An Advertisement of Corruption in our Handling of Religion

Of accusing the holy text, most pure, and expressing God's wisdom.

MOses telleth that Abraham bought a burial place in Hebron, for price of money, and that Jacob bought a field in Sychem for lambes: and Jacob was buried in Hebrō, and the Patriarchs in Sychem. Now if a man should say that Jacob was buried in Sychem, he rejecteth Moses, & all the authority of God. Or if he say that Abraham bought the field which Jacob bought, and say that Abrahā bought Sychems plot for money, The untruth is augmented: yet all this do our right reverend Fathers. In these words from Act. 7.16. and 17. as they would make the simple to believe: And Jacob descended into Egypt, and died, both he, and our Fathers, and were carried over into Sychem, and laid in the sepulcher that Abraham bought for money of the sons of Emor, the son of Shechem. By this Jacob should be carried to Sychem, and be buried there: and Abraham should be the purchaser, and for money, and Jacob and the Patriarchs should be buried together. So the Jews would say that Machmad makes no greater madness in his Al-koran: seeing Abraham's purchase was in Hebron, & for 400. sickles: and that of Sychem was Jacob's, & for an hundredth lambes. And Jacob was buried in Hebron, as was told, & the twelve sons in Sychem. The Bishops saw that this was most false: & run from evil to worse. And thus their margent note speaketh, upon verse. 16. For (B) money. Here appeareth an error. For Abraham seemeth to be put in the text in the steed of Jacob. For Jacob bought the sepulcher of Emor, and not Abraham, who bought before a field of Ephron. Thus we accuse the holy Ghost for giving us a corrupted New Testament. And our countries heard not that any Greke copy from the first to the last differed here. So the first should be corrupt: & so Machmad should say truly, that we had not a pure N. Testament. Also the Jews rule should condemn us: a common rule & general: in Thalm. Ierus. San. fo. 20. Diathece se batelah Mikzathah batelah cullah. A Testament which faileth in part, faileth in the whole. This our error is not first ours, but old, and known to Jews: whereby their millions despise the Gospel, and hold S. Stephen no martyr: as missing in Moses plain story. Whereas in truth S. Stephen meant thus: Jacob died in Egypt, the Patriarchs died in Egypt: Only the Patriarchs were carried to Shechem: Jacob and the Patriarchs were buried: Jacob in Hebron: in ground which Abraham bought, and bought for money, and not for Lambes: The Patriarchs were buried in Shechem, in ground which Jacob, not Abraham, bought, & not for money, but for an hundredth lambes. Saint Stephen meant all this: which all, we pervert to cause millions of millions to reject the New Testament, and to run to eternal flames. The rare elegancy of S. Stephens words would have made a Jew know that he spake in the Prophets style, & shortness: but his speech would be harshe, to one not longe acquainted with the Prophets manner. To understand this, three rules must be delivered. One, that Vau the Hebrew, is sometimes, which: as in Malachi. 3. and Mark cha. 1.1. which shall prepare thy way: And often in two members joined, in other tongues by, AND, it is omitted in the Prophets, as that in Ps. 133. Like the dew of Hermon, which falleth vpō mount Zion. For, like the dew of Hermon, AND that which falleth upon mount Zion. A third Hebrew matter cometh, hard even for Hebrews, and often noted by the holy Ghost among the 848. margent notes, upon most exact text words, but worthy of notes: As Hande, for the hands: bar, for the bars: Son, for the sons. So, grave, Act. 7. for, The graves: The singular being put gerally for the plural. These things being considered, Saint Stephen will clear him self to all learned Jews admiration. For, thus the Greek, Hebraizing, meant: Jacob descended into Egypt, he, and our Fathers which were carried to Shechem. And they were put in Grave: that which Abraham bought for price of money: AND that from Emor the Sichemite. Any acquainted with the Hebrew style would thus understand Saint Luke's Greek. And so the New Testament should be far from blame, and in high admiration, and Jacob should not be left unburied in Saint Stephen, nor buried with the Patriarchs: nor Abraham a purchaser in Sychem, nor Sychem purchase made by money, and not by lambes. This our ignorance must be noted, for the thousands or rather millions of copies disgracing our selves: though in the pains expected it may be amended. For copies vnrevocable sold now 46. years, our darkness must be hightened: and the scripture must be defended, as pure all, and most sincere. None that have any spark of grace will envy that, but wish it withal might maintained.

Of perverting the holy text of the old Test. in 848. places.

THe old Test. in Hebrew hath in the margent words of warning for others in the text 848. times, yet always the text word is exact, and the margent warneth of some matter profitable for the depth of Hebrew skill, or helpeth in a doubtful phrase: or telleth of the like elsewhere used with some little difference: or in proper names which mē gave unfit, layth a fitter to be read: or for brood speeches readeth ciuiller. And both the text is exact, and the margent profitable. But the margent readings are omitted in many copies: And none without great blame alter the text. Amongest Hebrews David Kimchi was found rash herein in his preface to the book of Joshua. But he was sharply taken up by others: yea and he calleth back himself in particulars. Kimchi said: that the Bible was corrupted in Babylon, and the margent was a correction. That his opinion is shown to be most foolish and deadly against God's word, by Elias Levita praef ad Massorita. Biblia: and it might dash all authority of scripture. Also Barbinel the most curious that ever, I trow, handled the tongue, though not the soundest: yet herein he soundly confuteth Kimchi in his preface to Ezekiel. Yet a learned man of Cambridge, M. Edw. Lively, maketh the margent the right reading, for Dan. 9. penned after Babel fell: and by Daniel full of wealth, and able to keep his own books. That his dealing is extreemely dangerous to the authority of Scripture. For if in fifty two years in Babel after the Temples fall, Moses and the Prophets had so many corruptions in longer time more would grow. The learned man dealt here not learnedly. A prosessour of Hebrew 30. years might have shown that the text was still most exact: and in many places far the more curious Hebrew: and he should not weaken the glory of God's providence, whose watchfulness hath preserved every letter of all the holy Hebrew that his Prophets wrote for the use of all ages. Many book-prophets wrote for the use of Israel, while their tongue, families and towns stood: which afterwards would not profit, when Israel perished: and heathen should be vexed in searching stories not plain.

Those books the last Prophets extinguished, and made up an absolute pithy story fit for all ages. And so much we must defend to every letter. Ecclesiastical authority in a certain libel commendeth M. Livelies book. Bishops that know Hebrew will not assent, nor any who use advisement. Authority should make Lively recant. This blamer knoweth that he hath read thrice mo Hebrew auctours then he, and will defend each of the 848. words blamed by M. Lively. And a work titled Tiphereth Israel, would have told M. Lively more thē he knoweth for this matter, and much more, to speak better of the holy text. And the right reverend fathers should write of the Bibles pureness first, how the text is sound, before they dispute of further matter. All things must be done in order in the Church of God. And if men regard money not learning, God's face will be upon them.

Of Tzau, an Hebrew word in Hosee, rashly blamed.

IEroboam the first, bade Israel worship calves at Dan and Bethel: upon his word they did so. That Hosee touched in one syllable, Tzau, a charge. M. Lively writeth that the text is corrupt: Shau by him it should be. No Hebrew told him so. Only he told him self so. By equal authority he might make a new Bible of his own head. He bringeth the Lxx. for his warrant. They translate: Vain things, as Shau: The answer is easy. They translate commonly for Heathen capacity: where Jews stories would be hard for them So they entitle the books of Samuel, The Kings. Because Heathen would not soon perceive how Core his son should have such a title. So Heathen would not soon see how Osee spake of Jereboam's charge: and therefore the Lxx. take for Tzau, Shau ; for Charge, Vain things, dealing most wittily. This work of M. Lively is sold in Paul's. But the auctor should amend that: We may not cross our own ground: that the Scripture is all pure & clear, in one copy or other: and here in all that have been spokē off. And M. Lively alone fighteth against all the world: But that our Ecclesiastical authority fighteth in his allowance, for him against our good.

Of Daniel's sevens: the right meaning and corruption commended by our Ecclesiastical, and Stationers.

SInce Adamfell, on the day of his creation, and brought death before he walked in any obedience, to kindle God's anger to the full, yet God in mercy used many means to breed faith in the redeemer: beside the warnings of his word. The flood destroyed all but eight, & of all the men nothing remaineth but spirits in prison, except eight saved in the Ark. That severity might have made them all wise. Yet Cham was not bettered: but his race called out Idolatry and Babels Tower for that. whereupon God bereft these builders of the tongue that spake of hope in the redeemer, that they should no more hear of him, till Babel should fall by Sem in Cyrus and by Japheth in Darius, when Persians and Medes took Babel. And amongst his own people he reckoned the worlds age to that time, most exactly and plainly, years 3470. And then his Angel telleth Daniel for Darius and Cyrus, and all nations, of the kingdom of Salvation: and nameth the redeemer the most holy: Messias the Governer: Messias that shall confirm the covenant with many: and telleth of his kingdom, how it shall be in sufferings. Judah saw the fall of Solomon's kingdom, their hope: and the fall of Babel the glory of nations▪ and now first experience might teach that the kingdoms of this world under the sun, had nothing but vexation of spirit. At that time it was fit to tell all the world of the kingdom of heaven: when Jews & Gentiles saw all the earth cursed. The Jews kingdom had fallen: and they were told they should never have an earthly kingdom more: and Hethen kingdoms were shown to be as savage beasts coaming out of the great sea tossed with many winds. So in that opportunity an Angel, called Gabriel, the mighty man of God, whom Daniel had seen before, cometh in the Evening to Daniel praying for a return home, for his people to restore their religion: and telleth him that his prayer was heard, that Jerusalem shall be restored, as Isaiah foretold Cyrus should do it, that mount Zion should have sacrifices seven times the space of seventy years captivity, that is, 490. years. But exactly then the Son of God would consecrate him self to end Moses and to bring in an Eternal redemption: and as he had Oxen and sheep in sacrifices for his body, and their blood for the blood of his covenant: he would confirm a covenant for all nations. As the Gospel recordeth what he hath done, leaving bread for his body in seal of covenant, and wine for the new testament by his covenant: So at his death he should end Moses Laws, and all Levitical function: that no Mosaical sacrifice should afterwards be lefull. And the time of all this matter is clearly and strictly set down: that Cyrus & Darius knew when the son of God would work redemption: in which hope 49000. Jews leave Babel for Jerusalem, and so many of Israel as had hope of Salvation, thought of Jerusalem in all countries where they were scattered. Also the Son of God is called by Gabriel, as was said, Messias: in such Hebrew as it must needs be a proper name: which it is not again in all the old testament: and Saint John for Messias cha. 1. and 4. forceth us to look unto the Angels speech: and still the name of CHRIST through the New Testament: in so much that to deny MESSIAS here to mean Our Lord and Savior, that is nothing else but to deny all the New Testa. Besides, for certainty of all: God telleth that by the tenth part of this time exactly, from the leave to return, Jerusalem shall be walled, but not without much ado: so forty nine years are set alone, with the stories of 4900. thousand Jews interlaced, least Heathen lies should break the truth of the Chronicle. When God had given Cyrus all the kingdoms of the earth, then he maketh a decree to build the Temple: and to give a subsidy throw 120. nations, to help the Jews home. Long wars had Cyrus afore he became so great. Isaiah did name him by his name, and foretold of his victories. And Heathen do record them: and Lucian recordeth, that Cyrus lived 100. years: and Xenophon, that he very young began war: so his glory might well by Greeks begin where scripture placeth the Chaldean: to whom Heathen Greeks give no superiority over the Persians. After Cyrus took Babel, he reigned three years: when Daniel fasted because the building of the Temple was hindered by letters written to Artaxata named in Ezra 4. and called Prince of Persia, Dan. 10. And soon Cyrus might die. Otherwise Daniel would stir him to further his own decree: and Herodot bringeth his death near Babels fall, by Scythian Tamar. Artaxata or Cambyses had reigned so long with his father, that he had put to death all the chief Nobility: By Lucian citing Persique writers: and after his hindrance of the Temple, Christ with his eyes, like a flame of fire, Dan. 10. would reward him according to his works: being Can-byshes, a Prince of shame: and Herodot showeth his badness and quick death after his sole government. And as counselors prevailed all his days to hinder the Temple, which counsels hardly could be long uniform, that record in Ezra 4. argueth, that he reigned not long sole Emperor: though Heathen in Clemens give him 19. years, which might be almost all under his Father. Next cometh the King which married Atossa Hester famous in Hellanicus for inventing Epistles, as he thought. Mordecai telleth of her Letters through 127. Provinces for the Jews safety: And of them Hellanicus might speak. Hester was married to him in his seventh year. So her son Darius Artaxasta mentioned Ezra 6: ver. 14. might be six years old in his fathers twelfth, mentioned by Mordecai then active, though he were carried to Babel with King Jeconiah. This King Esters husband is called Darius in Herodot, and Ctesias: and he lived by Ctesias 43 years, and by Herodotus he was 20. when Cyrus went to Scythia, upon the taking of Babel: and dreamed of his Empire. So if Cambyses called Artaxata by his Imperial name, reigned after Babels fall 7. years. Darius had 16. who by his Imperial name is Oxyares, Ahasuerus or Xerx. Two sons he left, who gently strove for the Empire, while neither sought to defeat the other, as Justin recordeth: and Herodot recordeth that Athossaes son borne after the father was Emperor, prevailed. The wisdom of Mordecai and Nehemiah's and Ester, might cause that quietness: Seeing Mordecai was a chief in the kingdom. And somewhat the young years of Atossaes son: ten at his fathers death. So the other brother hath his fathers Imperial name Xerx, Est. 10. by the Jerusalem copy in the Masoreth. This Xers six years prepared war for Grecia, in his brothers minority. When he was in Grecia, then was Atossaes son 16. and might well license the building of the Temple: and take the other Imperial name Artaxasta, being king of Assur, or Babel: before he was sole Emperor, and mention prayer for the Kings sons: and acknowledge God's wrath in the overthrow of Xerx, for hindering the Temple. And the style of Aggei showeth that he exhorted the returned whereof some had seen Solomon's Temple, to build before the King gave leave: otherwise exhortation were cold. And seeing Hester was of Benjamin, in whose tribe the Temple was built, Shem son by Elam and Arphaxad was fit to be the builder. And God prospered him and his son, and his grand child. No other would so favor Judah: In his second he authorizeth the Temple, with great charges for sacrifice, & with menacies upon the hinderers: in his sixth it is built: In his seventh he sendeth Ezra to set forward laws, with great gifts from the Persian worthies: being taught with the King the religion of God. In his twentieth Nehemiah's the third in the Cataloge of the returned, walleth the City: by seven seavens from the seaventieth of Babel. And Jerusalem is not more walled by stones, then truth of story: to check Heathē, by the Chronicle. Whē 49000. Jews teach us to make frō Cyrus decree to build Ierusalē unto the building but 49. years, where Persians have since their own challenge of Empire 149. So that 100. must be cut off: when we examine their time as they touch the 490. years, told unto the Kings of Sem and Japheth, for persuading Japheth to dwell in the tents of Sem: And there the Heathen deceive, where prophets most clearly correct their deceit: that Daniel's ch. 10. and 11. and Ezra 1, 2, 3, 4, 5, 6, 7. And Nehem: and Ester, and Aggei, Zechariah, and Malachi, chase their error, who cannot stick to Heathen, but will wrest God's word more grossly then anything is spoken in all the Alkoran. Yet our Ecclesiastical brag what Master Lively hath done against all these holy books. Particular texts and stories of Kings shall be compared with his learning: and our right reverend fathers shall see who be the liars against all duty, and railers against all honesty, foaming out their own shame as the raging waves of the Sea, they shall resume their own phrases: and by their ears hear their tongue.

Of 2. Chro. 36. or Ezra 1.

THus saith Cyrus King of Paras : The Eternal the God of heaven hath given me all the kingdoms of the earth: and hath commanded me to build him a Temple in Jerusalem which is in Judah, Who is amongst you of all his people, The Eternal his God be with him: and let him go up, &c.

Of Cyrus first year, what it meaneth.

SEeing Cyrus came up as a warrior unto all the kingdoms of the earth, reason would tell that in his first year of reign in Persia, he overcame not 120. countries: but his first year of Empire above all mighty is meant: yet our Ecclesiastical make the FIRST, here the first of Cyrus thirty: in M. Liuelies thirty years skill for Hebrew writers▪ when he bringeth one Hebrew of his mind, the Earth shall bear stars, and the sky shall be plowed.

Of Ezra Chap. 3. ver. 8.

IN the second yere after return unto the house of God in Jerusalem the second month, Zerubbabel son of Salathiel, and Jesus son of Iosadak, and the rest of their brethren the Sacrificers and the Levites, and all they which came from the captivity, to Jerusalem, began to lay the foundation of the Temple, &c. then this Epistle was written to hinder the building to Artax. King of Paras, Ezr. 4.12. Be it known to the King, that the Jews which are come from him to us, are come to Jerusalem, and build the rebelleous and mischevous City: &c. And ver. 24. Then the work of the house of God was stayed. For this staying Daniel fasted, as he writeth, Cha. 10. v. 1. & 2. And the Hebrews that write upon Daniel, would tell M. Lively so. And reason telleth that this Artax. was ruler whē the Jews under Cyrus came home.

M. Liuelies corruption.

Cyrus reigned 30. years.

Cambyses 7.

Darius 36.

Xerxes 21.

Artaxerxes 40. And by him the Temple was hindered by M. Lively : So he would make about 100. years of a few months, and Zerubbabel and Jesus alive all the while: and the Temple without going forward, so long where none hindered. Never any author was made so senseless as M Lively would make Ezra. And in deed the Artax. whom he maketh the hinderer, was the builder, Ezra 6. Such thanks M. Lively giveth him, where God did most highly renown him: & calleth his nobles WORTHIES.

In the second of Darius Nothus the Temple goeth forward: by M. Lively, so, Zerubbabel & Jesus were 137. years together in office: and further absurdities follow: as against Ezra. Ch. 6. The Elders of the Jews built by the commandment of Darius Artaxerxes. In his second yere, they began to build, and prospered by the prophecy of Aggai and Zechariah: in the sixth of King Darius the returned from the captivity celebrate the dedication of the house of God, and the returned from captivity, celebrate the Passover: So 49000. of the returned ( Ezra 2 ) should be alive and active the troupes of them 138. in middle age. And this is more strange: In the seventh of Artax. Ezra (son to Saraias killed with Sedekias children 52. before Babel fell, 2. King. 25.) cometh from Babel 26. after Aggei prophecieth, by M. Lively, aged at the least by him 216. years. Since ages were halfed upon the building of Babel not many lived so longe: yet Ezra seeth many descentes of high Priests after all this. So by M. Lively and our Ecclesiastical authority, Ezra should live longer then any borne since Babel fell: so ready he is in Ezra, by 30. years profession. Such a cunning professor should not halt before creples.

Of Nehemiah's. Chap 1.

NEhemias walleth Ierusalē after Ezraes return 25. years, and in Persia before his return, he asked his brethrē: how his brethren did, the remnant of captivity by M. Lively twenty years after the end of the Peloponnesian wars, that is in proper Greek truth ten years before the reign of Alexand. Macedon. And the returned from Babylon should be then at home 175. year. and 187. when he walleth Jerusalem: which space the holy Ghost hath made but seven seavens: that men might soon see a tenth of 490. in their present age performed in most noble stories, if they had any mind to mark the word of God.

Of Aggei disgraced.

AGgei saith, ch. 2.3. who is that remaineth among you, which saw the former Temple. If the demanded were ten years old when they saw the former Temple, they should be by M. Lively when Aggei spake 200. years old. And who can believe that; Ninety they were: and so well might be: and the truth hangeth without absurdities: but untruths will sone jar from scripture.

Of Zechariah disgraced by our Divinity.

ZAchary speaketh to Zerubbabel in the second of Darius, and in his fourth: and in all his speeches as to the returned from Babel. And he should be thought of us, as of all the Talmudics, a Prophet at the return when the altar was built: and yet he is called a young man, Chap. 2.4. An Hebrew professor should not go against all Hebrews, that ever professed, and the common judgment of all men.

Of Malachi.

MAlachie prophecieth after the Temple was built, and not with Aggei & Zechariah. For Ezra would not have omitted him when he nameth the other two, furtherers of the Temples work, if he had prophesied amongst them. But as the Temple licenced by Darius alias Artaxasta, in his second year, was finished in the sixth of Darius: and in the seventh of Artaxasta, Ezra cometh from Babel to reform matters: as marriages with infidels: and such, fit for beginning a new common weal: So Malachi speaketh nothing of the Temple, but of maintenance for the Levites, & of strange faithed wives, and all, for matters fit for a new beginning common weal: and not to later ages as many as Nestor had seen in Homer ; which thing M. Liuelies Persique skill would import But Hebrews universally agree, that he was presently in action upon rhe building of the Temple: so that many held him to be Mordecai, captived of old time with Jeconiah, or Ezra, son to Saraias killed when Nebuchadnezzar brent the holy Temple. Now M. Liuelies Persique Chronique skill would make all Jews amazed, how an Hebrew professor should ever dream against all Hebrews, all, every mothers son that Malachies speech should be applied to times so far from the return from Babel: and that, to dash the set time for the redemption of the world.

Of all the Persian Kings: How the Scripture speaketh of them: or leaveth them.

DARIVS the Mede, who made a proclamation of worship to Daniel's God, is celebrated, Dan. 6.

CYRVS, who decreeth to build Babel upon his own charges: and passeth a Decree to build Jerusalem, is mentioned, Dan. 10.2. Ch. 36. Ezra 1. and 4.

ARTAXATA, under whom the Jews are said to return, Ezra 4. who yet returned in the first of Cyrus. All these three must needs be holden to reign together, and but a very short time.

OXYARES, as Greeks would name him, or Asuerus, or Xerx, by the copy which the Jews keep in golden letters at Jerusalem. Mordecai being 63. years in Babel: and active in his twelfth: argueth that time to be near the return. And Esther Atossa his wife, famous in Heathen, telleth that he is DARIVS HYSTASPIS in Grecians. Also Hathac the Eunuch attendant upon Esther, and in Ctesias miraculously affected towards Darius, he telleth who that Ahasuerus was. See Photios Ctesias. In the copy of Henry Stephen Nathac is put for Hathac: But the Anspurge copy agreeth better with Esther : And giveth greath light to know what King was Atossaes husband. And Aaechylus in his tragaedie for Xerx his flight: maketh Darius plainly husband to Atossa. She is Esther.

XERS, that bare his fathers Imperial name, he is noted in Dan. ch. 11. to stir all against the kingdom of Javan. But he meddled not with the Jews.

DARIVS called in Hebrew by Imperial name Artaxasta: by Cambyses Imperial name, with differēcie of one letter: as to keep the court Recordes distinguished: & then in Greek by both Artaxerxes: he is set forth in Ezra, Ch. 6. by two names Darius & Artax: by the universal consent of Hebrews, & most strong reasons, & so to be Esters son: & so of Benjamin: and fit to build God's Temple. And none Heathen but he ever favored the Jews entierly, & Nehemiah's was his cup-bearer, as likest to be most faithful to him: and obtained authority to wall Jerusalem: and after twelve years returned to the King: and his Nobles are called Valiant Worthies, Ez. 7. And he tamed the Grecians most of any Persian: and he knew all his Predecessors were plagued for hindering the building of the Temple: as he clossely confesseth, Ez. 6. of him being one man, and continuing favor towards the Jews, the Hebrew professor against Hebrews all, I trow, doth make two men, and putteth others betwixt him and him self. Ochus and Longimanus Nehemiah's passeth over, and cometh to DARIVS the last, Neh. 12. And for all these the holy last Prophets have such arguments, that no Jew commenting upon scripture, could think that Judah was in Babylon above 130. And their millions will rather come short, then come so far as 130. years. And M. Livelies 230. mar the strongest prophecy for the salvation of the world, and light of the New Testament. So the holy story doth receive extreme disgrace.

What kind of testimonies M. Lively bringeth, to rent all the last holy Prophets: the stretch the lives in them 100. years more then their lives will suffer.

MAister Lively citeth Julius Africanus, for Cyrus first yere, to be in Olympiad 55. And ill set by Beroldus in Olympiad. 80.

Aunswere to Olympiades.

MAister Lively hath seen or might, three treatises justly checking them which hold Olympiades in any accompt: or accompt by Rome: or the Archontes of Apollodorus, or the distances which Exatosthenes maketh betwixt Cyrus and Xerx, & thence to The Peloponnesian wars: and how Thucydides and Demosthenes make fifty years for 35. And how from Lysanders vnwalling of Athens, he maketh 34 years, where Isocrates & Strabo with Lysias would make but ten: & twelve thence to Phil. Macedon for never an one. And the true accounts of Greeks living in Persicq times, were brought forth against one that had better skill then M. Lively in Greek: and did all that Greek could do for defense: that he might well say as Hector in Vergil :

For Olympiades this was part.

EZekiel prophesied in Olympiad 48. by Clemens, and by him, Aggei ninety years after in Olympiad 48 So our Ecclesiastical skill maketh Ezekiel and Aggei of one age. This will be small commendation for right reverend Fathers that have taken so many hundredth thousand pounds sterling for teaching Divinity: To make Ezekiel prophesying in the fifth of King Sedekias killed by Nabucodonosor & Aggei that built the Temple by his tongue, to be of one and the same Olympiad in sad truth, and truth to examine an Angels prophecy. Reverend Fathers should have dealt more reuerendlie then to check God's word for the very hour of our redemption, set in Daniel's time sure for all the world: more reuerendly they should have dealt then to alter the borders which Prophets and Angels had settled. More of this stuff shall be shown. Xexes in of Esther's time and Oebotas a Greek, and Gelo King of Syracusa were of one time: and dealers in the same wars. Yet Oebotas warred then in Olympiad the sixth: and so Gelo built Camarina in Olympiad the third by the commontarie upon Pindarus. So by our Ecclesiastical men King Cyrus should be in Antiochus Epiphanes days: Or Xerxes in King Hezekiah time. Thus we corrupt religion by ignorance of all grounds of study. This ground is sure & worthy of all interteynment: which Talmud Yerushalmi citeth: but confirmed afore in the Gospel Ein dibre Thorah zaricin chizuk: Thaaniut fol. 66. col. 1. The words of the Law need no fortification. So our Lord saith: I receive no testimony from men. When Abraham saw Ishmael persecute Isaac, he knew that that time four hundred years Israel should come from Egypt, as well as Moses, in the end. So Hezekiah knew fiftine years afore he died, when he should die, so well as they that saw his death: So Jeremiah knew seventy years before Babel fell, when it should fall: as well as Daniel that saw it fall: so Daniel knew that 490. years from his prayer, Christ our Lord should confirm the covenant for Heathē: as well as the Disciples knew that it was done. And all Jews, of any religion in the Gospel, looked at the same time for the kingdom of heaven to appear by the plain propriety of God's word. Further dotage in Olympiades may be weighed.

Chilon the wise, the Old Lacedaemonian of Solons age, was Ephorus in Sparte in the fifty sixth Olympiad: of Solons age: and much ancienter then Cyrus. Sosigenes in Laertius is the author. By Pamphyla, a learned Roman woman, which wrote of Olympiades, whose work Photios honoreth in his Librarie: it was the sixth Olympiad when this Chilon was Ephorus. So by Olympiades there is a doubt of 200. years (that is 50 Olympiades) when Chilon one of the seven sages, flourished. Whose time without Olympiades help, is known well enough. So for the deceived: these Olympiades, if they be not far enough out of the way by them selves, these Olympiades would prick them forward. And it must needs be counted a most grievous injury against the Majesty of God, to torment all the Bible by them, and to deny the gracious light of Salvation: which the holy Angel Gabriel left as mount Zion that cannot be moved. And as the mountains are about Jerusalem, so are holy Scriptures about that oration of the holy Gabriel: who taught all at Babels fall, that 490. years after that year, the King of Glory should be killed: but death should not hold him, but his justice should appear by his Resurrection: that he was killed not for him self, but to make reconciliation for our sins, and to seal Vision & Prophet: and to make Heathen syssoma one body with Israel. The Lord knew, that as plain a prefixed time as time could be prefixed was needful for all the world. And the holy Angel might not speak deceit as Jupiter in Homer, by a dream, deceived Agamemnon, by the word NOW: saying: Now thou shalt take Troy. Agamemnon took it for, THAT DAY: but Jupiter meant that year: and so caused for amends to Achilles, infinite slaughter of Greeks. By M. Lively the Angel deceived all that ever read his words: till M. Lively came to teach their right meaning, and he should no more be an holy Angel then Iuppiters dream was a God. Our reverend fathers might have spared the Princes authority frō confirming such Agamemnonean dreams. They that adventure their eternal state on this: that they will with all heart, might, and strength, that God's grace will graciously afford, further the truth and light of the Gospel, will not rejoice to have their authority usurped to the Eternal destruction of their People and them selves. This cosinage to check the holy Angel by Olympiades, to turn the prophecy from light to darkness: from truth to falsehood: from Christ his name to profane Atheists: from his covenant in the Lord's supper: unto a covenant of Roman dogs with as dogged Jews: from the times beginning certain and clear to all hearts of sage, unto one never known afore M. Lively told: and to end not at our Lord's death: to ende Moses there, but to ende at Jerusalem's fall: and sacrifice to be lefull so far: this matcheth Eves fall by the Serpent: and passeth the building of Babel. And Isaiah thought and taught, that by Cyrus Decree Jerusalem should be built. And seeing he gave them under letters Patentes leave, to return to Jerusalem to build the Temple, the Decree for City and Temple must needs be at that time: and so Daniel would understand him: that from that year all the world might date their writings thus: Dated 490. years afore the kingdom of Messias Cyri primo: Dated 460. Darij Artax. 20 when Aggei prophecieth: Dated 442. vicesimo Artax. before Messias kingdom: when Jerusalem was walled. And as Men on a journey known, know still how fewer miles they have to their Inn or rest: so all the world yere by yere, since the Angel taught Daniel, might know, how near they were to the opening of the kingdom of heaven by our Lord his most holy soul going through the veil of his flesh into heaven, by Saint Paul, into Paradise by the Gospel, into Hades by the Greek, (but in Hades to the Gardens of the godly, and not Tartarus ) to make reconciliation for us, having found Eternal redemption. Such limites are fit marks for a Chronicle: The first year of Cyrus Empire, who had revenged Babel that oppressed God's children 70. years: that year which saw an Angel tell Daniel of an Eternal kingdom, in hope of which 49697. leave Babel for Jerusalem sure to be still in affliction: and a Proclamation of the God that made the heavens over six score nations: and a willing subsidy from so many for them that go to Jerusalem in this hope: Such noble stories should be the mark of a Chronicle for Christ: chayned from Adam 3470. years thither: and thence seven times the captivities length, that is 490. years, until the King of glory doth open freedom for all: when the sun darkened three hours: when the earth trembleth: when the stones burst: when the curtine of the Temple rent: as a Draper would part a piece of cloth: when the dead arose: when our Lord forty days was seen of the faithful, to send his spirit and a fiery law to teach all nations. Such noble marks should the Angel Gabriel's Chronicle have: and not obscure dens of Cacus to bring errors in number as the leaves of a forest.

And yet let us more consider the vanity taken by the Games of Olympia: renewed every fifth year: having full four years to an Olympiad: That by a fuller discourse such wicked toys might be banished forever: and made a lothsomenes to all men of judgment.

Olympiades miracles for Thales the wise man.

THales Milesius was well known that he lived in Solons times, & Croesus King of Lydia, whom Cyrus conquered: and yet Croesus was of King Josiah times, as Greeks cōferred, will convict. This Thales is said by some to be borne in the thirty fifth Olympiad, and to flourish in the seventh: that is about 120. years afore he was born. And this stuff is goodly to obscure the time of Salvation, shining in Daniel more then doth the sun in his greatest brightness. Mast. Lively hath drawn Olympiades into our Ecclesiastical authority: to make us a skoff to all Jews of the world: that we look by them how to understand an Angel of light, sent by the grace of God to teach all the simple world: into whose lips if grace were not poured, to be understood as soon as he spake: heathen would say Daniel saw no Angel. And M. Lively never heard of any Jew that more regarded Olympiades, thē we regard Lucianes true stories. And if he had read such Grecians as mark them, how they jar, he would have held them as weak as Cobwebbes which a fly would break.

Of Cyrus and Cambyses to what Olympiad M. Lively might apply them.

Soudas in the name Anacreon, the Poët, saith: he lived in the days of Polycrates the tyrant of Samos in the fifty two Olympiad: But others place him in the twenty fifth Olympiad under Cyrus and Cambyses. So by Soudas Cyrus & Cambyses reign together. And by Olympiades an hundredth years sooner then M. Lively would: and almost an hundredth years before Nebuchadnezzar: if Ezekiel prophecieth in Olympiad 48. as Clemens of Alexandria writeth he did. And so the Hebrew professor may see to what pass his Musae Olympiades bring Hebrew writers, if his pen were regarded.

The records of his Eclipses are less regarded: of Jews and Greeks: and of Arabians cited by Christmannus upon Alfragan: which even from great Alexander (whence Greeks better agree) make less years by much then Ptolemies recorders of Eclipses. And they from Nabonassar, Mardocempad, Nabopollasar, Cambyses, Darius the first, compared with King Hezekiah calling back of the sun, & Esther's time, can have no possibility of agreement, or likelihood. Galen upon Hippocrates saith well: that the most part of the books in Alexandria Librarie were forged: And Laertius telleth of forging many thousand years with pretense of marking eclipses, & odd months and days. Chrysostom the learned regarded them not: Maximus Monachus bringeth other reckonings, Epiphanius other, and Clemens of Alexandria infinite varieties, and yet no care of those calculations: and expressly telleth there was no Chronique observation in record before Eratosthenes, under the Ptolemeis times, cōpiled one. ROME also is brought in Chronicle, who before great Alexander had no writers. And Onuphrius Panvinius wondereth at varieties, when & by whom Rome should be built. Also ARCHONTES or Mayors of Athens are brought to fight with an Angel. Three writers wrote of thē: Demetrius, Stesichorus, & Apollodorus: the third auctour was late: and of Chroniclers that would seem exact, followed. But their names many together running upon a letter, show that from some Alphabet table, they we fetched: and very unlearnedly. For many extant in Demosthenes, Aeschines, and Lysias, oratours speaking of their own times, are not in Apollodorus. And beyond the times of Xerx, there is no table of them extant. As Athens saw not to what purpose they should keep any record of times. And Apollodorus hath about 40. where the life of Euripides the Tragique will confute him. That shall be shown in few words. Of Euripides thus writeth Soudas in Euripides. Euripides, &c. was borne the very same day that Greeks turned the Persians unto flight, &c. he lived seaventie five years. This writeth Soudas in the term, EVRIPIDES. And in the term Timothy thus: Timothy the Lyrique, was in the days of Euripides the Tragique, when Philip Macedon reigned. So it is a sure demonstration that Xerxes flight, & Philip Macedones reign are not sundered above 75. years. So M. Lively is convicted to bring about 40. Mayors of Athens for Euripides life time, more then his days saw there. It is great pity that our Archepiscopall authority should check the Date for salvation to all the world, with such Acherontean babbles: where even Greeks fight for scripture.

Of the distance from Xerxes flight, to the taking of Athens by Lysander, to be 65. years: and thence but ten to Philip Macedon.

WHen the Athenians dealt most manfully against the Persianes, they had the superiority of Grecia commonded unto them. That, they held till Lacedemon vnwalled their town: after 27. years war. That space of rule is in Lysias in Epitaph. and in Isocrates Panygyrico 65. years. And both they being Athenians, should know their own state: being alive in that very time. Then began the Lacedemonians superiority over Grecia. Leuctra field ended Laced mons superiority. Strabo noteth that plainly. Then Epaminondas the famous Theban, brought up with Philip Macedon, and equal in years, wan the field, young and unmarried about 27. years old. And at the same time did Philip Macedone reign. For he reigned at 27 years. So the Lacedemonians loss of government being known how long it continued, telleth how to settle the time of Leustra field. Now Isocrates in his epistle to K. Philip, saith: The Lacedemonians ruled but ten years over Grecia: that is, after Lysander vnwalled Athens. Therefore ten years thence reacheth to Philip Macedones reign. So Soudas for Euripides life, is strengthened by men of that age: in plain words. Many profess herein I shown of old: which I need not now to repeat. Philip Macedon reigned 20. years by Atheneus: and Alexander his son, six before his Monarchy. So by Greeks years from Alexan. the great unto Xerxes war: and his brothers reign at home, are not mo thē 100. And the time thence to Cyrus, by most strong proofs of scripture, and by all the millions of the Jews over the earth, which all follow the Talmud, years are not above 30. And even by the perpetual consent of Grecians skillfully read, the same is proved. So the Persians overrule Judah, but 130 years: and M. Lively should better have marked first the authority, next the meaning of Greek authors for antiquities. The Medes in Agathias have after the fall of Assur, 300. year dominion. That is by Scripture truth, not one day. For Nabucodresor overthrew Assur: not the Medes. And King Manasseh was carried to Babel, by the commandment of the King of Assur: not long before the captivity of Babel. And the Persians extinguish all Babels empire. Only Nabycadnezar was a • Hercules to go as far as Spain, in Stra. 15. but in the East the Persians ruled: & chalendge all that time to themselves which Judah spent in Babel: and reckon with the largest to augment their years: all years from young Princehood: as years of Empire. So Cyrus hath 30. where after Babels fall our men, as M. Scaliger give him but 3. Cambyses hath nyneteene in Clem. Alexan. 1. strom. For 7. by M. Lively: from Herodot, for bare four of soul government, by true examination. Darius Histaspis hath in Herod 36. for bare sixtene in truth▪ and in Ctesias 31 from twelve years of age: so from eight he might have about 36. For under the mighty Persianes many Kings & their sons Princes lived at once. And the Greeks could find no certainty of them: not so much as for their names. Aeschylus in his Persis, where he uttered all that Greece knew, showeth that: speaking of times late: and differing much from later writers. So Mast. Lively might have spared vexing of all the Bible: citing ancients rejected most strongly by both testaments, true old Greeks, and all Churches now. And Learned Christians should bend to find a consent, not a dissent in holy scriptures: to show light, not lightness: order, and not disorder: ioyance, not anoyance: right passing rumors, not might of conceited humors, about matters of salvation.

How the first chapter of Saint Matthew is disgraced by Master Lively.

WHen Daniel was taught how many years should be from the time of his prayer unto our Lord his confirming of the covenant for many: and how long he should teach: even half a seven: and knew from Moses Law, Num. 4. for the Levites to begin their office at thirty, that our Lord was to do so to: and by Ezekiel 39. that the legs of the Image in Egypt and Babel, must be broken by the year of our Lord his coming into the world, and by his own seventh chapter, where the fourth beast is cast into the fire before the son of man cometh in the clouds: and so could and did teach Darius and Cyrus all his book, and sum of both Testaments, he persuades kings to grant authority for all Israel to return and restore Jerusalem: and moved his nation thereunto. then was Zorababel of Salathiel of Nathan of King David the Patriarch and Father to the son of God after the flesh, governor of the People. His family will teach us to measure the time, specially marking the time from David's death to that year 480. just so many they were. Now from Nathan son to David, to Salathiel be 23. generations. This being considered, we must flee to a miracle of God's power, to make up from Zerubbabel's government unto our Lord his 32.6. months 490. Or to his birth 437. without consideration of God's counsel none would believe the number were so great in the years. For, the Generations betwixt our L. & Zerubbabel, are but ten: to draw mo years then 20. above did. So we have much ado to persuade that 490. years were betwixt the fall of Balthasar the Tyrant, for Satan over the Church: and the fall of Satan by the obedience of our Lord upon the Cross: in anguish of his soul more then ever all souls felt in this world. And M. Lively should have spent his time to fortify Saint Matthew against all the millions of the Jews: who make the time ninety years shorter then the Angel meant. And the excess is by M. Lively in Ezra his life time almost all. Where Jews make him die at 100. yet he lived 150. at the least: and about 250. as M. Lively ruleth the sun in Phaetons place. So Saint Matthew vexed for lengthening lives 80. above ordinary, is vexed by M. Lively for 100. in another extremity: as not able to make them up. And if that sum of 490. be unlikely but for God's authority: and shorter by the Talmud by 90. who would bring without God's authority, 100. more: and differ from Jews 180. and almost all in the life of one mā? Jews that catch an Hebrew professor so simple, would little esteem of Christian skill.

The whole speech of the Angel: with expositions ancient upon it.

THe matter will be clearer by laying down the Angels oration: Thus the holy Gabriel speaketh to gracious Daniel, chap. 9. ver. 22. I am now come forth to teach thee knowledge. At the beginning of thy prayers came forth the word, and I am come to show it unto thee. For thou art greatly beloved. Perceaue therefore the word and conceive the Vision.

SEAVENTIE SEAVENS (of years) are cut out, for thy people, & for thy holy City: to consume wickedness, and to abolish sins, and to make reconciliation for iniquity, and to bring righteousness everlasting, and to seal Vision and Prophet, and to show CHRIST the HOLY of HOLY. Know then and mark: from the outgoing of the Word, to restore and to build Jerusalem, unto CHRIST the governor, shall be seven seavens (of years) and sixty and two seavens: In tohother it shall be restored & built, Sreete and Wall: and troublous shall these times be. In that after the sixty and two sevens CHRIST shall be killed: and not for him self: thereupon the City and holy place shall he destroy, the GOVERNOVRS own people to come: and their ende shall be with a Flood: and at the ende of war, it shall have a final judgment to desolation. But he shall confirm the Testament for many the last Seaven: when in HALFE THAT SEAVEN he shall ende the Sacrifice and Oblation. Afterwardes by an Army abominable, he shall make a desolation: even till utter destruction and final judgment flow vpō the desolate.

The heads of the Angel Gabriel his speech.

DAniel is taught how long Zion shall be holy for sacrificing: how long Circumcision, Sabbates, the Pascha of Lamb or kid, and all sacrifices shall continue at Jerusalem: how many years, even to the hour of the day from his prayer, are unto the death of our Lord for our eternal life: to confirm the Testament for many: and to end all Moses laws, that Jews and Gentiles may be one body. All this the book called, A true Chronicle, commended by I.C. dedestroyeth: whose words with the folio shall be shown.

A denial of the main use of the prophecy, fol 170.

It is a great pity that the message of the holy Angel, containing a most excellent Prophecy from God's own mouth, should be so perverted and depraved as it hath been by those which pick out this sense, as though he said, there should be from the outgoing of the commandment to Messias, 69. weeks (483. years) in all· A strange interpretation, and such (I dare boldly say it) as by the Hebrew text can never be upheld.

Reply, for Messias,

HEre M. Lively showeth as little learning as ever did any that professed Hebrew: & as little Christianity as ever any of faith, and as little modesty, as any can show: that one man should check all Churches. The Hebrician denieth Messias to be CHRIST our redeemeer: & would make it an adjective. Therein first his Hebrew cometh into question. Either Messias is never a proper name, of here it is a proper name, and here twice. In all other places a pronowne is affixed, or a substantive in the genetive case. As mine anointed, thy anointed, his anointed, the anointed of God, the Priest which is anointed. Here Dan. 9. twice there is no pronown, and here it must be a proper name Messias or Christ: And it is never used for an adjective, being set before the substantive: as here Messias Nagid Messias the King. And hence Saint John took the name. And hence all the Talmudikes in all their commentaries: though cōmenting upon this place they directly do it not. Yet Rabbi Judah commenting upon Daniel, here saith: Messias Nagid is Messias the hope of Israel Nagid, forgoer & cōmander of the nations, Es. 55. The very Jew confesseth this much. And the Zohar upon Genesis talking of the serpent, saith, By the serpent Messias shall be killed, and many of Israel with him. And all the churches in Christendom hold Messias here to be the son of God our Redeemer: and our England held that the last seven of 70. had our Lord's preaching. Our Church, Scotland, France, Spain, Heydelberg, Geneva so doth. M. Lively should live in more modesty then so to pity us for holding the rock of salvation as the Angel taught this. saying, In the end of Seaventie seavens from Daniel's prayer, CHRIST, or MESSIAS shall be slain, & not for him self: but consecrating himself for the redeemed: or anointing, or showing himself the son of God. For that doeth the term annointing show in that place. M. Lively dareth despise all Christendom where he is most unlearned and senseless, & borrowed the oth of Q. E. by I.C. to his iudaisme

Of a bad translation, and foolisher sense, fol. 156.

Ver. 25. from the going forth of the word, to build again Jerusalem unto Messias the governor shall be seven weeks: (he meaneth seven seavens of years, but loveth darkness) & three score & two weeks it shall be built again street and wall. Thus he translateth. And having differed extreemely from all Christendom, and all reason, thus he would overcome by boldness.

Master Livelies boldness. fol. 171.

THat interpretatiō which I have made, leaving a stay or rest at seven weeks: as the half sentence being past, and continuing the 62. weeks with the other part of the sentence following to the end of the verse, & not referred to the former, as part of one whole number with them, by the Hebrew text is most sure and undoubted and justifiable against all the world: containing that which God himself in his own words hath uttered, neither more nor less, but the verse same which God's Angel delivered to Daniel by word, and Daniel to the Church by writing in the holy tongue, and this once again it is; From the going forth of the word, to b •• ld again Jerusalem unto Messias the governor shall be seven weeks, and threescore & two weeks it shall be built again street and wall, and in troublesome times. Mark the words, consider their order, and weigh well the rests. As I find in the Hebrew so I have Englished, that is, the truth of interpretation, be it understood as it may.

Reply.

MAister Lively setteth such a face upon error, as never was heard in Christendom, to disturb the granted rule of salvation. And it is great pity that some took him not in hand, that know bitterness of style, and are eloquent in that kind. His outfacing of the truth and Christianity drew John Cant: to subscribe unto him. He might with as good learning have subscribed to the Alkoram. Machmad bragged that Gabriel taught him: And challenged Daniel's name Chamudoth: which the Angel Gabriel gave him. Machmad and Chamudoth in Hebrew be all one. The false prophet had some other name. Or by some close judgment of God his parents gave a name helping to deceit: As for my poor skill in reprehending the deceived extreemly, I heartily confess that I want due vehemency, & will borrow Ovid as Vergil, translating Homer to confess how I come short of ability to blame the subscribing to M. Liuelies Hebrew, Divinity, History.

First, The Church of England believed that the Angel Gabriel told Daniel of a Decree past in God's word and to ensue by Cyrus presently to restore and build Jerusalem. And that, from this Decree & from Daniel's prayer, should be 70. seavens of years unto our L. his death. Whether he should die in the midst of the last seven: or last year: that doth not show much difference. This much 46. years England held: that in the last seven our Lord should die.

M. Livelies difference.

BY M. Lively years 137. pass before the decree of building Jerusalem doth come forth: so that Gabriel could not be understood of Daniel, nor of any Angel in Heaven, when the accompt began. The present age, and Nestors two, the later begotten in his fathers last had been dead before the time should begin. And the thirty years professor never heard of a company of men to live so long: since Israel believed the 10. spies to misbeleeue God's promise for the land of Canaan: when 600000. at once cast of God. Then man's ordinary old age was brought to 70. by Moses Psal. 90. So M. Lively contemneth our Church: befooleth the Angel as speaking past all capacity: and befooleth Daniel, as seeming to know that which his words carry otherwise.

Secondly, Christendom holdeth Messias to be the Redeemer of the world, and Nagid or Governor his attribute from Isaiah 55. which Ibn Ezra the very Jew citeth upon the same text.

But thus M. Lively writeth. IN The times before the destruction of Jerusalem by the Romans there were two rulers of the city, one of their own people a Jew by profession or birth after their manner anointed to the governemnt of the common wealth amongst them here named in the verse going before Messias Nagid, the anointed Prince, the other a stranger appointed Deputy by the Roman Emperor called Nagid Habba, a ruler not borne in the country, or one of the same nation, but a stranger come from another place.

Thus writeth M. Lively: TO THE MOST REVEREND FATHER IN GOD his very honorable good Lord my Lord the Archbishop of CANTERBVRIE his grace.

And Dux gregis ipse capex de errauerat, to lend Q. Elizabeth's oth to the Gospel, and authority, to extinguish the name Messias where only it standeth proper in Hebrew, and to refer it to a common Jew officer. And his G. could not see, that so the realm denieth their own christianity. Besides the Jews had not always since the return, one their own, another, a stranger to govern them. Again M. Lively feigneth from his own head, new matter against all Ebrews. He saith the civil officer was anointed in Judah. None of Ebrews ever heard that Zerubbabel was anointed or Nehemiah's. And of David's house we read of none that bare stroke, besides them. For heathen ruled till the Maccabees of Levi usurped an vnl • full & ill government. And thus by M. Lively the Angel should talk of idle matter: in steed of Messias, Christ our Lord. And Maymoni, the best of all about the Talmud, noteth that, Halacoth Melachim Perek 1. That no King but the first of the family was anointed: as Saul, as David: or upon strife: As Solomon, for Adonias: Joash for Athaliah: Ioachaz, for his elder brother Joakim: But Joshua, the first King next Moses, was not anointed. So M. Lively will be far to seek in Rabbin's.

Of the word Ba: To come: ill meant, A STRANGER.

THe Hebrew word BA used by the Angel, Dan. 9. is, To come : & never used for a stranger: but in men: the age following. And so the Angel meant: that Christ in the age following would destroy the Jews, his own kindred, the unbelieving. Tremellius might have wised M. Lively.

Of accentes whereby M. Lively bringeth a bad translation, and far a worse sense.

THe holy Hebrew hath kingly accētent 19. and servants eleven. The kings stay upon the chief word in argument: the servants hasten, being on lesser in force of argument. Any king for the most, will make a full sense: as we express them in other tongues: and sometimes not so much as a comma. Athnah is in Gen. 1. ver. 1. and hath not the force of a comma: And Rebiang, Ezr. 4.8. hath a pause. Upon new supposed force of these two accentes, M. Lively would pervert all the Angels oratiō. to make by the later abolished from stay: this sense. Dan. 9. ver. 25. unto Messias the governor there shall be seven seavens: and 62. seavens the city shall be built again. That is, (by him) it shall continue built. And he setteth 137. years afore the seven seavens: as though 137. and 49. that is 186. it were not built. To be short, the Angel spoke matter of salvation, plain and fortified by all scripture, by learned expositions received in our Church, But by M. Lively, Iudaique trifling and false matter. The Church shall be judge. The Angel continueth the Chronicle. M. Lively doth break it of 137. years: to be gathered by Heathen. The Angel telleth of our L. his passion: M. Lively denieth that. The Angel nameth the Redeemer of the world, Messias. M. Lively doth utterly deny that. The Angel saith Messias shall confirm the covenant for many: that is, for all nations: as in Dan. 12. Many shall arise: that is, All. And Rom. 5. In Adam many died: that is, All. And our L. in the supper, for his blood, shed for the Jews & many, that is all nations, expressly toucheth the Angels phrase. By M. Lively he told a tale of a sure covenant betwixt the faithless Romans and faithless Jews. The Angel prescribed for our Lord his preaching three years and an half. And that is the cōpass of Saint Markes Gospel. And Saint John hath been noted by the Greek Church: as Eusebius noteth: calling back his error, which M. Lively would quicken: that by four Paschata: after our Lord his baptism, and manifesting him self to much glory, he shown the half seven applied unto his function. And Venerabilis Beda noteth the same: and telleth that in the Apocalypse also the same is taught. And Carthusianus followeth Beda upon Apoc. 11.12.13. All this M. Lively disgraceth. The Angel taught how long Jerusalem should be an holy City, for use of Sacrifice: that God should be sought there: and how long from the day of Daniel's prayer. M. Lively telleth, how long the stones shall stand in building vndisturbed: after his gueshed 137. years: as though the City were not restored and built by the decree of Cyrus. And to be short: he, by strong cōsequents denieth that our Lord his death, did end sacrifice and offringe.

An open denial of the New Testament.

THus M. Lively writeth for a l • full continuance of sacrifice, after our Lord his death: When Vespasian was come into Judea and wasted the country: then the unruly rebels abolished the lawful custom of sacrificing, &c. And soon after, fol. 220. Not without cause in my judgment, may those words of Daniel, touching the sacrificse ceasing in the midst of the last week be referred unto these times of this war: wherein by means thereof the sacrifices of the Lord's house were hindered so many ways: some were quite abolished, and others done either not by those to whom they pertained, or not so safely and freely as they ought. Julian the Apostate only, or one no better, and no true Christian, would subscribe to this. And this denial of the N. T. might stir all Christendom to reject the Bishops of England, as Jewish. For when this doctrine was commended by public authority, strangers think all Bishops that openly confute not this, to be of the same mind. M Lively must recant: otherwise he will breed blame to all the Bishops: of whom, I hope, none now alive, gave consent to his work. And this much for M. Lively: laboring to disturb all consent of Scripture.

Of our enemies testimony, evil cited to disturb the truth: where even they speak for it.

ABen Ezra expoundeth Messias Nagid from Ier. 23. Behold a King shall reign, &c. which is doubtless spoken of Christ. And to the same he referreth these words: He shall build me a Temple, 2. Sam. 7. But referreth all this to Nehemiah's. Wherein M. Lively should have taken all that he speaketh well: and as truth forced him: and not to follow him where he is most ridiculous. This dealing is a great corruption in our handling of Religion. This much Ibn Ezra is forced to confess: That the 490. years are from Daniel's prayer unto the sealing of the Messias. And this is all that we need to desire. And the ordinary phrase to annoinct he learnedly expoundeth to seal: and he saith Messias is the Holy of Holy: even as the Angel meant & spake. So Ibn Ezra shown that 490 years are frō Daniel's prayer unto the time when Messias shall be sealed, that is, manifested (as to the Centurion) that he was the son of God. Although the faithless Jew said in his heart: Who can climb to Heaven to bring Christ down: Or who can go into the deep, (as Jonah to the Whales belly) to bring Christ from the dead? And did not believe that God was in Christ reconciling the world unto him self: and that when he was made dead in the flesh, he was the third day made alive hy the Eternal spirit, which preached by Noah: (who first of all the fathers is spoken too since Adams first day, or the day of his fall) although the Jew believed not this: yet his words fall upon the main truth: by the strength of the Angels speech. And when Jews speak for Christianity then we should cite them: & not cite our enemies against our self. There is neither Christianity nor wit in that dealing. Though I. C. borrowed Arch. authority to commend the fighters against our own faith.

But belike some Chapleyn who made small conscience of the Gospel, deceived him: whom justice should reward for teaching to deny our own Christianity. All that do not their best to pay him, that may fitly move your M. are to blame.

Of further grauntes by speeches of Jews profitable for the Gospel.

ABen Ezra saith of the tenth part of Gabriel's years that is 49. of 490. thus: Behold the exposition of: mark & understand: from the going forth of the word to restore and to build Jerusalem unto Messias the governer, be seven sevens of years: The seven sevens are unto the coming of Nehemiah's to Jerusalem in the twenty of Artaxasta. This agreeth with the truth: and such citations strengthen our cause And for the three years and an half: This is written in Midras Tillin : Ps. 10. and cited by Galatinus. R. John saith, Three years and an half was the Majesty of God standing upon mount Olivet and preaching: Seek the Lord while he may be found▪ But they did not regard him. This testimony is not plain historical: Yet to no better sense then to our Lord his preaching can it be applied: as Christians have used it: who refer the 49. years to works about Jerusalem: and one part of seven score, to the preaching of our Lord. Whome all to disgrace Master Lively, hath written a whole work: called a true CHRONICLE. And the Hebrician differeth in Religion from all Christians: in History for the Ebrews Temple from all Hebrews universally. And in Greek from all Grecianes that lived in the ages whereof doubt is moved. And your M. must compel him & his commender to recant: God called quickly for both Printers to answer for the work: and for the commendation.

A further hindrance concerning the time when the Redeemer of Israel should come into the world.

THe Lord shown full many times in the Prophet Daniel that upon the fall of the Macedonians, which ruled in Egypt & Syria, the redeemer would come into the world. And ancient Grecians▪ long hid from us, whom I printed at Basil, so understood the legs of the Image and the fourth beast: and expreslely the Buck, Dan. 8. is named the end of wrath. And Chrysostom most learnedlie showeth that Daniel's last Chapter speaketh of Antiochus Epiphanes : and the Jews vniversallie hold, that the Saints of the most high, from whom the heathen in Dan. 7. take away the Kingdom, are Jacob's house: & Salathiel his house, heirs to the Kingdom: whose Kings by right be the last 14. Math. 1. and next, Rhesa with the rest to Eli. Yet of a longe time we have made the Romans the Images legs: whereby the Jews hold yet, that the true Redeemer is not yet come: and daily pray for his coming in Cether Malcuth, and all their common prayers: in our expected translation we must be wiser.

Of the time when our Lord should be borne.

SEeing that all Christendom holdeth that our Lord was borne in Winter, the altering of the day would breed great disturbance. But speaking an untruth before God will breed anger. The Feasts in Moses foretold his times. The Passover, his death: Pentecost when the Fier of the Law was given, the sending of the Spirit in fire: And September had most days of meditating God's dwelling in the Cloud: and then the first Adam was made: and then was the Feast of Tabernacles: the memory of God's dwelling among Israel. And our Lord at Eeaster had an odd half year in his age: for even beginning thirty he began his three years and an half.

Of the harm that cometh by the error.

WHeras a modest & a learned Jew of Constantinopole, holden to be the best learned Jew in the world, hath sought Christian institution from England : and your Majesty's highest preferred are highest bound to perform such weighty matters: they must be warned that by error herein they disgrace not all the Gospel. Where God omitteth no help to faith. A Jew would not soon believe that a wise Emperor, as Augustus was, would command poor men to come in winter to their own towns. And the eternal son would not require his mother after the flesh, to take more toil then need was: neither was it the fit time for shepherds to be all night in the fields. And as baptism was according to his birth month: It was not wholesome for men to go up to the head in water, in midwinter: And by these our vnlikelyhoods, we have caused the Gospel to be misbeleeued, over, almost all the world.

Of the erroneous ground that cast amiss our L. his birth.

AN old Greek Oration fathered vpō John Chrysostom, citeth Josephus the Jew, for a work found once at Rome, but never shown to any again: wherein he writeth that Zechariah ministered in the seventh month: and then was spoken to by the Angel Gabriel: and soon went home: and his wife conceived, and bare John, six months elder then our Lord, after the flesh. This authority though it were true, were nothing. Scripture should be our ground. And seeing God telleth not the day, we should not say, that according to our feasts, the truth of stories fell. And if we relied upon Josephus, we should have kept his works.

Of confounding S. Matthew, and S. Luke, and the Kings.

A Table is prefixed afore the N.T. which dasheth all the Gospel if it be regarded: in these words it standeth.

Of the faults contained in this Table.

THE cockles of sea-shores, and the leaves of a forest, and the granes of the Popy may as well be numbered as the gross errors of this Table, disgracing the ground of our own hope.

That Solomon's house ended not in Ochorias.

THat Joash was son to Ochorias properly, we may be sure: because six times the Scripture termeth him so. And if he had not been son in propriety the repetitions must have opened that. Prophets repeat not narrations without some change, if the matters could suffer. And if Solomon's house had there ended, some speech had been of it in the holy story. And all the Talmudics hold that the kings of Judah unto Sedekias were of Solomon's loins. And if our Gospel crossed the plain story, all Jews would swear God never penned it. And well might they. So our Divinity giveth strong occasion to reject the Gospel of our own salvation.

That King Joash, Matth. 1. is not Simeon, Luk. 3.

1 SAint Luke writing of the true light, was to refuse darkness. But if he had called king Joash, Simeon: all the world would have said he loved darkness. Joash was famous, Simeon was not heard off, but in private record.

2 Again, if Solomon's house was ended for badness in Ochosias, he that first of Nathan should succeed, had been a good man. As God changeth dignities for a better to succeed. But Joash the king was worse then Ochosias. For he fell to strange God's: and killed Zechariah the son of Barachias, or Iehoiadagh. And our Lord Mat. 23. maketh him as a new Cain. And the Jews in Yerushalmi, in their treatise of poenance fol. 69. hold, that for his sin the temple and nation was destroyed, and 80. thousand sacrificers destroyed for the blood of Zechariah.

And thus they augment the matter, saying fo. 69. Col. 1. Seven transgressions Israel transgressed that day. They killed a Priest, and a Prophet, and a Judge, and shed innocent blood, and polluted the court betwixt the altar and the Temple (as our Lord telleth them the same) and it was the expiation day. And when Nebuzaradan came thither he saw the blood upon the pavement: and asked whose blood was this. They say, the blood of a Sacrificer, and a Prophet, and a Judge which prophesied against us all that thou hast done unto us: and we stood up against him and killed him Then he caused 80000. youthes of the sacrificers race to be there killed for him. Thus they write: in their Rhetoric amplification of murthering the prophet, as their manner is: feigning narrations to make lively short speeches. And this much doeth the Scripture speak: 2. Ch. 24. of Zacharias and Joash.

The spirit of God came upon Zacharia the son of Jehoiada the priest, which stood by the people, & said unto them, thus saith God, Why transgress you the commandments of the Lord, that ye cannot prosper? For because ye have forsaken the Lord, he also hath forsaken you.

And they conspired against him, and stoned him with stones, at the commandment of the King, even in the court of the house of the Lord.

And so Joash the king remembered not the kindness which Jehoiada his father had done to him, but slue his son: and when he died, he said, The Lord look upon it and require it.

And when the year was out, it came to pass that the host of Siria came up against him, and they came against Judah and Jerusalem, and destroyed all the Lord's of the people from among the people, and sent all the spoil of them unto the king to Damascon.

For the Sirians came with a small company of men, and the Lord delivered a very great host unto their hand, because they had forsaken the Lord God of their fathers: and they gave sentence against Joash.

And when they were departed from him, they left him in great diseases, and his own servants conspired against him, for the blood of the children of Jehoiada the priest, and slue him on is bed, and he died: and they buried him in the city of David, but not in the sepulchers of the King.

Thus shameful King Joash lieth in the holy Scripture: and yet our right reverend Fathers would make him Father after the flesh to the King of glory: who was to make his true Fathers the patrons of virtue in their ages: and the Scripture well understood, shown that in all places. But weak is the heart of our teachers: to make him father to our Lord, who was a Cain to the Prophet that taught of our Lord his kingdom.

Of Ioachaz a younger brother made Father to Joakim two years his Elder.

NO better masters of art be our Doctors in this Table for Amasias, Ahaz, Manasseh, and Iehaiakim: men extreemly hated of God. And one thing is of most intolerable grosnes: that Achaaz (by true print, Ioachaz son to Josiah made king at 23. and after three months removed by Pharaoh: who presently made Jehoiakim king being 25. years old): that this Ioachaz is made father to his Elder brother. And Saint Luke must be in the same dotage: that Addi must be Ioachaz a younger brother, and Melchi both his son, and elder brother. Machmad, Lucian, Ovid, & all narratours of monstrous are not such in their faculties, as our right reverend Fathers, in giving occasion to make the Gospel worse thē the Al-koran. And yet worse followeth.

How the Table blasphemeth the oth of the Lord.

THE Lord sware thus: Ier. 22.24. As I live saith the Eternal though Coniahu the son of Jehoiakim king of Judah, were a signet upon my right hand, yet thence I would pluck thee: and I will give thee into the hand of them that seek thy soul: and into their hand of whom thou art afraid: into the hand of Nabucadraesar King of Babel, and into the hand of the Chaldeans. And I will carry thee away: and thy mother that bare thee, unto another Land: and there shall ye die. And unto the Land unto which they lift up their soul, they shall not return. Is this man Coniahu a vile idol, beaten into pieces, is he a vessel of dishonor; wherefore are they carried away he and his seed, and cast into a land which they know not; O earth, earth, earth hear the Word of the Eternal. Thus saith the Eternal, write ye this mā Childles, a personnage that shall not prosper while he liveth. For no man shall prosper of his seed, to sit vpō the Throne of David, or to bear rule anymore in Judah.

This vehement speech should have taught our right reverend Fathers: that Jeconiah as a man should beget no Children, though as a Prince he begat his successor▪ even his own Uncle Sedekias. That doeth Ezra teach 1. Chron. 3.

And the sons of Josiah were his first borne Iochanan, the second Jehoiakim, the third Sedekias, the fourth Sallum. Now before I go to the next verse, notes upon this verse may be profitably cited. Thus D. Kimchi a principal Rabbin speaketh upon: And the sons of Josiah the first borne, was Iochanan: He was Ioachaz whom Pharaoh Necoh took, and carried into Egypt, and there died he: and he had two names. And how is he said, The first borne ; was not Jehoiakim elder then he by two years, as it is written, Twenty three years old was Ioachaz when he reigned, & it is written: Twenty five years old was Jehoiakim when he reigned ; The one was not son of a Kingdom: for the kingdom. So our DD. of blessed memory, do expound it. S. Matth. to such would not be heard.

Here we see how sons to Kingdoms are in other gate speech then natural sons. Thus Kimchi the principal Grammarian noteth the Scriptures phrase and the Talmudiques, for sonnage in Kingdom.

The like speech we have for sonnage in Kings, in the next words, verse. 15. For the sons of Jehoiakim: Jeconiah was his son: Sedekias was his son. Here the Uncle, by nature is son by the Kingdom: as the most learned Tremellius well noted. And touching Jeconiah and Salathiel, thus writeth Ezra the learned Scribe. And the sons of Jeconiah assir, (that is kept in strait prison:) Salathiel was his son: and Malchiram and Pedaiah, &c. Here the Babylonian Talmud in Sanhedrin expoundeth the word, assir, not for a man's name, but for, kept in restrainct of prison: as Jeconiah was 37. years in prison. And Nabuchadrasar meant to have destroyed the line of the kings of Judah : as he killed the sons of Sedekias: So Ezra the ready Scribe showeth, as commenting upon God's oth in Jeremiah. 22. above cited, that Jeconiah had no Children: bringing Sedekias his Uncle, for a son: and Salathiel to be his son: when he was Assir: that is: was, in most strait prison The Babylonians were not of Christian modesty: that wives might come to their husbands: And if they had humanity that way, any of Thisbe ladies should as well serve. In that forth Ezra joineth with Jeremiah in his style, to tell all the world: The earth, the earth, the earth: that as Jeremiah foretold. So Ezra did record, that Jeconiah died Childlesse: & that in him all Solomon's house did fall: & that all the Jews hope for an earthly Kingdom was become vanity of vanities: and that Solomon's Kings overtherw the world: but for God's hid mercy: seeing Manasseh did saw into pieces Isaiah the glory of heavenly eloquence, and was carried to Babel : and Amon for idols was killed: and the godliest Josiah was too good for the world, and his sons unworthy of the world: that in them the Jews should see the last scepter bearer, while the sun shined: that they might look better unto the sun of justice. And our Bishops error herein joineth with most stubborn, blind and mad Judaism: against the main purpose of the N. Testam. which teacheth that the kingdom of Christ is not of this world: but of men poor in spirit, to possess the Kingdom of Heaven. But the Jews have yet their belly their god, & look for a moneyfull King, and him, of Solomon's race: & make it an article of damnation, to deny that: and if they catch us therein, to deny Jeconiah posterity failing; and to continue it to Salathiel and Zerubbabel they are sure, and well may be, that they have overthrowen S. Luke, so far as our Bishops grant hath authority, and by them all the New Testament, for which Judaism, they should in open Parleament, or before your M. confess, that as God stroke the Jews with Madness, Blindnes, and Astonishment of heart, Deut. 28. So herein the right RR. FF. are in equal case that betray the Gospel to Jews: and agree with the enemies of our L. which expect, to this day, the pomp of Solomon, that it shall be restored upon mount Zion. But they consider not the lamentations of Jeremiah : to what end they were penned. The scope of that book was to teach the Jews that Solomon's glory was not the high blessing that Moses propoundeth. But Christ was the end of the law. And as by the blood of the Pascha Lamb or kid, Israel was saved in Egypt: so the son of God in the flesh should save us by his blood: whom men by ignorance would crucify, being king of glory: who made Heaven and Earth. This was their first confirmation: wherewith Moses the first king of Israel strenghtened them. They rebel. A law is given, promising all earthly blessings, even to the highest honor of a king. But menacies are added, Leu. 26. that they will fall from God continually: & continually they shall be beaten: even till their King shall be carried captive: and they shall be in their enemies land seventy years. And then God will remember his covenant: when they pray, as Leu. 26. prescribeth: confessing their sins and the sins of their fathers: Then God would remember his covenant with Jacob, Isaac, and Abraham, and how he brought Israel from Egypt. This the law telleth: and the story showeth: that the Kings failed quite from the earth. And prophecies show, through Daniel, seven times repeating the same matter, that Chams house Shem house, & Iaphets Greeks shall rule Judah till Christ cometh. And that he shall give him self for the sins of the world: and bring to earth the kingdom of Heaven. This Daniel saw: and abridged Jeremiah's lamentations: which after the Kingdoms fall, the Jews studied for the space of a Iubily in Babylon. And when Jeconiah was dead, and in him all Solomon's house: and Zerobabel of Nathan was chief of David's house: then Daniel is told at what day Moses policy shall end: & Gentiles shall be equal in the covenant: where no Jews might hope for an earthly superiority, over the kings of the earth. And all this gold is made dim, by our deriving of the Salathiel from Jeconiah. So, all that ever cōmented upon the Kings or Chronicles will say: that we must bring our Lord from Solomon: and so we openly deny Saint Luke: that bringeth our Lord of Nathan : And confirm the Jews article touched before: which, to teach our simple▪ shall be set out with the Jews further opinion. Rabbi Asser upon Sanhedrin articule the twelueth writeth thus.

The Jews faith.

THE twelft articule is concerning the days of Messias : & that requireth a constant belief that he shall come: and a man may not think that he will differ: ab. 2. if he linger expect him: and a man may not prescribe him self a time: & gather unto himself opinions by occurrantes, to bring forth the time of his coming. And our learned say: Let the spirit faint in them that account the limit. Also a man must believe, that he shall have excellency and dignity: and glory above all the kings that ever have been. As of him prophesied all the Prophets from Moses who resteth in peace our Doctor unto Malachi, who resteth in peace. And who so doubteth of him or holdeth his honor small, denieth the law. For so the law testifieth of him, in the meaning of Balaam's prophecy: and in the meaning of the section: you stand here all (Deut. 29. and 30.) And this is a rule of foundation, That Israel shall have no king, but of the house of David, and of the seed of Solomon only. And who soever willbe a schismatic against this family, he denieth the name of the blessed God, and the words of his Prophets.

Of our yielding unto this wicked article against the scope of the Old and New Testament.

DAniel, as I shown, was taught by the Angel Gabriel, the very exact and straight day for the kingdom of Christ: and to disgrace that prophecy, M. Lively wrote a great book: full of dotage from the beginning to the end: yet highly commended by our Arch. authority, in the Libel, written against the Scottish mist and Brettish nation. Also the last fourtene which are in S. Matth. cha. 1. all of Nathan; Salathiel, Zerubbabel, Abiud, Eliakim, Azor, Sadock, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Mary, Jesus, These were termed Dan. 7. The Kings of the most hige God: which should possess a kingdom forever: And for urging those to bad religion and vexing of them the four Beasts were cast into fire. And these had not so been used if Christ his kingdom had been of this world. And Balaam spake of Messias, that should vnwall all the sons of Seth. Which term Iekarker in Hebrew, to pull down the walls, S. Paul expoundeth 2 Cor. 10. The weapons of our warfarr are not carnal, but mighty in God: to the pulling down of strong holds, pulling down thoughts, and every high fort, that exalteh it self against the knowledge of God: and captiuing every thought into the obedience of Christ. Thus graciously Saint Paul expoundeth Balaam's term of pulling down the wall. But while we deny Solomon's house to end in Jeconiah, and make Solomon the youngest of Bethsebaes sons, and Nathan his elder, and Patriarch: and inferior to his younger: and again give years of government to Rhesa, - without all story, and bring the Kingdoms right to marie: and talk of Jews marriage in their tribe for proof of kindred, by this pretensed help of reconciliation, we have disturbed all the Bible, and become a scorn to all the Jews. But one word of your Majesty's gracious mouth will banish that Table forever.

Now that the simple may perceive S. Matthew and S. Luke: their purpose shall be told briefly. S. Matthew would teach Herodians & Pilateans concerning Christ the king of the Jews: that earthly emperors should fear no less from him: for that his kingdom was not of this world. That may be kowen by considering his own ancestors, from him to whom Canaan was promised: & after the kings, which were not of his line: & again his ancestors two: and their house. From Abraham to David all the fathers were godly: and Tamar, Rachab, Ruth and Bathsuagh, examples of faith, for all. David in rest had nere overthrown his house. But Solomon with his house soon brede ruin, fuel for Jeremiah's lamentations: and funeral verses for the burial of Solomon's race in Jeconiah. Then cometh in Nathan's house in Zerubbabel and Salathiel fathers two to our Lord, after the flesh: but turneth in Abiud &c. out of our Lord his line, yet all were godly and poor: and the saints of the high Trinity, Dan. 7. For whom God overthrew the iron legged Macedonians and the former partes belly, breast and head of the image. And so telleth how in poverty standeth the kingdom of heaven: and Kings need not to fear loss by Christ. K. of Canaan, receiving thence no penny, but vexed at his coming into the world. Now S. Luke going to show his victory over Satan bringeth him by Mary and Eli to Adam, taught in his first day who should destroy Satan's works. This meaned the Evangelist whom the former Table rejected: A right and plain Table shall follow.

Of Ochosias or Achaziah made Elder then his Father.

OF King Joram thus it is written, 2. Chr. 21.20. When he began to reign he was thirty and two years old: and reigned in Jerusalem eight years, and lived wretchedly. Howbeit they buried him in the city of David: but not among the sepulchers of the Kings. And the inhabitants of Ierusalē made Achaziahu his youngest son King in his steed: for the men of war that came with the host of the Arabians, had slain all his eldest sons: and so Ahaziahu the son of Jehoram King of Judah was made King.

Two and forty years old was he when he began to reign, and he reigned one year in Jerusalem: his Mothers name was Athaliah, the daughter of Amry.

Of the errors how many very gross follow upon one.

1. OChosias is called the youngest, and made king by the people. That had been needles if he had reygned twenty years afore.

2. Besides his father reigned but 8. years: And four of them with Jehoshaphat. And it were senseless to make him reign 16. years or 12. at the lest afore his father.

3. Mōreover, nether was Jehoshaphat king in Judah : nor Ahab king of Israel: nor Joram borne 42. years afore Achazias death. So, elder then his Father and Mother and Mothers house should he be. For Omri was not thē settled King: but only made King by his soldiers: upon the death of Zimri. And Tibni was made King by his men: and four years were spent, before the people made Omri King. Now by our Bishops notes Ahab and Jehoshaphat should be in affinity by their Children, Joram and Athaliah before they were borne. This note of 42. years hath troubled Britanie 42. years and more. And here again the term son, referred to the kingdom of Omri, which stood 42. years, into which yere Achaziahu fell being of his own age but 22. years, the term son caused the disturbance. The Hebrew Doctors many hundredth years ago in Seder Olam warned the world of this phrase. And Levi S. to Gerson upon the text: in the great Massoritique Bible: the best work that ever by man's wit, came into the world: which if your Majesty would cause all that you would prefer to know readily, you should have in few years learned Divines: by that & other Hebrew helps. But very few in the world understand it: for the 848. margent readings: and further it is hard. Yet one professor might soon make a 1000. kunning.

Of the term Kingdom, translated reign how it maketh K. Baassa war ten years after that he was dead.

IN the third yere of Asa King of Judah began Baassa to reign over Israel twenty and four years, 1. K. 15.33. So he died in the six and twentieth of King Asa. Yet in the six and thirtieth yere of the reign of Asa came Baassa King of Israel against Judah: By our Bishops translation: that Machmadistes may by our Divinity look for their false Prophet to reviue, as did Baassa by our Bible. When Gentlemen find such matters in our Bibles they see no hope of knowledge, & some have turned to deny God to be the auctour of it. Ezra (1. ch. 16.) meant by Malcuth the kingdom of Asa: parted from Israel then six and thirty years. Wherein the twelve tribes thrice twelve years forgot the glory of David's house: so that Judah itself was plagued. God casteth the Chronicle & other numbers into pleasant and sensible meditations of his providence. And therefore Ezra took his accompt frō the Kingdom of Judah, which Asa held. In the same tenor of number of 3000. soldiers Ios. 7. for Achan's theft, even thirty six were slain: thrice twelve. And after vengeance upon Achan twelve thousand of men, women and Children were slain, by the 12. Tribes.

For the book of the Judges.

THE acts of the Apostles are drawn no better unto the book of Judges: to corrupt many other books: even where S. Paul's words would have found most high admiration: and utterly damn the Thalmudikes of extreme blindness in the Judges story. Our error shall be first handled: And afterwards S. Paul's plainness shall be shown: if God will.

Of Act. 13. v. 20. perverted to ruinate many books.

OUR translation thus speaketh: He gave unto them Judges about the space of 450 years. Here Beza said, the text was corrupted: to deny that we had a New Testament: and the Popes translation turneth back from Joshua to Isaac's birth: without all reason. S. Paul meant: after a sort 450. years. Proprely 339. from Joshua's death to Eli’s. Within which times Judges of punishment oppress an hundredth and eleven years: so arise 450. And 19. texts belong to that text of Saint Paul. Which anon shall be laid down. Our Bishops absurdity thus appeareth: years are from the coming frō Egypt unto the building of Solomon's Temple, 1. K. 6.480. Now if the the Judges had 450. Thirty of the wilderness would make up the number: that the stories of Joshua, Samuel, Saul and David should be all fables: and no time for David to be in the world. So our Bishops Bible might well give place to the Al-koran pestered with lies.

Of wrong to Matth. 1. Luk. 3. Ruth. 4.1. Chr. 2.

RAchab Booz, Obed Iessei, are ancestors to David: borne ten years after Eli's death. And Joshua reigned 17. years. Though Rachab were new borne when Jericho fell: yet she must be about 120. when she bare Booz, and he 120. must beget Obed : and he 120. must beget Jesse, and he nere that must beget David. By the true Chronicle they were incredibly old, but for God's authority. And to add an hundredth & eleven years moo, to four persons, that is a matter of extreme oversight. And thus the acts ill translated brought our right Rerevend FF. to disgrace many holy books with incredible grosnes in oversight: where they might have made all the world admire the Apostles learning: how, to show the disturbance of the times, as though the heavens were troubled, he reckoneth the oppressors years alone: although they were within the company of the defenders times.

These many are joyed to the defenders: not as though they defended still the people so long, but because their last dealings were so long from the former state.

• Othoniel 40.
• Ehud 80.
• Barak. 40.
• Gideon 40
• Abimelech. 3.
• Thola, 23.
• Jair, 22. Iephthe, 6.
• Ibsan, 7.
• Elon, 10. Abdon, 8.
• Samson, 20. Eli, 40.

The whole sum is 339.

The punishing Judges have within this time Cxj. years thus.

• Cusan, 8,
• Moab, 18.
• Sisera, 20. So 339. and 111. make 450. after a sort: wherein Saint Paul regarded the Jews manner of speaking to the phrase: as I will show by two examples.
• Madian, 7.
• Ammon, 18.
• Philistines, 40.

How Samson that judged but 20. years is said to Judge Israel 40.

THus writeth Elias Leuita, (the best learned Jew that ever holp Christians) in his preface to Bomberges Bible in Hebrew with the Masoreth and chief Rabbins. We find in the Yerushalmi, (the eldest volume of the Jews Pandectes or Doctrinale is so called) that Samson judged 40. years. It teacheth that the Philistines were afraid of him 20. years after his death: as in his life time. And in all the copies that we have, it is written: TWENTY years. Thus far goeth the commentary. Now I see there is no doubt touching the text, in this of Samson. For the right standeth, as the Drass, or comment upon the phrases telleth: WHEREFORE is it said twice, Iud. 15. vlt. and Iud. 16. vlt. and he judged Israel 20. years. Rabbi Acha said. The text doeth teach: that the Philistines were afraid of him 20. years after his death: and 20. years in his life time: and so arise, FOVRTY by two several times. But the Talmud said not that the text hath, and he judged Israel forty years: but that he judged Israel 40. years according to the manner of speaking to the phrases. And here cometh a sweat elegancy: which is worthy marking. So far goeth the Talmud and commentary upon it. These words the learned Elias bringeth against some simple: who might think the text corrupt: by reason that the Talmud differed. To whom he showeth, the speech to regard the phrase, and not propriety of the text.

How the Septuaginta alter the very true text for Eli’s 40. years to agree with the Jews manner: reckoning after the phrase

THE ancient Lxxij. translators gave Eli but 20. years, as notes warn upon the Roman edition of Xystus: & that with Eusebius testimony. But later copiers seeing the Ebrewe sure, & not knowing how the 70. hid their mind: alter the translation, & give Eli forty years, as the Hebrew hath And thus the Lxx. teach that the Jews highly regarded the phrase: for memory of story, to make their nation ready in the numbers used in the holy Scripture.

How Josephus reckoneth the Judges times as Saint Paul doeth.

IT is most certain that Israel's age since God called them frō Egypt, at the laying of Solomon's Temples foundatiō, was 480 years. As Noah's whē he began the Ark. And like matters doeth God cast into like times, through the Bible, And Josephus could not be ignorant of the time. Yet in steed of 480. years he reckoneth 592. taking Cxj. from the Judges and beginning from Moses going unto Pharaoh. So it is to be seen, Joseph Antiq. 8.2. This showeth that S. Paul was brought up at the feet of Gamaliel : that spake thus learnedly, to show the Jews that he knew Rabbiniques as well as the best of them: but held Christianity the only learning: which to the perfection of story over matching all even in school elegancy, addeth the logique, that draweth unto the life in Christ.

How S. Paul further settled the Judges times and Joshua's, whereby a table added to some of our Bibles appeared: bad and all Talmudics, The Yerushalmi: The Babylonian: Seder Olam, and Maimoni in Beth-Bechira, and all be reproved.

WHere S. Paul saith, God gave them Judges after a sort 450. years, unto the time of Samuel the Prophet: our translation speaketh thus, Act. 3.20. And afterwards they desired a King, and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin forty years: Here we cannot well be understood. Saul reigned not 40. years. For David when he fought with Goliath in the beginning of Saul's reign should be above 20. and at his 30. Saul kicked against the spur of his own spear. The Apostle followeth the phrase of the Judges: where a small King maketh a Period, as where we say: And so the land rested forty years: the plainer were, And so the land rested. Forty years as Tremellius hath: Quieuit terra. Haec gesta quadraginta annorum. S. Paul meant that Samuel's days & Saul's made 40. years, and Samuel came to the last of them. And died but 4. months afore Saul, by the Talmud in Themurah. And the Rabbin's can confess that, when they will. For thus they write in Middras ps. 25. It is said: Moses and Aaron were among his priests, and Samuel among them that call upon his name: Thou shalt find all that is written of the one, written of the other: The one was of Levi, the other was of Levi: the one made a Psalm, the other made a Psalm: the one reigned over Israel, and the other reigned over Israel: the one reigned 40. years, and the other reigned 40. years: the one made wars, and the other made wars: the one killed Kings, and the other killed Kings: the one built altars, & the other built altars: the one offered, and the other offered: the one prayed for Israel, and the other prayed for Israel: the one served as a Sacrificer, the other served as a Sacrificer. Thus speaketh the Old Rabbin, agreeably to S. Paul: But little pleasured his own side. And that note of Midras must needs be holden Old. For since the Eldest Talmud was compiled, soon after great Constantine's days, the Jews Rabbin's conspired to cross the Apostles in story, that their people should not embrace Christ. Maymony praef. ad Misnah confesseth in effect why the Talmud was made: he wrote Misnah 423. years ago, the greatest Rabbin of the faithless that ever was: who plainly openeth all the Iudaique to such as can overrule him. In the Talmud Yerushalmi 1200 years old, in Megilah fol. 72. Col. 4. from the partitiō of the land to Samuel, are 376. years: yet in truth Joshua had but ten after that: and in all, but 17. as it was told. And the Talmud giveth but eleven to Samuel and two to Saul: yet the Rabbin's have conspired these 1200. years to overthrow the New T. by checking S. Paul for Joshua, Judges & Samuel: as S. Lu. for Solomon's house. And if they could prevail in either, they had gotten the victory: which our right reverend Fathers gave them without all entreaty: & grant them more fortifications then of them selves they durst ever chirp to speak for. My poor self have answered this in Hebrew print, as the Lord's know, & Europe & Asia: & infull many Hebrew written trearises, sent to Byzantium by post from Francfort to Venize. thence by ship: and the Rabbin there is reported of our Merchants to accept, & commend daily unto noble Grecians, that he had from England a greater light then ever he expected from Christians. And at Francfurt in the company of many, a Jew being present, I said to the company in French, which they all understood, that by, 1. Sam. 7.3. I would make the Jew confess afore thē all, that the Rabbin's were but as Elymas Magus. Thē I spake to the Jew in Hebrew this much: Rabbi, this you know, that all must sanctify the name of God, & bear witness to the truth continually: or feel flames eternal: yea, saith he, that wote I well, and am ready to do all that toucheth me. Then said I, read this verse, 1. Sam. 7.3. Since the time that the Ark stayed in Kiriah Iaarim, the days were many, they were twenty years: and all Israel with hearty sighing sought after the Eternal. And Samuel spake to all Israel, saying: If with all your hearts ye return unto the Eternal, remove your strange God's, &c. Doeth not this text tell plainly, that • 0. years passed after Eli's death, before Samuel meddled in government; yea saith he, that is plain: so much I fully hold, and none can deny it. Then I told the by-standers what I demanded, and what he granted: and how upon his grant, all his Thal. fell. And how, said I, cā your Rabbin's give Samuel from Eli but eleven and Saul but two & David seven in Hebron: that he should within 20. of Eli call thence the Ark frō Kiriah Iaarim by this text. Then he answered me nothing, but to the by-standers words of high reverēce to his teacher: exceedingly beyond all that Christians would think, a Jew would speak. So to all us Saint Paul affordeth such weapons, in one short sentence, to settle all the book of Joshua, Judges, & first of Samuel in a most Divine frame: by 450. years after a sort, for the Judges, & 40. for Samuel. That one sentence of S. Paul, is more worth then a mountain of Gold, to show the harmonious frame of the holy story from since Jesus of Nun gave possession of the lande unto Jesus death, when he did make his own name Nun: that is, by Midr. Ps. 72. raiser of the dead. Even the very Midras noteth that Messias should do so: and by allusion to Nun Ps. 72. in the Hebrew: as they hold no syllable idle in strange terms touching Messias. All these times have an easy account: by S. Paul, and in all the rest by Jews thus: Seaven years the Lande had for conquest and partition: whereupon the next year Iubilies were to begin. Seaven Iubiles Joseph's house had the Ark, till Sylon lost it: thence the Philistines did carry it: & after six months Judah had it in their power. Thence are seven seaventies to the first of Nebuchadraezar : when he took Jerusalem, and carried King Jehoiakim to Babel: whom he soon sent home again. And carried thither Daniel the Noble, the Godly, the Wise, the wealthier then the King of Tyrus, the beloved of Christ and his Angels, and cariried the three noble men that quenched the fire. So, that part of Judah's story hath famous Limites: and old Theodoret, and Jews when they are not malicious, generally hold the disputable partes aright: when as we, they say, The Temple stood 427. years. And very many of our men here speak truth, even following particulars, & not marking how (Ezekiel 4.) God bringeth all past doubt, by pains in particulars they agree with a truth unknown: So hitherto we have a pleasant measure of times Now the captivity of Babel was but of 70. years from Nebuchadrezars first year. Three captivities there were. The first of king Joakim, when he was sent home. The second, when he was taken upon rebellion and carried for Babel, but was cast away unburied, as an asse, by God's judgment, Ier. 22. for burning Jeremiah's Lamentations: then was his son made king, and after three months carried to Babel with many thousands: among whom were Ezekiel and Mordecai, who made Hester mother to the Persian King Artaxerxes that a Persian king of Benjamin his Jasper, Exo. 28. should be the first foundation of Jerusalem : as Iapis hath place, Ap. 21. This second captivity was 8. years after the first, and then was Darius borne, to proclaim Daniel's God when he was 62. years old, and took Babel. The third warning brought flames to the City and Temple, and captivity: ten years after the former. Then the Ark and golden Covering were spoiled by Babel, and the Candlesticks, and the Tables broken with fire. For seeing we have no other record of them, we must hold that the Temple being set on fire, the heat would break the Tables: that goodly monument graving by the finger of God. And as Moses for Idol-worship of few, brake the first tables, God's anger destroying the kingdom for common Images, would much more break the second tables. And full 18. years are spent in these three captivities. Ezra maketh famous the third captivity: Being another Moses drawn out of the waters of troubles: when Saraias his father was killed by Nauocodrosor king of Babel, with king Sedekias children. And Ezra lived to Philip Macedonians times, seeing he saw the Persians later times: & by the record of his captivity, he captiveth Heathen writers: and by his record of kindred up to Adam, he cōfuteth Aristotle that denieth the worlds creation. This third captivity was but of 52. years, and the whole from the first 70. As Moses, Levite. 26. and Jeremiah 25. foretold. And Daniel cha. 9. & Ezra, 2. Chr. 36. & Zach. 1. and 7. observe what fell out. Then Daniel stopped the Lions mouths, and Darius Iapetionides proclaimeth the God of Daniel over 120. nations: and the Angel Gabriel which beginneth the first speech of the New Testament to Zechariah at the Altar of incense, and telleth Mary that the Power of the Highest will shadow her, otherwise then the Tabernacle, Exo. 40. where the same phrase is used, Gabriel twice named in the New Testament, a teller of comfort, and twice in Daniel, a teller of affliction for comfort, terming Daniel a man full of Grace, showeth (when Daniel's prayer was like the evening offering,) of Christ his offering of all offringes: that the captivity time seven times being measured, shall see the redemption to life eternal for Japheth, for Elam, and all: when the Jews have served Heathen at home, & learn obedience, hating strange God's, so long as they ruled at home: but never could rule them selves from strange God's but only under David: against whom yet they rebelled. This geometricall frame of Temple S. Paul doeth force us to acknowledge: seven years of conquest, seven Iubilies for Ephraim's glory: seven seaventies for Judah's glory: seventy for captivity, to feel Jeremiah's Lamentations: and again the former measure of time seven times 70. or 490. years to find comfort in servitude: which none but the poor and mourning will ever find. Also this last part Ibn Ezra doeth confess, full sore against his will, putting full many long Parenthesis into one little saying: that he should be vnspied of Christians, how upon his grant all Judaism faileth. Now as David 27. times in Psalm 137. repeateth of God: that his mercy endureth forever, so I may well iterate the testimony of Ibn Ezra for our strength: upon Dan. 9. THE SEAVENTIE SEAVENS are from the beginning of Daniel's prayer unto sealing Messias (which is Christ) the Holy of Holy. This much Ibn Ezra confessed: the most head-strong and most learned Rabbin, and most bent to his skill to overreach us. And the commentary upon Daniel he finished in the yere 4916. by the Jews 172. years they steal from the Scripture, to disturb us. So he wrote in Rhodus city in the 5088. in October as he recordeth: 423. years ago, for we are now in 5531. The plain truth, forced him as Balaam : & yet we missed: until good Calvin brought the truth into the open Church: with a sound heart, though he could not answer all objections of forged astronomers: whose fragments the great astronomer Ibn Ezra held but fables, and of Greak toys, never heard while Greece was free in glory and eloquence. And but for saint Paul, we could never have brought about the Jews consent, from Midras Rabba, for Judges and Samuel, from Abraham son of David for the Kings: and from the Talmud for Babels 70. and from Ibn Ezra, the time thence to our Lord his death: without S. Paul we could never have found the heavenly measures of the time. And this much for our disturbance of all our own building by bad understanding of S. Paul, and as ill translating, of a most rare heavenly sentence, worthy to be written in great characters of gold, that they who pass by, may read it with delight: how God gave Judges offenders and defenders after a sort 450. years: and not about 450. unto the time of Samuel, and then God gave them Saul. Forty years, this much of these points: where one text evil translated and expounded marreth all Moses.

Of Moses five books disannulled by ill translating of one verse, Exo. 12.40. and by speaking the same in the argument of the same.

THis was the text. The dwelling of the children of Israel, while they dwelt in Egypt, was four hundredth and thirty years. Now in the argument this cometh. 40. They dwelt in Egypt four hunderth and thirty years. This one error overthroweth all Moses.

1. He writeth of Cohath his grandfather that he was one of the Lxx. souls that came with Jacob into Egypt, Gen. 46. & that he lived but 133. years. And his son Amram, but 137. Exod. 6. and Amrams son but 120. Deut. 33▪ All maketh but 390. And so Moses had descended to the dead: ad inferos, as Heathen speak, and had left superos, the living: forty whole years before Israel left the soil that Nile watereth. And he from whose hand the fiery Law came, the Creator of Heaven and Earth should no more speak with Moses, then Jupiter in Crete smake with Minos. This oversight is exceeding great: that our Doctors and Bishops should make Moses forget him self: his own age, his Fathers, and his Grandfathers. And if every trespass receive just recompense: much of God's anger that hath fallen vpō our nation, hath fallen for this corruption of the Law.

Of S. Paul, disgraced with Moses.

AND S. Paul disputing of the promise made to Abraham which was made presently vpō the death of Tarah faith, that the Law came but fourhunderth & thirty years after the promise: so we should corrupt the fame of Saint Paul by our translation: and deny that he wrote by the spirit of God. And no simple can read S. Paul Gal. 3.17. and Exod. 12.40. But will say in his heart, Who can go up to Heaven to bring a solution of this knot: and who can go beyond the sea to fetch a reconciliation of such disagrement: whereas the word, as Moses meant, for the peregrination which concerned Israel, which was spent in the land of the peregrination of their fathers, as in Jacob's story it is named, and in Egypt when Israel had ended their dwelling there was fourhunderth and thirty years to the very exact day.

And our right Reverend fathers might have learned so much of the Lxxij. translators, which translated thus: The peregrination of the children of Israel while they and their Fathers dwelt in Egypt, and in the land of Canaan: they & their Fathers, was four hundredth & thirty years. Here any may marvel that so learned men for Latin cōtroversies, should never read the Lxx. But they will say the Lxx. are not extant now. Pure and sound they have not been these 1200. years: but are now infinitely maimed: with patches frō Aquilas, Simmachus, Theodotion, and two others whom Origen did set together with the Ebrewe double: in Hebrew letter, and in Greek letters but Hebrew words. This eightfolde work was called Octaplun, and from sundry translations the Lxx. which now we have, is corrupted. A freend of mine bought at Alexandria in Egypt for me a Lxx. written in Diocletians time and the Arabic Bible thrice over. But left all with our English proconsull, who turned Turk, seeing disagrement in our Bibles translation, and soon descended to Hell, and Turks his executours retained the books, yet 40 pounds was sent to buy thē again, and they are expected. Such a Lxx may be the true one: and the Arabic commonly, the Christian Arabic followeth it. But not R Sadaias Arabic.

But indeed as the Lxx. now stands with us, it is corrupted: that well our learned Fathers might suspect it. And in the Babylonian Talmud in a pleading before Alexander the great, where Egyptians complain that Israel robbed them, a Jew pleadeth desert for wages of 430. years service in Egypt. And Gilbert Genebrard holden a great Ebrician, placeth Israel 430. years in Egypt: defending the Latin translation. Whom Adricomius in a brave work doeth follow. And Genebrard saith that Moses might leave out some of his ancesters. And S. Paul might speak of some later promise. And one Thaddaeus Dunus saith, that Moses text for his fathers years might be corrupt. Seeing so many have perverted the text and other Scriptuers: so much more dangerous is our learned fathers agreement with them. Whereas they might easily be answered. The Talmudics jested: as Heathen, that knew not Abraham's peregrination, would understand Moses: & Genebrard forgot that S. Paul made the promise of his accompt elder then circumcision, and no sense can believe that Moses Chronicling his ancestors years all to Adam, should leave out some personages: when the person is more then the time of a person. And Dunus blaming of the text would be hateful to all the Masoreth: full of authority, now 2000. years. And our Septuagint in this place, may not be suspected. For the Talmud Yerushalmi in Megilah, fol. 71. Col. 4. testifieth that the Lxx. translated the text of Ex. 12.40 in this manner. The peregrimation of the children of Israel while they dwelt in Egypt and in all lands, was four hundred and thirty years. So no color of objection can be rightly brought. And S. Paul must be holden the right expounder: that the law of the passover was exactly 430. years, after the promise of Christ drew Abraham from Charan to Canaan.

Of the fourhundreth years of persecution.

IF one member suffer, all suffer with it. So here the story of the 400. years persecution is persecuted. As soon as Isaac was come to judgment, to hear of the blessing, Ishmael would be mocking him. And when he was in his sixth yere, both he might know what a mocking meant, and then Ishmael might grieve him by mocks: and all the persecution by Ishmael the Egyptian and Pharaoh is but of 400 years in the limits, and thirty full after the promise it began: as S. Paul expounds the text. But by our Bishops work, all that cometh to nothing.

Of an exceeding gross oversight.

ALso a stranger impossibility cometh from our right RR.FF. notes upon Gen. 15.13. Know this of a suritie, that thy seed shall be a stranger in a land that is not theirs: & shall serve them, & they shall entreat them evil (k) four hundred years. There the note is: K. reckon not these years from Jacob's going down to Egypt but from God's promise to the promulgating of the law. This note is most senseless: if it begin the time at the promise, Ishmael shall afflict Isaac long before ether was born. Jews & Gentiles hold that Ishmael's mocking of Isaac's is the beginning: which some refer Iewlike to Isaac's birth: so the promise that called Abraham should be five years in his fathers life time: and again S. Stephen should be crossed. Others rightly refer it to the sixth of Isaac, or fifth fully complete. Moreover if Israel dwelt in Egypt 430. years the promise 215. years elder: cannot be within 400. of the law. This gross contempt of truth and judgment hath caused our nation to loath God's word: and God to plague the nation. But your M. will heal all.

Of God's harmonious disposing of times, in other places and here

THE Lord who framed the world in such order that all hath called and stirred arts: who made the world for the just, showeth an order in their times pleasant to consider and easy to remember. So Moses saved in his Ark, lived 120. as Noah spent so much about his Ark. And Moses parted his life into three equal partes. He spent forty in the court of Pharaoh. So much S. Stephen durst affirm: from the usual manner of God to govern matters in sortes equal, for equal matter. So Moses had time enough to see what court life was, full 40. years. And the Rabbins agree with S. Stephen. As Simeon Ben Iochai, being nere S. Stephens time: in Siphri. fol. 63. & Col. 251. And Midras upon Gen. 50. fol. 115. Col. 3. of the Crake edition. And Midras Exod. fol. 118. Col. 4. and again, fol. 119. Col. 1. where this saying is added. Ben Ambaim Sanah Le Bynah. He should be forty years of age that should be of ripe judgment. Now seeing he spent forty with Pharaoh, and 40. with Israel, the remnant for Madian or Job's nation was forty: and well might he be acquainted with Job's, Eliphaz, Sophar, Bildad and Elihu. For Job's sorrows fell about Moses birth. Doubtless he was not idle in the land of Madian : but used all means for man's salvation. So for court Moses was tried 40. years: for quietness in tending simple sheep, 40. years: and 40. years in being a servant to Israel. That phrase SIMMESS, he served: is used Mat. 20. Let him that is the geatest of you, be the servant of all. And thus in Moses God showeth how fitly for man's memory gracious wisdom divideth times. So God gave Canaan 215. years to learn faith of Abraham and Isaac, and Jacob, and gave Egypt 215. years to behold multiplying unto six hundred thousand valiant men, besides women and children. These heavenly distinctions of times should not be confounded. And the like be through the Old Testament: and by us confused alike: though God be the God of order, and not confusion.

Of the miracle of multiplying, extinct by our translation.

WHereas of Abraham there were but 70 souls, of the line of grace and promise to see Egypt in 215. years: it was a great miracle that 600000. men sprang in the same space that only seventy sprange. So they must multiply like fish. But to multiply so in 430. years, that had been no miracle at all. For after the flood 427. years was Abraham's calling: and many countries were full of people. And many mighty Kings made wars with great companies. Now by us all this grace of multiplying like fish were extinct. And endless be our absurdities that a simple reader may say that of Naso :

Of S. Stephen crossed by the Geneva: both the translation and notes: where the Church-Bible hath the right.

Our Church-Bible noteth very well that Abraham was not borne at the seaventieth of Tarach : (which yet the Geneva held:) but 130. years later, and so it translateth that the promise of Christ might well be after Tharahs death, as S. Stephen telleth that Abraham was called to go himself to Canaan from Charan after his Fathers death presently: being 75. years old: so his Father was 130. elder then he. This matter is of great importance, to defend S. Stephen, where the Talmudics have to this day most deadly conspired to have him counted a liar: that he might be counted no martyr, and the N. Testament no Testament. They say truly, that if it hath any untruth it is not from God that cannot lie. But they, not S. Stephen, are the wicked. And their own Greek Philo, the true, not the forged auctour, fighteth for Saint Stephen in this testimony following.

Of two further errors, in the Geneva.

THey who place Abraham's birth at Tharahs 70. cross S. Stephen and deny the New Testament: So do they that make Isaac mocked of Ishmael at his birth, & 400. years before Israel came from Egypt: for so they ascending thirty higher bring the promise five years into Tharahs life. Yet by the promise Abraham was called from Charan, as it hath been shown & after his fathers death. So these points must be held all alike.

1 That Abraham was 130. years younger then his Father.

2 That he lived 〈 in non-Latin alphabet 〉 an idolater by S. Paul and Philo : and Maymony 40. years. Tom. 1. tract. de idol.

3 That God appeared unto him in the vale of the Chaldeans, and said: Get thee from thy country and kinsfolk. S. Stephen gathered that speech by the argument from Gen. 15. and citeth not Gen. 12.1.

4 That Abraham taught his Father of God's appearance: that his Father took him, Sara and Lot, Harans children, and they two went forth with THEM two: Abraham being indeed principal of the journey.

5 That Tharah going for Canaan stayed in Charan some few miles off from V R : and not another country, (both were Abraham's country) & aged, & sick, & died.

6 God continueth the journey, saying to Abraham: Go thyself from thy country, kinsfolk and Fathers house (that is from faithless Nachor) unto a land which I will sheew thee.

7 That from this journey to the Pascha be 430. years.

8 That the first thirty are to the sixth of Isaac. & 400. thence from Ishmael's persecutiō or mockage of Isaac for his hope unto Pharaoh's last persecution.

9 That Abraham, Isaac and Jacob, spent in Canaan half 430.215. & increased but unto 70. souls: Theirs in Egypt 215. & multiplied like fish into six hundred thousands valiant men, besides women and children. These positions being holden, great light and delight cometh to the story: and some to the translation.

Of V R: that it is in the proper Mesopotania, and that our notes are idle for defending S. Stephen, where the Jews defend him.

THE term V R is 〈 in non-Latin alphabet 〉 Act. 7. and in Philo : 〈 in non-Latin alphabet 〉 in the Lxx. Ghemek or Bikeghah that is vale, or valley, in Salomoh S. to Melec Sat. a learned writer upon all the Old Testament, & in Kimchi and many moo. The Jews say: The Chaldeans entroched upon Arams ground: as upon Assur: and increased idolatry even to force of deceiving Thara and Abraham. And no reason can be rendered why Abraham should be so far as Orchoe beyond Tigris: or take Charan in his way thence for Canaan. And Don Barbinel, though full of rancor, yet herein defendeth S. Stephen: that the Chaldeans vale was very near Charan : that both be called the country of Nachor. And the field of the Chaldeans they call Syria or Aram of the two Rivers, and Charan, Aram of Nachor: and again they have in Hebrew letters the Greek word Mesopotania of V R, and Mesopotania of Charan. So the Rabbins defend S. Stephen, better then Europaeans: who by weak defense, would overthrow him.

A digression to defend S. Luke for the 75. souls.

GRegory Martyn a Rhomist, but a man of our nation, saith: That Luc. Act. 7. for 75. cannot be reconciled with Gen. 46. where Jacob with his sons are but 70. And Theod. Beza blameth Act. 7. and the Lxx. Gen. 46. as corrupted, and corrupt some what lately. Beza must thus be answered: That not only the Lxx. in Gen. 46. hath 75. souls. but also in Exod. chap. 1. and yet not in Deu. but only 70. As Philo of old testified, how the Greek stood: alluding unto the 75. years of Abraham's age: and Beza never heard of Greek copy that in Gen. 46. or Ex. 2. stood otherwise, nor of any Greek, Act. 7. He would have cited them if he might. And as he confesseth the Arabic and the Syriaque: and as I am sure the Ethiopian hath seventy five souls. And modesty would not think that all ages would be deceived. Wherefore Beza and Gregory Martin should have confessed ignorance: and not have blamed the providence of God, or judgment of nations.

How S. Luke Act. 7. is defended.

THE Lxx. translated as Paraphrastes, who as commenters, may for explication take one text to explain another▪ Joseph, Gen. 50. is noted to have seen sons to the THIRD generation, and there a GREAT MEM is in the Hebrew. To make that plain, they bring besides Manasseh and Ephraim: which only were borne unto him when Jacob came to Egypt: five of their children & grand children. To Manasseh, Machir & Galaad: To Ephraim, Sutale, Tahan and Eden. Five in all, (where four would have served:) in honor of Abraham's age, when he received the promise of Christ. And none could be so dull, as to think that Joseph could in nine years have the second & third grand children: & any might note for explication of what text Joseph only hath addition, above the Hebrew. S. Luke was to follow this: and all nations of old might see the reason plain. Beza belonged not to my blame now. But as with Gregory Martin of our nation he was to be handled. And this much for disturbance betwixt the promise and the lamb. Many gross oversights must be oomitted: as that Iochebed though she had been post-huma, should at 257. years bear Moses and Ezron, Aram, Aminadab, Ruth. 4. 1. Ch. 2. Mat 1. Luk. 3. should have incredible old age, at father-hood. The troupes of errors noted would weary any heart: and the Bibles should be called in, or they will work much grief to God and man.

Of Sem made the Elder.

OUR Lord, making the younger brethren famous by his dignity, never cometh in Scripture record of the eldest. Seth was borne when Eve had borne children 130. years, Japheth was 100 years old at the flood: and Sem 100 two years after, Abraham was 60. younger then Haran: Jacob and Judah, had elder, and Zerah his hand came once to light afore Phares : And David was the seventh, & Nathan was younger then Solomon, and Malchiram was elder then Zerubbabel's Father, Pedaiah, & Abiud, then Rhesa : yet against all grammar and plain accompt and the Lxx. 2000. years old we make Sem eldest, that all his blessings might be referred to natural dignity: without the praerogatiue of Christ, and all the Greeks and most Jews should be deceived, & most learned Greek homilies in this argument should be nothing worth. This error passeth all that can be spoken, yet this, which I am to speak, matcheth it.

Of the first general Apostasy whereupon the destruction of the old world followed, that all, who perished in the flood, perished forever: how this Apostasy by our translation is turned to the clean contrary.

THE first day that Adam was made, he disobeyed: as all may see a continued narration for Eve and the Serpents speech, and temptation, and judgment for curse upon all the earth: and the universal wits of Hebrews cited by Maimonides, cited by me vpō Daniel, do confess, past all reply, in their reasons and consent. Then was the earth cursed, to bear but briers and bramlers: and in signification such minds. And Hebrews, 6. All that eat not of the tree of life, are in the same case. But the first judgment upon the cursed earth should appear by the flood. And our mother Eve being a principal prophetisse, in the name of our Father Seth, showeth how he was set against the flood: that Balaam, Num. 24. might well say, that we all are the sons of Seth. So he named his child sorrowful Enoch: and he his woeful Kaynan, and he his waterflowed Mahaleel : and he his descending Iared. But he consecrated to God, the seventh, with holy understanding: And nameth him consecrated Enoch. And the event proved his faith. For he walked with God: and in his infants name told when the flood should come. Even when he should die. That was handled in the name of Meth-v-selach. He dieth, & then that shall be sent which the first day was told Adam. And Meth-v-selach nameth his son Lamec, that is: Borne in times of stroke. For in his days all the fathers left this world. And he learned of them all, the heavy curse that should oppress the earth. And at the birth of Noah, showeth his poverty in spirit his mourning and his meake heart, mentioning how God cursed the earth: and how Noah, should be the comforter, named by notation that way: Noah is a conforter. And thus the Patriarchs in their names told of the wrath of God for the flood, hastened by man's impiety, yet by God's patience deferred longe, as he would have none to perish, but all to come to the knowledge of the truth, as he giveth the open occasion to all. Otherwise his close counsel hath determined to how many he will give his spirit. So, all the Patriarchs preached in their names the curse of the earth. And Seth, the cause, for all us the sons of Seth: at the birth of sorrowful Enos. As Moses writeth, Gen. 4. where it is written. Also to Seth a son was borne: and he called his name, (sorrowful) Enos. Then sprang corrupt calling upon the name of the Eternal. So the sway of Ebrews take it: in the Thalmuds reckoning Dor Enos, the mē of Enos time in the first Apostasy. The Cataloge of their testimonies would occupy much paper. Yet the malicious of them who know that we bring the hope of our Savior from the promise, told Adam on his first day, that Christ should destroy the works of Satan, would fain have the 2000 afore circumcision to be but a Chaos or confusion: that in Abraham their glory might begin: and all afore to be but some small calling upon God: and that men began at Enos birth to call upon God. Ibn Ezra is of this sort, & later, David Kimchi, in his Spanish translation: but in his Dictionary he bringeth first that which I first here laid down. And Kimchies own hath untruth and open folly, and a jarring from all Moses purpose. First, it is untrue that until Enos birth men called not upon the name of God in 235. years. They who believed that the Eternal word would be made flesh, were from the beginning, and were many: as we read that troupes were called the sons of God. And Cainites the sons of men: and how their fayr Daughters deceived the better, that they took to profane Religion. And Seth the just for this cause might name his son sorrowful Enos : for a perpetual memory of the first Apostasy: But not without open folly: if men then began to call upon God. Now we see that through the Bible in the Hebrew and Chaldee part of Daniel, man as sorrowful is called Enos, after our fathers name. Whereby we might better consider the first Apostasy. And Moses shows how the curse upon the earth hastened by man's cursidnes the destruction by the flood: without any offer to amendment: as our Father Lamec complained 1056. years after the fall, of our wicked works ever since God cursed the earth: hopeless but for Noes few saved by water: for that Noah called upon God with right knowledge. Where the corrupt invocation brought the deluge. To this agreeth the Arabic translation old, & allowed so far as Arabic goeth: that is as far as Daniel's image of old reigned. Thus it speaketh in Britain letters, chinid thebadallah el daghva be ism allah. Then was corrupted the calling upon the name of God. The root Badal here is used Gen. 49. to the Hebrew chalal to corrupt. So the Arabic is manifest, and the sense is clear: and we have observed the first Apostasy: and reason why all men be called sorrowful Enos in the tongue of Adam and Aram. And thus our particular errors have disturbed all the Bible. Some that reach through it all may be briefly considered.

Of Aaron's Ephod.

OUR translation giveth to the Ephod bleew silk, purple, and scarlat and white twined silk. The Jews universally hold that wolle thread bleew and purple, and scarlate and white linen and golden plates cut as thread made the cope: not the unclean worm: and they will & may well hold us Bats and Moulwates that cannot see that, for the tongue and ceremony by their so plentiful and agreeable writings. And of touching a worm thus they write. If a worm be in a man's hand, though he wash him self in the waters of Siloam, or in all the waters that God made, he shall not find absolute cleanness. Now the worm unclean, by Ceremony, might not be in Ceremony figuring holiness. This error our reverend Fathers will amend.

Of the twelve Stones.

THe holy Ghost translated all Aaron's twelve stones: with fourfold Greek, the Heathen, the Lxx, the Apostles using of an Heathen term fitter, and the Talmudics that is, by a Greek term made from the Talmud. The heathen and Lxx. agree for eight of the stones, and the Lxx. give Iaspes to Zebulon, though the Hebrew Iaspeh falleth to bear engreauen the name of Benjamin, where their translation would disturb conference with the Hebrew. So to Benjamin doeth the holy Ghost give Iaspis. Also the stone of Judah is called Anthrax: which term in Gen. 2. in the Lxx. was another stone. The same in Chaldee is Cadcedona, in Hebrew Exo. 20. Nophech, and in Ezek. 27. Nophech or Codcod was brought from Aram to Tyrus Mar • . As Targum Yerushalmi would expound Ezekiel. And as Kimchi noteth upon Es. 54. in the Jewel Codcod. Thence the holy Ghost maketh Chaldee to be Greek: 〈 in non-Latin alphabet 〉 . The Jewel that bare Nepthaly was Achates: SHEBO in Hebrew, John calleth it a Chrysoprase, named of a golden list and greenes in the white Achate.

In the Septuaginta Sardius was the first, and Onychion Beniaminus the last. Sardonyx compounded of both names pleaseth Zebulon for his Iaspis taken from him.

Now by the New Testament, thus should Moses be turned to our language, Exo. 28. v. 9. and 10. And thou shalt take the two Beryl stones, and grave in them the names of the sons of Israel: six of their names upon the one stone, & the names of the six that remain upon the other stone, according to their birth: That is, as their mothers first bare, but all of one mother together: That Isachar & Zebulon come next Judah: though they were borne after the four of the two hand-mayds. And we have no prescription of order but here: whereby each Patriarchs should have his fit stone, whereof a little shall be spoken anon. verse 17, &c. And thou shalt embosse it with Embosment for stones: four rouse of stones: a row of Sardius, Topaz, and Smaragd, the first row: and the second row of Chalcedon, Sapphire and Sardonyx: and the third row of Hyacinth, Chrysoprase & Amenthyst. Leshem or Hyacinth, befell Dan: a token that Leshem the Town should be his, by his conquest mentioned Ios. chap. 18. and Iud. 19. And the fourth row of Chrysolite, Beryl and Jasper. Thus the holy Ghost teacheth us to translate Moses. Also by the order in the revelation the Sapphire must be for Isachar the noble Leah's son, & not for Dan of Rachel's hand-maid: though by birth in age Dan should have it: and the second foundation in the holy city: and Isachar should be the last: where in truth Gad is last. And the Greek Philo endeth the strife: who lived in Gaius Caligulaes time, & saw the stones and tribes names ingrauē. He saith Judah was in the Anthrax (Chalcedō Apo. 21) & Isachar in the Sapphire, fol 37. That one word discusseth all the doubt: in what stones each Patriarch was engraven: that is all of one mother together: & as the mother first bare. So Chizkum learnedly expoundeth the term birth upon Exod. 28.

Of the Patriarchs order in the Jewels.

THus the stones held the Patriarchs: where the noble Matrones sons Leah's & Rachel's were in their own stomach as Lord's above the hand-maids: all but the blemished as Reuben and Simeon : who were made as the basest.

ODEM. Sardius in the 70. and Apo. 21. bare engraven, Reuben & he was placed upon the Hagarens, & a red stone was a prophecy that he should have a warrior Frontiers place: & God fighting for his Church, Ap. 4. is like the Sardius, defending of his Martyrs against the Caesar's.

PITDAH Topaz, in the 70. and Apo. 21. bare Simeon, and is found in Cush, or in South Arabia Job. 28. in the islle Topaz: by Pliny. A flaming stone, by Dionisius: 〈 in non-Latin alphabet 〉 . By Eustathi. 〈 in non-Latin alphabet 〉 a clear stone flaming brightness. By Andreas upon Apo. like a Carbuncle. And this was for place and color fit for Simeon, the frontier, and upon Cush and Amalek. As he was worst in carriage for Sychem, & for Joseph, so his Tribe was Num. 24. & afforded no Judge: but the flabled Judith, in a scholars declamation. So his Topaz hath not the second but the ninth place: Apo. 21.

BAREKETH Smaragdus in the 70. and Apo. 21. bare Levi : who in his Doctrine was to shine like the sun: as (Ovid. Met. 2.) In solio phoebus claris lucente Smaragdis. Because Levi taught the covenant for the Heathen given by the rain-bow, Gen. 9. In Apo. 4. that is signified by the rain-bow like a Smaragd being about the Throne: The Gospel for the Heathē is meant thereby.

NOPHEC Anthrax in the 70. and Philo, but Chalcedon Ap. 21. of Cod • od or Chalcedon, bare Judah's name▪ Pyropus, The Carbuncle by Kimchi in his Spanish translation: a fit Jewel for Judah in Christ the Sun of Justice in Malachi. To whose kingdom the Poëts words may well be borrowed: how in Scripture

In Apoc. 21. The Chalcedon our Lord his stone, hath the third place: the place of Levy, to tell that our high Sacrificer hath ended Levies place. And Levies Smaragd hath Judah's place: The very placing of Judah in Levies place, telleth that in all the Bible Christ was our sacrificer, and that none but God could so wisely place the twelve Tribes. The learned R. Abr. Reuben admired that.

SAPHIR in Hebrew & Lxx. & Apo. bare the name of Isachar : the noble son of Lady Lea : a Lady by Arabic policy above Dans mother: & the Sapphire bare not Dan. which opinion for Dan would shake all the Bible: when the uniform providence of God is examined: & our Bible • arreth.

Now the Sapphire may be known by a phrase of Exo. 24. The God of Israel had under his feet, as it were, a pavement of Sapphire like the color of the Heavens in pureness. God him self speaketh the like, Job. 38.37. Who could have made the clouds of Heaven like the Sapphire. And whereas the ground of a wise Policy is meditatiō of Heaven: as the old Evāgelist Isaiah teacheth in all his book, showing how the show of this world passeth; in words purer then snow, whiter then milk, ruddier then any Jewel, whose pullish passeth the Sapphire, so he boroweth the Sapphire to show that our 〈 in non-Latin alphabet 〉 , or civil carriage must be bent to Heaven, saying: I will make thy foundation of Sapphire. Isachar had this reward: for his belief in Christ: Es. 54. This was fit for Isachar, that should with Zebulon suck the richesse of the Sea: where Coelum vndique, as Maro speaketh: & nothing about, but the Saphirlike clouds. And this Sapphire might well have Symeons second place: Apo. 21. where the Shoam or Beryl should have had the first: But that Ieroboā of Joseph marred the grace of it. As the precious Shoham & Sapphire come together in Job. 28. so in the Apo. 21. they might have come.

IAHALOM Iaspis in the Lxx. but Sardonyx, Ap. 21. bare Zebulon not Naphtali. A fit badge for a Sea man. Halam is, to BEAT : as in Vergil: Feriunt mare. and in Homer, 〈 in non-Latin alphabet 〉 Jacob told of Zebulon that he should border upon the Seacostes, and have hauens for ships: and his stone speaketh the same: & Moses Deut. 33. doth make it more famous: when Levi, Judah, Isachar had their places, Ap. 21 Zebulon by order hath his. In the Lxx. Sardius was the first, and Onyx the last. When Iaspis was taken from Zebulon to the last, to Benjamin his Onyx, and Iaspis was made first as of old Sardius: Zebulon hath both dignities in Sardonyx : and the tongue showeth S. John to be the son of the thunderer.

LESHEM, Hyacinthus Lxx & Apo. 21. it bare Dan, who wan the Town LESHEM, called DAN, in Abraham's time: and Leschem, for that the stone LESHEM was found there: and called DAN, Ios. 19. & Iud. 18. The old name DAN, and LESHEM in the Jewel told Joshua and the Seniors that to DAN LESHEM should be given: in notatiton, follow God. The dumstone sounded to the deaf ears to beware corrupt calling upon God. But all in vain.

SHEBO Achates Lxx. Chrysoprase, Ap. 2. The white Achate: which hath one side green, and the golden list: the brauest of all Achates. Nepthaly was graven in it: who dwelt by the Sea of Gennesaret: or princely Gardens. The sun-shining-face of the Sea is in Greek, Gold: as the shining air in Job 37.22. So the dumstone Chrysophrase spake to Nepthaly, as Moses tongue, that he should possess a Sea, and the South From Leshem, or Cesarea Philippi.

ACHLEMAH Amethyst, Lxx. and Apo. 21. by notation, God will keep safe. Troupfull Gad, named of a troupe, for Leas troupe, Gen. 30.10. troupfull Gad whom troupes would trouble, Gen. 49. but he should trouble the Hagerenes in the end: when Gad had good trust in God. 1. Chr. 5.10. troupfull Gad was graven in this faith workfull stone, the bloody Amethyst, fit for one set against Hagerenes in open fields, to defend his brethren, as Homer saith: Il. 5.

Through slaughter, through dead, through pikes & black blood.

As he was next after the two above, and as they, of hand-maids, so he is last, Apo 21. and next after the other two. By our Bishops Noble Isachar never specially infamous should have that place: and so it would be doubted whether God penned the revelation.

THARSIS, by notation the Sea, Lxx. and Apoc. 21. CHRYSOLITE, as the Sea in the sun beams is Golden. Happy Aser was graven in it: whose bars of gates or holds by Sea were of brass and Iron, Deut. 33. The name might tell Aser, what part he should have.

And these three, Isachar Zebulon and Aser, were told by their dum stones that they should be Sea men. And the packes of East commodities conveyed to the West, took lodging for sea, in their tribes, that they might choose of all. ANNA the Daughter of PHANVEL, who saw Phaneel God in Christ, face to face: and spake to all Israel, Phanuel, behold you, God : came of the happy Tribe of ASER. For which ANNA the Chrysolite is preferred from the last of the hand-maids-sons to be their former, and also afore Simeon, and Jereboam's Joseph.

As the Sea in trope, is affliction in allegory: and notably Dan. 7. where four beasts arising out of the Sea, afflict Christ his kindred, in whose affliction he had affliction: and being the Angel which had the name of God in him, Exo. 23. and Es. 63. he saved them: and expounding Daniel's seventh in chap. tenth, He hath his body like Tharsis : as partaker of sorrow with Daniel's people: till ANNE of ASER should be in mind the daughter of Phanuel. And see that Christ took a body, to pass the aerumnosum vitae salum, even to the death of the Cross.

SHOHAM, is by notation, in which they shall be. Adam the Prophet which saw in spirit all that should come, might so name it: as seeing that they, The twelve stars of the world then, should be gravē in it. Beryl. Lxx. Exo. 28.20. and Apo. 21. The Lxx. translate this stone six ways: least the foolish Heathen should skoff how Joseph bare them all. By variety they hinder thē for searching the case. Thus it is in them: Prasimus, Sardius, Soom, Onyx. And Smaragdus, Ex. 28.10 where it beareth the twelve names, and Beryllus where it beareth Joseph alone. Joseph for his carriage might hear, that, which Albinovanus writeth of kingly Mecoenas. Vincit vulgares, vincit Beryllus arenas : And well be holden a Citizen of Eden or Paradise: first for his own case: next for holding all the house in life & faith: even that his dead bones and his brethren's buried together at Shechem, whence they sold him, should keep them in expectation of Christ, & heavenly brother-hood. For this he is graven in the Heavenly clear Beryl: and his brethren are engraven in two of the same: in memory that he to his death held them in expectation of God in Christ, reconciling the world unto himself: And made them all to be of Eden, as Ezekiel telleth.

IASPEH Onyx Lxx. Apo. 21. Iaspis bare Benjamin's name. The colors of it be many: but the operation one in open trial of all ages: that a woman in hard travel having two Jaspers tide to her legs, shall so far as art helps, have spedy travel. That of old Dioscorides noted: and in Francfurth of late, it was notably manifested, 1602. the Mother of Benjamin, because she was somewhat idolish in her Fathers Theraphim, died as soon as twelve stars arose to Jacob. The tribe for their mothers calamity, might look to die first: in travels of state: and for the mothers idolatry, as Joseph's wife left such a spice as 600 years after overthrew Israel. For that, Benjamin hath the Iaspis in allegory: and the Temple in history built in his Tribe, & half Jerusalem: and Mordecai and the Emperesse Atossa the Mother of the great Artax : who built the Temple, and caused his Nobles to help Judah: wherefore Ezra calleth them valiant Worthies: and God maketh them, to tame the Grecians, proud for Xerxes flight, & not knowing that the hindrance of the Temple, & not the force of Grecia, caused all those Calamites. Such is Paul, that traveled of the Galatians and Heathen Theraphim, to have Christ formed in them, and in body, wonderfully: and hath half Jerusalem's N. Testament under his sh • bet or Pen. And he only telleth of his Tribe, of all the Apostles: that we may know how worthily, whē Joseph, who took Rubens dignity, and civilly was right heir, by the first bethrothed when Joseph lost his dignity, Benjamin was to hold the first place.

Of Ezekiel.

AND Ezekiel showeth that thus the stones were to bear the tribes names, chap. 28. when he telleth the late Kings of Tyrus, in what dignity old Chiram of David and Solomon's time, was; In the Garden of Eden: or policy of Israel, in the holy mountain of God, or Jerusalem, among the fiery stones, David and Solomon. Chiram was a Cherub, an uncted protector: all precious stones covered him. The Sardius of Reuben the eldest: the Topaz, of Simeon, the second: the Sardonyx of Sabulon his borderer, the Chrysolite of Aser his borderer, the Beryl, of Joseph as a King of old, the Iaspis of Benjamin, in whose Tribe the Tēple was built: to which he performed Ceder trees: the Sapphire of Isachar his neighbor, and the Chalcedon of Judah his confederate in the Kings: and the Smaragd of Levi, in whose office as a proselyte he sacrificed. Thus doeth Ezekiel reject DAN and Nepthaly, of whom cometh Chiram the workman, mentioned 1. King 7.2. Chro. 2. and 4. A Tyryan by dwelling, of DAN by his mother, of Naphtali by his Father: which Father is described to excel in all work in mettalles, tymbre, and tincture: that the son may be the better esteemed for such a teacher: And the son Chiram is commended by testimony of experience: his workmanship to old King Chiram. And the son after his works ended, hath the testimony of working according to his Fathers skill. Now when a poor dweller of Tyrus had all glory that Dan with Naphtali could afford, the Prophet might not object unto a King consort with hand-maids tribes: excluding Isachar utterly, & Zebulon from his place: to exclude Aser a borderer upon Tyrus. And thus our learned ware not the brestcare of judgment with Vrim and Thummin, when thus the stones of the sanctuary are confounded: which dum stones tell what lott each tribe should have: whose stories fall still in the same tenor: as the holy Ezekiel and the son of thunder do make the dum stones to thunder it out: though we be deaf as the dwellers at Nile Catadupa or downfall: who by too much noise loose the sense of hearing.

Of further warrant for this ordering of the stones.

AS Chiram the artificer is commended by his teacher, so all dealers in divinity should make good their cause by ancient: who should have skill in that kind, whereof they entreat. Now in this argument one doubt resolveth all. Whether Isachar whom his brother Zebulon must immediately follow, cometh afore the hand-maids sons being his elder: that all Leah's sons come together: or Isachar must come after them: to have the Amethyst: and Zebulon the Chrysolite. Which in dead is Asers: That should our Bishops Bibles infer. Against whom this heap of witnesses I call together. First, the testimony of Philo touched above: and now the words of the Babylonian Talmud in Sota fol. 36. Rabbi Annas the son of Gamehel, saith: The twelve stones were ordered, not as the Patriarchs be ordered in the book of Numbers, but as they be in Ex. 1. The sons of Leah together, in the first stone: and in the second stone, according to their birth and age. This note of the Talmud endeth this controversy. And the commentary there is to the same sense, for such as know not the Babylonian tongue.

Of Targum Yerushalmi.

AN old trāslatiō of Moses hard pointes in the tongue that the Jews used in the Apostles time, called Thargū Yerushalmi, thus settleth fully the stones order, to the Patriarchs engravement in them: In the first row was Sardius, Topaz, Smaragd, & in thē was written plainly the name of the three Tribes: Reuben, Simeon, Levi. And the second row was Cadcedona▪ Sapphire, & Sardonyx. There was written upon them plainly, the name of three Tribes, Judah▪ Isachar, & Zebulon. And this endeth the strife against our Bishops. And the third row was Hyacinth, Chrysoprase, and Amethyst. There was written upon them plainly the name of three Tribes, Dan, Nepthaly, and Gad. And the fourth row was, Chrysolite, Beryl, and Iaspes. There was written upon them the name of three Tribes, Aser, Joseph, and Benjamin. Thus saith an old auctour, not unknown to the Eloquent Cyril, nor despised of him.

Of Targum Cant. Chap. 5.

AN other Chaldee paraphrast upon the Song of Songs, though he agreeth in no Chaldee name to the undoubted Hebrew stones order, yet he applieth the Patriarchs to them just as the former did: seeing how so the Tribes arms told them what part of the land each one should have, and dignity according. Whose record keepeth us from fastening folly vpō Ezekiel, by our blindness, and from moving the simple to despise the revelation.

Of Midras Rabba.

MIdras Rabba is a most curious work for the depth of the Hebrew tongue, bringing witty fables to teach memory of sentences. This Midras upon Exod. 28. telleth of the Patriarchs engrauement in the twelve stones, just as Targum Yerushalmi doeth: and is an auctour of high esteem, and drawing the consent of many. So this auctour here may fight for Dan with his Leshem, to keep all stories together by right settling of one Patriarch to his stone.

Of Maimonides in the holy Jewels.

R. Moses Ben Maimon, often cited, he most curiously handleth the same in two works: one not yet printed, written upon the mysteries of the twelve Jewels, and to the former order. An other printed, and famous, in tract of the holy implementes. Him also R. Moses M. kozi citeth, though he would have bred a confusion to Moses, Ezekiel, and all the Bible: he citeth him as mistrusting his own judgment.

Of R. Eleazar Wormatiensis.

MAymonides in Spain, Egypt, & Arabia, was known • 423. years ago, as was mentioned, and Eleazar ; a Rabbin at Wormes, about the same time. He hath writ̄ upon the Law: and on Exod. 28. following the former order. For L • shem and Dan he handleth God's providence & Dans dullness very sharply, even to the letters: LE, SEM, follow God: and turned into Semel, Idol.

Of Salomoh Rashi.

SAlomoh Rashi is elder then both them. He lived in the time of the holy war. As Barbinel recordeth upon Obadias. Upon Iud. 18. thus he writeth, Laisha was the name of the city. And in the book of Joshua they called the name of it Leshem. Because they found there a precious stone called Leshem : & it was set in the breast care of judgment, for the Tribe of Dan, & he knew that in truth that should be their inheritance. Thus writeth this old Rabbin, whom Elias Mizraki and Chizkuni follow and urge upon others that would confound the Jewel of all holy story.

Of R. Isaac Karo.

ONE Rabbi Karo keepeth the same order: and writeth bravely in applying the stones notation or nature to the story. Specially in Achlemah: I WILL KEEPF SAF, how needful it was for Gad to have that precious promise.

Of R. Bechaiah.

ONE R. Bechaiah writeth very many good things. This one that all ever glorious in the Fathers came by Faith. And convicteth Abraham of want of Faith, that objected Sara to danger: and of other great imperfections. But that this Rabbi saith in his heart, Who can go up to Heaven to bring Christ down, or who can go to the deep to bring Christ from the deep of the earth : (as Ps. 71. speaketh) but that the incarnation and resurrection was incredible to him, he had soon learned our doctrine. This Rabbin followeth the Talmud, Thargumes two, Maimonides, Eleazar, Rashi vpō Iud. 18. and the true light of Scripture: to be a frontyer against those late men, that to undermine the New Testament, would not stick to confound all their glory.

Of the contrary, with confutation.

THE Jews of late have put forth upon Moses a short paraphrast: a forged work: bearing the name of Jonathan the old most learned paraphrast: who wrote upon the Prophets. Of whom the Jews say, that he wrote not upon the Law. He was no less ancient then the holy Apostles. Yet the forged Jonathan mentioneth Constantinopole upon Num. 24. This forged work breaketh the stones order: and some of the malicious and willing to disgrace our Testament follow him. The true Jonathan bare sway so great that no Targum nor Thalmudist durst check him: and whereas he translateth nine stones Ezek. 28. onkelos upon Exod. 28. followeth him in everyone of them. Against this Elymas I cited this troupe, that troupes should trouble them, and they be troubled unto their end.

Of the Onyx ill set for Beryl in Exod. 28. by the Bishops Bible.

THE Lxx. naming Joseph's stone Beryl, being allowed of the holy Ghost, Apoc. 21. should not have been refused. Yet our translation hath Onyx. Though the enemies to the New Testament have the Greek plain, or by transposing of one letter. The Chaldee of Job. ch. 28. hath Berylin. Jonathan Ezek. 28 Byrela, onkelos in Gen. 2. and Exod. 28. Byrela. And Ibn Ezra citeth the Syriaque common authority, for Byrela. And by transposition the Arabic hath, Belyr: in Sadaias, in the Persian Arabic, upon both places, and in an old Hebrew Arabic dictionary that I have brough for me from Arabia. Also a most learned commentary of Sal. S. of Melec Sat. recordeth Belyr to be the Arabic. Thus the enemies favor S. John. But we have not marked how the New Testament is the best auctour for the Hebrew tongue: and have refused to follow God: and obscured the Symphonie of Moses, Ezekiel, & John, and made all three to speak as sounding brass no distinction of matter. The learned translators will amend this.

Why the Lxx. set Smaragd for Shobam, Exod. 28.10. where Beryl is in v. 20.

AS the Greek Philo doeth apply Aaron's attire to deep significations, so did the former and the later. Now Joseph stood in glory 600. years, in Egypt his house bare sway: and Jesus or Joshua was King after King Moses died: and conquered the land: and Ephraim and Manasseh of one Patriarch made two Tribes. And 350. years the Ark was in Syloh. Besides, Deborah, Gideon, Abimelec, Iephthe, Abdon, defended the People, and half Manasseh joined with Reuben and Gad and found glory in Saul's time over Hagarenes. Thus Joseph's Beryl might well bear all names, on Aaron's shoulders, as he like Atlas, bare all the peise on his shoulders. For this, Israel saw a plain reason why the Shohā of Joseph still should bear sway. And Ephraim's kingdoms fall told that Judah should fall, and Heathen come in their room: as Heathē only in Job's time stack to God. But Heathē could not see a reason of this. For their weakness the Lxx give Levies shoulders his own stone. Chrysostom in Photios thought Moses truth did so, whence Patriarchs & Popes willbe Shoham: which stone is the Kings.

Of an open betraying of our Lord and redeemer, and befooling the rock of salvation.

THE Pascha was to be killed not in private towns, whē altars were free as in Samuel's time: but where God settled his name: as in Jerusalem's Temple. And there the Lamb could not be killed, but by the general consent of the nation. And he that should kill the Pascha, ever since Jesus conquered Canaan, in a private house had been held an enemy to all truth of God. So the day of sacrificing the Lamb could not be prevented. But all must kill it on one and the same day. Now we say our Lord prevented the Jews one day: upon S. Math. 26. So we teach that he ate a Pascha not killed in the Temple: and make him a destroyer of Salvation. Jews never did cast greather blasphemies against our Redeemer. The Bishops should do well to publish repentance of that note, before they give sleep to their eyes, after they see this reproof: or with all speed. If not, they shall see him whom they have pierced, Apoc. 1. For the trespass is doubtless tresgrand.

Of a slander cast upon the Jews: which they retort upon the holy Gospel.

THus we say to S. Mat. 26. Our Lord Jesus celebrated not the Passover the same day that the Jews did. But he with his Disciples ate the Lamb the fourtenth day of the first month (which is March) but the Jews celebrated the Passover the day following, at even, after sun set, Jesus Christ being in the grave. These be our words the very poison to all the Gospel. Which error the Jews blase (for of old scholemen through Europe broached it and Jews read it) and we by this and such are holden dogs.

How confidently the Jews protest that they kill him which passeth the fourtenth day: for the killing of the Lamb or kid Pascha.

THat the fourtenth day of Nisan the whole nation killed the Passover, thus Rambam or Maimonides recordeth that: in corban Pasch. From the Law. Exod. 12. It is an express commandment, to kill the Pascha in the month Nisan, in the fourtenth day of the month: and he that breaketh this commandment and killeth it not the 14. day, being not defild nor in a far journey, by contempt is guilty of being rooted out. Thus do the Jews protest against our slander, old, & not ours first, above 423. years old: or the time that Rambam made against us his Talmud: against us Rambam doeth protest the day never to have been altered: while we pretend S. John's Pascha cha. 18.28. for our warrant, we draw errors upon errors.

How our note checketh the express word of our own Gospel.

THus it is written Mat. 26. You know that after two days the Pascha is kept: and the son of man is given up, to be crucified. This speech importeth a general agreement for the Pascha. And so much saith S. Marc. chap. 14. On the first day of unleavened bread, when THEY sacrificed the Pascha, two of his Disciples said: Where wilt thou that we go and prepare that thou mayst eat the Pascha. This text telleth expressly that our Lord and all Jews kept one and the same day, for the Lamb: to kill it on the fourteenth day, and to eat it on the fifteenth: the night that followed, that year, thursday. Friday night by the Jews. So the Gospel telleth how gross we are.

Of the Pascha called Chagigah, or holy day Feast, or peace-offering with the Lamb, of Oxkind, that might be eaten two days.

THE New Testament searcheth all the Talmud: and in few words telleth of the Pascha called Chagigah, so much as the Jews in many leaves. Moses saith Deut. 16. Thou shalt sacrifice a Pascha unto the Lord: of the flock & of the heard. The practice came notable in Josiah, 2. Chro 35. Josiah gave the people flocks of sheep, & kids, all for the Passover, and three thousand Oxen. This passover is handled pla • nly by Ibn Ezra, (upon Deut. 16.) comparing the Law with the story. And thus saith Rashi there: If to a Passover many belong, they add to it Chagiga, Oxen, for the holy day Feast. And soon after. The proper sense of the Scripture is: The flesh of the Chagigah Passover, which thou doest sacrifice in the evening, shall not continue through the first good day, unto the morning of the second: But it is eaten the fourtenth day and the fiftenth. And so it is handled in the Masseceth or treatise of the Passover: in the Babylonian Talmud: Limmed Al chagigath Arbaa esser neeceleth le seen iamim ve lailah echad. He teacheth: The Pascha Chagigah of the fourteenth day, is eaten for two days & one night. And of this addition the Law Deut. 16. speaketh. And thou shalt rejoice before the Eternal thy God: and thou shalt be thoroughly merry. Wherein was used all feastiuity, as men do to chere up them selves. Now for the Lamb Pascha, they worked half the day, as the Yerushalmi and the Babylonian noteth: and if it fell upon a Sabbath, they did kill it, and do all the Temples duty: but did not roste it at home that day: for the Law, Thou shalt not kindle fire on the Sabbath. Wherefore our ignorance is unspeakable, the ear cannot be filled with the hearing of it, nor the ey with beholding. That shall appear better by laying down S. John's words. ch. 18.28. It was morning, & they went not into Praetorion, that they should not be defiled, but might eat the Passover. This showeth not the Lamb but the Ox, an addition for joy, here joined. And to make S. John yet more plain, the words of Maimonides in korban Pascha, ch. 10. shall be translated.

Thus he saith: When they offered the Pascha in the first month, they offered it with the peace offerings of the fourtenth day: Oxen or flock beasts, great or little, male or female, as all the sacrifices of the peace offerings, &c. The Chagigah was not offered: if the Lamb sufficed the company: and it was a voluntary: not of commandment: and it was eaten for two days and one night. Thus Maimonides cleareth the Gospel: and telleth that Saint John spake from the depth of the Talmudics knowledge.

Of HEL, Hellish in our Creed.

IEwes seek no more nor ever sought, thē that we said our Lord went to HEL. Therevpon they adventure their salvation and safely may, that so he should not be the son of God. For his own words say: Luc: 16. That none cā pass frō the one place to the other. Yet in England the Princes Religion was disturbed. Our Princes swear to the Gospel. And it is Atheism to say that it is not plain, to the Godly. Paradise, the hand of God, the Holy, Heauē, received our Lord's only holy soul going hence. By the Greek Creed Hades : as Hades hath for the godly, evē by Heathen, the meadows of the godly. And by the Latins: Apud inferos, the good have: Certū in coelo & definitum locum. D. Bilson disturbeth all. He granteth, that our L. went, not hence to Hell, but hence to Heaven. And we never heard of contention but for one of these two points. The first he pretended to defend: but he betrayeth that: and agreeth with his adversary, reformed Churches, and most constant truth. After all he inventeth new, & rageth upon him that forced him to faith, in these words: in his Sermon book against M. Jacob, folio 419. Tell then your abettor that all the Realm will take him not only for a railer against all honesty, but a liar against all duty that voucheth so confidently: King Edw. the sixth and his subjects held that Christ his soul never went to Gehenna: and the Realm knoweth the Qu. oath, as also the Q. adventureth her eternal state. These be no states to come within his unclean mouth. He may do well to remember who they be of whom it is written: They despise government: and speak ill of them that be in authority, as raging waves of the sea, foaming out their own shame. Now to confute him the Zurich confession shall be sufficient: it was allowed in England. Thus it standeth. Per inferos intelligimus non locum supplicij designatum impijs, sed defunctos fideles, quemadmodum per superos adhuc superstites in vitâ. Proinde anima Christi descendit ad inferos, id est, delata est in sinum Abrahae: in quo collecti fuerunt omnes defuncti fideles. Ergo cum Latroni secum crucifixo dixit, hodie mecum eris in Paradiso, promisit ei consortium vitae, & beatorum spirituum. Licet enim Dominus descendisse dicatur, fit tamen ex more loquendi. Confitemur in hoc articulo animas esse immortales, easque protinus à morte comporeâ transire ad vitam. To this may come his own words, fol. 219. We have no warrant in the word of God so to fasten Christ's soul unto Hell for the time of his death, that it might not be in Paradise before it descended into Hell. And for his new, these: fol. 154. The sense of the Creed may & must be, that Christ after his body was buried in soul, descended unto that place which the Scripture properly calleth (Hades) HEL. The Lybian sandes may as well be reckoned as Bilsons heresies upon this course. His pen telleth all learned, he is a babe: and he delighteth to show his folly. Archb. WH. could confess error: & send Geoffrey King his Chaplein for Basel to confess so: when he saw, all the world should force him. D. Bilson hath a mind to be famous for millions of errors. But your Majesty will make him yield. Francfurt mart would make all loath him. If it please your highness that shall discuss the Question. I will defend your Majesty's Religion: and accuse him of strange, new fangled, and most detestable heresy.

Of a greater injury to Christ and his nation.

THE Archisynagogue of Byzantum or Constantinople, sent an Epistle to England, desirous to be taught in the conference of both Testaments: and how all things falling out in our life may be discussed without traditions, which Jews say, Moses gave by word of mouth to Joshua or Jesus: and so man unto man still. Upon this, all the Thalm. speaketh. And his demand argued a scholar: who knew that none of wit would medle with him, that knew not the Prophets & Thalmuds as well as he. This Epistell was sent to England: thence to me to Basil. There I printed two impressions. And gave the copies to be dispersed quickly over Europe and Turkey: And I printed in Hebrew and Greek to Archb. WH. and his brethren, how they might honor Christianity, handling such and such points learnedly. And I continually sent treatises to Constantina, shown afore to Jews of Germany. For this a libel was allowed, against God, & against your M. termed the Scottish mist: & against my poor self, that the printed Epistle was forged by me. For this I gave I.C. the Anathema Maran Atha: and if he had done so in Germany, an axe had cut off his head. His G. protested he never spake, never dealt against me: and turned the Anathema upon his Chaplein. This contempt of Christianity was the greatest that ever hath been heard in Christendom: and a Greek Oration complaing of it to all Christendom was allowed by the Lord's of Francfurt, a little before Q. Elizabeth's death: upon that, not printed: that if justice be shown at home, foreign complaints may surcease. God will plague all that put up such injuries against Christ: and the clearing of all the Bible for Jews and Gentiles: wherein our Machmadean errors have been detected to be ridiculous to all Jews.

How the Jew should be answered.

THE Lord's of Bearne in Zuitzerland offered me a good place of professing Hebrew and all my charges for Printing answers to this Jew: But with this addition. No stranger that meaneth not to die amongst them, shall be preferred: who afterwards may grieve them, in opening of their affairs. That I refused: and told of my hope in your Majesty. Now if it be your highness will to allow me a pension to buy all Hebrew and Talmudics helps, and to hire common Hebrew setters at Venice or Basil, the Bible and the Talmud shall be opened by God's help, to the contentment even of the Rhomists: or if your highness grant me but your princely letters of favor to Germany Princes, they will deffray my charges. A Prince to whose ancestors all the Jews of the Empire paid for their dwelling: saving them of Francfurt, & hath many of them now his tenants, would willingly have employed me that way. But without your highness leave, I could not then resolve.

Epilogue.

THUS I have shown your Highnes of our corrupt dealing against our own Religion. And your Majesty's bare word may cause the Bishops to put forth some little book: as amending faults escaped. Seeing many thousand copies translations of the Hebrew and Greek Testament have been sold, their escapes will vex many, unless particular warnings be given of thē. Only the time of our Lord his birth as we hold it: where the conception should be, this common error cannot & needs not to be amended: Seeing we reckon frō the conception. And the memory of story we may celebrate, as we hold it convenient But he that shall defend S. Luke must be circumspect herein: Jews have long examined what to object. I hope your M. shall see that by the right handling of this cause, Jews shall more confess that your highness kingdom, in the ends of the earth, is a chief possessiō of Christ: and hath a Cherub, an oincted defender of faith in the Garden of Eden, in the holy mountain of God, Zion the Heavenly: & fiery stones of noble Princes: where one is the Beryl that beareth all the Tribes: and the flaming carbuncle overshining all: and that such shall be in your glorious Majesty, and in your most noble posterity, while the sun shineth.