An exposition vpon the Lords Prayer, compared with the Decalogue as it was preached in a sermon, at Oatelands: before the most noble, Henry Prince of Wales. Aug. 13. Anno 1603. VVith a postscript, to advertise of an error in all those that leaue out the conclusion of the Lords Prayer. Also, the Creed is annexed, vvith a short and plaine explication of the article, commonly called: He descended to hell. By Hugh Broughton.

AN EXPOSITION VPON THE LORDS Prayer , compared with the Decalogue , as it was preached in a Sermon , at Oatelands : before the most Noble , HENRY Prince of Wales .

Aug. 13. Anno 1603.

VVith a Postscript , to advertise of an error in all those that leaue out the Conclusion of the Lords Prayer .

Also , the Creed is annexed , vvith a short and plaine explication of the Article , commonly called : He descended to Hell.

BY HVGH BROVGHTON .

TO THE CHRISTIAN Reader Grace and Peace .

HAving in my custodie ( Christian Reader ) a coppie of M. Broughtons Sermon on the Lords Prayer : I found it upon perusall , to conteine the Summe of all Divinitie : especially being so fitly compared with the Decalogue , which maketh the sence more heauenly , and the harmonie more sweet : and being composed together with much plainenes and brevitie , and also garnished with much learning from the auncient Rabbins , which the New Testament alloweth : which when I had wel considered , I began to reason with my self , why so worthy a worke should be hidde from the world , and not rather be communicated to all , for the common good of all : especially considering that it was his continuall desire , & constant endeavour ( not to hide his learning , but ) to spende him self , and his whole estate , in the service of Christ , by advancing the Gospell , and expounding the Holy Schriptures , both the Historie of them , and also the Doctrine of them .

And first , for the Historie of the Scriptures , he composed it , in a most plaine and profitable manner , into one short viewe , which he called A Consent of Scripture : and herein he did carefully explaine three necessarie Circumstances , that is to say , Tyme , Place and Person : without the knowledge of which Circumstances , the Historie of the Bible can never rightly be understood : and therefore with great paynes , and no lesse learning , he made many severall Treatises , upon these three Circumstances ; first , proving the truth of them by Scripture : and secondly , in defending of that Truth , against the manifold Errors of former Writers : and also against the manifold cavilations of sundry late Opposers . And therefore all those that upbraide his learned paynes with the terme of needlesse Genealogies , and unprofitable Chronologie , they are worthy to beare the burden of their owne ignorance : for howsoever , they thinke in their owne conceite , they know much , yet in deede & in truth they might know more , to their greater joy and comfort , if they did not despise the Holy Rules , ( I meane the afore-named Circumstances ) wherewith God hath garnished his blessed Word , as a speciall help to guide everie wise hearted Reader in the true understanding of the same .

And secondly , this Learned Divine of blessed memorie , hath also declared his speciall loue to the Church of God , in adding much help , for the better understanding of the Doctrine of the Bible : although his manner was not to make large Common-place bookes : because the most Writers doe imploy their paynes about it : therefore he thought it more necessarie to imploy himselfe , in giving Rules for the true understanding of the Scriptures , and for the right expounding of some Common places , wherein many Writers doe not agree , because the scope of the Scriptures is not rightly understood : and therefore he hath giuen us warning , how to understand many Common places : as about Predestination , & the Sufferings of Christ : and about the Article , commonly called Christes Discent into Hel : &c. Also he speaketh much , and to great light , upon the mysterie of the Holy Trinitie , and of the Incarnation and Resurrection of Christ : as also of the Fall of Man , and of the great mysterie of our Redemption : and of many other weighty poynts : as appeareth in this insuing Treatise : and in many other of his Works : as in Iob , Ecclesiastes , Daniel , and his large Commentarie on the Appocalypsis : &c. Now if this be true , as it is most evident in the aforenamed books , then it should stop the mouthes of all those , that slander his learned paynes , because say they , he teacheth no Sanctification : but they doe litle consider , when they say so , that the Ground of Sanctification consisteth in the Holy and right knowledge of the Word of God , which must first be seated in the minde & conscience , before it can be practised in the life and conversation .

O but , say some , his writings are not worth the reading , because they are so difficult & hard to understand : I answer with S. Peter , that many things are hard to be understood in Pauls Epistles , 2 Pet. 3 , 16. shall we therfore not count them worth the reading , because they are somewhat difficult ? no , no , God requires the paines of the mind for the understāding of his word , for it is a treasure hid in the ground , & therfore they must take paynes to digge for it , that will haue it : so if men could but endure the paynes of the minde , they would speake more reverendly of this mans Writings : but because men loue such ease , they cannot see the drift of his Writing : and therefore well may his great Learning lamente , because so fewe regarde it : for it is almost sollitarie and unknowne to his owne Nation , because fewe doe knowe , what his learned paynes may further , which is more precious then Rubies : Yea , therefore , his knowledge doth powre teares downe her cheekes , because shee is understood of none . But I would to God , that some Learned man would take the paynes to contriue al his Workes in to one Volume , that so his great learning might not perish in Oblivion : but that the ages to come may haue it in Record for their help and furtherance in Divinitie studies , who wil doubtles reape more fruit by them , then we doe , by reason of our vnthankfulnes , and so the God of all peace be with thee Christian Reader ; and the Lord giue thee understanding in all things . Amen .

The wise wil vnderstand . Dan. 12.

A Sermon on the Lords Prayer , preached at Oatelands , before the most Noble HENRY , Prince of Wales .

TO THE KINGS MAIESTIE .

I Present vnto your HIGHNES , an Exposition of the L. Prayer , recorded in S. Mat. 6. euen as I spake it for summe of matter . Many were desirous to haue it printed . And for that I thought your MAIESTIE the fittest judge , for the commoditie of your people . For a Rabbin who wrote from Constantinople seuen yeere agoe , to be taught from England , I would print it in Ebrew , if your MAIESTIE will giue me leaue to goe to Germanie , where my Librarie yet is ; and some works which our Printers can not set forth for want of skil & letters . And I most humbly craue leaue to goe thither , & to print for truth of Religion , all that my occasions suffer , for English , Ebrew , & Greeke .

Your MAIESTIES subject Hugh Broughton .

OUR Speach with God requireth all the grace that words can afford : and because of our selues we haue no skill that way : the Sonne of GOD teacheth us , what words we may safely use ; and declare that the holy Spirit was out teacher . So we may judge by the light that God planted in our soules , when we came into the world : by which we may trye , what is light , and from God : and what is darknes , and from Satan .

When God speaketh , he speaketh to the heart of all men : and as an hammer breaketh stones , so his word maketh hearts to yeeld : that appeareth in all parts of Gods word , specially in this Forme of prayer . It hath the Consent of al natiue light , for the open phrase ; & more nerely of the Iewes Scribes for Divinitie , and truely the summe of Christianitie : euen as the two Tables had of old .

The Law commandeth all good : and here we craue grace for to doe all that is good : That we may hold GOD to be our God , and only * : That we regarde him as not resemblable by any Image , but as dwelling in light that none can come to ; nor imagine what should be like unto him : That we neither thinke nor speake lightly of him , or of his Word , that teacheth of his Nature ; but haue skil to honour his Name : That we may rest from our owne works , and keepe a continuall Sabbath to him : having his kingdome amongst us : as on high he maketh peace , and the mightie Angels doe his wil.

These Petitions we make for those things which concerne Gods honour principally .

Then follow others for our necessitie : That we haue a moderate portion , & neither want in scarcitie , nor abound in superfluitie , but such as serveth our houshold : that the Officers as Fathers , and the rest as Brethren and Children may liue together without sorrow and distres . Now , our sinnes make a partition between GOD and us : by Rancor , Lust , Theft , Untruth and Avarice : therein , we craue pardon and Gods lenitie , as we be soft to such as use as amisse . And confesse our owne weakenes under the Aegyptiacall slaverie of Satan : and under Tyrantes : such as the Iewes felt by Babel , Madai , Iavan with Seleuco-lagidae ; which as four Beasts made a sea of troubles , till CHRIST brought his kingdome , power and glorie over all the world .

This in summe the Lords Prayer hath : and the two Tables haue the same ; and as the Tables be answerable one to the other , so is our Lords prayer unto both . The Law commandeth all that may be knowne on done : and this prayer desireth full grace for so much . And as all the fiue Books of Moyses , yea , & the Prophets , are but a Commentarie upon the Law : so all the New Testament is a Commentarie upon the Lords Prayer ▪ and both are pure as silver tryed seauen tymes in a vessel of fined earth : wherefore we must examine what is drosse here , ( by our corrupterror ) and remoue all such from the pure Metall , that is from God. And we shall neede fire of tryall , for the Hebrews , the old Scribes and Rabbines with their side , who haue continued over the world , a great part of them dealers with the Law , and to which tenor of speach the New Testament if fitted ; they hold the phrases all , as all the termes of the Law , no lesse then we doe : but they deny the powre of them . Therefore they must be better examined : and that will we doe by Gods helpe in this sorte .

First , considering the knowledge and honour of God● next , our neede and distresse : and still compare the Lords prayer with the Dealogue .

Our first speach here , is of GOD : how , we doe acknoledge him : we say , O our Father : much try all there must be of this world , before the pure meaning appeareth . The Heathen Philosophers could say ; Zeup●te● Iupiter , the Father 〈◊〉 yet they were godlesse in this world . Also the Iew sayth good words from holy Moyses , but not 〈◊〉 understood : Thou art our Father , Isa . 63● 10. and againe : Is not he thy Father● De●t ▪ 3● , ● . yet both these sorts petish for ever because they knowe not the Father .

Now , the first degree of Father is most holy in this sentence : There be three , the Father , the Word , and the Spirit , and these three be one : so the Father is relatiue to the SON , called the WORD , as in Prov. 30. Who went up to heauen , and came downe , who gathereth the winde in his fist , who bound up the waters in a garment : who hath set the borders of the earth : what is HIS Name , and the Name of his SONNE , if thou knowest it . Here we haue Father in the highest degree , and the SONNE coeternall : who with the SPIRIT aeternall , all three , one infinite Nature created the world . They that misse of Fatherhood in this sense , knowe not God : and they can not be saved .

In another sense , Father , is the ateribute of God , without distinction of Person , as IEHOVAH ( in Ebrew ) & ELOHIM : which two names must be expounded , that all three may be better understood .

ELOHIM is the first name , that the Creator of all hath in the Scripture : and in notation it betokeneth MIGHTIE , and in forme a pluralitie ; EL-HEM one mightie nature be They. They Iew , Rabbi Bochai upon Gen. 1. confesseth so much , and bringeth the like mysteries from , Eccles . 1● . Remember thy CREATORS in the dayes of thy youth . &c. and from Isai . 54. IEHOVAH thy MAKERS . Of old tyme the Scribes of Doctors of Iehuda held the Trinitie , untill stubbornenesse against the Redeemer drew them to extremitie of blindnesse : Since , they disturbe all , and they bred Arrians . But the old Rabbins held it not strange to heare of Father , Sonne , and Holy Spirit , in the Vnitie of Godhead , and in ELOHIM , EL-HEM one mightie Nature be they .

IEHOVAH , likewise is of them held in most high and holy reverence : and where CHRIST the great GOD sayth , Deut. 18. Thou shalt perfect with IEHOVAH thy GOD , he sayth , Matth. 5. Ye shall be perfect euen as your Father in heauen is perfect . So we see Father to be used for IEHOVAH . Now , the terme IEHOVAH must be considered : though no tongue can tell fully the force of it ; Being , and giving the Being to all things , and ruling all in order , and performer of promise , doth it betoken . In the narration of Moses , how all the frame of the world was made , still untill the whole host of heauen and earth was finished , the name ELOHIM only was used : But when the perfect Being had appearance , then the Creator is termed IEHOVAH ELOHIM . S. Paul translateth it , Who only hath immortalitie , as Elohim , who is only Mightie .

Eusebius hath from some ancient Grecian , the sweetest Epigram , that ever was made , which can not be referred to my knowledge , but to Iehovah , though in Greeke it can not be sounded . Thus it standeth as from God speaking of himself .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Seauen sounding letters prayse me God the great and eternall : The Father of all things , that never is wearie . And I am the immortall viole of all things , Which tune the Concent of the heauenly melodie .

Some holy Iew that respected , the thrice holy Name IEHOVAH , seemeth to be the Father of this Epigramme : ( as they had of auncient tyme verie learned men in the Greeke tongue ) cited in Clemens , Eusebius , and in Anthologia .

Now by this which hath been spoken , we see the terme Father , the terme Elehim , and Iehovah , how they be all one .

Also that IEHOVAH is spoken of CHRIST , Isat . 6 , 9. and Iohn 12 , 41. doe shew : and that CHRIST is Iehovah , euen the Talmud granteth from Ier. 23 , and againe 31. I wil raise unto David the Brightnes the lust : and the name by which they shall call him , is Jehovah our righteousnes : so we see how the first word in holy Prayer , & of the Decalogue , to be all one .

Here we acknowledge the true God , the Eternal of Nature and counsel : Creator and governor of all things : and holy Iustice , and unspeakable mercy : and all truth in all 〈◊〉 honoureth these names● as errors and haeresies , argue their authors not to knowe the name of God.

Now for the terme Father , in respect of Creature , wee must weigh the use . The Starres ( the Angels ) be called the sonnes of God , Iob. 3. 8. When the morning starres were glad together , and the sonnes of God shouted . So the Angels , which were created with the light the first day : they are the sonnes of Them ; the Mightie , the Trinitie . These Angels saw the frame of Meteores , and distinction of waters , fish , fonles , and beasts , how they could not serue their turne . And when man was made , though of the slime of the earth , yet in soule equall he was to Angels , in wi●re to giue names to Creatures . And therefore , when God gaue his Angels charge to serue man , that he should not hurt his foote against a stone ; all should haue knowne , that he made his Angel spirits , and his Ministers a fla●●● of fire . But some of them disdained to marke , how all was made for man , and rebelled against IEHOVAH E●OU●M ; & disturbed all the course of wisedome , and brought man to rebellion , and all the Creature subject unto groning : wherupon a new course is manifested ; that the SONNE of God should take the nature of man , to be our brother , that God might be his Father , as he is man , and ours for him , who came to performe obedience unto death , to giue life : presently for our soules passing hence to heauen when they leaue the body , as he through the Vaile of his flesh entred into the joy of the Father : and they who stubbornly deny that , can haue no hope of salvation . And by his Resurrectiō our bodies shal arise in the later day ; al of both sots : as in our death of body al soules returne to God that gaue them , to abide judgment for every hid thing good or evil .

On high , be places of light and joy , called heauen : On high , be places of torment called Hell : the separation is large enough , that the one can not passe to the other . The general name is cōmon to both , THE WORLD OF SOVLS , to the Iewes , who knew that all soules ascend out of this world : & HADES , or unknown place , to heathen , who knew not any thing out of this world , but thought , there were beyond the gates of the sunne , as Homer speaketh , or out of the light of the skie , places of distinct state , garden for the godly , and Tartarus prison for the wicked . Then Heathen took not Heauen as we doe , for a place of Gods glorie , out of this world , but for some part of the starrie skie ; as Iustin Martyr disputeth against them . But the Scripture lifteth us aboue the heauen of the aire , and heauen of starres , into a third heauen : unto that our Lord w●nt from the crosse : unto that S. Paul was taken up : and all saythfull shal haue a Tabernacle there , when this earthly dwelling is dissolved . The Thiefe knew , that our Lords soule should goe hence thither as all just : and our Lord doth confirme him therein .

This course the Creater tooke , taking our nature unto him , to be our brother , that we may by his spirit cry , Abba Father . In this sense we cry Abba Father , and Elohim , and Eternall , and O thou that hearest prayer , unto thee shall all flesh come .

Israel felt by an outward blessing of deliverance from Egypt , the spiritual deliverance from Hel , by IEHOVAH , the Eternall : which none other could performe , that he should be their Father , and they should haue no other Elohim , mightie defender but him : & that he only should be the hearer of their prayer . and thus the terme Father , and Iehovah , and Elohim , our mightie Iudge and defender , sound one and the same thing .

We trespasse deadly , when we pray to any other against the Law : Him only shalt thou serue ; upon which Law , the Scribes sitting upon Moses chaire , say thus : we haue bene taught from age to age , that this worship is Prayer : David confirmeth this , saying : Call upon me in the day of trouble , and I will heare thee : and thou shalt worship me : and our Lord more expresly in this chap. When ye pray , pray unto your Father which is in heauen . And neither the holy Apostles ever , not the common Iewes at this day , in their Synagogue , pray but unto the Creator . The Iewes know him not : yet hold the generall of praying , only to God , as the holy Doctors , Simeon , Zacharie , and our Lord his Kinred in S. Luke chap. 3. and Matth. 1. professed openly . And as he that sacrificed unto any , but unto God , was to be destroyed as cursed : So , the greater subduction of honor from God , maketh one more cursed . But prayer is more then sacrifice . Therefore the giving of the greater to a Creature is more cursed .

By this , the Pseudo-Catholiques must confesse they haue no hope of salvation : darkening knowledge by words wil nothing help their turne : Their heart telleth them that they haue small hope in God , that seeke to Creatures : whereas God dwelleth in light , that none can come to : & Creatures know not the heart of man , nor how God pittieth or hardeneth , to shew his most wise government of the world . So they can not call upon him , whom they knowe not : and misse of the true Father , as Bastards : and they misse wilfully : and grope like the blinde at noone day .

Now the terme our , protesteth , that we will haue no other Elohim , but him : none other Patrons for our life and soule , but him , who is our Creator : by him we came into the World : to his providence only we commit our state : his Angels pitch their tents about us , when he commandeth : but not any our supplication to them . When Abraham with his owne family fought against four kings , he trusted only in God : and as God would , the Angels fought for him ; not by any prayer unto them : Neither did he pray eure unto Adam , or Henoch , whom he knew to be in Paradise : but made God only his Iudge .

On earth Ciuil Magistrates be Elohim : and the Angels also be so called , as Psal . 97 , 7. Let all the Elohim worship him . But for Civil Officers , so farre they must be followed , ( euen the heathen ) as they hold the Law of nature .

In assemblies of Gods people , which may make judges of their owne ; it is unlawfull to plead before infidels : Moses Bxod. 18. telleth that ; where the Rulers must be men of religion towards God : & also the Talmud teacheth the same : and God confirmeth it , 1 Cor. 6. saying , Dare any of you plead before Infidels .

But here come doubts , because God sayth : Thou shalt make unto thee , a King of thy Brethren . The Iewes held it unlawfull to obey heathen : and often rebelled against oth : as did Zedekiah against Nebucadnetzar : and Theudas and Barcosba against the Romans : yet the Talmud taught : that whē the Iewes admitted once the coine of any prince , therein they acknowledged him their governour : and our Lord confirmeth that acknowledgment , upon the image & superscription of Caesar . And full often doth S. Paul teach , that obedience , & S. Peter omitteth not the same doctrine : both foresaw , that as the Iewes rejected Governours , because they would judge in their owne lawes : so in tyme Scholers would among us : pretending that Politicians in heathon studies were not fitt . But Christianitie having no new matter , but the Incarnation of the Angel of our Covenant , the Eternall king of glorie , and his Resurrection : having , I say , no new matter but that , wherein the world would staggar , suffereth not Scholars to beare such sway : but requireth others , Politiciās always to be Bishops in their Paroches , to censure the Messengers of the Church ; who should read learnedly the Bible : ( which few can doe , and which labor spendeth all a mans youth ) And all the sage should speak upon request : and the rest judge . In such assemblies , one day might open all the Bible : while plaine matters be only touched , and only difficulties be handled . But men loue darkenes : and will haue other Elohim then God willeth .

And wheras God sayth : Thou shalt not make unto thee Elohim of , gold , Elohim of silver . The Scribes sitting in the chaire of Moses truly conclude , that Governours that buy their places , fall to be Elohim of gold and silver . And Episcopi of Elders in policie of Gods people made by money , may no more be honoured then an Idol .

The heathen knowen slaues of Satan had outward obedience , till God by Civill Policie , and Constantinus might did fell them : and so Elohim of gold may haue in Courts , but as men ha●● of all true hearts ; and men hateful unto God , as Idols . But the true Officer is worthy of double honour : as the Prince Theophilus to whom God , dedicated two parts of the N. Testament : that all should follow such a Bishop , and haue no Father , nor Rabbi , but God and his Vicars : wherof Kings & Rulers are the chief Episcopi and Elders : and the Readers of the word , which should be or rare skill : yet are superiors only in diligence .

Al Iewes townes had Ros Ielibah , an head of their councill , Episcopus , Tzophe : as Antigonus successor to Alexander Macedon , was holden Tzopheh , or Episcopus of Asia . But none of the Iewes Episcopi ruled saving for one voice ; and so farre he was Elohim . When Ananias went further , S. Paul gaue him over to Gods eternall curse : and he and his sonne Eleazar authors of Rebellion , brought Ierusalem to be Iebus againe , and troden down , while they knew not Elohim .

And thus much for the names that warn of right knowledge of God.

For God his honour two warnings are giuen : the one for the eyes , the other for the tongue : but both depend upon the heart . Now God dwelleth in light , that none can come to : and would by the frame of the world teach us of his eternall powre and Godhead . But our sloth , admiring the Creature , will worship him by that . So the stars were Heathens gods ; so the forme of a mans bodie is the Papists : against that , CHRIST engraved the Law in stone : Thou shalt not make unto thy self any grauen Image or likenes of any thing , that is in heauen or earth , or the seas , which the shore keepeth in the lower chanel .

God requireth the paynes of the minde to thinke upon him , and to follow his Word : and none of that course can abide Idols : neither did Idol-knights ever admire Gods nature or loue his Word . Nothing in the aire , our next heauen , or among the starrie heauen , is like unto him : but we must ascend into the third Heauen , aboue all this visible world , unto an unspekable light , to think wel of God : and in that light God is invisible , and thence bringeth his hid Counsels into light , for them that in minde worship him : others be Batts and Mould-warts .

And when we say , that our Father is in the third heauen , we proclaime rejection of all that worship images , as not being the children of God. So we here goe aboue all eye-sight : and ascend in our minds , aboue this visible world , unto the world of Soules : whither all ascend , either to joy in the light of God , in heauen , and Paradise : or to woe of darknes of Hell and Torment . All that in light of minde wil not ascend to heauen , shal ascend to the throne of God to heare condemnation , & to haue on high a place of woe for ever and ever .

In the dayes of Enosh men corrupted the calling upon Gods name , giving starres his glorie : but the flood taught them the penaltie , when their bodies became wrinkled by waters : and their spirits went up to eternall prison . So Babel was built to the worship of stars , because men that made their bellies their god , would , and could not with their heavie hearts ascend the heauens , but by tongues exhorted unto Idols name , & easie devotion : For that , God did cutte them off from Adams tongue , and hope of his life for ever : saving the few that would endure the minds paynes , to search how God in Christ reconciled the world unto himself . And God so hated the heathen , that he gaue by Moses an hedge of Lawes to keep Israel from amitie with them : euen for the verie powling the head , that they should not be like the Arabians , as Maymony full well expoundeth that Law , Levit. 19. and all should still shunne the garment polluted by the fleshly minded men .

A further paynes of the minde , is required for the honour of God : to sanctifie his name : and the Law forbidding to take his Name in vayn , includeth that in a Commandement , Now all Gods doctrine is called his Name : all holy speaches of him : In his LAW shal the nations trust . Isa . 42. In his NAME , sayth Matth. 12. The Attributes , ELOHIM , IEHOVAH , EL-SHADDAI , ADONAI , ●AH , TZVR : the Mightie , the Eternall , the All-sufficient , the Stay of the World , the Giver of life and breath , the Rock , & such : these are abridgements of the Bible , and the Bible a Commentarie upon them . So , by NAME , all holy doctrine is conteyned : and we pray for knowledge in it ; as the Law maketh all guiltie , that taketh his NAME in vayne .

Herein standeth the greatest care of true Christian Policie : how all congregations may haue many Bishops to sanctifie Gods Name : to know the truth , and to speake it with fear and care . In this standeth only the joy of our soules : and it were better for us , that we were never born , then to misse of this : for the price is Gehenna .

While the families , that hoped in Christ were few : that one Bishop might teach them , the Law was not written : Sem , Arphaxad , Selah , Heber , Abraham , and his sonnes by Returah , ( whence Iob was ) Isaac , Iacob , Ioseph , taught theirs the redemtion by word of mouth , & equitie by the Law of nature . But when Israel multiplied , a few suffised not to be Bishops , then a Law was written : and all Israel fortie yeeres had leasure to learne it . And Levites were the common Bishops in the land : as Bishop Eleazar , speciall one . PAKID , a man of charge , is Episcopus in the LXX . & 1 Timoth. 3. But not Levites onely were learned . Al Paroches through the twelue Tribes had their Doctors of their owne : and all of Israel often , and no Levite : as some were only of Levites in their 48 townes lotted to Levi : and the high Councill might be all of Israel , or all of Levi , as it should fal out . The Synagogues or Paroches had nothing to doe with sacrifice : nor had any ceremonie of Levi : no cope of Linnen , as Aaron , neither linnen : only one shirt , a Girdle , and a Cappe , as Levites in the Temple . Neyther might they any more imitate Aharons attire , then they might sacrifice there .

In their Synagogues they read the Law , and all saving hand-laborers , thrice a weeke from Childhood frequented Divinitie-scholes . Of them the chief were chosen to rule , and to teach after Angelus Ecclesiae had read : or they might by sage leaue read : after reading , the chosen to rule : and to teach , called Elders or Bishops , desired the best in esteem to speake : or , after often approbation they might offer their payns . And this Policie , Luc. 4. and 1 Corin. 14. alloweth . So reason bred this policie : and the holy Nation practised the same 1400 yeres ; knowing it a hard point to sanctifie Gods Law : and to beware the taking of Gods Name in vayn .

Many high poyn●s stand herein . The truth of the Texts of both Testaments : for the purenes of Coppies , and the right helps for understanding , & the sufficiencie of Gods Word for salvation : these be the chiefest : and all deceived kingdomes are cursed for missing herein : and the best may begin to looke better about them . And all of wealth must know , that their bent must be to know , how to sanctifie Gods name : As rash swearers so al deceived doe take Gods name in vayn . Wherfore all that are of abilitie , should from youth know the Law : and all wel might by skilfull guides : and a kingdome of Glorie must haue many glorious in it : and they be simple , that hope by bare hearing of Sermons to become learned . As many Gentlemen spend their tyme to sanctifie Gods name , so all should , & the most part would , if Teachers learned before they taught .

The effect of this maketh the kingdome of heauen to be amongst us : that men should obey God in CHRIST on earth , as the Angels obey , being sent out ministring spirits for them , that shall inherit salvation . For that , we haue one day in the Law , the seauenth day , which Adam kept , and all the Fathers , til in Egypt they forsook Gode . Then they found by Manna not rayned , that day which was the sabboth : and they are commanded to remember , and keep that Day holy . And that day our Lord rested wholly in the graue , and so finished the Ceremonie . And his resurrection bringing light into the world , made the day where in God sayd ; Let there be light ; as it was the first in order , to be also the first in dignitie .

In the beginning , the first day after Adam fell , Adam bestowed in sacrifice to meditate on Christ his Rest : and the first day , after performance of that Rest , became the LORDS DAY : which Angels with most comfortable joy celebrate in the Gospell : and in which our Lord often shewed himself , wherefore the Church kept it Act. 20. and Apoc. 1. our Lord appeared unto Iohn in Patmos , and took away the covering from all the Bible , on that day , being called the LORDS Day . So the same authoritie , which appointed Adam , the next day to his fall to Rest in hope of Christ : appointeth us the next to our Lords Rest performed most absolutely .

Adam was to studie upon the Creation , which his fall brought under vanitie , and upon the hope of better Rest . And we are to joy in the day of our Light manifested unto the world , and a plaine token of the new world . So the Iewes Sabboth and ours , tende both to one and the same purpose , though the day be altered .

And their universal consent standeth from Moses playn narration , for the word of not eating of the Tree of knowledge of good and evill , and Satans reply , and the eating , and sentences , and losse of Paradise ; that all fell the same day , the first day of man : and accordingly at noone day , our Lord on the tree began the Combat with Satan , and at the cool of the day went into his kingdome , through the vaile of his flesh ; leaving this world , which the Latine heathen call , Descendere ad Inferos : the Grekes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the Iewes to returne to God , or , to asceud . And they are barbarous babes , that know neyther Latin , Creek nor Ebrew , nor Divinitie , whither just soules were to goe .

The terme Kingdoms , is taken in three degrees : 1. For Gods powre over all : 2. for his mercies manifestation : and 3. for the happie state of glorie in heauen . But all goe by knowledge together : they which know God aright as Governour , will embrace him as a Redeemer ; and shal finde him an eternall comforter . For these degrees wee pray ; but the second is most of difficultie for the minde to goe up to heauen to bring Christ downe , and to goe to the deep , to bring Christ from the dead : and to dye with Christ : and to seeke those things which are aboue : Therefore Gods powre in Christ , is by the noblest part called , the kingdome of Heauen .

And the government in the Gospel affaires to cherish and rule men in the Church is the policie of heauen . The Iewes though they , many of them , knew not the person of Christ ; yet they had & haue all , that the Apostles teach : and therefore therein no strife was in al the N. Testament : both sides held the same minde for the old Testament : and differed not for one letter . Both held the same Common places from Moses : and agree , saving in Traditions , and about MESSIAH : but for government they agreed : Archysynagogus , Readers of the Law and prophets , the qualities of a Bishop or Elder , the providing for the poor , the manner of excommunication , and absolution , the Laws to bridle Elders from tyranny : all these are the same in both : and reason requireth so much , and will suffer no more in effect .

And our Policie might soone come in equitie nere this , if all Bishops were as many be : and they which worst may would not be holden the Candle . A translation by consent & studie of all , & prayers from verie Scripture might be sone afforded , and unlawful , imitation of Aharons attire might be left with ease : and these points most vex us , wherin many Bishops never made any stirre .

Both equally held that the Vestments of the Temple might not come into the synagogue ; and for the Temple all were put away , when our Lord was put in graue . So the Lawes of this Kingdome be playn . But the studie of the Word for the Hebrew Testament , and the Greeke Testament , as we carie our course is insinite : yet by conference of the N. Testament with Hebrews , most easie & pleasant . And a learned Iew would tell whom the Apostles expresse in all their speachcs : so shining be the Teachers of this Kingdome .

And thus much for the Petitions : and Precepts tending directly to the knowledge and honour of God.

Order biddeth to handle next , the things that succour all our distresse : For which we pray that abilitie be giuen us , by giving good , or forgiving ill : as the Lawe giveth charge , so to doe . We are commanded , to honour our Father and Mother : that is to shew them all care , and performance of good . So Abraham shewed Terah how the God of glorie appeared unto him ; and drewe him from Mesopotamia to Haran , to goe for Chanaan , to be partaker of all his good . So Moses tendered Iethro , and shewed what good he should haue by joyning to Israel .

Now this can not be performed between kindred , unles outward abilitie be resonable : for that , we pray for sufficient food , that neither aboundance driue us to height of minde ; nor want , to anger against God : Agur the sonne of Iakeh , so prayed , Pro●● 30 Provertie or riches giue me not : nourish me with bread of fitte measure for me . That verie phrase the Holy Spirit translateth from the Proverbs to this place 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by a new fram'd word , playn by Comparison , with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aboundant , and by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 absence , being between both , as limited by both . Agur giveth a reason of his demand , for meane wealth : saying , least I be full , and lye , and say , who is the Lord : or least I be poor and steale : and contemne the name of my God.

As every particular should rest in meane wealth , whole states should doe the like . Israel learned that , by the Manna , where the much diminished , and the litle sufficed . And all Iudahs pollicie required the same : that the rich should help the poor : so that riches could not be great . And the Heathen Porphyri , cited by Euscbius teacheth that of the Iewes pollicie , the content of riches was practised in the whole tenor of it . Yet the mistrustfull heart of man , is wholly set upon storing up . And the Pharisies pretending contemt of the world , loved silver notably : to whom the Parable of hospitall Abraham and Lazar or Eleazar , that made God his helper , and of the Rich in flames was propounded . And upon this matter our Lord speaketh much hereafter , in the sweetest speaches that ever were spoken : as , Store not upon the earth : but store in heauen : care not for meat , drink and clothing : look upon the foules , & consider the lilies , seek for the Kingdome of heauen .

The enemies of Christ in the Talmud Ierusalemie , haue this saying stollen from our Gospell , in these words of Monabases sonne to King Agrippa , in abridgment thus ; The friends chide him for giving all to the poor : He sayd ▪ My Fathers stored for earth , I store for heauen : my Fathers stored where hand hath stroke ; I store where hand hath no stroke ; my Fathers stored Mammona ; I store for soules : This sayeth Ierusalemie stealing witte from our Gospel . So we desire our dayly food in competent sort , to recompence them , whose care preserveth us ; as our Parents , and the state wherin we liue .

Against this we trespasse , when by pretence of Religion we overthrow civill pollicie , as the Pope doth , and all that holy and whit of his in part . Religion should be so cleared , that all by twentie yeeres of age might be eunning in all the Bible : that everie Officers should be as duetie and name requireth a Bishop . One howre would utter many more direct Positions for the Bible , then all our Bishops yet knew : if hatefull dealing hindred not , and unthankfull envie . If one will , one will hazard all upon this .

Further Trespas is in Covet , in all trades : and the greatest in Students : who commonly for errors become wealthy : men of true learning litle care for wealth , because they regard God : as Iosuah , that sought for himself no part of the Land : and for the contrarie , S. Iames told the Iewes , how they fedde themselues , as to the day of slaughter . So the true regard of honouring Parents and the State should define our dayly bread .

And men of State are equally limited by Law : the King may not multiplie horses , not multiple money : but as all Israel trusted in God to keepe their townes , when thrice a yeere they went to Ierusalem : And God taught Heathen by Pharaoh and Senacherib , not to seek destruction : so Gods favour , not horses should be the strength of a Kingdome . The Ebrewes limit the Kings money , euen so much as payeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the wages for his servants : store will be a sore .

Isaiah blameth Iudah in Azariahs dayes for multiplying horses and money . And in his last yeere telleth of tenne calamities and utter ruyn , which hastened one after another , most vehement upon the trusters in their owne strength : Ahaz lost 120000 in one battel : Ezekiah twice felt Assur heavie : Manasseh was in Babel prisoner ; Ammon died by sword : good Iosiah by an arrow : Ioachaz soone is captiue , and dead : Ioakim is buried like an Asse : Iehojachin had 37 yeres imprisonment : & Zedekiah would see nothing , till he had his eyes pluckt out : And the whole nation lost their Temple , Citie and Land : wealth & pride , for horses and money brought all this . So al States should rest in their dayly bread to honour the whole government in competent sort .

An other extremitie is here , Contemt of due care : Idle folk and hinderers of the common good , be as hurtfull , as covetous deceitfull Scholars : & should be holden as wicked as they , and each one , & Publique men chiefly , should sweate , to imploy all to the best . And hence floweth that care for Colonies , for which India giveth place : And an honourable thing it is , for our solie the ends of the earth , the possession of Christ , to benifite others and our selues : when our Teachers be learned in troupes , as many be in deede : this course will avoyd a course .

And thus much for our distres , holpen by giving good . Forgiving ill , commeth after it .

The Law sayth : Thou shalt not kill . Thou shalt not commit adulterie . Thou shalt not steale . Thou shalt not beare false witnes . Thou shalt not desire , &c. For all this the Law is spirituall : and unjust anger is guiltie before the high Sanedrin : & the Lust by sight is adulterie : & deceit by sleight , as in Preachers chiefly is theft : and all Covet in condemnation . For this we condemne all of Adam , that they offend us , and we them : and we pardon them , considering the common miserie : and so craue pardon of God , as we pardon them . And herein we consider the cause of our fall : for murdering hate : for adulterous desire : for thievish sophistrie , for lying falsehood , and desiring more then our owne .

Outward occasions tempt our weake natures ; and to God we pray , that he would deliver us from them . God tempteth no man to ill : but he tempteth all men by outward tryals : and unles God help us , by Satans whelps we will be soon caught : from him we pray to be delivered : as in all things he is brsie : by reason that all in the world , Is the desire of the eye , the desire of the flesh , and the pride of life : whence we are at warre with our selues . And thus , prayer for grace , and commandement for duetie haue been compared .

Now followeth a conclusion of most glorious stile : For thyne is the kingdome , the powre and glorie , for ever and ever : this Conclusion commeth most goodly , and most godly : and when we marke whence it commeth , a world of knowledge commeth with it . But first we haue a great Combat for the possession of it . The Pope his Latin Translation hath it not : he disputeth that it should be a trifling addition by Gregory Martyn : & his Arabique Translation printed at Rome hath it not and our Communion book ( for which our Right Reverend Fathers too much contend ) hath it not . And one Greeke Coppie in the French Librarie , cited R. Ste. had it not : what shall we then say to it , if it be no part of the Bible , it is wicked to say , our Lord spake it : and by our BB. subscription it is evident that we haue not a new Testament . The sewes say for the Testament in Ierusal . Saned . A Testament that fayleth in part , fayleth in all . Wherefore our Bishops must herein leaue the Pope : and he must looth himself .

And thus standeth the Case : strong by coppies , and stronger by matter : first , of sixteen Coppies in the French Librarie , cited by Ro. Stephen fifteene had this clause : and reason might tell , some trifler left it out , eyther by the Latine : or by not knowing why S. Luke left it out : But all of judgement know , that abridgers in Scripture be short . And S. Luke in the blessings hath but fiue of the whole . And from the first Narrator , matters are to be had : as euen the Pope standeth to his Latine for S. Matthew .

Besides , the Arabique written Translations , one which I haue , brought lately from the East : an other which the worthy renowmed Arias Montanus lent the learned Printer Raphelingius , these haue the saying : Thyne is the Kingdome , the powre , and glorie , for ever and ever .

And here commeth the Pope to judgment , how his Arabique Coppie should not agree with the Greeke : seing other Coppies doe : if Coppies common haue that sentence , how should his misse it . The Arabique notation is plaine , and voyde of schooltricks : and seing their Translations that are abroad haue this clause , reason telleth that the Greeke Originals , that went over Arabia had it : as all the usuall in the West . Besides the Chaldi Ethiopian printed at Rome hath this : and the nation was large , reaching over East & South . So millions of Originall Greek Coppies in those quarters are supposed to haue the same . Also the Siriaque Translation hath , Thine is the Kingdome , the Powre and Glorie , for ever and ever : so millions then held it part of the New Testament : and hold the Pope a Corrupter . And Theophilact in Greeke printed at Rome 1542 , hath the sentence . So by number of voyces it standeth as Gods word .

And better by matter ; for when the four fierce beasts , Daniel 7. had taken away the holy Iewes Kingdome , One like a SONNE OF MAN commeth in the clouds of heauen : and goeth againe to the everlasting in dayes : and to him is giuen kingdome , power , and glorie over all nations . There is a plaine prophecie of the Incarnation and Ascention of our Lord : and soone after , the yeere of his death is told : and withall a returne from Babel , by hope in his blood : as from Egypt by the blood of a Lambe . And so this sentence conteyneth all the Gospell . And if God had not spoken it , man had never thought of it . But now we see a most glorious Conclusion , and fitte for his wisdome , whom all Nations , People , and Tongues should honour . To whom be all glorie for ever . Amen .

A POSTSCRIPT . To all that wish to be heard in prayer . An Advertisement of the Lords Prayer , wounded from the Popes Translation : against Gods Greeke , the onely Anchor of our Hope .

TWO things we are to use for Religion : if we will be voide of wavering : and we should be vigilant for them : for we haue been greatly deceived : and hurte by negligence & ignorance herein .

First this , we must hold : that we haue a pure Bible to every letter , when coppies are wisely examined : though particular coppies jarre ; yet alwayes some hold that , which reason telleth the Author wrote .

The other is , that we be able to shewe for all that wee hold , to be the Bible against all adversaries : that the words beare the wisdom of God : and that no man could speake to such wise purpose , as all sage will still confirme by sure consent .

Against both these we trespas in the communion book , for the Lords Prayer , of which we should esteeme more then of all the Iewels in the world : we leaue out from the Lords Prayer in S. Matthew , as the Popes Latin Testament doth , this saying , Thine is the kingdome , the powre and glorie for ever and ever : being in the Greeke Originall , which only is properly the New Testament : and being taken by our Lord from Dan. 7. where his kingdome lightneth al the world : more then the Chalcedon of Iudah gaue light in the chosen or right Care in Aharons breast . The greatnes of our error in both , must be weighed in Goldsmiths ballances : if we care to avoyd the wrath of him , which peyseth the mountains in weight .

First we betray our ground of fayth , & make our selues ascoffe , to the Iewes , and Turkes : the Iewes hold it to be impossible for God to be a giver of the New Testament , & not a preserver : all creatures God preserveth in their kind , and to the Iewes the old Testament , that no one letter can be lost , by a worke of many a thousand eyes and hands , as a dictionarie for this purpose . And if we cannot defend , that we haue a pure New Testament : for everie word in some coppie , they will , and wel may thinke , that we haue but quicksands , for the stay of our Religion : so the Iewes would damne us . And as Arias Montanus recordeth , the Turkes make this their ground , that the Scripture is corrupt , and Machumed an author of uncorrupt wisdome , gaue them Conqnest by his skill .

But the Pope presseth nearer , for thus he reasoneth .

If the Scripture be corrupt , the Church must judge : But the Scripture is corrupt : Therefore the Church must judge .

For the proof of his assumtion , euen the Lords prayer is brought : a Text dayly in use , ever since the Apostles tymes : and if he can perswade corruption to be therein , he may better doe for other places , lesse in use . In his Latin Translation this sentence is left out : and in his Arabik , powre , and glorie , for ever , Amen . And we follow him & his Latin coppie still , in our Common Prayer Book , made from his Latin Translation , and not from the Greeke Original : to make this sure against our selues , That the Church , not the word should judge : that so often as we say the Lords Prayer , so often we should help the Pope , for the Churches authoritie against the Kingdome , Powre and Glorie of Christ and his Word .

Hence Gregorie Martin the Popes Factor , doth triumph against that sentence : and doth call it by Erasmus testimonie , a trifling Addition : and well might he be bold : against us ; seing we joyne with him against our selues . And if we had once used the sentence , as S. Matthew doth , & in repetition left it out , as S. Luke doth : & all abridgers in Scripture alter somewhat in speach , according as their argument , and present scope requireth : then we had neyther holpen the Pope , nor hurt our selues .

In S. Matth. chapt . 5. 6. 7. our Lord his sermon handleth the Talmudique Common place , for the kingdome of MESSIAS : upon this Law : You shall make you a King over you of your Brethren : he sheweth that his kingdom is of the poore in spirit , for the meeke , for the mourners , for the hungrie after justice , for the persequuted , and such : And in the Prayer lappeth the Kingdome , from Dan. 7. where the poore Iewes are defended against the four Beasts , that come out of the Seas , and perished before our Lord his comming in the flesh . So to this sense , the sentence was most glorious : but to bare prayer , as the Apostles required a forme , it was not easie to consider it , without further discourse , for men that looked for glorie on the earth : and so S. Luke omitted it : because it was ynough to be spoken once : if we had followed now the one , and now the other , we had honoured both : But now we joyne with the Popes Latine Translation of mans wit and slight mayming of the Bible , and that which hath no authoritie against the holy Greeke Original , which hath the powre of him , that framed all the World , and bewtified the heauens by his spirit .

Professed Scholars , that cannot see how they following the Pope , betray their forts and holds to the enimie ; may wel be holden Batts and Mouldwarts .

The Greeke Testaments , all the printed , euen among Papists damne the Latine : as that of Theophilact printed at Rome : and the Ethiopian , or Chaldean printed there : and the Syriaque printed at Vienna and Antwerp : so the strength of trueth is invincible : but that wee betray out selues to our enemie : and all the glorie of Christ his word . And thus much for the purenes of the Text , tryed against the Popes greatest hope .

Now for the other poynt of judgment , to discerne what is more then mans witte could breede . Here wee haue occasion to marke how this saying , Thyne is the kingdome , the powre , and glorie for ever , telleth that God not man spake it ▪ and that it is no trifling Addition , but a most heauenly Conclusion of him , that in the Creation had nothing idle , nor imperfect .

And here we may consider two most profitable matters : the one , the light this saying giveth to the Prophets : the other , how it perfecte●h the fitting of prayer to the Decalogue .

All men should marke in the New Testament where the like saying were in the old : that will bring sweet meditation . The Pharisies say , This is the heire : come , let us kill him : so sayd the Patriarks of Ioseph , least he should rule , Come , let us kill him : we see the end : God turned both the evils to salvation .

Elias is termed of bad Achab ( like his Father Omri ) Diastrephon , a Destroyer : so of the Scribes our Lord is called Diastrephon , a Destroyer : yet Elias was taken up in a fierie Chariot : and our Lords Ascention sent fierie tongues , and a fire on the earth : and we know the ende of Achab and the Iewes : & may remember a sweet harmonie in Gods judgments , old and new alike .

So S. Paul in his terme , of better Resurrection , in the Machabean Martyrs , taking his phrase from the 12. of Daniell , teacheth plainly , how that chapter speaketh of Antiochus Epihanes , and not of the ende of the world : and in one word doth , being marked , ridde us from errors matching the Lybian sands . We had never dreamed of the Romans , to be a fourth Monarch there , if we had well marked S. Paul. But as Antiochus the vile was there spoken of , in the end of wrath , as in the litle horne , chap. 8. so he not a Roman should haue beene holden the litle horne , chap. 7. and the last mightie Tyrant of the fourth Beast : by such light , we may judge God the author of such words . Bur that is most manifest in this kingly saying , Thyne is the Kingdome , the Power , and Glorie for ever and ever . In Dan. chap. 7. when the fourth Beast is cast into the fire , one like a SONNE of MAN commeth with the cloudes of heauen , and againe ascendeth to the everlasting , and is brought before him , and to him was giuen kingdome , power , and glorie , that all nations should serue him .

The verie Iewes to this day Iarchi and Sadaias upon that place confesse MESSIAS , to be there , The sonne of Man. And Sadaias noteth that by , with clouds of heauen , the Angels are meant who should attend MESSIAS coming into the world : and the Iewes might know thence , that when the Grecians were overthrowne , MESSIAS should be borne : and we see in the Gospel , that the wicked euen then talked as the godly for the tyme , being instructed by Daniel . Now Dan. chapt . 9. it is plainely spoken , that Messias shall be staine : and not for himself , but to * finish sinne , to wake expiation for iniquitie , as being the most holy , in whom the Prince of this world could finde nothing , and who was a Sacrificer for our sinnes . And to this day the Iewes confesse , that MESSIAS : NACID , or Prince , or Leader , is the Redeemer , called Nagid , or Leader , or Commander of Nations : Esai . 55. A Commenter that of late wrote upon Dan. 9. confesseth that : But the Incarnation and Resurrection passeth flesh and blood ; which sayth , Who can goe up to heauen to bring Christ downe ? Or who can goe into the deepe , to bring Christ from the dead .

Aben Ezra , the Iew , who 500 yeeres agoe , in the Isle Rhodes commented upon Daniel , confesseth that Gabriels 490 yeeres began at Daniels prayer , & ended when MESSIAS was slayn : and Rambam confesseth , ( as Galatin us citeth his words ) that the holy of holy is MESSIAS the sanctified from the sonnes of David . Such helps to salvation breaking out Iewes confession , as yron breaketh our fire from flint stones , by the Visions of Daniel , chapt . 7. and chapt . 9. for the sonne of MAN.

Now the Conclusion of the Lords prayer doth call us directly to Dan. 7. and thence to chapt . 9. therefore it calleth into minde . all that those Visions haue : so the end of the fourth Kingdome is seen to be a litle before our Lord his Incarnation : so his most glorious incarnation celebrated by Angels , so his Ascention attended by the same : so the name MESSIAS , and death of the Iust for the unjust ; and Covenant for manie in the Lords supper , and yeere of death and Iubilie , and ending of Moses Ceremonies ; all be called into minde by this sentence : Thyne is the Kingdome power and glorie , for ever and ever . And as the morning spreadeth over the Mountaines , and light flitteth from East to West ; so this sentence spreadeth over all the Doctrine of the Kingdome : that the subjects of MESSIAS are poor , and in the Sea , but builded upon the ROCK .

And thus much for the Divine light , by which this sentence may be knowne , to be no trifling addition , but breathed from God , and a most heauenly parcel of the New Testament ; which the Popes barbarous Latine Translation would disannull ; & others allowance of it would make to be no part of the New Testament .

Now for the second poynt , how it absolveth the harmonie of the Prayer and Decalogue , the meditation will haue profitable matter : but all must be considered together .

God sayth : I am the Eternall thy God : Thou shalt haue no other Elohim ( God and judge ) but me .

We pray , O our Father : to thee onely we pray and flye .

God sayth : Thou shalt not make to thy self any grauen Image , nor the likenes of any thing , &c.

We say : Thou art in Heauen ; in light that none can come to , nor thinke to what thou canst be likened .

God sayth : Thou shalt not take the Name of the Eternall , thy God in vayne .

We pray : Sanctified be thy Name .

God sayth : Remember that thou keep holy the Saboth day : as Gods kingdomes badge .

We pray : Thy Kingdome come , Thy will be done , in earth as it is in heauen .

God sayth : Honour thy Father and Mother , that it may be well with thee .

We pray : Giue us ; all estates , our competent nourishment .

God sayth : Thou shalt not kill . Thou shalt not committe adulterie . Thou shalt not steale . Thou shalt not beare false witnesse against thy neighbour ; Thou shalt not covet .

We pray : Forgiue us our trespasses , as me forgiue them that trespasse against us : and lead us not into hard tryals , but deliver us from evill .

Now the Proem of the Decalogue , and end of the Prayer are to be viewed . God sayth : I am the Eternall thy God ; that brought thee out of the Land of Egypt : that was with great glorie : and with the blood of the Lambe ▪ and overthrow of Pharaoh and his Host in the Redde Sea ; and terror of Nations : and plague of Amalek , ( that would fight against his Cousins in Izhak ) and shaking of the earth , and flight of the Sea.

Ieremie telleth , that the Deliverie from Babel , should be more glorious : and what perswaded 49000 Iewes to leaue Babel , but the hope of him , which should come with the Cloudes of Heauen , and haue Kingdome , power and glorie for ever .

In the first yeere of Bel-esh-zar they saw , that Bel , and Idols bred but fire and sorrow , and eternall Rest was in the kingdome of Christ : and they knew when the kingdome should fall , and Cyrus deliver them , and all Nations heare of their demanding of the way to Sion , upon the hope of the Sonne of Man comming to shew the Kingdome of heauen to all Nations : and to shake euen the heauen of Moses pollicie : so that hope turned to the worlds salvation by Christ : wherefore that speach was worthy to be in the Lords prayer , to light our hearts in Christ ; without whom we haue no right at all to say , Abba Father .

Wherefore they that denie this glorious sentence to be part of the New Testament , or countenance the denyers , are in most haynous blame : and should amend all that is amisse . Everie blemish wherewith wee staine Scripture , wil grieue the sage : especially the mayming of the prayer , which first the Holy Ghost gaue for the verie syllables , to be a perpetuall forme in the Church . If our sacrifice be herein blemished , God will not so willingly heare us .

I Belieue in God the Father Almightie , maker of heauen and earth : and in Iesus Christ , 〈◊〉 sonne our Lord , who was conceived by the Holy Ghost , borne of the Virgin Marie , suffred under Pontius Pilate , was crocified , dead , and buried , he * went to the World of soules : the † third day he arose from the dead , and ascended into heauen , and sitteth at the right hand of God the Father : from thence he shall come , to judge both the quick & the dead . I belieue in the Holy Ghost , that there is a holy Catholique Church , the Communion of Saincts , the forgiuenes of sinnes , the resurrection of the bodie , and life everlasting , Amen .

A direct Explanation of the Article of our Lords soules departure from this world .

THE Holy Ghost teacheth plainly , that our Lord his soul went from his bodie into the hands of God , for so he sayth : O Father into thy hands I commend my spirit . And so the faythfull Thief believed , when he sayd : O Lord remember thou me , when thou cemest in to thy Kingdome . He as the Scribes and Doctors believed , that all faythful soules goe from this world unto the joyes of God , which place they call Paradise . And that belief our Lord confirmed , saying : This day shalt thou be with me in Paradise . And S. Paul speaketh to the Hebrews : that , through the veile of his flesh he went into the holy Place , into Heauen .

Common speach called the place of the starres , Heauen : and because it is the bewtie of the visible world , they held it the fittest terme to expres the world , where God shewed himself , to the blessed in joy , before his throne : And the cursed which are there , haue a place of torments ; called by a borrowed speach , Gehinnam , the Valley of Hinnom ; that was properly a place neere Ierusalem , where children were brent to Molesh : and being a most miserable place was fit to shew the seat of them , which haue ascended hence to Gods throne , to abide a judgment unto eternal paynes : & be tormented before God and Lam for ever and ever .

All souls of men ascend : and none ever descended : but as death his inferior to life , it is termed a descent : and the going from a place lower of esteeme , is called a descent : as , from Ierusalem to Samaria .

That which Christians call , the world to come , is called of the Iews in their common writings , the world of souls : and of the Grecians of all ages , Hades : And the Philosophers hield it a most happie thing , for a just man to goe from this World to Hades .

The Apostles Articles of belief was written in Greeke , & according to the Greek it must be expounded . There is Hades , the World of souls : where be distinct places of joy , ( for our Lord , and Abraham , & Lazarus , and all the holy ) called Heauen : and of sorrow , called Hell. The souls of the one place , know the case of the other . And when we speak of the just , that he is gone to Hades , we meane , that he is gone hence unto the joyes of God. And so would all Grecians in the world understand the Christians Symbolum , or badge of our Profession .

When men speak of a horse losing life : they would say , He is dead : when of a man , that hath an immortall soule , He is dead and gone to Hades : the one for the bodie , the other for the soule .

And Heathen had no greater ground of incouragement to dye for their Counttey , then the hope of good in Hades . And hence we must note that our Lord twice ascended : once in soul onely from the Crosse : the other tyme in bodie and soul into the ayre , and unto the place of joy , where all glorie shineth .

The English , He descended into Hel ; is as cleane contrary to the Greek , which is our ground herein , as black is to white : and as we take Hell , therein we deny our Lord to be the holy one of God , and our foregoer into joy : for he hath sayd , that none shall passe from the damned , to Abraham . And if we be found to haue contrarie rules of fayth , God will judge us wicked , for professing as Trueth matter disagreable .

The mainteyners of the translation , He descended to Hell , should be forced to revoke that , and the high scholars to translate it aright . And as holy Matrons , many of old were prophets , & openly did good , so alwayes they ought to know the truth : and to require where they may , the contrarie to be removed .

The wicked will be wicked still : and no wicked will understand : But the wise will understand . H. B.

FINIS .

Faults escaped in the printing .

Page 3. line 18. and in other place● for povvre , read povver . Page 11. line 4. for 〈…〉 Page 17. line 4. for holden , read holding .

Notes, typically marginal, from the original text

Notes for div A16985-e840 First , generally of the prayer and Decalogue . Iohn 1. 4 — 9. 〈…〉 , 29 * 〈…〉 5. Esai●●9 , 2. ● . ● . 8. 9 , 10. Daniel all . 〈…〉 Matth. 22 , 40 Psalm 12. 1 Corinth . 3. Now particularly of every Petition compared with the Decalogue . This entra●●● to prayer [ to our Father ] . Is the cry of all Gods children , & therfor they that haue other Gods against Our Father . 1 Iohn . 5 , 7. Gen. 1. 1. Hag. 2 , 6. Gen. 2. 1 Tim. 6. 16. Esa . 40. 28. 〈…〉 Ps●l . 1. ●4 . Gen. 1. 1● . 〈◊〉 . 8 , 12. 1 Corint . 15. 2 Cor. 12 , 4 Luc. 23. 43. Rom. 8 , 15. Psal . 65. 2. Exod. 20 , 2 , 3 Psalm 50. Matth. 6. Matth. 6 , 7. Genes . 14. Esai . 41. 1. Corint . ● . Deut. 1● . Ezek. 17. 13. 14. 15. & 21 , 23. Luke 2● . 2● . Rom. 13. Tit. 3. 1 Petr. 2 , 13. A●lo● . 1. 1. Dio. Sicul. Act. Rab. Abr. Ben David in Cabala . Which art in heauen : & therfor by Commath . 2. not to be fashioned by any thing in heaven or earth . Psalm 89. Gen. 4. ●6 . 1. 〈◊〉 . 16. 1 Pe● . ● , 19. 2. Corin● . 5. 〈…〉〈…〉 1. Tim. 6 , 1. 〈…〉 , thy will be done on earth as it is heaven : ] as when the sabba●th is duly sanctified , then Gods kingdome is advanced Command . 4. Gen. 3. 21. Apoc. 13. ● . Deut. ●0 . 12. Rom. 10. 6. [ Giue us this day our dayly bread , least 〈◊〉 want we 〈◊〉 against 〈◊〉 , and against all 〈…〉 . Matth. 6. Luke 12. 1. Tim 5 , 4. Se the Concent , for 10. calamities further touching the sla●e . 〈…〉 Psalm . 2. 〈…〉 Lead us not into tentation , but deliver us from evill . Iam. 1. 1 Pet. 5. 1 John. 2. Iam. 4. For this Conclusion of the kingdom , power and glory of Christ , se the Post for , following . Dani●l . 9. 24 , Amen : ] this is the subscription to prayer● so Israel subscribed to the law Deut 1● . 15. &c. & 5. 27. Thus Prayer & the Decalogue haue beene compared .

Notes for div A16985-e4950 〈…〉 . 〈…〉〈…〉 Marc. 10. Act. 1. Iob 26. 〈◊〉 . 1. Luke . 20. 14. Genes . 37 , 20 Luke 23. 2● Hebr. 11. He speaketh as S. Luke recor●eth , the Angels 〈◊〉 . Luk 2 13. * ●o s●ale ●espasse . Roman . 10. Matt. 5. & 7. 2. Tim. 3. 15. Isai . 40. 〈◊〉 Ezech. 20 , 20 Thyne is the Kingdome , the power & the glorie for ever .

Notes for div A16985-e6550 * Or , [ He went to God. ] as all faythful goe to God in soul , when they dye . † Christ was to rise the third day to fulfill the Scriptures : & to be the first fruits from the deall : and after sortie dayes he ascended both in soule and bodie own to the Father . And we through his resurrection shall at the last day ascend also in soule and bodie into heauen , and ever be with the Lord.