Our Lords Family

Of S. Matthews beginning from Abraham.

The full purpose of S. Matthew concerning the Kingdom of the Jews, I will handle at large in due place: Now the reasons of Abraham made the beginnig may be touched only; 1. Abraham was the first man to whom Christ was promised in plain terms; that in his seed all the families of the earth should be blessed, So a beginning from him is fit for Jews and heathen.

2. In that Eve had a promess that Christ should destroy the works of Satan, who destroyed the vorld, & Kild Adam, to be dead in sin, & to leave this world; our Lord his justice and death, & resurrection & ascension & restoring Adams soul to justice, & the new world wherein justices dwelleth, all these points are closely taught; But contemned by the blinded of Satan, who delight to be vnwittj, & will not so much strain their care, as to understand what God speaketh. Now to Abraham matters were shown plainer, that the destroyer of Satan's works; should come of him; & after death should be revived; & figured by Melchizedek; & as Abraham & Sara dead from strength of generation yet by faith were quickened: and justified by faith; So they should be, who believed in God that raiseth Christ from the dead. For these causes the beginng of the New T. is fitly taken from Abraham.

Of S. Marc.

S. Marc draweth his entrance from the last prophet w ••• John Babtist is foreshowed: & from Esays comfort upon speech of the fall of Babel. which matter was plainly expounded fo • time, when Cyrus destroyed Babel. & Marc his Gospel is of half a seven; to show Christ his teaching of the covenant for many. And as God would have S. Mark to fortify the Angels Chronicle for the time: So he would have the other three Evangelists to hasten to the same. As S. Matthew doth, when he told that our Lord dwelt in Narazet; as in the volume of the prophets Es. xi he is called Nazer; & in the Babylon Talmud in Chelek; Nazor is the name of the son of David; Presently after Thalmadique handling of that his name, he cometh to the Angel Gabrieis half seven; & so doth S. Luke, & S. John hasten to the preaching of Malachj the son of Zacharj. Whereby any might marvel how the Jews could miss to receive the King of glory coming to his own hows. And thus all the four evangelistes shown care to fottifie that part. And God would have it famous, turning it into a proverb; for afflictions conformable to the afflictions of Christ; by all • sio • to that time; That the afflictions for Christ should be called the afflictions of days 1260. or, of a time two times & half a time; & months forty two. So by allusiones our Gracious Lord teacheth us to mark the four evangelistes, for the half seven of our Lord's preaching; & specially S. Mark; & to go back with him to Daniel. And our Lord's own tongue doth call us to mark the time: in the Parable of the fig tree fruteles, hindering the Earth. Which speech may be gathered to be six months, before the cursed fig tree withered. As Bucholkerus maketh a goodly comparison, of that Parable, & of our Lord's half seven. So our Lord calleth us from Elias Baptist unto Elias the Thisbite: how in his time heaven was shut three years & six months; warning that since the heavens were opened at his baptism, until his soul should return from the cross to heaven, years should be three & six months. Now the gathering of Elias times in the first of the Kings would require long labor; But we may be sure it was well known among the Thalmudignes; as S. James speaking to the Thalmudique manner, saith, that Elias pray •• stayed rain three years & six months. Thus the time of our Lord's preaching is swetely compared with other Scriptures. & we may be sure that our Lord spake the truth; & seeing ou • Lord told, in Daniel ch. 7. & 12. That Antiochus should cro •• the laws & offering▪ a time two • imes & an half; He would have his time for sanctifying the temple to be as well Knowen; & as well measured; seeing the allusion Ap. 12. of a time, two times, & half a time, is taken from his preaching.

In what month S. Mark beginneth his story: & the rest, the opening of the heavens by the second Elias.

Because our Lord was baptized, even beginnig thirty, & to open the Kingdom, by teaching the covenant to many, three years & six month: Seeing his souls passage from the cross to the fathes is certain in the fiftenth of Nisan; So his birth & Baptism should be in the seventh month, Aethanim. Which was the first month, after the creation of the world.

Of the month Ethanim or September.

It may somewhat help to mark old story of Aethanim from 1. Kings. • . 2. All Israel assembled to the King Solomon, in the month Aethanim, in the feast, that is the seventh month; And the sacrificers brought the Ark of the covenant of the Eternal, unto his place; unto the Dabyr; unto the holy of holy; & the Cherubim spread their wings over the place o • the ark. This so Solemn should have antitypon awnswearable in high matter. And what thing else can be, but that the most holy was manifest in his temple; & the army of Angels spread • their wings; to have him honored at his coming then into the world.

The explication & story, of the month Aethanim.

The most Lerned Chaldee paraphast Ionathā speaketh thus: of Aethanim. It is the month of the ancient, & they called it the first month, of festiuity. But now it is the seven month. Thus David Kimchj doth expound him. Aethanim or strength is the month wherein they gathered the fructs & increase of the earth, to their houses. For that cause it is called the feast of gathering fruits. So Aethanim meaneth strength: & fructes & entrease of the earth be the life of a man. And some of our doctoures expound Aethanim, the month in which the fathers were borne. The stay (Aethanim) of the world; as the speech, Mich. 7. 2. Hear ye mounta • ies; & ye strong foundationes of the earth. Others call it Aetha • im from the strength of the laws that are given for this month •• th feasts, & laws. So Ralbag saith. I think it called the month Athanim, for the feasts: the strong, & teaching justice: which • re in this month. This for Ralbag. The first day had the trumpets; the tenth, expiation; the fiftenth the feast of tabernacles for eight days. And Jonathan's words cited of me afore, be thus expounded of Camchj. Before the time that Israel came from Egypt, Tisri or Aethanim was the first month. For in Tisri the world was made. And by reason that the Children of Israel came from Egypt in Nisan, it became the head of months, & Tisri became the seventh. For so the blessed God said unto them. This month shall be unto you the first of months. To you, by reason that to the rest of the world it is not first: For Tisri is the first. And this much for the month. So John the Baptist well might begin the first day; & assemble unto him much People fourtene days: And our I ord come to him the fiftenth day; when they had learned of the stronger then the Baptist, who would baptize with the holy Ghost, & with fire. So the four Evangelist • s Celebrating the Baptism celebrat the birth which was the same day 29. full years. So as the first Adam & the other to Noah came to the world that month, Christ should come; & that time was fittest for Caesar to bid men resort to their cities; & most likely that shepherds would yet be abroad with their ship; & fittest for men to go into a river naked to be Baptized. And by Daniel's half seven John brought in Baptism; for heathen; as David & Solomon only Baptized proselytes; Maimonides in Asure Bia, tract. 12 & 13. And if his warrant had not been sure, & plain, from Daniel, none might have come to him for Baptism. So our Lord beginning a new yere of his age then, shown the same time of month to have geven us his coming into the world. And the Rabbin's in Middras Rabba conclude that Messias shall be borne in Aethanim or Tisrj; full of feasts to teach of him. And God appointed no feasts for the winter; because of the unseasonableness of the weather. Chrysostom mistaking John's fathers story, thinking that he ministered not in june but in September, began to disgrace the state of the Gospel. Hence Turk & Jew scoph: that we place the birth where the conception should be; and can yield no reason of our Gospels narrationes which we make most unlikely to be true. And Arias Montanus helps Chrysostom; that Zechariah should be high sacrificer, Whereas all Jews know that the Candelstick, Table & altar of incense were without & daily gone to by the ordinary sacrificers. Elias, four times made the beginning of Daniel's half seven, might have taught the Jews a sure note, what Elias Malachj spake off. Now the end of all the Evangelistes is in the first month, towards leaving the Egypt of this world at the Pascha. And at Pentecost, after, the law was given to Moses; when the fyerj law of the spirit was by Jesus given. So the conception of John, where men placed his birth; falleth to Midsomer; & birth to the spring Aequinoctial, and likewise the conception of Mary fell most fitly to mydwinter, & our Lord's coming into the world, to the first month after the creation, & his redemption, to the first month for redemption from Egypt; These matters agree with Scripture & plain reason. But now the altering of the date would to much trouble the world. It may pass amongst us; as fit for considering a time when winter feasts, & leisure to hear the law read hindereth none works; & according to the conception; very many Lerned men have cleared the truth, of late; & all are to blame that will follow an old error here, that disturbeth law & Gospel. Jews & Turks look on: & the just judge, who hath eyes pure, that they cannot behold evil, will keep from his heavenly city all that practice lying.

Of S. Luke's beginning.

S. Luke joineth the end of the old testament to the beginning of the New. A most heavenly work. And here note the very names. Zacharj & Malachj end the speech of God in the Old Testament; & Zacharj & Malachj are in the first speech of the Angel Gabriel in the New. The Angel Gabriel; who did tell of Antiochus Epiphanes, for days 2300. & Generally of God's hand upon the Graecianes: he, tells of the second Elias; or Malachj, unto Zacharj; an holy man: & of the birth of Christ, whom he himself named Christ; Daniel 9. & here the time must be considered. Even when the Grecianes were rooted out from under the cope of heaven: & had not the government of one city in the world; but at Romans tax, in Daniel were utterly consumed; as the former all, the Graecianes before they were parted: & the Medes with Persianes, & the Chaldeanes; when the last of all these were consumed, then the Angel Gabriel cometh twice to tell the joy of the Kingdom of heaven; for John Elias: & for Christ the most holy. Thus so heavenly a joining of the Old Testament to the New should be celebrated of all that will keep the commandment of praising God with understanding. And all teachers be wicked that will be spending time to their hearers, & them selves, in matters of this world, where the hearers be so wise as they, and not study first the truth of these matters, so gracious & full of salvation, & after, teach them unto the world. Bishops that would teach with dexterity to make all in the the Kingdoms able if they would to teach all the world, should never be envied for their 200000 lib. per annum; But they should be counted most reverend & right reverend fathers; & such Papae as Athanasuis, & the like in Grecia. But ours must alter much before all the learned nobility will think them so referend & so learned, as some nobles be, & lower gentry, that never came in Pulpit.

Of S. John beginning the Gospel.

S. John the last beginneth frō before the beginning: from the Eternal, called the word of Talmudics infinitely through Moses, as Onkelos nere S. John followeth them: saying for, Jehovah said, the word of Jehovah said. S. Paul saith they tempted Christ; where they tempted Jehovah. This was the main combat with the Talmudics: & Cerinthianes, & other heretics. And matter required that minds longe occupied in easier matter, should at the last be called to consider the Eternity, of the heir of all, which made the world. And S. Luke sone after mention of Elias John baptist, handleth the humanity of Jesus Corist, up to Adam: whom Satan overraught to bring darkness upon himself, before the sun ever left him in darkness; & then joineth a new combat to the old serpent; thence will I show the family of our Lord: & cmment upon it; & S. Matthew shall follow, touching succession to the Kingdom, & other dependantes, all for instruction of Jews, & such as would not lay a trap to Jews, & their own destruction.

Prophecy of Jeconiah.

As I live▪ saith the Eternal, if Chonias the son of Joakim King of Judah, were a signet upon my right hand, I would pluck thee thence. O earth. earth, earth, hear the word of the Lord: write ye this man Conias childless, a man that shall not prosper in all his days, for none shall grow from his seed, to sit upon the throne of David; or to bear rule anymore in Judah. Thus all may see a plain end of Solomon's house; and how dangerously those Doctors be deceived, who bring Christ from Jeconiah. They are little better who take in hand to teach, and make not this plain to the simplest. The Bishop of our souls will hate such blind contemners.

Of Zerubbabel, Agg. 2.

Thus Aggai sealeth his Prophecy; In that day, saith the Eternal of hosts, I will take thee Zerubbabel son of Salathiel, & I will make thee as a sign • ; for thee have I chosen, saith the Eternal of hosts. This conclusion of Aggai, compared with God's oth against Jeconiah, should have stayed us from conspiring with the dogs that despised Aieleth ha Sachar Ps. 22 The morning star, as our Lord Ap. 3. and 22. & kimchi there, translate the Ebr. He hath not yet dawned to such Doctors.

Of zacharie teaching how zorobabel cometh of Nathan, chap. 10. 12.

Thus zacharie joineth to Aggei; In that day the Land shall lament ech family apart; the family of David apart, & their wives apart; the family of the house of Nathan apart, & their wives apart; the family of the house of Levi apart, and their wives apart; the family of Semei apart, & their wives apart.

The notation of Zerubbabel.

Zerubbabel his name containeth the stately prophecy of Babels fall; where with Jeremiah comforteth Judah. ch. 51. 2. I will send against Babel, Zor-im; fanners, which Zor o Babel. Mark here with-all how the golden head is fanned to chaff. And this much doth 〈 in non-Latin alphabet 〉 Zerubbabel contain in name. And when Babel the house of Nemrod & Cham wer fanned by Sem & Japheth, then cometh an Angel to tell when Christ the signet of God from Zerubbabel should be sealed: that all men might reckon from yere to yere, how nere they came to the Kingdom.

of there names notation.

As Zerubbabel was also called Sa • betzar, glad in affliction; so his eldest son was called Mosollam: that is: he shall be settled in Salem; as Naasson called Salmon in that sense, so he is called 1. chr. 3. & by another notation, Abihu; Math. 1. The second son is called Ananias; in remembrance of Ananias the noble martyr, the glory of men; that quenched the fire. He was fitly termed so; a father to Christ; that quencheth Hell fire from burning his servants; The same man is called by another name Rhesa, principal; being the second brother; Because he that is principal over all, shall come from him; & make the second brother principal to the first.

Names from famous ancient men.

The name of Nathan David's son might not be given to moo; as nonee but one was called David, nor any in the right Li • e to Adam: to keep the story from confusion. But the Like in notation are full many. Nathan is, HE (God) geveth & Mattatha, Matthat, Mattathias twice coming, & Matth▪ n Mat. 1. be all remēbrances of Nathan David's son; named after the prophet, which promised Christ to David. So they still knew that Christ should come of them. So Ianna, short, or Joanna longe, Jonah̄ as the lxx express Hebrew, all be John: by which name Iohaiada the good high sacrificer was called. So the second Melchi, Amos & Nachum revive stories, & loke for Kingdom, strength & comfort; So Elmodam reviveth the story of Iocktās Elmodad where to avoid loath some doublyng of D. the one is changed. Iocktans house highly angered God; falling to Babels Idols after many from, Sem Arphaxad, Sela, & Eber, followed the godly fathers. Therefore God scattered them further to fill east & west India. Yet Christ would once call all; & one of his fathers shown that, in his name, from Iocktanes Eldest son Elmodad. Others have religions foundation, as lose, all one to Jesus, a Savior; Eliezer, God hath strength, Iorim, & • liakim God setteth up. Her, the vigilant. These contain the ground of religion; Others touched the lot of the particular family; As Malea fullness, Majnan, waters of increase; when Roboams house was decaying quickly. Some express the fathers confort in a son, as Chesly, my glory, Addy an ornament & one remembrance of hard lot; Mahath, vexation. All be wittely named; & our Lord Er the Aey vigilant, saith; ye shall not seek me in vain. An idle syllable shall not be found in the names of Jesus his fathers. By these arguments the wicked Jews that reject the Kings record known over nations might be awnsweared & musselled.

Of Cainan, joined to Arphaxad; which Cainan never was in the world.

S. Luke showeth to all learned in tongues that he followed the very syllables of publiq records: otherwise moo names from one Hebrew as Ianna, Joanna, & Ionan, he had expressed in one tenor. So he followeth the lxx for Cainan, son, as it was supposed, to Aaphaxad. the lxx knew that he never was in the world; as nether Cainan the sixth son to Sem; Gen. 10. in the lxx; as they knew that; Joseph was father but to Manasseh & Ephraim: when Jacob came to Egypt; & not yet to the five added by them gen. 46 ch. which make for Hebrew lxx souls; in the lxx. they make 75. which thing also S. Luke followeth act. 7. I have in my Consent shown the reason. But here also it may fiitly be handled: yet a long discourse must come to open the whole nature of the matter.

Why the lxx hid their mind.

The lxx ii Jews, six for every tribe are named, in shortness lxx. when Ptolemy Philadelphus ambitious of a great library sent to Judah, to have them books in Greke; so many translāters were sent to Egypt with the holy volume; which they turned into Greke; but with exceeding departing from the Hebrew. And they carried not with them the pomcted Bible, that they might more freely dally with the profane heathen. One example may be in the years a thousand & many hundre the • which they feigned. Of that I have written at large to Melchizedek. An other strange departing from Hebrew appeareth in Gen. 4 to this Hebrew vnpoincted:

Halo im tetib sheeth, ve im lo tetib le petach chatathrobets. or thus le patteach, chatatha; Rebatz.

Is there not upon well doing, recompense? and if thou do not wells sins pay is nere at the door. Because heathen should not plead hense in heathen manner; Do well, & have well, they add vowls thus; if thou offer well, & devide not well, thou hast sinned; be quiet. And this mockage they thought fittest for heathen scorners of truth. This was the well doing, spoken by God; That Cain, if he would come to God, must believe that God is; & is a rewarder of them that seek him. But Lagidae & Chemmis land, would not sone conceive this sense. Therefore he that sitteth in heaven would scorn them: & the Eternal would make a mock of them. For this rule was from the beginnig; Cast not pearls to hogs; nor holy things to dogs.

An other daliance was this: Deut. 32. when the only High scattered the sons of Adam, he settled the borders of nations according to the number of the Angels of God. The Hebrew hath: According to the number of the sons of Israel. They saw weighty cause of this dalliance; which I have printed in a dedication to my Grek translatiō of the prophets dedicated to the B. of Mainz.

The 2. Psalm speaketh in this sort. Kiss the son lest he be angry; where is anger sone Kindled. Happy are all that trust in him. Flesh & blood could not open this unto the world, only the father which is in heaven should reveal it. How God so loved the world that he gave his only begoten son, to the end that whsoeuer believe on him should not perish but have lift everlasting. At this they would have scoffed; as how often scoffed they the King of glory in the days of his flesh. Therefore the holy words which proprely say Kiss the Son, they turn craftily thus; Lay hold vpod dostrine lest. wicked men should say: David maketh himself the Son of God.

So they were in danger of more then scoffing, in a common brag. Thus they triumphed: as yet records show in Zohar upon exod; Col. 27. JACOB OUR father went to Egypt with LXX Souls: to recover the LXX families which cursed Cham bred by parted tongues for Babels Idolous tower. And the seventy souls of Jacob match in value all the families of the world; & he that will rule over them is as great a tyrant as an usurper to rein over all the world. This brag all Barbers & blear-eyed knew; & if they had not hid the truth of lxx families Gen. 10. & somewhat in Gen. xi. by two feigned Cainans, & by five Gen. 46. five then not borne, they had been more in danger thē under Aman; differing from all nations in the feast of tabernacles; For that was their greatest open difference, as the Chaldee Esther toucheth. The lxx having thus dealed, & the Sanhedrin or Synedrion having enacted a law that none should alter the lxx. Euseb praep. 8. S. Luke was to follow the Greke; as a recorder; & not as a judge both in Cainan; & in souls 75. act. 7. And he wrote not to Siculis & Consentinis; but to wise men that had their eyes in theri head. He who upon act. 7. feigneth that some late man added five act. 7. & to the lxxij gen. 46. would make all the Christians in the world very simple; that could not espy that; but mar all copies; & Arabiq translationes. Moreover what will he say to the old Greke Philo; Equallaged to S. Luke; handling Abraham's 75. years & Jacob 75. souls Gen. 46. & exod. 1. & again but 70 in Deut. 10. 22. He discanting after his manner telleth how in dalliance souls were 75. in truth but lxx. That number of five then unborn to Joseph, I will not here declare why to him more then to other enlargement was; & why the number of five: my consent & advertisement conferred may give advertisement. Further for Cainan one saith he had a copy which had not Caynan. I can well believe it. For where the Apostles exceed in wisdom: as S. Matthew in omitting hateful Joakim, some wicked praesumptuous copier would needs amend the text; to say for; Josiah begat Jeconiah & his brethren; that is, Sedekias the uncle that reigned after him: Josiah begat Iakim: Iakim begat Jeconiah & his brethren. Geneva printed this about 60 years; & with their folollowers filled Europe with corrupt copies. Yet Beza revoked the wicked copy; But who can revoke the milliones of the corrupted. The old consent of the Church having truth, should have stood as well at the first as at the last: & a town that feared God, should not brag how they give the best Bible where they miss most deadly. And so when they leave out Cainan here Luc. 3. when God set him in the text: pretending a warrant as praesumptuous that they saw a copy void of that Cainan▪ they should not be followed in England. Morouver mark this; that Greeks in Eusebius make Abraham the tenth after Noah in story: though the 70 would make him the eleventh: & so Epiphanius maketh Jacob not the twenty three, but after the Hebrew the twenty two. And I had an Arabiq common • arie upon Genesis which in deed followed the lxx but with a note of misli king: But now I have not that. For one Mattathias Holmes carried my Arabiq books & Bibles Massorite, & great Plantine & others the best in the world all mine, to Ierne-land; & at his death told as M. Trauerse will testify & others that they were mine, yet one that married his sister, dealt worse then any Turk; he sold them as his books of 100 lib sterling, lent of courtesy; without any penny l • nt for pawn: as, Middleburge knoweth. I humbly request the King to call him to accounts & all others to hold him as he deserveth forever. If my own book had been left me, Canian from Arabia might be handled. And this much for S. Luke. Only one bad note of a Genevean calling the Gospel into doubt, I must touch. He writeth how he hath a copy venerandae vetustatis, where not S. Luke's men, but S. Matthews be up unto Adam. He should have brent, not sent to posterity that wicked work. Some wicked copier, that dreamed Joseph his family, to be handled in S. Luke, and knowing that Joseph could not have natural fathers in several families, thought good to frame a Gospel of his own head: & to leave out the most glorious family in the world. This rule the reader may take at my hand: That commonly the places in which the holy Apostles excel in Thalmudi{que} or Atti{que} Lerning, some rude copiers alter after their own brain. But as any ears can discern Cyclops Polyphemus Music to come short of Aristoxenus: so any one Thalmudi{que} & Atti{que} what the holy Apostles left, Rude copiers can never bring that which hath rare wisdom. So the copy of rare wisdom must needs be holden the copy of God: when there is difference betwixt the barbarous & them. And the church in most Greke copies & old Arabiq, follow the best. And none but void of judgment & wicked wranglers, will deny that both testaments stand in the original sure enough for copy.

What use the forged Canian hath.

The foolish of God is wiser then Men. The lxx departing from Hebrew truth, because heathen would not suffer it, show for all Divinity, how the natural man cannot abide it. Specially they shown, that in the 75 souls & in Cainan. And that would our Lord teach Children in his own family; Bringing irony or mockage for a Cainan that never was in the world. And by a man, that never was a man, teache wicked men, how they will become worse then nothing: eternally miserable. So the forged Cainan hath great use; & corrupt translations after corrupt copies should not be sold vnamended, after warninge: such as leave out Cainan whom God left us. And specially because Jews in every corner be thorns in our sides, & pricks in our eyes, we should loath help to them; as in wicked blaming the most heavenly pureness of the Greke testament. And this much for our Lord's fathers set in S. Luke unto David. The notationes of all from Adam to David contain the Abridgement of their story. But the vnebrewed would not sone conceive them. All wise students that take to Divinity will learn the holy tongue: & such, of them selves may sone see what the names import. Now Let us look how S. Matthew showeth Messias to be man, Emmanuel, (as S. Luke) from Abraham to David: & to be God in man: & King of the Jews. These be the grounds of our faith: & our darkness will be exceeding great, if we miss in these points. S. Matthews text shall be first laid down, with so much of the persons story as principally argueth doctrine for the Kingdom of the world to come: & of right faith in them, as in us now. The fathers of our Lord the first fourtene should have their story known among their spiritual sons, to beimitated of us; & the Kings should be known: to consider imperfectiones, arguing that Christ his Kingdom should not be as an earthly one. Now the third row, will force us to examine stately stories of their enemies destruction: & how they by Daniel sevens, did know when. Christ would come into the world; & there I must defend our church: & many others against betrayers of the truth unto Jews: upon that occasion in sundry sortes. They notorioushy vex us for our Doctors Babyshnes for confunding our Lord's holy fathers, with Acabean Kings of Roboams Ammonean • ace; & for disagreing for redemption time; & for Daniel's fourth Kingdom.

Observationes.

This narration dependeth upon the demand of the Persian Philosophers, who by Daniel's prophecy, ch. 9. came to Jerusalem, to seek the late borne King of the Jews the most holy. Daniel the wise, full of grace, would not miss to take order that his nation & Susan where is rombe was yet honored of Elam, should reckon most exactly yere by yere, when the King of glory would make his covenant, with all nations. And the half seven, of teaching the Gospel, was made known; & thirty years for to be a father in nature, Solon the old & Hesiod noted in poetry; & Sala, Paleg, Saruch, our Lord's fathers show it in practice, fathers at thirty. And for government; Joseph as King in Egypt at thirty; & David King in deed at Hebron: & the law for the Levites to begin their office of sad or heay charge at thirty. So all the world as the Philosophers of Susan might know in what yere since Judah came from Babel, Christ was to come into the world.

And a comfortable light in the air appearing at Susan strange above the course of nature, could not but move the Persian learned men, to know God's counsel, to loke for the King, told off by holy Daniel, so longe before. For this cause the Persians Sages come to Jerusalem. But Herod better knew the time, as the Sacrificers & the whole nation; of whom none brought exception that way; none of any striving against the truth, for other points. But Herod mistoke the nature of the King; & knew not that God was in Christ, reconciling the world unto himself. To teach Herod, & the Thalmudi{que} & all the world, what kind of King Messias should be, S. Matthew writeth this chapter; showing fourtene, fathers after the flesh to the son Eternal; who saw his days afore & rejoiced; & although they were nor perfitect in doctrine severally from us; yet heaven, the perfect blessing for the soul, they had when they left this world. All good men in private life; But the first King hardly saved himself; after he came to rest. Fourtene be of them: After them come fourtene Kings: fathers for the Kingdom: but not natural fathers, to Christ all faulty, for government, & many, greatly sinful; & not in God's favor. So, S. Matthew doth teach such as knew the law, that Christ his Kingdom was not of this world. And he leaveth Solomon's house: whose natural succession did end with Jeconiah: & thence he cometh to Salathiel, of Nathan: & to zorob. who ar 〈 in non-Latin alphabet 〉 . And then he turneth aside to the Kings line: where be ten. Mary & Jesus make up the third fowertene: and all be called in Daniel heirs of the Eternal Kingdom. Great matters depend upon their story: whereby allshould be considered severally; as they are severally set down for that purpose. And the principal matters that touched their story, shall be handled with them.

Of the first fowertene; & of Abraham severally.

David the King is once named first, because Herod demanded of the King; & to David first, the Eternal Kingdom was promised. After a touch that way, Abraham is set first & the rest in order to make fourtene; where the last is King.

Why Abraham giveth the beginning of the story.

The Land of Canaan where the Kingdom should arise, was first promised to Abrahā: & Christ was promised to him first of any man in open distinct plain words. And he is made father of the heathen; which would follow his belief; & the heathen might offer first fruits at Jerusalem; as Maimonides noteth Bechor. Per. 4. So for Jews & gentiles the beginning from him is very fit.

Of Abraham's glory.

Abraham is often commended unto us; whose commendation all his children by faith should gladly know & publish. He left the field of the Chaldeans being nere Babel, in the most proper Mesopotamia nere the meting of the two rivers Tigris & Euphrates; & stayed at Charan till he make many Souls; & his father died there, aged 205. years. heavy by years, who toke his journey for Canaan, & had not broken off, but by heavy years, & death: then was Abraham 75. by Moses text: by S. stephans note upon it; by the Greke Philo; whose (words I have cited in the Concent in Latin:) & by sundry Hebrews in Midras Rabba. And reason would tell us that Thara was dead before God promised Abraham that Christ should come of him: Otherwise as he took journey toward Canaan; he had not stayed in Charan but by weakness.

An aunswear to M. Scaliger.

Because it is written Thara lived seventy years, & begat Abraham, Charan & Nachor, M. scaliger fighteth vehemently against Beroaldus & all that were afore of his mind. And where he saith, still brethren be named in seniority; & for the objection in Sem, Cham, & Japheth; where Japheth is eldest in the lxx he would have Sem eldest, Cham next & Japheth youngest, I aunswear; if any will be contentions the church of God hath no such custom to S. stephen act. 7. he said: None yet understood S. Luke. Then where is the fault in our wit, or i • his pen? And in Bathshebaes sons 1. Chr. 3. Solomon the Eldest is named last; & Nathan the second is named third. And Ioachaz the second son of Josiah both is named first, & called the first borne. And seeing Ischa or Sara was Harans daughter & but ten years younger then Abraham, the Babylonian Talmud gathereth sensibly that Abraham was not the Eldest. So all the Eldest Jews fight for S. stephen; & for S. Luke. And for S. Matthew that Thara was dead before Abraham received the promise. That still Abraham might be alone in the dignity of the promise. So M. scaliger might have spared disturbance of S. Matthews begininge.

Of Abraham's Idolatry.

S. Paul calleth Abraham 〈 in non-Latin alphabet 〉 as he was once Idolatrous; & such an one Philo & Rambam make him to have been; but by faith he was justified. So S. Paul disputeth upon him; against the Jews thus; what shall we say then that Abraham our father found by the flesh? if Abraham were iustefied by works he hath wherein to rejoice. But he hath no works to rejoice in before God For his request unto Sara to hazard her Chastity was a fault; as Rabbi Bechaia upon gen. 15 doth make it, an egregious trespass, a gross fault, an exceeding sin; bred frō great mistrust in God; & the cause of Israel's sorrow & fall in Egypt. So he hath not to rejoice before God: Therefore he was not justified by works before God. S. James dealing with Jews who then, as now, think their reverence to the law, & belief in the truth of the story, iustifyes them, showeth that they are deceived. For Abraham & all Godly show good works, to tell others that they honor God; as Abraham did: in not sparing his Son. Now, where as God said to Abraham; Because thou hast not spared thy only son; I swear, I will multiply thy seed; The very Jews in Midras Rabba show the meaning thus; by the similitude of a physician, who promiseth to heal a great man of a dangerous sickness; & after his promess giveth a most bitter potion; which the patient taketh boldly; & then the physician saith; Because you have so taken the drench; I will swear I will heal you. Thus the party is confirmed; & not called to a new beginnig. So Abraham's manifestation of regeneration is re • ompensed, in a confirmation: not with the fountain of his justification. And still the Prophets require open justice; & God punisheth every sin; but less, upon charity; & in that sense charity covereth many sins. But the fountain was Abraham believed in God: & that was recokned to him for justice; as David saith that they are happy whose sins are forgiven. So Abraham was justified by faith; beleving that Christ sbould come of him; & should be raised from the dead, as he knew that if he had killed Isaac God would have raised him again. So faith shall be reckoned unto us for justice; wich believe that God raised Jesus our Lord from the dead: who was killed for our sins: & raised for our justification. These points the Greke Crede handleth plainly; & the Greke fathers▪ & Porphyry and the oracles, that our Lord's soul went hence to heaven. And Ben Arama, who saith; Christians believe our Lord's soul went to Hell, doth the Gospel great injury. Fot through infinite mention of death & resurrection, there is never one syllable of going to Hell but in one oration in John six times express mentio of going to the father. A wise writer never repeats, but with some addition if any can be. And seeing the going of a just soul to Hell, is more strange, then 〈 in non-Latin alphabet 〉 , the dwelling of God in man; or resurrection; it had been oftener handled in plain terms, if it had been true. One R. Man a Jew objected unto me our Crede of going to Hell. I told him it was an heathen phrase; but meaned, as their Thalmudi{que} to go to Parad • se; & So descending in Moses Joshua, Judges, Ruth, & Kings, is for 〈 in non-Latin alphabet 〉 & so translated; & more then once translated 〈 in non-Latin alphabet 〉 ascended. And 〈 in non-Latin alphabet 〉 to go is translated Ascend & Descend & So 〈 in non-Latin alphabet 〉 is used of passage; as from Nazareth to Capernaum • aum in our Lord: & exceeding often in the acts of the Apostles: and Hades, for Abraham, is heaven or Paradise. For as Britanie containeth two partes, England & Scotland; So Hades containeth Heaven & Hell; & in Abraham set in the beginnig of the New Testament, God would use Hades Luc. 16 & tell expressly that God praepared Heaven to receive Abraham the pilgrom & stranger, looking for the heavenly city. & hence the Jews might have learned the meaning of our Crede: & for Paradise Luc. 23. the matter was plain; that our L. went thence thither. And no Jews of Modesty would have slandered our Gospel to Mach mad: to forge better Keys of Paradise. A phātastical Black smith, not a B • ssaleel he proved. Although this article should here be handled largely in Abraham the Patron of faith; yet I may be short: because L. Th. winton proveth against Geueveans by Josephus, Ignatius, Justin martyr, Eusebius, Athanasius, (in his sermon) Cyrillus, Epiphanius, Nazianzen, That Hades or Ca • achthonia to Godly, is heaven; & he fortifieth Geneveans faith; that by Grek our Lord went hence to Paradise; & justly rejecteth Hell grefe from 〈 in non-Latin alphabet 〉 , as hated of Bible, Rabbin's upon Hebrew, & Attiques upon the Gospel. I shown in six Greke works left in Germany how lernedly the R. R. F. healed the Geneveans disease; who denied a going to Hades where Abraham is; Luc. 16. & all faithful souls, to cross their own faith: & deny souls immortality: & would have all heathean, enemies for f • ends; & all Greke fathers, enemies, for friends offering help. In that learned pains, fortifying Geneva, L. W. doeth confute DD. B. & B. Purgatory & Limbum. And with Abraham's story Children learn Abraham's religion; for the trinity, Incarnation, & resurrection; & Paradise hence receiving the faithful, as hot fire, the wicked; & not to be waving with every wind of Hellish Divinity. The notation of Abraham is an high father of many nations handled Rom. 4. from Genesis Ch. 17.

Of Isaac.

Abraham after the flesh begat Ishmael: whence came the unclean spirit of Machmad, & that nation the poison of the world. Yet Isaac, though conceived in sin, as others, was quickened with Christ: and raised, & placed in heaven with him; who being willing to die, knew that he should be raised up again; Faith was in him the stay of things hoped for; & tryer out of things not seen. In Isaac shall Abraham's seed be called. But Esau of Isaac cast off God; a profane man: who sold his birthright for a mess of Pottage. Isaac's name is laughter; or gladness; the Joy of the world. Jacob in name is a supplanter; as Esau complaineth, he twice supplanted him Gen. 28. He shown most plainly his hope for riches, in Christ his Kingdom; when he requested no more but diet & clothing gen. 28. Job & Paul teach all to follow him Job. 3. 1. Tim. 6. Yea and this Epigramme divine from one profane.

Jacob saw a lather, reaching from the earth to heaven; & God was in the top of it; & Angels ascended & descended by it. He knew that Christ was the Son of God; & that Angels should ascend & descend upon the son of man; if Herod had known so much, he had not sought to kill the lateborne King of the Jews. The Trinity Jacob knew; & nameth one & the same Angel that wrestled with him, the Angel that would bless Joseph; & the God of Bethel. And he taught his twelve Sons not to say: who can go up to heaven to bring Christ down? or who can go down into the depe of the earth, to bring Christ from the dead; but to believe that the God of Bethel would come man of him, & of Judah: & that 〈 in non-Latin alphabet 〉 as S. Paul Rom. 4. translateth Es. 53 after the 70 would pour his soul to death; & be recovered from death; as Isaac in type; & go from the cross to the father; & that all the faithful should so do; as the New Testament teacheth continually; That Isaac Ben Arama after old Siphri might be ashamed to say our Gospel believed that ether the Prophets or old just, or our Lord ever went to Hell. The Church never believed that; But the Deuels here triumph over such teachers. God left his word sure: & teacheth nothing in corners. And they are gods hated for Lerning that dream of proving rules of faith from corners. The Patriarchs rested in the incarnatiō & resurrectiō. And our Crede Goeth no further for 〈 in non-Latin alphabet 〉 is any passage, up, down; Ether term is common for journeys in all authors & all Kind of writers speak so; & Hades most be told incessantly to Babes that it is heaven in the light part for the Godly; as in the dark part hell for the wicked. The dull & unthankful wightes that rave against this, shall see Isaac & Jacob in Abraham's bosom in Hades; but in their course they hast up to Gehennia.

Of Judah & his brethren.

The twelve Patriarchs might have taught Herod of what nature the Kingdom of Christ was. Reuben saw nothing here but Sorow. Yet he liveth Eternally & passed from death to life; Simeon & Levy heard of a curse upon their trespass; Judah's confession of fault by sham • found glory: that none but such a Judah shall have praise of God; and as John the fourth was dearest to Christ, so he to Jacob most glorious. All the rest had their sorrows for Joseph; when some said, come let us kill him; as the Scribes, of Christ; & Benjamin became Ben-ony a son of Sorow: For loss of his brother; & printed his sorrow in his sons name: in Ros & Bicrj, Gall & biternes have I for my Elder brother & Iosep was among his brethren sold for Sicles by Judas advise to save his life: bus Christ by Judas to loss of life: Joseph in durance betwixt two, told the one of salvation, the other of death: so Christ told the one in durance with him, that on the right hand, of joy: & left the railer to perish with the scribes: & the other rauers: that set their mouth against heaven. Briefly all the Patriarchs were bishops for their families: 〈 in non-Latin alphabet 〉 using all care to teach theirs frō their fathers speech what Sem or Melchi-sedek learned of Mathusala taught of Adam, of the holy trinity: & how Christ by death should vanquish him that had the power of death. They would not miss to Catechize their sons in these points: & how our Lord should come of Judah: the king of glory, the eternal, the framer of the world, of that poor shepherd, to be a man: to have his tabernakel in us; to loke throw the windows within our wall. They did feed upon his flesh & blood, comforted in sorrow by this hope. As Joseph gave 〈 in non-Latin alphabet 〉 to feed his brethren. So all good Math. 25. give 〈 in non-Latin alphabet 〉 to feed their families souls. In one word 〈 in non-Latin alphabet 〉 never used afore but in Joseph with the 70. our Lord his gracious tongue calleth us to the Patriarchs story: to look to heaven, not unto Talmudics Kingdom in the earth that God cursed. S. Matthew requireth so much to be considered in these Patriarchs; to mark by induction through them all, the nature of the Kingdom of heaven. And for that use they are so particularly set down. Otherwise their pedigree was well known from other places. But Christ would have us to mark that these were the sons of Adam in whom the Eternal wisdom delited.

Of Phares

Midras Rabba noteh upon Genesis, how God played delitefully with these sons of Adam. Jacob was busied in mourning for Joseph, as being dead; Joseph was busied in his afflictions, the other Patriarchs were busied in their marriages, & the blessed God was in disposing counsel how Messias should come of Tamar; of Tamar, a Chananean: of Tamar, Judas daughter in law: of Tamar, by Judah. Again Phares striving to be borne before Zara, (who first stredched out his hand) hath his name of violence, showing at his birth that he would lay strong hand upon the Kindome of heaven; & is a patren for all, as Jacob, to strive for the Kingdom from young years.

Of Ezron.

Fzron is by interpretation the midde of Joy; as Eron was borne at Jacob's going to Egypt; 215 after the promess & 215. before the Pascha. Jacob knew that years 400 from Isaac's affliction which was thirty after the promise, Abraham's seed should come from Egypt; & the promise was 30 afore the affliction, when Isaac entered six years & 55 after, Jacob is borne; when Isaac is 60. & at 130 he goeth into Egypt so 215 were spent in Chanaā; & Ezron was borne at the middle of their hope The notation of his name would have lightened their darkness who thought that the dwelling of Israel while they dwelt in Fgypt, was 430. years. The meaning of the Hebrew text is open in my consent & aduertisemen to; they that will, may fetch it thence. Wher I brought demonstration that Mose • should be dead forty before the law, by Genebrard: who would have Israel 430 years in Egypt. And I cited old Rabbin's moo • then one, for 215 & 215. as in my Hebrew work dedicated to Prince Maurice. That also I turned into Latin.

Of Aram And Aminadab.

The immortality of the soul was taught by Abraham, Isaac, & Jacob, by speech of their peregrination; showing how they were strangers in Canaan; & looked for an heavenly country. So Joseph, swearing his brethren to bring his bones from Egypt, shown that he followed Abraham's hope. And Genesis ending in Joseph's bones calleth all minds to Ezekiel's valley of bones, & to the general resurrection. So Aram & Aminadab in their notation, teach the souls eternal happiness; Aram is high, as Israel base in Egypt, was high in hope of heaven. So Ammi My People Nadab is noble, looketh to the nobility of the fathers from Adam to Noah; wherein all faithful are twice noble. Diodorus Siculus commendeth Egyptianes for their resolute opinion that Souls in 〈 in non-Latin alphabet 〉 had flourishing soils for the Godly; & a prison for the God less. And Homer the Eldest, & Plato, & troupes, Elder & later Greeks, are truly reported; to have learned that, from Egypt. Now from Israel did the Egyptianes learn the same. As our Lerned, Clemens, Eusebuis, Theodoret, & who not, a •• taught. And from the days of Aram & Aminadab, the high and noble in Christ did the Egyptianes learn, that, 〈 in non-Latin alphabet 〉 as Plato saith. The soul aeides unseen, goeth to the Aïdes, a place noble & pure & unseen, with good journey, to the good & wise God. Now the proud heathen trimmed them selfs with the ostriches of Israel, all in mind as Aram & Aminadab in name. So when the Romans flourished in learning their best from Tully down 300 years shown small resolution for Souls immortality: until Christians in our Symbolon or note of faith taught the true foundation of a sound common weael; That the just crucified to death went to the father, by the holy phrase: to Hades by the heathen; where Abraham's bosom received the faithful. Abraham's bosom in Hades, as Josephus or Irenaeus, or Justin Martyr, or Lerned Gaius teach. For the work is fathered upon all these. John of Zerubbabel & other poor taught Luke of Anti • ch & Theophilus the Souls immortallitye. And the Deuels at the last could not retain their authority for wisdom but by the same philosophy. Porphyry a friend of the Jews, & joining with Josephus for Hades to be the heaven for the godly: & not ignorant what our Crede spake, & as good a Grecian as ever could be, & with the Deuels an enemy to the resurrection of Christ, yet recorded from oracles that Christ went hence to heaven. His words are worthey to be cited Thus the oracle speaketh of Christ: Euseb. Ap. 3.

That man's soul in Godlines passeth all souls; and the soul of the Godly goeth to the rest of Heaven.

In that place of Porphyry Christ is called of the enemy Porphyry, 〈 in non-Latin alphabet 〉 , Godly & a dweller in the arches of Heaven. But he said Christians were mad that held him a God: for he knew not that God was in Christ.

And if he had not known full well, that Plato would have made him ashamed, if he had denied, 〈 in non-Latin alphabet 〉 in the Godly, and 〈 in non-Latin alphabet 〉 to be a most happy passage to Heavē, he would not spared wrangling with Christians, if they had taken that article in any other sense, then this absolute meaning, that all just go hence to Heaven. In Cant. 6. 12, My soul hath set me in the chariotes of Ammi Nadib, my people the noble; So all Godly be Aminadab, as the laten translation speaketh; because they teach Egyptianes, that the faithful in Hades, be in Abraham's bosom.

Of Naasson.

Naasson hath a badge of faith in his name; that he should have EXPERIENCE how Israel should come from Egypt. So they looked to the very year when their deliverance should be. As since Babel fell, they reckoned yere by yere, how nere they came to the kingdom of Christ. And we should not be as Parrets, to regard the bare sond of name, but to know what the notation told.

Of Salmon.

Salmon showeth in his name that he should come into the rest of Canaan. Naasson died in the wilderness. But had great glory in the offringes: appointed first, as father of Christ. To Salmon Rachab was married; who had greater faith then sixhundred thousand of Israel; for she believed that God would give Israel the Lād of Canaan. S. Matthew citeth for Rachab private records; as S. Paul had for himself up to Benjamin.

Of Booz.

Booz cometh next; having a name fit for one that would be a pillar in the house of God. By it Salomō termeth one of the two pillars; Boos, with strength, Iachin, he will settle. Ruth was married to him, aged as an Abraham: & in Ruth leaving country, Kinsfolk & fathers house, lot is revived, who following Abraham out of country, Kinsfolk, & fathers house was fellow in the blessing: by Ruth that did the like.

Of Obed.

Of Booz & Ruth cometh Obed, 〈 in non-Latin alphabet 〉 a stay in old years, to Boos.

Of Iessaj.

Of Obed cometh Iessaj. His name is substantial; & is honerably mentioned a father of Christ; the root of Iessaj. He had many valiant sons; & again Seruiah his daughter had valiant sons; as Joab & Asael.

Of David.

Now David is one most glorious. The letters of his make, Christ his name; BELOVED through Solomon's songs. To him Christ is promised with an Eternal throne. That is; in the world to come. 1. Chr. 17. He, while he was afflicted, was godly; at rest, he fell; in Uriah, & Bathseba; To be an example for all that shall believe. And this much for the natural fathers of Christ; all, teachers in their carriage, of the Kingdom of heaven. And Bathseba the adulteress▪ rarely Godly in the end, is a grandmother of Christ; celebrated in the psalm of repertance. 51. & pro. 31 & all prophets are in the King •• me of heaven. Lu. 13.

Of the Kings that were not fathers to Christ.

Solomon & his brother Nathan were sons of David, by Bathsheba; But knowledge of the holy trinity, & of Christ his incarnation & resurrection made them the best souls. And all who blame them for sudden in •• mities, & commend the • not for their heavenly virtues, shall not be of Christ his brethren. Salomō glorified God in his infirnite wisdom; compa • ing things visible to show the vnvisible of God; his eternal power & God head; & speaketh of the Eternal son Prov▪ • . how his delight is in the holy sons of Adam: as he governeth his people's state in a most pleasant frame: that the blindest may see a clear provocation of all to salvation. His grea • power, & building of towns▪ suffered not his heart to rest i • the night; & his women only overrawght him: to suffer, & by his charges to build, Idole places; where upon he saw that God's threat would overthrow his Kingdom; & before, he knew from Moses, Deut. 28. that the Kingdom should be overthrowen; & that in a strange country Judah would pray looking toward the temple Leu. 16. 1 k. 8. & God would he •• them. And when by his practice suffering Idolatry, he occasioned the renting of his Kingdom; & foresaw destruction • f temple, city, common weal he writeth his Gospel, That all • under the son is vain, & the Kingdom of Christ is not of this world; but the promise of the Eternal throne to David, was for the world to come, that we, should loke for the la •• judgment. Herod should most carefully have learned this much; when he first learned the story of Solomon. who was the first & last that had all this world at will; to show that Christ his Kingdom is not of this world. And yet this day the Jews look for a pompous Kingdom; as I have laid down their words, in Hebrew & English, to Ecclesiastes▪ And Solomon's case alone might have taught Herod, Pilate, Caesars & concision that the Pomp of this world is not fit to brede poverty in spirit; to brede morning, to brede mekenes, to brede hunger & thirst for justice, to find the Kingdom of heaven when the whole fowertene pilgromes in this world following heaven in a quiet private hope could not move Herod, all being our Lord's fathers, & all best▪ in pri • a • e state, the first turning aside frō his live noble in the vanity of this world, & leaving no hope for others to come nere, should have warned that 'the King eternal vnvisible blesseth men only to his vnvisible Kingdom that is not of this worlds. So Herod had not Killed the young children; nor had come to such an horrible death as Josephus recorded, to have shown an entrance to his Eternal flames: because he would know what the Angel & Daniel taught the Persian sages for the Kindome of Christ.

Of Roboam.

Roboam being forty when his father was fifty two; as Jews universally & old Greeks from them do gather his whole life, might well be known of Solomon, & touched in Kohe •• th or ecclesiastes whether he would be a wiseman or a fool. A fool he sone proved: & could not rule that which his fathers gate & maintained by great care. And his mother Namah the Ammonite was not like Ruth the Moabite. And we should not hope for both Lots daughters to be rare; without special warning from God. Now Roboam was vexed by war from Jeroboam all his time; & left for Herod a warning that Christ his Kingdom should not be like his; & that the sages of Persia came not by Daniel's Chronicle to look for such • Kinge. Abia his son is well coupled with him, to give warning of the same.

Of Abia

Abia walked in all the ways of Roboam: a second warning to Herod that Solomon's house would not be upright with God.

Of Asa Jehoshaphat & the rest

Asa good, yet imprisoned the Prophet, a Pope father or Bishop from God; as if he had imprisoned Christ himself. Jehoshaphat a good King made bad affinity with Ahab's house that Joram should mary Ahab's Daughter. Jezebels also she might well be. Athaliah is the woman. Another Jezebel. Hence Joram killeth his brethren his own bowels: & his Moth •• Jezebel, as well she might be, killed the prophets; & the lo •• some muckhil, that her name soundeth, dreamed to kill the ho • ses and chariot of Israel: Elias the new Enoch. Then follow exemples for Herod; to know matters to come, by former notoriours. Two & forty years Omries house was a plage to Israel; & ochozias King of Judah aged 22. when his father died at forty, in the first yere of his regne, fell by partaking with Omries house against Jehu, fell to be Ben, in the giltines of the forty & two years. Ezra cunning in Hebrew, when he penned the Chronicles, littel thought that men would be so barbarous as to make him aged 42. & two years Elder then his father, whom the proper story of the Kings written by Jeremiah, made aged 22. for the same yere. Ezra a repeaters, pennyng the story eloquētly, of one caught in the giltines of the family so long wicked & caught in their sin; in the two & fortieth yere. The spirit which beautified the heavens, would have the story beautified with Eloquent Hebrew, that they should be Barbarous that would not mark this to the bottom. Now Herod might see in Athaliah fit Motherhood for Antipaters son. Such a wife was fit to be Herodes mother. & Herod might know by her end what his own would be. And any might see that a Kingdom given over by God to the sword of Athaliah, was not of that throne which God promised to David to stand forever. Athaliah Destroyed all the seed of Roboams mother the ammonitilh, that might be Kinge • for her children by a former Husband; except Joash whom his aunt saved, being an yere old Who is called of God six time • at the lest for propriety son to ochozias; a miserable sō to a miserable father. Joash the Cain killed the Prophet zacharie that prophesied of Christ his Kingdom: killed him, betwi •• the alter & the temple; where none but sacrificers might come; The wight most unthankful, & God's hated killed him who s • father by his wife saved his life. Herod might see & the Pharisees might see them selves the sons of this Cain Joash; when they would shed blood speaking more forcible then Abel's.

Touching a forged Table, pretending to reconcile S. Mat. and S. Luke, bringing Joash & all after him to be holy-Fathers & our Lord's 〈 in non-Latin alphabet 〉 ; attributing folly unto the Eternal wisdom of God, to bring the most holy, of the most wicked: I gave advertisement, & as I here, through Britany, it is well taken. Other countries also have it: I would wish them also to mark these short speeches.

They, who vuold make the Apostles to teach all Thalmudistes, that they sinned, holding Joash and all after him, to be of Solomon; and not to be holy men in S. Luke, termed by other names; pass Machmad infinitely in all extremity of impudenty: and Lucian the Dog would say, the wheston was won from his true story; by them who vuold feign twelve men together, to be Kings of two names; and the one kind never • eard by the learned of that nation. I hope D. B. will hold this true at the last: and who could ever have thought, that reasonnable wightes would ever print or buy such a Table. And the misery of the family, might teach Herod, that Christ's his Kingdom was not like theirs. Wher Ochosias, Joash, Amasi as, were all three sent up to Hades by bloody death, to give acompt before Cods Throne, of their Sceptre; and the pleading there at judgment vuold be as tolerable for the Kings of Acab by father, as for them, thence by mother; and S. Mat. leaveth them out, as a shame to be named in Solomon's house; & unworthy of reckoning in the New Testament. And here he teacheth Herod and all, by silence, more then any by any cries, that none heavenly minded, vuold bring Christ the King • rō such, or from such a Kingdom, since David wrote; Thy Throne, o God, is forever & ever: the Sceptre of thy Kingdom, is a Sceptre of righteousness: thou lovest justice, and hatest sin. Therefore it is most evident, that God thy God hath anointed thee with • yle of gladness above thy fellows. Yet in the sixth generation from Acab the wicked, King Azarias found mercy; aged 4 years whē his Father was killed; and was ruled by the Council, about 12 years; and so somewhat better brought up, then if he had been ruled by his Father. Yet he died in a Leprosy, for offering in the Sacrificers office, in Christ his Kingdom; in which office Sem the great by the name of Melchizedek, was described a Sacrificer in phrase still abiding, as still alive. Azarias should have learned that of his Father David; & that none of Judah werto come nere the altar. By Law death was the payment for the action: for endeavor a Leprosy brake out in his forehead: unto his death shut up from common company. And by this punishment of Solomon's house, Talmudics should have learned, that Christ should be a King in an higher person & office; as the Eternal, the brightness of glory; having all the nature of God in him; who carrieth about all things by his mighty word▪ & by himself performing a cleansing ransom of our sins, should sit on the right hand of God. Unto such a King Herod & the Scribes might hav looked, & to an Eternal thro • for thenselves. And in this age God shown a shaking of Solomon's house. In the yere that Vzias died, the glory of Christ filled the temple, with a smoke of anger; & the posts of it trembled by the terrible earthquake, mentioned by Zechariah; at which the people fled. Then Isaiah seeth Seraphin in the temple; Angels representing the Chaldeans whic shall burn the temple; & i • taught of ten calamities to come afor the last destructiō; which I have ordered in tables in my Concent. These terrors made Ioatham a good King: but Achaz would not believe, as did Eve, that the Son of God would be a man of a virgin. He had be • well plagued by Pekath; & his childrē wer kiled by the Arabianes. Ezchias was a good King; but after deliverance from Sanacherib famous in Herodotus, he shown the Chaldean his wealth; as having some trust in it; & is told that his posterity (by daughters) shall serve in Babels court. Manasseh that sawed Isaiah, saw all sin & slavery; Amon was sone killed; holy Josiah, for wicked subjectes was killed: Ioachas died in prison: Joakim was captived▪ and cast away unburied; Jeconiah was kept. years 37 in close prison. Sedekias eyes were polled out. And his children were killed; & the state felt Jeremiah's Lamē • ations. And now let us come to the third fowertene.

Who made the third fowrtene;

These be the third 14; Salathiel; Zerubbabel, Abihud, Eliakim, Azor, Sadok, Achim, Elihud, Eleazar, Matthan, Jacob, Joseph, Mary, JESUS▪ These be called the holy of the most high Trinity. Dan. 7 The Chaldean golden head was beaten to dust, the tree had the axe set to the root, the Lion was cast into fire, for afflicting these. So were used the arms & breast of silver, the Bear in the troubled sea, the Ram, of Madai & Pares; for not tendering this family; so the Grecianes whole in Alexander & his sons; sone rooted out▪ came to nothing, for Tyrannie over the nation where these should have been honored. So the P • olemies in Egypt, the south to Judea, and Seleucidae of Assyria north, both challenging Judah, & fighting still with duble camps in Judah, so wasting it, perished for injuries unto these. These Greeks whole & parted wereall the Image after the breast & arms. The Leopard & the fourth beast, & the whole Buck. And seven times be everyone of these set forth in the Prophecy of Daniel. The gracious Prophet so describing the afflictions of the third fourtene. And Jesus in Daniel cha. 2. is the stone which beateth the great image into dust, one like the Son of God. Chap. 3 one like the Son of man coming in the clouds: chap. 7. Messias, or Christ, the holiness of all holiness. Chap. 9 Michael chap. 10 & 12. And the holy Prophet D. should be compared with this last 14: touching, Herod Jews & Caesars, that the Kingd. of Chr. is not of this world. And the whole book which I Ebrewed for Jews, goeth upon the house of David, and chiefly toucheth these last fourtene; and may profitably be joined to the Commentary upon the Parcels of these tvuo Evangelists. And this much for them; profitable, as I deme, for all study touching our Lord's Family. Certen further helps shall be added as time serveth. But thus endeth the explicationes of both Evangelists, fo • our Lord's Fathers and Predecessors in right of Kingdom.

〈 in non-Latin alphabet 〉

Positiones explicative of matter tow ched briefly, and first against the slander of Isaac Ben Arama; saying untrulie, That our Gospel teacheth that the Patriarchs had no • the perfection of joy; but were in Hell, and that Christ went thither to redeem them. Thus he writeth upon Levite. 26. fol. 205 of the Venice Edition.

The first occasion of the Jews fall; and the harm that cometh by it;

SAINT Paul speaking of the old faithful, hath ben mistakē of Christians, some, for these words; ch. XI. V. last. All these, glorious by faith, received not the promess: God providing somewhat better for us: that they should not have the f • lnes without us. It is evident through the whole Epistle, that the Apostle disputeth on this; That the Fathers were taught in the old time, of Christ by the Prophets; in sundry manners; but at the fullness of time, he spake by the Son, that God made him Heyre of all; by whom he made the v • orldes. But some Christians thought he spake not of doctrine; but of joy to the Faithful souls gone hence; that the old Faithful had not the joys of Heaven at the first. Upon that, the Jews infer that we taught the Patriarchs went to Hell▪ If they went not to Heaven. And that could not be true, that Abraham and Moses, so familier with God in houses of klay, should not have grerter familiarity after their souls were freed from the corrupt body. This error of Chrysostom's upon▪ Heb. XI. the Jews uexed.

Euer since Chrysostom uexed them for Dan. 12; and limited times for affliction under Antiochus; and limited for years 400. Gen. 15; and years 70 under Babel; and so 490; Dan. 9. under Heathen. So that God had limited time of hope. Ben Arama cited an old work named Siphry; who uexeth us now a thousand years; whence Machmad might feyn righter keys of Paradise; and strengthen Arianism: as Arius, in Athanasius; that if Christ went to Hades, He had not the highest joy. And thus Jews help Machmad, by mistakers of S. Paul▪

the 2▪ occasion:

To this day the Jews continue the slander by the Crede; ill translated through all nations; and badly expounded to disturbance of all Faith. To answer them we must show that by the New Testament, our Lord and all just went hence to Paradise; as the Church did always expound the scripture; & the Crede.

the Church of England's faith:

First England shall be cleared, which alloweth and commādeath the R. R. F. Th. Bilsom Bishop for his sermon: where he handleth scripture & Fathers: & proveth by both, that our L. went hence to the high joy.

D. Bilsons proof by scripture from his sermon fol: 219

We have no warrant in the word of God to fasten Christ's soul to Hel, for the time of his death, that he went not hence to Paradise to the unspeakable joy of the Faithful: Thus the R. R. F. commended for one of the best of England; showeth that all authority will, that all faithful went hence to Paradise▪ And if any Jew say, England holdeth faith without scripture▪ Nabal is his name, and Nab • la his fame for folly haunts him▪ & for a fool we will taunt him:

An other invincible proof brought on from Luc 16, for the term Hades, which in Abraham's & Eleazars joy, is a feasting

Thus from D. Bilsons words a full syllogism may be framed: of truth unvincible;

• If our Gospel place Abraham in Hades in joy, as th • wicked in torment, Hades must contain Paradise for Abraham, as Gehenna for the wicked.
• Now, as Josephus, so S. Luke, makes Abraham boso • in Hades: & the place of torment: on high both; a • all Jews confession in Cether Malcuth fol. XI
• Therefore D. Bilson proveth Ben Arama to be a slāderer; and himself a R, R, F.

A second syllogism often printed, breaking all Europe. a work of John Cant. & Th. Winton.

The place which received our L: soul was Hades of the Crede, John; Cant; and all Greeks:

Paradise received our L; soul, Th; winton, Law, & Gospel, & the old Greeks & late reformed Churches.

Therefore blasphemous Jews may see they slander us; & we conclude plainly, the sound in Divinity & tongues as the BB. & Nobles of England, BB. in their place by the scripture tongue, we conclude, that Paradise is the Hades of the creed; & Ben Arama slandereth, teaching that the Christian church ever believed our Lord went to Gehēna. Never went he saith the Church, so believed we, that he never went; but went to Paradise. And thus our R. R. FF hau made a syllogism of high esteem: that moved all Christendom to yield unto them The rarest in France, now ten full years since L; W: made Paul's tremble at his syllogism, honor and celebrate this conclusion; That the barbarous translation, to descend to Hell meaneth in learned speech, fitted unto the most eloquent Greke of the Crede, plain to all Grek countries, a going up to heaven. The rarest in Holland, the flour of Leyden, follow our Ecclesiastical Bishops, Other in policy, Bishops of good calling; The best of Frisia, Westphalia, Steinford, and flour of strangers in Marpurge, and the whole Churches in Francfurd, and the learned of Hanaw, and the rarest in Eidelberg, whose letters be at Hanaw, yield unto our Ecclesiastical and Political Bishops: teaching or allowing this conclusion; And the Senators in Geneva spake to the penner of this syllogism; upon demand what our Bishops thought of their; D: Beza and such, upon awswer said, Deus benedicat tuis studiis; Damus tibi licentiam imprimendi quicquid voles: Also Nicol; Serarius a principal Jesuit, being thrice demanded, what should be answered for Pope to Jew: thrice wrote: the Pope never believed that our Lord ever went to worse lodging then the Patriarchs had; where Athan. Basil, Cyrillus, Theod; place them▪ who in all their wise thoughts place them in the highest joy for men: upon David's Psalms: Basil upon Psal. 15 in his • olume. The other in fragments printed by Commelin; and so say the best Divines in Theophyl. upon Luc 23.

of Athanasius seeming to differ;

Because Athanasius saith of our Lord's Resurrection 〈 in non-Latin alphabet 〉 , some thought, that Porters of Hell were here meant, but they are deceived. For the words being of the lxx. Job 38. can mean no more then doth the Hebrew there mean. And thus goeth the Hebrew in the words of God to Job. cha. 38, 16; Have the gates of death been revealed unto thee? Or hast thou seen the gates of the shadow of death? The te • hath no more nor less then this. And this later is Greked as I cited. The lew which translated Job, was excellent in Poetry; & by veres might be Prophets scholar: to Aggay and Zacharias, & know that Christ might tell Job thus; Thou hast not seen the state of the dead; but in manhood I will break these bars; by a resurrection that shall never again see death: as shaking the posts of that house. So Athanas. amazeth none learned. And thus Athanasius striveth not with the syllogism of the R. R. F. when judgment in Hebrew & Greke is used; Otherwise a Jew, or one bent to help Machmad for new keie • of Paradise, might find a trap to himself, and to as wise as himself▪ But none, that can call the Greke Father to the lxx, & the lxx unto the Hebrew, will be any whit moved. And if any Alexandrean Jew or Machmadist toke offense at Athanasius to brede new keys of Paradise in despit of our Gospel, he hath felt judgment. Athanasius saying, that our Lord went to Hades, never meaneth that part of Hades which is Hell, but that part which the faithful held; whom he placed in high joy. Whither if he had not gone, our souls should never come to their bodies. And so all the Greke Fathers answer Arrianes, objecting as a baseness the going to Hades; where yet the faithful souls be, as the most learned Photios speaketh in Oecumenius, upon 1 Cor. 15. One D. ignorant of that, spared a truth to the K. of three Kingdoms; for want of surveyng Hell as aright. But yet he joined to the making of a good syllogism, the best work that ever was made by our Bishops, the best to stop wicked slanders of Jews for Machmad, against the Gospel. And all expositions of the Crede out of this sense betray not only the Greke Fathers; whom if Jew and Turk foil, all is gone, but betray also the Gospel; which will not be defended by Hell-forget torments, rooting out all authority of Divinity, of Hebrew, of Greke, of conscience in speech.

of a third syllogism; which the surveyer in an Enthymeme made unto the King.

The usual Greke must be holden the Credes meaning 〈 in non-Latin alphabet 〉 : to Catelthein • is Haidou in the Godly, is a passage to heaven by usual Greke. Therefore a passage to Heaven is meant by the Crede. Ih. Whitg. rightly held Rhodaneanes senseless, that embraced not the Proposition.

And B. Winton in second thought surveyd that by the Greeks the phrase meant the souls common lot: to have distinctiō by the quality of the persō; Parad • se Hades light for the good; Tartarus darkness for the other. For the assumption, I commended to the K. 145 Greke Epigrammes from all sortes of Greeks in An • hologie: where all countries and ages show uniformity. And so three syllogisms, the R. R. F. hath made against Ben Aramas slander; Syllogisms all vnvincible, ye though, he himself would go about to overthrow them, he never could; they be so fortified; for Geneveans good; if they had one drop of thankfulness to accept it.

I mentioned Scripture, to prove going hence to heaven; & that Abraham, Isaac and Jacob & all faithful be there; but I hold all Britanes rude, that know not so much; yet the simple may take these; Mat. 8, Luc 13, John 5, Luc 23, 2 Cor 5. 1, compared with Lev. 26 10, Heb. 11, where Abraham desired the heavenly city; and God had prepared it for him, and Eb. 9 & 10. I cited in my reply against a Patroclean dream, and worse then Patroclean, for he feared not, but desired Hades. And now I need not cite mo places. Reason would tell, that all use little reason, that reason not thus; seeing the Apostles infinitely cite of our Lord's death and resurrection, and never have one syllable of going to Hell; they be of infinite impiety and contempt of God, that dare write of a going to Hell; seeing no Prophet repeateth a former matter; but with some change, if the matter suffered anymore to be spoken. So all these repetitions be stained, by the unlearned vightes, that honor Hell against all God's wisdom; and against Christ his words, that six times in one sermō saith, I go unto the Father; Who would ever think that Christians should so contemn God; or Scholers be so barbarous, or men so senseless. Now because the sēseles barbarousnes pretendeth English custom from Davus in the marked take Positiones for the term descending; & the term Hell; then I will return to the Greke Fathers.

Of two words, Descending & Hell, how the unlearned & unstayd do turn aside.

The terms Descending & Ascending are usually taken for passages: where the ungrounded barbarous ignorant of usual speech, make ship wrach of faith. By these particularitez they may be instructed.

Descending to Egypt, Gen; 262; and Joseph Hurad was caused to descend to Egypt, that is in our Church Bible: Joseph was brouhht to Egypt; Gen: 37; So Judah went from his brethren; Hebrew Iarad: Descended; And so infinitely in Genesis for passage to Egypt

And usuallie in Iosuae borders of land reching or going frō town to town, are said to descend:

And it would weary one to reckon the Judges or defenders phrase of Descending, for going to an exploit;

In Samuel▪ Kings and all the stories, Descend is the usual passage; and so Ascend; as Anabasis expeditio Cyri.

Some time it is translated 〈 in non-Latin alphabet 〉 to go, by the lxx, Gen. 43 5, or 〈 in non-Latin alphabet 〉 1 Sam. 294. To go, and 〈 in non-Latin alphabet 〉 to pass through. And in double active; to cause to descend up the Ark; that is, to carry it. And the lxx translate it; to ascend Ruth 3 3 Io. 13. So Jews and Jew like may be answered: that the term Descending is plain for any passage; and all passage of souls hence is ascending Koheleth, or Eccles. 3. for they return to God, Eccl. 12.

〈 in non-Latin alphabet 〉 is used in the same sense, for passage from Nazareth to Capernaum; passage to Samaria, Cyprus, Seleucia Cesaria Antioch, from Macedonia: likewise 〈 in non-Latin alphabet 〉 in Soudas; for passage away. So scripture should muse▪ sl • underous Jews & Jew-like barbarous. For the other word Hades is known to milliones in Britanie; and both together heard for 3000 years use to mean a passage of soul to God: & in our Soil they are holden barbarous unlerned, that daregape against this. Shortly Germany will so stop Jews railinges, the wicked helpers of Machmad. Let us mark Hades in the New Test.

Now of the word Hades or Hades, Hell in common sense, but never for to particular, Gehenna.

The R. R F. cited thrice where God wrote Gehenna, Mat. 5, twice, & • oonce; in all these places, he cited Hades, as though it had ben there▪ not regarding the Test. which God gave us: but making a new from his own wise head.

Yet all human records, all together, all laid in a balance • are to S. Matthews thrice Gehenna, less then the dust of a balance. The true term Gehenna, being a Thalmudique term for souls place, confirmeth the Jews common place, who most learnedly teach, that the Hebrew never nameth place of joy properly; or of torment. Thus both are taught, Lev. 26. If you keep my commandments, I will dwell amongst you. In Paradise, saith the Rabbin; by a borrowed speech from Adams garden. If ye keep not my Laws, my angry face shall be upon you, Wher? before the throne of God, and the Lamb, Apoc. • 4. on high. Cether Malcuth; as the Jews in propriety of speech express their mind. For their Midras or fabling commontaries, they have a rule; that none may stay upon them. And he that cited them shown in few words, that he was a babe in judgment. When the Zohar agreeth with the New Test: then it is certain old sage, not late discanters bred the speech. Ibn Ezra checketh mightily the common Midras; and commonly and notably Pref: to Moses; The valley of Hernnon nere Jerusalem was a place where children were offered to Deuels; brēt to death; And the old holy Rabbin's borrowed that term, to express Eternal torment; and our Lord confirmeth that, and their judgment therein, for all their vein in the Law; & layng that down once, twice, thrice, he teach •• h all learned, to kep that term in all translationes. All bodies shall be cast to Hades; for it is the grave to the body; the miserable bodies only shall be cast into Gehenna so the R. R. F. would by Greke of his own making have marred all faith.

To forged texts I need not to answer. The Pentheus in Euripid., that seeth a double Thebes & a double Sun, saw one; but this Pentheus seeth none. But where Hades is in deed, he shall be answered. The builders on the rock were not hindered by the gates of Hades. They feared not 〈 in non-Latin alphabet 〉 , the pass to the grave, death, and region of souls, as A thanasius speaketh. Capernaūi Hades is in Hebrew Abne Bor; the stones or clods of the pit; where bodies without life lie, a child might sone see so much Hebrew & Greke; and Scheol for building tents cattels and men's bodies num. 16 had no worse. A sound Divine will not say, that all men dead there, died the second death. Abraham's Hades, I often handled. That in 1 Cor 15 nothing helpeth the wicked; there for bodies it is the poison of Rottednes; Keteb a plagy air; Ps. 91, and Rekabon. Rottednes ar centron sting in the lxx, the common sting of the body: and Hades to the body is but grave and death. And there Hades to the soul, as the most learned Photios in Oecumenius teacheth, containeth all faithful souls until the resurrection. wicked and barbarous wrangling with Scripture bredeth fuel for Hell. Death and Hades whereof Christ hath the keys, as the Rabines speak, should not take John before the time, as Arethas saith Ap. 1. Hades that received Cesares and their troupes, had been no news to the serpentes seed to be souls Hell; a gulf of burial was there meant. When the sea and Hades giveth up the dead, the grave, and air as Origen and Methodius think, yield the bodies. Andreas saith truly, though less fitly for a vision; 〈 in non-Latin alphabet 〉 . The place which receiveth our souls is Hades, there the wicked are Death and Hades, Apoc. 20, as Arethas lernedly expoundeth the place; and they are cast into the Sea of fire & Brimston & second death. Elihu was not bolder to say: Men of heart would speak as he; then the penner here; that Grecianes and Ebricianes, sound from childhood, will speak as he; that Hades is never hell in the New Testament. But their tongues are set on fire from Gehenna, that so teach; Haden properly to mean Gehenna Hell, either there or in the Crede. None can deliver his soul from hell, Ps. 89. all faithful shall deliver their souls from Gehenna. So our Bibles ne • er mean hell of torment: but when Gehenna is in the Greke. Never in all the old testament; but by consequent; that death to all the wicked, commonly an hasted Scheol, or hades, hath God's-hated in Hades the place of torment. An this much against the speech of Dauis in the market for the true meaning of Descending & Hell. Now let us go to learned Euseb. where Hades is most nobly handled & by B. Winton for Geneva: where they could not help them selves. And now the R. R. F. his auctoures will confirm for poor Geneva all that their hearts can desire: & more then wicked Jews wish to stop their unclean mouths foaming out their own shame, as raging waves of the sea. Liars & railers against all honesty.

Of Eusebius how B. winton citeth him: so that he might stop Jews unclean mouth.

Eusebius is cired by L. winton, speaking thus Eccl. hist. lib. 1. Cap. 13. He raised the longe laid in sleep; & brake the wall, that never was broken afore. Here the raised be the just: & from Hades: & the difference is; that their bodies never more returned to Hades. That is meant by breaking the wall unbroken till then. Here Ben Arama might be said to have a brazen hard face, if he would gather a going to Hell, or the long dead to have been raised thence: they gather well & truly, that the souls were raised to their bodies from that part of Hades unto which our Lord went. But because all heathen should tell what Eusebius should mean: & they would say he m • ant heaven by Hades: & Eusebius doth so expound himself; B▪ winton might tell Ben Arama, that Euscbius would tell Siph • i & the Alcoran, that they greatly injured the Gospel; to gather Hell where heaven is plainly meant. And herein B. winton fighteth for England & Geneveans, & their partakers, that the old just, & our Lord, went to Hades where Paradise Lyeth. Geneveās wish Greeks for that; & the BB. of England cite auctoures that will suffer no other meaning for their words, And the right referend fathers should be the skumme & scomme of the world, if any Jew Lerned in Hebrew & Greke, as all ought to be checkers of Bishops, if he could prove they meant hell, where the Auctours meant heaven. perverting so grossly, & so crossly for to make their Hell from Eusebius Ecc. Hist 1. 13. who meaneth heaven Apod. 3. in handling the same matter by other terms. So Eusebius doth expound himself; that all might be Hesiodean old sucklinges that should mistake him. Also B. winton might prove that Eusebius meaned as Jews for souls place by Citing the Jew Aristobulus, The Peripatetique as agreing with Christians, & citing heathen poetes of our mind: in praepar. Evangel. li. 13. fol. 401. in these words.

〈 in non-Latin alphabet 〉 . The sum is; from Empedocles in Aristob. The Jew allowed by Euseb. saith; the Godly going hence are happy with divine wightes in the same dwelling. Thus the Athean Jew was a liar & a railer against all duty by B. W. that blaphemeth us, in teaching that the holy went to hell.

So Eusebius, B. wintons auctour being soundly expounded stoppeth Jews mouths; & teacheth, that Christanes have Jews & Greeks for them; that the good departing hence are with the happiest. And Eusebius was to make good to heathen, the judgment of Christians in common plain agreement; & not to be a wicked sophister speaking as to the heathen capacity; & yet having on thing ready in his tongue: & another thing hid in his heart. A Jew, or worse then a Jew should he be that would then pervert Eusebius seeing he teacheth so plainly, that the godly's going to Hades meaneth in Jews phrase; an adioining unto the Fathers; where they are equales to Angels, as Philo speaketh of Abraham; how 〈 in non-Latin alphabet 〉 . No Christian checketh Philo for this. But some had, if they were of another mind and durst combat. Therefore Iewee should hold the best

of Gregory Nazianzen for tartaros and Catachthonia: wherein Epiphanius & Cyrillus, & S. Paul Phil. 2 be expounded.

If any Buzantian and Jew, angry that Chrysostom drove them there to shame, wol be revenged also of Gregory Nazianzen, wished to be Bishop of Constantine's City▪ and in great election, would quarrel with him for Tartarus, or Catachtonia, in which word Cyril of Jerusalem followeth him, with Epiphanius, or upō S. Paul's word 〈 in non-Latin alphabet 〉 , answer is ready. These auctours, which meant that our Lord went hence unto the happy, are cited by B. Winton, for the right meaning of the creed; who expressly telleth, that no scripture denieth the going hence to Paradise, in ser. fol. 219, often cited, and in many works, which may stop the unclean mouths of Jews. Now they shall be expounded, how they nothing help Machmades friends for better keys of Paradise S. Paul saith, that in the name of Christ all knee shall bow, of them in Heaven, or Angels, of them on earth, or the living here, or the lodged in the earth, of the dwellers in heaven, or men living, no doubt can arise. The Talmudics celebrate infinitely, the high family and the Law family; and to their manner S Paul speaketh. So because the Psalm 22 entitled the morning star, as D. Kimchi most lernedl • e expounds the Hebrew title in Ail, doth speak of the morning star, the auctour of resurrection, S. Paul in the • ame argument would heavenly touch the phrase. The phrase went thus. Before him all that descend into the dust shall bow the knee. And none (other) can quicken his soul. Before he had said, all the ends of the earth shall worship him; And the Angels are known for their worship Ps; 97, & Eb; 1; So S; Paul speak • th no new matter; but speaketh of the dead, as the Psalm: and Esa 26 19 of them that dwell in the dust: who 〈 in non-Latin alphabet 〉 , or by a short speech, from the body are wholly called, 〈 in non-Latin alphabet 〉 , the dw • llers in the earth; as in the heat, in Homer cited by B. winton. Esays speech for this place must be remembered. Thy dead shall be made alive; my carcases shall arise. Awak & reioiee yea that sleep in the dust. Now as the Angels are called 〈 in non-Latin alphabet 〉 . So 〈 in non-Latin alphabet 〉 be the men dead; or in heathen Phrase the common Hades as Nazian. speak • h upon Coheleth. 3. whose words I cited; hov • there the faithful rest in joy: as heathen would speak. And therein he expoundeth the other two fathers saying that our Lord went 〈 in non-Latin alphabet 〉 . And Cyril of Alexandria is evident upon the psalms, to mean that all the holy went hence to Kingly tabernacles. And Nazianzen being as one soul with Basil, would mean in this common place, as Basil meant who teacheth upon ps. 15. that David & the old just went hence to God's holy hill as Mamony tract Poenit in the end bringeth the Jews common opinion; & he was • he conningest in the Jews affairs of all that ever they had, Moses Mamonides: that Ben Arama writeth of him the common saying; Frō Moses to Moses, no • e like to Moses. And this great Egle as they term him, serching all the terms that in the Hebrew touched Gehēna, yet durst not bring scheol for any. The citers o of Midrash • th, speaking to memory of phrases as one c • te • s Midras Tillin for le Sheola ad Scheol vsque, that Scheol is there Gehenna, such in few words may show great unskillfulness in Rabbique studies. And this m • ch for Greeks against Ben Arama; from those Greeks by which the learned father. B. Th. winton proveth most soundly for Geneva, that which he affirmed, soundly: That our Lord went hence to Paradise. And no Jew ever d • rst say, that any old Christian thought of a • ourney from Paradise to Gehenna; or of going to Hades after the body was buried. Less thought of triumphing there over Devels; or that Deuels are yet tormented • here.

Of another Iudaique point.

A Jew of Amsteldam named Rabbi David Farar, a revolted Christian, as of late I have ben informed, and as it seemeth, for he is ready in our I a • in scholmen, and a great sercher of advantages, by our ouersightes, was sawvd in heart, when he saw my Hebrew Catechism for R. Abr. Reuben: wherein Nathan's Prophecy to David, was derived from David, not by Solomon, whose house, Ammonean, & Achabeam came to r • ine; but by Nathan Solomon's brother, 1 Chron. 3. 5, woe, was 〈 in non-Latin alphabet 〉 Father in the flesh, to the Son Eternal: who then was in his loins. This overthrew all Jews hope: wich upon Ecclesiastes I shown to be a spiders webd. He was further greueth, when I gave him my Latin Concent: wherein he saw S. Matthew, not a Publican, but a most eloquent Lawyer; who in Kings speech, maketh the successor, Sōne; though the predecessor died without children: as Ahab is Son to Baasa; no kind to him, 1 K. 20; and Sedekias Son to his brothers son, younger three years then himselfes. So Salathiel the heir, exceeding far off, was son, in Lawiers phrase, as Julian, to Romulus, in Caesarib. This grieved the scholeman Jew. For he thought a longe time to have won the spurs here; to prove that our Gospel could not be of God: where Salathiel & Zerubbabel should have Fathers up to Solomon by Jeconiah, & up to Nathan by Ne • i and Melchi: and he was sure to oue • throw the Gospel, against all, that grant, that Jeconiah had naturally children. For they who here fail, bring ruin to the narration. In the which, if any lie or falsehood be found; all the hope of life is gone. Our traitors, will not mark that; but the enemies do observe it: and draw revolters. The heaven might be astonished, how the Doctors of the Law could be blind: on Jeremiah 22, all saw, that God's decree passeth absolutely upon Jeconiah, that he should die childless. Maimonie saw that, tom. 1. tract. Poenit. as in a common place to all consent: Ialcut noteth God's oths passed; which Moses repentance could not call back being passed: all note this▪ Yet the Jew seeing my resistance, and the Dutch of his mind, desired that I would give him leave to reply on me an whole af • er none in open audience; I was content; the place was appointed; a Great college hall was appointed; & many willingly met: I gave him the upper end of a long table, and I took the nether; and wrote all his reply; that non should give fall • e report: experience taught me that. For where, I once defended the Greke, Act. 13, 〈 in non-Latin alphabet 〉 , af • er a sort 450 years; to be pure in letter, against Rhemists rejecting the Greke, and following the Latin, whereby Pope or we, lost the ground; and were wicked in our foundations; an ungrateful Libeller, brutish for want of learning, cauterized for conscience, would be winning the whetston, writing that I defended the lxx; whom all learned, these 1300 years, knew to have i • finite milliones of faults; and I, who made a new Greke translation, should be thought to know so much, so well as another; and no wit could tell to what conclusion Papists and I should theri • strive. But where our side granted the Pope, that ether, the N. Testament was corrupt, or David never borne, wherbie Pope and Jew fell the Gospel; I de • ended, that we had a pure N. Testament, and the Remistes modestlie told, that none of their, spake ill of me, but 〈 in non-Latin alphabet 〉 Lucianes or Iulianes.

In memory of this I wrote the • ewes arguments, and still made him weary by plain aunsweares, and to flee t • still; & then he touched other points, a • Daniel's Image in E • sebius meaning, worse then Iudaique; and Daniel's sevens, in the Thalmudique meaning; and privately since, the text of the N. Testament. Wherein if I have no more thanks then of the libeller for the years of the Judges, my labor will bring labor upon labor. This much I wish all to weigh, that we must defend not only the Hebrew text to be pure, but also the Ne • u T. & our hearts might blede to see our p • uishnes to help • euues to hold the ceremonies never ended; and to place East matters in the West, & precedent tokens going before the incarnation, to folouu 〈 in non-Latin alphabet 〉 , or the days of Christ his flesh. Of these I will write alitle for Amsteldam & the portugalles, & our Iscariotes, who for 30 shekels would sell Machmadean notes with the Bible.

Of the fourth Monarchy.

He at the first would have Syrianes, Persians, Greeks, & Romans. But being warned how so he left out the Chaldeanes, denyng all the Prophets, left Eusebius in that point: where in all Jews held the truth: & cometh to the fourth Kingdom: wherein since, he hath written in Latin a treatise to me & against me.

Thus reasoned D. Farar.

If the fourth Kingdom, which must be dust in the image before God of heaven his Kingdom is set up, if this Kingdom be the Romans, ye mistake the true Christ

But the fourth Kingdom is the Romans.

Therefore the true Christ is not yet come

Br.

I deny the assumption; The fourth Kingdom is not the Romans; But the parted Macedonianes; a parted Kingdom from the third; & called one in respect of claiming Judah, to both sides; & by joining marriages still, Syria with Egypt; & the Romans had been unfitly figured by two legs being one Kingdom. Besides the marriages together had been no distinctiones. For all nations mary within them selves. But the marriages of Seleucidae & Lagidae pass all in all stories; continued nere 300 years handled in many writers, Strabo, Appiane, Pausanias, Livi Trogus, & moo full many. Besides the Romans had made the inages legs longer then the giant Typhoeas whom Jupiter buried in Tinacria whose head was vnter one mout; & his two feet reached unto the other. But God's providence contrived all to a fit proportion of a man's body. The Chaldean of short time to have a short part; 70 years. the Persianes in breast & shoulders to let down the arms 130. nere double to the other Alexander & his captains sone destroyng one another 23 beside Seleucidae & Lagidas, to belly & as so many ribs: & all sone cut off to have the shortness of a belly: & the reason is plain, that Alexander was to be sone cut off; because he would be a God, proud by success; And a Poet would say, he should be cut off least he would make wars for heaven. Now the two legs which continued double the Persian time; & in marriage; that Cybiosactes a supposed Seleucides married the late Gleopatra these have a fit proportion; &, strong a while, are thick thyghes: weaker are the slenderer legs; And when Antiochus Epiphanes ruled Egypt & Syria, Gyges Asia, & Egypt, & Phayt or Phaytons Libya, as Ezekiel told. Ch. 38 & 39. & Polychronius the Greke whom I gave you with porphyrie & other Grecianes, doth him & these matters rightly handle: when Epiphanes ruled both; then the two were one Kingdom; & for warning touching his altering of the law, the visiones were chiefly shown; & Ch. 7. 8. 11, & 12. agree to the parted Macedonians to every word of Daniel; & your expounders confess that the Grecian Epiphanes whole rage is of days 2300▪ & Rabbag saith that the legs contain the same matter; & that the Kings of the north & south Ch. XI are the two legs; & for Ch. 12. Josephus saith as Daniel, that he held Jerusalem three years & an half; & your Maccabees note that sone after (at a month) his army smarted; & sone he (after days 45) fell by God's hand. And heathen stories agree to Every svl • able; which by chance could not fall out one word by chance may fall fit to a matter not purposed; But as an hog may dig the letter A, with the nose, yet cannot dig Andromachaes work of Ennius; so heathen could never fit Seleucidas & lagidas to every whit of Daniel whom they never saw, but that God closely ruled the Balamites to teach Israel. Moreover it is most senseless to think that the Macedonians vexing your nation, with double camps in your nation; eating as with teeth of iron; for five Kings of one side & five of another, & treading all down by camps which they coul not eat; it is most senseless in you to think • that no prophecy should tell you of these points, but 300 years should be passed over; & Turk, & Caesar, & south Kings late in Ibn ezra upon Dan. should be meaned. Gehenna i • stly devoureth your natiō, as fuel ready for it, that despise God's goodness, leading you so clearly by Daniel unto Christ his birth, by the Image; & unto his death by Ibn ezraes words Dan. 9. That seventy sevens of years are from Daniel's prayer to Seal the Messias the holiness of all holiness. And doth not this speak as we, that God was in Christ reconciling the world unto himself; who in death overcame him which had the power of death; & the world was subject to the son of Enos, a little inferior to Angels by suffering death, but Crowned with glory, by resurrection & ascension. To what son of Enos could the world be subject being a bare man? what bare man durst the Angels worship at his coming into the world: by ps. 97. & Kimchi confesseth that to be spoken of Messias coming into the world. And Sadaias upon Dan. 7. confesseth Messias the son of man coming into the world; & sitting upon the right hand of God by ps. 110 And where your Talmud denieth that upon ps. 110 Iarky & Ibn ezra cannot agree. But Iarki with Sadaias upon Dan. 7. say Messias is there meant; & the person there sone returneth to the Euerlasting: & thence ruleth all Kingdoms: coming into the world as sone as the Romans tribute shown that the Macedonianes the fourth Kingdom had not one town of government under the cope of heaven. And how can you be saved despising so great salvation; which telleth by so many stories in Daniel; if this & this for 500 years fall out as was foretold lok for the redeemer in the yere that Ibn ezra told; & to be Mes •• as & the most holy by Ibn ezra: & to sit on God's right hand by Rabbi Sadaias. Thus ye may se that not the Romans but the Macedonianes were to be the destroyed, before Christ came into the world. And you might rede what a gracious commentary the N. Testament maketh upon this point; if you have any word to gainsay speak on.

Farar the Jew.

None but you & D. Junius make the parted Macedonianes the fourth Kingdom M. Plancius & the Preachers of this town are against you for Solomon's house, for Daniel's Chronicle, for the Crede, & for the fourth Kingdom; & hold not the new T. to be pure in text. And the BB. of England be against you in their notes upon the Bible for the five points; & specially that ye have no New Testament from God. For they write plainly upon many places, that your testament is most corrupt; Jews of us understand English; & Beza far passeth in that: him in latin I can rede.

Broughton.

Of all I have wrirten younger then now by 20 years; & combaters yield; therefore, do not oppress me by them who reject them. But for the present Question of Kingdom, you injury many. Not Junius only but also Tremellius, & all Geneva in there last Bible, & D. Piscator a very learned man, & D. Polanus, after that I came to Basil, as once he yielded for Dan. 9. but revolted again to the groser Olympiades, all these stand to me for the legs; & many in dutch Homilies, & Romistes after Bodinus full many▪ & two very learned of Bretany; & no B. of England that the Prince of the nation made B ever despised my book of Concēt; & many Britanes & others think that none would; but someone counted the skum and scomme of the world.

The Jesuits of Mainz humanelie confessed, that they would grant all that book; and long ago by two Cardinales advise, would have moved me to have taken a principal Cardinalship; saying, th • t I might do much good to the Church, if I had a Prince that favored my studies; and I told them, I hoped I had: all these I must defend against you. A Bishop in syrname, brēt certain books of mine, hindering his gains for notes upon the Bible, damned of old. But of him I complained to the Lord's; so B; Cot; exc. brent books comme • nded by the K▪ & Arch. Wh.; most highly a little afore his death; and others against you; which none but a Jew in heart or error, would hav • brēt: and complaint was made to the Lord's against him; and some promised to move the K. for a very great stipend to teach you Jews in Hebrew. And for the Bishops of England, none of the Princes making, or vnlothed deadly as enemy to the Bretish nation will thank you, forsayng only D. Junius is with me. Milliones of milliones through • urop would show, they agree with me. As you may think Polychronius and enemy Porphyry have bred milliones now many ye • es. Thus your citation of testimony is answered, as untrue: & here your Iev • es whom you lead • o Gehenna, should know by one crime, all your treachery; and what a Sinon you are. You know Virgil, & as Sinon, Incendia mis • es, ridentem dicere verū, Quid vetat?

DAVID THE IEW. I will write a book in Latin; that answer you in print. BR.

As the Thracian modestlie provoked me in Hebrew, so therein will I answer, from Rabbin's own syllables. To turn your nation, & you seem little modest to call me to combat with you in Latin; with you, whom milliones of our young men could break. I told you sadly that you spake many words, for few. But never one wise to my hearing. But your work shall be printed, send it me. And this much for our disputation, which occasioned all the former book. A book he sent which Hidelberge hath to awnswear, or to shrink.

Of the Angels determining Clearly when Moses laws should be buried, by the burial of Christ.

I translated the Angel Gabriel's speech into English, as circumspectlie, if many be not deceived, as any hath done into any tongue; omitting no letter of advantage, for the clearness of Chrsstianitie; nor wresting any whit; that a Jew might say I was partial in a Grammar cause; and some thankful DD. of Oxford thought it duty, to tell others: that I translated the Angel speech, better then any before me. Yet, some R. R. F. allowed M. Lively to translate ridiculouslie, Iewishslie, & dead lie; and to rave against me, being at the Alps far off, in Zuit zerland; who to my face, never durst hold himself my equal: but hath been often blamed of me, for extreme want of judgment, in Hebrew; Arch. Wh. cannot be blamed: for, M. Live lie told a Bohemian, fellow in wagin for Cambridge, that he wrote against Beroaldus and me. But the Arch. shown no countenance to him; but all of high discontent. For heathenism in the Persian Kings he shown him senseless, to astonisment against the last prophetical books; Daniel, Ezra, Nehenias, Esther, Agges, Zacharias. And his commender shown himself most wicked, & unlearned extremely to astonishment: & impudent extremely to athean madness; that would foil the bishops rightly following the Hebrew text; For, To Seal sin: though the margent have; To Finish. Readinges are 848 in the Hebrew; where the text, & the margent are both pure: & the margent checketh not the text, as corrupted in Babylon; but both text and margent are from God. Arias Montanus hath made an whole work of texts, as corrupted; and so Plantines great Bible is printed in deed corrupted. For this I have blamed Arias of extreme oversight: otherwise the man was of rare learning; but for scripture tongues; I fear not to censure him. And I have shown in Helue • ia, Marpurg, and Mainz, the reason of the double reading, & none ever before me, from Jews testimonies, or plain reason. The commender of a foiler of our BB. so referend, and so learned as the libeller himself commendeth them to be, should be counted a brainsick fool: & receive into his own bosom, all the vilenie of his libel. who the party may be, that determine I not. But all will determine, that he was a shameless asse: that whereas the Bishops held the right: the Line word, always the safe, and not chect, but expounded by the margent: and so protest in word, that our nation holdeth not the text corrupt, in none of the 848 margent readinges (for they are all of one authority;) he would stain the sagenes of our BB. & commend a blasphemer eight hundredth forty eight fold, of the pure text: which, if we betray, the scripture may not judge controversies; as a corrupt judge, but Rome, claiming to be the Church, must judge, as not erring. This Lonchios the blind Knight, that can perce the scripture to the heart, with his profane spear, shall see what he hath perced: & the disgracer of the BB. where they better deserved, then in all their deserts, this Lonchios should be esteemed, as a blind Bayard; & nonee should for this, gev him honor.

Of Farar the Jew.

Farar the Jew, that openly in a Colldge Hall at Amsterdam, as I told, disputed upon Daniel to disgrace Christians: yet never durst blame our BB. for translating the text. But the libeller is more Jewish then any Jew, to disgrace the BB. & stealeth their authority, to prove, that they missed of the Bibles words; If a stranger had so condemned them; namely that they knew not what the Bible was: their pleading had been easier. But now a creper into their bosom, damneth them by their own authority; to make them befool themselves, whē they deserved rarelie well, 848 times well: by honoring one place, that draweth all of the kind 847 with it. So the heart of the fool was on the left hand. And herein he is Jew is her in rancor against Christian good, then any rancourous Jew. In these other points, the Jew is equal and a fellow And the Jews damn him in the former; but in the following, he joineth with the Athean dogs.

1 In denial, that our Lord's supper ended the lawfulness of sacrificing. M. Livelies words I cited in my advertisement; how he held sacrifice lawful in Vespasianes times; So the Jews hold, and none moo; but M. Livelies commender. So Farrar the Jew, & they, be equally enemies to Christian faith. Christians think, that our Lord's death ended sacrifice & offering; and we celebrate our Lord's supper, as a seal, that our Lord ended Moses sacrifice; when he went through the veil of his flesh into the holy, to find eternal redemption. Both these the libeller denieth; he denieth that he went hence from the cross into heaven; and holdeth sacrifice lawfully continued; as did M. Liuelie; the first he did, commending Patrocles.

2 Farar the Jew denieth, that 490 years just, were from Daniel's prayer, unto the sealing of Christ. So doth M. Lively: & his commender. More Jewish then Ibn Ezra; who being an enemy, as well learned as ever was enemy unto Christians; yet protesteth this to be most certain (as I touched afore, and often may profitably;) that the seaventie seavens are, from Daniel's prayer, unto the sealing of Christ the holy of holy. His syllables I have expressed in copies Hebrew, Greke, Latin, English; in copies, above ten thousand and the best learned in Christian dome have in print shown thanks; But M. Lively & his libeller would be more Jewish then Ibn Ezra: and not cite Jews for Christ; but follow Jews against Christ: and likewise also against all Christians.

Of the name Messias twice in Daniel Ch. 9. meaning Christ properly, & undeniably.

Vhersoeuer the name Christ is in all the New Testament, it calleth the reder to return unto Daniel, specially the two places, where Messias, the Fbrew word, is in Greke letters; & that in the mouth of simple folk; as Andrew the fisher; & the Samaritan woman's, showing that the Samaritans then as all he Jews, knew when Christ should come into the world. M. lively denieth Messias in the Angels tongue, to sound the redeemer. Thirty years ago I checked him, speaking so, saying that he should be forced to alter his mind. And then he said: he v • old not stand in his opinion. Yet finding a commender, he returneth to agree with the basest of the faithless Jews, to grieve all Christian minds, for every place of the New Testament which still calleth us unto the holy name Messias, or Christ: & unto the holy ministering spirit the Angel Gabriel: from whose doctrine, we are called Christians. So the commonder of M. lively 〈 in non-Latin alphabet 〉 returned to God, should plead of force, why he commandeth a joyner with the grossest athean Jews; where their better learned would be ashamed to Cross God's word: but in one place or other, would show that Daniel spake of Messias; which word was never simply proper before the Angel spak it. So his commender commendeth layng an axe in a lunatique phantasy, to the rote of the tree of life 〈 in non-Latin alphabet 〉 Deutero. 32. 2 & Pet. 2. And this much for the Jew Farar; to whose hate of Christ, Iscariot Liuelisequa joineth, who the party is, I will not resolutely affirm. The Bishops, whose authority he drew, to countenance Judaism, should find him out; as their deadliest fo: & a blasphemer with the Jew Farar. God Killed the printer of the libel: against the scottish mist; & if milliones have not paid for it, the plague & deluge paid. And God called, afore Lively, the stationer, charge man of printing liuelea. Let all mark how God will deal with the wounder of all the Bible; wounder of the holy name of Christ; & stayner of the authority of Christianity: a wonder to be extolled in a common weal of Christianity. And this much for Farar, & Liueli sequa yoked together for infidelity of Heathenism in Liueleis & his commender, & worse then Heathenism, in madness, putting two Kings betwixt good Artax; & himself, & cutting of him into Kings two; and of being in Cimmerian darkness for Ezra with Nehemiah's; of these I have given aduertisemēt elsewhere. And because the defender hath no learning to defend him; & Athean railing framed from his own carriage, will not now serve, when the mist is turned into a sun: & he can never awnswer to one point of a thousand of his errors: & madness, it is better to leave him to the judgment of God & the King; while the party may be mistaken, then to press him further. But some think the lewish well know̄ For one & the same work, telleth that one & the same man four times skophed the scottish mist; when the Nero hoped to see his own cuntrey on a flame; & joined with Ben Aram for Hell; where D. Bilson proved most substantially that as 〈 in non-Latin alphabet 〉 in African us & Euseb. Apod. 8 fol. 242 is the Jews going up, as the scripture speaks, from Babel to Jerusalem. So it is, for our Lord to go up from the Cross to Abraham's Hades; whence mē should think of revenge & the same mā is auctour of both equaly bad doctrines A noble of Scotland noted four times with vermiliō his scoph; & milliones now note the poison of his heresy; though D. Bi. write to the King only of two, having forgotten himself in his vnvincible syllogism to be a third. But wisdom will make all yield unto obedience toward King & Gospel; & cover much mischieff. If God mean not to pluck away all Bishops lands; which if it be withdrawn, both universities will be cold. Bishops in learning so far passing twenty vicares in learning, as in revenues, would make our nation the glory of all Kingdoms.

Of M. liuelies skill in Judaism to translate against Christianity; & what learning a translator should have.

I request the gentle reader to mark M. Livelies skill in Ebt. and mine; by both our translationes of Gabriel's words Dan. 9. If God sent me & lent me any judgment, M. Lively used little; and his commender as much. In the advertisement, both our skill may be tried, of him & his learned defendour, I will dispute no more. His translation will show agrement with Judaism; and fight against all Christians; and here for all, I will lay down a few rules; to show what learning a trāslator should have, for Hebrew and Greke: and for all arts, to judge of Equiuocationes.

Of Hebrew.

1 He must know that the letres Hebrew, the 22 which we have, were not invented by Ezra; as many fabled, but given in the Tables to Moses, and known of old.

2 The Greke Alphabet, which divided Homers Iliad & Odyssea, is elder much then that age; of Babels captivity; & it is named from the Hebrew; and the Hebrew much elder then it; and the Characters that gave the name, yet much elder; and ordered in the Alphabet, for like form; and so ordered in the Psalms Prov. 31; and six times Lam. in all, 21 times; therefore an Ebrician would not be found Analphabetus, to learn his, A, B, C.

3 In Noas time Podamim & Dodamim; Piphath and Diphath. Thubal and Chalyb by transposition, noted the letters to be of old as this day; and many countries in Heathen named from Noes family; differing by mistaking letters. David Kimchi noteth many such 1 Chr.

4 The lxxii, had old dim copies; as 1000 years old, or more; where their eyes often missed, by letters like; as yet they be. D. Drus. noted that well in Ciun & Rempham; a translator of courage would put Ciun Act. 7. from Amos 5.

5. Vowels had God's authority in the tables; as Tiphereth Israel teacheth. Their infinite variety could not be from man; & no man's authority could prevail to force a nation to • ache them; if the prophets in all ages had not settled them, as their age spake.

6. Accentes have use to stay speech by the argument; as Demosthenes excelled by pronunciation. I brew accentes teach that to Hebrews: & that, not Musique, is their use.

7. Elias Leuita doted when he denied that any old grammarianes afore him of renown: said, that vowels were of old. kimchi upon Hosea's expressly • elleth, that Jonathan Coaeual to S. Paul's Rabbi, the sage Gamaliel, had Hosea's poincted.

8. Azarias blameth Elias; by that all nations have vowels; then specially Israel; more curious in style, then all Greke poetes.

6. Tiphereth Israel saith sagely, that all the law is now at this day with us, in the 22. Letters in vowels & in accentes, as in Moses time. The Pope, who believed Elias, warring against them who say the points, & so the accentes are from God, the Pope beleving Elias, and wekeninge the authority of God's word, herein dealeth not well: nor any of ours that follow him. No man's wit could invent 14 vowels; unless at the first they had them; nor nedeless variety of points, to great difficulties of grammar, unless authors had written so at the first. So Benj, my son, hoseas 11 & Math. 2. might as well be Banaj, my sons. So Gnasaj, God, my makers, for mystical trinity in Elihu, might as welbe Gnosi, my maker. And seeing Jews 〈 in non-Latin alphabet 〉 from Babel, as Julius Africanus in Euseb. Greketh, ascending to Jerusalem, followed Arabians to have vowels, common, as Mariam & Miriam, Solomon, & Solomon, Abel, & Ebel, Gog, & Gyg, Cores, & Cyros, it was not possible for late Jews to persuade one man to rest in many late-in vented vowels.

10 Two kinds of Chananean Bibles we have now; vowelled, and vnvowelled; so they had at the first. The one for certainty, if doubt came; the other for expedition. As we write vnvowelled. So R. Reuben to me; and I to him, in my late printed works. The lxx used only the vnvowelled; to hide with more facility, holy things from dogs; when danger was.

What Auctours we have to help translation in Hebrew.

The Apostles translate exceeding much of the old testament, even as the lxx have done before them. So much must be followed: & the harmony delighteth: and the Apostles Greke words, in notable places, migh be set profitably in the margent. Also the Apostles translate much of themselves. Therin they will be dull contemners of God, that follow not him. Wher Apostles translate not, Arabiq Moses, the Chaldee Paraphrastes, and Talmudics in Moses Chair, are good warrantes. Super intendans are slender in learning that are Babes in this kind. And knowledge 〈 in non-Latin alphabet 〉 haumeth mē, which spent short life in longe discourses, for matter wherein, all minds know more then any tongue can tell. The incarnation and resurrection, how it hath ben followed or contemned from the beginning: with civil plain carriage in God's; and Satanean in the contrary, this containeth the sum: and they will lie against this infinitely▪ or spend their life in idle Ceremonies and heavy laws, whose souls are not seasonned, with the exact style of God's word; Burst with envy towards painfuller student; and as sure to hav pay, returned upon their heads. More Academies of Alamanie then one would sone see these words just.

Of the New Testament.

All the New Testament is penned from God in Greke. The Reporters that S. Math. wrote in Hebrew, or S. Paul to the Ebrewe; never marked the Greke styles of both in Attiq forms of speech, that Salem hath not. And the holy Ghost never translated book; but kept still the original, of all that he would have translated. Here be four Dialectes, the Attiq, Iudean. Thalmudiq, and Apostoliq. By ignorance of which, much darkness covereth dealers with the N. Testament: as I have cōvicted one Doctor, to have shown ignorance of all these in one question, so gross, that a man would marvel with what face he durst challenge any disputation.

Being cumbated,

Projicit ampullas, & sesquipedalia verba.

The wise man casteth off Atti{que} and when Homers commenter was cited for hard words; he could not think of Aristarchus in old Didymos; but of late Eustathius, as whom S. Peter could not read; showing yet therein all his learning; as though Eustathius cited his own; and not Heathen, elder thē the Maccabees. 〈 in non-Latin alphabet 〉 are the plague of quiet opening holy truth. Ignorance of Iudean Septuagint hath apeared strange; when he said; Aey Sheol is Hades; and the Greke Fathers understood not the lxx. But S. Augustine had great skill. Forsooth 〈 in non-Latin alphabet 〉 for erroneous Latin; Quinta generatione exiverunt ex Aegypto, drove him to a tedious disputation. It is strange, that a sage man should speak, so void from the who le tenor of learning. And where S. Augustine knew not why the lxx added so many hundred years, & why Mathusala by them lived beyond the flood; the blind unthankful wight well might have seen that, handled first in England. And without observing what Hebrew the Apostles translate a new, he cannot hear the dum stones Apoc. 21, tell all the old story of both Testaments; a matter precious, and better then all the Iev • else of the world. Lastly, for ignorance of Thalmudiq: world to come, or Hades, the world of souls: he placeth hell in this world; and would rob Greeks for the one part of Hades. Talmudics, compared with Attiques, had here holpen him. The New Testaments translater should profitably join to the Greke, the Hebrew, set to the lxx, or to their own new translation: and the Thalmudi{que} to their phrases; and note the Attiq by their auctours; and Thalmudiq: and join an absolute Table of all these; and regard all in English.

Of the Text pureness. Rabbi Farar.

Your New Testament is corrupted in text. And that your Preachers grant; and some Amsteldamean Jews have dwelt in London: and read English condemnation of the text; & Beza in Latin, often amendeth the text. Now you will grant, it is not of God, if it be corrupted.

Br.

Much rancor is uttered in your few words. Matters to have made you a Christian, plain, is there; which your weak head might learn; and not put quarrels as 〈 in non-Latin alphabet 〉 , to prove yourself full of poison, and void of learning. I will for disputation sake, make myself an enemy to the Law, & thus reasō with you. Rabbi Farar will grant, that if the Old Testament be corrupted, God gave it not, and I am sure it is true. For God's Providence would keep pure, all books that he would have continued; as when Jeremiah & Ezra abridged many books nedles for all aages; those God would not have more copied; but left at the Ark, which when the Temple was brent, could not escape: or otherwise, God would have to decay. But Jeremiah's Kings, & Esraes Chronicles, to be kept to every letter. Yet I, as an enemy will thus dispute.

If in Carui Ps. 22, for Caru, all ye Jews, have corrupted all copies this 600 years against the Masoreth, & have in Dan. 8 Chaldean Kings name profane with shin afore Aleph in this notation; Bel enricheth, & not as ch. 7 with Aleph afore Shin; Bel gives a fire of woe: a • the Masoreth warneth; if all you herefolow corruption, God gave not the Law; or you are wicked;

But all eyes may see what you do:

Therefore by you God gave not the Law.

Now Rabbi Farrar, what if a Turk thus disputed with you: would you not be turned into a stone as 〈◊〉 , or, in words unwise, of Hecate God would stir diligence: & I dare defend the copies pure Psal. 22 & Dan. 8. But I cannot defend your troupes. So you should not object unto me our troupes. You have my Latin Concent; there you see my judgment; that the Bible is settled all as one body; pure, clear, & perfect; Trinity, Sons Incarnation, and Assumption to Heavens, is the Divinity; Life by the light uniform in all souls for carriage, is the humanity; as perfect as Moses in the 613 Laws; No good thing can be taught; but that is required in the New Testament; No ill thing can be thought, but that is reproved in the New Testament; Ben Arama might have seen this, and all Talmudics from S. Paul 1 Tim. 1. But Isaiah sixth, makes you as I doles, that have eyes, but will not see. But you will be carpinge, as seeing to much. You could not see God's wisdom in geving Zacharias the name of Jeremiah. And know you not that, to be most usual in Ezra & Nehemiah specially, & in Jeremiah specially; in Nechlemite, & Magor-Missabil. And why could not you carp at Barachias Mat. 23. for Iohajada. He is never called so in the Old Testament: but you know the notation to be all one. Now Zacharias wrote Christ's his exaltation, a King riding upon an asse, sold, for 30 Sicles, as a servant killed by an ox, but destroier of Jerusalem: after waters of life made to spring from his heavenly Jerusalem: where all things shall be used to God's glory; horse bridles, as Temples vessels. So Zechariah hath the name Jeremiah, abridging all his work. And Christians had never taken the strange word, but for the glorious exalting of Christ; who did give the ox that killed the servant to the Roman butchers.

But Envy bursted your panches, when you see all Scripture, & all learning, contrived unto Christ. And thus I have answered for S. Luke; that Jesus, Fil. Joseph opinione, est vere filius Eli, &c. filius Dei; and for S. Matthew, that Jeconiah, the man childless, a King, never childless, begat his successor: and 〈…〉 ee 〈 in non-Latin alphabet 〉 or bipotentes Macedonas; parted Grecianes in the Image legs; and Moses clearly ended by a set time for our Lord's death. And that which Ben Arama moved, was handled by collateral occasion, that our symbolum, or mark of faith speaketh in Greke, as the Gospel in holy speech: to go to the Father. I have proved that by a B. D. Bilson, from Greeks abondant, that our 〈 in non-Latin alphabet 〉 tells so much. And for Scriptures old, I have shown, that we Christians, know your Hebrew, better then yourselves, for Massoritiq exquisi • enes, for preservation of every letter. Masoreth is a rule; and Massoritique: one cunning in rules that way. And your Jews confess to the Princes of Germany, that frō us ye rede the purest Hebrew, that was written since the Prophets wrote. That confession should make you know, that Christ is God, who maketh Iaphets sons his servants so speak with lip of Canaan. If you be of God, you will teach your contreymē what is answered to all your objectiones: at which you stumbled to Gehenna hitherto; Now walk in the light of Christ: whom God made Heyr of all; Psal. 2, by whom he made the world, Prov. 8: who being the brightness of glory, Esa. 4. having the name of the Father in him, Exod. 23. by himself hath paid a cleansing of our sins, Esa. 4; and sitteth on the right hand of God in the highest; Ps. 110. Therefore while it is said, today, give glory to our God, the rock Deut 32.

To the learned Nobility, and all other Chrestianes.

As Jews exceeding busied in the Prophets, searched all means to disgrace the Gospel, by errors of teachers unskillful; true defenders should raquite them with grounds of Faith▪ that would make them in their own harms God's hated: and force them, if they have any drop of grace, to bow their knee at the name of Jesus. For this, I will hear lay down a few rules; with this humility, that if any can lay down better, he yield, upon occasion, the better.

1

The means to know God, is the Word of the old Testament & of the New.

2

The Jews and we, hold the Old Testament, to contain as great wisdom, as God shown in the frame of the world.

3

Ther is nothing there, which allureth not, unto the knowledge of God, for salvation; and all of ability, should spend daielie a parcel of time that way.

4

As the Prophecies of the Old Testament, contain the wisdom of God; so the Jews should think, that the unchangeable God being the first, & manifest in Prophicie, would be the last, and show performance.

5

The New Testament is in every respect, equal in wisdom, to the old; although the Greke tongue doth not express natural Philosophy in terms fittet to matter as the Hebrew; yet the wisdom of God is equal in both. The Old Testament was to show, what wisdom Adam once had. The New Testament is fittet in speech to the Heathen weakness.

6

In the little book of the New testament, God hath sent so great a variety of pure wise words fittet from the dept of wisdom, to the present matter, that the language might tell God to be the auctour of the work; & all are worthy of eternal flames which may spend their life in it; & delight more in wordlie pleasures, then honoring God for his wisdom to life in it.

7

The small N. Testament from fishers of Galilie, and the tet maker of Tarsus, and the Physician of Antiochus Magog, will call a learned reader, to the best Greeks through their troupes; from their first to the last; from Homer to Philemon, and Menander. He that knoweth Grecianes, from Homer to Menander, should find, that the little New Testament, will call his memory through all. One fit for an Archbishopric in England, would be commended with such knowledge; & the LL. of a Kings counsel; who, by Attiq Greke, are all, Episcopy, and Kings, as Antigonus for all Asia.

8

The Greke translation of the Old Testament, made by Ptolemy Philadelphus request, by 72 of Judah, and used of Jews, where the Macedonians scatered them, to South, East, North, and in part to west, this translation, is so skilfullie cited of Galilean fishers & the rest, that all the wits in the world to this day, cannot follow their steppes, to apply their Greke unto Hebrew. Disdain not, dullness is the cause of the blindness. Bishops of Kingdoms should all be Papae, Popes of their own soil; all 〈 in non-Latin alphabet 〉 , Overseers; as in the lxx; All of any charge be 〈 in non-Latin alphabet 〉 . Babes be deceived in terms. But God delighteth not in fools. That Episcopus, that knoweth not what God speaketh in the Old Testament in Hebrew, nor what in the New in Greke is too too learned; when he dareth teach others, that which he never learned himself.

9

The Apostles had disputationes with the Talmudics; who speak after the manner of the whole natiō upon the 613 Laws of Moses: because the letters graven by God's writing, were 613; and the Law and Gospel, hath no more matter, they divided all Moses Laws into 613. A few moo or less they might have made them; but they saw, they fell out very fitly to that number. To these Laws all the Apostles write; & most upon these two; Jehovah, thy God, Jehovah is one: &, thou shalt make thee a King of thy brethren. Because the Eternal Son, who made the world, said, he was the Son of God▪ the Atheist high Bishop, in Bishop Eleazars room, rent his clothes; as he, and all after him, deserve to be rent with wild horses, that after will take his place; or new Jews Policy. So, because he said, he was King of the Jews; they made this a mean to have him King of the Heathen, and themselves slaves to Caesar. And, upon this Law, Thou shalt reverence my sanctuary; when the word Eternal, who had his tabernacle in us, expounded most graciously how the Tabernacle & Temple called unto him; they would make this, death, to say: Destroy this Tabernacle, & in three days I will raise it up again▪ And they as he bade, destroyed the Tabernacle, to their eternal fall, & he raised it up again the third day. They who know not to what Laws of Moses these things are penned, can never take delight in Moses: wherein Kings specially, as David & Solomon, should spend their time, to be Papes & Bishops of their people; the King able to confer Moses with Jesus, would be the glory of the world. Now the holy Apostles following the Thalmudiq plain common places, force all men, either to despise God in them: or to be cunning in them. And all who protest learning should be ashamed to have them in their library, & not in their head. As Bodinus, writing of English Laws, was found unskillful, so all that speak of Salē Laws, not brought up in thē, will trip in speaking of thē

10

A fourth kind of Greke the holy most wife Apostles have. Termes of Athens, applied unto voices of Salem in most heavenly brightness. 〈 in non-Latin alphabet 〉 the brightness of glory Ebr. 1. 3. from Isaiah 4. is used to break the revolting Rabbin's. That is spoken of the eternal son our Savior; & Isaiah all goeth upon that term; & Jeremiah & Zechariah, aliàs Jeremiah, Mat. • 7, termed by notation, the exalter of Christ, and Zachariefather to the second Elias.

Very many such pearls, the Apostles have, which I would handle, if the King give that, which now elv yere, upō word, I looked for.

11

Manie before me, and I after others, have shown, that the Talmudics have speeches, that prove the Trinity, upon Ecclesiastes, & in my two books in Hebrew, that, to the Grave▪ of Hanaw, & the other to the Landgraue, I have shown that▪ & Jews without envy speak the best to all the Princes of Germany. S. Paul saith for further matter, that he differeth not from the Scribes, for the incarnation and resurrection.

Touching all that the Apostles have written, this must b • understood; that they wrote to the simple of Judah; speaking most plainly to their capacity. And all their speeches differing from Heathen manner, are plain to all Talmudics; and the Apostles tendered the weak of the world; speaking to the capacity of the plainest: that no City but the dullard, that crucified the God of glory, would say, the scriptures are hard; and religiō is reduced to these principles.

Conclusion.

Thus I have shown our Lord's family; and questiones depending thereupon; & I wish all that hope for life, to know first the family of life. No family in the world, nor all together match it. Geve glory to our God.

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