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

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

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

The Law commandeth all good: and here we craue [ 1] grace for to doe all that is good: That we may hold GOD [ 2] to be our God, and only: That we regarde him as not resemblable by any Image, but as dwelling in light that none can come to; nor imagine what should be like unto [ 3] him: That we neither thinke nor speake lightly of him, or of his Word, that teacheth of his Nature; but haue skil to honour his Name: That we may rest from our owne [ 4] works, and keepe a continuall Sabbath to him: having his kingdome amongst us: as on high he maketh peace, and the mightie Angels doe his wil.

These Petitions we make for those things which con∣cerne Gods honour principally.

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

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

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

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

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

In another sense, Father, is the ateribute of God, with∣out distinction of Person, as IEHOVAH (in Ebrew) & ELOHIM: which two names must be expounded, that all three may be better understood.

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

IEHOVAH, likewise is of them held in most high and holy reverence: and where CHRIST the great GOD sayth, Deut. 18. Thou shalt perfect with IEHOVAH thy

GOD, he sayth, Matth. 5. Ye shall be perfect euen as your Father in heauen is perfect. So we see Father to be used for IEHOVAH. Now, the terme IEHOVAH must be con∣sidered: though no tongue can tell fully the force of it; Being, and giving the Being to all things, and ruling all in order, and performer of promise, doth it betoken. In the narration of Moses, how all the frame of the world was made, still untill the whole host of heauen and earth was finished, the name ELOHIM only was used: But when the perfect Being had appearance, then the Creator is ter∣med IEHOVAH ELOHIM. S. Paul translateth it, Who only hath immortalitie, as Elohim, who is only Mightie.

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

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

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

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

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

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

Now for the terme Father, in respect of Creature, wee must weigh the use. The Starres (the Angels) be called the sonnes of God, Iob. 3. 8. When the morning starres were glad together, and the sonnes of God shouted. So the An∣gels, which were created with the light the first day: they are the sonnes of Them; the Mightie, the Trinitie. These Angels saw the frame of Meteores, and distinction of wa∣ters, fish, fonles, and beasts, how they could not serue their turne. And when man was made, though of the slime of the earth, yet in soule equall he was to Angels, in wi••re to giue names to Creatures. And therefore, when God gaue his Angels charge to serue man, that he should not hurt his foote against a stone; all should haue knowne, that he made his Angel spirits, and his Ministers a fla•••••• of fire. But some of them disdained to marke, how all was made for man, and rebelled against IEHOVAH E••OU••M; & disturbed all the course of wisedome, and brought man to rebellion, and all the Creature subject unto groning: wher∣upon a new course is manifested; that the SONNE of God should take the nature of man, to be our brother, that God might be his Father, as he is man, and ours for him, who

came to performe obedience unto death, to giue life: pre∣sently for our soules passing hence to heauen when they leaue the body, as he through the Vaile of his flesh entred into the joy of the Father: and they who stubbornly deny that, can haue no hope of salvation. And by his Resurre∣ctiō our bodies shal arise in the later day; al of both sots: as in our death of body al soules returne to God that gaue them, to abide judgment for every hid thing good or evil.

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

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

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

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

By this, the Pseudo-Catholiques must confesse they haue no hope of salvation: darkening knowledge by words wil nothing help their turne: Their heart telleth them that they haue small hope in God, that seeke to Creatures: whereas God dwelleth in light, that none can come to: & Creatures know not the heart of man, nor how God pit∣tieth or hardeneth, to shew his most wise government of

the world. So they can not call upon him, whom they knowe not: and misse of the true Father, as Bastards: and they misse wilfully: and grope like the blinde at noone day.

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

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

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

But here come doubts, because God sayth: Thou shalt make unto thee, a King of thy Brethren. The Iewes held it unlawfull to obey heathen: and often rebelled against oth: as did Zedekiah against Nebucadnetzar: and Theudas and Barcosba against the Romans: yet the Talmud taught: that whē the Iewes admitted once the coine of any prince, therein they acknowledged him their governour: and our Lord confirmeth that acknowledgment, upon the image &

superscription of Caesar. And full often doth S. Paul teach,that obedience, & S. Peter omitteth not the same doctrine: both foresaw, that as the Iewes rejected Governours, be∣cause they would judge in their owne lawes: so in tyme Scholers would among us: pretending that Politicians in heathon studies were not fitt. But Christianitie having no new matter, but the Incarnation of the Angel of our Co∣venant, the Eternall king of glorie, and his Resurrection: having, I say, no new matter but that, wherein the world would staggar, suffereth not Scholars to beare such sway: but requireth others, Politiciās always to be Bishops in their Paroches, to censure the Messengers of the Church; who should read learnedly the Bible: (which few can doe, and which labor spendeth all a mans youth) And all the sage should speak upon request: and the rest judge. In such assemblies, one day might open all the Bible: while plaine matters be only touched, and only difficulties be handled. But men loue darkenes: and will haue other Elohim then God willeth.

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

The heathen knowen slaues of Satan had outward obe∣dience, till God by Civill Policie, and Constantinus might did fell them: and so Elohim of gold may haue in Courts, but as men ha•••• of all true hearts; and men hateful unto God, as Idols. But the true Officer is worthy of double honour: as the Prince Theophilus to whom God, dedicated two parts of the N. Testament: that all should follow such a Bishop, and haue no Father, nor Rabbi, but God and

his Vicars: wherof Kings & Rulers are the chief Episcopi and Elders: and the Readers of the word, which should be or rare skill: yet are superiors only in diligence.

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

And thus much for the names that warn of right know∣ledge of God.

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

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

hid Counsels into light, for them that in minde worship him: others be Batts and Mould-warts.

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

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

A further paynes of the minde, is required for the ho∣nour of God: to sanctifie his name: and the Law forbidding to take his Name in vayn, includeth that in a Commande∣ment, Now all Gods doctrine is called his Name: all holy

speaches of him: In his LAW shal the nations trust. Isa. 42. In his NAME, sayth Matth. 12. The Attributes, ELOHIM, IEHOVAH, EL-SHADDAI, ADONAI, ••AH, TZVR: the Mightie, the Eternall, the All-sufficient, the Stay of the World, the Giver of life and breath, the Rock, & such: these are abridgements of the Bible, and the Bible a Commen∣tarie upon them. So, by NAME, all holy doctrine is con∣teyned: and we pray for knowledge in it; as the Law ma∣keth all guiltie, that taketh his NAME in vayne.

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

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

Girdle, and a Cappe, as Levites in the Temple. Neyther might they any more imitate Aharons attire, then they might sacrifice there.

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

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

The effect of this maketh the kingdome of heauen to be amongst us: that men should obey God in CHRIST on

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

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

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

And their universal consent standeth from Moses playn narration, for the word of not eating of the Tree of know∣ledge of good and evill, and Satans reply, and the eating, and sentences, and losse of Paradise; that all fell the same

day, the first day of man: and accordingly at noone day, our Lord on the tree began the Combat with Satan, and at the cool of the day went into his kingdome, through the vaile of his flesh; leaving this world, which the Latine hea∣then call, Descendere ad Inferos: the Grekes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the Iewes to returne to God, or, to asceud. And they are barbarous babes, that know neyther Latin, Creek nor Ebrew, nor Divinitie, whither just soules were to goe.

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

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

requireth so much, and will suffer no more in effect.

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

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

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

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

Now this can not be performed between kindred, unles outward abilitie be resonable: for that, we pray for suffi∣cient food, that neither aboundance driue us to height of

minde; nor want, to anger against God: Agur the sonne of Iakeh, so prayed, Pro•••• 30 Provertie or riches giue me not: nourish me with bread of fitte measure for me. That verie phrase the Holy Spirit translateth from the Proverbs to this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by a new fram'd word, playn by Comparison, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aboundant, and by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absence, being between both, as limited by both. Agur giveth a reason of his demand, for meane wealth: saying, least I be full, and lye, and say, who is the Lord: or least I be poor and steale: and contemne the name of my God.

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

The enemies of Christ in the Talmud Ierusalemie, haue this saying stollen from our Gospell, in these words of Monabases sonne to King Agrippa, in abridgment thus; The friends chide him for giving all to the poor: He sayd▪ My Fathers stored for earth, I store for heauen: my Fathers stored where hand hath stroke; I store where hand hath no stroke; my

Fathers stored Mammona; I store for soules: This sayeth Ierusalemie stealing witte from our Gospel. So we desire our dayly food in competent sort, to recompence them, whose care preserveth us; as our Parents, and the state wherin we liue.

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

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

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

Isaiah blameth Iudah in Azariahs dayes for multiplying horses and money. And in his last yeere telleth of tenne

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

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

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

The Law sayth: Thou shalt not kill. Thou shalt not com∣mit adulterie. Thou shalt not steale. Thou shalt not beare false witnes. Thou shalt not desire, &c. For all this the Law is spirituall: and unjust anger is guiltie before the high Sane∣drin: & the Lust by sight is adulterie: & deceit by sleight, as in Preachers chiefly is theft: and all Covet in condemna∣tion. For this we condemne all of Adam, that they offend us, and we them: and we pardon them, considering the common miserie: and so craue pardon of God, as we

pardon them. And herein we consider the cause of our fall: for murdering hate: for adulterous desire: for thie∣vish sophistrie, for lying falsehood, and desiring more then our owne.

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

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

And thus standeth the Case: strong by coppies, and

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

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

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

And better by matter; for when the four fierce beasts, Daniel 7. had taken away the holy Iewes Kingdome, One like a SONNE OF MAN commeth in the clouds of heauen:

and goeth againe to the everlasting in dayes: and to him is giuen kingdome, power, and glorie over all nations. There is a plaine prophecie of the Incarnation and Ascention of our Lord: and soone after, the yeere of his death is told: and withall a returne from Babel, by hope in his blood: as from Egypt by the blood of a Lambe. And so this sen∣tence conteyneth all the Gospell. And if God had not spoken it, man had never thought of it. But now we see a most glorious Conclusion, and fitte for his wisdome, whom all Nations, People, and Tongues should honour. To whom be all glorie for ever. Amen.

Notes

• First, gene∣rally of the prayer and Decalogue.
• Iohn 1. 4—9.
• 〈…〉〈…〉, 29
• 〈…〉〈…〉
• 5.
• Esai•• ••9, 2. ••. ••. 8. 9, 10.
• Daniel all.
• 〈…〉〈…〉
• Matth. 22, 40
• Psalm 12.
• 1 Corinth. 3.
• Now parti∣cularly of every Petition compa∣red with the Decalogue.
• This en∣tra•••••• to prayer [to our Father]. Is the cry of all Gods chil¦dren, & ther¦for they that haue other Gods against Our Father.
• 1 Iohn. 5, 7.
• Gen. 1. 1.
• Hag. 2, 6.
• Gen. 2.
• 1 Tim. 6. 16.
• Esa. 40. 28.
• 〈…〉〈…〉
• Ps••l. 1. ••4.
• Gen. 1. 1••. 〈◊〉〈◊〉. 8, 12.
• 1 Corint. 15.
• 2 Cor. 12, 4
• Luc. 23. 43.
• Rom. 8, 15.
• Psal. 65. 2.
• Exod. 20, 2, 3
• Psalm 50.
• Matth. 6.
• Matth. 6, 7.
• Genes. 14. Esai. 41.
• 1. Corint. ••.
• Deut. 1••. Ezek. 17. 13. 14. 15. & 21, 23.
• Luke 2••. 2••.
• Rom. 13. Tit. 3. 1 Petr. 2, 13.
• A••lo••. 1. 1.
• Dio. Sicul.
• Act. Rab. Abr. Ben David in Cabala.
• Which art in heauen: & therfor by Commath. 2. not to be fa∣shioned by any thing in heaven or earth.
• Psalm 89.
• Gen. 4. ••6.
• 1. 〈◊〉〈◊〉. 16. 1 Pe••. ••, 19.
• 2. Corin••. 5.
• 〈…〉〈…〉
• 〈…〉〈…〉
• 1. Tim. 6, 1.
• 〈…〉〈…〉, thy will be done on earth as it is hea∣ven:] as when the sabba••th is duly sancti∣fied, then Gods king∣dome is ad∣vanced Com¦mand. 4.
• Gen. 3. 21. Apoc. 13. ••.
• Deut. ••0. 12. Rom. 10. 6.
• [Giue us this day our dayly bread, least 〈◊〉〈◊〉 want we 〈◊〉〈◊〉 against 〈◊〉〈◊〉, and a∣gainst all 〈…〉〈…〉.
• Matth. 6. Luke 12.
• 1. Tim 5, 4.
• Se the Con∣cent, for 10. calamities further tou∣ching the sla••e.
• 〈…〉〈…〉
• Psalm. 2.
• 〈…〉〈…〉
• Lead us not into tentati∣on, but deli∣ver us from evill.
• Iam. 1.
• 1 Pet. 5. 1 John. 2. Iam. 4.
• For this Conclusion of the king∣dom, power and glory of Christ, se the Post for, fol∣lowing.
• Dani••l. 9. 24,
• Amen:] this is the subscription to prayer•• so Israel sub∣scribed to the law Deut 1••. 15. &c. & 5. 27. Thus Prayer & the Decalogue haue beene compared.