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A Sermon on the Lords Prayer, preached at Oatelands, before the most Noble HENRY, Prince of Wales.
A Sermon on the lords Prayer, preached At Oatelands, before the most Noble HENRY, Prince of Wales.
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TO THE KINGS MAIESTIE.
TO THE KINGS MAJESTY.
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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.
I Present unto your HIGHNES, an Exposition of the L. Prayer, recorded in S. Mathew 6. even as I spoke it for sum of matter.
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Many were desirous to haue it printed.
Many were desirous to have it printed.
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And for that I thought your MAIESTIE the fittest judge, for the commoditie of your people.
And for that I Thought your MAJESTY the Fittest judge, for the commodity of your people.
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For a Rabbin who wrote from Constantinople seuen yeere agoe, to be taught from England, I would print it in Ebrew,
For a Rabbin who wrote from Constantinople seuen year ago, to be taught from England, I would print it in Hebrew,
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if your MAIESTIE will giue me leaue to goe to Germanie, where my Librarie yet is;
if your MAJESTY will give me leave to go to Germany, where my Library yet is;
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and some works which our Printers can not set forth for want of skil & letters.
and Some works which our Printers can not Set forth for want of skill & letters.
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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.
And I most humbly crave leave to go thither, & to print for truth of Religion, all that my occasions suffer, for English, Hebrew, & Greek. Your MAJESTIES Subject Hugh Broughton.
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OUR Speach with God requireth all the grace that words can afford: and because of our selues we haue no skill that way:
OUR Speech with God requires all the grace that words can afford: and Because of our selves we have no skill that Way:
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the Sonne of GOD teacheth us, what words we may safely use; and declare that the holy Spirit was out teacher.
the Son of GOD Teaches us, what words we may safely use; and declare that the holy Spirit was out teacher.
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So we may judge by the light that God planted in our soules, when we came into the world: So we may judge by the Light that God planted in our Souls, when we Come into the world:
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by which we may trye, what is light, and from God: and what is darknes, and from Satan.
by which we may try, what is Light, and from God: and what is darkness, and from Satan.
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When God speaketh, he speaketh to the heart of all men: and as an hammer breaketh stones, so his word maketh hearts to yeeld:
When God speaks, he speaks to the heart of all men: and as an hammer breaks stones, so his word makes hearts to yield:
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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;
that appears in all parts of God's word, specially in this Form of prayer. It hath the Consent of all native Light, for the open phrase;
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& 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:
& more nearly of the Iewes Scribes for Divinity, and truly the sum of Christianity: even as the two Tables had of old. The Law commands all good:
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and here we craue grace for to doe all that is good: That we may hold GOD to be our God, and only :
and Here we crave grace for to do all that is good: That we may hold GOD to be our God, and only:
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That we regarde him as not resemblable by any Image, but as dwelling in light that none can come to;
That we regard him as not resemblable by any Image, but as Dwelling in Light that none can come to;
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nor imagine what should be like unto him:
nor imagine what should be like unto him:
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That we neither thinke nor speake lightly of him, or of his Word, that teacheth of his Nature;
That we neither think nor speak lightly of him, or of his Word, that Teaches of his Nature;
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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:
but have skill to honour his Name: That we may rest from our own works, and keep a continual Sabbath to him: having his Kingdom among us:
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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.
as on high he makes peace, and the mighty Angels do his will. These Petitions we make for those things which concern God's honour principally.
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Then follow others for our necessitie: That we haue a moderate portion, & neither want in scarcitie, nor abound in superfluitie,
Then follow Others for our necessity: That we have a moderate portion, & neither want in scarcity, nor abound in superfluity,
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but such as serveth our houshold:
but such as serves our household:
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that the Officers as Fathers, and the rest as Brethren and Children may liue together without sorrow and distres.
that the Officers as Father's, and the rest as Brothers and Children may live together without sorrow and distres.
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Now, our sinnes make a partition between GOD and us: by Rancor, Lust, Theft, Untruth and Avarice: Now, our Sins make a partition between GOD and us: by Rancour, Lust, Theft, Untruth and Avarice:
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therein, we craue pardon and Gods lenitie, as we be soft to such as use as amisse.
therein, we crave pardon and God's lenity, as we be soft to such as use as amiss.
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And confesse our owne weakenes under the Aegyptiacall slaverie of Satan: and under Tyrantes:
And confess our own weakness under the Egyptian slavery of Satan: and under Tyrants:
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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.
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 Kingdom, power and glory over all the world.
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This in summe the Lords Prayer hath: and the two Tables haue the same;
This in sum the lords Prayer hath: and the two Tables have the same;
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and as the Tables be answerable one to the other, so is our Lords prayer unto both.
and as the Tables be answerable one to the other, so is our lords prayer unto both.
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The Law commandeth all that may be knowne on done: and this prayer desireth full grace for so much.
The Law commands all that may be known on done: and this prayer Desires full grace for so much.
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And as all the fiue Books of Moyses, yea, & the Prophets, are but a Commentarie upon the Law:
And as all the fiue Books of Moses, yea, & the prophets, Are but a Commentary upon the Law:
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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:
so all the New Testament is a Commentary upon the lords Prayer ▪ and both Are pure as silver tried seauen times in a vessel of fined earth:
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wherefore we must examine what is drosse here, (by our corrupterror) and remoue all such from the pure Metall, that is from God. Wherefore we must examine what is dross Here, (by our corrupterror) and remove all such from the pure Metal, that is from God.
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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 we shall need fire of trial, for the Hebrews, the old Scribes and Rabbis with their side, who have continued over the world, a great part of them dealers with the Law,
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and to which tenor of speach the New Testament if fitted;
and to which tenor of speech the New Testament if fitted;
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they hold the phrases all, as all the termes of the Law, no lesse then we doe:
they hold the phrases all, as all the terms of the Law, no less then we do:
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but they deny the powre of them. Therefore they must be better examined: and that will we doe by Gods helpe in this sorte.
but they deny the pour of them. Therefore they must be better examined: and that will we do by God's help in this sort.
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First, considering the knowledge and honour of God• next, our neede and distresse: and still compare the Lords prayer with the Dealogue.
First, considering the knowledge and honour of God• next, our need and distress: and still compare the lords prayer with the Dealogue.
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Our first speach here, is of GOD: how, we doe acknoledge him:
Our First speech Here, is of GOD: how, we do acknowledge him:
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we say, O our Father: much try all there must be of this world, before the pure meaning appeareth. The Heathen Philosophers could say;
we say, Oh our Father: much try all there must be of this world, before the pure meaning appears. The Heathen Philosophers could say;
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Zeup•te• Iupiter, the Father 〈 ◊ 〉 yet they were godlesse in this world. Also the Iew sayth good words from holy Moyses, but not 〈 ◊ 〉 understood: Zeup•te• Iupiter, the Father 〈 ◊ 〉 yet they were godless in this world. Also the Iew say good words from holy Moses, but not 〈 ◊ 〉 understood:
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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.Thou art our Father, Isaiah 63• 10. and again: Is not he thy Father• De•t ▪ 3•, •. yet both these sorts petish for ever Because they know not the Father.
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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:
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:
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so the Father is relatiue to the SON, called the WORD, as in Prov. 30. Who went up to heauen,
so the Father is relative to the SON, called the WORD, as in Curae 30. Who went up to heaven,
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and came downe, who gathereth the winde in his fist, who bound up the waters in a garment:
and Come down, who gathereth the wind in his fist, who bound up the waters in a garment:
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who hath set the borders of the earth:
who hath Set the borders of the earth:
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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:what is HIS Name, and the Name of his SONNE, if thou Knowest it. Here we have Father in the highest degree, and the SONNE coeternal:
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who with the SPIRIT aeternall, all three, one infinite Nature created the world. They that misse of Fatherhood in this sense, knowe not God:
who with the SPIRIT Eternal, all three, one infinite Nature created the world. They that miss of Fatherhood in this sense, know not God:
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and they can not be saved.
and they can not be saved.
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In another sense, Father, is the ateribute of God, without distinction of Person, as IEHOVAH (in Ebrew) & ELOHIM:
In Another sense, Father, is the ateribute of God, without distinction of Person, as JEHOVAH (in Hebrew) & ELOHIM:
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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:
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:
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and in notation it betokeneth MIGHTIE, and in forme a pluralitie;
and in notation it Betokeneth MIGHTY, and in Form a plurality;
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EL-HEM one mightie nature be They. They Iew, Rabbi Bochai upon Gen. 1. confesseth so much,
ELAM one mighty nature be They. They Iew, Rabbi Bochai upon Gen. 1. Confesses so much,
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and bringeth the like mysteries from, Eccles. 1•. Remember thy CREATORS in the dayes of thy youth.
and brings the like Mysteres from, Eccles. 1•. remember thy CREATORS in the days of thy youth.
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&c. and from Isai. 54. IEHOVAH thy MAKERS.
etc. and from Isaiah 54. JEHOVAH thy MAKERS.
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Of old tyme the Scribes of Doctors of Iehuda held the Trinitie, untill stubbornenesse against the Redeemer drew them to extremitie of blindnesse:
Of old time the Scribes of Doctors of Judah held the Trinity, until stubbornenesse against the Redeemer drew them to extremity of blindness:
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Since, they disturbe all, and they bred Arrians.
Since, they disturb all, and they bred Arians.
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But the old Rabbins held it not strange to heare of Father, Sonne, and Holy Spirit, in the Vnitie of Godhead,
But the old Rabbis held it not strange to hear of Father, Son, and Holy Spirit, in the Unity of Godhead,
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and in ELOHIM, EL-HEM one mightie Nature be they. IEHOVAH, likewise is of them held in most high and holy reverence:
and in ELOHIM, ELAM one mighty Nature be they. JEHOVAH, likewise is of them held in most high and holy Reverence:
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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.
and where CHRIST the great GOD say, Deuteronomy 18. Thou shalt perfect with JEHOVAH thy GOD, he say, Matthew 5. You shall be perfect even as your Father in heaven is perfect.
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So we see Father to be used for IEHOVAH. Now, the terme IEHOVAH must be considered:
So we see Father to be used for JEHOVAH. Now, the term JEHOVAH must be considered:
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though no tongue can tell fully the force of it;
though no tongue can tell Fully the force of it;
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Being, and giving the Being to all things, and ruling all in order, and performer of promise, doth it betoken.
Being, and giving the Being to all things, and ruling all in order, and performer of promise, does it betoken.
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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:
In the narration of Moses, how all the frame of the world was made, still until the Whole host of heaven and earth was finished, the name ELOHIM only was used:
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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.
But when the perfect Being had appearance, then the Creator is termed JEHOVAH ELOHIM. S. Paul Translate it, Who only hath immortality, as Elohim, who is only Mighty.
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Eusebius hath from some ancient Grecian, the sweetest Epigram, that ever was made, which can not be referred to my knowledge,Eusebius hath from Some ancient Grecian, the Sweetest Epigram, that ever was made, which can not be referred to my knowledge,
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but to Iehovah, though in Greeke it can not be sounded. Thus it standeth as from God speaking of himself.
but to Jehovah, though in Greek it can not be sounded. Thus it Stands as from God speaking of himself.
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NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. Seauen sounding letters prayse me God the great and eternall: The Father of all things, that never is wearie.
. Seauen sounding letters praise me God the great and Eternal: The Father of all things, that never is weary.
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And I am the immortall viole of all things, Which tune the Concent of the heauenly melodie.
And I am the immortal violent of all things, Which tune the Concent of the heavenly melody.
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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.
some holy Iew that respected, the thrice holy Name JEHOVAH, seems to be the Father of this Epigram: (as they had of ancient time very learned men in the Greek tongue) cited in Clemens, Eusebius, and in Anthologia.
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Now by this which hath been spoken, we see the terme Father, the terme Elehim, and Iehovah, how they be all one.
Now by this which hath been spoken, we see the term Father, the term God, and Jehovah, how they be all one.
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Also that IEHOVAH is spoken of CHRIST, Isat. 6, 9. and Iohn 12, 41. doe shew:
Also that JEHOVAH is spoken of CHRIST, Isat. 6, 9. and John 12, 41. do show:
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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 that CHRIST is Jehovah, even the Talmud grants from Jeremiah 23, and again 31. I will raise unto David the Brightness the lust:
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and the name by which they shall call him, is Jehovah our righteousnes: so we see how the first word in holy Prayer,and the name by which they shall call him, is Jehovah our righteousness: so we see how the First word in holy Prayer,
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& of the Decalogue, to be all one. Here we acknowledge the true God, the Eternal of Nature and counsel:
& of the Decalogue, to be all one. Here we acknowledge the true God, the Eternal of Nature and counsel:
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Creator and governor of all things: and holy Iustice, and unspeakable mercy:
Creator and governor of all things: and holy justice, and unspeakable mercy:
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and all truth in all 〈 ◊ 〉 honoureth these names• as errors and haeresies, argue their authors not to knowe the name of God.
and all truth in all 〈 ◊ 〉 Honoureth these names• as errors and heresies, argue their Authors not to know the name of God.
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Now for the terme Father, in respect of Creature, wee must weigh the use.
Now for the term Father, in respect of Creature, we must weigh the use.
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The Starres (the Angels) be called the sonnes of God, Iob. 3. 8. When the morning starres were glad together,
The Stars (the Angels) be called the Sons of God, Job 3. 8. When the morning Stars were glad together,
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and the sonnes of God shouted. So the Angels, which were created with the light the first day:and the Sons of God shouted. So the Angels, which were created with the Light the First day:
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they are the sonnes of Them; the Mightie, the Trinitie. These Angels saw the frame of Meteores, and distinction of waters, fish, fonles,
they Are the Sons of Them; the Mighty, the Trinity. These Angels saw the frame of Meteors, and distinction of waters, Fish, fonles,
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and beasts, how they could not serue their turne.
and beasts, how they could not serve their turn.
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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 when man was made, though of the slime of the earth, yet in soul equal he was to Angels, in wi•re to give names to Creatures.
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And therefore, when God gaue his Angels charge to serue man, that he should not hurt his foote against a stone;
And Therefore, when God gave his Angels charge to serve man, that he should not hurt his foot against a stone;
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all should haue knowne, that he made his Angel spirits, and his Ministers a fla••• of fire. all should have known, that he made his Angel spirits, and his Ministers a fla••• of fire.
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But some of them disdained to marke, how all was made for man, and rebelled against IEHOVAH E•OU•M;
But Some of them disdained to mark, how all was made for man, and rebelled against JEHOVAH E•OU•M;
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& disturbed all the course of wisedome, and brought man to rebellion, and all the Creature subject unto groning:
& disturbed all the course of Wisdom, and brought man to rebellion, and all the Creature Subject unto groaning:
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wherupon a new course is manifested;
whereupon a new course is manifested;
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that the SONNE of God should take the nature of man, to be our brother, that God might be his Father,
that the SONNE of God should take the nature of man, to be our brother, that God might be his Father,
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as he is man, and ours for him, who came to performe obedience unto death, to giue life:
as he is man, and ours for him, who Come to perform Obedience unto death, to give life:
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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:
presently for our Souls passing hence to heaven when they leave the body, as he through the Veil of his Flesh entered into the joy of the Father:
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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:
and they who stubbornly deny that, can have no hope of salvation. And by his Resurrection our bodies shall arise in the later day; all of both sots:
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as in our death of body al soules returne to God that gaue them, to abide judgment for every hid thing good or evil.
as in our death of body all Souls return to God that gave them, to abide judgement for every hid thing good or evil.
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On high, be places of light and joy, called heauen: On high, be places of torment called Hell:
On high, be places of Light and joy, called heaven: On high, be places of torment called Hell:
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the separation is large enough, that the one can not passe to the other.
the separation is large enough, that the one can not pass to the other.
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The general name is cōmon to both, THE WORLD OF SOVLS, to the Iewes, who knew that all soules ascend out of this world:
The general name is Common to both, THE WORLD OF SOULS, to the Iewes, who knew that all Souls ascend out of this world:
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& HADES, or unknown place, to heathen, who knew not any thing out of this world,
& HADES, or unknown place, to heathen, who knew not any thing out of this world,
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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,
but Thought, there were beyond the gates of the sun, as Homer speaks, or out of the Light of the sky, places of distinct state, garden for the godly,
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and Tartarus prison for the wicked.
and Tartarus prison for the wicked.
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Then Heathen took not Heauen as we doe, for a place of Gods glorie, out of this world,
Then Heathen took not Heaven as we do, for a place of God's glory, out of this world,
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but for some part of the starrie skie; as Iustin Martyr disputeth against them.
but for Some part of the starry sky; as Justin Martyr disputeth against them.
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But the Scripture lifteth us aboue the heauen of the aire, and heauen of starres, into a third heauen:
But the Scripture lifts us above the heaven of the air, and heaven of Stars, into a third heaven:
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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.
unto that our Lord w•nt from the cross: unto that S. Paul was taken up: and all saythfull shall have a Tabernacle there, when this earthly Dwelling is dissolved.
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The Thiefe knew, that our Lords soule should goe hence thither as all just: and our Lord doth confirme him therein.
The Thief knew, that our lords soul should go hence thither as all just: and our Lord does confirm him therein.
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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,
This course the Creater took, 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 Eternal, and Oh thou that Hearst prayer,
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unto thee shall all flesh come. unto thee shall all Flesh come.
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Israel felt by an outward blessing of deliverance from Egypt, the spiritual deliverance from Hel, by IEHOVAH, the Eternall:
Israel felt by an outward blessing of deliverance from Egypt, the spiritual deliverance from Hell, by JEHOVAH, the Eternal:
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which none other could performe, that he should be their Father, and they should haue no other Elohim, mightie defender but him:
which none other could perform, that he should be their Father, and they should have no other Elohim, mighty defender but him:
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& that he only should be the hearer of their prayer.
& that he only should be the hearer of their prayer.
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and thus the terme Father, and Iehovah, and Elohim, our mightie Iudge and defender, sound one and the same thing.
and thus the term Father, and Jehovah, and Elohim, our mighty Judge and defender, found one and the same thing.
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We trespasse deadly, when we pray to any other against the Law: Him only shalt thou serue;
We trespass deadly, when we pray to any other against the Law: Him only shalt thou serve;
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upon which Law, the Scribes sitting upon Moses chaire, say thus:
upon which Law, the Scribes sitting upon Moses chair, say thus:
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we haue bene taught from age to age, that this worship is Prayer: David confirmeth this, saying:
we have be taught from age to age, that this worship is Prayer: David confirmeth this, saying:
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Call upon me in the day of trouble, and I will heare thee: and thou shalt worship me: Call upon me in the day of trouble, and I will hear thee: and thou shalt worship me:
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and our Lord more expresly in this chap. When ye pray, pray unto your Father which is in heauen.
and our Lord more expressly in this chap. When you pray, pray unto your Father which is in heaven.
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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:
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:
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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.
yet hold the general of praying, only to God, as the holy Doctors, Simeon, Zacharias, and our Lord his Kindred in S. Luke chap. 3. and Matthew 1. professed openly.
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And as he that sacrificed unto any, but unto God, was to be destroyed as cursed:
And as he that sacrificed unto any, but unto God, was to be destroyed as cursed:
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So, the greater subduction of honor from God, maketh one more cursed. But prayer is more then sacrifice.
So, the greater subduction of honour from God, makes one more cursed. But prayer is more then sacrifice.
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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:
Therefore the giving of the greater to a Creature is more cursed. By this, the Pseudo-catholics must confess they have no hope of salvation:
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darkening knowledge by words wil nothing help their turne: Their heart telleth them that they haue small hope in God, that seeke to Creatures: darkening knowledge by words will nothing help their turn: Their heart Telleth them that they have small hope in God, that seek to Creatures:
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whereas God dwelleth in light, that none can come to:
whereas God dwells in Light, that none can come to:
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& Creatures know not the heart of man, nor how God pittieth or hardeneth, to shew his most wise government of the world.
& Creatures know not the heart of man, nor how God Pitieth or Hardeneth, to show his most wise government of the world.
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So they can not call upon him, whom they knowe not: and misse of the true Father, as Bastards: and they misse wilfully:
So they can not call upon him, whom they know not: and miss of the true Father, as Bastards: and they miss wilfully:
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and grope like the blinde at noone day. Now the terme our, protesteth, that we will haue no other Elohim, but him:
and grope like the blind At noon day. Now the term our, protesteth, that we will have no other Elohim, but him:
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none other Patrons for our life and soule, but him, who is our Creator: by him we came into the World:
none other Patrons for our life and soul, but him, who is our Creator: by him we Come into the World:
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to his providence only we commit our state: his Angels pitch their tents about us, when he commandeth:
to his providence only we commit our state: his Angels pitch their tents about us, when he commands:
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but not any our supplication to them. When Abraham with his owne family fought against four kings, he trusted only in God:
but not any our supplication to them. When Abraham with his own family fought against four Kings, he trusted only in God:
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and as God would, the Angels fought for him; not by any prayer unto them:
and as God would, the Angels fought for him; not by any prayer unto them:
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Neither did he pray eure unto Adam, or Henoch, whom he knew to be in Paradise:
Neither did he pray eure unto Adam, or Henoch, whom he knew to be in Paradise:
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but made God only his Iudge.
but made God only his Judge.
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On earth Ciuil Magistrates be Elohim: and the Angels also be so called, as Psal. 97, 7. Let all the Elohim worship him.
On earth Civil Magistrates be Elohim: and the Angels also be so called, as Psalm 97, 7. Let all the Elohim worship him.
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But for Civil Officers, so farre they must be followed, (euen the heathen) as they hold the Law of nature.
But for Civil Officers, so Far they must be followed, (even the heathen) as they hold the Law of nature.
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In assemblies of Gods people, which may make judges of their owne; it is unlawfull to plead before infidels: Moses Bxod. 18. telleth that;
In assemblies of God's people, which may make judges of their own; it is unlawful to plead before Infidels: Moses Box. 18. Telleth that;
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where the Rulers must be men of religion towards God: & also the Talmud teacheth the same:
where the Rulers must be men of Religion towards God: & also the Talmud Teaches the same:
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and God confirmeth it, 1 Cor. 6. saying, Dare any of you plead before Infidels. But here come doubts, because God sayth:
and God confirmeth it, 1 Cor. 6. saying, Dare any of you plead before Infidels. But Here come doubts, Because God say:
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Thou shalt make unto thee, a King of thy Brethren. The Iewes held it unlawfull to obey heathen: and often rebelled against oth:Thou shalt make unto thee, a King of thy Brothers. The Iewes held it unlawful to obey heathen: and often rebelled against oath:
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as did Zedekiah against Nebucadnetzar: and Theudas and Barcosba against the Romans: yet the Talmud taught:
as did Zedekiah against Nebuchadnezzar: and Theudas and Barcosba against the Roman: yet the Talmud taught:
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that whē the Iewes admitted once the coine of any prince, therein they acknowledged him their governour:
that when the Iewes admitted once the coin of any Prince, therein they acknowledged him their governor:
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and our Lord confirmeth that acknowledgment, upon the image & superscription of Caesar.
and our Lord confirmeth that acknowledgment, upon the image & superscription of Caesar.
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And full often doth S. Paul teach, that obedience, & S. Peter omitteth not the same doctrine:
And full often does S. Paul teach, that Obedience, & S. Peter omitteth not the same Doctrine:
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both foresaw, that as the Iewes rejected Governours, because they would judge in their owne lawes:
both foresaw, that as the Iewes rejected Governors, Because they would judge in their own laws:
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so in tyme Scholers would among us: pretending that Politicians in heathon studies were not fitt.
so in time Scholars would among us: pretending that Politicians in Heathon studies were not fit.
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But Christianitie having no new matter, but the Incarnation of the Angel of our Covenant, the Eternall king of glorie, and his Resurrection:
But Christianity having no new matter, but the Incarnation of the Angel of our Covenant, the Eternal King of glory, and his Resurrection:
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having, I say, no new matter but that, wherein the world would staggar, suffereth not Scholars to beare such sway:
having, I say, no new matter but that, wherein the world would staggar, suffers not Scholars to bear such sway:
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but requireth others, Politiciās always to be Bishops in their Paroches, to censure the Messengers of the Church;
but requires Others, Politicians always to be Bishops in their Parishes, to censure the Messengers of the Church;
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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.
who should read learnedly the bible: (which few can do, and which labour spendeth all a men youth) And all the sage should speak upon request: and the rest judge.
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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:
In such assemblies, one day might open all the bible: while plain matters be only touched, and only difficulties be handled. But men love darkness:
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and will haue other Elohim then God willeth. And wheras God sayth: Thou shalt not make unto thee Elohim of, gold, Elohim of silver.
and will have other Elohim then God wills. And whereas God say: Thou shalt not make unto thee Elohim of, gold, Elohim of silver.
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The Scribes sitting in the chaire of Moses truly conclude, that Governours that buy their places, fall to be Elohim of gold and silver.
The Scribes sitting in the chair of Moses truly conclude, that Governors that buy their places, fallen to be Elohim of gold and silver.
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And Episcopi of Elders in policie of Gods people made by money, may no more be honoured then an Idol.
And Bishops of Elders in policy of God's people made by money, may no more be honoured then an Idol.
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The heathen knowen slaues of Satan had outward obedience, till God by Civill Policie, and Constantinus might did fell them:
The heathen known slaves of Satan had outward Obedience, till God by Civil Policy, and Constantinus might did fell them:
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and so Elohim of gold may haue in Courts, but as men ha•• of all true hearts;
and so Elohim of gold may have in Courts, but as men ha•• of all true hearts;
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and men hateful unto God, as Idols. But the true Officer is worthy of double honour:
and men hateful unto God, as Idols. But the true Officer is worthy of double honour:
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as the Prince Theophilus to whom God, dedicated two parts of the N. Testament: as the Prince Theophilus to whom God, dedicated two parts of the N. Testament:
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that all should follow such a Bishop, and haue no Father, nor Rabbi, but God and his Vicars:
that all should follow such a Bishop, and have no Father, nor Rabbi, but God and his Vicars:
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wherof Kings & Rulers are the chief Episcopi and Elders: and the Readers of the word, which should be or rare skill:
whereof Kings & Rulers Are the chief Bishops and Elders: and the Readers of the word, which should be or rare skill:
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yet are superiors only in diligence.
yet Are superiors only in diligence.
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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;
All Iewes Towns had Ros Ielibah, an head of their council, Episcopus, Tzophe: as Antigonus successor to Alexander Macedon, was held Tzopheh, or Episcopus of Asia. But none of the Iewes Bishops ruled Saving for one voice;
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and so farre he was Elohim. When Ananias went further, S. Paul gaue him over to Gods eternall curse: and so Far he was Elohim. When Ananias went further, S. Paul gave him over to God's Eternal curse:
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and he and his sonne Eleazar authors of Rebellion, brought Ierusalem to be Iebus againe, and troden down, while they knew not Elohim.
and he and his son Eleazar Authors of Rebellion, brought Ierusalem to be Jebus again, and trodden down, while they knew not Elohim.
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And thus much for the names that warn of right knowledge of God. For God his honour two warnings are giuen:
And thus much for the names that warn of right knowledge of God. For God his honour two Warnings Are given:
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the one for the eyes, the other for the tongue: but both depend upon the heart. the one for the eyes, the other for the tongue: but both depend upon the heart.
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Now God dwelleth in light, that none can come to:
Now God dwells in Light, that none can come to:
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and would by the frame of the world teach us of his eternall powre and Godhead.
and would by the frame of the world teach us of his Eternal pour and Godhead.
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But our sloth, admiring the Creature, will worship him by that. So the stars were Heathens gods;
But our sloth, admiring the Creature, will worship him by that. So the Stars were heathens God's;
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so the forme of a mans bodie is the Papists: against that, CHRIST engraved the Law in stone:
so the Form of a men body is the Papists: against that, CHRIST engraved the Law in stone:
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Thou shalt not make unto thy self any grauen Image or likenes of any thing, that is in heauen or earth, Thou shalt not make unto thy self any graven Image or likeness of any thing, that is in heaven or earth,
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or the seas, which the shore keepeth in the lower chanel. or the Seas, which the shore Keepeth in the lower channel.
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God requireth the paynes of the minde to thinke upon him, and to follow his Word:
God requires the pains of the mind to think upon him, and to follow his Word:
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and none of that course can abide Idols: neither did Idol-knights ever admire Gods nature or loue his Word.
and none of that course can abide Idols: neither did Idol-knights ever admire God's nature or love his Word.
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Nothing in the aire, our next heauen, or among the starrie heauen, is like unto him: Nothing in the air, our next heaven, or among the starry heaven, is like unto him:
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but we must ascend into the third Heauen, aboue all this visible world, unto an unspekable light, to think wel of God:
but we must ascend into the third Heaven, above all this visible world, unto an unspekable Light, to think well of God:
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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 in that Light God is invisible, and thence brings his hid Counsels into Light, for them that in mind worship him: Others be Bats and Mould-warts.
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And when we say, that our Father is in the third heauen, we proclaime rejection of all that worship images,
And when we say, that our Father is in the third heaven, we proclaim rejection of all that worship Images,
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as not being the children of God. So we here goe aboue all eyesight: and ascend in our minds, aboue this visible world, unto the world of Soules:
as not being the children of God. So we Here go above all eyesight: and ascend in our minds, above this visible world, unto the world of Souls:
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whither all ascend, either to joy in the light of God, in heauen, and Paradise: or to woe of darknes of Hell and Torment.
whither all ascend, either to joy in the Light of God, in heaven, and Paradise: or to woe of darkness of Hell and Torment.
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All that in light of minde wil not ascend to heauen, shal ascend to the throne of God to heare condemnation,
All that in Light of mind will not ascend to heaven, shall ascend to the throne of God to hear condemnation,
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& to haue on high a place of woe for ever and ever.
& to have on high a place of woe for ever and ever.
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In the dayes of Enosh men corrupted the calling upon Gods name, giving starres his glorie:
In the days of Enosh men corrupted the calling upon God's name, giving Stars his glory:
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but the flood taught them the penaltie, when their bodies became wrinkled by waters: and their spirits went up to eternall prison.
but the flood taught them the penalty, when their bodies became wrinkled by waters: and their spirits went up to Eternal prison.
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So Babel was built to the worship of stars, because men that made their bellies their god, would,
So Babel was built to the worship of Stars, Because men that made their bellies their god, would,
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and could not with their heavie hearts ascend the heauens, but by tongues exhorted unto Idols name, & easie devotion:
and could not with their heavy hearts ascend the heavens, but by tongues exhorted unto Idols name, & easy devotion:
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For that, God did cutte them off from Adams tongue, and hope of his life for ever:
For that, God did Cut them off from Adams tongue, and hope of his life for ever:
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saving the few that would endure the minds paynes, to search how God in Christ reconciled the world unto himself.
Saving the few that would endure the minds pains, to search how God in christ reconciled the world unto himself.
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And God so hated the heathen, that he gaue by Moses an hedge of Lawes to keep Israel from amitie with them:
And God so hated the heathen, that he gave by Moses an hedge of Laws to keep Israel from amity with them:
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euen for the verie powling the head, that they should not be like the Arabians,
even for the very powling the head, that they should not be like the Arabians,
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as Maymony full well expoundeth that Law, Levit. 19. and all should still shunne the garment polluted by the fleshly minded men.
as Harmony full well expoundeth that Law, Levit. 19. and all should still shun the garment polluted by the fleshly minded men.
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A further paynes of the minde, is required for the honour of God:
A further pains of the mind, is required for the honour of God:
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to sanctifie his name: and the Law forbidding to take his Name in vayn, includeth that in a Commandement,to sanctify his name: and the Law forbidding to take his Name in vain, includeth that in a Commandment,
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Now all Gods doctrine is called his Name: all holy speaches of him: In his LAW shal the nations trust.
Now all God's Doctrine is called his Name: all holy Speeches of him: In his LAW shall the Nations trust.
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Isa. 42. In his NAME, sayth Matth. 12. The Attributes, ELOHIM, IEHOVAH, EL-SHADDAI, ADONAI, •AH, TZVR:Isaiah 42. In his NAME, say Matthew 12. The Attributes, ELOHIM, JEHOVAH, EL-SHADDAI, ADONAI, •AH, TZVR:
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the Mightie, the Eternall, the All-sufficient, the Stay of the World, the Giver of life and breath, the Rock, & such:
the Mighty, the Eternal, the All-sufficient, the Stay of the World, the Giver of life and breath, the Rock, & such:
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these are abridgements of the Bible, and the Bible a Commentarie upon them. So, by NAME, all holy doctrine is conteyned:
these Are abridgements of the bible, and the bible a Commentary upon them. So, by NAME, all holy Doctrine is contained:
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and we pray for knowledge in it; as the Law maketh all guiltie, that taketh his NAME in vayne.
and we pray for knowledge in it; as the Law makes all guilty, that Takes his NAME in vain.
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Herein standeth the greatest care of true Christian Policie: how all congregations may haue many Bishops to sanctifie Gods Name:
Herein Stands the greatest care of true Christian Policy: how all congregations may have many Bishops to sanctify God's Name:
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to know the truth, and to speake it with fear and care. In this standeth only the joy of our soules:
to know the truth, and to speak it with Fear and care. In this Stands only the joy of our Souls:
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and it were better for us, that we were never born, then to misse of this: for the price is Gehenna.
and it were better for us, that we were never born, then to miss of this: for the price is Gehenna.
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While the families, that hoped in Christ were few: that one Bishop might teach them, the Law was not written:
While the families, that hoped in christ were few: that one Bishop might teach them, the Law was not written:
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Sem, Arphaxad, Selah, Heber, Abraham, and his sonnes by Returah, (whence Iob was) Isaac, Iacob, Ioseph, taught theirs the redemtion by word of mouth,
Sem, Arphaxad, Selac, Heber, Abraham, and his Sons by Returah, (whence Job was) Isaac, Iacob, Ioseph, taught theirs the redemption by word of Mouth,
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& equitie by the Law of nature.
& equity by the Law of nature.
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But when Israel multiplied, a few suffised not to be Bishops, then a Law was written:
But when Israel multiplied, a few sufficed not to be Bishops, then a Law was written:
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and all Israel fortie yeeres had leasure to learne it. And Levites were the common Bishops in the land: as Bishop Eleazar, speciall one.
and all Israel fortie Years had leisure to Learn it. And Levites were the Common Bishops in the land: as Bishop Eleazar, special one.
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PAKID, a man of charge, is Episcopus in the LXX. & 1 Timoth. 3. But not Levites onely were learned.
PAKID, a man of charge, is Episcopus in the LXX. & 1 Timothy 3. But not Levites only were learned.
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Al Paroches through the twelue Tribes had their Doctors of their owne: and all of Israel often, and no Levite:
All Parishes through the twelue Tribes had their Doctors of their own: and all of Israel often, and no Levite:
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as some were only of Levites in their 48 townes lotted to Levi:
as Some were only of Levites in their 48 Towns lotted to Levi:
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and the high Councill might be all of Israel, or all of Levi, as it should fal out.
and the high Council might be all of Israel, or all of Levi, as it should fall out.
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The Synagogues or Paroches had nothing to doe with sacrifice: nor had any ceremonie of Levi:
The Synagogues or Parishes had nothing to do with sacrifice: nor had any ceremony of Levi:
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no cope of Linnen, as Aaron, neither linnen: only one shirt, a Girdle, and a Cappe, as Levites in the Temple.
no cope of Linen, as Aaron, neither linen: only one shirt, a Girdle, and a Cap, as Levites in the Temple.
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Neyther might they any more imitate Aharons attire, then they might sacrifice there.
Neither might they any more imitate Aharons attire, then they might sacrifice there.
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In their Synagogues they read the Law, and all saving hand-laborers, thrice a weeke from Childhood frequented Divinitie-scholes.
In their Synagogues they read the Law, and all Saving hand-laborers, thrice a Week from Childhood frequented Divinitie-scholes.
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Of them the chief were chosen to rule, and to teach after Angelus Ecclesiae had read:
Of them the chief were chosen to Rule, and to teach After Angelus Ecclesiae had read:
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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 they might by sage leave read: After reading, the chosen to Rule: and to teach, called Elders or Bishops, desired the best in esteem to speak:
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or, after often approbation they might offer their payns. And this Policie, Luc. 4. and 1 Corin. 14. alloweth. So reason bred this policie:
or, After often approbation they might offer their pains. And this Policy, Luke 4. and 1 Corin. 14. alloweth. So reason bred this policy:
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and the holy Nation practised the same 1400 yeres; knowing it a hard point to sanctifie Gods Law:
and the holy nation practised the same 1400 Years; knowing it a hard point to sanctify God's Law:
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and to beware the taking of Gods Name in vayn. Many high poyn•s stand herein. The truth of the Texts of both Testaments:
and to beware the taking of God's Name in vain. Many high poyn•s stand herein. The truth of the Texts of both Testaments:
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for the purenes of Coppies, and the right helps for understanding, & the sufficiencie of Gods Word for salvation: these be the chiefest:
for the pureness of Copies, and the right helps for understanding, & the sufficiency of God's Word for salvation: these be the chiefest:
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and all deceived kingdomes are cursed for missing herein: and the best may begin to looke better about them.
and all deceived kingdoms Are cursed for missing herein: and the best may begin to look better about them.
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And all of wealth must know, that their bent must be to know, how to sanctifie Gods name:
And all of wealth must know, that their bent must be to know, how to sanctify God's name:
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As rash swearers so al deceived doe take Gods name in vayn. Wherfore all that are of abilitie, should from youth know the Law:
As rash swearers so all deceived do take God's name in vain. Wherefore all that Are of ability, should from youth know the Law:
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and all wel might by skilfull guides: and a kingdome of Glorie must haue many glorious in it:
and all well might by skilful guides: and a Kingdom of Glory must have many glorious in it:
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and they be simple, that hope by bare hearing of Sermons to become learned.
and they be simple, that hope by bore hearing of Sermons to become learned.
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As many Gentlemen spend their tyme to sanctifie Gods name, so all should, & the most part would,
As many Gentlemen spend their time to sanctify God's name, so all should, & the most part would,
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if Teachers learned before they taught. The effect of this maketh the kingdome of heauen to be amongst us:
if Teachers learned before they taught. The Effect of this makes the Kingdom of heaven to be among us:
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that men should obey God in CHRIST on earth, as the Angels obey, being sent out ministring spirits for them, that shall inherit salvation. that men should obey God in CHRIST on earth, as the Angels obey, being sent out ministering spirits for them, that shall inherit salvation.
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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.
For that, we have one day in the Law, the Seventh day, which Adam kept, and all the Father's, till in Egypt they forsook Good.
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Then they found by Manna not rayned, that day which was the sabboth: and they are commanded to remember, and keep that Day holy.
Then they found by Manna not rained, that day which was the Sabbath: and they Are commanded to Remember, and keep that Day holy.
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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;
And that day our Lord rested wholly in the graven, and so finished the Ceremony. And his resurrection bringing Light into the world, made the day where in God said;
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Let there be light; as it was the first in order, to be also the first in dignitie.Let there be Light; as it was the First in order, to be also the First in dignity.
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In the beginning, the first day after Adam fell, Adam bestowed in sacrifice to meditate on Christ his Rest:
In the beginning, the First day After Adam fell, Adam bestowed in sacrifice to meditate on christ his Rest:
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and the first day, after performance of that Rest, became the LORDS DAY: which Angels with most comfortable joy celebrate in the Gospell:
and the First day, After performance of that Rest, became the LORDS DAY: which Angels with most comfortable joy celebrate in the Gospel:
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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.
and in which our Lord often showed himself, Wherefore the Church kept it Act. 20. and Apocalypse 1. our Lord appeared unto John in Patmos, and took away the covering from all the bible, on that day, being called the LORDS Day.
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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.
So the same Authority, which appointed Adam, the next day to his fallen to Rest in hope of christ: appoints us the next to our lords Rest performed most absolutely.
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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,Adam was to study upon the Creation, which his fallen brought under vanity, and upon the hope of better Rest. And we Are to joy in the day of our Light manifested unto the world,
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and a plaine token of the new world.
and a plain token of the new world.
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So the Iewes Sabboth and ours, tende both to one and the same purpose, though the day be altered.
So the Iewes Sabbath and ours, tend both to one and the same purpose, though the day be altered.
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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 their universal consent Stands from Moses plain narration, for the word of not eating of the Tree of knowledge of good and evil,
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and Satans reply, and the eating, and sentences, and losse of Paradise; that all fell the same day, the first day of man:
and Satan reply, and the eating, and sentences, and loss of Paradise; that all fell the same day, the First day of man:
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and accordingly at noone day, our Lord on the tree began the Combat with Satan,
and accordingly At noon day, our Lord on the tree began the Combat with Satan,
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and at the cool of the day went into his kingdome, through the vaile of his flesh;
and At the cool of the day went into his Kingdom, through the veil of his Flesh;
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leaving this world, which the Latine heathen call, Descendere ad Inferos: the Grekes, NONLATINALPHABET: the Iewes to returne to God, or, to asceud.
leaving this world, which the Latin heathen call, Descendere ad Inferos: the Greeks,: the Iewes to return to God, or, to asceud.
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And they are barbarous babes, that know neyther Latin, Creek nor Ebrew, nor Divinitie, whither just soules were to goe.
And they Are barbarous babes, that know neither Latin, Creek nor Hebrew, nor Divinity, whither just Souls were to go.
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The terme Kingdoms, is taken in three degrees: 1. For Gods powre over all: 2. for his mercies manifestation:
The term Kingdoms, is taken in three Degrees: 1. For God's pour over all: 2. for his Mercies manifestation:
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and 3. for the happie state of glorie in heauen. But all goe by knowledge together:
and 3. for the happy state of glory in heaven. But all go by knowledge together:
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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;
they which know God aright as Governor, will embrace him as a Redeemer; and shall find him an Eternal comforter. For these Degrees we pray;
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but the second is most of difficultie for the minde to goe up to heauen to bring Christ downe, but the second is most of difficulty for the mind to go up to heaven to bring christ down,
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and to goe to the deep, to bring Christ from the dead: and to dye with Christ:and to go to the deep, to bring christ from the dead: and to die with christ:
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and to seeke those things which are aboue: Therefore Gods powre in Christ, is by the noblest part called, the kingdome of Heauen.
and to seek those things which Are above: Therefore God's pour in christ, is by the Noblest part called, the Kingdom of Heaven.
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And the government in the Gospel affaires to cherish and rule men in the Church is the policie of heauen.
And the government in the Gospel affairs to cherish and Rule men in the Church is the policy of heaven.
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The Iewes though they, many of them, knew not the person of Christ; yet they had & haue all, that the Apostles teach:
The Iewes though they, many of them, knew not the person of christ; yet they had & have all, that the Apostles teach:
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and therefore therein no strife was in al the N. Testament: both sides held the same minde for the old Testament:
and Therefore therein no strife was in all the N. Testament: both sides held the same mind for the old Testament:
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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:
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:
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Archysynagogus, Readers of the Law and prophets, the qualities of a Bishop or Elder, the providing for the poor, the manner of excommunication, Archysynagogus, Readers of the Law and Prophets, the qualities of a Bishop or Elder, the providing for the poor, the manner of excommunication,
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and absolution, the Laws to bridle Elders from tyranny: all these are the same in both:and absolution, the Laws to bridle Elders from tyranny: all these Are the same in both:
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and reason requireth so much, and will suffer no more in effect.
and reason requires so much, and will suffer no more in Effect.
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And our Policie might soone come in equitie nere this, if all Bishops were as many be:
And our Policy might soon come in equity never this, if all Bishops were as many be:
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and they which worst may would not be holden the Candle.
and they which worst may would not be held the Candle.
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A translation by consent & studie of all, & prayers from verie Scripture might be sone afforded,
A Translation by consent & study of all, & Prayers from very Scripture might be soon afforded,
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and unlawful, imitation of Aharons attire might be left with ease: and these points most vex us, wherin many Bishops never made any stirre.
and unlawful, imitation of Aharons attire might be left with ease: and these points most vex us, wherein many Bishops never made any stir.
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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.
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 graven.
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So the Lawes of this Kingdome be playn.
So the Laws of this Kingdom be plain.
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But the studie of the Word for the Hebrew Testament, and the Greeke Testament, as we carie our course is insinite:
But the study of the Word for the Hebrew Testament, and the Greek Testament, as we carry our course is Infinite:
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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:
yet by conference of the N. Testament with Hebrews, most easy & pleasant. And a learned Iew would tell whom the Apostles express in all their speachcs:
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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.
so shining be the Teachers of this Kingdom. And thus much for the Petitions: and Precepts tending directly to the knowledge and honour of God.
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Order biddeth to handle next, the things that succour all our distresse:
Order bids to handle next, the things that succour all our distress:
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For which we pray that abilitie be giuen us, by giving good, or forgiving ill: as the Lawe giveth charge, so to doe.
For which we pray that ability be given us, by giving good, or forgiving ill: as the Law gives charge, so to do.
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We are commanded, to honour our Father and Mother: that is to shew them all care, and performance of good.
We Are commanded, to honour our Father and Mother: that is to show them all care, and performance of good.
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So Abraham shewed Terah how the God of glorie appeared unto him;
So Abraham showed Terah how the God of glory appeared unto him;
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and drewe him from Mesopotamia to Haran, to goe for Chanaan, to be partaker of all his good.
and drew him from Mesopotamia to Haran, to go for Canaan, to be partaker of all his good.
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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:
So Moses tendered Jethro, and showed what good he should have by joining to Israel. Now this can not be performed between kindred, unless outward ability be reasonable:
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for that, we pray for sufficient food, that neither aboundance driue us to height of minde;
for that, we pray for sufficient food, that neither abundance driven us to height of mind;
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nor want, to anger against God: Agur the sonne of Iakeh, so prayed, Pro•• 30 Provertie or riches giue me not:
nor want, to anger against God: Agur the son of Iakeh, so prayed, Pro•• 30 Poverty or riches give me not:
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nourish me with bread of fitte measure for me. nourish me with bred of fit measure for me.
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That verie phrase the Holy Spirit translateth from the Proverbs to this place NONLATINALPHABET by a new fram'd word, playn by Comparison, with NONLATINALPHABET aboundant, and by NONLATINALPHABET absence, being between both, as limited by both.
That very phrase the Holy Spirit Translate from the Proverbs to this place by a new framed word, plain by Comparison, with abundant, and by absence, being between both, as limited by both.
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Agur giveth a reason of his demand, for meane wealth: saying, least I be full, and lye, and say, who is the Lord: Agur gives a reason of his demand, for mean wealth: saying, lest I be full, and lie, and say, who is the Lord:
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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.or lest I be poor and steal: and contemn the name of my God. As every particular should rest in mean wealth, Whole states should do the like.
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Israel learned that, by the Manna, where the much diminished, and the litle sufficed. And all Iudahs pollicie required the same:
Israel learned that, by the Manna, where the much diminished, and the little sufficed. And all Judas policy required the same:
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that the rich should help the poor: so that riches could not be great.
that the rich should help the poor: so that riches could not be great.
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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.
And the Heathen Porphyri, cited by Eusebius Teaches that of the Iewes policy, the content of riches was practised in the Whole tenor of it.
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Yet the mistrustfull heart of man, is wholly set upon storing up. And the Pharisies pretending contemt of the world, loved silver notably:
Yet the mistrustful heart of man, is wholly Set upon storing up. And the Pharisees pretending contempt of the world, loved silver notably:
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to whom the Parable of hospitall Abraham and Lazar or Eleazar, that made God his helper,
to whom the Parable of hospital Abraham and Lazar or Eleazar, that made God his helper,
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and of the Rich in flames was propounded.
and of the Rich in flames was propounded.
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And upon this matter our Lord speaketh much hereafter, in the sweetest speaches that ever were spoken:
And upon this matter our Lord speaks much hereafter, in the Sweetest Speeches that ever were spoken:
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as, Store not upon the earth: but store in heauen: care not for meat, drink and clothing:
as, Store not upon the earth: but store in heaven: care not for meat, drink and clothing:
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look upon the foules, & consider the lilies, seek for the Kingdome of heauen. look upon the fowls, & Consider the lilies, seek for the Kingdom of heaven.
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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 enemies of christ in the Talmud Jerusalem, have this saying stolen from our Gospel, in these words of Monabases son to King Agrippa, in abridgment thus;
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The friends chide him for giving all to the poor: He sayd ▪ My Fathers stored for earth, I store for heauen: The Friends chide him for giving all to the poor: He said ▪ My Father's stored for earth, I store for heaven:
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my Fathers stored where hand hath stroke; I store where hand hath no stroke; my Fathers stored Mammona; I store for soules: my Father's stored where hand hath stroke; I store where hand hath no stroke; my Father's stored Mammon; I store for Souls:
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This sayeth Ierusalemie stealing witte from our Gospel.
This Saith Jerusalem stealing wit from our Gospel.
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So we desire our dayly food in competent sort, to recompence them, whose care preserveth us; So we desire our daily food in competent sort, to recompense them, whose care Preserveth us;
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as our Parents, and the state wherin we liue.
as our Parents, and the state wherein we live.
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Against this we trespasse, when by pretence of Religion we overthrow civill pollicie, as the Pope doth,
Against this we trespass, when by pretence of Religion we overthrow civil policy, as the Pope does,
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and all that holy and whit of his in part.
and all that holy and whit of his in part.
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Religion should be so cleared, that all by twentie yeeres of age might be eunning in all the Bible:
Religion should be so cleared, that all by twentie Years of age might be eunning in all the bible:
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that everie Officers should be as duetie and name requireth a Bishop. One howre would utter many more direct Positions for the Bible,
that every Officers should be as duty and name requires a Bishop. One hour would utter many more Direct Positions for the bible,
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then all our Bishops yet knew: if hatefull dealing hindred not, and unthankfull envie. If one will, one will hazard all upon this.
then all our Bishops yet knew: if hateful dealing hindered not, and unthankful envy. If one will, one will hazard all upon this.
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Further Trespas is in Covet, in all trades: and the greatest in Students: who commonly for errors become wealthy:
Further Trespass is in Covet, in all trades: and the greatest in Students: who commonly for errors become wealthy:
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men of true learning litle care for wealth, because they regard God: as Iosuah, that sought for himself no part of the Land:
men of true learning little care for wealth, Because they regard God: as Joshua, that sought for himself no part of the Land:
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and for the contrarie, S. Iames told the Iewes, how they fedde themselues, as to the day of slaughter.
and for the contrary, S. James told the Iewes, how they fed themselves, as to the day of slaughter.
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So the true regard of honouring Parents and the State should define our dayly bread. And men of State are equally limited by Law:
So the true regard of honouring Parents and the State should define our daily bred. And men of State Are equally limited by Law:
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the King may not multiplie horses, not multiple money:
the King may not multiply Horses, not multiple money:
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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:
but as all Israel trusted in God to keep their Towns, when thrice a year they went to Ierusalem: And God taught Heathen by Pharaoh and Sennacherib, not to seek destruction:
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so Gods favour, not horses should be the strength of a Kingdome.
so God's favour, not Horses should be the strength of a Kingdom.
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The Ebrewes limit the Kings money, euen so much as payeth NONLATINALPHABET the wages for his servants: store will be a sore.
The Hebrews limit the Kings money, even so much as payeth the wages for his Servants: store will be a soar.
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Isaiah blameth Iudah in Azariahs dayes for multiplying horses and money.Isaiah blameth Iudah in Azariahs days for multiplying Horses and money.
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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:
And in his last year Telleth of tenne calamities and utter ruin, which hastened one After Another, most vehement upon the trusters in their own strength:
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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: Ahaz lost 120000 in one battle: Hezekiah twice felt Assur heavy: Manasses was in Babel prisoner; Ammon died by sword: good Josiah by an arrow:
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Ioachaz soone is captiue, and dead: Ioakim is buried like an Asse: Iehojachin had 37 yeres imprisonment:Ioachaz soon is captive, and dead: Joachim is buried like an Ass: Jeconiah had 37 Years imprisonment:
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& Zedekiah would see nothing, till he had his eyes pluckt out: And the whole nation lost their Temple, Citie and Land:
& Zedekiah would see nothing, till he had his eyes plucked out: And the Whole Nation lost their Temple, city and Land:
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wealth & pride, for horses and money brought all this.
wealth & pride, for Horses and money brought all this.
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So al States should rest in their dayly bread to honour the whole government in competent sort.
So all States should rest in their daily bred to honour the Whole government in competent sort.
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An other extremitie is here, Contemt of due care: Idle folk and hinderers of the common good, be as hurtfull, as covetous deceitfull Scholars:
an other extremity is Here, Contempt of due care: Idle folk and hinderers of the Common good, be as hurtful, as covetous deceitful Scholars:
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& should be holden as wicked as they, and each one, & Publique men chiefly, should sweate, to imploy all to the best.
& should be held as wicked as they, and each one, & Public men chiefly, should sweat, to employ all to the best.
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And hence floweth that care for Colonies, for which India giveth place:
And hence flows that care for Colonies, for which India gives place:
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And an honourable thing it is, for our solie the ends of the earth, the possession of Christ, to benifite others and our selues:
And an honourable thing it is, for our solie the ends of the earth, the possession of christ, to benefit Others and our selves:
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when our Teachers be learned in troupes, as many be in deede: this course will avoyd a course.
when our Teachers be learned in troops, as many be in deed: this course will avoid a course.
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And thus much for our distres, holpen by giving good. Forgiving ill, commeth after it. The Law sayth:
And thus much for our distres, helped by giving good. Forgiving ill, comes After it. The Law say:
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Thou shalt not kill. Thou shalt not commit adulterie. Thou shalt not steale. Thou shalt not beare false witnes. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness.
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Thou shalt not desire, &c. For all this the Law is spirituall:Thou shalt not desire, etc. For all this the Law is spiritual:
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and unjust anger is guiltie before the high Sanedrin: & the Lust by sight is adulterie:
and unjust anger is guilty before the high Sanhedrin: & the Lust by sighed is adultery:
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& 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:
& deceit by sleight, as in Preachers chiefly is theft: and all Covet in condemnation. For this we condemn all of Adam, that they offend us, and we them:
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and we pardon them, considering the common miserie: and so craue pardon of God, as we pardon them.
and we pardon them, considering the Common misery: and so crave pardon of God, as we pardon them.
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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.
And herein we Consider the cause of our fallen: for murdering hate: for adulterous desire: for thievish sophistry, for lying falsehood, and desiring more then our own.
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Outward occasions tempt our weake natures; and to God we pray, that he would deliver us from them.
Outward occasions tempt our weak nature's; and to God we pray, that he would deliver us from them.
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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:
God tempts no man to ill: but he tempts all men by outward trials: and unless God help us, by Satan whelps we will be soon caught:
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from him we pray to be delivered: as in all things he is brsie:
from him we pray to be Delivered: as in all things he is brsie:
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by reason that all in the world, Is the desire of the eye, the desire of the flesh, and the pride of life: by reason that all in the world, Is the desire of the eye, the desire of the Flesh, and the pride of life:
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whence we are at warre with our selues. And thus, prayer for grace, and commandement for duetie haue been compared.
whence we Are At war with our selves. And thus, prayer for grace, and Commandment for duty have been compared.
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Now followeth a conclusion of most glorious stile: For thyne is the kingdome, the powre and glorie, for ever and ever:
Now follows a conclusion of most glorious style: For thine is the Kingdom, the pour and glory, for ever and ever:
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this Conclusion commeth most goodly, and most godly: and when we marke whence it commeth, a world of knowledge commeth with it.
this Conclusion comes most goodly, and most godly: and when we mark whence it comes, a world of knowledge comes with it.
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But first we haue a great Combat for the possession of it. The Pope his Latin Translation hath it not:
But First we have a great Combat for the possession of it. The Pope his Latin translation hath it not:
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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.
he disputeth that it should be a trifling addition by Gregory Martyn: & his Arabic translation printed At Room hath it not and our Communion book (for which our Right Reverend Father's too much contend) hath it not.
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And one Greeke Coppie in the French Librarie, cited R. Ste. had it not:
And one Greek Copy in the French Library, cited R. Ste had it not:
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what shall we then say to it, if it be no part of the Bible, it is wicked to say, our Lord spake it:
what shall we then say to it, if it be no part of the bible, it is wicked to say, our Lord spoke it:
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and by our BB. subscription it is evident that we haue not a new Testament. The sewes say for the Testament in Ierusal. Saned.
and by our BB. subscription it is evident that we have not a new Testament. The sews say for the Testament in Jerusalem. Sinned.
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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:A Testament that Faileth in part, Faileth in all. Wherefore our Bishops must herein leave the Pope: and he must looth himself. And thus Stands the Case:
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strong by coppies, and stronger by matter:
strong by copies, and Stronger by matter:
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first, of sixteen Coppies in the French Librarie, cited by Ro. Stephen fifteene had this clause:
First, of sixteen Copies in the French Library, cited by Ro. Stephen fifteene had this clause:
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and reason might tell, some trifler left it out, eyther by the Latine: or by not knowing why S. Luke left it out:
and reason might tell, Some trifler left it out, either by the Latin: or by not knowing why S. Lycia left it out:
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But all of judgement know, that abridgers in Scripture be short. And S. Luke in the blessings hath but fiue of the whole.
But all of judgement know, that abridgers in Scripture be short. And S. Lycia in the blessings hath but fiue of the Whole.
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And from the first Narrator, matters are to be had: as euen the Pope standeth to his Latine for S. Matthew.
And from the First Narrator, matters Are to be had: as even the Pope Stands to his Latin for S. Matthew.
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Besides, the Arabique written Translations, one which I haue, brought lately from the East:
Beside, the Arabic written Translations, one which I have, brought lately from the East:
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an other which the worthy renowmed Arias Montanus lent the learned Printer Raphelingius, these haue the saying:
an other which the worthy renowned Arias Montanus lent the learned Printer Raphelingius, these have the saying:
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Thyne is the Kingdome, the powre, and glorie, for ever and ever. Thine is the Kingdom, the pour, and glory, for ever and ever.
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And here commeth the Pope to judgment, how his Arabique Coppie should not agree with the Greeke: seing other Coppies doe:
And Here comes the Pope to judgement, how his Arabic Copy should not agree with the Greek: sing other Copies do:
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if Coppies common haue that sentence, how should his misse it. The Arabique notation is plaine, and voyde of schooltricks:
if Copies Common have that sentence, how should his miss it. The Arabic notation is plain, and void of schooltricks:
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and seing their Translations that are abroad haue this clause, reason telleth that the Greeke Originals, that went over Arabia had it:
and sing their Translations that Are abroad have this clause, reason Telleth that the Greek Originals, that went over Arabia had it:
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as all the usuall in the West. Besides the Chaldi Ethiopian printed at Rome hath this:
as all the usual in the West. Beside the Chaldi Ethiopian printed At Room hath this:
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and the nation was large, reaching over East & South. So millions of Originall Greek Coppies in those quarters are supposed to haue the same.
and the Nation was large, reaching over East & South. So millions of Original Greek Copies in those quarters Are supposed to have the same.
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Also the Siriaque Translation hath, Thine is the Kingdome, the Powre and Glorie, for ever and ever:
Also the Siriaque translation hath, Thine is the Kingdom, the Pour and Glory, for ever and ever:
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so millions then held it part of the New Testament: and hold the Pope a Corrupter.
so millions then held it part of the New Testament: and hold the Pope a Corrupter.
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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;
And Theophilact in Greek printed At Room 1542, hath the sentence. So by number of voices it Stands as God's word. And better by matter;
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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:
for when the four fierce beasts, daniel 7. had taken away the holy Iewes Kingdom, One like a SONNE OF MAN comes in the Clouds of heaven:
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and goeth againe to the everlasting in dayes: and to him is giuen kingdome, power, and glorie over all nations. and Goes again to the everlasting in days: and to him is given Kingdom, power, and glory over all Nations.
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There is a plaine prophecie of the Incarnation and Ascention of our Lord: and soone after, the yeere of his death is told:
There is a plain prophecy of the Incarnation and Ascension of our Lord: and soon After, the year of his death is told:
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and withall a returne from Babel, by hope in his blood:
and withal a return from Babel, by hope in his blood:
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as from Egypt by the blood of a Lambe. And so this sentence conteyneth all the Gospell.
as from Egypt by the blood of a Lamb. And so this sentence Containeth all the Gospel.
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And if God had not spoken it, man had never thought of it.
And if God had not spoken it, man had never Thought of it.
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But now we see a most glorious Conclusion, and fitte for his wisdome, whom all Nations, People, and Tongues should honour.
But now we see a most glorious Conclusion, and fit for his Wisdom, whom all nations, People, and Tongues should honour.
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To whom be all glorie for ever. Amen.
To whom be all glory for ever. Amen.
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