An Advertisement of Corruption in our Handling of Religion, Part 71 – Part 88
Of the Patriarkes order in the Iewels.
THus the ſtones held the Patriarkes: where the noble Matrones ſonnes Leahs & Rachels were in their own ſtomake as Lords aboue the hand-maides: all but the blemiſhed as Ruben and Symeon: who were made as the baſeſt.
ODEM. Sardius in the 70. and Apo. 21. bare engrauen, Ruben & he was placed vponupon the Hagarens, & a red ſtone was a prophecy that he ſhould hauehave a warrier Frontiers place: & God fighting for his Church, Ap. 4. is like the Sardius, defending of his Martyrs againſt the Caeſars.
PITDAH Topaz, in the 70. and Apo. 21. bare Symeon, and is found in Cuſh, or in South Arabia Iob. 28. in the iſlle Topaz: by Pliny. A flaming ſtone, by Dioniſius: foreign. By Eustathi. foreign a clear ſtone flaming brightnes. By Andreas vponupon Apo. like a Carbuncle. And this was for place and colour fit for Symeon, the frontier, and vponupon Cuſh and Amalek. As he was worſt in cariage for Sychem, & for Ioſeph, ſo his Tribe was Num. 24. & affoorded no Iudge: but the flabled Iudith, in a ſcholers declamation. So his Topaz hath not the ſecond but the ninth place: Apo. 21.
BAREKETH Smaragdus in the 70. and Apo. 21. bare Levi: who in his Doctrine was to ſhine like the ſunne: as (Ovid. Met. 2.) In ſolio phoebus claris lucente Smaragdis. Becauſe Levi taught the covenant for the Heathen given by the rain-bow, Gen. 9. In Apo. 4. that is ſignified by the rain-bowe like a Smaragd being about the Throne: The Goſpell for the Heathē is meant therby.
NOPHEC Anthrax in the 70. and Philo, but Chalcedon Ap. 21. of Cod…od or Chalcedon, bare Iudahs name▪ Pyropus, The Carbuncle by Kimchi in his Spaniſh tranſlation: a fit Iewell for Iudah in Chriſt the Sun of Iuſtice in Malachie. To whoſe kingdome the Poëts wordes may well be borowed: how in Scripture
Regia SOLIS erat ſublimib. alta columnis.
Clara incante auro Flammaſ que incante Pyropo.
In Apoc. 21. The Chalcedon our Lord his ſtone, hath the third place: the place of Levy, to tell that our high Sacrificer hath ended Levies place. And Levies Smaragd hath Iudahs place: The very placing of Iudah in Levies place, telleth that in all the Bible Chriſt was our ſacrificer, and that none but God could ſo wiſely place the twelue Tribes. The learned R. Abr. Ruben admired that.A. Rabbi the Archiſynagogue of Conſtantinople.
SAPHIR in Ebrew & Lxx. & Apo. bare the name of Iſachar: the noble ſon of Lady Lea: a Lady by Arabique policy aboue Dans mother: & the Saphir bare not Dan. which opinion for Dan would ſhake all the Bible: when the vniforme providēce of God is examined: & our Bible …arreth.
Now the Saphir may be knowen by a phraſe of Exo. 24. The God of Iſrael had vnderunder his feete, as it were, a pauement of Saphir like the colour of the Heauens in purenes. God him ſelfe ſpeaketh the like, Iob. 38.37. Who could hauehave made the cloudes of Heauen like the Saphir. And wheras the groūd of a wiſe Policy is meditatiō of Heauen: as the old Evāgeliſt Eſay teacheth in all his booke, ſhewing how the ſhew of this world paſſeth; in wordes purer then ſnow, whiter then milk, ruddier then any Iewell, whoſe pulliſh paſſeth the Saphir, ſo hee boroweth the Saphir to ſhewe that our foreign, or civill cariage muſt be bent to Heauen, ſaying: I will make thy foundation of Saphir. Iſachar had this reward: for his belief in Chriſt: Eſ. 54. This was fit for Iſachar, that ſhould with Zabulon ſuck the richeſſe of the Sea: where Coelum vndique, as Maro ſpeaketh: & nothing about, but the Saphirlike cloudes. And this Saphir might wel hauehave Symeons ſecond place: Apo. 21. where the Shoam or Beryll ſhould hauehave had the firſt: But that Ieroboā of Ioſeph marred the grace of it. As the precious Shoham & Saphir come together in Iob. 28. ſo in the Apo. 21. they might hauehave come.
IAHALOM Iaſpis in the Lxx. but Sardonyx, Ap. 21. bare Zabulon not Nepthali. A fit badg for a Sea man. Halam is, to BEAT: as in Vergil: Feriunt mare. and in Homer, foreign Iacob told of Zabulon that he ſhould border vponupon the Seacoſtes, and hauehave hauens for ſhips: and his ſtone ſpeaketh the ſame: & Moſes Deut. 33. doth make it more famous: when Levi, Iuda, Iſachar had their places, Ap. 21 Zabulon by order hath his. In the Lxx. Sardius was the firſt, and Onyx the laſt. When Iaſpis was taken from Zabulon to the laſt, to Beniamin his Onyx, and Iaſpis was made firſt as of old Sardius: Zabulon hath both dignities in Sardonyx: and the tongue ſheweth S. Iohn to be the ſonne of the thunderer.
LESHEM, Hyacinthus Lxx & Apo. 21. it bare Dan, who wan the Towne LESHEM, called DAN, in Abrahams time: and Leſchem, for that the ſtone LESHEM was found there: and called DAN, Ioſ. 19. & Iud. 18. The old name DAN, and LESHEM in the Iewell told Ioſuah and the Seniors that to DAN LESHEM ſhould be given: in notatiton, folow God. The dumſtone ſounded to the deaf eares to beware corrupt calling vponupon God. But all in vain.
SHEBO Achates Lxx. Chryſopraſe, Ap. 2. The white Achate: which hath one ſide greene, and the golden liſt: the braueſt of all Achates. Nepthaly was grauen in it: who dwelt by the Sea of Genneſaret: or princely Gardens. The ſun-ſhining-face of the Sea is in Greek, Gold: as the ſhining ayr in Iob 37.22. So the dumſtone Chryſophraſe ſpake to Nepthaly, as Moſes tongue, that he ſhould poſſeſſe a Sea, and the South From Leſhem, or Caeſarea Philippi.
ACHLEMAH Amethyst, Lxx. and Apo. 21. by notation, God will keepe ſafe. Troupfull Gad, named of a troupe, for Leas troupe, Gen. 30.10. troupfull Gad whom troupes would trouble, Gen. 49. but hee ſhould trouble the Hagerenes in the end: when Gad had good truſt in God. 1. Chr. 5.10. troupfull Gad was grauen in this faith workfull ſtone, the bloudy Amethyst, fit for one ſet againſt Hagerenes in open fieldes, to defend his brethren, as Homer ſaith: Il. 5.
foreign.
Through ſlaughter, through dead, through pikes & black blood.
As hee was next after the two aboue, and as they, of hand-maydes, ſo he is laſt, Apo 21. and next after the other two. By our Biſhops Noble Iſachar never ſpecially infamous ſhould hauehave that place: and ſo it would be doubted whether God penned the revelation.
THARSIS, by notation the Sea, Lxx. and Apoc. 21. CHRYSOLITE, as the Sea in the ſun beames is Golden. Happy Aſer was grauen in it: whoſe barres of gates or holdes by Sea were of braſſe and Iron, Deut. 33. The name might tell Aſer, what part he ſhould hauehave.
And theſe three, Iſachar Zabulon and Aſer, were told by their dum ſtones that they ſhould be Sea men. And the packes of Eaſt commodities conveyed to the Weſt, tooke lodging for ſea, in their tribes, that they might chooſe of all. ANNA the Daughter of PHANVEL, who ſaw Phaneel God in Chriſt, face to face: and ſpake to all Iſrael, Phanuel, behold you, God: came of the happy Tribe of ASER. For which ANNA the Chryſolite is preferred from the laſt of the hand-maides-ſonnes to be their former, and alſo afore Symeon, and Ieroboams Ioſeph.
As the Sea in trope, is affliction in allegory: and notably Dan. 7. where four beaſtes ariſing out of the Sea, afflict Chriſt his kindred, in whoſe affliction hee had affliction: and being the Angell which had the name of God in him, Exo. 23. and Eſ. 63. he ſaved them: and expounding Daniels ſeaventh in chap. tenth, He hath his body like Tharſis: as partaker of ſorow with Daniels people: till ANNE of ASER ſhould be in mind the daughter of Phanuel. And ſee that Chriſt tooke a body, to paſſe the aerumnoſum vitae ſalum, euen to the death of the Croſſe.
SHOHAM, is by notation, in which they ſhalbe. Adam the Prophet which ſaw in ſpirit all that ſhould com, might ſo name it: as ſeeing that they, The twelue ſtarres of the world then, ſhould be grauē in it. Beryl. Lxx. Exo. 28.20. and Apo. 21. The Lxx. tranſlate this ſtone ſix wayes: leaſt the fooliſh Heathen ſhould ſkoff how Ioſeph bare them all.When Iſrael fel away, Ioſeph bare none but all ſaue Iudah to deſtructiō By variety they hinder thē for ſearching the caſe. Thus it is in them: Praſimus, Sardius, Soom, Onyx. And Smaragdus, Ex. 28.10 where it beareth the twelue names, and Beryllus where it beareth Ioſeph alone. Ioſeph for his cariage might heare, that, which Albinovanus writeth of kingly Mecoenas. Vincit vulgares, vincit Beryllus arenas: And well be holden a Citizen of Eden or Paradiſe: firſt for his owne caſe: next for holding all the houſe in life & faith: euen that his dead bones and his brethrens buried togeather at Sichem, whence they ſold him, ſhould keepe them in expectation of Chriſt, & heauenly brother-hood. For this he is grauen in the Heavenly clear Beryll: and his brethren are engrauen in two of the ſame: in memory that he to his death held them in expectation of God in Chriſt, reconciling the world vntounto himſelfe: And made them all to be of Eden, as Ezekiel telleth.
IASPEH Onyx Lxx. Apo. 21. Iaſpis bare Beniamins name. The colours of it be many: but the operation one in open triall of all ages: that a woman in hard trauell having two Iaſpers tide to her legges, ſhall ſo farr as art helps, hauehave ſpedy travell. That of old Dioſcorides noted: and in Francfurth of late, it was notably manifeſted, 1602. the Mother of Beniamin, becauſe ſhe was ſomwhat idoliſh in her Fathers Theraphim, died as ſoon as twelue ſtarres aroſe to Iacob. The tribe for their mothers calamitie, might look to dye firſt: in trauels of ſtate: and for the mothers idolatry, as Ioſephs wife left ſuch a ſpice as 600 yeres after overthrew Iſrael. For that, Beniamin hath the Iaſpis in allegory: and the Temple in hiſtory built in his Tribe, & half Ieruſalem: and Mardochai and the Empereſſe Atoſſa the Mother of the great Artax: who built the Temple, and cauſed his Nobles to help Iudah: wherefore Ezra calleth them valiant Worthies: and God maketh them, to tame the Graecians, proud for Xerxes flight, & not knowing that the hinderance of the Temple, & not the force of Grecia, cauſed all thoſe Calamites. Such is Paul, that trauelled of the Galathians and Heathen Theraphim, to hauehave Chriſt formed in them, and in body, wonderfully: and hath half Ieruſalems N. Teſtament vnderunder his ſh…bet or Pen. And he only telleth of his Tribe, of all the Apoſtles: that we may know how worthily, whē Ioſeph, who took Rubens dignity, and civilly was right heyre, by the firſt bethrothed when Ioſeph loſt his dignity, Beniamin was to hold the firſt place.
Of Ezekiel.
AND Ezekiel ſheweth that thus the ſtones were to beare the tribes names, chap. 28. when he telleth the late Kings of Tyrus, in what dignitie old Chiram of David and Salomons time, was; In the Garden of Eden: or policy of Iſrael, in the holy mountaine of God, or Ieruſalem, among the fiery ſtones, David and Salomon. Chiram was a Cherub, an uncted protector: all precious ſtones covered him. The Sardius of Ruben the eldest: the Topaz, of Symeon, the ſecond: the Sardonyx of Sabulon his borderer, the Chryſolite of Aſer his borderer, the Beryl, of Ioſeph as a King of old, the Iaſpis of Beniamin, in whoſe Tribe the Tēple was built: to which he performed Ceder trees: the Saphir of Iſachar his neighbour, and the Chalcedon of Juda his confederate in the Kings: and the Smaragd of Levi, in whoſe office as a proſelyte he ſacrificed. Thus doeth Ezekiel reiect DAN and Nepthaly, of whom cometh Chiram the workman, mentioned 1. King 7.2. Chro. 2. and 4. A Tyryan by dwelling, of DAN by his mother, of Nepthali by his Father: which Father is deſcribed to excell in all worke in mettalles, tymbre, and tincture: that the ſon may be the better eſteemed for ſuch a teacher: And the ſon Chiram is commended by teſtimonie of experience: his workmanſhip to old King Chiram. And the ſonne after his workes ended, hath the teſtimony of working according to his Fathers ſkill.Our trāſlation & notes herein wander to great blame and folly. Now when a poore dweller of Tyrus had all glory that Dan with Nepthali could affoord, the Prophete might not obiect vntounto a King conſort with hand-maides tribes: excluding Iſachar vtterly, & Zabulon from his place: to exclude Aſer a borderer vponupon Tyrus. And thus our learned ware not the breſtcare of iudgement with Vrim and Thummin, when thus the ſtones of the ſanctuary are confounded: which dum ſtones tell what lott each tribe ſhould hauehave: whoſe ſtories fall ſtill in the ſame tenour: as the holy Ezekiel and the ſonne of thunder doe make the dum ſtones to thunder it out: though we be deaf as the dwellers at Nilus Catadupa or downfall: who by too much noiſe looſe the ſence of hearing.
Of further warrant for this ordering of the ſtones.
AS Chiram the artificer is commended by his teacher, ſo all dealers in divinitie ſhould make good their cauſe by auncient: who ſhould hauehave ſkill in that kind, wherof they entreate. Now in this argument one doubt reſolueth all. Whether Iſachar whom his brother Zabulon muſt immediately folow, cometh afore the hand-maids ſonnes being his elder: that all Leahs ſonnes come togeather: or Iſachar muſt come after them: to hauehave the Amethyſt: and Zabulon the Chryſolite. Which in dead is Aſers: That ſhould our Biſhops Bibles inferre. Againſt whom this heape of witneſſes I call togeather. Firſt, the teſtimony of Philo touched aboue: and now the wordes of the Babylonian Thalmud in Sota fol. 36. Rabbi Annas the ſonne of Gamehel, ſayth: The twelue ſtones were ordered, not as the Patriarkes be ordered in the book of Numbers, but as they be in Ex. 1. The ſonnes of Leah togeather, in the firſt ſtone: and in the ſecond ſtone,*… tranſlator. according to their birth and age. This note of the Thalmud endeth this controverſie. And the commentary there is to the ſame ſenſe, for ſuch as know not the Babylonian tongue.
Of Thargum Ieruſalemy.
AN old trāſlatiō of Moſes hard pointes in the toung that the Iewes vſed in the Apoſtles time, called Thargū Ieruſalemy, thus ſettleth fully the ſtones order, to the Patriarkes engravement in them: In the firſt row was Sardius, Topaz, Smaragd, & in thē was writen plainly the name of the three Tribes:I take the … from Apo. 21. Ruben, Symeon, Levi. And the ſecond row was Cadcedona▪ Saphir, & Sardonyx. There was written vponupon them plainly, the name of three Tribes, Iudah▪ Iſachar, & Zabulon. And this endeth the ſtrife againſt our Biſhops. And the third row was Hyacinth, Chryſopraſe, and Amethyſt. There was written vponupon them plainly the name of three Tribes, Dan, Nepthaly, and Gad. And the fourth row was, Chryſolite, Beryll, and Iaſpes. There was written vponupon them the name of three Tribes, Aſer, Ioſeph, and Beniamin. Thus ſayth an old auctour, not vnknowen to the Eloquent Cyril, nor deſpiſed of him.
Of Thargum Cant. Chap. 5.
AN other Chaldy paraphraſt vponupon the Song of Songs, though hee agreeth in no Chaldy name to the vndoubted Ebrew ſtones order, yet hee applyeth the Patriarks to them iuſt as the former did: ſeeing how ſo the Tribes armes told them what part of the land each one ſhould hauehave, and dignitie according. Whoſe record keepeth vsus from faſtening folly vpō Ezekiel, by our blindnes, and from moving the ſimple to deſpiſe the revelation.
Of Midras Rabba.
MIdras Rabba is a moſt curious work for the depth of the Ebrew tongue, bringing witty fables to teach memory of ſentences. This Midras vponupon Exod. 28. telleth of the Patriarks engrauement in the twelue ſtones, iuſt as Thargum Ieruſalemy doeth: and is an auctour of high eſteeme, and drawing the conſent of many. So this auctour here may fight for Dan with his Leſhem, to keepe all ſtories togeather by right ſettling of one Patriark to his ſtone.
Of Maymonides in the holy Iewels.
R. Moſes Ben Maimon, often cited, he moſt curiouſly handleth the ſame in two workes: one not yet printed, written vponupon the myſteries of the twelue Iewels, and to the former order. An other printed, and famous, in tract of the holy implementes. Him alſo R. Moſes M. kozi citeth, though he would hauehave bred a confuſion to Moſes, Ezekiel, and all the Bible: he citeth him as miſtruſting his owne iudgement.
Of R. Eleazar Wormatienſis.
MAymonides in Spain, Egypt, & Arabia, was knowen …423. yeres agoe, as was mentioned, and Eleazar; a Rabbin at Wormes, about the ſame time. He hath writtē vponupon the Law: and on Exod. 28. folowing the former order. For L…ſhem and Dan he handleth Gods providence & Dans dulnes very ſharply, even to the letters: LE, SEM, follow God: and turned into Semel, Idol.
Of Salomoh Iarchi.
SAlomoh Iarchi is elder then both them. Hee liued in the time of the holy warre. As Barbinel recordeth vponupon Obadias. VponUpon Iud. 18. thus he writeth, Laiſha was the name of the city. And in the book of Ioſuah they called the name of it Leſhem. Becauſe they found there a precious ſtone called Leſhem: & it was ſet in the breſt care of iudgement, for the Tribe of Dan, & he knew that in trueth that ſhould be their inheritance. Thus writeth this old Rabbin, whom Elias Mizraki and Chizkuni follow and vrge vponupon others that would confound the Iewell of all holy ſtory.
Of R. Iſaak Karo.
ONE Rabbi Karo keepeth the ſame order: and writeth brauely in applying the ſtones notation or nature to the ſtory. Specially in Achlemah: I WILL KEEPF SAF, how needfull it was for Gad to hauehave that precious promeſſe.
Of R. Bechaiah.
ONE R. Bechaiah writeth very many good things. This one that all euer glorious in the Fathers came by Faith. And convicteth Abraham of want of Faith, that obiected Sara to daunger: and of other great imperfections. But that this Rabbi ſaith in his hart, Who can goe vp to Heaven to bring Christ downe, or who can goe to the deepe to bring Christ from the deepe of the earth: (as Pſ. 71. ſpeaketh) but that the incarnation and reſurrection was incredible to him, hee had ſoone learned our doctrine. This Rabbin foloweth the Thalmud, Thargumes two, Maimony, Eleazar, Iarchi vpō Iud. 18. and the true light of Scripture: to be a frontyer againſt thoſe late men, that to vndermine the New Teſtament, would not ſtick to cōfound all their glory.
Of the contrary, with confutation.
THE Iewes of late hauehave put foorth vponupon Moſes a ſhort paraphraſt: a forged work: bearing the name of Ionathan the old moſt learned paraphraſt: who wrote vponupon the Prophetes. Of whom the Iewes ſaye, that he wrote not vponupon the Law. He was no leſſe ancient then the holy Apoſtles. Yet the forged Ionathan mentioneth Conſtantinopole vponupon Num. 24. This forged work breaketh the ſtones order: and ſome of the malicious and willing to diſgrace our Teſtament follow him. The true Ionathan bare ſway ſo great that no Thargum nor Thalmudiſt durſt check him: and whereas he tranſlateth nyne ſtones Ezek. 28. onkelos vponupon Exod. 28. followeth him in every one of them. Againſt this Elymas I cited this troupe, that troupes ſhould trouble them, and they be troubled vntounto their end.
Of the Onyx ill ſet for Beryll in Exod. 28. by the Biſhops Bible.
THE Lxx. naming Ioſephs ſtone Beryll, being allowed of the holy Ghoſt, Apoc. 21. ſhould not hauehave bene refuſed. Yet our tranſlation hath Onyx. Though the enemies to the New Teſtament hauehave the Greek plain, or by tranſpoſing of one letter. The Chaldy of Iob. ch. 28. hath Berylin. Ionathan Ezek. 28 Byrela, onkelos in Gen. 2. and Exod.Gen. 2. Exod. 28. 28. Byrela. And Aben Ezra citeth the Syriaque comon auctority, for Byrela. And by tranſpoſition the Arabique hath, Belyr: in Sadaias, in the Perſian Arabique, vponupon both places, and in an old Ebrew Arabique dictionary that I hauehave brough for me from Arabia. Alſo a moſt learned commentary of Sal. S. of Melec Sat. recordeth Belyr to be the Arabique. Thus the enemies favour S. Iohn. But we hauehave not marked how the New Teſtament is the beſt auctour for the Ebrew tongue: and hauehave refuſed to follow God: and obſcured the Symphonie of Moſes, Ezekiel, & Iohn, and made all three to ſpeak as ſounding braſſe no diſtinction of matter. The learned tranſlaters will amend this.
Why the Lxx. ſet Smaragd for Shobam, Exod. 28.10. where Beryll is in v. 20.
AS the Greek Philo doeth apply Aharons attyre to deep ſignifications, ſo did the former and the later. Now Ioſeph ſtood in glory 600. yeres, in Egypt his houſe bare ſway: and Ieſus or Ioſuah was King after King Moſes dyed: and conquered the land: and Ephraim and Manaſſe of one Patriark made two Tribes. And 350. yeres the Ark was in Syloh. Beſides, Debora, Gedeon, Abimelec, Iephthe, Abdon, defended the People, and halfe Manaſſes ioyned with Ruben and Gad and found glory in Sauls time over Hagarenes. Thus Ioſephs Beryll might well beare all names, on Aharons ſhoulders, as he like Atlas, bare all the peiſe on his ſhoulders. For this, Iſrael ſaw a plain reaſon why the Shohā of Ioſeph ſtill ſhould beare ſway. And Ephraims kingdoms fall told that Iudah ſhould fall, and Heathen come in their rowme: as Heathē only in Iobs time ſtack to God. But Heathē could not ſee a reaſon of this. For their weakneſſe the Lxx giuegive Levies ſhoulders his own ſtone. Chryſoſtome in Photius thought Moyſes truth did ſo, whence Patriarches & Popes willbe Shoham: which ſtone is the Kings.
Of an open betraying of our Lord and redeemer, and befooling the rock of ſalvation.
THE Paſcha was to be kild not in private townes, whē altars were free as in Samuels time: but where God ſettled his name: as in Ieruſalems Temple. And there the Lambe could not be kild, but by the generall conſent of the nation. And he that ſhould kill the Paſcha, ever ſince Ieſus cōquered Chanaan, in a priuate houſe had bene held an enemie to all trueth of God. So the day of ſacrificing the Lambe could not be prevented. But all muſt kill it on one and the ſame day. Now we ſay our Lord prevented the Iewes one day: vponupon S. Math. 26. So we teach that hee ate a Paſcha not kild in the Temple: and make him a deſtroyer of Salvation. Iewes never did caſt greather blaſphemies againſt our Redeemer. The Biſhops ſhould doe well to publiſh repentance of that note, before they giuegive ſleep to their eyes, after they ſee this reproofe: or with all ſpeed. If not, they ſhall ſee him whom they hauehave pearced, Apoc. 1. For the treſpas is doubtles treſgrand.
Of a ſlaunder caſt vponupon the Iewes: which they retort vponupon the holy Ghoſpell.
THus we ſay to S. Mat. 26. Our Lord Ieſus celebrated not the Paſſeouer the ſame day that the Iewes did. But he with his Diſciples ate the Lamb the fourtenth day of the firſt monethmonth (which is March) but the Iewes celebrated the Paſſeouer the day following, at euen, after ſun ſet, Ieſus Chriſt being in the graue. Theſe be our wordes the very poyſon to all the Ghoſpell. Which errour the Iewes blaſe (for of old ſcholemen through Europe broched it and Iewes read it) and wee by this and ſuch are holden dogges.
How confidently the Iewes protest that they kill him which paſſeth the fourtenth day: for the killing of the Lamb or kid Paſcha.
THat the fourtenth day of Niſan the whole nation kild the Paſſeover, thus Rambam or Maymonides recordeth that: in corban Paſch. From the Law. Exod. 12. It is an expreſſe commaundement, to kill the Paſcha in the monethmonth Niſan, in the fourtenth day of the monethmonth: and hee that breaketh this commaundement and killeth it not the 14. day, being not defild nor in a far iourney, by contempt is guilty of being rooted out. Thus doe the Iewes proteſt againſt our ſlaunder, old, & not ours firſt, aboue 423. yeres old: or the time that Rambam made againſt vsus his Thalmud: againſt vsus Rambam doeth proteſt the day neuer to hauehave been altered: while wee pretend S. Iohns Paſcha cha. 18.28. for our warrant, we draw errours vponupon errours.
How our note checketh the expreſſe woord of our owne Ghoſpell.
THus it is written Mat. 26. You know that after two dayes the Paſcha is kept: and the ſonne of man is giuen vp, to be crucified. This ſpeech importeth a generall agreement for the Paſcha. And ſo much ſayth S. Marc. chap. 14. On the firſt day of vnleavened bread, when THEY ſacrificed the Paſcha, two of his Diſciples ſayd: Where wilt thou that we goe and prepare that thou mayſt eate the Paſcha. This text telleth expreſly that our Lord and all Iewes kept one and the ſame day, for the Lambe: to kill it on the fourteenth day, and to eat it on the fifteenth: the night that followed, that yeare, thurſday. Friday night by the Iewes. So the Goſpell telleth how groſſe we are.