merodach his Son, who set Ieho●achin out of Prison in the 37. year of his Captivity, & exalted him above all the Kings that were about his Monarchical Throne in Babel. And here I shut up the two Books of Kings, and the two Books of Chronicles: jeremiahs' historical part: as also his Throne, Elegies, or Lamentations, who were dolefully sung of him after the third deportation. Unto Euil-merodach, succeeded Beshazzar his Son, called also the Son of Nebuchadnetzar, a term given commonly to successors, though far remote. This Beast making a great belching Feast to his Nobles, JEHOVAH sendeth a palm of a hand, writing his destiny upon the wall before his eyes. The drunkard yet trembled for fear, & shuttered in every joint: and the rather, because none of his flattering Prophets could read it. Daniel being sent for (for in his grandfathers days, great doubts and difficulties had been expounded by Daniel) he readeth the Canonical writ, and telleth the King, that it signified, how JEHOVAH had accounted his time, and weighed him in the Balance, had found him too light, and therefore an end was come to him and his Kingdom. The same Night, Cyrus of Persia, and Darius the Mede) having turned aside the stream of Babel's Euphrates) do rush into the City, and so cause the drunken Bacchus-frocs to drink of the Lords Cup. Hear were the 70. years finished: an end of the Chaldean Monarch, resembled by the golden Head, Dan. 2. 38. the indirect cause that Nebuchadnetzar reared up the golden Image, as a memorial of His being the First of that Head: Unto which Image, the 3. young Nobles not bowing, they therefore were cast into the fiery furnace, but JEHOVAH delivered and exalted them. That pride●caused Nebuchadnetzar (the Great Tree, Dan. 4.) to be hacked down: and to be sent to live as a Bedlam amongst Beasts, till he had learned to Rule better over men. Euil-merodach doing good unto judah's People, it seemeth he went therefore to his grave in peace. But Belshazzar being puffed up (as was his great Father) he therefore finisheth the Golden head, and Winged Lion, Dan. 7. 4. and Ezech. 17. (c) Babel's destruction prophesied of by Isai. 21. 2. where Elam (that is, the Persians, who sprung from Elam, Shems' son, Genes. 10. 21.) and Media, (derived from Madai japhets son, Genes. 10. 2.) these two are commanded to besiege Babel and smite it. (d) The Medes and Persians (issued from good Iaphe● and Shem) do as two sworn brethren, join hand in hand for destroying Babel, the Captiver of Shem and Heber's People: The Mockers of Heber's Songs, have now their Children dashed against the stones, Psal. 137. It is equal, that they who now mock spiritual Song, shall be le●t hereafter to sing a Black Sanctus. (e) The Kings of the East, having sacked the City, and put many of the Uncircumcised to the sword, Cyrus (being eager of wars abroad) constituteth his Uncle Darius' King, and as Monarch of Pers●●: giving before his departure Commandment for building the lords house at jerusalem. This I saiah foresaw (plainly using the Name of Cyrus, Chap. 45. 1) and soreprophecied of, long before Cyrus was borne. The poor jews obtaining this sudden delivery, they stood, as it were, questioning with themselves: Are we delivered, or do we dream of deliverance. Psal. 126. 1. When the fullness of time, concerning jehovahs' secret Decree is come, than Devil, Uncircumcised, and all shall further the Lords work: some of them for vainc glories sake; some because their Conscience is secretly convicted; some for one ●inister occasion, some for another. Only let the Lords Israel in patience, mean time, possess their souls, always believing, that the Lord sits at the Helm, and therefore the ship steered aright towards the Haven: howsoever by reason of cross winds, the Lord sometimes for winning the Wind, doth run the Bark awklie. Fresh water soldiers, think such Sea-crossing strange, and besides rule: but the better and experienced Pilot knoweth what he doth The greater Cross, the greater Comfort in the end. And there an end for that. 31. Staff. Cyrus' returns them with full liberty, To build God's house: But Enemies arise, That for a while, do stay That and the City. Then Nehemi, unto his People hies. Then Temple and the City's Walls were reared, Maugre the hearts of them, before they feared. a) In Cyrus his first year (for the 70. were finished) the King having caused his People, to furnish them with necessaries, they return with sheaves in their bosom, that went forth by weeping Crosse. And here beginneth EZRA. In the First Return Zerub-babel, (Contrary 〈◊〉 Confusion) is the People's Captain. Coming to jerusalem, they lay the foundation, but from the 3. year of Cyrus his Commandment, it was hindered. After that falleth out Ahashuerosh his Decree, for Massacring jews, but Hester, through her Uncle Mordechai his stirring up, turned the judgement upon Haman and his house (Read here hester's story) and Mordechai is exalted. Darius' Ar●axast, the third King of Persian Monarch, he, Ezra. 6. sensibly feeling jehovahs' hand against his people, because the jews were stayed from the holy work, He in his second year reneweth Cyrus his Predecessors Commandment. Now beginneth Haggai to reprove his People, for having so great mind to the building of their own houses, in the mean time neglecting the lords House. Together with him the Lord stirred up Zachariah for the work. In the 6. year of Artaxast, or Artahshasht, the substantial parts of the Temple were finished. The next year after, Ezra and his holy Host make the Second Return. In the 20. year of the King (Nehcm. 2. 1. And here must begin Nehemiahs' Story) Nehemiah Tirshatha, or Butler, cometh to jerusalem, and reareth up the City's walls: and now were the Temples appurtenances finished, which was 46. years from the Foundation laid, john, 2. 20. and a jubilee of years, that is, seven seven, or 49. years: whereof Gab●●el certified Daniel, Dan. 9 25. But Daniel mourneth for the hindrance, Chap. 10. which was in Cyrus 3 year. (b) Assurs People, (Read of them, in Hoshea last Israel's King) they starting from Samaria, and the Cities thereabout, did all they could to hinder it: but it could not be stopped, beyond Gabriels seven seven of years. The Lords prefixed time, shall stop the Devil and all his black band: What ●eedes Israel fear: 32. Staff. Under Mede pierce, for Nehemiahs' time, judea lived. Then Alexander Great, Wins Persian Crown, and Reigns a little time. Four Kingdoms do arise out of his Seat. But two of them above the other clime, And cruelly whip judah for the tyme. (a) It seemeth, that as Nehemiah might see the end of the Persian Monarch: so likewise should Ezra see their whole Monarch, head and foot. Nehem. 12. 22. 26. for Darius Persa, is the last King, which Canonical writ recordeth. And the jewish Historiographers do wri●e, that jadduah, (Nehem. 12. 22.) and Sanballat, Nehem. 4 1. were in Alexander Magnus his time. Of jadduah (Father of Onias) they writ, that he met Alexander in his Pontificalibz, before whom the King reverenced. Of Sanballa● they writ, that he presented Manasseh an Apostatical Priest (that had married with him) to Alexander, who built for his use a kind of Temple: To whom all such Priests resorted, as (for marrying with the Uncircumcised) were driven from the Temples Altar at jerusalem. Manasses his Temple built; (as joseph Ben-Matthias recordeth) on Mount Garizin, an hill. against Samaria, higher than the residue. Well hath One therefore concluded, that the Persian Monarch may not be stretched above 130. years, except we will give unto Ezra an uncredible age. (b) Alexander, the Brazen Belly (Dan. 2. 39) the Leopard, Dan. 7. 6. the Western Goat, Dan. 8. 5. Alexander resembled in them Three, he cometh skipping from Grecia, and pusheth the Ram of Persia, Dan. 8. 6. destroyeth the Persian Bear, Dan. 8. 5. and succeed the Two silvered Arms of the Medes and Persians. Paras so cast down, javan (for of him, Genes. 10. 2. the Grecians came) put on the Monarch's Diadem: Him jaddua (jerusalems' high Priest) accompanied with the Citizens in white, doth meet: for which Alexander granted them great liberties. He reigned 6. years Monarch, and then in his prime of strength, having conquered the Eastern world, he suddenly dieth, and his house is quickly after rotten. (c) Out of that Rotten Head, springeth 4 Horns or Kingdoms, allotted to 4. Captains. To Cassander, was allotted Macedonia: to Antigonus, Asia-Minor: Syria, to Seleucus Nicator: and Egypt to Ptolemi Lagi. Dan. 8. 8. and Chap. 11. 4. (d) The Kings of the North and South, so called Dan. 11. because their Kingdoms so stood coasted from judea, they root out the other Two Corrivals, and marry together. Dan. 11. 6. These Two Powers conjoined, are lively resembled by the Images Two Iron Legs, Dan. 2. 33. As all have consented, that the first 3. mettles of Gold, Silver, Brass, did represent the monarchs of Golden Chaldea, silverie Persi●, brazen Grecia: so usually, they have understood the Iron Legs to import the Roman Monarch. The jews opening the ear willingly to that, do cast this bone back to Christians. The Iron legs are the Roman Monarch: but the Roman Monarch is not yet abolished: Therefore Christ is not yet come: because Christ the Stone from above coming, shall at his coming abolish the fourth Monarch, aswell as the former Three, Dan. 2. 34. 45. Nay they go on Triumphing thus: Oh foolish Christians, the Two Legs must denote Two King domes, under whose feet we must be trampled, till Messiah come: and as yourselves grant the Romish kingdom to be One, so we believe the Turkish kingdom to be the Other Iron Legge. Hereunto, over weakly, me thinks, there hath been returned this Answer. The Stone Christ hath rushed upon R●mes Monarch, in so much, as by that power of Christ, it still diminisheth some and some, and will be abolished quite at his second coming. The Iewe calleth this an Abolishment in Conceit, not Real: and for any thing I can smell, it is too-too improper. First, an improper sense, is unnecessary, where a proper is at hand. Secondly, between the Two Legs, and that One Government of the Romans, there is not proportion or likeness. That, the jews well observe, though they evil apply them two. As by the Two Arms were meant, not O●e, but Two Kingdoms, namely, Madai and Paras, so by rule of likeness, Two Kingdoms, but both One against judea, must here be meant. That proportionably holdeth, in giving the two Legs unto Egypt and Syria: which two Kingdoms, as two Legs did spring out of the Brazen Belly and Loins, javan or Grecia. Thirdly, the Stone was to fall on the Images Toes. That IT did not, regarding the Romans, for It rather rushed on that Monarch's Head, or prime of Government over judea, but that it did, on the Toes of Syri-Egypt: for Herod, Matthew 2. 1. of Anti-pater an Idumean, as he was appointed to govern by Rome's Cesar, so was he by Egypt's Antoni and Cleopatra then in Syria (she sprung of Syri-egypts' seed: such commixture Daniel foretold 2. 43. and 11. 6) confirmed to that Regiment over judea. The blessed Stone so tumbled on Gogmagog's Toe. See the 1. Staff of the new Testament following. Fourthly, the vision was for confirmation of the jews faith & patience, until Messiah came to ease them: and not so, for Time after Messiah: the like falling out in all daniel's following visions. Fiftly, we shall see, that this Image is: first, for the Whole, then for the Parts, in the sequences expoun ded. For the whole, That vision (Dan. 7.) of the 4. Beasts is clear. The three Beasts expounding the three first Mettles: as for the fourth Beast (wherein lieth the doubt) it is set out by notable Periphrases, but not said (as were the former) to be like this or that Beast: for being so changeable in government, even now 12. reigning, even now 4. even now two: all Terrible and Tramplers of judea under foot; it cannot at any hand be properly affirmed of Rome but wonderful plainly and properly of that disordered Iron kingdom that came out of javans brazen belly. And of this kingdom, do the jewish Antiquitaries understand it: teaching therewithal, that Antiochus Epiphanes was that little horn that uttered great blasphemy. Let us not hinder them in coming forwards to jesus Messiah. For the Parts of the Images-vision: First, Daniel hath a vision, Chap. 8. of a Ram and a Goat. This overthrowing That: that is, Mede-Perse or Paras overthrown by Alexander, the brazen Belly and Goat saltant. Secondly, in the eleventh Chapter, Daniel is told by the Angel of each excellent particular that concerneth the plain pointing out of Mede-Perse, Grecia, and the branched Horns or Governments issuing on't of alexander's Monarch: every latter vision more open than the former, and a plain expositor of the first 33. Staff. These Two height thus, Egypt and Syria: The Iron legs, whereof good Daniel writes: From Sylli rose The Horn blaspheming ay Which dost the jew, and holy worship spite's. But after seventy seven of years, from High, A Sacred stone puts all these Kingdoms by. a The two kingdoms springing out of Greciaes' Monarch: whereof sufficient lie is said in the annotation upon the former Staff. (b) Of Ten Syria-stampers, upstarts, an Antiochus, more base than any before him. He would needs be called Epiphanes that is, Famous: but many than called him Epimanes, that is, Furious: and Furious he was against the pleasant Land judea. His blasphemies and abrogation of holy things, thou mayest see, Dan. 7. 8. etc. and Chap. 8. 9 etc. This Beast stayed not afflicting Egypt, as Egypt pinching at him: but judea being in the middle, it always paid for their losses. The nearer they came to Christ, the greater was their Crosse. Of some his abominable Actions, the Apocryphal Maccabees maketh true mention. This Beggar got on Horseback rid a mad gallop, till the Lord cast him down to his dounghill beginning: Stinking in his death more foully than a dunghill. This blasphemous Home was a special type or figure of the New Testaments Antichrist, or Man of Sin, or Son of Perdition, whom God shall destroy by the breath of his mouth: committing his whole tyrannous body to the devouring fire, Apoc. 19 20. even as was not only this special Horn, but his whole Kingdom, Dan. 7. 8. 9 10. 11. This blasphemous horn ariseth out of one of the four Beasts, that Daniel saw come out of the Sea: as for the New Testaments son of Perdition, he springeth out of a Beast, that likewise came out of the Sea: a Beast containing all daniel's Beasts. Revel. 13. 1. 2. And it may be, that our Antichrist was not a Perfect Body, till he had eat up the former Beast: as one Serpent eating another, doth thereby grow to a Monster. Pray for spiritual eyes, for this Beast hath brewed a spiritual wine, wherewithal all Nations have been made drunk, as drunk as Beggars, Wil-worshippers. He that will not with john, Rev. 17. go into the Wilderness, and that in the Spirit, he shall not know what the Mystery meaneth: neither is he worthy. Whether Malachi prophesied in the end of the Persian Monarch, or what time under this Iron Government, I know not but plain it is, that all things were out of order in his time: as also, that he was the last Canonical Prophet of the Old Testament. (c) Daniel was told by Gabriel, Dan 9 24. 25. 26. That 70. seven of years were cut out for his People, for the Holy City, and for consuming wickedness, abolishing Sin, for making reconciliation for iniquity, to bring in Everlasting Righteousness, and to show Christ the Holy of Holies, etc. Then doth Gabriel divide the number of 70. into three parts: into 7. sevens, then into 62. Sevens, then into one Seven. Unto the first, namely 7. times seven years, which is a jubilee of 49. years, he appointeth the building of jerusalems' walls, and the finishing of the whole Temples work, which Nebuchadne●zar had burnt and razed down. Isaiah, 44 28. The time of which building, was A troublous Time, Daniel, 9 25. The 62. seven, or 434. years, aster jerusalems' building finished, reach unto the last week or 7. years, wherein Messiah shall be slain. The last week or 7. years, breed much question. Some translate Daniel thus: In the Midst of the Week, he shall cease oblation. Others translate it thus: In the Half of the Week, he shall cease oblation. The word importing Half, some understand it of the first half: Some of the latter half of the 7. years. These that understand it of the first half, do teach, that jesus his Baptism begun the first year of the Seven, and that his death ended that half: and so they leave the other half of the Seven unto the New Testaments Revelation, where it is said, that the two witnesses prophesied 3. years and an half, Revel. 11. and the Woman is said to be so long in the Wilderness, Revel. 12. Neither is this (for many mysteries that seem to arise from hence) to be rejected as a thing grossie absurd. These that understand it of the latter half, do fully finish daniel's latter 7. in Messiah his death: affirming that the New Testaments 42. Months: Time, two times, and half a time: 1260, days, or Three years and an half, teaching (I say) that these times have but allusion to Messiah his preaching and suffering time, and not any mystical overplus of Gabriels latter Seven. Between these two, I am unworthy to judge, neither dare I yet peremptorily say, That it is. But if his Baptism begun not that Sabaoth of years, or last Seven: but if his Baptism begin the latter half, and in the middle of that Prophetical week, than (though his death gave the deathblowe to sacrifice corporeal) I must needs think that not his death, but his Resurrection Brought in Righteousness everlasting. Object. His death finished Gabriels 70. seven, therefore within the same time, was Righteousness everlasting brought in, seeing This, aswell as the O●her, is joined together, Dan. 9 24. Answ. In the Verse 21. together with Sacrifice ceasing is joined The Temple and City's desolation, by the Roman Army abominable, which fell out 40. years after jesus his oblation: therefore, neither hindereth it, that Perpetual Righveousnes be brought in by Messiah, after the death of Messiah. Secondly, though He died for our Sin, yet he rose again for our justification: Rom. 4. 25. His Resurrection brought in our Righteousness perpetual. Thirdly, if his Baptisms solemnisation by the Father and the Spirit, answered not to the dedication of the material Temple, Ezra. 6. 15. 16. Then did the Resurrection of his incorruptible Temple, his body cast down by as malicious Persons as Nebuchadnetzars' Host, resemble the rearing up of the vanishing Temple: for that material Temple, figured the spiritual Temple jesus, who is both the Temple, the Sacrificer, & the Sacrifice: whose day of Resurrection became our Sabaoth day, our seventh day of Rest by allusion to the jewish Rest-day: but is indeed the first day of the Week, and the Lordsday, seeing the New Adam was to begin where the Old left off. (d) The Stone cut from the Mountain without Man's hand, Dan. 2. is both of jew and Gentile understood of the Saving Christ. That I say Saving, it is because the jews understand Christ or Messiah, Dan. 9 26. not to be the saving Christ, but some Earthly King anointed: for Christ and Messiah in English is Anointed: And so understanding that place of some Mere-man anointed, that should soon after be slain, they put away that Prophecy. So became Christ a stone of offence to them, howsoever to the believer he is the precious Stone of the Corner. Further see hereof, Staff 32. at (d.) From judah's first transport to Babel, unto Cyrus his Commandment given to build the City and Temple, are 70. years. After the Commandment going forth to the finishing of the Temple and cities walls, are 49. years. In precise account of whole years, from the first transportation to Babel, until the reaedification of the City, are 119. years: but according to common account may well be termed 120. years. the time of Noah's preaching. From the Temples full finishment, until Messiahs' former work, making his death the perimplishment of Gabriels last 7. are 62. Seven and one Seven of years, that is in one sum, are fully 441. years. Now take away the full years of jesus his age namely, 33. years (and so long reigned David his Figure in jerusalem) and from the jewish material Temple, the Figure reared, unto jesus thereby figured, will be about 408. years. Back from Christ to the promise made to Abraham, 1844. years. Back from Christ to the Flood, 2271. years. The age of the World at jesus his birth, about 3928. years. FINIS. THE SECOND PART OF THE BIBLE'S BRIEF, DRAWN FIRST into English Poësy, and then illustrated by apt Annotations: together with some other necessary Appendices. By HENOCH CLAPHAM. ¶ PRINTED BY Robert Walde-grave, Printer to the King's Majesty. 1596. Cum Privilegio Regio. TO THE RIGHT WORSHIPFUL, AND one of her Majesty's chief Commissioners in causes Ecclesiastical, M. RICHARD TOP-CLYF Esquire, all true happiness in Christ jesus. Having (Right woor shipfull) received such a Christian help at your hand, as lately I did, in having you so ready, to stir up her Honourable Counsel (if not also her majesties own Person) to commiserate my dungeon Estate: whereby, as by an * Ebedmelech, jer. 38. I obtained (in all good Conscience) happy deliverance. I could not but therefore (openly before all the World) broach from my breist a Symbol of gratitude. That I have done, in this my bold offer, of the Gospel's breviary, in which blessed writ, is health conveyed to all that worship God in Spirit and Truth: not in an Idol & Falsehood. The worthiness of the subject, may shadow my imperfect pen; and your Worship's amiable construction, shall give vital power to my over-saples sentences. And so (beseeching the all-sufficient, to remember your daily zeal, for her Majesty and the Commonweals good) I end, The Lords unworthy, HENOCH CLAPHAM. THE SECOND PART of the Bible's Brief. 1. Staff. IDUMEAN Herod, King in judea, What time he reigned, our jaacobs' star appears: jesus is borne, Immanuel Messiah, Shiloh the Seed of Woman, in full years. A Virgin brings him forth: even Marry who Betrothed was to joseph all should know. (a) Herod (the Son of Antipater) having corrupted Antony of Egypt with Money (Flavii josephi, lib. 14. Antiquit Cap. 22.) was by Antony and his flaunting Cleopatra (cap. 23.) appointed to Rule as Tetrarch over judea. After that (cap. 26.) Herod coming to Rome, he there (having Anthony of the one hand, and Cesar Augustus on the other hand) he was solemnly led into the Capitol, where their spiritual rites were performed, and the senates decree proclaimed: and in this first day of Herod's Coronation, the New King was banqueted by Antonius. Much ado had Herod after, or he could be settled in judea: but adversary's taken away, and he showing himself liberal in a great famine, as also remitting the third part of Tribute, & building the mines of the Temple, (during which building, it is written, That it never rained) together with Remission of the 4. part of the Tribute, after that, he won the People's hearts, and so occupied the Tetrarches place, or fourth part of Government. All this doth Flavius Iosep●us writ, a man borne immediately upon Herod's end: and one that carefully (as a jew zealous) drew holy Antiquities, and opposed to the Atheists of his time. (b) So Balaam termed him, Nomb. 24. 17. what time Balaak sent for him to curse jaacobs' people. Zacharias the Priest (john Baptist his Father) having an eye unto Balaams' Prophecy, he (Luke 1. 76. 77. 78. 79.) calleth his son john, the Preparer of the way before this day-star, who was to give Light, both to jew and Gentile. (c) It signifieth a Saviour, Mat. 1. 21. neither is there salvation to be had, in any other Name. Act. 4. 12. (d) In English, God with us. This Name Isaiah foretold to unbelieving Ahaz, Isai. 7. 14. what time the Beast would not believe, that God would be with him against his adversaries: and this Name the Angel remembreth to good joseph, Ma●. 1. 20. etc. what time he imagined, God had not been with Marie, and therefore had resolved, secretly to divorce himself from her. (e) In English, Anointed. So is Christ. he was anointed to be the Church's King, Priest, and Prophet. To be called Christian, is to be called Anointed: the term therefore agreeth to none that are not Anointed with the holy Spirit, as was He. This jesus, received the Spirit beyond Measure, john 3. 34. that so he might communicate of his abundance, to his believing Members. These that have been truly engrassed into the Vine Christ, john 15. do live by the sap of his Spirit, and therefore cannot but bring forth good fruit, and that In due season. Psal. 1. 3. If a man be incorporated by Faith into this Annoynted-one, he must (ay, he will) show forth his faith by works. jam. 2. 18. Let us therefore remember, why we are baptised Christians, or Annoynted-ones. (f) This Name, jaacob, in his last Testament, useth to his Son judah, of whom jesus was to come. Gen. 49. 10. In English, Sent. He was sent of the Father to give sight and health, and He sent the Blind to Siloams pool for sight. john 9 7. This was the Sent-one, To whom the Diadem appertained, that before was overturned, overturned, overturned. Ezek. 21 27. His Kingdom is spiritual, figured out under the former, and such is his Diadem and Sceptre: but a kingdom everlasting and unable to be shaken. Heb. 12. 28. Few Christians have yet learned this. (g) The Woman's Seed, Gen. 3. 15. was to break the Serpent's head. Here the Father hath sent his Son to assume the seed, not of Angels, but of Abraham. Heb. 2. 16. Here is Abraham's seed come, promised, Gen. 12. in whom all Nations should be blessed. The holy Ghost overshadowing Woman, she conceived this holy one. The Anabaptists must know, that if JEHOVAH in the beginning, Gen. 1 did with a Word make something of Nothing, and that Good: then much more easy it was, to make Something of Something and that good, though the first something were evil: for easier it is to draw a good Substance from an evil, than to draw a good substance out of Nothing. Though the Woman's seed in itself, was as herself, polluted; yet the holy Ghost, by his ineffable sanctifying power overcovering her, and she conceiving by him, we matuell not, though the Babe conceived, were sinless. Secondly, he must not pass through her, as wind through a Pipe: but of absolute necessity, take our Nature and flesh unto him, if so we be saved. It was our flesh that had sinned, and brought in Death everlasting for Sin: If our flesh therefore scape this death eternal, it must first by rule of justice, make satisfaction for sin. This it did, He assuming our flesh, sanctifying our flesh, justifying our flesh, and by strong hand (Maugre hellish power) carrying our flesh into the highest heavens, seating it on the right hand of Glory. This he had not done for us, if so he had assumed some quintessence or new found flesh, brought I know not from whence, taken either from no Creature, or else from some other Creature than man.. (h) When the fullness of time was expired, God sent his Son made of a Woman. Gal. 4. 4. (i) That Isaiah foresaw, Cap. 7. 14. (k) Though a Virgin, yet betrothed to joseph of I●dahs Tribe: by virtue of which betrothment absolute, she was true wife to joseph: For Absolute, (not Conditional) betrothment of a lawful couple, is marriage before God: and the same betrothment made known to others by themselves, maketh it strict marriage towards man.. That was cause, that under the Law, the Man that lay with a betrothed Virgin, did die the death, as having known another man's wife; but being unbetrothed, he was not to have any corporal punishment inflicted upon him, (so he forced not the Virgin) Deut. 22. 23. 28. compare with Exod. 22. 16. That Marie and joseph stood Married-mates appeareth, first by their living together, Luke 2. 16. 22. Secondly, by their own accounting themselves Father and Mother ●o jesus, He by reason of the Marriage ordinance, She by Nature, Luke 2. 48. Thirdly, by the People's accounting jesus, joseph's son. Luke 3. 23. Fourthly, by jesus his subjection to them both, as Father and Mother, Luke, 2. 51. Lastiy, by the holy Ghost his Testimony, who rehearsing the Story; doth still call them his Father and Mother. Mat. 1. 9 Luke 2. 41. (l) All should know this Contract of joseph with Marie, because it was foreprophecied, not only that a Virgin (which she was, though a wife, Mat. 1. 25.) should bring forth the blessed seed: but also, that he should spring out of judah, and out of David's line. This Mathewe and Luke plainly record, but many will be ignorant. Mathewe recordeth his Genealogy from Solomon David's first Son, until the deportation to Babel for the 70. years Captivity: then Mathewe crosseth over to Nathan (the other Son of David) his progeny; because salomon's raze ended in jehoiachin or Chonias carried to Babel: who (after his delivery by Euil-merodach) did declare Shealtiel or Salathiel (of nathan's house) his heir: for himself died without seed; jeremiah 22. 28. 29. 30. justly therefore is Castalio blamed before in the 29. Staff, for finishing Solomon in Ahaziab. This draft by Mathewe is called the Legal descent, whereby jesus was borne heure lawful to the Crown. As for Luke, he descendeth not, but ascendeth from jesus (not to David by Solomon, but) by Nathan to David, and that uprightly by the Natural Line (wherein was no breach through want of issue) and that is called, the Natural Ascent. The diversity of Names must not trouble thee, considering thou finds that common in the old Testament, especially at the beginning, in, and after judah's Captivity. Nor yet at the terming of Nephews, Sons, or Brethren, whereof I have spoken, Staff 30. For thy easier conceiving of Matthew and Luke take this Table, where I have placed both the Evangelists descending to jesus. DAVID Mathewe thus descendeth in his Gospel, Chap. 1. The Legal descent for JOSEPH. Solomon. Rehoboam. Abia. Asa. jehosophat. joram. Ahaziah, a See how he was of Solomon, 29. Staff of the Old Testament, in judah's (8) joash, Amaziah, not worthy Memory. Ozias. jotham. Ahaz. Ezechias. Manasses. Am●n. josias. jakim. b Here was Choniah pulled off as a Signet, jer. 22. 24. Iech●nias seedles, adopteth Salathiel. Pedaiah, Zorobabel. L●ke thus ascendeth in his Gospel, Chap. 3. The Natural descent for MARI●. Nathan. Ma●●a●ha Mainan. Melea. Eliakim. jonan. joseph. juda. Simeon. Levi. Matthat. jorim. Eliezer. jose. Er. Elmodam Cosam. Addi. Melchi. Neri. Zedechias omited; because jechoniah did live after him a King, being restored to honour at Babel, See the first Staff 30. at ZOROBABEL. MATTHEW thus descendeth. Abiud. Eliakim. Azor. Zadok. Akim. Eliud. Eleazar. Matthan. jacob. joseph. LIKE thus ascendeth. Rhesa. joanna. juda. joseph. Semei. Mattathias. Maath. Nag. Esli. Naum. Amo●. Mattathias. joseph. janna. Melchi. Levi. Matthat. Eli. Marie. Now was Zorobabel, (the Son's son of Salathiel, 1. Chron. 3. 19) made jehovahs' Signet. Haggai, 2 24. Matthew and Luke both account from Zorobabel, as they did from David: but Matthew for observing Generations by 14. omitteth diverse, contenting himself with the chiefest. Mathewe, he regardeth the Genealogy of joseph, jesus his Father by Ordinance, not by Nature: and Luke he draweth the Petygre of Marie, the Real mother of jesus according to the flesh: both of David, and so consequently of judah. Blessed JESUS, was every way Heir unto the Crown. The Sophies of Persia knew that, Mat. 2. 2. Nathaniel confessed that, john 1. 49. Pilate gave him absolute Title of judah's King, superscribed in Hebrew, Greek, and Latin: neither had he power to qualify That, though the jews wished him. john, 19 19 20. 21. 22. The People knew That, that would have made him King, john 14. 16. neither could the bloody wretches, allege any one betwixt him and the Crown, but Rome's Cesar. john, 19 12. 15. He that knows not, that Christ must needs be of David, is more blind than was Bartimens', Mark. 10. 47. Neither can any be ignorant of his being David's Son, except they will repugn his own testimony (Mat. 17. 25. 26. 27.) where he proves himself free from tribute paying: as also many more Scriptures, that openly proclaim him David's Son, and so consequently, Heir Legal and Natural to judah's Crown. But as the blessed Word, john 1. assumed our flesh, for the new creating our flesh, even to the end that we might become Spiritual, for the discerning of spiritual things: so neither was his Kingdom and Sceptre to be of this world, carnal and outward, as was the figure in David: but spiritual, inward and heavenly; and thereof it cometh, that the New Testaments Church-state is ●o of●en called, The Kingdom of heaven, Matth. 11. 1●, & 13. and jerusalem from above, Galat. 4. Revel. 21. This doctrine (if it would be learned) the learners would not keep Christ under Moses, nor his new body under old Israel, as though the second should in nothing excel the former. I must never leave urging this point, till the scales fall from saul's eyes. 2. Staff. An Angel doth preach this to shepherds: who Do leave their flocks, and wend to Bethlehem. Look how the Angel said, they find it so. Babe in a Cratch, did there appear to them. With it, Marie & joseph. Shepherd's then Give praise to God, and back return again. (a) As an Angel from Heaven, did preach the conception of jesus to joseph and Marie, so an Angel from Heaven doth preach his birth here to the Shepherds. Accordingly the holy Ghost giveth the title of Angel, to the New Testaments Ministry, where he calleth them Angels, that is in English, Sent-ones, or Ambassadors, or Messengers, sent by God to preach jesus anointed to his People. The worthiness of the Title, must fear men from running before the Lord bid: and the Lord never in mercy saith, Go: but first he furnisheth them with holy gifts, fit for the Embassage. If any come unto us without their spiritual furniture, we may boldly conclude, that God hath not sent them in Mercy, but in judgement: as though he should have said unto them, Go in a vengeance: and so indeed he bid Balaam go to Balak. (b) Christ was not published to lazy idle Nobles and Churls of the World; nor yet to the presumptuous Priest, or glavering Prophet, but to well exercised shepherds feeding their flocks. As his kingdom was not worldlike, so neither we●e worldlike men to be acquainted with that first. (c) Bethleem was the native Town of David, the figure, and of our David figured. (d) joseph and Marie being unable, as it seemeth, to hire a seemly place in the Inn, they were glad to use a backhouse for their lodging, and there was the King of Kings borne. As the place of his Nativity was simple, so the bedstead wherein he couched his sacred corpses, was but a Beasts cratch. Our Earthly vanishing Kings would take this in dudgeon, and the meanest of us are usually more renowned in our birth: yet like rude Horses and Mules void of understanding, we are impatient. (e) With the blessed Babe I●SVS, they find no greater concourse of People, than joseph his supposed Father, and Marry his Real mother according to the flesh: homely solemnizing of Rex Regum: but worldly Bethlehem was not further from Christ, then when Christ was borne in their little Town. The nearer the Church, commonly the further from God. And indeed, the Suns light nothing availeth a blind man in his blindness. If God first give eyesight to the soul (that is, Light unto the Mind) man may disceme spiritual things. Otherwise, King Herod, Master Priest, & Sir Scribe, shall discern Christ, or the habitation of Christ, no more than a Mole. 3. Staff. Twice twenty days o'er past, the Babe is brought Into the Temple: There good Simeon Did meet with him, who chief was in his thought. So Anna did behold good Maries Son. That done, they home, and live there quietly: But Marie ponders all right seriously. (a) The Wife delivered, was to be unclean for a Sabaoth of days, but the 8. day (which was a figure of our Lord his day, the day after the seventh, and yet the first of our new creations week) the Male-child was to be circumcised. Thirty three days (besides the first 7.) she was to rest in unclean estate (and thirty three years after Christ his birth, it was before we were purified from sin) and then she was to be cleansed by the Law, bringing unto the Temple a Lamb, or a pair of young Pigeons or Turtles. (b) Simeon having a Revelation, that he should not see Death ere he had seen the Messiah (Luke, 2.) he therefore confidently awaiteth the corporeal sight of jesus. jesus at last he meeteth, in the Arms of his Mother within the Temple. He taketh him into his Arms, and therewithal before God, he protesteth his willingness to leave corporeal life: prophesying therewithal, that jesus should be the Gentiles Light, and the jews Glory. (c) Anna, of Asers' Tribe, Luke, 2. 36. who had lived 7 years with an Husband, and had been 84. years Widowesse, she haunting continually the Temple, found jesus there at the same time as did Simeon; whom she boldly confessed and professed to all such as looked for Redemption in jerusalem. (d) Marry, she layeth all these extraordinary accidents to her heart, and thereby gathereth more and more, that the miraculous fruit of her womb, was appointed to some great inaudible work. 4. Staff. After from East, do Sophies make repair: They by a star, came to the house aright, Who find the Babe, and Marie only there: To Gentiles sure, an heavenly blessed sight. Myrrh, Frankincense, and Gold they offer than, And so depart, each one an happy man. (aa) The Romanistes have preached unto the simple People, that these wisemen were 3. Kings of Colin. That they should be 3. the Scriptures teach not, much less 12. as some have written: for the number is indefinite. That they should be Kings, is not very likely; seeing they passing seldom, gave themselves unto Stargazing. That they should be of Colin, is apparently false: for the holy Ghost testifieth, Mat. 2. that they were Magies of the East, whereas Colin was west from judea. Persia was Eastern from the Holy Land, and that people were notable Astrologers or Stargazers, therefore only probable to me, that these Magicians must be Persians. At the word Magician thou must not stumble, seeing it was then a word used in the good part, rather than in the ill: as also a long time after. These M●goi, I have called Sophoi, both titles importing Wise. (b) These Stargazers, have their overcurious speculation sanctified unto them, for drawing them unto Christ. Many by indirect means are brought unto jesus: not by reason of any promise of blessing promised by God unto men following curious arts: but by virtue of God his antecedent Election, who therefore regardeth the constancy of his own Decree, not of man's Deserving. (c) The Shepherds found with the blessed Babe, joseph and Marie: but these Sophies find with the Babe jesus, only Marie. Quest. Where was joseph? Answ. It may be, he was playing the Carpenter abroad for all their three livings, but sure it is, he was not idly plodding the streets, much less tippling in the Tavern with our idle swingers. Neither is it unlike, that jesus himself till 30. years age, was much employed in that Carpentry work, considering the holy Ghost testifieth of him, that He was subject to his (supposed) Father and (Real) Mother. Noah played the Carpenter, 120. years, building for the preservation of his Families bodies, and can we think that joseph and JESUS the well nourtered youth, would neglect the body? He that provideth not (in some honest Calling) for the sustentation of his Family, is worse than an Inidel: Nay that which more is, He denieth the Faith of jesus, (1. Tim. 5. 8.) for the Christian Faith teacheth not a man to be idle and negliegent, although indeed it command a man not to be Careful about there things, Mat. 6. 25. etc. Labour in thy Christian calling, but without Care: for labouring in a consecrated Calling, why shouldest thou be careful, seeing Goldlines hath promise of bodily necessaries: neither will the Lord withhold any thing that Goodis from these that Walk prightly, Psalm. 84. 11. (d) The jews had first sight of jesus: the Gentiles enioved the second sight: a plain sign that the Gentiles (japhets house) should now step into Shems' Tent: that the partition was to be broken down, and that jesus would be Shepherd to both sorts of sheep. (e) They having offered Gold vn●o the King of the world (preaching thereby, homage and fealty unto David's Lord, and yet David's son) as also having offered Frankincense (in sign he was the perfumer of our prayers) as also Myrrh (fittest for his burial, a sign that his death was our life) happy men they depart. Herod under pretence to worship jesus, thinking to worry jesus, had commanded the Magies to return and relate unto him where the jews King was borne: but God having otherwise admonished them, they prefer JEHOVAHS' will before Herod's wish. 5. Staff. The Dragon's Horn, pursues to smite the Child: But God forewarne●, and they to Egypt fly. Herod once dead, they Three that stood exiled Return, but go down into Galilee. At twelve years end, jesus he doth dispute, In Temples, Court, which caused much brute. (a) The Dragon the Devil (Rev. 12.) is introduced with his Horns, for dossing (eye destroying) this manchild jesus. The first Horn that studied jesus his destruction, was the Idumean Herod: and that he did, because he heard by the former Sophies, that there was a king borne unto the jews. (b) The Lord having a care of our Lord, as he first warned the Magies not to return to Herod, so he forewarneth joseph and Marie of Herod's hollow heart, whereupon they fly into Egypt Into Egypt went Abra●am the Father of the Faithful, by reason of a Famine: thither was joseph pushed by his brethren, to whom Father and Father's house was glad to repair for succour: and thither now went Maries joseph, and a greater than joseph. A Horn of Hell pusheth our Lord thither, and but Horns of the Devil are all that bloodily pursue jesus in his members. They gone into Egypt, Herod slaughtereth all Male-childrens, under two years old, hoping amongst them, the Undefiled manchild should have been murdered. The Massacre was so abominable, as dead Rahel, the first joseph's Mother, could not but, after a sort, lament the destruction of her Children. Of a certain Ancient it is written, that Herod should slaughter his own young Sons, lest of them, judah should have had a King; whereupon Augustus then should say, I had rather be one of Herod's Hogs, than Sons: for his Hogs he fat's, but his Sons he sleas. (c) The Beast dead, joseph and Marie with jesus are called by God out of Egypt, even as Israel before was called from thence by Moses JEHOVAHS' mouth. But they hearing, that his Son Archelaus did succeed (like Cock, commonly like Chicken) they turned aside to Nazare● in the parts of Gali●e: whereupon he took the name of Nazarite: and besides that, he was to us a more Pure and Powerful Nazarite, than was Samson his figure. (d) joseph and Marie (what time jesus was aged 12. years) they do come, as yearly they ever had, to keep the passover at jerusalem. The Feast finished, joseph & Marie set homewards with their Kins-folks and acquaintance: but after a days journey, they missing their son jesus, they return with sorrowful hearts to jerusalem: who after three days, do find him amidst the Doctors in the Temple, disputing. His Mother saying unto him; Son, Why hast thou dealt thus with us? Behold thy Father and I have sought-thee with heavy hearts: to her he returned this answer: How is it that you sought me, knew ye not that I must go about my Father's business? But they understood not the word that he spoke unto them. Then he went down with them, and came to Nazaret, and was subject to them: and his Mother kept all these sayings in her heart. And jesus increased in wisdom and stature (for indeed they two should grow together) and in favour with God and men. 6. Staff. 'Bout 30. years, he comes to Iordans side, Whereas john Baptist doth baptise our Lord. jesus the Christ, then from that blessed tide, Gathers Disciples by his blessed word. Twelve of them, he Apostles nominates, And seventy more, his will abroad relates. (a) See Luke 3. 23. (b) john Baptist (the so● of Zachariah the Priest, Luke, 1.) allied by his Mother's side to blessed Marie, (for though the other Tribes might not marry one with another, for avoiding confusion of Lotted inheritance: yet might Levi (who had no such inheritance, and therefore not like possibility of confusion) marry with other Tribes. This john begun to preach The Baptism of Repentance for the remission of Sins, in the 15. year of Tiberius, Rome's Cesar, Pon●●us Pilate being then Governor in judea: but afterwards beheaded by Herod for reproving his unlawful marriage. This john (having the Spirit of Elias) prepared the People unto jesus, by hewing squaring, and smothing their hearts, lest otherwise jesus should have smit the Earth with cursing. Unto this john came jesus to be baptized. john refusing as being fit to be baptized by jesus: our Saviour tells him it must be so, for fulfilling of righteousness. john baptizeth him in jordan (through which jesus or joshua safely led Israel) at what time the holy Ghost manifested himself under the bodily shape of a Dove, lighting upon jesus: together withal, a voice passed from Heaven: saying, Thou art my beloved Son, in thee I am well pleased. Here was the Father, the Son, and the Holy Ghost, concurring in this Baptisms solemnisation. The Son presents himself for fulfilling Righteousness. The Holy Ghost showeth jesus to be simple and innocent as a Dove: the Father proclaims him, first his Beloved Son: Secondly, In whom he rested well pleased. Thus was the Dore-sacrament of the new Testament graced by ELOHIM, that Three-one. Quest. Why should jesus be baptised with water, seeing he was sinless, and that Sacramental water teacheth the baptised, first that sin is put away by the blood of jesus: secondly, that the baptised is to die to sin, and to rise unto a new life. Answ. Circumcision signified the like, yet was he circumcised, as he is here baptised. Yet I easily grant, nay, I do boldly affirm, that he was neither circumcised nor baptised for the two forme● ends: and yet of absolute necessity, he was both to be circumcised and baptised, & that for this cause: As Circumcision and baptism were enjoined man because of sin (seals of sins forgiveness by bloodshed, even by the blood of the Lamb slain from the beginning of the world) so, how should them Sacraments of the Old and New Testament have been holy and lively to the receivers, if so the holy Lamb and Lord of life had not in our nature so sanctified them? He for giving Life unto both them, did therefore undergo both in his body. Thereby, Circumcision was made Heavens-doore unto the old Church Zion; and thereby was Baptism made Heavens-entrye unto the New Church, jerusalem from above. So the Sacrament was not only given, to Preach Life to the first Adam: but also, To be made Life by the second Adam: even as was the whole Law, not only given to the old Man▪ but also to be performed without blot by the new Man, from Heaven heavenly. Despisers and neglecters of this Seal, have yet no assurance of life in jesus. Let them mark that. (c) He gathers no New Communion, before himself had undergone the New Communions Sacrament: for Baptism was the door into the new Testaments Church. (d) Having gathered Scholars (or Disciples) he calleth 12. of them Apostles, (or, Special Sent-ones) and allotteth them to preach before him, but not as yet to the Gentiles: The Names of the 12. were thus: Simon Peter, and Andrew his brother: james and john, who were Zebedeus Sons: then Philip and Bartholmewe: Thomas and Mathewe the Publican: james, son of Alph●us, and Lebbeus Thaddeus: Simon the Cananite, and judas Is●ario●. These twelve Apostles, do make answer to the twelve patriarchs of Israel. (e) These 70. were sent forth with as large and like Commission as were the Apostles: Mark that. Secondly, these 70. answered to Moses seventy, prophesying Ancients, Numbers, 11. 24. etc. Here is Wisdom, but who marks it? 7. Staff. Great wonders, he did work in every place: But Dragon still pursues him to the end. He institutes, A Supper full of grace: Which to his Church, for ay he did commend. That done, he wends to pray in Olivet Iscariot thither his foes did fet. (a) He converted water into Wine, and who but jesus can turn our bred and water of affliction into a continual Feast? He gave sight to the borne blind body: and who but he, can give holy light to the borne blind mind? He cured Leprosy, and many other corporeal diseases, incurable by natural means: and who but he can cure our souls maladies, whose cure consisteth only in metaphysical (or supernatural) means? To the dead and stinking dead, he gave corporeal life: and who but he, can give spiritual life to these that are dead, and stinking dead in their sins? He cast out devils possessing bodies: and who but jesus can cast out the Devils that possess men's souls? (b) ELOHIM, foretold Adam and Hevah, that there should be enmity betwixt the Serpent and Woman's promised seed: as this JESUS was the Head of that holy seed, so the Devil ceaseth not to stir up his Serpentine seed, to pursue this blessed Seed unto the death: but all in vain, until the time came, wherein he himself was minded to lay down his body. (c) The time of his oblation, being within one day, he calleth the 12. together, and sitting down on a low bed, for so the jews did eat▪ having first preached unto them the necessity of his departure, he first eateth with them the Paschall Lamb: then afterwards he institutes the New Testaments supper, consisting in Sacramental Bread and Wine: having finished the old Supper, he institutes a new. Qu●st. Was judas Iscariot present in both these Suppers? Answ. In the first he was. Neither might any soule-maime debar any Circumcised from the old Supper: nor yet any Soul-soare unseen in the baptised, debar from the new Supper. Seen and known pollutions in the bodies of the Circumcised, would debar them the holy Congregation and Supper: so, only seen and known sin unrepented, can debar such the new Testaments Assembly and their holy Supper. To the question therefore I answer thus: Many learned and worthy deep reverence, have written, that judas was present: but yet I see something that keeps me from so thinking. But first let it be granted, that judas was there a Communicant, what then? you will (it may be) with others conclude, Then may wicked ones be admitted to the Lords Supper; I answer, it proveth not, that Known wicked may be admitted: for judas was not an open wicked one, but a secret wicked one, and therefore under God his judgement, that knows the heart, and not under man's censure, who knows not the heart. Object. The man Christ knew him for a Traitor, and yet would not debar him. First, the Man Christ knew him not already a Traitor, for as yet he had not betrayed jesus: and Man must censure Actions, or things that be Patent, not Latent. Secondly, Christ as he was man knew not that he had such a traitorly thought in his heart, no more then as he was the son of man he knew the latter day: for every mean wit knoweth, that Thoughts of men, and personal Future Actions, were communicated unto his Manhood by the Godhead, or his divine nature. If judas then had been present, he was to Man there, considered as man, an hypocrite or unseen Traitor: and therefore nothing maketh, for admission of unrepentant known wicked, to the Lords Table. But as before I said, I rather think he was not there, for this cause: Blessed john in his 13. Chap. 30. Verse, saith: As soon as he (namely, JUDAS) had received the sop, he went immediately out. Now, the Sop was no part of this New Supper, but appertaining to the old Testaments Supper: if therefore Iscariot went out from them, Immediately upon the receipt of the Sop, (and so saith john) then went he out to go unto the high Priests, before the Institution of the New Supper: and this let the godly hearted consider. (d) As the Paschal Lamb, preached unto them their deliverance in and out of Egypt, the Land of Boundage, whereof I spoke in his place: so this Bread and wine, sacramentally preacheth our deliverance from the power of Sin and Satan, by the Body broken, and the Blood shed of JESUS upon the Crosse. And as the Sacramental Lamb was called by JESUS, the passover, Luke 22. 11. though it was but the Sign of the Angels passingover Israel's houses, so he calleth this Sacramental Bread, and Wine his Body and blood, though in deed but a Sign of his body and blood; the memorial of whose death, we therein are to celebrate until his last coming. That Circumcision was called the Covenant, though but a sign of the Covenant: that the Paschal Lamb was called the passover, though it was but a sign of the Pass over: that Baptism is called our sanctification and cleansing, Ephes. 5. 26. though it be but a sign of our sanctification: that the Bread and wine in that Sacramental Supper, are called the body and blood of jesus, though they be but the Signs of his body and blood: it is, as to teach us that they are signs, so that they are not naked or bare signs: but Signs exhibitive, offering and giving to the faithful Person, aswell the thing signified, as the outward sign and signifier. No marvel then, if they be Sacraments of Grace and divine favour. (e) As all that entered the Church, entered by Baptism: so all that once we●e within the Church, being able to discern the Lords body were to be fed in this Supper: & that in remembrance that Christ jesus died for them. (f) Mount Olivet, had between it and jerusalem, the Valley of jehosophat. His ascending the Mount to pray, must teach us to ascend in our spirits when we pray: for Prayer is a conversing with the God of Heaven, seated●aboue all our Earthly thoughts. (g) Iscariot, upon the receipt of the Sop, going forth, he went to the high Priests for betraying of jesus. They let him have a band of armed men, who with Lantern light, go to seek the Lord of Light: the natural light an instrument of betraying the supernatural light of the Church. The greatest men, not always the wisest men: nor yet the multitude always walking in the ways of life, as now here. 8. Staff. They come with Clubs, his word doth throw them down. Before high Priests, sweet lesus he is brought: Before Pilate, than chiefest in the Town, Where rascal rout, His death and ending sought: In fine, he was condemned to the Tree, Where twixt two thieves, he died right patiently. (a) They come to take him with Clubs & glaves, that never used to resist with weapons. Thus now a days they hale his members, as though they had to deal with swashbucklers, when alas, they have learned and taught not to smite with the sword, lest they should in justice perish with the sword. (b) Though there should by the Law, have been only One High Priest at one time, yet now so corrupt they were, as there were two high Priests: the one having purchased his room by Simony, Simon Magus his ointment. (c) This Pilate, as josephus Ben-Matthias writeth, Lib. 2. de Bello IVD. Cap. 8. was sent from Rome to jerusalem, by Tiberius Cesar: who on a night, getteth conveyed into jerusalem, Caesar's Images: by reason whereof, a great tumult within three days, arose. For the jews held it utterly unlawful to place any such Image in the City To the Citizens other people without repair to the house Caesarea, where Pilate lodged. They request that the Images might be had away. He denieth. They continue unmovable 5. days and so many nights. After, Pilate commanding his Soldiers to prepare their swords for slaughtering them jews, the jews willingly hold down their necks, as willing to lose life, ere they admitted them profane Images. Pilate wondering thereat, without more ado, pack the Images out of the City. Flavius josephus, remembers this, but will not once remember jesus and his People. He writing against Appion, the Mock-Iewe, doth say, that for envy: others in their antiquities would not remember the jews, and their glorious Acts: so of him (I may say) that such a Mock-Christ, disdaineth to remember jesus and his most worthy Acts, though living within and after jesus his time. Yet farefall, josephus Ben-gorion, for he not only remembreth JESUS for a Man: but afterwards by Correction addeth: If it be lawful to call him a Man: affirming withal, That his People put that JESUS to death, not understanding the Prophets: as also, That his Disciples greatly grew and multiplied. Before this Pilate was jesus brought; Pilate indeed (after examination) being much unwilling to condemn JESUS: but loving the praise of men more than the praise that is of God, he finally condemned him. (d) The rascal rout, coveting rather that Barrabas the Murderer should have life: yea, they cried, out, Let his blood be upon us and our Children. That his blood fell notably upon them, hath been apparent notably in this, That the Lord hath made them slaves to all Nations, and their Name odious to every People. (e) The death on the Cross or Tree, was the most notable, infamous, and cursed manner of death was then. Necessary it was, that not only he should die the death, but most shameful death: that so death and shame might be consecrated to his suffering Members. (f) Both these thieves blaspheming jesus at first, Mat. 27. 44. soon after, one of them hath his heart and tongue converted, Luke 23 40. His unfeigned repentance he testified, first in reproving his fellows continued blasphemy: Secondly, in acknowledging God his hand just against them both, because of former ill: Thirdly, by defending the cause of jesus for Innocent: when neither his Mother, nor any of his Disciples durst speak. That his Repentance was lively, and sprung of Faith, appeareth first, by his believing that jesus was the King of Heaven: Secondly, by the gift of holv prayer, bursting then from his believing heart, in these words, Lord remember me, when thou comest in thy Kingdom: to whom jesus replied. This day shall thou be with me in Paradise. Mark that the second Adam breaks open the door into Paradise, from whence old Adam caused us to be barred. Betwixt these two thieves (the one a sheep, the other a Goat, a figure of the latter judgement) jesus our brazen Serpent was lift up. The murmuring Israelites being stinged in the Wildemes, there was (at the Lords command) a brazen Serpent set up, on which, who so looked, they were cured. That figured our jesus, on whom, no person by the eye of faith can look, but lo, they are cured of Satan and sins sting: let the repentant Thief witness that who entered Paradise heavenly the sixth day, as Old Adam the same day (and like enough the same hour) was driven out of the Earthly. In Matthew 10. we are willed to be as Serpents: that is, to be like them in something, not in every thing. Though we be wise as Serpents, yet let us be without sting, as was jesus and the Serpent his figure. Nay let us labour to heal others that are stinged: and not sting and bite others, lest we be bitten and consumed of others. (g) After many mocks, revile (the adversaries giving him bitterness to drink) he gave up the ghost, saying: It is finished. And here was the perimplishment of daniel's half week of years: for now the vail of the Temple rend in two, so that the common people might step out of the Temples Cour● into the Holy-place, and be their own Priests, in offering up a rend heart: for now jesus (our high Priest) entered into the Most holy of the Heavens, there to make continual intercession for us. At the renting of the Temples vail, the jews might have learned, that then there was an end of Levies ministery, the Priest according to Melchisedeks order, having made a new and living way unto the Father through the vail of his flesh: a way for every man, that cometh unto the Father by him: for not in the Name (or power) of any other than jesus, is Salvation to be accomplished: for through jesus (even as we are members knit unto him) we are made, not only Kings over Satan, sin, death; but also Priests, for lifting up pure hands, (without wrath and doubting) in all places wheresoever. Much of the Epistle unto the Hebrews is spent in persuading this: neither yet know they Christ rightly, that know not this. 9 Staff. He dead, they seal, the stone upon his Tomb, But Third day, he ariseth powerfully. Good Magdalen, early to grave doth come: Anon, jesus speaks to her cheerfully. (d) Ten times he did appear in 40. days, Then calls the Twelve, and thus to them he says. (a) joseph of Aramathea, having of Pilate obtained jesus his body, and Nicodemus having brought one hundredth pound weight of Myrrh and Aloes, they take the body, wrap it in linen with the odours, and bury him in a new Sepulchre within a Garden, neete to his suffering place. He so buried, the high Priests and pharisees come to Pilate, who by common agreement appointed certain Soldiers to watch the Tomb until the third day, lest his Disciples should steal him away, and so it should be bruited that jesus rose the Third day as he had promised. Therewithal they sealed the Cover-stone, as Darius sealed Daniel in the lions den. (b) The third day (which was the first day of the week, he rose from the dead. The 6. day of the week (Heathenlike called Friday) he departed this mortal life, and so entered into Paradise above, forefigured by Paradise below: even as Adam on the 6. day, through sin begun this mortal life, and therewithal was expulsed the Low Paradise, the first figure of Heaven's bliss. The 7. day, (Pagan-wise called Saturday) the first Adam rested out of Paradise, but our second Adam rested in Paradise: for as his spirit rested in his Father's hands, so his body in the Earth did feel no corruption. Act. 2. 31. This thwarts our disputers about Descension into Hell. Having so finished Moses week, jesus ariseth on the next day after the 7. which day, as heretofore in some respect I called the 8. day: so, in simple propriety, it is the First day of the week, profanely called Sunday. As our Lord rose this day, so (Revel. 1.) it is called therefore the Lords day. As jesus rose from the power of death, Moses his Law having done what it could, so (like a Samson of Samsons) he carries that City's gates away on his shoulders, and up he mounteth for our justification. No marvel then, if his Rising-day be our Rest-day, and that day we celebrate in meditating of our second Creation and Resurrection, even as the first Sabaoth was appointed to be spent (had Adam stood) in meditating the first Creation: and Adam falling, then appointed to further meditation: as first of Creation; secondly of the Fall; thirdly, of restoration in the promised Seed. Moses from the beginning of Creation, to the end of Deuteronomte, and then from joshuah to the end of the Old Testament, he and all the Canonical writers use to entitle the days only thus: the First, Second, Third, Fourth, Fift, sixth, seventh day. Throughout the New Testament the days have no other names: but we will not be so precise, as to speak like Moses, to speak like Christ, to speak as the words of God. Nay, if a man so term the days, he shall be called Puritan, Heretic. How will our Impuritanes be pleased? if so we call them, Sunday, Moone-day, etc. Hearken to Venerable Bede: His nomina a Planetis Gentilitas indidit, etc. To these 7. days, Gentilism did attribute the Planets names, believing that they had their Spirit, of the Sun▪ the body, of the Moon: the blood, of Mars: wit and tongue of Mercuri: of jove, tempetance: of Venus, lust: of Saturn, slowness. Let men now, either tip their tongue with the holy Ghosts terms, or at least not be offended with such, as disdain to fashion themselves to the Gentiles. (c) As Marie had much forgiven, so shee-loved much. Her love partly appeared, in this her early repair to the Sepulchre. Before her coming, an Angel from Heaven had rolled the sealed stone aside, jesus was risen, and the hired watchmen were gone to the Rulers; who bribed the Soldiers, to the end they should say, that jesus his Disciples had in the night stole away the body. She coming to the Sepulchre (as did Salome and another Marie) the Angel informs them of his Resurrection, commanding them to return, and tell the same to Peter and the other disciples. They departed, jesus first appears to Marie Magdalene, (Mark, 16. 9 joh. 20. 14. etc.) with whom he familiarly talketh. A shame to men, that women should love jesus more earnestly. Secondly, he appeared also to the other Marry, and to Salome, called also joanna, Luke, 10. as they were going to tell the disciples of the Angels words, Mat. 28. 9 10. Thirdly, he appeared to Peter or Cephas, 1. Cor. 15. 5. That this must be on the same day, may appear by the Angels command before. And that it is not like to fall out, betwixt the two next appearances, the length of time here, and the shortness of time there, makes it most probable. Fourthly, he appeared to Cleopas, and the other Disciple, as they were going to Emmaus, 60. Furlongs from jerusalem, Luke 24. 13. etc. Fiftly, he appeared to the Eleven (the greater number bearing name of the whole) at night being assembled to holy exercise, Luke 24. who breathing on them, said: Reccive the holy Ghost: Whosoevers sins ye remit, they are remitted unto them: and whose sins soever ye retain, they are retained. At this time, Thomas Didymus was wanting. No blessing got by absence from holy Assembly. Thus our Lord spent the whole day in Apparitions and Doctrine. No marvel then, if the eleven gathered together the eight day after, or next Lords day. Sixtly, he appeared the 8. day after, unto the Eleven. Didimus was then present, and therefore he schooleth him. And this was the second time of his appearance unto the Apostles convened. Seventhly, he was seen of more than 500 brethren at once, 1. Cor. 15. 6. Eightly, he was seen of james alone. 1. Cor. 15. 7. Ninthly, he was seen of diverse his Apostles at the Sea of Tyberias, john. 21. 1. etc. and this appearance, Verse 14. is called the third appearance: that is, the third time of his appearing to his Apostes convened. At this time JESUS urged Peter unto a three-folde Confession, answering to his threefold denial. Tenthly he appeared unto his Disciples, what time he led them into Bethani● where he sinallie blessed them to the well executing their Commission. Their Commission was this. Secing all power is given unto me in Heaven and Earth, Go therefore & teach all Nations, Baptizing them into the Name of the Father▪ and of the Son, and of the holy Ghost. To whom God hath said, Go forth, teach, convert, gather people into One, To them necessarily he much more saith, Baptize: for Paul comparing This with the Former, he in that respect affirmeth, that he was not sent to baptise; meaning that Baptizing was no charge in comparison of the former. Deeply simple are many in our days, that make baptizing the greater. 10. Staff. Stay in jerusalem, till from above You be baptised with the holy spirit: A cloud then suddenly did him remove, And up convey him from their carnal sight. They strait unto Salem convaid them then, Where they abode, with other faithful men. (a) As the Apostles were appointed, to preach to, and baptise of all Nations, so it was absolutely necessary that they should be furnished (as with other graces, so) with ability to speak and understand the tongues of all Nations. For this cause they were to stay at jerusalem, till they had received power from above. Men may have a general calling to some work, and yet (by reason of particular indigency or lack) be unfit (for some time) to set upon some part of that work. This notably overthwarteth rash heads, who by virtue of their general calling, will at any time aggresse any particular. (b) His 40. days being finished, every day, answering to a year of Moses in the Wilderness, he was taken up in a cloud to the highest Heavens: where he sitteth at the right hand of Majesty, till his father have made all his Foes his footstool. So endeth the 4. Evangelists, Matthew, Mark, Luke and john. Though Ma●thewe and john were Apostles, yet are they also called Evangelists: because (aswell as the other two they penned the History of JESUS, which is not the whole evangel, but as the Head and Heart of the Evangel. Evangel (a greek word, and in that Tongue, the holy Ghost penned the New Testament) it is in English, Glad Tidings. This Glad Message of Salvation, we call also in English, Gospel, drawn from the Saxons word, Godspel. Magicians have their Spell, which on nights they set for preserving their movables, (that may be called, Devil-spel) but this Spell of JESUS, is of such virtue, as it being truly apprehend by faith, it causeth movables and unmovables, Heaven and Earth, yea, All to be ours. This falleth not out by wearing the written Gospel about the neck, as do Romish Idolaters, but (as I have said) by beleving it, and resting thereon, as on the Cornerstone of our spiritual building. If Magicians by their Credulity, or light belief, have Satan to work with their spell, how much more shall JEHOVAH work with a solid Substan●all Faith? Now followeth the Book of the Apostles Acts. 11. Staff. In judas room, they choosed Mathias: And at the Feast of Pentecost, again The Church in one that time collected was, What time from heaven, God did his spirit rain In fiery tongues: so that the 12. from thence, In diverse tongues their meaning might commence. (a) judas having betrayed his Master (as afore) he watched what would become of jesus. When he saw that jesus was condemned and must die, than the wretch yrking at his former fact, came and brought his 30. pieces of Silver to the Rulers, and having cast it down, he went and hanged himself. The circumstances cause me to think, that when he sold his Master, he hoped that jesus would have conveyed himself from them (as sometimes he did from the midst of his Foes) and so by that means, he should have had the money, jesus no harm, and the Rulers have been mocked. Thus judas as a juggler, played at Fast & Lose, till he had fastened his Master to the Cross, and his own neck to the Halter. That he should sin against Christ of mere malice, and so commit the grand sin against the holy Ghost. I see not. (b) The Apostles setting forth Barsabas and Mitthia, (two that had conversed with Christ from the time of john's Baptism, unto the Ascension of jesus) they thus prayed: Thou Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, that he may take the room of this Ministration and Apostle-ship, from which judas ha●h gone astray, to go to his own place. Prayer thus finished, they give forth Lots, and the office-Lot fell on Mathias: he therefore from thenceforth was by common consent counted with the Eleven Apostles. Quest. Is it at all hands unlawful now to use the Lot? Answ. No, the Lot remaineth in holy use for avoiding contention, Prov 18. 18. As it was ordained to prevent and take away strife: so, so long as Contention resteth in the World, so long the Lot standeth in use. Contention either ariseth in Civil or Ecclesiastical causes. If Civil things cannot be agreed upon otherwise, than the Lot (even as an oath) is to put an end to that business. In an Ecclesiastical cause, the like occasion calleth for the like use of sacred Lot as here. Object. The Lot here was in steed of jesus his voice from heaven, because man might not choose an Apostle: therefore, where man may make the choice, we are not to trouble God with the Lot. Reply. I grant both Antecedent and consequent. But there may be (and I have seen) diverse persons presented by the Church to some office Ecclesiastically all worthy men, yet not all presented necessary then for office to that Church. Again, two may be presented fit men for Pastors; a great part of the Church rather affects This, another great part, affects rather That, what in this case is fittest to be done? Some will say, incline to the greater voice: but I answer (and experience hath found it) that is not safest: Secondly, I see no such warrant for that, as is now here for using sacred Lot. The Lot being a divine ordinance, it hath a promise of good effect: namely, of continuing and begetting peace: for every man then must needs say, The Lord hath thus disposed. Prov. 16. 33. profaners of Lots, find a contrary effect: namely, a kindling of Contention and fury, not before begun. Let Dicers and such vain people mark that. (c) Awaiting the extraordinary coming of the holy Ghost. (d) First, for preparing of reverence, a heavenly wind filleth the whole house where they had convened: then come tongues of fire and sitteth upon them, wherewithal they were all filled with the holy Ghost, speaking other languages, as the spirit ministered utterance. Tongues are given, First, for the pulling down of spiritual Babel: Secondly, for building up the mystical jerusalem. He that occupieth his tongue in furthering the false Church, and hindering the True, had better have no tongue in his head: such a tongue is set on fire from Hell, not from Heaven. Now were jews from all countries come unto jerusalem, where Melchisedeck had Reigned. No doubt, they had kept a true account of Gabriel● 70 seven of years, and therefore at this time might the rather hearken what news of Messia at Zion, from whence the Law was to go. These jews strangers, hearing the Apostles speaking the tongues of such countries as where they had been dispersed, some of them stood amazed there at, others mocked. 12. Staff. In Salem they drew faithful into One: Steven then was caught, and stoned unto death. Young Saul converted was to Paul anon: Who thence inspired was with holy breath. To japhets' People he was destinate, The God of Shem his Gospel to relate. (aa) A true visible and christian Church was first planted in Melchisedek's Salem, and from Salem and Zion, was the Law to go forth unto the Gentiles. Salem, is in English, Peace, Hebr. 7. 2. As the figure of the New Testaments Church was called Peace, so it was, because all true peace is within the true visible Church of jesus: Peace dwelleth in her Palaces. Nether may contention be suffered within this Church: for the Church of God hath no such Custom. Neither may Confusion stand in this Church; For God is not of Confusion, but of Peace. These spiritual stones are all first hewn and squared (whereof I spoke in his figure) and so are to convene or gather into One. The visible Church than I define to be, A company of People ●athered out of the World) or from amongst worldlings) by the ministery of the word, unto the obedience of Christ their Head. They being first one with worldlings, God stirreth up Prophets, (whereof in the next Staff) who by the power of the word, as by an hammer, breaketh their rude hearts (for any thing Man foreknows) whereupon they willingly add themselves to the Faithful, gathering, as Eagles, together for feeding on jesus crucified. These so gathered, they are to do all their things in Love, exhorting one another, ministering one to another things necessary, no one eating the bread of Idleness; but so labouring, as they may not only sustain themselves, but also be able to, minister unto others. Look how the Spirit excelleth the Letter, look how Christ his Sceptre, excelleth judah's Sceptre▪ Look how far the Thing figured excelleth his Figure: look how more perfect the Substance is than the Shadow●; by so much doth the New Testaments Church, exceed that old Church of Zion. This not observed, it causeth such as have not scene a true established Church to confound the Faces, Beauty, Persons, Order, of them two: as though Christ were not more excellent than Moses in these things. Moses is a covering to such. (b) Steven, (a glorious Deacon of jerusalems' Church) being taken of the Adversaries, he was by the frantic Bedlams stoned to death. Hereupon, the poor Church was scattered, the disciples flying here and there. Some of the brethren (amongst whom was Philip, called before to be a Deacon) do come unto Samaria, and there convert & baptize many. The Apostles, who yet were at jerusalem) hea●ing that Samaria had received the gospel, they send unto them Peter and john. (c) The younker Saul, consented to the death of Steven, and much blood abroad he shed. But going down unto Damascus, there to torment the Christians, JESUS from Heaven cried, Saul, Saul, why dost thou persecute me? There withal Sir Pursuivant, and the grand Commissioner was smitten down blind. The Lord informs of his will. To Damas●ú s he was led: unto whom, Ananias by God's Commandment came, gave him his sight, and so was Paul baptised a new man. (d) Before he breathed out threatenings against the Church, now he breathed sweet promises in the Church▪ Before he was a zealous Pharise, but now a zealous Christian. Quest. What was a Pharisee? Answ. The Pharisee was a passing precise jew, of what Tribe soever. The Saxons interpret Pharisee, Sundorhalgan, that is, One that severs himself for Holiness, and indeed such they were. Besides this strict Mosaical sect, the Scriptures remember another sect called Saduces. These held there was no Angel, Spirit, Resurrection. A third sect, the jewish writers remember, called Esseni, whereof were two sorts. The one sort, never married: the second sort did, but by their sparing fellowship carnal, they testified thereby, that they married only for preserving of chaste minds. Both these sorts of Ess●ni, notwithstanding loved each other, wheresoever they were scattered in Towns and Cities, they ever prepared to entertain to harbour any of their sect. Had the one never seen the other, yet the strange brother was nothing less bold to enter the house. Reioycinglie they would suffer any death at the hands of the Romans, as it were therein triumphing over the Uncircumcised. In a word, of all the jews then, these were most honest sober, religious, charitable. (e) Noah plainly prophesied, that Iaphe● (that is, the Gentiles come of Iaphe●) should at last dwell in Shems' Tent, that is, become Inhabitants of Salem from above, (that is, of the New Testaments Church) and so it fell out: yea, what time the Prodigal young son came into the holy Tent, the elder brother (namely, the jew generally) disdained to come in: as neither willing to come in himself, nor yet contented that his long wandering brother should feed on jesus. To these Gentiles was Paul chiefly appointed Apostle. If Rome would have a Vicar for Christ, me thinks they do wrong (they being of the Gentiles) to give the Vicarship from Paul to Peter. 13. Staff. With Paul, was joined Barnabas by Voice, (As former twelve, so) They do Churches plant. Elders and Deacons (after Church's Choice) They do Ordain, as every one will grant, Each keeps his room, and watches in his place: The Apostles so commend them to God's grace (aa) Paul (after his general alotment to the Apostleship) stayed in An●iochia, (Act. 13) where the Disciples first were entitled Christians or Anointed Ones. In that Church (amongst other Prophets) was Barnabas. The holy Spirit bid the Church set him and Paul apart for the work. After Fasting and Prayer they did so. (b) In planting of Churches, they had specially regard to the establishing Ministers in and to every Church▪ for the government and service of the same. The Church-officers were of two sorts: First, Elders or Governors; the second, Deacons or Servitors. To this all accord. But the Question now is: Were there more so●tes of Elders than one? more sorts of Deacons than one? Secondly, wherein were these Elders, and these Deacons exercised. For the Deacons, all almost easily grant, that there were two sorts of Deacons, or Church-Servi●ours: the first of men, Acts. 6. 3. etc. 1. Timoth. 3. 8. the second of women, 1▪ Timo●h. 5. 9 etc. Rom. 16. 1. That the first had the charge of gathering the benevolence of the Saints (specially every first day of the week, 1 Cor. 16. 1) as also, that they especially had the looking to the Love-feasts, Act. 6. jude. 12. almost all have granted. That the second attended the sick and impotent, who can deny? Corrupt ages and Antiquities could not wipe that out of men's writings. For the Elders, there is all the question. The lordbishops party, chiefly pleadeth for Elders only exercised in Doctrine and Exhortation, (than they forget the dumb ministery) and yet, (which sufficeth for my Argument) the most of that side, who have been learned, have easily granted, that in the Primitive or Apostolic Churches, there were, First, Teaching Elders: Secondly, Elders assisting the former in Government: but now (say they) such governing Elders are not necessary, considering we have in their rooms, Civil Magistrates. Hereabouts, many have written great Volumes, and multitudes know, that I have written not a little, let it then here suffice, that the Pattern Churches had In them and To them, two sorts of Elders or Overseers: the former sort was specially (though not only) exercised in Doctrine and Exhortation, Rom 7. 8. called Pastors and Doctors, Ephes. 4 11. The second sort, specially (though not only) exercised in Government, Rom. 12. 8. 1. Timoth. 5. 17. Both these sorts Paul speaketh to. Act. 20. except one will think that Ephesus Church had many Pastors in it. Our Saviour his letters to Asia Minor Churches (Revel. 2. and 3.) saying ever to the Angel of the Church, and never to the Angels, seemeth to cut that off: but specially, a particular Church being called a Flock, it properly cannot admit more than One Shepherd, and so in English is Pastor. This second sort of Elders, is (together with the first sort) necessarily understood under the term Bishop. 1. Tim. 3. 1. etc. the Greek word in plain English, (as no Scholar can deny) being Overseer, for both the one and the other Oversee, Heb. 13. 17. Object. But every such Bishop or Overseer, hath required in him that he be Apt to Teach. Answ. I have pondered what every side hath writ, (specially, I laid every such thing before my heart, during my last imprisonment, when I still looked but for hasty death, and I then resolved to die in that which is my present resolution. I dare not say, that these Governing Elders the Apostles planted, were unapt to teach. jeremiah (31.) and Heb. 8 11. doth so plainly teach, that Great and little in the New Testaments Church, shall so abound with knowledge, as I dare not say, that the Governing Elders should be unapt to teach, considering, they are Heads in the Church, and must be able to judge betwixt Plea and plea, cause and cause: which neither they can do, except they be able to teach the truth in such cases. That they ought to be apt to ●each, I believe: but that there is (of absolute necessity) required in them so large gifts for knowledge and utterance, as in the Pastor, I dare not say. (cc) The Election belongeth to the Church, or assembly of Faithful gathered into one: This Election, the great Apostles of jesus, durst not assume to themselves, so much as for the smaller Office, Act. 6. 3. 5. The Ordination (by imposition of hands sacramental) the Church left unto the Apostles then present, to whom for that succeed Elders, or the chief of the Church. (d) This watching is not only the duty of such, as are called to special place of Over sight, but also, a du●ie committed to every member, of that mystical body, Heb. 3 12. 13. This watching is, in casting (not a curious eve, but) an eye of love, (as first to our own ways, so after) to the footsteps of our fellow members: that if there be any slip or halting, we may help that member, in making more right steps. And this is done, by brotherly proceeding, according to our Householders Rule. M●tth. 18 15. 16. 17. The Rule is this, if the fact be private, admonish that fellow member privately as thou mayst win him, not lose him: If he hear thee, that is, If ●ee repent, Luke 17. 3. there is an end. If he repent not, thou art to take One or Two with thee (no delight should be in publishing a brother's sin, no, not within the Church) these are to witness thy manner of dealing with him, as also his carriage towards thee. If he now repent, an end: if not, thou must bring it before the Church, not publish it in Gath, or amongst the Uncircumcised, I mean, to these that are not of the Church, for that is not only the way to destroy the credit of a brother, but also to make vile the holy profession: If he hear not the Church, or mystical body, whereof he is a member, and whereof Christ is Head, account him as an Heathen: that is, bar him the spiritual Temple, and account of him, as of a Publican, that is, do not eat or drink with him, as the jews would not with Publicans. This course of proceeding (even to the very casting out) is only to this end, to win the straying member, and to bring home the wandering sheep. Quest. If the Sinner deny the private sin to me, or if not to me dealing alone; yet he doth before my witnesses deny his sin, what am I now to do? must I there stay, lest I trouble the Church with that whereof I have no witness, or must I go on. Answ. If the sin be pregnant and plain, (as Theft, Adultery, Mu●ther, etc.) whereof he cannot possibly be forgetful, nor thou mistaken, thou must go on by the rule without stop, till he stop his sin. The denial of the sin, maketh the man so much more monstrous, and unto thee he should remain deep poisoning Leaven: to others, an Hypocrite, but to thee an open wicked one. Object. But if (I proceeding) he should likewise confidently deny the sin before the Church, and the sin should rest unconvicted, than I should be censured for a slanderer. Answ. If the danger of such issue, should hinder thee from proceeding, then likewise the fear of such issue, should ever keep thee from admonishing any One, so much as in private: for thou admonishing privately, he might likewise impudently deny it: or he might reply thus, Though I have done this sin, yet I will deny it to all men: and except thou wilt ask me forgiveness for thus reproving me, I will publish abroad that thou hast falsely accused me of Sin: then thou (unable to prove it by witness) shall be forced either to ●y, saying: I never reproved him of such Sin: or else thou shalt be censured for a slanderer. Because therefore such issue may fa●l out at first, aswell as by proceeding, it therefore is apparent, that there is no stoppage with the unrepentant. Secondly, it cannot fall out, that such Sin shall not be discovered (walking by Rule) in the midst of the Congregation, Prov. 26. 26. when a case (under the Law) could not through witnes-want be found out in the gates of the City, than were they to come before the Lord and the Priest, and there in the Temple it should be discovered, Deut. 17. 8. 9 Now that Temple was a figure not only of the whole Catholic, but also of every particular Church: the Priest a figure of jesus anointed, to whom the Father communicates all knowledge, & by whom we receive the knowledge of all necessaries: but in such a plunge, the knowledge of the wicked is necessary: therefore by Christ, we are to expect the Revelation thereof. That Christ will not be inferior to Moses his Priesthood for urim and Thummim, is evident enough, if but only in this promise: Where two or three are gathered together in my Name, there am I in the midst of them, Mat. 18. 20. I therefore conclude, that Christ the head, will not have his own holy body so mocked, nor the Hider of his sin so to prosper, (Prov. 28.) and that because of the honour of his own name. If Faith in God's promise, Care of his glory, Love of keeping the Church pure, do lead us in this action, the Lord neither can nor will fail in disclosing the Guilty. Object. But some Sin is in it own nature public, as Incest, Adultery, Murder, etc. and therefore not to be satisfied for by private Repentance. Ans. If a woman within the Church bring forth a Child besides the order of continency, her sin is indeed public, and therefore the unclean man and woman both (if both be within the Church) must satisfy by public Repentance. Object. In Deuteronomie 13. 6. etc. If the secret friend, should secretly entice unto Idolatry, that friend (notwithstanding the sin was secret) was not to be concealed: therefore some secret sins are not at all to be concealed. Answ. You might rather conclude, Therefore some secret sin was once not to be concealed. Moses must end where Christ gins. Moses enjoined That then: Christ eniouneth This now. Object. Such gross sins cannot be satisfied for by public Repentance, for the death of their bodies is due. Answ. Though the body deserve death, yet public Repentance satisfieth the Church. The Incestuous person being humbled in his flesh, that is, in the unregenerate part: the Church of Co●inth▪ was by Paul's Commandment, enjoined, first, to forgive him: Secondly, to comfort him: Thirdly, to confirm their love towards him. Consider herewithal the Apostles words. Galat 6. 1. Brethren▪ if a man be fallen by occasion into any fault, ye which are spiritual, he speaks not to carnal men, restore such one with the spirit of meekness, considering thyself, lest thou also be tempted. Object. These Apostolical Churches had no Magistrates that bore the corporeal sword: but we have Kings in our Churches: therefore the former is no precedent for us. Answ. The former is a precedent, where the corporeal sword is not drawn out That I have already said, is therefore sufficient for my present Argument, who delivers but the Rule, whereby the Apostolical Churches watched one over another. The Constitution being changed, and the Case altered, more heaps of Objections do arise, than is meet for less than a great volume. For many people, I know no readier way for them to come out of the Labyrinth or Maze, wherein they have wound themselves, than by returning back step by step, till they come to the door again. 14. Staff. For jesus sake, great toil Paul underwent, For planting faith, where he soever stayed. At last to seven Held Rome good Paul was sent There for two years, an harvest good he made, Within fift year as humane writings say, The Lion, Nero did the Apostle slay. (a) His multitude of sufferings, see 2. Cor. 11. 23. etc. (b) So the holy Ghost describeth Rome, Revel▪ 17 9 and so much their Mantuae Prophet affirmeth of Rome, as also others their own Historiographers. The names of the 7. Hills are thus termed, Palatine, Capitoline, Aventine, Exquiline, Celius, Viminal, Quirinal. To this City, after he had preached to and fro above 30. years, good Paul was sent Prisoner: he having indeed appealed to Cesar: and Cruel Nero then was Cesar and Emperor. (c) Coming to Rome, PAUL was suffered to dwell by himself with a Soldier that kept him. Two full years he remained in an house, which for himself he had hired, receiving all that came unto him, preaching the kingdom of God, & teaching these things which concern the Lord jesus Christ with all boldness of speech, and without let. And here endeth the Book of the Apostles Acts. (d) He is said to die under Nero: That being the 36. year of Paul's Conversion; and thus it is reckoned. JESUS died in the 19 of Tiberias. Paul converted in the 20. year, Tiberias reigning 23. years. To him succeeded Caligula, who reigned 4. years. To Caligula, succeeded Claudius, (in whose second james was slain by Herod, Acts. 12.) who reigned 14. year. To him succeeded Nero, in whose 14. it is said, Paul was beheaded, that being the 70. year from jesus his Nativity. The Epistles that Paul writ unto the Churches, are either such as he writ before his imprisonment at Rome, or after. The Epistles he writ before, are: The Epistle to the Romans, written from Corinth. The two Epist●es to the Corinth's, written from Philippe: as also, a third Epistle, (which indeed was the first) written to the Corinth's, (1. Cor. 5. 9) which we have not. The two Epistles to the Thessalonians, written from Athens. The first Epistle to Timothy the Evangelist, written from Laodicea. The Epistle to Titus, written from Nicopolis: part of which subscription is deemed forged: and yet may well enough be granted. The Epistles he writ after he became Prisoner at Rome, are these: The Epistle To the Galatians. To the Ephesians. To the Philippians. To the Colossians. To Philemon. Second to Timothy, though a strange Title be given to Timothy in the subscription, and that of latter time. But if the Title of an Archbishop, or Chief Overseer be granted, considering he was an Evangelist, it maketh nothing for Romish lordbishops. As all these Epistles tend to the advancing and confirmation of the christian faith: so, for this time, I will propound some special heads of Doctrine, wherein one Epistle is more copious than another, or at least, first in order according to the usual places of the Epistles. In the Epistle to the Romans, I observe: First, the Apostles concluding all (jew and Gentile) under sin, taking away all merit by works: therewithal delineating or plainly picturing forth the difference betwixt the Carnal and Spiritual person. Secondly, I observe his plain proving of Israel's general calling and obedience to the Christian Faith, what time the Fullness of the Gentiles be come in. Hereof see, 1. part, at Iuda●s Ozias. Thirdly, the doctrine of obedience to Princes and Magistrates, not so much for fear of the sword, as for conscience sake. Fourthly, I note the doctrine he delivers for supporting the weak brethren. In the first Epistle to the Corinth's, I observe specially; First, the Method of truly preaching Christ. Secondly, the danger by having any communion with an open leavened, or unrepentant brother: together with the carriage due towards such. Thirdly, I note the power is given to the Saints for judging their own causes civil. Fourthly, the Apostle putteth an end to questions touching single life, touching such married Couples, as whereof one was an unbeliever; touching the duty of such as were called to the Christian faith, in such or such Vocation. Fiftly, I note his doctrine concerning the use of meats sacrificed first to Idols. Sixty, the true use of spiritual gifts. Seventhly, the absolute necessity of Love (or Charity) in a Christian. Eightly, the description of the School of Prophecy. Chap. 14. Unto this holy exercise of Prophecy, he stirreth up every particular man (for women T●ere may not speak) as to labour after every spiritual gift, so specially after Prophecy. Every man that hath a public profiting gift, in this exercise it is to be used, but every thing in order. The brother that is able only, or specially, to teach in a strange tongue, he in this holy Congregation is to speak, providing that there be another to interpret his speech to the Auditory: This notably overthwarteth such as will not hear a brother Prophet, though he speak no strange language. They that Prophecy, that is, which divide the word and apply it to the soul (Verse 24. 25.) are at the most to be but three, (for one season of Assembly) every one orderly teaching after another: the judgement of whose doctrine and discreet Application, appertaineth in the first place to the other Prophets. The principal of this holy School, I believe to be the Doctor, even as is the Pastor over other peculiar exercises. Five peculiar Graces or Gifts are in this School, to be used for edification. 1. The gift of a Psalm. 2. of Doctrine 3. of Tongues. 4. of Revelation. 5. of Interpretation, All (saving that of Revelation) is granted generally: yet simply neither can all Revelation be debarred: for at sometime may be revealed (and that unto the meanest member) that the whole Congregation hath in former time been carried away into some error. If any one such thing (or any special point not revealed to the former speaking Prophet) be unto another revealed (Vers. 30.) he is orderly to be heard. But because that of a Psalm is easily granted of all, I would gladly demand, What is it for a man there to have a Psalm▪ Hear a number lay their hand on their mouth, or else they foolishly answer, It is the singing of som● Psalm in the Bible: or else, It is to pen a Psalm, and afterwards to sing it. Alas, alas▪ no: neither the one nor the other. The Apostle commendeth to the Church Spiritual gifts, peculiar gifts of the Spirit of jesus, not fearing in the first place to prefix the gift of a Psalm, as no common gift, but at least as uneasy to be attained as that of Doctrine, of Tongues, Interpretation, etc. Howsoever other Churches, yet Corinth (the Apostle testifieth) was destitute of no gift, Chap. 1. 7. No marvel then, if this gift be rather commended to use amongst them. As only to pen a Sermon, and then to read it, cannot properly be called the Gift of Preaching or Prophesying: so neither can the singing of a penned Psalm, be truly called, The gift of a Psalm: I therefore conclude; even as Doctrine and Exhortation, is by the immediate instinct of the Spirit, so is this Psalm uttered or song. Quest. Who ever heard of any man, that could so sing the praises of God and his wonderful works▪ that could deliver his holy meaning in Number & Measure. Answ. I praise God for it, I have heard of the gift, and heard the brother that hath been so exercised in the midst of a Christian Congregation. And lest he should sing but something he had co●d by heart, the brethren thus tried him. First, 〈◊〉 two brethren had taught from two several Scriptures, (only fore● known to the speakers themselves) he was appointed to ground his Psalm, upon that doctrine they first had delivered. He did so presently, enlarging the doctrine and use thereof: and that without unseemly pause. Secondly (which was the next time of Prophecy) he was placed in the face of the holy Assembly, and unto him was read a certain Text (agreed upon by the Church, but at that instant) and thereupon, without more ado, he uttered a Psalm. After that, he was again Proved, and so of the Brethren Approved. I myself was an eat and eye-witness of all this. So much of the 8. Observation. ninethly, Paul confuteth the deniers of the body's resurrection (as for the supporting of the weak, I observed it to the Romans) And last, he commandeth laying aside somewhat for the helping of the poor, appointing thereto the Lords day, or first day of the week. In his second to the Corinth's, I mark specially, 1. His care of having the Humbled sinner comforted. 2. His care to have one Church to contribute to another's necessities. 3. His care of suppressing the insolent contemners of his letters & reprehensions. In his Epistle to the Galatians, specially I note, 1. The curse of all false Doctrine and Gospels, although published by an Angel from heaven. 2. That Moses yoke of bondage, is not to be joined with jesus his Gospel: the former longing to the sons of Hagar the bondwoman, for whipping them unto Christ: the latter longing to the sons of Sarah, the Freewoman, whose Children are of a new City, even of jerusalem from above. In his Epistle to the Ephesians, First, I behold Election to be before (not only our b●rth, but also before) the foundation of the World: and that Election to be in Christ jesus only: which Election before time, maketh itself known to us in time, by the sanctification of the holy Spirit. 2. I cast mine eye to the immediate end of Christ his Ascension, which, as touching his Church, was this: uz. To fill all things, by giving gifts unto men: the end of them gifts being twofold: First, for converting People, and bringing them into holy constitution: Secondly, for edifying or building them more and more up in their newe-byrth, after they be once constituted in orderly communion. Unto this twofold end, he appointeth two sorts of Teachers: First, Apostles, Evangelists, Prophets, for the planting Churches: Secondly, Pastors and Teachers to the Churches once planted: whereof see more in the next Staff but two following, in number the 17. Thirdly, in this Epistle, I observe his care of informing Husbands and wives, Parents & children, Masters and servants, in their mutual duties. In his Epistle to the Philippians, specially I pick out: First, that it is a matter of rejoicement, that Christ be preached, though some preach of envy, and with affections impure. 2. That Bands or imprisonment maketh the Gospel more glorious. 3 That the imprisoned Saints (specially Ministers of the word, & more specially Kopiontes they that have travelled Churches planting, and delivering Canonical ordinances, are to be provided for of their Churches. In his Epistle to the Colossians, (besides former mentioned doctrines) I note, that such Religion as is not in the writings of the Prophets and Apostles Seen, but rather forbidden in the new Testaments Canon, (as, worshipping of Angels, Touch not, taste not, handle not, etc.) is but a Will-worship, carrying only a show of wisdom, and herein my Brethren fail, that would tie men to such Legal observances. In his first to the Thessalonians, specially I take heed: First, to the Thessalonians, true hearing and receiving the Apostles words; who heard and received that word, not as the word of men, but as the word of God. 2. That to mourn much for the Saints departed, is Gentile-like. 3. That jesus his coming to judgement, will be very sudden, and therefore needful, that the Saints be watchful. In his second to the Thessalonians, only I now observe: That there was a general Apostasy from the Christian faith, plainly foretold. Which Departure should fall out by reason The Man of Sin, the Antik●imenos, or Layer of a contrary Foundation, should arise in the Church (through Churches not watching,) and so cause the Churches for to undergo his Spiritual Badge. Which Beast (notwithstanding) in time should be destroyed, by the bright powerful appearance of the Gospel: he in the mean time prevailing only over such, as had not received the love of the truth, and therefore justly given over to believe lies, that so they may be damned. In his 1 Epistle to Timothy, I specially take up: First, Supplications, Prayers, Intercessions, thanksgivings are to be made for all sorts of People. Secondly, how Church-Overseers, and Servitors are to be qualified. Thirdly, that the Church●ministers at home (that is, in their own Assembly) is to be provided for. He that provideth for his Ox, and withholdeth necessaries from him that watcheth over his soul, is no better than an Ox, and unworthy the Gospel: yet Teachers must measure the weak, and lose bodily right, if thereby they have hope to win unto Christ. Fourthly, that one manner of Rebuke appertaineth not to all the Saints: nor yet to receive an Accusation against an Elder so easily, as against others. In his 2▪ to Timothy, First, an encouragement for Timothy against all adversity. 2. A plain prognosticating of our covetous sals Prophets, who sell themselves & their people to the devil for money. In his Epistle to Titus, I only pick out the end of the Evangelist Titus his abode in the little Island Cre●●, viz. to plant Churches, and in every Church her Elders. In his Epistle to Philemon, the Apostle sendeth Onesimus back to his Master Philemon, who before had run away from his Master, therewithal robbing Philemon of somewhat. The fellow coming to Paul at Rome (by some secret draft of the Spirit) Paul there begets him to the faith, & so returning him with this Epistle, he laboureth to qualify good Philemon. Thus endeth Paul his Epistles. Now followeth a little to be spoken of the Epistles following. The Epistles are these. The Author to the Hebrews. james his Epistle. Peter his two Epistles. john his three Epistles. Jude his Epistle. Who was the Holy Ghost his Penman of that to the Hebrews: the Spirit of God hath concealed, and therefore flat pride for any man to say, It was Paul's, It was Marks, etc. The chiefest point the holy Ghost there laboureth for, is: the removal of Moses, whose Letter was unto the Hebrews as a vail, hindering them from seeing unto the end of the things abolished by jesus anointed our King, Priest and Prophet 2. He denounceth fearful judgement against such as fell from Christian communion and fellowship. 3. He stirreth them up to Hospitality, specially for receiving of Strangers. james his Epistle must needs be written before any of Paul's, consideritg he died, Acts 12. Besides my observes in the former Epistles, I note specially in him: First, that Prayer must be offered up without wavering. 2. That the Word must not only be heard, but also done. 3. That the Christian Faith is not to be held in respect of Persons; be they many, be they few; be they noble, be they ignoble; seem they learned, seem they unlearned. 4. That a Person with gold-fingers is not therefore to be seated upmost at our Table. 5. That Faith without Works, is but the Devil's faith. 6. That Elders are to visit the sick; and if the sick have some sin troubling their conscience, they are with love to take notice thereof, and fervently therefore call upon God by Prayer, for that sins remission. These elders must not want the spirit of Prayer. They must therein be driven from reading on a book. ●. That it is a most blessed work to convert a sinner. In Peter's first Epistle I note: First, that a Christian must beware he suffer as a Righteous, not as an unrighteous doer. 2. That the Church Elders are to feed their flock without constraint, not carrying themselves like Lords over God his heritage. In his second Epistle, specially I excerpe: First, that true Believers are made partakers of the Nature divine. 2. That open Atheists (mocking at the dissolution of all things b● fire from Heaven) shall arise in the last days. 3. That Paul's Epistles contain some things hard to be understood, which the unlearned should pervert. In john his first Epistle: First, that many Antichristes were gone out in his time. 2. That such as are once borne of God, no more do sin: that is, letteth not sin Rule (howsoever Dwell) in their mortal members. 3. That the One God, is distinguished into the Father, the Word, and the Holy Ghost. 4. That there is a certain sin not to be prayed for. In his second Epistle: I note, that to him (that bringeth doctrine contrary to godliness) we are not to say so much as God speed, much less receive him to house. In his third Epistle: First, that it is worthy praise, to entertain brethren, and assist them in their voyages. 2. That it is no new thing to be cumbered with prattling busy bodies, who will neither further Christ's work themselves, nor willingly suffer such as would. In Jude his Epistle, over and beside I observe: First, that the wicked are but as menstruous clothes in our Feasts of love. 2. Lastly, that the man jesus our Saviour is God, and he only able to keep us from falling away, as also to present us faultless before the Father. Now followeth a little to be said of the Book● of Revelation. Blessed john (beloved of jesus) being banished into the isle Patmos, and that by all probability by Domitianus (who succeeded Nero) There, on the Lord's day, john was deeply ravished in the Spirit, during which time, blessed jesus commendeth unto him the state of his Church until the last. First, he enjoineth john to write unto the 7. Churches of Asia the less. Secondly▪ to set down in writing such visions and their adjuncts, as might continue for the Faithfuls use for ever. And indeed, this Book so pictureth out the False Churches, (whether Idolatrous Christian, or Mahumetane) as I cannot marvel, though Satan hath almost driven this Book out of use. The old Church Zion, had her golden prophecies for future events: and this was left to the New Testaments Church, as a Love-letter of jesus, whereby she should discern Times, Persons, Things. But mark this, that the jew is never brought in within this book, as an Adversary. Their number is sealed, Cap. 7. The same number of Them stands on Mount Zion with the Lamb, Chap. 14. And the Gentiles are glad to repair unto them for being healed, Chap. 21. and 22. This briefly for the present. That which now followeth, hath his grounds from the former Canonical writings: Al● falling out within the compass of time contained in the book of Revelation or Apocalypse: for the time of that Book reacheth to the second coming of I●sus. 15. Staff. The Apostles have for help Evangelists. And so the Churches by them planted be, Th'Apostles dead, there riseth hellish mists, Which with the Light, at no hand could agree: Sun darks, Stars fall, The Moon doth change her hue, Heaven rolls away, as They before did show. (a) Evangelists in English is, Publishers of glad Tidings. In the large sense any bringer of glad news may be so called: but in this special and peculiar sense, these are properly Evangelistes', that were called by the Apostles to assist them in the planting of Churches. Such were Mark, Luke, Timothy, Titus. (b) Inventions of men, fetched out of their bottomless brain (first broached into their brain by Satan of the lowest Hells) these arose in the Churches, and so darkened the Sun of Righteousness. Hereupon the Angels of the churches fell out of the heavenly places, who before were as Stars in Christ his right hand. The Churches who before took their word (which was their Lantern & light) from the mouth of jesus, even as the Moon taketh her light from the Sun, they quickly changed their hue: whereupon the Heavenly Face of the Churches passed away, even as the material heavens at last shall scrole●like vanish. Paul charged his Churches to be watchful of their ways: and blessed john he specially admonisheth the Churches of Asia-Minor. But all of them neglecting their spiritual watch, what are become of them? what is become of the golden Roman People? what is become of Co●●nth, of Galatin, Philippi, Colossus, Thessalonia? what are become of john's 7. Churches? They vanished like a scroll, their visibility or face unable to be found. The 7. Churches of Asia (together with their fellows) had Mahumet quickly seated in their chair. The 7. Churches (Rev. 1.) were seven golden Candlesticks, and their Ministers 7. Stars in jesus his right hand: if these be Apostate (as all know they be) what warrant had Rome never to fall away. These 7. were in Christ's right hand, and yet Apostate; such a privileged place (in so open speech) Rome never had: or if she had been an 8. star in his hand, yet lo, the Sun lost his Light; the Son hath turned his hand upside dow●e. Paul writing unto Rome, he saith, To the Saints at Rome, not To the Church of Rome: to other people he saith, To the Church, or Churches, by which form of speech, it is to be thought, that there was not at the writing of that Epistle, any established Church at Rome. Object. He saith, (Chap. vlt.) Salute the Church in their house, Vers. 5. Ans. By the Church (or Congregation faithful) of that house, he cannot mean a Church established, (for then all the residue of the Saints saluted, should seem to be so many Churches as there were diverse households, or else that they stood apart from the Church) but thereby he must necessarily mean the Faithful Assembly of that house. Every Established Church, is a company of Faithful convened: but every company of Faithful congregated, is not an established Church. They two are not Convertibles. Neither is it any thing like, that there should then in Rome be an established Church. First, considering that Great City, (Revel. 17. 18.) was head for Idolatry. Secondly, had bloody Nero King, called by Paul, the lions mouth, 2. Tim. 4. 17. therein (I doubt not) alluding to the lions Monarch of Babel, (Dan. 7. 4.) the mouth of the 4. mettelled Image, whereof elsewhere I have spoken. How hatd it was long after, for any to profess Christ in Rome (much more to have an established Church) their own Records declare. Nay, seeing All forsook Paul what time he was first examined before the Emperor Nero: (2. Timoth. 4. 16.) I would demand of such, where was Peter then? did he then apostate from Paul, or was he Non-resident? Indeed the Romanists say, he was then gone into some other Country, notwithstanding his Apostolical Sea was at Rome. As such an answer is but absurd, so neither (if Peter had been there, and had an established Church) could it well be deemed, that both the common persons of that Church, as also every their Ministers should forsake Paul. Besides, Peter should have shown himself no true Pastor by such Nonresidencie, as also have been guilty of that People's fall. How truly then they have taught, that Peter first established the Faith of Christ in Rome, as also should for 25. years be Rome's Bishop: let the wise hearted conjecture by the former Circumstances. Much more let them consider, what feeble footing they have for Standing always in visible obedience to the true Faith. 16. Staff. First order gone, and Doors not being kept, By Baptism, heaps of profane do rush. With them at length, a Ministry in crept, That with the Horn, God's ordinance did push. So Antichrist is stepped up to the Throne, Who by his Laws would govern every one. (a) The churches by little and little growing secure and idle in their spiritual watch, they give up all their power unto the Elders: the Elders afterwards they leave all to the Pastor: The several Church●pastors in one City, they finally give up their keys to so me one, and he was called Metropolitan: The metrapolitans finally gave up their power to some one in a Diocese, and he afterwards was called the Diocesian Bishop. The Diocesian Bishops, they afterwards surrender the keys to some One in a Province: then was he called the Provincial Bishop. The Provincial Bishop after that, betakes the keys to some one in a kingdom: and he was called, Primate. The Primates of sundry Kingdoms, do after appoint the Church's power to four, which four stood for whole Christendom; and they were called Patriarches, not unlike the four Angels, Revel. 7. 1. The Patriarches (to make up the upshot) they appoint One to be Christ's Vicar over All: and Him they called a Pope. Thus the mystery of iniquity wrought till it came to the height, and that by little and little: by little and little accordingly that Body shall come down. (b) The utter laying waist of Christ's vineyard, was the receiving tag and tag into the Lord's Temple. The strict ways of Christianity lost, than it became as plausible a Religion as gross Idolatry. All the Uncircumcised, high and low, rich and poor, come into the Temple. As the Man of Sin was mounted up into the highest place, so all his retinue come in to attend on their King Abaddon, as bad a one as could be. The Temple's door was open to all: I mean, Baptism was free for all comers. The Spring and Fountain that before was shut and sealed up, (Cant. 4. 12.) now it was broken up, and every one filtcheth away the water. Object. judah in the Apostasy, and Israel in the ●ime of Schism and Apostasy did Circumcise. Answ. They did that they had no warrant for. After Abram believed, than was Circumcision given to him and his Seed, or any stranger to whom he became a nourishing Father, not before. 2. The Apostle calls it, The Seal of Righteousness by faith. When therefore they were fallen from the Faith of Abraham, they had nothing to do to touch the Seal. Till they joined themselves to the true Faith, such Circumcision was but a mere blank, as wax without a stamp. Object. God hath promised to be the God of a Believers seed, unto the thousand Generation, Exodus 20. 6. Answ. Add that which follows: Of them that love me and keep my Commandments. A Parent's faith makes the Child capable of Baptism, as the former of Circumcision: but if the Child and his Children afterwards do Apostate from holy Faith, (in stead Of keeping the Commandments which his Parents or Forefathers kept) then such are so far from having God to be their merciful Father, as he is to them a jealous judge, and to all that follows them in the steps of unrighteousness. 2. If the Child should be baptised, who had some Ancestor a true Christian within a thousand Generations, than the Baptizers had need of all his People's Genealogies from Noah or Abraham. 3. Such simple Obiectors must learn, that by such a conclusion, all the whole world should be baptised: for there is none in the world, that are not much within a thousand Generations of Noah. (c) how the great horned ministry crept in, is said above at (a) Here only we are to remember, the slavish horned ministery, who are jack at Commandment to the former. They be Cardinals, Suffragans, Deans, archdeacons, Priors, Abbots, Officials, Doctors, Proctors, Parsons, Vicars, Canons, Pety-Chanons, Quier-men, Exorcists, Curates, Friars, Monks, and many more than I can account unto thee. If thou wilt know this confused Chaos, thou must seek to some Popish Catalogue: for I (in this my labour) have only the Bible before me. (d) Hell being broken lose, and this ministry planted, in the next place Synod upon Synod, convocation upon convocation for establishing of such laws, as who should resist, to them it should not be permitted to buy or sell in their Commonwealth: and who in these days are able to war with the Beast? He that with john will not go forth in the spirit, and that into the Wilderness, shall not behold this Harlot, whose stinking skirts do cover the faces of the world's multitude: and so drunken they are with her Cup of Customs, Literal preaching, Praying, etc. as a man had as good speak to drunken Nabal, as to them. The Adders have laid the one ear to the Earth, and have stopped the other ●are with their tail; hear the holy Charmer they are not minded: nay, with their fingers in their ●ares they will run upon Stephen: Let us therefore Beware of Men. 17. Staff. But Prophet's God he stirreth up sometime, To call the People from such worship fowl. The Beast he chargeth such with deadly crime, And kills the man, that pulls away a soul. Right much ado shall Persons have to live, To whom the Beast doth not his Symbol give. (a) The spiritual Heaven vanished like as a scroll: the Mystical iniquity having got the upperhand: the burning Lamps (Revel. 4) that stood before the Throne of GOD, being thus put out; and black Lamps (or false counterfeit Gifts) being foisted in their room, as fittest to stand before the Black Throne of the Beast moun●ed: It followeth, (except Christ will lose all) that some be called and culled out of Sodom and Egypt, spiritually so called, Revel. 11. 8. For the calling of the Lords Israel out of this spiritual Egypt, from under the spiritual bondage of Leviathan; our good God stirreth up Prophets: nay, Christ jesus ascended the highest heavens, leading (aptivitie Prisoner with him, partly for this very end, uz. to send Prophets for gathering and planting Churches in these confused times, as did the Apostles and Evangelists of yore; which Prophets are neither Apostles, nor Evangelists, nor Pastors nor Doctors in their own proper and peculiar sense, but a ministery distinguished from them. Ephesians 4. 11. That Prophet (distinguished there from the residue) I hold of absolute necessity, to be meant properly of such as God stirreth up (not to foretell of things, like Agabus, but) to gather People unto the Faith, and to constitute Churches. First, all the learned have granted, that God hath in these last times, stirred up diverse to pull down Babel and to build again the walls of jerusalem. Such M. Calvin in some sense calleth Apostles, and M. Beza numbereth with Evangelists. The doctrine therefore standeth good by the Consent of learned, as also by Experience of the work wrought. Secondly, the title Prophet (seeing they are not properly Apostles, who had their Calling immediately from Christ: nor Evangelists, who had their Calling immediately from the Apostles: nor Pastors nor Doctors, who have their Nomination and Ordination immediately from a People already a true visible Church) seeing (I say) they are not properly such, but plainly distinguished from such (and other preaching ministries besides these 5. there be not in the New Testament) it necessarily therefore followeth, that such Workmen are properly Prophets. Thirdly, the place of the Apostle, Ephes. 4. proveth all this plainly. Christ (saith the Apostle) ascended, To what end? To fill all things: How? By giving gifts unto men: What gifts? the gifts fitting Apostles, Evangelists, Prophets, Pastors, Doctors. To what end gave he such Ministers? for two ends: First, For gathering together the Saints: Secondly, For the Ministerial work, even for the edification of Christ's body, once gathered. How long hath he appointed Ministers, First, for Gathering People into a body: Secondly, for Ministering unto a Body so gathered, or built up. He hath given such ministery, Till we all meet together (in the unity of Faith and Knowledge of the Son of God) unto a perfect man, etc. But yet we are not all So me●: therefore still endureth the Gift of Christ for gathering the Saints. Which gift (considering Apostles and Evangelists ceased) doth only rest upon the head of this Prophet. Let not the greatness of any man's gifts or fame, bring prejudice unto this so open truth. He that holdeth not chiefly to this place (for upholding the Doctrine against Romanistes) forsakes the surest string of his Bow. (b) Men forewarned are half armed. jesus his Love-letter foretold this, Revel. 11. 7. and 13. 7. In Patience therefore let us possess our souls (c) See Revel. 13. 16. 17. But a fearful plague must God's Angel, or Prophet sent of God, denounce against such branded People. Revel. 14. 9 10. 11. The fearfulness of which torment might fear them from all obedience to the Beast: but if they will serve the Devil in his Rulers, the Devil that sets them on work, shall pay them their black wages. 18. Staff. The Gentiles once, got to the height of sin, And fullness of the Saved come to Light, The Elder Brother (jew) shall strait come in And mourn for that he had no sooner sight. Their coming in, shall be the Gentiles Light: Nor till that time, will Sun again be bright. (a) When the Gentiles, as a woman big bellied, hath brought forth the F●lnesse of her spiritual womb, then shall all Israel be saved. Rom. 11. 25. 26. Hereof read in 1. part, at judah's king Oziar, there the 11. (b) I allude unto the Parable, Luke, 16. 11. etc. By the Elder son, I understand the jew; by the younger son, the Gentile: the Gentiles sprung specially of japhet, the jews of Shem, and both of them sons to Noah: who as a Giant refreshed with wine, rose from the wine: giving Shem the Privilege in the first place, but plainly telling japhet that he should in time obtain Shems' Privilege. When the Prodigal Gentile was received home to eat of the fat Bullock, and well liking Sacrifice jesus, the jew stubbornly stood without the spiritual Tent, refusing to come in●●y, they have refused hitherto to come into the spiritual banquet, and to communicate with us. But the Fullness of the Gentiles once accomplished, then shall Israel be called to the Faith of Christ jesus: who perceiving that Messiah was slain before by them; they shall wail Family by Family, with a great Lamentation, Zech. 12. 10. 11. 12. 13. 14. Upon which humiliation, a Fountain shall be opened to David's house, for sin and uncleanness. Chap. 13. 1. etc. Their Fall brought a blessing to the Gentiles, but their Rising shall bring much glory to such, as will walk in their light Rom. 11. 12. 15. This their Rising, the Apostles were not ignorant of, who (the last time that ever they asked a question of jesus) did demand, If so he would at that time Restore the Kingdom to Israel, ACT. 1. I well know that some (otherwise godly and learned) have blamed the Apostles there, for expecting a worldly Kingdom: but (Tantorum pace) I dare not think that the Apostles are blameworthy: nay, I deem them praiseworthy, who had so special care for their own people's good. First, If they dreamt that Israel should have restored to them a Kingdom not only spiritual, such a dream cannot be infringed: nay, read the Prophets attentively, and they insinuate a Kingdom not only spiritual. Secondly, they saying Wilt thou at this time Restore the Kingdom to, Israel, what answer doth jesus return? doth he reprove them? No: what saith he? Thus he answers, It is not for you to know the times or seasons, which the father hath put in his own power. He is so far from denying the Kingdom they dreamt of, as he doth plainly grant it. He grants it by answering only to the Time, wherein they expected such restoration: as though he should say, You are greedy of understanding, WHEN the Kingdom I shall be restored: the Time thereof is in the Father's hand, neither is it necessary for you to know: look you to your own present business, etc. This I take to be open & plain enough: specially, if we remember that in the next place before, He had taught them the things that concerned his kingdom, immediately whereupon, they demand only the Time of Israel's restoration, and only he answereth to the Time, as granting their meaning of the Kingdom. If they had now erred in judgement, I cannot think, but he would not have ascended before he had reform it: considering the holy Ghost afterwards was not sent down, so much to teach them any New thing, as to bring unto their remembrance The things he had before taught. First, God dwelled in Shems' Tent, even in the midst of Israel's People, and such Gentiles were blessed, as had recourse unto them. Secondly, God hath inhabited amidst the Gentiles, and such jews have been happy as have had recourse to them. Thirdly, God will again dwell amidst the jews; and blessed shall such Gentiles be, as gather themselves unto them. Thus the Lord concludeth both under Sin, that on both he may have mercy: and that neither may swell in any thing of their own; he hath shut up all in unbelief, that so he may have mercy upon all: The first shall be last, and the last shall be first. Oh the deepness of the riches, both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out. 19 Staff. Iewes called once, and all the number ron, Rushing from Heaven, shall fire on the world. The Good (living) in Clouds shall meet the Son: But wicked rout, shall in the fire be whirled. Then judgement comes, and there an end of all. To God for grace, it resteth that we call. (a) After the Mystical Body of jesus, (consisting of jew and Gentile) shall be accomplished, down shall fire fall on the World. Profane Prophets tell of Atlas, his sustaining the Earth on his shoulders: but sure I am, that the Elected jew, and Elected Gentile, are the Pillars of the whole world. So soon as these Elected are removed, so soon the world falleth and perisheth. (b) The Faithful that then shall be living, (1. Thess. 4. 17.) shall in a moment be changed, (1. Cor. ●5. 51. 52.) and together with the Faithful before deceased, shall be lifted up on high to meet jesus in the Clouds. Thus the Faithful shall be ●ree from the power of that devouring fire, what time the Infidels and false counterfeit Christians, shall fry in the flame: that fire being the gate unto the ever-burning fire of Hell. (c) JESUS (the judge) mounting his pure white Throne, encompassed with Thousands of glorious Angels, before him shall come all the Kindred's of the Earth, and every Soul joined unto his Body, must abide by his judgement. First, he will separate his Sheep from stinking Goats, (the cloak of Hypocrisy now comes off) and having culled his Elect from the Reprobate, he shall bid the Chosen of his Father, Enter into the kingdom prepared for them whereupon, they shall mount upon his glorious T●rone, and sit down with JESUS their Head. R●vel. 3. 21. Christ having seated in unspeakable glory his Mystical Body, he than turneth to the Goats on his left hand, bidding them, Depart accursed into everlaesting fire, prepared for the Devil and his Angels. Matth. 25. 41. This voice as it passeth from Christ the Head, so shall it be subscribed unto, by the voice of his Mystical members: and therefore Paul plainly affirmeth, that The Saints shall judge the World and the Angels, 1. Cor. 6. 2. 3. Let the Devil and his Angels, ay, all his Coapa●tners prance it here while they may: let them here abuse the Faithful, (Saints by calling) by robbing them, smiting them, murdering them, yet withal let them know, that after they have had Their Day, JESUS & his members shall have Their Day, what time the Devil and his Goatish Corporation shall from their mouths receive judgement, irrevocable judgement, by being adjudged to Hell-fyre for ever. All this considered, how had we need to be sober and watchful in Prayer; that so, when others shall cry like fools, Cover us oh Hills and Mountains, we may then boldly lift up our heads in the Testimony of a good Conscience, knowing that, that day shall be the day of our Redemption, the day of our full deliverance from all evil. After this glorious day, all Creatures (under degree of reason, Rom. 8. 21. 22.) do after a sort groan, because than they shall be freed from their present corruption, which seized upon them through our sin. How much more should we groan and hunger after this Great day of the Lord, what time all tea●es shall be wiped from our eyes: Nay, if we have the first fruits of the Spirit (Rom. 8. 23.) we will and do sigh after this Day. Oh my God, thou knows (even Thou knows) that my Soul leapeth for joy at the recordating that Day. Oh sweet jesus, thou knows that I am in some comfortable measure (sweet Lord, increase that measure) willing, yea, desirous to be conformed and made like unto thee by sufferings, and that because of the glory laid up for thy members, which in that day shall be revealed. Oh sweet Comforter, thou Holy Spirit, Spirit of Illumination and Sanctification, thou testifies unto my Spirit (Rom. 8. 16.) that in Christ jesus, and by virtue of his once sufficient suffering, I am reconciled unto the Father: and thou sweet Spirit opens my mouth with boldness to Call, yea, cry upon God as upon a merciful Father, (Galat. 4. 6.) and that with full assurance of obtaining every thing is necessary for Soul and Body. Merciful Father, so behold me continually in thy Son (my Saviour) Christ jesus, as through him continually, I may receive an ever-flowing Fountain of Light and Holiness, until I be made perfect in my all sufficient Head Christ jesus. And hereunto (sweet Father) make me continually to be watchful, because I am uncertain at what hour thou wilt come, unto judgement universal or particular. And hereunto (Oh my God) stir up all thy Elect, (jew and Gentile) namely, to be sober and watching in Prayer, that so, come thou at the first, second, or third hour, we all may be found well employed in our several sanctified Callings, Amen: for the glory of thy own great Name, So be it. Come quickly, sweet jesus, Amen. (d) Because we have no promise of obtaining any good thing at JEHOVAHS' hand, without calling upon his Name, by true, lively, and effectual Prayer, therefore I have afterwards set apart a directory unto Prayer: by whose Introduction and Form, all Novices in faith may be the easier alured to so holy an exercise: an exercise neglected of this brutish Idolatrous age, wherein either People use it not at all; or else (by the suggestion of a false Spirit) they in the room thereof do substitute a false kind of Invocation, consisting in Vain Repetitions and ignorant Babbling, thinking (like Idolaters) that their corporeal speeches shall merit. Leaving that small Tractate to his peculiar place, I here (through the assistance of my good God) do put an end to the Synopsis of holy History. What is (in an● competent sort) beseeming the worthiness of the Subject, for that give thou praise unto him, that giveth knowledge from above liberally, without dashing the Receiver in the teeth. What any way is unbeseming the Argument, that shall be mine own, and yet, by God's grace, no sooner of me seen then disclaimed as an alyane and bastardly fruit. And so beseeching my good God to pardon all my wants, and to give to the Reader holy judgement, I here end. PSAL. 119. 130. The Entrance into thy words (oh Lord) showeth Light, giving understanding to the simple. FINIS. The whole of that which hath been taught may be resolved thus. All the Doctrine of the Bible divideth itself, into the doctrine of Generation. Degeneration Regeneration The doctrine of Generation doth divide itself into the Creation Of Creatures besides Man Of Man himself. The doctrine of Degeneration or mis-creation, divideth itself into 1. The fall of a most excellent Creature before man.. 2. The fall of Man, together with inferior Creatures. The doctrine of Regeneration, or Recreation, divideth itself into 1. The restoration of man.. 2. The restoration of inferior Creatures. The work of Creation, craving the Father to Do it. The work of Mis-creation, craving the Son to Recover it. The work of Recreation, craving the Spirit to Confirm it. Thus that One God, distinguished into Father Son holy Ghost In One work is after a threefold sort occupied: but man doth not mark this. To the Tri-une God be all Glory. A PREFACE TO Prayer, by way of Dialogue. Qu. Have you penned the subsequent Form of prayer, to the end that any other should think they had well prayed, in having read or said the same over? Ans. No: Saying over words is no more Praying, than reading over words is Preaching. As the Gift of Preaching is an immediate utterance of the Lord his will conceived in the heart by the spirit of jesus: so is the Gift of Prayer an immediate utterance (Vocal or Mental) of things presently conceived in the heart, by the Spirit of jesus. For this cause doth Paul tell the Galatians 4. 6. that whom God adopteth in Christ, to them he● giveth the spirit of Christ: even to this end, that he may stir up the Heart of the adopted to cry, Abba, Father: that is, To call vehemently upon God, as upon a merciful Father, not a Tyrant or judge. And because none can truly pray, that have not this Spirit, as also, because no Requests (Vocal or Mental) is true Prayer, that is not conceived and suggested by the spirit of God, therefore Paul, Rom. 8. 26. plainly (putting himself in the number) ●aith, We know not how to Pray as we ought, but the Spirit itself maketh request for us: that is, The Spirit of jesws putteth into the mouth of our spirit what to pray. To prescribe therefore and enjoin Setwordes, is to strip the Spirit of his office, and the way to quench our Spirit. Object. Every one hath not knowledge to pray, therefore set forms do help such. Ans. True: and so do the written set Scriptures help such: but yet it followeth not, that that is prayer itself: The help to Prayer & Preaching, is not our Prayer and preaching itself: the first is a Cause, the second the Effect: no Cause and his Effect are the same: every halfpenny Sophister knows that. Secondly, where you say, Every one hath not knowledge to pray, thereto I answer: every one that is adopted (as afore) hath the spirit of jesus: every one that hath that spirit, hath a speaking (not a dumb) spirit, a spirit of knowledge and holy Light. Object. But every one (who is to be hoped to have God's spirit) cannot utter words orderly as were to be wished. Ans. That is beside the Question: the Question is this: Can every one of God his children (meaning of aged Persons) pray rightly? I have said, they can. Now, for praying so orderly as were to be wished, I grant, that young ones in Christ jesus cannot pray so fully and methodically, as these that have spent some years in Christ his School. Children cannot speak as do Elder persons: yet Children (aswell as Elder persons) can cry unto the Parents upon the feeling of some Want: even so can the youngest Babe in Christ. That, the blessed Apostle teacheth, (Rom. 8. 15.) when he saith, that the Adopted do cry: as also (Verse, 26. 27.) when he affirmeth, that the Spirit teacheth us to pray with groans unutterable, the meaning of which groans is well known to God: for he is not ignorant of the meaning of his own spirit. And most gross headed are such, as think that any words please God, but what he himself first breathes into our hearts by his spirit: for he only accepteth the fruits of his own spirit, the fruits of his sons spirit: which first fruits are the sanctifier of our whole lump. Otherwise to think is flat Idolatry, and derogatory to the spirit of our only Sacrificer JESUS. Quest. Do you then simply condemn all such as use the words of our Saviour, as they are set down? Ans. No: S. Peter (1. 4. 11.) saith, If any man speak, let him speak as the words of God. Better words than our Saviour, than the Apostles, than the Prophets have used, we cannot use: nay, we must learn to speak as they before us have spoken, as in other speech, so specially in Prayer, which is, An holy speech with God. Whosoever shall use all or any of our saviours words according to knowledge, and that by the instinct of God his spirit, which Spirit teacheth the soul, what is most fit & necessary for the time, to him I say, Go in peace. But if any for custom's sake, and of a foolish superstitious affection to the words, shall use them, or any other form of speech in the Scriptures, of such I say, They are no better than Idolaters, Magical inchautaters, neither know they what prayer meaneth. Two sorts of People offend against our Saviour his form of Prayer: the one sort are such, as through a Romish custom do value all their other prayers dead and unprofitable, if so they do not annex it: the other sort are such, as think it utterly unlawful (because the same is repeated) for to use them words for Prayer. If our Saviour (Mark 14. 39) did at his second time of praying, use the same words he had before used, then why should the same in any Faithful their use, be offensive to us? But as our Saviour there using the same words did it, because his case was one and the same unchanged, so let us learn then, to use the same words, when our case is the same: otherwise, we shall make holy Words, but profane Idols. Concluding therefore, that Prayer is a pouring out of our soules-feeling according to the present motion of God his spirit: as also, that Neither old words nor new words are acceptable to God, otherwise than they are sent up to God the Father, in the name of jesus, and that by the immediate work of the spirit: I now come unto our Saviour his Exemplar of Prayer, (Math. 6.) consisting 1. of a Preface, in these words: O our Father which art in Heaven. 2. of a Supplication in these words: Hallowed be thy name, thy Kingdom come, thy will be done in Earth as it is in Heaven: Give us this day our daily bread, and forgive us our debts, as we also forgive our debtors: And lead us not into tentation, but deliver us from evil. 3. It consisteth of a Reason, why Prayer is offered up only to God, in these words: For thine is the kingdom, and the power, & the glory, for ever. 4. Of Faith's Signet or Seal in this word, Amen, or So it is. The first part of the Preface. O our Father, OH, dull heart, untoward Soul, why art thou so lumpish and so heavy? trust in God thy deliverer: cast out, yea breath strongly out, what God his spirit hath conceived in thee, o my heart. Sweet Father, when thou by thy powerful word had created all Creatures for Man his use, than thou created Man and Woman to use them. Man thou didst make of the earth, woman thou took from Man's side, by drawing from thence a Rib, whereof thou builded Her, that she unto him might be an Helper. And so (having put thy Image in them) thou placed them in Eden, yea, in the garden of Eden, the beauty of the whole earth, unto them thou gave two Commandments: the first, That they should dress the garden: the second, That they should not eat of the tree entitled, The Tree of Knowledge of good and evil, and so they should live, whereof thou gave them an other Tree, sacramentally called, The tree of Life: but if they disobeyed, then in the Day of such disobedience, They should die. But thy commandments were soon broken: for Satan (adversary to thy glory & Man's welfare) did even in the same day possess the Dragon (the subtilest beast of the field) and speaking with the Beasts mouth, Woman neglected her Calling, and with an idle ear stood hearkening unto the Serpent's voice, by whose subtlety, she was soon drawn to break the other commandment; and then by Her was man also carried into Transgression. Sin so seizing on their Body's substance, the body became Corruptible, and Corruption effected the period of death. Sin seizing (not on the Substance, but) on the Faculties or powers of the Soul, thereby it came to pass, that their souls were Powerful in the ways of perpetual death, but unable to all Good. Sweet Father, as their Creation was the Creation of the Matter whereof all Mankind is come; so, this fearful Fall was not only to them Two, but to Me and all Mankind: considering we were then enclosed in ` their loins. A fountain of gall, can send forth no sweet waters: nor could we be borne Holy, that were conceived in Sin. As is the Root, even such are the branches, nay, our Actual sins do testify, that that Original sin was conveyed unto us in our Nature: by reason whereof, I and All Mankind have been justly under thy Curse. Oh that we should fall from thee our Creator, from thee our Father, that of base earth did make us glorious creatures stamping in our souls thy Image, whereof justly we were deprived: carrying upon us (in stead thereof) the Black unholy Image of Satan. But thou Our sweet Father, didst thou utterly leave Mankind to be damned with Satan? Oh, no. Thou soughtest up our foreparents (Adam & Hevah) and Catechised them: freely, promising unto them, that of woman's Seed one should come, by whom the seed of man and woman should overcome Satan. When the fullness of time was expired, thou accordingly didst send thy Son made of a woman, who in our Nature triumphed over Sin, Death, Hell, Satan, and so finally sitteth at the right hand of Majesty, making continual intercession for all such of Mankind, as do come unto thee (oh Father) by him: in and by whom, Salvation only is come unto jew and Gentile. Thus, when of a Father, we had justly made thee our Foe, it pleased thee, sweet Father, to appoint a Mediator betwixt thee and us, that so by him, thou and we might be reconciled and made one. Oh Mercy of mercies, oh thou fountain of mercy, how are we bound unto thee our Father, our Father by Creation, our Father by Redemption: in Mercy, twice a Father: but we in Obedience, not once worthy the name of Children. But so it hath pleased thee, to call out a company of Mankind (and amongst them Me, most unworthy) to whom it hath pleased thee to Seal thy Love unto their hearts by thy Spirit, thy sanctifying Spirit. This testimony of thy Spirit unto our Spirits, causeth us to open our mouths boldly unto thee, as children to a father, not doubting but thou wilt give to us whatsoever is good and necessary for body and soul. Earthly Fathers (though wicked) will commonly give good things unto their Children, how much more thou, The second part of the Preface. Which art in Heaven. WHo art in Heaven, and therefore art Heavenly in thy Gifts, and excellent in all thy works: Who also, as thou art in Heaven, (as a King in his royal Throne) so hast thou all power in Heaven and Earth to serve at a beck. Many Earthly Fathers, though they be willing, yet are they unable to help their Children: but thou art as Able, as willing, and therefore Can and will cause all things (even sin and all) to turn unto the best of such, as are called according to thy purpose, to be to thee Sons and Daughters adopted. I believe Lord, Lord help my unbelief: increase my faith, & teach me truly how to pray: yea, let all thy Sons and Daughters, see thy Fatherly face, thy Heavenly face, & that thou neither Can nor will forsake such as do trust in thy power, and are contented to lay themselves down under the sheilter of thy wings. The first Petition of the supplication Hallowed be thy Name. MErciful father; thy Name is mighty and excellent amongst the very Heathen, but who do Sanctify thy Name? The Heavens and firmament, yea, all the visible creatures do make known thy name of Power, thy name of wisdom, thy name Eternal, thy names Provident, Bountiful, etc. Every Barbarian (oh Father) by the little Light of Nature left in the soul undestroied, is brought to acknowledge that there is a God, who is the Cause of all Causes, and giveth Being unto all creatures: but do they herewithal Hollow thy name, so graven in the foreheads of all Creatures visible? Alas, no: All this sight sanctifieth neither eye, heart, nor hand: thy Law is only a perfect teacher, giving holy light to the spiritual blind, and thy word is that Truth, wherewith man is first made holy, that so he may hallow thy Name, thy Nam● plainly written upon the former creatures, but more plainly characterized within thy holy Church, and that in the word & Sacraments. Therein (oh Lord) thou hast evidently to Ear and Eye, propounded jesus crucified, jesus the only Redeemer, the only Mediator, in and by whose blood, thou rests satisfied for all these, that come unto thee in his Name. Oh merciful Father, how largely have we Unhallowed thy Name, both in the common creatures, in the word, and in the Sacraments: we have looked upon the Heavens, the Earth, Sun, Moon, Stars, Trees, grass, Flowers, Beasts, Birds, Fishes: but have we therein spiritually discerned thy Power, wisdom, providence, kindness? Nay, we have clothed and fed our bodies with diverse of thy wonderful works, but have we there withal hallowed thy Name in the same? yea, we have meddled with thy Word and Sacraments, but with what blind eyes, and dull hearts? Oh Lord, shame & confusion belongs unto us, not only for not Hallowing thy Name, but also, for Unhallowing and profaning of thy Creatures, Word, Sacraments, and so consequently unsanctified thy Name in the same. Oh Lord, by our rude behaviour, we have laboured to obscure thy Name, to bury it in darkness, by not discerning, and orderly hallowing it. Yea, that which more is, we have oft remembered thy Name, but then we have taken it in vain, than we have unjustly sworn by the same, etc. as though we had conspired with Satan, either to bury thy Name in oblivion, or else, by speaking of it to pollute it, and make it contemptible. Sweet Father, in Christ jesus, we by the motion of thine own Spirit, do therefore beg of thee the Grace, whereby we may be fitted hereafter to hallow thy Name, to sanctify thy Name, in beholding the common Creatures, in hearing thy word, in receiving thy Sacraments. To which end Lord, The second Petition. Let thy Kingdom come. LEt thy kingdom come, even the Spiritual government of thy Son and our Saviour jesus, oh let it Come and be seated in the hearts of thy People. Hitherto Satan hath had too great power over our body, insomuch as our tongues, hands, feet, ears, eyes, have done service unto Satan, by being subject to sin.. Our souls (oh Lord) in the faculties and powers thereof, have been largely serviceable to Sin. We have Minded earthly things: our Memories have been receptacles of vanity: our Affections have been eager after things cursed by the Law: insomuch, as in our whole man, Satan (prince of darkness) hath had a Kingdom, and occupied an hellish unholy Kingdom. Sweet Father, lose the bands of Satan, destroy his power by thy spirit: and so let thy Kingdom (that consisteth in Righteousness and Holiness) oh let it Come; and as a stronger man, let thy Spirit cast out the Tyranny of Sin, that howsoever it dwell, yet it may never reign in our mortal members. Sweet Father, thou hast begun a good work in us, and shall Satan overturn it? shall Sin supplant it? Alas, alas, except thou uphold us, we shall deceive our own souls: Satan, the World, and our Flesh are at league: therefore, as thou hast hitherto caused us to put our trust in thee, so continue thou our Governor, and cause us to stoop unto the sugared motions of thine own spirit And for the better building up of our inward man, and the repairing of thine own Image in us, mercifully give unto us faithful Ministers of thy word: that so we may receive the blessing of Illumination, and Sanctification, that accompanieth thine own ordinance. And for making room to thine own Ordinance, vouchsafe to remove from all thy People, such as have run out, without thy bidding. Remove hirelings, dumb dogs, and all such cursed plants as thy right hand never planted: that so an open way being made for thine own Servants, the Sceptre of jesus may be lifted up in the midst of thy People: that they seeing the Banner of thy Son displayed, they may bring their sons & daughters from far, and so give up their names to live Subjects in the kingdom of thy son Christ. And inasmuch as thou hast commanded Kings, Queens, Magistrates, to be Nource-fathers' and Nource-mothers' unto thy Church, Lord we humbly entreat thee, not only to give such unto us, and others thy poor people, but also, do thou put the remembrance of that duty in their heads: that they may not dare (like lewd Nurses) to mingle with thy Wine and Milk, their own liquor and leaven, but that they may count it their Glory, (as Elders) to cast their Crowns down before thy Throne spiritual, whereupon thou sits in the midst of thy Church. Let them know, that thou hast appointed them to lick up the dust before the feet of thy Church, yea, to remove the smallest lets to godliness, so far (let them know) they ought to be from casting their own inventions, (as stumbling blocks) before the feet of thy people. These of them that will be brought to honour thee, do thou honour them: but if with horn & side, they will dedicate themselves to push thy Sons Spowsesse, then merciful Father, do cut their horns shorter, and break off their power: that so they may learn, how the kingdom that serves not thee shall perish. And because, merciful Father, this spiritual kingdom of thine in us will here never be perfected: we therefore entreat thee to hasten the coming of thy Son, (our blessed Saviour) unto that final doom: that so having gathered his kingdom of jew and Gentile into one, he may deliver up the same into thine hand; and so thou mayst be all in all. In the mean time (oh Lord) let thy spirit so guide and lead us in thy truth, as by us The third Petition. Thy will be done in Earth as it is in Heaven. THy will may be done in Earth, as it is in Heaven, by the blessed Angels. Oh Lord, They could keep their place, but Satan and we would needs forsake our place. They therefore have continued happy doers of thy will, where Satan and Mankind have sought their own will: Satan therefore for ever allotted unto the burning pit, whither likewise whole Mankind had packed, had not thy Son stepped in and made atonement for me and all such as apprehended him by a lively Faith: which is the Gift, even the flower that buddeth out of our adoption. Considering all the benefits we have received from thee, oh Lord, why should not we in the Earth do thy will, aswell as do the blessed Angels in Heaven? They were created once, so were we: yea, we have been created twice, so were not they: by so much the more are we bound to do thy will, even thy will by forsaking our own will: yet this will of ours, we are most priest to prefer before thy will. Oh false heart, crooked heart, wilt thou never be duly subject unto that pure and only holy will of thy Creator, of thy Redeemer. As the Angels do in the heavenly places continually behold thy face, o Father, so hast thou called us in the Earth, to live before thee as in Heaven: and therefore hast thou called us out of the world, out of the kingdom of darkness, and that to be Citizens with thy Saints in the Earth: who, howsoever they are in the world, yet are not of the world: howsoever they walk their pilgrimage in the Earth, yet their conversation is in Heaven, their conversation is heavenly. As thou adds unto thy sons Church, such souls as are appointed to be saved, so (o merciful Father) it is not sufficient for us to be in thy Church, except thou lead us doing thy will in the Church. It is not sufficient that we be Citizens of thy spiritual jerusalem, except we live according to the cities Laws and ordinances. Thou having (Lord) given us to know this, give us power likewise to do it: even to do thy Will as diligently, faithfully, earnestly as do the heavenly spirits, whom thou hast appointed to minister unto the heirs of Salvation: whom thou hast appointed for to watch over the Church, & over every the faithful. Give unto thy Minister's grace, to do thy Will in preaching thy blessed Will in season and out of season: not measuring what man would hear, but what thou hast commanded them to speak. Give unto thy people such Pastors, as may powerfully Exhort; such Teachers as may truly deliver the Doctrine of faith: such Elders, as may diligently Govern: such Deacons, as may faithfully Distribute the contribution of the Saints: such Widows, as may with Merciful Affections attend the sick and impotent: that so the Ministers of thy Church, performing dutifully thy will, the Communion of thy People (as it is called the Kingdom of heaven, so) it may be beautiful as Heaven. Unto Princes, Magistrates, People, give grace of subjection to thy will, that all of them seeking thy glory, not their own will, it so may come to pass, that thy will may be preferred by Al, in every their several callings: that Parents and Children, Masters & Servants, so studying the doing of thy will, there may be an heavenly consent and harmony of obedience towards thee in the Earth, as is unto thee by all the blessed spirits in Heaven. And inasmuch as (oh merciful Father) after we have prayed for the glorifying of thy great Name, in the establishing of thy Kingdom and doing thy Will: in as much as after that we are enjoined to pray for the things which necessarily and immediately concern ourselves, we humbly entreat thee to The fourth Petition. Give unto us this day our Daily Bread. Give unto us our daily Bread. Bread (oh Lord) is more than we deserve, why should we then be discontented with bread? Nay (as this years' affliction testifieth to our face) we have heretofore so profaned our bodily nuriture, as fully we have merited an whole deprivation of Bread, much more of other Creatures. Our intemperate devouring thy creatures in food and clothing: our shutting heart and hand, in not administering to the needy: our hungering more for Bodily than Spiritual givings: all of them put together, how have they deserved that thou shouldest deny every of thy creatures to our bodies: but thou that sought us up, what time we fled from thee: thou that gave thine own Son to be made sin for us, what time we had sold ourselves to sin; how much more with Christ shalt thou give unto us all things necessary the body; and the rather, seeing through and by him thou hast made us heirs together with him. As he therefore hath offered up a sufficient Sacrifice for us, and thou thereby rests satisfied with us, so we therefore are bold (in the testimony of thy Spirit) to desire that unto us thou would give Our Bread. In thy hand it is to bless and to curse, with thy fatherly hand, therefore reach forth to us, that which through him is Ours: and that is Ours, which any way may tend unto our unfeigned good. And because we (through the corruption of nature) are not every day a like fit rightly to use thy Creatures, we humbly entreat thee, to give unto us that portion of Bread, (and other things necessary as bred) which thou thinks necessary for That Day. Food, raiment, health, liberty, worldly credit, etc. As thou perceives us fit or unfit to use them, even so administer the same unto us. Give us not poverty, nor riches, feed us with external things convenient for us: left we being full do deny thee; or lest we being poor should reach forth our hand unto iniquity. Having much or little, do thou (sweet Father) so sanctify our hearts, as ever it may be seen, that thy hand reacheth forth and blesseth these temporaries unto us. The fift Petition. And forgive us our Debts, for we also forgive our debtor. OH Lord, we have unhallowed thy Name; we have resisted the Kingdom of thy Son, we have not done Thy holy will; we have taken Bread and other temporaries without begging them at thy hands; by reason whereof, we are deeply run into thy Debt: yea, so deeply are we become indebted, as we are never able to satisfy for all our Trespasses, much more unable to pay the uttermost farthing. How then shall we have our Debt-score wiped out? Sweet Father, thou hast promised (that at what time soever a sinner doth repent him from the bottom of his heart) thou wilt wipe all his trespasses out of thy remembrance. Give unto us therefore humbled souls, repentant hearts, bleeding hearts, that so every our iniquities may be crossed out of thy book, and blotted forth of thy remembrance. This Remission, and blotting out, oh Lord, it cannot fall out by any virtue in ourselves, but by virtue of that humiliation of jesus, who by thee was broken for our sins, and by whose stripes we Only are healed: yet (oh Father) in as much as for whom thy Son was so broken, unto them thou likewise gives contrite and broken spirits, by virtue of which contrition, (as by a seal) they ever rest assured of thy free favour in Christ jesus towards them, we therefore humbly beg a continuance of Contrition, and all other the comfortable fruits of thy Son's spirit; by virtue whereof, we may (in all hurlie-burlies of the world) be possessed with Peace, even with that peace whose bottom no Creature can sound, & yet the peace wherewith thou possesses thy children's souls. With more boldness we cry, Forgive us our debts for we (oh Father) do also forgive our debtor. If we had not forgiven to others their trespasses, whereby they became indebted to us, than (oh Lord) how durst we open our mouths and beg forgiveness of sins, whereby we have been indebted to thee? No (oh Lord) the merciless shall find judgement without mercy. Because we carry merciful hearts towards our brethren, do we therefore merit mercy at thy hands? No; when we have done the best we can, even yet we are unprofitable servants. Is this mercy in us a Sign, that thou hast been and still will be merciful unto us? oh yes: such pouring forth of our Soules-love unto others, it is because thou first hast shed forth thy Vial of mercy in our souls. Truly merciful we should never be, had not thou given the Cause thereof, by being first merciful to us. Finding therefore in our souls that holy Effect of thy spirit, Lord we are bold to open our lips, and to expect faithfully the continual Remission of sins past, present, & to come, whether committed against thee or our Neighbour, in thought, word, and work. As (because of our uncessant sinning) we therefore do incessantly crave the remission of our sins, so we add, The sixth Petition. And lead us not into temptation, but lose us from Evil. AND lead us not, (sweet Father) into temptation, but do thou still lose us from Evil. Many are the Temptations and trials wherewithal (necessarily for manifesting thy wisdom and power, as also, Man's foolishness and weakness) thou art to exercise upon us in this life: but (dear Father) howsoever we have deserved, not only to be Led into Tentation, but also to be Left to our own selves, in the time of such tentation, yet for the Glory of thy Son's name, by the which we are called upon, do thou mercifully Lose us from the power of the tentation. Howsoever we are tempted, yet give us an happy ●ssue out of our temptations: let us not (with the Reprobate) fall finally into evil. Satan, the world, our flesh, (oh Lord) they are ever labouring to hurry us to hell: as strong w●le ●●●rs, they continually lay battery unto our spiritual walls; Satan and the World without us, our own deceivable Flesh within us: Enemies without, Enemies within, therefore never able to hold out, except thou (by thy spirit) do lead us, do deliver us, do lose us and set our hearts at liberty, that so we may run the way of thy Commandments. This our Prayer we offer up only to thee. The first part of the Reason. For thine is the Kingdom. FOr thine is the ki●● doom, whether 〈◊〉 regard the Kingdom of the World, or the kingdom of the true Church. In, and over the world, thou reigns as a King, bridling Devils and men, commanding all creatures to ●●os●●hy host, to whom the very ●●mb creatures are forced to be subject: so that nothing which hath Being in Heaven or Earth, but unto thee the Kingly Creator and Preserver, it standeth a subject, even to thy regiment and order, decreed upon (before all worlds) in the high Parliament house of Heaven. But in thy Church, thy Throne of Government is exalted, & upon it thou sits gloriously encompassed, with the shining Lamps of thy Spirit, whereby thy subjects are directed. This our prayer we offer up only to thee, because thine is The second part of the Reason. The Power. THE Power: even all Power in heaven and in earth. Only thou art able to give Power unto us for Hallowing thy Name: only thou art able to plant the Kingdom of holiness & righteousness: only thou art able to give us Power of Doing thy will: only thou art able to give Bread, and to give power unto Bread and other temporaries, for nourishing the body: only thou art able of thine absolute Power to Forgive our sins: only thou art able to Lead us safely through temptations, and to deliver us from Evil: only thou art our King, and we subjects professed to thy Kingdom; for whose use thou hast and ever will manifest thy Power. This our prayer, we offer up only to thee, because, as thine is Kingdom, so also is Power The third part of the reason. And Glory. AND Glory. We offer not up our Prayers unto Angels, saints, or any other Creatures, because that were to glorify the Creatures, with that glory which only is due to the Creator: but as it is only in thee to bless and to curse, to give or hold back, to save by much or little, etc. so only do we glorify thy Name, by commending unto thee (our merciful Father) our souls condition. The fourth part of the Reason. For ever. NEither is Kingdom, Power, and Glory thine for a Day, month, year, but for Age after age, even For ever and ever. Creatures have sparkles of thy kingdom, sparkels of thy power and glory; and therefore, all their kingdom, power and glory limited; yea, all of it hath an end; and it shall be drawn back to thyself, specially what time thy Son shall deliver up the kingdom into thine hands, & thou shalt be All in Al. To thee therefore be all kingdom, power and glory for ever. The Seal of Faith. Amen. SO it is: even so it is, maugre devils & men. Thy Seal remaineth sure: for thine own knows thee, and thou art known and believed of them, Amen. BEcause Psalms, Hymns and Spiritual Songs, have much affinity with Prayer, therefore I have thought it not amiss, in the next place to add two such Sonnets: always remembered, that nothing I have or ever shall write, be joined in use with the Canonical Scriptures in the public service of my God. Such joining of our patcheries (for no better name I will give them, in comparison of the holy Canon) I call nothing but a saucy joining our Posts, by JEHOVAHS' Posts. Ezek. 43. 8. A Souls Lamentation. DVll Soul, dull soul, affections hard as Steel, Untoward Soul for praising of thy God: His works and gifts how canst thou see & feel● And still in way of forlorn persons plod? Awake my Soul, go tune thy Instrument, And sing thou out thy heavy h●a●●s Lament. Thy Mind in ADAM rightly understood, But ADAM'S Fall hath thee with darkness clad: Thy will in ADAM first Affected good, And Power to do right things (oh) than thou had. But Mind perverted, Will affected wrong. Then only Power to ill, to man did long. Hereby it comes, thy mind is Dull to right, Thy will Affects: things displeasing God: Hereby it comes thou Dost with all thy might, Lewd things, full Meriting JEHOVAHS Rod. Nothing is right that in thy Natures penned Then tune thy passions, and sing forth Lam●n●. Lament with me, who feel sins fyer-brand, And strain your souls till tears descend amain: I see Sin doth surmount the Ocean sand, I see Sin doth our purest actions stain: Do all I can, I see all is too ill, Oh faithless Mind, oh fowl untoward Will. I muse saith one, that any damned should be, Sith God his handiwork is all Mankind: But more I muse (when I this sin do see) That any one Salvation should find: All having fallen, why should not all there lie, And as they merit damned be and die. Oh mercy endless of our highest Lord, Th●● sent his Son for ransoming all such, As who with Faith do mix the written word: And with his Cross do finally not grudge! But ingrate Heart, that hast that mercy sealed, And yet more thankfulness hast not revealed. Base heart, more base than Diapasons string, That sounds below, as savouring nought but clay: Once rouse thyself, and higher notes do sing, With free affects do sing Hallelujah. But (oh alas) Sin still in place doth throng. Accursed sin it thwarts me in my Song. Thy Christ hath loved thee and suited thee; Yet (oh my Soul) how hast thou grieved his Sprit● Alas, alas, long hath he wooed me, But in his ways I have had small delight. How many gifts unto me hath he sent, But reckless I. Oh sing (my Soul) Lament. With trickling tears, let cheeks bedewed be, And prostrate fall on Earth thou earthly lump: What goodness in thy nature dost thou see? Oh wretched man and stupid senseless stump. A mass of clay, how dare it rush on ill? Untoward Soul, blind Mind, and crooked will. Fears thou not him, that is Consuming fire? Fears thou not him, that ponders every spirit? Fears thou not him, who will account require? With ill darest thou his goodness daily quite; Rend Heart, tear Soul, do all thy powers strain, So solace shall ensue thy present pain. This Life is but a vale of misery, This Life is but a pilgrimage of pain: Even now a Flower, cut down then by and by, No certain place, till corpse in Earth remain. Pack hence foul Pride, and love of earthly toys: What is it that dead Cesar now enjoys? Untuned heart, tune thy affections right, And sing thy sin with he avie warbling note, Witness thereto, call every Day and Night: Nor cease thou to put off old ADAM'S Coat. No sooner see a tatter of thy Sin, But dreary-wise thine Elegic begin. Thine Elegy begin with dewed cheek, And draw a base Larg note beseeming it, For sins Remission from above, do seek: For souls discharge employ thou all thy wit. And till (thou soul) in highest heavens be penned, Do not leave off (poor Soul) to sing Lamen●. A Souls solace. YE Children which do serve the Lord, Your joyful hearts with me afford, For high extolling JEHOVAH. From out the Hells, he us redeemed, what time his love we nought esteemed, The Dragon so did lose his prey. Sing forth (my heart) his worthy praise, To whom thy strength is due always. For Sin hath got his bleeding wound. Though Sin be vexing thee among, By Christ his cross yet art thou strong: His cross hath Sin and Satan bound. Exult my Soul, sing forth his love, Thy Flesh in Christ is got above: Thy flesh in highest heavens doth reign. Thy flesh, jesus hath glorified, On God his right hand It doth bide, Let Satan rage and roar amain. Out of the Heavens Satan is thrown, Lift he his head, Christ knocks him down, Christ in thy Nature doth this deed. Old Adam lost our nature's strength: New Adam it redeemed at length, Even Christ who sanctified our seed. Oh thou my soul, and all within, Praise thou thy God that pardons sin, Praise him that seals to thee all good. Cast forth thy Gauntlet 'gainst hell's door Thou in thy God strength more & more: Satan is conqucred by Christ's blood. Powers below, Powers above, Can never alter God his Love, Rejoice all Faithful then with me. Tune heartstrings for this harm on●e, Sing forth cause of Souls melody: No other cause of joy I see. If worldly man joy in his pelf, For love of which, he damns himself: How should we joy in heavenly wealth? Their substance dureth but a while. The thief can easlie them beguile: But substance ours, is free from stealth. The Lion strong of judah's blood, He is Lord-keeper of our good, He is our Treasurer only he. Let wicked ones feel smart of scant, The thing is Good, we cannot want: Therefore Children rejoice with me. When fire shall all this World consume, And Air shall filled be with fume: Rapt up shall be the faithful sort. When wicked flesh and bones shall fry, We shall be changed by and by, And so unto our Christ resort. From glorious throne he shall us clear, When Satanas shall roar for fear, And damned be with wicked men, Ye little ones, therefore rejoice, And with me utter forth your voice, Saying, To God be praise, Amen. EPHES. 5. 18 And be not drunk with Wine, wherein is excess, but be filled with the spirit. 19 Speaking unto yourselves in Psalms, and Hymns, and spiritual songs, singing and making melody to the Lood in your hearts. The Epilogue. THUS (beloved young ones, whom God make full aged in Christ jesus) I have for your uses, suddenly scribbled up this breviary of the Bible. If any shall hereby emulate, and so put forth a better work it shall not grieve but glad me: who desires not only to do good myself, but also to occasionate your good by others. What herein is further to be wisned, that (if God give me once again to aggresse the Argument) I may live with more leisure to absolve. In the mean time, use the little thou hast, not so much for prattling, (which is this ages present profession) as for practising the faith, and thou (in being faithful in thy little) shall in time be made the owner of much. As many of you as hold the faith of JESUS in incorruption, vouchsafe to remember me in your prayers, and the Lord be with your spirits for ever, Amen. Scholasticis. QVod hic nimis raptim scripsi, no Animosioribus, sed Neophytorum animulis conscripsi. Haec a●tem si vos (Scholastici) oculis Lynceis percussuri, Quid? Ne Aristarchica virgula, hoc vel illud vos temerè notetis. Oblatr antony's citius multa, qui nesciunt plurima: nec quis, quam qui Polyphemo coecior, magis futilis et audax. O tempus, ô mores! tempus quidem Graculo garrulius, loquax ut Eccho: insipidum autem, ac omnibus praeeuntibus saeculis insulsius. In ista Bibliorum Synopsi, multa necessariò priùs inter se sunt conferenda: postea quidem, intentione ●criori dijudicanda. Error si quis ●vaserit (ac ego quis qui non errem?) non ut ille tegendus ad fidei canonicae obliterationem, sed per Charitatis normam maturè detegendus velim. Fidei analogian si per totum foeliciter servavi (quod quidem à Deo Patre saepius ipse petij) hoc est quod volui & opto. Legatis, imo vero perleg atis, sed semper Spiritus sanctus vobis ad●it, quò vo● secundum Theologiae gnomon, dijudicetis. Amen. Possumus multi calomos vetare Possumus pauci calamis praeire, Possumus nulli maculis carere, dixit HENOCHUS CLAPHAMUS Anglus, testis Iësu. ERRATA. Page 13. Line 17. for hath, read had. pag. 14. l. 20. for future, read future. pag. 18. l. 30. for ●ect Elo●●● read fect. Elohim, pag. ●9. l. 11. for rome, read from● pag. 40. l. 6 for Egyptians (some, read Egyptians, some pag. 49. l. 24. for Chron. read Exod. pag. 511 l. 28. for 1. Cor. 1. 2. read 1. Cor. 10. 1. 2. pag. 55. l. 14 Orthotomein, read Orthotomein, pag. 61. l. 14. for Aholiah, read Aholiab, pag. 69. l. 16. for 4. read 40. pag. 73. l. 36 for making, read make, pag. 77. l. 2. for Kelim, read Kerem, pa. 91. l. 27. 8. 9 30. 3●. for Cb●di●h well prophesied: roundly taking up Ed●m-●sau for laughing at his brother's captivities Read, Obad●●h might now well prophecy, roundly taking up Edom Esau for laughing at his brother's Captivity. But transport these words to page 96. line 29. placing them betwixt Mattaniah and (b). Pag 95. l. 8. for against, read 'gainst, and l. 12. for years, read year pag. 120 l. 28. for first Staff 30. read first part, Staff 30. pag. ●59. lin. 22. for Prov. 28. read Prov. 28. 13.