A Defense of A Consent of Scripture, Article 12
Article XII.
THis argument Iewes of olde vſed againſt vsus and the Turkes ſtill, as Arias Montanus noteth againſt Erostratus, and the Pope againſt Zuitſerland: by D. Piſtorius 1598. and Rabbi Farrar, yet vrgeth the ſame at Amſtelredam. A Teſtament corrupt in parte looſeth authoritie for the whole: That will I graunt: and I taught D. Piſtorius that I ſafely might.
The Aſſumption.
Arias Montanus maketh a great worke of the double Ebrew readings in 848. places, that the margent checketh the text as corrupt in Babylon: and for Geneveans, Rob. Stepha. praefac. ad Nov. Teſt. ſayeth, they were notes of differing copies, and Edward Lively checketh the Biſhoppes for tranſlating the text, Daniell ninth, as checked by the margent: and wiſe D. Banecroft conſpired to commende him, for checking the Biſhopps deſerving beſt, and he alloweth againſt the Biſhopps, the corrupt Geneva, Ioſias begate Iacim, Iacim begate Iechonias: where the Biſhoppes hauehave, Ioſias begate Iechonias.
Concluſion.
Therfore he betrayeth the Goſpell to Iewe, Turke & Pope.
A…ſw…e.
D. Bancroft ſeeing he would aſpire by wiſdom to be guilty of all errours, committed in his charge, ſhall be left now: as the Biſhoppes with Maiſter Lively for Dan. 9. and with the Geneva for Michals children, 2. Sam. And againe Math. 1. for adding Iacim full badly: whom the Biſhopps ſagely omitted. Now I will defende them for Iakim reiected: and that by the reaſons following.
Reaſons why the copyes muſt be holden corrupt that hauehave Iacim, Math. 1.
1. None who know the Ebrew to bee Iehoiakim, would ſoone beleeue, being learned, that the one halfe, the latter halfe ſhould be the Apoſtles Greeke: that … ſhould be ſwallowed vp. So Iewes would ſay, that Levy was a Publican not a Grammarian, and the honorer of the Goſpell muſt bee a ſingular Grammarian. Wher though vnebrewed Greekes in Euſebius bring Iacim, the Lxx. ſtill have Iehoiakim. This argueth that Beza and the Geneveans had little Ebrew, as their Ebrew Profeſſour bragged: that he would ſell the great Bomberg for fourteene Frenche crownes (ſolde for 33. at Leidon) becauſe they little eſteemed Ebrew, becauſe Mercerus was deceaved by them.
2. Saint Matthew had three ſortes of men to ſpeake off:
Fourteene all Fathers to our Lord … earthly kingdome.
Fourteene of idolatrous houſe: & none without blemiſhe.
Fourteene of another houſe of Nathā, poore in this world: but Kings of an eternall kingdome, Dan. 7.
Now if Ioakim were in the ſecond company, then it had fifteene: and wicked Iechonias muſt ſit at table with the moſt holy: and the Virgin Marie muſt be caſt out: without conſideration of whom Ieſus could not be knowen Ioſephs ſon, for the right of the kingdome. Therefore the Geneveans litle knewe Saint Mathewes purpoſe: As. Calvin and Beza miſſed as the Iewes concerning the Romanes: falſlie holden the fourth Kingdome.
3. Ioiakim King of Iuda, was ſo hateful, as deſtroyer of all, Temple, Cittie, Kingdome, that after the returne the Iewes enacted that in their Thalmudiques they ſhould either name Zedekias to be King in his ſteed: as in the Miſna or Babylonian Thalmud: where the Comment noteth that Zedechias reigned not before his brothers ſonne, and his brothers death: but for hatred to Ioakim his Name was lothed: Solom. Iarchi handleth the ſame.
4. In Ieruſalemy and the Babylonian when they diſpute what men of Iſraell may be determined to hauehave periſhed for euer, many be named, as Ieroboam, Achab, Iecheſai, Manaſſes, Ioakim: But ſome hoped of all ſaving Ioakim: all damned him as ſure of deſtruction. And although Ieſus the high Sacrificer honored the name, calling his ſonne Ioakim, yet that proſpered not: for Eliaſib his ſonne ioyned with Sanballat, Nehem. 13. to make a chamber for him about the Temple, that in Zacharies viſion Ieſus had vncleane apparell, for his ſonnes faultes: and none amongſt all the other returned, are called Ioakim, Nor any among all the Iewes named in the New Teſt. Whereby it appeareth that the communaltie hated the name: and ſcoffed it in the Fable Suſannas.
5. I ſhewed one Rabbi Elias at Baſill, how learnedly Saint Matthew diſcarded wicked Ioakim: not as a Publican but as a Thalmudique: and how Saint Luke brought Cainan ſon to Arphaxad as the Lxx. and 75. ſoules, Act. 7. for 70. And S. Paule brought yeres 450. after a ſort. for 339. as Thalmudique and Ioſephus: and how Iohn placed the xii. ſtones Lawlier like by the Tribes deſert, Apoc. 21. Then he admired Saint Mathew and the reſt, and requeſted mee to handle their Goſpell in ſuch Ebrew as I ſpake, and ſaide I ſhould turne all their nation. And now the Iewes of Hanaw hauehave choſen that very Rabbi to deale with me: that if I perſwade him, they will all be Chriſtians. I tolde I wiſhed they knew our groundes firſt, and ſawe Chriſt through all the Lawe. It had bene a great glory to the Weſt, that our Archb. and Biſhops, could in Ebrew ſhew Iewes, that we hauehave Biſhops in their ſenſe, as our Apoſtle requireth. So, I would yeeld as I hauehave done, twelve yeres, the Place & Pay vntounto them for opening the Bible in Ebrew. Their zeale at the leaſt ſhould be ready▪ and will to glory of Chriſt, the morning ſtarr, Pſa. 22. as Kimchi doth expound it: an enimie to Chriſt, yet ſerving Chriſt, for Apoc. 2. & 21. Their zeale ſhould be readie, that we ſhould not be as Babylonian Lucifer: in opiniō a light giver, in trueth darknes of confuſion. I doe not know how they can looke to be ſaved careleſſe to ſhew Iewes the great ſalvation firſt ſpoken by the Lord himſelfe, and left by the Apoſtles for al holy to declare. The like occaſion was never offred vsus to celebrate the glory of our Goſpell, to ſhew how faire it paſſeth the Thalmudicq. in their own kinde, & hath no ſpeach heard, but in their veine all is ſpokē: though they could never beleeue how God was in Chriſt. The faithles Iewes Apocrypha never medle with Chriſt: & Iewes holde vsus to be eſtranged from God, by thinking fables to be ſadd matter. For that let Iochim be marked in the fable of Suſanna, to the purpoſe of diſcerning text.
The fable of Suſanna.
6. The fable of Suſanna, contayneth in a play the canon againſt Ioakim▪ any skilfull in Iudaiques would ſoone ſee the ieſt: that Daniell ſhould bee but twelve yeares old in Babylon, for 90 at Cyrus reigne: that captives ſhould have courtes for life and death: and ſtately houſes: and great riches without known deſert, and Iudges to looſe their wittes in ſeeing of a Diana: to conſpire her death, with a Lucian ſtorie: theſe might teach all whom to much want of learning with conceit of ſome witt, maketh not madd with Feſtus, that the ſpeach is a Iudaique dalliance to trappe an aſſe, like the Athean fable of Toby: that dareth give Angells names, and fayne a ſtorie which the Thalmudiques never heard, nor the Prophetes of latter tymes.
And the Fable is of purpoſe a fable, as much as any part of Ovid or Lucian: So Suſanna in this tenour.
The Iewes holy People are called Shuſan of Salomon, Cant 2 when they were a Lillie among thornes in Babylon, and the Perſian citie Suſan, named of Lillies plentifull in their fieldes, bare ſwaye, then they might play vponupon their hope, & turne their Tragedie into a Comoedie.
Now in the Lamētations, God is to Iuda Helki, my portion: So Iuda was daughter to Helkiah: Ioakim the King was man to the common weale, and Husbande to Suſannas, and aucthour of the carriadge to Babell, the Caldeans were the Iudges that deſired to ſtayne the Religiō of the Church: But Daniell in high place, was a defence: ſo that he tolde Ch. 5. that the K. ſhould be killed: & then Darius reigned, Astyages in the fable. This fable might hauehave taught the Geneveans to hauehave hated Ioakim, as they well hate the Apocripha, wherof not one ſyllable ſpeaketh of Chriſt, though Galatinus would wreſt a worde of fooliſh Barue that way: That God would be ſeene on earth: to bring a ſpiders webbe for the incarnation.
7. Robert Stephen, had ſixteene ſeverall old Greeke copies: of them fifteene had not Ioakim, only one had it. Now what iudgement would bring one againſt fifteene, without rare ſtronge argument?
8. Tranſlatours take the greateſt care to follow true copies: and they that will tranſlate, vnable to iudge of copies, are vnadviſed.
But the tranſlation Syriaque, Arabiques, Diverſe, the olde Latin, the Ethiopian, whether truly old, or forged at Rome, the Perſian theſe heard not of Iacim:
Therefore Beza did not wel to fill Europe now fiftie yeares with Millions of Teſtament copies, which God never allowed.
Beza lately called backe his errour, in his notes, and in ſome Greeke & Latin: So he convicteth all of wicked blindnes that followed him to corrupt millions of Bibles over Europe. Now while the world ſtandeth, all will not caſt off the wicked errour. Our Archb. and Printers ſhould begin, and give warning of Genevean deceipt. Franciſcus Lucas, a very learned Papiſt, whippeth Beza for chooſing one corrupt copie againſt fifteene good, he taketh no notice of his revocation. And one man ſhold not truſt his owne wit againſt millions not his inferiors, to alter Gods worde. And the French printed at Geneva, & againe at Rochel, followeth the corrupt copie, to denie ſtill our maine holde.
That the Scripture is this maine holde ſure in text: Theſe harmes would hauehave ſtirred an Archbiſhopp of learning, to hauehave looked to his dutie, and not to conſpire to a Libell againſt all Chriſtianitie, and civill honeſtie, and common witt, that the Iewes Epiſtle was forged. When hee can anſwere to theſe blames, he ſhalbe the Archbiſhop, and all Grace ſhall dye with him, And the ſmall booke of Scriptures Concent ſhall abide ſkoffes.
Of our Lords time to ordeyne the Supper: groſſe errours allowed by D. Bancroft, after ſufficient advertiſement.
THe Paſcha was to be killed the fourteenth day of Niſan in the Temple, the place that God would chooſe. And it was death not to obſerve the day and place, but by the exceptions conteyned in the Lawe: Both the Paſcha of hocke-beaſt, Lambe, or kidde which ſtood vponupon expreſſe cōmandment, Exod. 12. and Paſcha of Oxe & Ram, Deut. 16. which was a permiſſiō. The whole ſtorie is in 2. Chr. in Ioſias, theſe were killed both in one day. The Lambe was eaten al at one meale, or the remnant was burnt: the other might continewe for two dayes as the peace-offring, but not vntounto the ſecond morning: and for that, they that kept it, kept the whole day feſtine with their brave apparell, & good cheare, as Thalmud Ieruſalemy in Paſach noteth. That is noted of S. Iohn 18. The ignorance of Rabbines for that Paſcha, made ſome feigne that our Lord prevented the Iewes a day: that zeale wāted knowledge: For ſo he had not eaten the Lambe kild in the Temple, and ſo he had broken the Law: But hee ſawe his Lambe killed in the Temple, and his owne ſad caſe, the Lambe flead, as him ſelfe crucified naked: the Lambes blood poured on the Altar, as his owne blood on the altar of the Croſſe, the Lambe made a ſacrifice, as him ſelfe a ſacrifice: the Lambe ending ſacrifice, as his death then ending all ſacrifice.
Now Bezaes note followed of vsus, would make our Goſpell wicked, as teaching that our Lord kept not the Lawe. Saint Marke taught the trueth plainly: That the day on which they ſacrifized the Lambe, the Diſciples asked where he would they prepared.
May mony in C…rbaan Paſcha ſheweth that the Lambe was carried from the Temple to the private houſes: when the fatt was brent in the fire, and the blood by ſacrificers brought in golden cuppes, from the firſt by the reſt vntounto him that ſtood at the Altars foote. Now the Altars foote had ſpoutes, and the ſacrifices blood was reſerved for vſe of Gardens.
The Goſpell needed not to handle this which all the Nation knew: and reaſon would tell that ſo much blood muſt hauehave an end. The Libeller that skoffed Rabbique ſtudies, & D Bancroft the allower, ſhewe to al Learned, that they come ſhort 40. yeares ſtudies of fitt learning to ſee how the Apoſtles alike ſpeake plainlie to the Iewes knowne affaires: and when they prophanely skoffe openers of Gods trueth, The Anathenian Maran Atha muſt be noted to be neare them.
Of the tyme of our Lordes ending ſacrifice.
This ſaving action was tolde by the Angell Gabriell exactly 490. yeares afore the performance, as the holy Athanaſius noted. The notes vponupon the Biſhopps vſed Bible end the 490. yeares at the comming of Chriſt. Another Table prefixed to Eſdras, endeth rightly the 490. yeares at our Lords death: But by old Greekes, deceavers and deceaved, beginneth not from the Angells ſpeach as trueth requireth: But long after, to make all of Meſſias a lye.
Of the name CHRIST, Dan. 9 denyed by Maiſter Lively, Bancroft…s allowed, to ſignifie our Redeemer.
I ſhewed in my Advertſement, how haynouſlie Maiſter Lively offended in denying the terme Meſſias, Dan. 9. to bee our Lord. Now I may be ſhorter. Firſt of all let Studentes mark this, The learned in Ebrew, that Meſsias never cometh in Ebrew, as Iohn 1. & 4. but only in Dan. chapter the ninth, in all other places it is, anointed. And in Daniel our Biſhops verie fagely and moſt ſoundly tranſlate, both places Meſſias: and the ſaying of his redemptiō in perfection of Ebrew skill: Meſsias ſhall be ſlaine, and not for him ſelfe: Saint Paule maketh that the ſumme of his doctrine: how he taught nothing but that which Moſes and the Propetes taught, that Chriſt was to ſuffer, and being the firſt from the dead ſhould ſhew light vntounto the world. So S. Paule tranſlated in Act. Iicareth, to ſuffre, as in other places often, and Saint 1. Peter 3. Maſter Lively trrnſlated partly againſt his purpoſe, partly againſt Ebrew. and atheanly, againſt all wit, Meſsias ſhall have no being. He taketh Meſsias collectivelie for the governour. None ever tooke Meſsias ſo. Now to ſay, that Meſſias ſhould have no being. D. Bancroft will graunt that to be Epicurean deniall of ſoules immortalitie. Now it is a wonder how Bancroft ſhould ſo diſgrace all our Biſhops chriſtianitie celebrated from the Angells wordes, through the new Teſtament, and allowe Maiſter Lively in moſt vnlearned, fooliſh & ſenſeles Iudaiſme Whereas our Biſhopps ſo ſoundly handled the matter, that the ſharpeſt enemie of Iewes yeeldeth vntounto thē. His wordes I hauehave printed in many thouſand copies: and I wiſhe all Iewes over the world, and all Chriſtians had them, they be the bande of all the holy Chronicle, and confirme our old Athanaſius, and our Biſhops beſt notes. Marke well.
Of Aben Ezra the Iewe, moſt envious, more Chriſtian then our D.D.D.
Aben Ezra Commenter vponupon Daniell in the Ile Rhodes, above five hundred yeares agoe, a great Aſtronomer, and regarding Greeke Recordes of Eclipſes, as the fables and prating of our Apocrypha: thus he writeth vponupon Dan. 9. The 490. yeares reach from Daniells prayer to ſealing of Meſsias the holyneſſe of all holynes. I cited to Maiſter Livelies hand Aben Ezra, Chriſt his enemie, for Chriſt: He and Barrabas & Ananias, ſhould not admit the enemie againſt Chriſt: that may be heavily blamed: that the enimie ſpeaking for Chriſt, the beſt: ſhould be reiectected, and cited in Athean malice.
Of Olympiades.
Games in Graecia kept in Olympia every fift yeare, helde full ſower yeeres. Many kinde of games they had: and ſome writers reckoned now from one, now from another, ſo doth Thucidides: as Yorkeſheire from the horſes of Gaterley race: and before Alexander ſonne to Olympias, they regarded them as we would dates from horſe races. Afterwards Greek… Hiſtories for the Macedonians honour in Aſia conſpired to caſte Alexanders warre, to Olympiade an hundred and eleven. But at Babells no certeinly had they. For men then alive ſaw Olympiad. 6. or 25. or 55. or 80. The old Greekes in Clement ſtrom. 1. differ vnſpeakeablie from allowance of thoſe trifles that Lively citeth as a childe, to checke the Angell of God: and to ſeigne that Ezra ſonne to Saraias lived two hundred and foure ſcore yeares: as I charged Bancroft. He that profeſſed Greeke, from 18. and read and practiſed it to high olde age, will teach Bancroft that Lively might hauehave ſeene Olympiades caſte Cyrus ſurpriſing of Babell to Olympiad 80. as Beroaldus caſteth them: & Cyrus brought 100. yeres nearer our Lord: as Ezraes lives teach, then Bancroftes barbarous Greekeſhip dreameth: And ſo Bancrofte ſhalbe convicted to hauehave moe errours in head then titles in Lambeth: as Archb. Wh. was tolde he ſhould if he diſturbed the Angells limites: which ſpeach ſett Livelie on worke hoping for reward. But as he complayned Archb. Wh ſhewed him no countenance. Theſe Olympiades might hauehave wiſed, by Maiſter Ioſeph Scaliger, the yeares from Cyrus taking of Babell three yeares before his death in 27. of his reigne, vntounto the Conſulſhip of Brutus were but 16. for by his count of Olympiades Cābyſes reigned Olympiad 65. and, yere the firſt Brutus 68 yeare, the firſt. Now if I proove, that Brutus was Conſull Olympiad 85. the firſt yeare then Cyrus tooke Babylon in the 80. Seeing 17. afore Brutus Conſulſhip ſo that our Lord ſuffering in the 202. ſhould, as his holy Angells tolde, be ſeaven ſeaventies, after the ſeaventie of Babell: And thus I make my ſyllogiſme.
If Brutus Conſulſhip fell to Olympiad 85. and to 16. or 17. yea…es after Cyrus tooke Babell, Cyrus tooke Babell at Olympiad 80. and but ſeaventie ſeavens before our Lords death.
But a moſt highly commended olde worke in Greek and Latin titled, Faſtis Siculis, found in a Librarie of Sicilie printed by Comelin at Heydelberge, bringeth Brutus to Olympiad 85. the firſt yere, and ſo Conſuls 70. leſſe then Onuphrius of late gathered from marbles: and that 70. is the difference of Maiſter Scaliger from Beroald.
So by Olympiad and by Conſuls, Beroald overcommeth the Grand Scaliger, much more Caiphas, with Barabas. And ſo all Churches, Albion in our Geneua: France in in Genebrard: Portugals in Hector Pintius: Heydelbergh in Tremelius: Zurich in Wolphius: the millions of the companies ſhall bee iudged to follow God & his Angell: as the captivitie prophetes, teach infinitlie, and all the new Teſtament. And Barabbas & Caiphas, allowing Maiſter Ed. Lively, wilbe found as vnlearned and as braſſen faced wightes, as ever were ſtroken with Anathema Maran Atha. I ſhewed more ſearch of Greekes for Daniel, then all that ever were before me, for the common clearing of the Goſpell: and the builders of Iericho, the prophane contemners of trueth, the railers againſt their owne good, ſhall feele they buy eternal flames, denying our Lords death to be in tyme according to the prophecie, as they denyed his coming into the world, to be in due eſtate of time, when the double Macedonians were argued to fall: and denied his paſſage frō the croſſe to the Father, againſt the Goſpell and the Greeke ſumme of faith: honouring Hell with their Athean Lies, that they, in the courſe they hold, may be ſure to hauehave it their eternall lodging. But all who love the trueth, will holde all the former poinctes aright, to make a pleaſant Scripture Concent.
Of Generall contempt of all the Bible.
WHereas Rabbi Abraham Ruben ſtirred vp by the Agent, M. Edw. Barton, of godly memorie, ſent an Epiſtle to England, requeſting an explication of our Goſpell to his Ebrewes: and againſt this cauſe D. Bancroft conſpired a libell, that the Epiſtle was forged: his blames herein be manie and great. Iewes would thinke him diverſlie enemie to Chriſtendome. Firſt, that he envied their honoring of Chriſtians, as better in Ebrewes then them ſelves. They ſay, they did never ſo before: and thinke they ſhall never do ſo again. Secondly, that he laboured to hinder the glorie of the Goſpell: where they heard that one brought all the Bible into frame, evē by Thalmudiques. Thirdly, that he envied Iewes ſalvation: which doeing argueth that he never knew God: nor hath for him ſelfe any ſure hope of life. As the Iewes would compaſſe ſea & lande to make one proſelyts, ſo they would require equall zeale in vsus, if we be of God. Beſides Iewes all men would holde this dealing bad. The Agent endorced the Iewes Epiſtle to me, and it came to London and to Croydon, and Bancroft might hauehave read it, if hee could: and ſhould be ſure what it conteyned before he would conſpire to libell that whē it was ſent to Baſill, another was printed in ſteed of it. Beſides Archb. Wh. ſente me worde that he would give me allowance to anſwere, if I would requeſt that. But I ſaide, I could not defende Englande. Which denyed the ſtorie of ſalvation for our Lords paſſage hence to the Father, through the veile of his fleſh into the moſt holy. Bancroft libelling that I forged the Epiſtle, that the people ſhould require no anſwere, little pleaſed God, or any ſage men. Moreover, all learned will ſweare he was vnlearned, that would thinke any of Chriſtian ſtudie in Ebrew & Rhetorique could followe the Rabbin for ſtyle: and perpetuitie of ſpeach: with contempt of periodes. Beſides, none would nor could counterfait the whole matter: over and beſides, a Iew in London tranſlated that into Latin: and D. Bancroft might hauehave enquired how that differed nothing from that Printed at Baſill. Moreover, ſagenes would not ſoone beleeue that the Vniverſitie of Baſill would allowe a thing to be printed, which might in any ſorte bee thought forged. Iewes from Prage receaved from a Iewe of Baſill fieldes one copye: they write to him, that the Byzantian Iew was their beſt Rabbin, and was drawen to favour Chriſtianitie by one of England: and would cauſe other Iewes much diſturbāce. The Iewe ſpake this to Syr Iohn Payton and his tutor at Baſill: and our Marchants from Thrace reporte that the Iewe doth acknowledge his Epiſtle Printed as he ſent it: & daylie teſtified to Graecians, that he never hoped to ſee ſo much for our Goſpell as he read from one of England. Hence all may ſee what D Bancroft is: voyde of Religion, cōſcience, iudgement and reverence of men: as when he conſpired to execute Barrow and Greenwood for beleeving as Archb. Wh. and D. Bilſon proove moſt ſubſtantially, that the Greek Creede taught. Such dealing hath not lightly bene heard, that men ſhould die for beleeving as their accuſers beleeved. Though they were condemned for diſturbance of the State, that was pardoned if they would come to Church. And they pleaded the addition vnlawfull: to ioyne with them that beleeved falſlie our Lordes ſoule went to Hell. And well they might: as Archb. Wh. and D. Bilſon agreed with them: yet D. Bancroft ſtill vrgeth honor for Hell: as telling of his bent thither: even as endevouring to hinder clearing of the Goſpell for Iewes. So hee raved at blame of Geneveans, bragging, as he libelled that, Armiferam Thracen qui regat alter erit, and raved againſt opening of our Lordes Familie, and threatned to ſtay the K. from allowance to cleare our Goſpell to Iewes: All theſe dealings warne that hee bee not a Maran Atha. Sharpe warninge may ſave him, if hee hauehave any G. beſides his title. This twelve yeares iniuries call for vengeance. When Q. E. ſent me word that I ſhould choſe my preferment, and meant a ſpeciall place: he by learning prevented that. And that nothing greeved me. But wher he brent my bookes for theſe wordes, as treaſon: The King of our language: and brent them twice: once vnderunder Q. Eliz. againe vnderunder K. I. I hauehave merveiled how he is in favour after ſuch dealing. Alſo he brent an Epiſtle to Archb, Wh. which hee allowed, for the true meaning of the Creede: as though that pranke ſerved not ſatan in high diligence. Beſides, he conſpireth to a libell, Blaſpheming that our Lord ſhould ſay: The Kings of the nations tyrannically rule over them. This blaſphemy is Athean Barbarous. And when I at Baſill fought againſt the Popes Chalenger for Bancroftes faith, then the thankfull Papas or Father (the name is not bad) was content that a libell ſhould kome againſt God, againſt all learning, againſt the K. and Bretanes all: Pretending to deale but with one. And in that he giveth me the terme Aſſe, He, or Bar Lo giveth the Name. But I hope all that marke my penne, will bidde them take their owne terme to them ſelves: And I humbly require leaue to pleade with Doctor Bancroft, with as much freedome for my bookes to be read, as hee had for the Libell, moſt Athean againſt God and man. I might doe good teaching Doctor Bancroft how his faith & proceeding agree with the worde of God: though not ſo much as in opening all the Bible in Ebrew to all the world: I might doe good: but not the moſt good. But whereas he threatned he would hinder your Maieſtie from the moſt glorious argument, that can be offered to honour your Kingdome: if hee have prevailed that your Maieſtie will deſpiſe that cauſe, I humblie requeſt leaue to complaine of his proceedinges ſo, as Francfurt Mart, may quietly trie betweene vsus. I would gladlie keepe Peace with all men, and if your Archb. could be quiet: I could otherwiſe hauehave ſpent my time, and not medle with your Eccleſiaſticall men. But whē ſhalow Scholers cannot be quiet, your Maieſtie will not bee angrie at a penne of Pacification.
FINIS.
End of the text · Hugh Broughton, A Defense of A Consent of Scripture (1609)