Grounds of Divinity Study, Part 1 · Epilogue

Grounds of Divinity Study · Part 1 · Epilogue

p. 10Epiloge.

Thus I hauehave brieflie holpen the vnlearned to defend the trueth. Touching Perſones here blamed, I will ſhewe my minde. M. Beza I hold to have deſerved rarely of the church, for rules of faith againſt the Pope. But as he cōfeſſeth his hebrew ſtore was ſcant: ſo it was pitie that he was not warned to keepe him at home. I holde D. R. equall to him, and ſyncere in all, ſaving his defence of M. Scaliger againſt the churches: whereby he much miſſed, in Heathen Greekes, not in Divinitie otherwiſe. Of M. Lively I can not tell what to ſay, who ſtill held the Ebrew text corrupt, and ſo, little cared what to ſay, and miſſed, as I hauehave given advertiſement. Bar-Lo I leave to God. I am ſure, that our Melec, whom from my hart in Geneve in extreeme danger, I defended to be the only Orthodox K. in the world, would pay him if hee knew his Libell.

His learning is ſmall for a Doctor, his wit no better: for a polititian that made wicked beleeve our people loved not their good: Our K. His conſcience that ſcoffed God the authour, is worſe then the rancour of any dogge. His whole courſe is voyde of grace in his Libel, and declamatiō againſt Rob. Fſs. as though he had authoritie to cenſure Nobles. I never read of any ſo ſhameles to hauehave made a good end.

p. 11Now for the Hanaw Iewes arguments.

The Hanaw Iewes brake to rancour vponupon theſe Syllogiſmes.

First.

The ſtryving againſt an open commaundement of faith, is as wicked as endevour to breake all the world in pieces.

But ye ſtrive voyd of all conſcience, againſt this: Kiſſe the Sonne, least he be angrie: happy are all that trust in him.

Therefore ye are equall to the Divells in contempt of the Sonne of God.

Preofe of the aſſumption. Ye ſay, Naſheku Bar is not to kiſſe the Sonne. I replied that Naſhak is never but kiſſe, and I made your ſelfe confeſſe ſo much. Even Rabbi Man, turning to his concordance, & that Bar is is Sonne, Prov. 30. twiſe, and Dan. 3. teach, and your Thalmud in millions of places. And Aben Ezra, the ſharpeſt and beſt learned that ever yee bred, telleth plainly, that Meſſias is there meant. And in that you print him, you make him your mouth: yet you tell me, you will not ſtande to him. No iudge in the world ever gaue a client leave to ſhrink from the pleading of his owne counſeller. And doe you hope to mocke with the Iudge of all the world, & to eſcape the rivers of fier that are afore his throne? You know what your Thalmud Bab in Chelek ſpeaketh of your ſelves, that ye ſhall hauehave the faces of dogges, before the Meſſias helpeth you. For that our S. Paul ſaith concerning you, Phil. 3. 2. Looke to the dogges: ſhould not this moove you, to quake, when yee call your ſelves dogges, and the holy Ghoſt from your owne mouth doeth condemne you? Moreover, Midrai Tillin your Eldeſt worke telleth in a parable this to bee ſpoken of a King, of whō vewing his ſubiectes they would p. 12make an hymne. Then ſaid he, make not the hymne on me, but make it to my ſonne. And you know this, and will yee wilfully periſh?

The ſeconde Syllogiſme.

If by your owne conſent a Golden Chaine of times is made one of five from Adams fall, vntounto ſealing the Meſſias, the holy of all Holyneſſe, and not one whit further, that Chain ſhould draw you to Meſſias.

But the firſt is true: Therefore alſo the ſecond.

Proofe of the Aſſumption. And the firſt Chaine. From Adam to Tharaes death, you make vniverſallie yeares 2083. To that death Midras Rabba ioyneth Abrahams calling from Charan: and Philo the true Philo, the Greeke: who alſo telleth that none who hauehave read the Law, can bee ignorant of that. All this I hauehave cited in my Ebrew booke to Landtgrave Maurice, from your owne authours, and that yee ſpent 215. yeares in Chanaan, and 215. in Egypt. Out of Rabba Azarias I cited your Ebrewes for that. So from Abrahams calling from Charan, to the Law, ſhalbe graunted yeares 430. and 480. to the Temple, & 36. to Salomons death: and thence in Barbinel from Ezek. 4. 390. to the burning of the Temple. Now come backe 19. yeares to the beginning of the captivitie, And ye knowe that ye hauehave a new Chaine of two linkes or yeares. But 19. muſt hange downe, and ye muſt faſten the twentieth linke to the former Chaine. So fiftie one yeares are to the end of the captivitie. And thence Aben Ezra telleth by the Angell Gabriell that 490. yeares are thence vntounto ſealing the Meſſias the holy of all holynes. Now this Golden Chaine is of your owne making vponupon Gods authoritie. But your▪ Thalmudiques made p. 13a Cobweb, full of all ſhamefulnes againſt all light or conſcience. Of that you have read my booke, So the aſſumption telleth that your Golden Chaine draweth you vntounto Chriſt.

A third Syllogiſme, From the Iubilees.

If your ſelfes confeſſe that the Iubilees draw vntounto Chriſt, and that falleth out moſt clearlie by your former Chaine: your conſcience telleth, ye rebell againſt the light.

But the firſt is true:

Therefore alſo the latter.

The proofe of the propoſition. In Zohar ye hauehave this wonderfull ſaying, vponupon Levit. 25. Col. 2. 10. fol. 53. In the Iubilee the Maieſtie of God will be a remiſſion, and redemption, and ending of Sabbatiſme to Iſraell. This is a wonderfull ſaying, to be ſpoken by your ſelves, and not perceyved by your ſelves. So the Zobar hath vponupon Gen. 3. The ſeede of the Woman, thou ſerpent, ſhalt pearce footeſtep, and HE ſhall pearce thy head: VponUpon HE, ye ſay this Perſon, is Hacados Baruc Hu: The holy and bleſſed God: we can ſpeake no more, and you could ſpeake no leſſe. For he muſt be God that can deſtroy the workes of Sathan. Moreover, Kimchi ſaieth vponupon Ezek. chap. 40. That the Meſſias redeemeth in a Iubily. Now looke to the pleaſaunt progreſſe of times by Chalebs age, Ioſ. 14. telling how it was 45. ſince Moyſes ſent him to view the Land: So in the ſeaventh the Lande was parted: then the eight is the firſt to the Iubilee, ſo the firſt Iubily Chuſan is tamed by Othoniel, and there beginneth a bleſſing with your firſt Iubilee. in the ſeaventh Iubilee the Arke commeth into Iudah: and Ephraim his glorie was transferred to the tribe of Meſſias. p. 14Thence to the captivitie of Babel, are ſeaven ſeaventies: it of one ſeaventie: & thence a new ſeaven ſeaventies. Put theſe together and ye have 28. Iubilees, or 1400. yeares. To ſuch pleaſant facilitie hath the God of heaven diſtinguiſhed the times: and he hath made al partes moſt famous by high dealings, to draw all vntounto ſalvation. But your ſinne againſt the holy Ghoſt, which Maymonides noteth from Eſ. 6. and our foure Evāgeliſtes marke, that your ſinne keepeth away your hartes from vnderſtanding.

A fourth Syllogiſme.

If every whit that Daniel pictureth and expoundeth in his Images, be come to paſſe, even by Heathen teſtimonies, before the birth of Meſſias in Bethlehem, you ſinne againſt the holy Ghoſt by deſpiſing the trueth of God. But the firſt is true, as I hauehave ſhewed you in my booke of Davids Familie: Therefore you ſinne againſt the holy Ghoſt in not beleeving.

VponUpon theſe reproofes, they break to open refuſall of hearing, to ſay: you labour in vaine to turne vsus, while Chriſtians are at ſuch ſtrife among your ſelves, for your whole religion, &c. ſpecially for your deſcent to HEL: Ye have aboue 20. opinions …r that: and fourtie branches growing frō the Genevean. The Genevean, the Marpurgean, the new Hanovean, hath much hindered you, as we heare. And the Romane of the Fathers being in Gehenna Iſaac Ben Arama blameth, fol. 205. col. 2.

Of agreement generall for our groundes. This ground is generall from Athanaſius and eldeſt time: that nothing may be holden for Divine trueth, but either graven in all heartes, or evident in the Bible. And our Apoſtles never went further: and the beſt learned of all ſides being p. 15called to theſe groundes, will refuſe combat againſt them.

Groundes of diſputation.

I. The old Teſtament is pure, and New to every letter.

II. The Apocrypha be for vſe but of tolleration, and rightly damned generally even in your Thalmudes, as not to be regarded for any ſound worth: but wicked to be vſed at all in any reverence, as ſound ſadnes. Otherwiſe ſome of them be very witty to play with heathē: & godly & learned by our K.

III. In Moyſes all Divinitie is taught by the Angell, called Iehova the God of Bethel: how he would be Emmanuell. The Prophetes and Apoſtles goe no further. VponUpon this ground I brake your Rabbi Elias in Francfurt Synagoge: that to this day he deſireth inſtitution.

IV. Your Thalmudiques for tongue are indifferent, and as good as we can wiſh for the Prophetes: and proprietie muſt ſtande wher it ſtriveth not with ſenſe or common notiones.

V. The New Teſtament was to be written all in the tongue of Iapheth, as ye well gather from Noes alluſion to his name, Gen. 9. in Thalmud Ieruſalem in Megila: and thence in Midras Rabba.

VI. God gaue the Graecians firſt a minde to advāce their tōgue when Iuda was in Babel: Then Piſistratus brought Homer to eſteeme as Iewes hauehave Moſes, or we the Goſpell, for daylie vſe of ſpeech, though they knew all to bee fables, the ſager p. 16ſort. Vpō this beginning all kind of floriſhing writers came, in 200. yeares. That by Alexander Macedons time, it came to the higheſt perfection. And all the learned in the Weſt ſpake it willinglie. Then the Macedonians conquering South & Indians by Millions of Souldiers: force all to know Greeke, the wealthy of Leaſure. Tully pro Archiâ Poetâ, telleth that Greeke by his time went over all nations. Now all might in one tongue learne the ſalvatiō by Chriſt. And Chriſt giveth his ſervants the greateſt ſharpenes of Logike and bravenes in ſpeech to heathen: wherein S. Paule giveth place to none that ever was in Athens. Saint Luke in ſtorie hath equall ſpirite. And when they ſpeak ſtorie of Law, the ſeaventie Seniors phraſe is theirs, to call the old Teſtament ſtil to minde. And to Scribes they bee Thalmudique: & rare Ebrew matter they expreſſe rarely by termes Greeke: but Gods wiſedome is vnderunder thoſe termes in rare ſenſe.

VII. Saint Paul teacheth nothing differing from the Scribes, but that Chriſt was to ſuffer: and beeing the firſte from the dead, ſhould ſhew light vntounto the world. And the ſame is the ſumme of all the New Teſtament.

VIII. All our beſt learned know by theſe groundes controverſies be tried. And he that cannot diſpute by theſe groundes, ſhould be ſtill.

Examples of Conſent. Our groundes that Scripture is pure, & only muſt iudge, and is perfect for to rule all our vſe of life: the learned of all ſortes when they are openly called to accompt, know they muſt graunt: Even the Quirites. D. Iohn Pistorius is famouſlie knowen for this argument. The Popes maner is to provoke diſputation before warre. And as diſputation proceedeth, p. 17warre or peace followeth. D. Pistorius of Friburge was the Popes chalenger: a great Graecian, and Caballiſt. The Chalenger was written too in Greeke what groundes his Chalenger held: and that Pistorius ſhould hauehave fafe-conduct for an hundreth his owne friends to come with him to Baſill ſchooles: Their diſputation ſhould be in the tongues which God vſeth to vsus, Adams tongue which continued in the houſe of Hebers faithfull: And in the tōgue of Iapheth, which God trimmed 600. yeares, and ſpred over the world, that all nations might learne the Goſpell in it. Wiſedome requireth no moo tongues for Divinitie. And by this kinde all terme brallings ſhould be cut off. And his owne heart knew that he muſt graunt my rules: and therevpon I aſſured my ſelfe, and tolde him that the chalenger would give over his chalenge. After ſome combat, ſo he did, vnderunder his owne hande in a Greeke epiſtle: and ſo both ſides were glad that they no further needed preparation of warre. Since, warre was: and a letter of myne written from Marpurge to Zurik ſtayed vndelivered two yeares, and then they wrote: That ſtayd: Suo magno malo, To their own great harme, That they knew not I was in the countrey: Let the ſcornefull ſay: they know better then they, their owne caſe. Vnleſſe our common groundes were ſure: tempeſtes could not bee ſo ſoone calmed. Many ſuch dealings I could bring, but the vowed to ſit in the ſeat of the ſcornefull would but mocke. But for you Iewes I wil cite Iudaique matters. Rabbi Elias your own choſen Oratour, he ſeeth my groundes to be your grounds, and never checked one whit of my aſſertiones for his vſe. And Rabbi Ruben of Thrace, commeth not ſhort of him. And if your hatred to our Goſpell blindeth you, doubtles ye goe into the fire which ye have kindled, and ye ſhall lye downe p. 18in panges. Obiect not, ô Iewes, our diſſent where our generall conſent might ſave you. And thus much for your generall accuſation of our diſagreement: where ye are vnexcuſable for moſt groſſe croſſing of knowen trueth. Now I will come to the particular difference which you obiect of our Creede: for Catelthein eis haidou.

Of deſcent to HELL. Twentie opinions (ſaith the Iew) yee hauehave touching the Deſcent to HEL: as your ſelfe in writing hauehave charged our ſoile ſchollers. And what religion can be in your New Teſtament, ſeeing articles be ſo vncerten. I will touche them which are knowen to fight openly with you. Sebastian our Preacher of Hanaw, told your ſelf to your face in our towne, that you were againſt all Churches: And when Marpurge printed a Theſin in theſe wordes againſt you: Quidem, autumat deſcendere ad inferos in ſacro Symbolo idem eſſe atque aſcendere ad Coelos, quod nos non credimus. Maiſter Iſaac Genius told that Lavater our Scholemaiſter ſayd to the Grave, he alſo would write againſt you. And Iohn Lucas of our Hanow telleth how when he brought you from the Badens ſick to Geneva, full fore againſt your will, becauſe you had warning of their bent, for defending the text of ſcripture to be pure: where one Beza ſpent ſixtie yeares to prove it moſt corrupt, and to finde a miraculous difference in copies: Iohn Lucas tolde often how they vſed you, when you firſt went frō your chamber to ſalute the Profeſſours. A ſmall profeſſour ſayde: Oh, you are againſt our Calvin: you ſay, that, to Deſcend to HEL is to goe vp to Heaven. And what a further coile they kept, you have printed all in Latin. Iohn Lucas ſayde: The Syndique and two Senatours gladlie heard three whole houres, p. 19your opinion of our Iewes petition, and how by Thalmudiques you meant for him to cleare all your New Teſtament, and how the Syndique gaue you leaue with Gods bleſſing, to print what you would: and how the next day 30. ſtrange ſtudentes by the Syndiques conſent, ſent one D. Goldastus, to requeſt you to profeſſe in Geneva, and preſently to ſhew him how without Chaldie ſtudies the new Teſtament could never be vnderſtood. But preſentlie after you had beſtowed three houres diſcours with the Doctour, the Senat ſent you word what a Plot the ſchollers layd to kill you, and how he offred you 300. french Crownes to goe preſently away with the Scottes. Now what religion can be in men of this bent? And for Hanaw we heare that you printed here vppon Dan. 9. a double helpe to Calvin: One for Beroaldus againſt Scaliger, the other for IESVS paſſage from the Croſſe to Paradiſe, by all Greekes, that to catelthein eis haidou, meaneth that in ſpeach of all godly. But when you ſhew how Geneva refuſing all armies getting a ſure victorie, turne God and all men againſt them, then Hanovians kept a Saracene coile: and moved the Grave not to goe forward with Princes promiſes for that great allowance which you expected: to teach vsus in Hebrew your Goſpell: we were in hope that you might hauehave ſaved our whole Companie: till theſe ſtrange dealings of your ſtrife weakened vsus: to caſt off all opinion of Chriſtianitie.

Anſwere. Twentie opinions are in deed: all ſpringing frō one root of bitternes: the Latin phraſe, Deſcèndere ad inferos, The Greeke Symbolon is no leſſe cleer then the brightnes of the Sunne. I will open that, and then all wil graunt, that the Latin and all tranſlations muſt meane as the originall doeth: p. 20afterwards I will come to Lavater, Marpurge, Geneva, Hanaw, and ſhewe conſent of all ſides to me.

Of immortalitie taught by the Greeke article: and the ground of an happy common weale. Iapheth taught his ſonnes ſoules immortalitie, and that by death they ſhall goe hence to God, where place of ioy ſhall ever holde the good: and place of torment the bad. The common name to both is haides: a place vnknowen. And the Heathen of moſt auncient time, made haides to hauehave two partes. Leimonas, that is floriſhing places of the Godly, and Tartaron, a iayle of the wicked: So God and all ſoules are in Haides. And to the holy, Haides is Heaven. To the other HELL. Leonidas King of Spart, when with few hundreths hee fought againſt verie many thouſandes of Parſians, hee encouraged his Souldiours thus: Dine with a valiant courage, O Lacedaemonians: We ſhall Suppe in Haides. This he made the whetſton of valour: that he who dieth for his Countrey, ſhould have in Haides a ſure Lodge of Heaven, as Tully tranſlateth that word. Agreeable to that Plato the Eloquent would hauehave it taught as the foundation of a good common weale, that Haides hath place of Eternall ioy: for the iuſt and valiant, and ſuch as die for their Countrey: and place of Eternall woe for the evill and cowardes, that will rather flee away then die for their Cittie. Sophocles is moſt noble in this kinde, in verſes cited by Iustin Martyr: and by full many after him. Him I have cited vponupon Iob. And that all ſoules goe to Haides from Homers dayes all kindes of Greekes holde that, and many great volumes would not conteyne all their teſtimonies.

p. 21And after that God had by the Macedonians conveighed the Greeke tongue to the Indianes, Strabo recordeth that the very Indianes beleeved of Haides as the Graecians did. And the Macedonian Greeke vſually termed Heaven Haiden: as Portus Dictionarie telleth. And our Lordes Prayer from Math. cap. 6. in vulgar Greeke for the borous, ſaieth, Our Father which art in Haides. And Sainct Luke in his Attique ſtyle bringeth the tormented in Haides talking to Abraham: aſſigning no other place for him. And no Greeke ever denyed Abraham to bee in Haides. And we Chriſtians holde him wicked and godles, that would make Saint Luke ſenſeles. All who bring men ſpeaking one to an other, muſt looke that the Reader will infer they bee neare: and otherwiſe holde the writer a lier. And any Eloquent Heathen would ſweare, that Sainct Luke placed Abraham in Haides, and in ioy. And he maketh the word Catelthein moſt certen: that it meaneth, Permeare, to paſſe vntounto: not to goe downe, but as the ſituation of the place may inferre inferioritie. Now then by Sainct Lukes Greeke, Catelthein eis Haidou muſt meane a paſſage for the holy to Heaven. So in this article we profeſſe againſt Epicures with Plato and all ſage Heathen, that Soules are immortall: and that the happy go Hence to an happie Lodge: and that all wee holde, all, everie one, Platoes ground & Tullies ground of a good common weale: that the ſure recōpence is in Haides: And that Kings ſhould not perſecute ſuch Teachers, but hold them the profitableſt ſubiects: who teach iuſtice and all fortitude in high ſorte: that the iuſt dying for mans good, the ſoule returneth to Haides to God only wiſe & good, to an vnſeene and pure place. All that know Platoes greek would ſwear the Pēner of this article was ſo far no whit Platoes inferior for vſe of greek. p. 22But the Latin phraſe Deſcendere ad inferos, ſent you Iewes to Hell, ſtumbling at the doctrine. And Latin Chryſologus 1200▪ yeares agoe, miſtaking the heathen phraſe, ſaid that Abraham was in Gehenna till Ieſus went thither to redeeme him out. Therevpon your Iſaac Ben Arama after others tooke occaſion to ſtumble at our Goſpell: who vponupon Levit. 26. writeth thus: Fol. 205. All the law of Christians hangeth vponupon this one ſtring, that for the fall of Adam he became dead in ſinne: and all the Fathers and iust went into the Mahamaroth (Pſalm. 140) the pits of Gehenna, till IESVS went thither, and brought them furth: Now, that is not poſsible that the holy Prophetes being ſo familiar with God in their bodies of clay, ſhould not rather out of the body, bein ſight of his bleſſed glorie and in ioy.

Articles against Iſaac Ben Aremaes ſlaunder.

I. Our Goſpell never taught any holy ſoule went hence to anie other place then to heaven. So Abraham, Iſaac, and Iacob are in the kingdome of Heaven, Mat. 8. and all the Prophetes, Luc. 13. So the theefe, Luc. cap. 23. knew that Chriſt ſhould goe hence to his kingdome, and that he ſhould bee pitied: and was tolde that he alſo ſhould goe that day to Paradiſe. And S. Paul, Heb. xj. telleth expreſly, that Abraham was here a ſtranger, but looked for an heavenly citie, & God prepared it. Though in forme of doctrine he was not perfected: having but the promiſe of Chriſt to come, yet he ſaw him by faith, as we by ſtorie: and by that faith went hence to heaven. And often doeth S. Paul ſpeake, Heb. 9. and 10. that our Lord went from the body to heaven: Therefore ye Iewes be ſhameles ſlaunderers.

p. 23II. Chriſt being in aeternall ſpirit the God of Bethel, the Angel that hath the name of Adonaj in him, Ex. 23. taught Moyſes all divinitie: and teacheth nothing in the New Teſtam. but that which he taught in Moyſes and the Prophetes. Now HE, in Levit. 26. where the recompence of keeping the Law is tolde, telleth of life eternall by dwelling with God: & of death by Gods angri face. And that you ſhould know, that the Law was given to humble you to receive the mercies in Chriſt: You are told of 28. fold puniſhmentes, & of Babels 70 yeares, & that then ye will confeſſe your ſinnes, as Dan. chap. 9. did. And then God will teach his covenant, which the Angell did: That Chriſt in the time ſet, ſhall end ſacrifice and offring: that is, alter the lawes which Moyſes gave. S. Steven was accuſed for the Angells wordes: and as all the Synedrion looked vponupon him, they beheld his face as the face of an Angell, Act. 7. None of you all ever durſt deny the ſtorie. And when ye killed the holy Martyr, the Angel Gabriel and all the Angells encouraged the Romanes to deſtroy your place. And for the Godly, S. Paul expoundeth Levit. 26. thus: 1. Cor. 5. We doe know that if the earthly houſe of tabernacle be diſſolved: wee have a building from God, not made with handes, everlasting in the heavens. Heere yee might have ſeene that your Beniamite ſpake as Levi, and as nothing inferior to Moyſes: For the ſpirit of God ruleth his pen, by which Moyſes was wiſe. Againe, for the place of the damned, Iohn Apoc. 14. ſaith: They ſhalbe tormented before the throne of God and the Lambe for ever and ever. So Gods angrie face ſhalbe vponupon them. Thus ye may ſee that yee are much deceived.

p. 24III. VponUpon your occaſion I thriſe wrote in Greeke to Nicolaus Serarius of Mentz. He and many of many places requeſted me to write in Greeke: to ſtirre ſtudie to the tongue. And longe agoe a right honorable Patron bound me in promeſſe ſo to doe in honour of our Greeke Teſtament: all written at the firſt in Greeke. To Nic. Ser. I wrote a demaund what I ſhould anſwer Iewes for the Pope. He knew well enough, that if he reconciled not the Pope to me, I would begin with him. And he expreſly anſwereth from Thomas Aquinas, that Chriſt neuer went by Change of Place, to Hell: but the Church beleeved as Athanaſius, Cyrill, Theodoretus, who expreſlie tell, that all the faithfull went hence to moſt bleſſed Palaces: VponUpon Pſal. in Commelins fragmentes.

IV. Theophylact vponupon Saint Luke 23. recordeth, that the beſt learned holde, all the faithfull went hence to the royall palaces.

V. Chryſoſtome teacheth vponupon 2. Cor. Hom. 6. that Abraham and Lazarus were in the kingdome of heaven. So your ſlaū der is great, and worthy of great puniſhment. Only the heathen Latin phraſe bewitcheth the world: Deſcendere ad inferos. But now ſome write vntounto me from England, that there be none holden of any cōſcience, that are not of my minde. This cauſe hath bene there ſo much debated: and the learned K. forceth all to looke about them. But I will returne to Greekes. In Photius librarie, a litle worke is cited, fathered vponupon Flavius Ioſephus, your man: wherein haides hath the Boſom of Abraham, in light and ioy: and a Priſon for the wicked: which is called of the ſame Ioſephus in your warre, p. 25Dark Haides. And that other worke is fathered vponupon ſundry moo: Ireneus, Iustin Martyr, and one Caius. Such conſent was to the doctrine.

Of Iustin Martyr. Iustin Martyr was a great Philoſopher, and ready in the beſt Greekes. He Quaeſt. 75. diſtinguiſheth Haiden into Paradiſe, and Nabuchodonoſors Haiden: And for the Monarchy of the world, and Soules immortalitie citeth againſt Epicures, wiſe Poetes for Haides, iumpe as Chriſtian faith is profeſſed, by ſymbolon Apoſt. And from the phraſe of this article Iuſtin wan his chief credit among heathen. The Latin tranſlation would never have done that. The Greek is holy.

Of Euſebius. Euſebius in the common mouth of Eccleſiaſticall ſtorie: and in this argument he vſeth the phraſe of the ſymbolon, Hiſt. 1. 13. and by oracles doeth expound it. He ſaieth that Thaddaeus taught the L. of Edeſſen, that our Lord was crucified, dead, and buried, and went to Haides: and thence hee raiſed vp the juſt: which had of long time bene a ſleepe. This in Hiſt. lib. 1. cap. 13. Now Apod. 3. He citeth Porphyrie and Oracles, to tell whither our Lord went: where the Oracles ſay, of our Lord. Apo. 3. fol. 87.

That Mans Soule was the godlieſt of all ſoules. And the Godly Soule doeth goe into heaven. Thus ſpeaketh the Oracle: and Porphyrie aſſenteth, That the Soule was iuſt, and went hence into heaven. So Euſebius being the cōmon hiſtorique for the Church, telleth the cō mon opinion for his time, how the ſpeech of the Symbolon was vnderſtood, that Haides of the godly is knowen.

Of Latines: and other tranſlations. Soone after that Latin ſtudies came in credit, they bred p. 26diſturbance: what Deſcendere & inferos ſhould meane: and no tongue but the Greeke could well expreſſe the matter. Therefore many Symbola, when the immortalitie of the ſoule was knowne, left out the article: when the mynde without the expreſſe word held the matter: and barbarous tongues could not expreſſe the right. Two cauſes mooved them. The one, that when ſoules immortalitie was knowen, the article was cold that drew the matter into queſtion. The other, that tranſlations drew hurtfull expoſitions: being vnable to overtake the Greeke eloquence. So the omiſſion was ſage, where omiſſion was: and was to bee wiſhed that it had bene over all Barbarous Countreys, vnable to expreſſe the Greekes clearenes.

But we may be ſure it was in the Greeke at the firſt, while Heathen and Chriſtians made equall vſe and friendſhip by the article. And the Greek Fathers cōtinually deale with the article, as holding it vſuall. And for all the twentie opinions: I cited, this cōmeth one check for them all: That it is in proprietie of Greeke flat atheiſme, to denie to ſoules paſſage frō the body: To Catelthein eis haidou, a returning to God that gaue them. And it is an vnſpeakable ſhame for Doctours of Chriſtianitie, not to know the phraſes of their own abridgement of faith, and markes of profeſſion. Now I will come to your Hanovean Preachers, and Marpurges, and Lavater, & Geneva, and for your ſtirres for Genevaes quarell.

Of the report that I was ſet against all Churches.

I. This report was much faultie. It is no fault to differ from all Churches for the good of all Churches.

II. Churches carrie no ſway, aboue the word of God: but p. 27the word of God doeth above all Churches.

III.I hauehave brought to light by the helpe of Iewes and Heathen, many things which none of any Church before mee cleared to my hand: as that the Law was aey writtē as now.

IV. I knew not fifteene yeares agoe, any learned man in the world that durſt mainteyn, that to Catelthein eis haidou in the Godly, was to goe vp to heaven. But ſince, mightie & Learned are of my minde. The Duke of Bullon being at Hanaw, was deſirous to heare my ſelfe vponupon this article, at a late ſupper. And as Maiſter Iſaac Genius told me on the morrow, he ſent to Sedan for his Profeſſour: who came and read what I had written, and ſaide he was of my minde: and the Duke bade him tell all his fellowes, that they alſo ſhould be or look for no pay. Iſaac Genius is myne authour. Maiſter du Boys can tell: aske him. And vnleſſe England bee full of fooles or flatterers, the heartie all there, ſtande to mee. Two Caladonians, nine yeares agoe, overthrew all the good that I might hauehave done. The Biſhops cleared them ſelves: and tolde who the parties were: Two Calcedonian Lords ſorrowed that that ſhould come from their ſoile: and that therevpon Ban. by whom I would not be checkt for any thing, ſhould bee great. In France the beſt learned preſentlie ioyned to mee: and reformed Helvetia: & the LL. & Marchants of Francfurt: and the Ieſuites of Mentz: and the beſt of Hanaw. The leaſt ſhould not chide, that I was againſt all Churches: when I am againſt them for their ſpeciall good.

At Francfurt a Preacher by occaſion of ſpeach againſt Engliſh Spellmen, was aunſwered that they were allowed in England. Then ſaid he, There is no religion in England. p. 28A marchant whom M. Iſ. Gen. deſcribed to bee ſimplie the richeſt in all Francfurt, ſaid, I would Br. heard you. He is no Turk, Iew, Romiſt, Lutheran, Calvinian, yet I hold him of the beſt religion. In England we allow no teacher but God. The Marchant, thought differing from mē to be no blame, as none that ſtudie of conſcience, will make fleſh their arme. I dare promiſſe that what ſo ever I defende of reſolute purpoſe, or oppugne in ſchooles: that the moſt part of the hearers will be of my minde. I was requeſted at Mentz, to diſpute vponupon a Licentiat. I tolde them that I had no minde to be buſie in ſtraunge ſoiles. Then they vrged inſtantlie of all friendſhip. Therevpon I was content, but told them, that I would overcome, by their voices, or never diſpute more. And if any thinke, he can doe better then their aunſwearer did, let him trie. The queſtion ſhalbe here layd downe.

Romana Eccleſia est vera Chriſti Eccleſia.

The Church of Rome is the true Church.

Reply.You make Peter God: Therefore yee are not the true Church.

The antecedent is denied.Ye make him Rock: Therefore God.

The ſequell is denyed.Rock is never taken in praiſe of perſon: but only in God. Once it is ſpokē of Abraham and Sara, Eſ. 51. For the Quarry whence Iſraell was out: and for a Madianite, Num. 25. But neither place will ſtande ſo here: Though Maymonides in Moreb, would commend Abraham and Sara here. The cōtinuall vſe of Rock in the higheſt degree of prayſe telleth, p. 29that the terme belongeth only to God.

Anſwer.It is beſtowed ſometimes vponupon other men.

Reply.Eyſight will iudge, that, Theſe be all the places wherein the word commeth, in commendation of a Perſon:

The Rock: his word is Perfect:

He is the God of trueth, Deut. 32. v. 4.

And he contemned the Rocke of his ſalvation, v. 15.

Thou wilt forget the Rock that begate thee, v. 19.

Their Rock hath ſold them, v. 30.

Their Rocke is not like our Rocke, v. 31.

The Rock in whom they truſted, v. 36.

And in all theſe places the ſeventie Seniors put Theos, God.

Thus often in one chapter in Moyſes, the word Rock is, God: and the termes of the Goſpell muſt agree with them of the Law. So,

There is no Rock but our God, 1. Sam. 2.

My God is the Rock in whom I will truſt, 2. Sam. 22. 3. and Pſal. 18. 3.

And who is the Rock, but our God, 2. Sam. 22. and Pſ. 18

The Eternall liveth, and bleſſed is my Rock: and exalted be my God, the Rock of my ſalvation, 2. Sam. 22.

The Rock of Iſraell ſpake to me.

The Eternall is my Rock, and Redeemer, Pſal. 19.

My Rock, be not ſilent concerning me.

Doubtles he is my Rock and my ſalvation, Pſal. 62. 3. & 7.

He was to me a Rock of dwelling, Pſal. 71. 3.

The Rock of my heart, and my Portion, Pſal. 73. 26.

They remembred that God was their Rock.

p. 30My God, and the Rock of my ſalvation, Pſ. 89.

My God, and the Rock of my confidence, Pſ. 94. 22.

Let vsus ſing to the Rock of our ſalvation. Pſ. 95.

Bleſſed be the Eternall my Rock. Pſ. 144.

So in Eſai, the Rock of thy ſtrength, thou haſt not remembred, chap. 16. 10. So the Rock of Iſraell, chap. 30. I acknowledge no other, cha. 44. The holy Ghoſt would not ſo often vſe the terme Rock in ſo high Maieſtie, and beſtow it vponupon Peter, who thriſe denied him. S. Peter him ſelfe in his Epiſtle from Babylon to the ſcattered Iewes ſomewhat neare by the 70. terme for Tzur foreign, 2. Sam. 22. ſaieth: Let them commend their ſoules to the ſure Rock the Creator. Now the cauſe of the terme Rock proceeded from the firſt demaund, concerning the Sonne of man, Dan. 7. comming with the clouds of heaven, or Angels, as Rabbi Sadaias termeth them. There, in a great Sea foure beaſtes ariſe afflicting Iudah. But Deut. 32. told the Rock would helpe them at the worſt: as Dan. 12. telleth. So againſt the Romanes ſea, Apoc. 13. The ſame terme Rock is a promeſſe, againſt Rome, nor for Rome. And Peter was never nearer Rome then Ioppe: Origen & Tertullian, Euſeb. auctors, after 250. yeres of Peters being in Rome, are a Egyptian Rede, that will prick the hand. S. Luke that noteth leſſe townes where S. Peter was, would never have omitted his being in Rome, if ever he had bene there. And he that expreſlie telleth of him ſelfe, he was in Babylon to ſhew the Prophecy Pſal. 87. that Babel and proud Egypt ſhould yeeld a people to God, 1. Pet. 5. & in his ſecond Epiſtle pronouncing the letter A in by an S. (which Chaldaea did: as Daniels ſpeech teacheth: and Thalmud Ieruſalemy in Megilah: & R. Azarias) in Balaams father, Boſor, for Beor at Rome by the 70. he might hauehave taught any maide, whence the Galilean wrote, p. 31by his voice. So Rock is expreſlie againſt Rome, not for it. But will try you with a ſecond Syllogiſme.

If Rome crucified Christ, it is vnpoſsible for God to bleſſe Rome, with any hast or Perogative: longe S. Paul was kept back.

But the firſt is true, by Balaam, Num. 24. and the foure Evange liſtes in Pilate and the Romane Soldiers:

Therfore Rome for any prerogative, muſt ſtill goe on to deſtruction, as Balaam, Numb. 24. & Apoc. 17. doe vſe the phraſe.

Anſwere. Rome, as it is the ſeat of the Empire, it is curſed, But as it is the Church, it is bleſſed.

Reply. Your Pope is farre aboue all Emperors as ye deeme: therefore as your church depēdeth vponupon him, ye are openly curſed. Here I gave place to others, as reaſon would: & the commencer gaue certen Battes to the Repliers: and the Bedell brought ſo to me: and they requeſted me not to refuſe thē. This diſputatiō was celebrated by the very Ieſuites, over the Empire: that none could anſwer the arguments. And for all that I am to teach you, they cōfeſſe that all mine extant in Ebrew, Greek or Latin, they allow. And for all that, they hauehave more, I reiect it. Theſe be vaine dreames, that one Apoſtle could be above another: That Peter was at Rome: that any cā bind, or loſe ſinnes: but by teaching what bindeth, what loſeth: that one man ſhould in Divinitie be above all: that the Barbarous Latin ſhould exclude the Hebrew law: where thouſands of names, as in the book of Numbers, hauehave plain ſentences vnderunder thē: But in other tongues we ſpeak them to leſſe comfort. And ſo the new Teſtam. in Greek hath every word as a Pearle, to them that can tell from what Heathen, the floure of Athens they be taken: or in what imitation of the 70. or Thalmudique, for weightie common places▪ p. 32or which turne eloquent Greeke to Beryllike or Carbunclelike termes of the Law and Prophetes. One skilfull in Greek and Ebrew ſhall in reading the New Teſtament runne in memorie through all Attique and Thalmudique The Latin is to the Greeke but as a ſtutter to eloquent. And a Babylonian curſe came to the world: when the Grace of our Lord Ieſus Chriſt, in the tongues of Heber and the Greeke, was deſpiſed: and a latepatched barbarous came in ſteede of it. The plague of Rome by Alaricus and Genſericus, and Theodoricus, and Totilas that pilled Rome, might hauehave warned them, of preferring the Barbarous before the Holy. The next wickednes is this: That any ſhould commaunde any of the ſimpleſt not to read the Bible: or any learned requeſted by a companie, not to expound it. If the Synagogue of the Bridge-makers at Thymbris had taught Rome everie day of the Lord Iohns Apocalyps, they had not bene now in diſpute for Faith and Dominion. By the groundes which they muſt graunt, and I would bring to you, no one whit of Bible will ſerve the Bridge-maker of Rome, as Sozimus termeth him. The mainteyning of a Barbarous Schoole Latin, and wicked Aristotles falſe groundes giveth him colour of Prate: If Graecia ruled ſtudies, as after the Apoſtles dayes it did ſix hundreth yeares: and your Thalmudique ſtudies were ioyned; to ſhew that our Apoſtles have nothing but by your graunt it had bene plain of old. I will anon plead your cōſent with me: and now tell you that the myſterie of Godlines, that God in the fleſh reconcileth the world vntounto himſelfe: this, your Doctours ſpeake, but knew not what they ſpake. In other poinctes your olde Scribes better cleare our Apoſtles then any of our owne ſide: by reaſon that their diſputations are vponupon Moyſes to their vein. hard to vsus, eaſie to you.

p. 33Then for the Churches good I neede not to feare blames. In England by our Kings commaundement through the Earle of Pembrok, I gave advertiſment of ſtrange corruption in our handling of Religion. They ſaw it was ſoundly done to the common good: and all ſpake well of it. Wee conſpire not as your Thalmudiques doe, to be the ſcūme of the world: to deny 80. yeares from the Poloponneſian warres to Alexander Macedon men of all Kingdomes, Perſian and Greekes: and ſo over all the world ever to have bene in courſe of nature. Such dogges ye are: to defeet the Angel Gabriels prophecy. Now for Geneveans, Marpurgeans, and Hanoveans none of fame croſſe me. So your obiection is fonde. And for hindring Princes, I ſought not to them: nor ever will. And I have anſwered them ſo in a Latin Epiſtle. My owne K. is able enough: and was willing but for ſome hinderers. Now I will ſhew Rabbi Elias your appointed Oratour towardes me, his attendance to me at Baſil, to our Apocalyps, and the Epiſtle of S. Paul to you Ebrewes. I will now lay downe the ſum of both, as expounded vntounto him in your vein, and by your Authours.

I will in dialogue handle a ſpeach had with Rabby Elias at Baſil. For, Dialogue, as in Plato and Tully hath ſhortnes. Thus I began. Br. I preceave by your eloquent ſpeach, that you are the Rabbi which in Francfurt ſynagoge diſputed with me: denying nothing, that you knewe true. Eli. I am the man. And I gladly heard you drawe all the Lawe to Meſsias: and I celebrated you to all nations: and gladly would I heare more. Br. and gladly would I teach you. And that you may wonder at the Fiſhers of Galily, I will take ourlaſt book penned by Iohn the Apoſtle: ſpeaking how Cittim or Italy ſhall p. 34afflict the true Iſrael vntil the end of light with darknes: Balaam ſpake of Aſſur and Cittim. By▪ Aſſur hee meant them that poſſeſſed Aſsyria, and dwelt in the Eaſt: as Salmanaſars houſe, & Chaldea, and Perſia, and Macedonians. All theſe held Aſsyria, and the Perſian King, Son to Eſther is called King of Aſſyr in Ezra: as Cyrus King of Babel. But the Empire of Italy ſtayde in Italy, and by Deputies afflicted: ſo it is as equally great to al the former, as if they had ben ſo many kingdoms.

The ſtorie you know, howe the Romanes pretending friendſhip in the beginning: at the laſt, by the Machabees falling out, made Iuda ſubiect to Rome, and kilde Chriſt: and deſtroyed your City. Eli. Wee all know this too well. Br. Daniel told you, that Chriſt the King ſhould be killed at the holy Citie: to make reconciliation for ſin: and to find eternall redemption, and make the Heathen one body with you: and ſhould finiſh ſacrifice and offring: and then ſhould deſtroy the holy Citie and Temple: as with the deluge of Noes flood. Eli. I remember, you brought me to this exigent in Francfurt Synagogue: and I had not one word to reply, & you ended the holy Chronicle in the death of Meſsias: and you ſhewed by like revolutiones, that as we had 40. yeares in the wildernes in rebellion before wee entred into the Lande, ſo we ſhould have 40. for repentance: after killing of Chriſt, before we ſhould goe into the wildernes of the heathen: which afore for Iuda, before the firſt Temple was brent, Ezekiel for Ieremy handleth: and Barbinel vponupon him very plentifully. And we Iewes admire God in our Law for meaſure of times to our policy, noe leſſe then our Godly Aſtronomers doe, ſhewing howe the motiones of the Heavens declare the workes of God: So when we ſee your new Teſtament ioyne in times to ours, the Lawe, for my part I p. 35ſpeak, I thinke it is from God. Br. You knowe Daniel beginneth with the firſt of the ſeventie of Babel: and then he himſelfe was captived, and liveth ſeventy yeares in Babel: and ſaw the event of Ieremies prophecy for it, for deſolation: and then is taught of ſeaventie ſeavens to end Moſes, ſo 70. & 490. make 560. all theſe by ſcripture: adde forty from like revolution and ſure by Roman Rolles then Daniel gave 600. yeare warning that the Kingdome of Chriſt is not of this world. Eli. I remember with vnſpeakeable gronings, the deſtruction of the olde world: for not regarding Lamechs ſpeach at the birth of Noe: how he ſhould comfort vsus: after our wicked workes, and ſorowes of our handes: and after the curſe of the earth, from the eternall God vponupon Adams rebellion: how at ſix hundreth yeares after, it came: when Noe was ſix hundreth yeares old: then came the floud, and tooke all away: and our Thalmud and Zohar telleth that all their ſoules be in Gehenna. Now I ſee our miſery, and your trueth: and that our Citie ſhall never be reſtored, nor our nation: and that all our Thalmudiques rebell againſt God, teaching a reſtoring of our ſtate in the lande of Canaan. Br. Where Daniel endeth, Iohn beginneth. Fourteene yeres after the Citie was ſtoken by the Romanes, as Ezekiel in like time ſawe a Ieruſalem. Ch. 40. Iohn ſeeth the Hiſtorie of Ezekiels Ieruſalem: that his prophecy is not to bee expounded in propre ſenſe of wordes: where the man of God ſpake as hee was caryed by the ſpirit. The time is gathered by Romane Stories for the death of Domitian, ſoone following Iohns baniſhment into Patmos: as Chriſt his eyes were a flame of fire, ſerching Rome dealinges: as Paras, was revenged for hinderance of the Temple, even by glorious Cyrus miſerable death: and ſoone in Xerxes great armie. Eli. Gods workes be great, & regarded p. 36of all that delite in them. But now ſpeake of your revelation what it is: what it handleth: what nationes, what times: and firſt of all what is the kind of the ſtyle. By that we ſhall know whether God pend the book. Hee is perfect in wiſedome and ſpeach: no man ever was: but they in whom the Spirit of God ſpake: They only, no man, be perfect in ſpeach

Of the revelation ſtyle. Br. The Fiſher of Galilee made a Fiſher for Ezekiels waters which give live where they come, clenſing hartes vntounto true holines: ſheweth by his wiſedome of ſpeach, that God ſpake in him: and by ſtatelines of matter: wherein mans witte could not deale: and the power of performance: which now the event hath ſhewed. But now we will conſider alone the ſtyle: in Atti que and common Greeke: in the 70. Seniores Greeke: in the Thalmudique Greeke: & where the Apoſtle is ſtately frō God to ſpeake in a new maner: by this rule given to Heathen: which Horace, witty, though wicked hath in Art. Poet

Licuit, ſemperque licebit,

Signatum praeſente note traducere nomen.

He that goeth further buildeth Babel in building a newe language, Termes ought to bee knowne to all nations: and God giveth noe rules but the plaine for the ſimpleſt to vnderſtand. And Moyſes biddeth vsus to leave the hid to the Eternall our God, Deut. 29. And, as you knowe full well, that ſpeach is pricked over the head: as one of the fiften places pricked for ſingular rare warning. Midras Rabbah in the Prick over Aharon, to warne that he is not in the number there ſet down, handleth all the fiften. God requireth plaine ſpeach: and that, in theſe four kindes: Rome patching a barbarous newfangled, ſpeach dealeth as Marmony praet. to Miſnah, ſpeaketh of the wrightes to the Babylonian Thalmud: That they p. 37made a ſpeach which lived not in the worlde but an hundreth yeares. For the Greek Emperours there taming Babel deſtroyed their College: & ſo their invention, as the tower went not forward. But it troubled you to this day: while yee teach your children athean traditiones from a language that never any nation ſpake: and yee are faine to make a dictiory in comment through your ſix great Tomes. You invented a Gibberiſh ſpeach, that chriſtians could not ſpie your vanitie: and ye wrot traditiones to your nation for ſalvation where Thalmud Ieruſalemi an hundreth yeares elder dealt plainly: that we may ſee what ye have good, and what ye have bad. And Maimoni made it into Ebrew: and the other Moſes in S. M. G. Sepher, Mitſvoth Gedoloth. Speaches frō theſe four, vſed while the Temple ſtood, will helpe vsus. And now I will handle Iohns four dialectes, as art biddeth him to ſpeake. It was not he that wrote, but God that wrot by him.

Of the Attique in the Apocalyps. The Rainbow is in the 70. Toxon, bow: that would have troubled Iohn: who ch. 6. bringeth Toxon in the common ſenſe of a bow. Therefore he taketh the terme Iris: vſed in Homer and in all after him. That is ſpecially brave in Attique ſenſe: As that terme is brave in Homers Schollers.

Of the 70. Biſhops dialecte: Far the moſt part of the book is from the termes of the 70. Although the Fiſher of Galilee never reade them, the Word taught him their wordes for the vſe of nationes that were acquainted with the ſeptuagint. One ſpeach of this ſort is ſo rare, from the 70. vponupon El. 54. yea ſo rare: that they who marke it not, will confound all, that toucheth the authority of the twelve ſtones: which are twelve Exod. 28. of them be niene Ezek. 28. and all twelve be Apoc. 21. in rare vſe.

p. 38Of laſpis, put for the Carbuncle: Apoc. 21. From the 70. vponupon. Eſ. 54. Codcod by David Kimchi the King of Grammarians is in Eſai. 54. the Carbuncle: as you knovv full vvell: ô Rabbi Elias. Eli. That doe I full well: and ſo in Thargum Ieruſalemy. The ſtone of Iuda is Cadcedona. Br. So our Iohn nameth it: Chalcedon: avoyding the repeating of the letter Daleth. Eli. Aſſuredly this can not be done without rare inſtinct. You bring me in great part to be a Chriſtian. But goe on. Iaſpis in the walles of Ieruſalem is Codcod: and Iaſpis commeth for the walles of the holy Citie, that they bee as Iaſpis Chriſtallizing, from Eſ. 54. But Iaſpis in the firſt of the twelve foundations is cleane for an other tribe, as I will ſpeake anone. Eli. If your tranſlation diſtinguiſh not theſe two, it doth the Authour great iniurie, for the whole booke ſhould finde diſgrace, by confuſion: for ſo rare wiſedome.

Of the Thalmudique. But next your ſeptuagint Dialect, let me ſee our Thalmudique: In that we would be proud. Br. Calcedon, the laſt worde that wee ſpake off is of that ſort. So Collyrion. Apoc. 3. of ten in Midras Rabba & your Thalmuds: Knowne in Grecia, in you more. Iewes ſchattered among Greekes learned many vulgar termes, as that, and Coſmocrator: for a King: in Ieruſalemy and Midras Rabba: and many ſuch. So, That the ſacrificers were girded about the breſt, you Rabbi know who teacheth. Rabbi. Eli. very wel, Vzielides, vponupon Ezekiel, & Mamionides in, Holy garments, and Kimchi in Miclol. And this laſt is enough for the Thalmudiques. Now let me heare, what the Apoſtle toke from Gods authority: that will moſt ſhewe that God ſpeaketh in him. Br. That ſhalbe more largely handled.

p. 39Of the Apoſtique Greeke dialect. For ſpeaches and for ſentences calling whole bookes into cleare light, I will here ſpeake: and I will give the particulars their titles: for rarenes of the matter.

Of Iehovah expounded. This commeth firſt, that Iehova is expounded from Exod. who was, whoſe is, who wilbe: and this: drawen to ſhew the laſt actes looking to the firſt counſels, that all may be ſeene to depend vponupon one God. Eli. Rab. Elias. Our cōmon prayerbooke printed here at Baſil, harps at this. Br. But to what purpoſe, miſſing of all Gods nature in the holy trinity: The Father, the Sonne, and the holy Ghoſt: and of his counſell for ſubmitting the world to a man, where the firſt man fell his firſt day, and then one in whom God ſhould dwell was promiſed a deſtroyer of Satans workes: yee ſpeak all this but as Parrets. Eli. God help, vsus: haſt on, the iourney is long, yet you make me think it ſhort. So Oſſenb. Iewes learnd Daniel of you.

Of the ſeven Spirites. From Eſ. 11. You note that ſeaven ſpirites ſhall reſt vponupon Meſſias, Sanedrin Perek. 6. Fol. 43. But you vnderſtand not that the Godhead ſhall reſt bodily in him: which Godhead is all one in the Father, the Sonne, and holy Ghoſt: and that is vnſeparable: yet there is a diſtinction knowen to▪ God, and told vsus, & we know that God dwelleth in light which none can come to: and we reſt in ſo much as our minds can hold. And your ſelves confeſſe a myſtery in Elohim Gen. 1. 1. being in forme Plural, as in, Thy Creatours, Eccl. 12. Thy Makers. Thy Lordes from Eſ. 54. And God my makers, Iob. 35. And in Maſſecheth Sopherim, yee fight why Abraham ſhould vſe (Gen. 20.) a verbe plurall to Elohim: when They (Elohim) p. 40cauſed me to wonder frō my country, (not knowing whether he went as elſwere Midras expoudeth the word): at this ye are all amaſed, yet ye cannot perceave that in Aharons bleſſing num. 6. for what myſterie Iehova is thriſe repeted, from whom grace and peace commeth to Iſrael. But our Fiſher of Galile, teacheth that the Spirit which flootered vponupon the waters, flootereth vponupon the waters of the Lawe here, to give waters of life freely, without which waters and ſpirit, none can be borne to the kingdome of Heaven. This ſpirit is eternall God, the ſame Godhead with the Father, as Iehova ſent him and his ſpirit, to teach the Goſpel of the Eternall ſonne, whom God made heyre of all, and by whom he made the world. So he ſheweth Ieſus Chriſt to be the Eternall, when he prayeth for grace and peace from him.

Of the Pſalme 89. Where the Kingdome of David promiſed by Nathan is expounded: How Iohn expoundeth that to ſtand in Christ. Elias; I thank you hartely for calling me to conſider better the Law: I will think ſadly of it. But what poinct touching Chriſt, plain in prophecy doth he teach. Br. All you know that Aethan the Ezrahite, of Zera brother to Phares, handleth the ſtate of the Kingdome which you loke for. And there he prophecieth that Salomōs houſe ſhould come to nothing, yet an Eternall throne was ſtabliſhed, for one choſen, the Bechor, firſt begotten, here from the dead: for which hope Ioſephs bones end the glorious book of Geneſis. In Aethan, He is above the Kinges of the earth: and ſo in Iohns bleſſing, as eternall God.

p. 41Of Pſal. 33. For election. And Iohn telleth, what true bleſſing is: That Ieſus Chriſt doth love vsus, and waſheth vsus from our ſinnes. Here the eternall love of God, that choſe Abraham: yea when hee had worſhipped ſtrange Goddes: yet of love, not deſert, choſe him: and ſo all bleſſed: who cannot choſe him, but he doth choſe them. Bleſſed be the people whom Iehovah hath choſen to be their God. He, by whoſe WORD the heavens were made: & all the hoaſt of them by the SPIRIT of his mouth.

Of waſhing vsus from our ſinnes. Eſay the Evangeliſt, full of gladſome tidings in Chriſt, telles, that Iehova wilbe the brightnes of glorie, & the fruite of the earth: and waſh away the vncleannes of the daughters of Sion. That text ſheweth the marrow of all Eſai: and he of all the Prophetes. And Iohn here telleth that IESVS Chriſt hath waſhed vsus from our ſinnes: and ſo ſheweth that all Levies doings be ended, for which the whole frame of the Law was made.

Of the Kingdome promiſed to David. Nathans prophecie for an eternall Throne, yee expound to this day, to meane eaſe of this world, in Chanaan. And all the world ſeeth now 1500. yeres your madnes. Iohn telleth that the roiall mind cōquering Chananean ſpirites, that they reigne not in vsus: this maketh vsus Kings and Sacrificers, to ſacrifice our owne affections, and to ſerve God in holy reverence: to praiſe him with all our heart: and to build a church againſt tyrannie and deceit: Againſt Babel and Egypt: and the New Gog and Magog.

What the drift of the Apocalyps is. Rab. Elias. I never heard ſo much for your new Teſtamēt: Now let me heare the drift of the booke, as you have tolde p. 42the drift of Daniel. Br. A litle more I will ſpeake of Iohn… Apoſtolique Greeke in ſome particulars: and then Generallie. Meſſias in Daniel, hath his feete like ſhining braſſe: ſome braſſe commeth neare golde: ſuch as Ezra mentioneth, cap. 8. 27. Mountain braſſe Greekes call it. Iohn Libanus braſſe: as God vſeth Libanus for moūtaines, in ſpeech of their frame. So for Iahalom, the ſtone wherein Zabulon was graven, the 70. had Iaſpis: which terme had cauſed great diſturbance. Iohn applyeth Iaſpis to the Hebrew Iaſpeh, the ſtone of Beniamin: and to Iahalom hee giveth Sardonix: and Chryſophraſe for Nephthaly, in ſteed of common Achates: a white Achat with a Golden liſt, & ſome Greeneſſe. So precious is Iohns ſtyle. And this much particularly: Now generally, the ſtyle is from the Prophetes: ſhewing from old matters paſt, how the like ſhall come againe: which is the ſureſt way of teaching. And the lāguage wilbe eaſie to you Iewes, becauſe you know the Prophets ſpeach: but is hard to Heathē, becauſe the 70. did not tranſlate, nor ever meant, the Law plainlie, becauſe the wicked would hold it folly. Now I will come to ſhew the counſell of the booke. Rabbi. And vponupon what Prophecy doeth it depend? Br. VponUpon Eſ. 25. where God promiſeth to take away the covering that covered all Nations. The Goſpell ſheweth how God was in Chriſt, to take away the covering of the Law. Now that Temple and Nation is deſtroyed, and Ieſus Chriſt him-ſelfe in this book calleth all Nations to him, the terme of vncovering is a fit tytle for that Prophecy. Rab. Elias. This verie title might ſhew God to be the Author of the book. Br. The drift of it is, to comfort all holy Iewes, as S. Peter did from Babylon, that the heavenly Ieruſalem is not a materiall Citie, but made of mens heartes knowen to God, and praying to him frō good p. 43vnderſtanding, and vſing open ſage profeſſion while God bridleth hinderance, and vſing circumſpection againſt bad Tyranny made ſtronge by Satan turned into an Angell of light. It conteyneth beſide Iohns preface in propre ſpeech, viſions for the preſent inſtitution of the world: in cha. 1, 2, 3. And afterward for ages following. For the preſent age Ieſus Chriſt appeareth as he did to Daniel, chap. 10. when the Temple was hindred from building: and applyeth that viſion to ſeaven churches, in moſt heavenly ſweatnes, and expoundeth all the Song of Songes by knocking at the dore, that he is the Salomon, who conforteth the daughters of Ieruſalem. The Prophecies following twiſe goe over the ſtate to come vntounto the end of the world. The firſt endeth with the eleventh chapter: the next with the nineteenth: The twenty lappeth vp the miſchief of Satan: and the laſt two, the glorie of the afflicted, and obſcure to the world: by pearlike ſpeaches for the Prophetes Ieruſalem.

Of the Nations, by name ſaluted in this booke. The God of all knowledge vſeth light in all his ſtories. The houſe of rich Craeſus ſprange from a King moſt famous for riches, who ruled from many Iſles of the Midle Sea, to Armenia. Eſai promiſed Cyrus all his wealth: in Rich Craeſus that fell out, who being in amitie with Nabynetar, as Herodote harped at his name, he provoked Cyrus to warre: and of Craeſus became Irus. So Perſia ruled that Soile long. Now when Ezekiel had comforted the Iewes, that they ſhould have a returne as a reſurrection, he warneth them, that they ſhould looke for no kingdome in this world: but that the Lande of Gog, or Gyg, and Magog, by Graecians, ſhould afflict them with Great helpes from many coūtreys, as you know. In the Kings of the North and South, Dan. xj. this fell out: p. 44whereof Antiochia was neare Magog: the Towne built by Antiochus the miſchievous: The other Townes here named, were the old courtes of rich Gyges: The Kings of the South Ptolemei Lagidae: And the Kinges of the North Seleucidae, both held as it were, in equall portion theſe ſoiles: and filled them with Iewes forced to learne Greeke. So theſe being neareſt to Ieruſalem of Greeke countreyes, and full of Iewes ſcattered, to teach the old ſtorie were fitteſt to bee taught, firſt to ſave the reſt of Greeke ſpeach: and all they knew Daniels Prophecie of his laſt kingdome boiſterous in theſe quarters. And the God of all knowledge, began in wicked Antioch to make a godly church: that Chriſtians thence firſt bare the name: and endeth his ſpeech to men in the other end of the legges laſt dominions which they could holde: The Lande of old God and Magog, vnderunder Macedonians: and fit to looke for a new Gog and Magog from further Weſt. Rab. Eli. I gladly heare this. Now tell at large who be the oppreſſors.

Of the Oppreſſors, in the Apocalyps. Br. You know ô Rabbi, how cloſely Daniel taught, who the Nations ſhould be, who ſhould take away the Iewes kingdome. But in the end he nameth them: yet ſo, that hee wrote that part in Ebrew: the tongue ended from the world in common vſage. So here, a longe while they are cloſely touched as vnderunder ſeales: and from the laſt of them come ſeaven trumpets. Seeing Iohn was baniſhed into Patmos by Rome: his comfortes in Plagues and vengeance ſhould bee againſt Rome: who is plagued with warre, bloudy and peſtilent, and with loſſe of ſtate, for killing: then after the fall of the Church, ariſeth by colour of ſcripture, a king of Locuſtes, p. 45or beaſt ariſing out of the earth by peace: in the policie or Citie where Chriſt was crucified. Next they are both as Pharaoh, Eſ. 27. ſet foorth by a Dragon with armes that will agree to none but Rome: and this ſame Dragon hath two partes: the vpper part in a policie alone: the taile, the prophet that ſpeaketh lies. Againe, both be more clearelie ſet foorth in two ſeverall partes. The vpper part of the Dragon, is compounded in a new one beaſt comming out of a ſea: cōpounded of the four in Daniel: with a head like the Dragons, and once made dead: as, the ſtate vnderunder the ſeales was once overthrowen. Then the taile of the Dragon is a beaſt alone, comming out of the quiet earth: bearing two hornes like a Lambes: but the mouth of the former Dragon, & maketh the former beaſt aliue againe: and ſuffereth none to vſe policie, but them that vſe the markes of his Policie: worſhip of Idoles, now openly tolde. And at the laſt, all is made plaine, The beaſt revived, hath the hornes of the former: and head: but for crueltie, all bloody in colour: as Pope is the greateſt murtherer that ever was in the worlde: by warres all vniuſt: and chalenge to kill all that will not fall downe and worſhip him. Now vponupon this red beaſt ſitteth a woman drunke with the blood of the Sainctes: and then all doubt is taken away. The woman is the Citie which beareth rule over the Kings of the earth. And this for the laſt affaires of the worlde. Rabbi Elias. I am ſure the Nation is paſt deniall: how ſo ever the particulars will fall out. Now I beſeech you tell me brieflie the whole ſumme of Iohns viſion. God is my iudge that I never heard Chriſtian with ſo great delite: and I thought ſo when you reaſoned with mee in Francfurt Synagogue. I never heard any Chriſtian before you, that could ſpeal Ebrew readier then we Ebrewes: and p. 46made good your doctrine by our Doctors and by Greekes, that never ſaw Daniel. As Abraham Ruben writeth, ſo I think that your Q. hath rare regard of ſcholers. Br. I will endevour to give you brieflie the ſumme of this booke, frō Iohns ſpeach in his owne native maner, & his Viſions for the time praeſent and to come.

The firſt ſpeech of Iohn ſheweth how the Sonne hath received frō the Father a revealing of the Churches caſe vntounto the laſt iudgement and reſurrection: and Iohn, the Diſciple whom the Lord loved, is talked with by an Angell, and ſpoken too by Chriſt. And Iohn exclameth what goodnes cō meth from this revelation: that it maketh the Reader happie: and he commendeth the worke to ſeaven Churches of the Lande of Gog, where Iewes were ſcattered by the Macedonians: the fartheſt Weſtward of their diſperſion, and were fit inſtruments to ſave vsus poore heathen towards Sun ſet: as afterward he made our poore coūtrey the ends of the earth the poſſeſſion of Chriſt. The bleſſing from the holy Trinitie, the Eternall, our God, the Eternall, is moſt heavenly, and the acclamation of glorie to the Sonne, from Fſ. 4. and Exod. 19. & warning of his iudgement: when the ſecond time he commeth in the cloudes, as he came Dan. 7. to take manhood: and from Zacharie & his owne Goſpell he teacheth Rome that pearced him handes, feet and ſide, that they ſhall ſee a Revenger. And the Eternitie of the Sonne is manifeſt, in that he is Agr;. and ω. the beginning and the end, who is, who was, and wilbe the Almightie. Now he commeth to tell the opportunitie of the Viſions. He was baniſhed into Patmos, a ſmall Iland neare Epheſus: recorded onelyonly but by name of Heathen, obſcure for any further ſtorie. Into this, as out of the world, Iohn of whom the world was not worthie, p. 47was baniſhed: God turning Domitians tyrannie into a bleſſing, that this deſert Iland, ſhould have the ſtate of the whole world ſet open. Rabbi Elias. Certenly this muſt be a ſtrang bleſſing of God: I am much bent to hear your ſpeach: and I conſider the Law-giving how it was in the wildernes, where none but Gods own ſhould be partakers. And as at the Weſt of the Arke, as at Sunne-ſetting of ſtate, the Deareſt and laſt-borne Tribes were ſet: Ioſeph and Beniamin: in Ephraim, Beniamin, and Manaſſes, to ſhew that the Lord doeth ſtretch his power to the furtheſt off: So I deeme, that, in the furtheſt quarters of our diſperſion Weſt-ward, as before Ephraim, Beniamin and Manaſſes, GOD would ſtirre vp his ſtrength, and come and helpe vsus. Thus farre I can goe, after you have drawe me on. Br. The baſenes of this Iland hath a further ſignification: to teach, that the obſcure places ſhall moſt have the glory of God. As all men be wicked naturallie, and one pricketh forward another, ſo a great Citie, ſuch as Ariſtides the Rhetor Sophiſter, maketh Rome, will ſoone become a world of wickednes. But Patmos now telleth that the Church ſhalbe in the wildernes: as in chap. 7. it is not evident by open ſhew, but as in Ieruſalem vnderunder Sedekias, Ezek. 9. when an Angel ſealeth them which belang to God: ſo of vsus heathen, an Angell ſealeth them that bee his, when the open face of the Church was gone: and the Dragon, head and tayle driveth the Church into the wildernes: and the beaſt compounded of Daniels foure once dead and revived, but of purple colour, and having a Rider, a Woman, in ſcarlat, drunk with the blood of the Sainctes, this drove the Church into the Wildernes through a fea of troubles, mixt with fire and fagot. Rab. Eli. I admire theſe viſiones, and cannot gainſay them. Br. The time is more wond… full p. 48then the place. Rab. What terme have yee of the time? Br. The Lords day. Rab. What day is that? Br. The firſt day of the weeke. Rab. And why is the Sabbath altered? Br. I will tell you large matter brieflie. The firſt day, Elohim, the adviſer and worker of the worldes frame made heaven with the Angels, and Earth, and Light: and the Angels, the morning Starres, who confirmed by feare and tremblinge their ſtrength, which in wiſedome and holines was not ſo perfect, but that they might fall: theſe ſtarres ſhowted to ſee the earth hange in the middes of the ayer: and the Waters drawen to their chanels: and the roaring Sea, threatening to drownd the Lande, returning from the ſhoare, as by Gods checkes, ſo when they ſaw the Cloudes faſtened in the skie, and all workes that way, they ſhowted: No leſſe at Sunne, Moone and Starres, and plantes, trees & hearbes: at Foules from Eagle to Wren, and fiſh, from Whale to ſhrimpe: and beaſtes with Crepers from Elephant to Antes: they glorified God the creatours: Hearing a voice, ſaying, Let this be: and it ſtood. Now when God the Creatours, the Father, Sonne, and holy Ghoſt, was to make Man, that ſhould have knowledge of the Eternal Trinitie, he, dwelling in light that none can come too, ſpeaketh, Let vsus make man according to our likenes: and let them be Lordes over beaſtes, fiſh, and foules: and God made Man after his owne image: and bringeth all beaſtes and foules before Adam: and he giveth them names, expreſſing their nature, as wiſely as Angels could. And ſeeing that it was not good for Adam to be alone, hee maketh Eue out of his Ribbe: and then carieth both into Paradiſe: and giveth commaundement to both in the ſingular number, as they were one fleſh. Rab… You in the endes of the earth ſearch the Law exactly. It muſt needes be holden p. 49that the Woman was made before the Law was given. As ſhee telleth the meaning to be of both: ye ſhall eat of all the trees of the Garden, but of the tree of knowledge of evill and good, ye ſhall not eate: for the day ye eat of it, yee ſhall die. All this was the ſixt day. And before this commaundement was given, God gave his Angells care over man: as you hold them ſpirites ſent foorth to miniſter for them that ſhall inherite ſalvation. Great armies of Spirites, not reverencing ſo fully as they ſhould Gods counſell, though when Man was made, they were very good, as all creatures, yet great armies of millions being left vntounto their owne ſway, hated mans ſuperioritie: and kept not their ſtanding, but became of poyſonfull hatred againſt God: and by leave went into the ſerpent, and deceaved Eua, before ſhee was called Eve: and ſhe drew the man to ſinne: and about time of Eating, they ate the tree fruite (Generally all tree fruites be MELA, Apples). And at the Evening God called them to iudgement, and pronounceth Eternall cōdemnation againſt the Devils: and all the wicked that ſhalbe borne of that poyſon that the ſerpent breathed into Eve and not regenerated by water of Law, and ſpirit moving vponupon it: which ſpirit ye truely ſay to be the ſpirit of Chriſt. This ſad ſtorie fell the ſixt day. And then is the promeſſe that one ſhall come to be a man, according to the kinde: whoſe footeſteps and handes Satan the old ſerpent ſhall pearce: but he ſhall bruſe all his power, and deſtroy his workes. The ſerpent brought man to ſinne, Meſſias ſhall finde him iuſtice: Satan bred death: Meſsias life. Satan brought all the world to wrack: Meſsias the mightie God will make a new world: and ye confeſſe in tongue, that in this ſpeach: HE ſhall bruſe thy head: HE is here, God to be praiſed for ever. And this more ye ſay: He hath decreed p. 50to destroy him out of the world, as it is written: Death ſhalbe ſwallowed vp into victorie: And I will deſtroy the vncleane ſpirit from out of the earth. This is principally in time to come, whē the dead ſhall ariſe. Againe, in Zohar, Gen. col. 298. Since the time that the ſerpent overruled man, he ruleth alſo over all the ſons of the world, and he is buſie to deceave the world, and the world cannot eſcape his puniſhment, vntill Chriſt the King doeth come, and the holy and bleſſed God doeth raiſe vp them that ſleepe in the dust, as it is written: Death is ſwallowed vp into victorie. Alſo your ſelves ſay: Chriſt ſhalbe killed: Therevpon is this alluſion: of Booz to Ruth: Sleepe vntounto the morning, Zohar col. 93. The ground of your alluſions muſt be plain: when you can draw common matter to it. And the Angell Gabriels ſpeech was your firſt ground: and it is a wonder that you vnderſtand it not. Rab. El. In England, Reinolds and Lively, and Bar Lo ſcoff your accompt. In Leyden Scaliger Br. Churches ken them colde thankes, and wiſhed the chief, rare otherwiſe, for this, vnborne: and Parkins for folowing Reinolds in 80. ſeavens, rare otherwiſe, by one rotten flie putrified a box of precious oinctment. Reinolds was droven to graunt the Limites: from the Angels ſpeech to the death of Chriſt. And for all Greeke accomptes Scaliger & he were anſwered by Greekes. What whole Kingdomes holde, as Albion vponupon our Bible: Fraūce in Genebrard, the Hebrew Profeſſour at Paris: Heydelberge, vnderunder Tremelius, well payd: Zurick in their Hen▪ Wolphlius: & Geneva in ſage Calvin: after old and ſound Athanaſius in his Queſtiones: which work if it be not his (for ſome later matters) made by imitation of him hath double authoritie: and Hector Pintus in Portugall: theſe millions, not one, or twoo, flaunting with an idle opinion of Greeke, ſhould have bene regarded of you.

p. 51Of Redemption day, that it ſhould be on Friday. Rabbi Bachay ſaw by the caſe of Adams fall the ſix day, that the Redeemer ſhould performe his worke the ſixt day. Rab. All our Doctours graunt that Adam fell the day of his creation. Br. And all ours, not ridiculous: and all ſimply, that redemption was wrought that day. The whole Sabbath, our Lord reſted in the grave, and the firſt day hee aroſe, and brought light vntounto the world. Your ſelves in Zohar graunt all this of Meſſias: all this that I ſpeak: That Meſſias is God: that this ſaying, Let there be light, is an inducing to his light. And this: The Spirit floothereth vponupon the waters, hath inducement to his Spirit flootring vponupon the waters of the Law. All this in Zohar vponupon Gen. fol. 21. and much more, That Meſſias was in the Garden: and Adam was drivē from Meſsias. Thus you heare the cauſe of our Lords day. Rab. I never heard ſo much. What ſaw Iohn on the Lords day? Br. Viſions of the Churches ſtate vntounto the end of the world.

Of the Trumpettes voice. He heard the voice of a Trumpet behinde him, when he was in the Spirit, as was Ezekiel chap. 1. What ſhould the Trumpet ſignifie? Rab. Happie are they that know the trum pets ſounde, Pſal. 89. Br. And ſpeaketh not Aethan there of the kingdome of Meſsias? Rab. That we hold. Brough. So Trūpet here calleth that into minde. Rab. And what ſounded the voice of the Trumpet? Br. That Meſsias is Eternall God: The firſt & the laſt in Eſai. And by imitation of Thalmudique Agr; and ω. Rabhi. What meaneth Agr; and ω?

Of Agr; and ω. In Iſaac Ben Arama, vponupon Levit. 26. yee ſay: Aharon kept the Law from Aleph to Thau. In Greek, not Thau, but ω is the laſt. So Agr; and ω ſhould meane, Beginning and Ending in Greeke.

p. 52Of the Greeke tongue cōmended to all Christians vſe: in that the ſonne of God doeth take a name from the Letters: yea, The Letters. When the Iewes went to Babel, by Gods counſell, to teach the families that built the Tower by rebel Nemrod, to worſhip ſtarres, and not the God of heaven: wherevpon 70. tongues ſprang from One of Adams: God in Athens the oldeſt towne of Iavan, ſtirred vp the minde of the Tyrant there, one Piſiſtratus, to winne fame over all of Iavan, by braverie of language. This I have often handled, & it muſt be often repeated, for the ſtrangenes, before it wilbe conſidered throughly. Homer was a Poet of miraculous eloquence. He wrote one Fable, of Troy warres for the hore Helena: teaching better then Chryſippus & Crantor, what is good and bad, in the waves of fooliſh people, where for all kings dotage Achivi ſmart▪ Another of a ſubtile King by wit, going through ſtitch, through infinite miſeries. This Poets ſonnets were ſcattered before his time, But he cauſeth them to be ſet together▪ And both workes to be parted, into twentie foure partes. Rab. So we call Law & Prophets the Foure and twē tie. Br. The letters in Greeke bee 24. And he cauſed both workes to be argumented by 24. verſes, from Agr; to ω in order, as cōteyning all wit that Greek learning could affoord. Euſt. vponupon Iliad. 1. noteth this. VponUpon this beginning Graecia in 200. yeres, by Alexand. Macedons time grew to a miraculous perfectiō: that all the Weſt willingly learned it: And the Macedonians, in three hundreth yeares Dominion, forced the reſt too it: that all Nations might vnderſtande Greeke.

Of the Apoſtles Greeke. And therefore the Apoſtles wrote for all Nations in Greeke, that all might vnderſtand it: and wrote in moſt roiall Greeke, to tell that the Roy of all wiſedome ruled their p. 53penne. Now, where the Sonne Eternall nameth him ſelfe Agr; and ω, all that honour him ſhould alſo regarde the tongue wherein he teacheth all nations, next Adams kept by Heber. And if the tongue of Agr; and ω had bene kept vſuall, the king of Locuſtes could never have made bitter the waters of the New Teſtament▪ His treacherie had bene eſpied: as all Graecia holdeth him Antichriſt to this day.

Of the ſeaven golden Candleſtickes. Iohn turned him about, and ſaw ſeaven goldē Cādleſtickes, expoūded to be ſeaven Churches: now to have theſe laſt viſions, in Epheſus, Smyrna, Pergamus, Thyatira, Sardis, Philadelphia, and Laodicea. Epheſus was famous for Diana, a dreamed Goddeſſe of hunting: for whom Kings 120. yeres beſtowed a moſt coſtly temple: which one ſet on fire the night that great Alexander was borne, to winne fame: wherevpon a jeſt came that Diana Goddes midwife was ſo buſie about Alexanders birth, that ſhee forgat the tuition of her owne Temple. Here holy Paul taught three yeares: much vexed by Dianeans. And here he left Timothee, and abridged to him Thalmud Thora, how the Law ſhould be taught, in one Epiſtle: and of martyrdome in another, and to the whole Church of Epheſus, he wrote a moſt heavenly ſumme of Religiō. Smyrna was an old towne, famous for one of ſeaven that claimed Homer the Poet, to have ben borne in them. Theſe be the ſeaven:

Smyrna, Phodos, Colophon, Salamis, Chios, Argos, Athenae. There Polycarpus was martyred: a Lion for courage: an Oxe for patience: a man in deed for wit: an Egle for high flight, proclaiming the Goſpell. Euſebius hath his martyrdome. Pergamus was the treaſurie of the King of the North: a ſtronge high Fort. Eumene the Treaſurer rebelled, and turned much people to him by Romes helpe. Thyatira was named by Seleucus p. 54Nicator for his daughter as Thygatira, Daughter towne: a good remembrance of Daniels laſt vexers. Sardis was the court of rich Gog or Gyges, and of Craeſus: who raigned to Gogarene vponupon Armenia.

Philadelphia, whether it was ſo called from Ptolom. Philadelphus: called ſo in honour, for his love to his brother, or in mockage, for killing of him, both might be: that firſt hee loved him, but after contempt of love he killed him, whether of him or of Attalus Philadelphus it had the name, or were built by the firſt, and augmented by the ſecond, this for the name ſhalbe left vnſearched. Iewes were there of ſpeciall knowledge: and nothing blamed in their Epiſtle. Laodicea ſeemeth named▪ by Seleucus Nicator, as the Women of his houſe Apamea, and Laodieea had many Townes of their names. So God tooke order to force all men to marke the fourth Kingdome in Daniel, chap. 2. and 7. and 8. & 11. God gave them a minde to name Townes over all their Kingdomes by their houſes: that Daniel might be knowen how he called all the world to Chriſt.

Of the pride in the name Laodicea. Homer the fountaine of wit, though Suidas record hee ſteel moſt from Corinnus, he fayneth three daughters to Emperour Agamemnon whereof he offereth Achilles his choiſe: They are named from three partes of governement which a King ſhould have.

Chryſothemis, and Laodice, and Iphiannaſſa▪ Golden Law: Iudg-People, and execution-might. As Lawes ought to be Golden, & iudgement ready: and execution of right. Hence the Proud Macedonians would in name of Ladies promiſe much, but did little, & ſoone ſmarted: p. 55But this name calleth the Lydian Poet to minde how in one verſe he lappeth good policie: ſo not a Towne is here but of note.

Of the Viſion of Chriſt, like that in Daniel. In the middes of the ſeaven Golden Candleſtickes was one like the Sonne of Man, Dan. 7. in Aharons linen Robe, Dan. 10. and girded with a golden Girdle, Dan. 10. about his breſt: as Aharon. By Vziefides, Maimonides, and Kimchi. So Iohn ſaw trueth. His head & his haires were as white woole and ſnow, Dan. 7. and his eyes a flame of fire: and his feete like Libanus braſſe, ſhining: and his voice like the voice of many waters, Dan. 10. Rab. Our owne confeſſion vponupon Daniel bringeth all this to Meſſias, defending his Church, and revenging the enemie, and making him ſelfe knowne over the world, when the building of the Temple was hindered. Br. But this commeth proper to preſent occaſion. He hath ſeaven ſtarres in his handes: and from his mouth commeth a two edged ſword. That is ſpoken of the ſeaven Biſhops of the Churches: as Biſhops bee ſtarres in Chriſtes handes: Buyſhops, in Satans, ſtarres falling from heaven: and the two edged ſword from Pſa. 149. executing Iuſtice vponupon Thyatiraes Iezabels. Now his face ſhining like the Sunne, is from Dan. 10. and Iudg. 5. Rab. This viſion teacheth much by the like of old, and eventes old vponupon it. Br. Seaven Epiſtles are ſent to ſeaven Churches: and theſe viſions and expreſſe word, that he is the Sonne of God, here ſhewed, are applied to the Churches. But plain matter you may read in Luthers Bible. The Apocalyps in Syriaque is not printed. Rab. We wiſh yours in Hebrew. Br. I am in Chriſt his hand, to doe as he will.

Of Chap. 4. Former ſpeaches, in the ſeaven Epiſtles, handled in ſpeciall p. 56purpoſe, the time preſent. The reſt are for time to come, whoſe partition I touched before. Seales goe on to the elevenths end. Beaſtes, of three ſortes go thence vntounto the twentieth. The twentieth abridgeth the beaſt his tyrannie: the reſt, the Chriſtians glorie: which in a fit ſort is once ſhewed, Chap. 4. and 5.

Of Chriſtians glorie. Iohn was beholding, and hee ſaw the heavens opened: and the voice which he heard like a trumpet, ſaith: come vp hither, and I will ſhewe thee what is to come, and ſtreightway he was in the ſpirit. Rab. This hath The ſpirit of Ezekiels Viſions, chap. 1. and chap. 40. and others. Aithan the Iſraelite ſaith: Happie is he that knoweth the voice of the trumpet: The trumpet for true happines by the kingdome of Chriſt.

Of God ſitting vponupon a throne. Br. Behold, ſaith Iohn, a throne was ſet vp in the heavens: and one ſate vponupon the throne, like in ſight to the Iaſper and Sardine: Know you what this muſt meane? Rab. Elias. The people that worſhip God are called heaven: a throne for them, is a defence of their cauſe by the almightie God. Beniamin was graven in the Iaſper: and in his Tribe the Temple was built: So the Iudge like a Iaſper, ſheweth God a builder of his Church: Ruben was graven in the ruddy Sardius: a Frontier againſt Agarenes. The judge like this ſtone, ſheweth that he will beſtow blood vponupon the offenders▪ of his people. Br. So it is opened in the ſeales. Chriſt rideth vponupon a white horſe, crowned: ſo he buildeth his Church. And hath a bow: whereby his arrowes be ſharpe in the heart of the kings enemies. So the judge is like a Sardine: as by the horſes black, red, pale. Now what meaneth this? A Rainbow was about the throne, in ſight Smarag…i…e. Rab. Elias. This calleth Eſay chap. 54. into minde: where the covenant after p. 57the waters of Noe made by the Rainbow, is confirmed: and the calling of heathen (once caſt off for Babel) is promiſed to Iapheth. & that part of Eſ. 54. we reade with the Paraſha next after the flood, of the Nations ſcattering vntounto Gen. cap. 12. where Abraham our Father is ſeparated from heathen. Now the Smaragd is Levies ſtone, and betokeneth teaching of the Law. So God promiſeth teaching of his will frō Moyſes, vntounto heathen. Br. Millatheca Amyra, your word is ſurely ſpoken, you have ſaid it. VnderUnder the ſixt Seale this commeth againe: after the Martyrs in the fift, have ſeat vnderunder the altar. The ſixt ſeale teacheth a change by deſtruction of heathen policies, whereby the heaven of the Church was ſeene.

Of Elders 24. Now the Martyrs that built the Church, theſe are repreſented by 24. Elders on Thrones in white with crownes. Rah. Twentie foure well may ſhew the Tribes and Apoſtles ſcholers. The Thrones, white and Crownes, ſhew dignitie, iuſtice, and victorie with God.

Of iſſue from the Throne. Br. Now, what meaneth this: From the Throne came lightnings and thunderings, and voyces? Rab. As in Moyſes at the Law▪giving it ſhewed terrour to the contemners, Iſraell and Heathen: that ſix hundred thouſand died in the wildernes: and Chananeans felt what it was to fight againſt Gods power: and ſo all Kings in the lande of Aſſyr, or Eaſt, even to the Macedoneans laſt fall: ſo here this muſt be ſhewed that the Romanes (as you handle the ſtorie) ſhall periſh likewiſe. The Dragon, head and tayle: The Cittim one ſea-monſter, made of the Danielean foure, once dead and revived by an earthbred: horned in two hornes like the Lambe, but having the mouth of the Dragō being purple coloured after the reviviving p. 58of the beaſtes: with a bloudſucker woman, rider: not like the mans Image. I ſpeak vponupon your former ſpeaches: by which you have made the viſions plain: and the compariſon of Iohn with Daniel bringeth light & delight vnſpeakeable. Br. And what muſt this meane: Seaven Lampes of fier were burning before the throne: which are the ſeaven ſpirits of God. Rab. El. Iohn expounding it, maketh it plain: but we had gueſſed of the ſeaven ſpirits of Chriſt: by our Thalmud. Br. Ye had not miſſed. The Godhead of the ſon hath all that the holy Ghoſt hath: and ſo he hath ſeaven ſpirites, to work by grace in them who handle his cauſe againſt the old ſerpent: ſtinging by Pontifices Ceſares, & Pontifices Popos.

Of the Sea like to Chrystall. Brough. What muſt this meane: Before the Throne was a Sea like Chryſtall? Rabbi Elias. All thinges in Allegories of Viſions, as in Ezekiel, Daniel, Zachary, muſt touch dealinges of God with man. The wicked are like a ſea foming: that is, foming out their owne ſhame, Eſ. chap. 57. And indifferentlie, the Sea ſignifieth many nations, as: The troupes of the ſea ſhall be turned vponupon thee. And all the earth ſhall be filled with the knowledge of God: as waters cover the Sea, Eſ. chap. xi. whence the ſpeach of the ſeaven▪ Spirites be fetched: which give fire lampes, to teach vsus the knowledge of the Eternall. So here a Sea cleare before his Throne muſt be nations cleare in faith. So Rabbi Ruben writeth to you: that before he knew you, he knew from Eſaie, chap. 24. From the endes of the earth the praiſes of GOD ſhould be heard. So here many Nations cleare by knowledge of redemption muſt be meant. Thus far the ſpeaches be familiar to vsus Iewes.

p. 59Of the foure Wightes of ſix Winges, and full of eyes. Br. What ſhould be meant by this: Before the Throne were foure Zoa, livelie bodied wightes. They are barbarouſlie tranſlated, beaſtes. A man is Zoon and an Eagle: But not a beaſt. As no reaſonable bodied wight, nor foule: If we had regarded the tongue of A and ω, we had not bene ſo barbarous. The firſt was like a Lion: the ſecond like an Oxe: the third with a mans face: the fourth like a flying Eagle. All, each one had ſix wings about them: and they were full of eyes. Rab. In Eſay, cha. 6. The Seraphim, or Angels, that ſhould burne the Tēple, had ſix winges: two to cover their face, becauſe they could not behold the brightnes of God: two to cover their feet, as not being perfect in Gods eyen: and two to flye about their duetie. They be burners of the Temple in Eſay: which warne that to God belōgeth all holineſſe: in Ezekiel, ch. 1. the Cherubim be of theſe ſoure: and Great terrible wheeles full of eyes are there. Here I requeſt you to open the matter. Br. After that the Lambe openeth the book of Seaven ſeales, theſe foure wightes praiſe him for redeeming of them by his blood. Therefore men muſt bee meant here: full of knowledge, as Argus in Aeſchylus of ten thouſand eyes: of Lyons courage: of Oxens patience to ſacrifice: of mans quiet humanitie: and of Eagles high flight, to ſhew in the open Church the cauſe of Chriſt. Such were the holy Martyrs which made al the world amaſed at them. And for them the Seniours followe in praiſe to God. Now theſe Martyrs, followers of Chriſt, the Lambe as kilde, are knowen by his deſcription.

Chap. fift: and in ch. ſixt, vnderunder the fift ſeale, they call for vēgeance: and be heard. That the ſixt ſeale ſheweth how all their ſtate is ſhaken.

p. 60Chap. 5. The worthines of the matter of the time to come. The ſtorie of the time to come is repreſented by a booke in the hande of him that ſate vponupon the Throne, writtē within and without: ſealed with ſeaven ſeales. Rab. That renueth in part Ezekies viſions, chap. 3. and the ſpeech is eaſie to tell of much matter and good and hid. Br. One Angel maketh proclamation, Who can open the booke, and looſe the ſ…ale: and none Angell, none living nor dead could. Balaam, Num. 24. told how Italie ſhould afflict Eber, and ſtill holde on to deſtruction. But told not the particular ſort: Our Lord in Mat. 24. told of Ieruſalems deſtruction: & of deceavers to deceave, if it were poſſible, the verie elect. And Daniel had told of an Image and beaſtes: but to end by Romes comming vp. And Sainct Paul told the Theſſalonians, that the preſent hinderer ſhould hinder, till he ſhould be taken away: the prophane empire: and then ſhould come: the wicked Romylus whom Ionathan vponupon Eſai, nameth: And all the Graecians holde to this day, that the bridge-maker of Rome is there dāned: And Plantins men have ſtollen from the Chaldy the terme Romylus: becauſe Ionathan and Sainct Paul, and all the Graecians, plague the brigemaker exceedinglie: yet without new revelation, the high Bridgemakers the Caeſars, and Senatours & their policie, in the high bridge-makers, the Popes and Cardinales, had not bene ſo diſtinctly damned: but for this revelation. And Iohn in his traunce wept: ſhewing therein the profit of the booke. Then a Doctor, one of the Seniors telleth him, that the Lion of Iudah, that in David the noble Prophet, figured his warres, he ſhould be holden worthy to teach his ſouldiers, to open the booke, & to looſe the ſeales. And ſo in this heavenly company an opener of the booke commeth.

p. 61An heavenly deſcription of Chriſt. There ſtood a Lambe, as one that had bene ſlaine: having ſeaven hornes and ſeaven eies: which are the ſeaven ſpirites of God ſent forth into all the earth. He is reſembled by the Lambe, as anſwerable to the Lambe killed in Paradiſe: and the Paſcha and how he being our Paſcha, was ſacrificed for vsus: and wilbe revenged of Rome for that: and hath ſeaven hornes of Power, to be able to tame the Dragon with ſeaven heades and ten hornes. And for wiſedome he will as in Zachary for building of his Temple, ſend ſeaven ſpirites over al the earth. And all the armie ioy: and all creatures that now they ſhall obey Chriſt, and his ſervantes.

CHAP. 6. The ſeales being opened: ſix doe ſhewe the Caeſars caſe: the ſeaventh & laſt hath ſeaven Trumpets to ſound plainly a Policie altogether ſinfull. The Caeſares though they were wicked men, their policie was good: while they kept their civill lawes and killed not the Chriſtians vponupon falſe accuſations.

I. Chriſt, promoting the Goſpell, with ſpeedy ſyncerenes, and plaguing the enemies, is reſembled by a white horſe, with a Rider having a bow, and a Crowne: a conqueror alreadie, and to continue a conquerour. How hee conquered by the blood of his martyrs, that is tolde vnderunder the fift ſeale. This doeth appeare when the firſt ſeale is opened. And preſent plagues in the three next ſeales.

II. A red horſe hath a Rider with a great ſword: can not you tell what that muſt meane? Rab. El. That peace ſhould b… taken from the earth: that men ſhould kill one another. … So plain is the viſion. This came to ſight from vnderunder the …cond p. 62ſeale: ſhewing how the Caeſars ſhould bee killed, and their armies: and Caeſars made in campes, and ſoone oppreſſed. For 300. yeares, they had a moſt miſerable life.

III. A black horſe commeth, and his rider hath a balance: and a voice telleth amongeſt the foure Wightes that corne ſhalbe deare: though by Gods merciemercy oyle and wine be of ſome ſtore. Before in wicked Claudius dayes, when the Senat had thought good to root out the Caeſars names, Claudius by ſoldiers was made Emperour: voyd of all wit, and full of all vice. For him and his governement God plagued the world with famine. For others in time the like ſhal come: but with mercy. As many Emperours after Domitian were moderate. Old Nerva, Traiane, Adriane, and they to whom Iuſtin Martyr floriſhing at 30. without a teacher, ſaving one old man, in a ſodain ſpeach, gave an Apologie for Chriſtians: and from Homer for Monarchia, and from Sophocles, from double iudgement in Haides brake the vehemencie of perſecution. What the man was that told him doubting what he ſhould folow, & telling of holy Prophetes that they only had true happines: that could not he tell whether he was a man or an Angel: & being made frō the ſeaven ſpirits a Lion for courage, fuller of eyes then all the Bridge-makers monaches to this day, for ſoules caſes in Haides, ſtayed perſecution, and procured quiet ſucceſſe to Emperours and Empire. So eaſie hath God made the ſumme of ſalvation. Only they, whoſe God is their belly, of profeſſours, marre the trueth. Rab. El. You know I never reſiſted you in al your long diſputatiō in Franc furt: becauſe I promiſed vnderunder pay of eternall death, to ſpeak in conſcience. Br. If your ſynedriōn had done ſo, when they condemned the ſonne of God in the very laſt day of 490. p. 63yeres ſince the Angel Gabriel told Angelike Daniel of redemption day: and if you had ſacrificed Meſſias as Abraham would have ſacrificed Iſaac, God bidding, otherwiſe you ſhould have ſaid we will not kill him, he is the Saviour of the world, it had bene well with you to this day. But now, for miſſing this much, you have bene fewell for Gehenna, and ſhalbe for ever, except ſome ſmall remnant. And of vsus heathen few will in wit over-reach the angels that fell: That the ſonne of Enoſh ſhall have all things put vnderunder his feet. Rab. El. This is our only difference: and if your Doctours had not doted in Perſons & time, as Rome hath done, true narrations had brought on vsus to your faith. But let me heare the next opening of ſeale, the fourth. Then came forth a Pale horſe: and his rider was death: and a grave folowed him. And hee had authoritie to kill the fourth part of the earth, by ſword, hunger, & plague, & by the beaſts of the earth. Rab. El. Ezekiel ſpake the like of vsus: for our extreme deſolation. But what ſeale openeth the cauſe of all this? Br. The fift openeth. Rab. El. What commeth thence? Br. When the fift ſeale was opened, Iohn ſaw vnderunder the altar the ſoules of them which were kild for the word of God: & for the teſtimonie which they had. And they cryed, How longe ô God; the holy and iuſt, doſt thou not iudge and revendge our blood, from the dwellers vponupon the earth! Millions of millions dyed for the truth: and how could this be but by the ſpirit of God. Wicked men repoſe their reſt for this life: whē ſo many millions runne to death gladlier then any to a mariage, and heathen men vponupon Ebrew Prophetes, how can this be, but from the plane trueth of God? You have the families of Meſſias, you have the yeare, day and houre of his death: and daily ſtories to tell you: that when theſe things and theſe come to … p. 64then ſhall Meſſias redeeme. So all fell out. You ſhut your eyes: Emperours perſecute: Chriſtians die for the trueth: ye Iewes, and prophane Emperours die miſerable. Yee ſtirred perſecutions: and ye are plagued dayly and eternally. That is here craved by the Martyrs.

They had white garmentes given them: that is the iuſtice of God by Ghriſt: and they call for vengeance vponupon the murtherers: And they are bid to have patience a whyle, till moe be made Martyrs with them, to draw the wicked world vntounto Chriſt. Rah. Eli. In Aboth. and Rabbi Nathan, Moyſes ſoule, and all the Iuſt ſoules are layde vnderunder the throne, why ſay you, vnderunder the altar? Br. Chriſt being ſacrificed for vsus, is our altar. And vnderunder his protection the ſoules be that beleeved in him. And that is meant by ſituation vnderunder the Altar. You and we both holde truly, that all holy ever went hence to the holy mountayne and Tabernacle of God. We hold that none ever were holy, but they who looked that God in the fleſh ſhould give them iuſtice and life.

VI. When Martyrdome had brought Countreys to affect the Goſpell ſomewhat plentifully, God revengeth the Empire. After Diocletians perſecution, an earthquake of States followed: the ſunne of Empire was as black as ſaccloth: and the moone was turned to blood: and the ſtarres of heaven fell as a figge tree caſteth her figges being ſhaken of a great winde. And the heaven was rouled vp like a booke: and everie montaine▪ and Iſland was remooved from their place. Know you what theſe ſpeaches in the Prophetes meane? Rab. Eli. Very well. An whole deſtruction of States. In Ioel and Eſay: That the Kings of the earth, and Potentates, and the Rich, and the Coronnels, and the mightie, and everie p. 65ſervant, and every free man ſhall hide them ſelves in dennes and in rockes of mountaines. Br. The Romanes, who would rule over Iuda, Gods kingdome, in their civill warres, begon betwixt Pompei and Caeſar, felt the greateſt change that ever policie had: that Nobles were ſolde for ſlaves: and ſlaves were buyers of their Maiſters. And Ieruſalem was tolde by our Lord that they ſhould be faine to ſpeak vntounto the mountaines: Fall vponupon vsus. And the hills: Cover vsus: as in Eſ. 2. 19. Iuda was warned for Babel: and Samaria for Aſſyr, Oſee 10. 8. And Babel was told that their ſtarres of heaven, with Sunne and Moone, ſhould have paſſions, Eſ. 13. and it, with other kingdomes, Eſay 34. ſhall have all the hoſt of heavens molten, and the heavens ſhalbe rolled as a booke: and all their hoaſt ſhall fall as a leafe falleth from the vine, or figge from his tree. So here for the Martyrs blood, the Empire was ſtrangely ſhaken. Twelve Auguſti and Caeſares of one kindred and friendſhip, in ſteed of taming conquered nations fal out among them ſelves: till all were conſumed but Conſtantine, the ſonne of a Bretan Lady, Helena, rarely Godly: but as women often are, too zealous beyond knowledge. At Yorke in our Albion, his Father Conſtantius vponupon his deathbed maketh him King for him: and our endes of the earth and neare nations make him Emperour: and he daſheth all the reſt, and at the end commeth vntounto the knowledge of Chriſt: and ſtabliſheth Chriſtianitie every where: that all Countreys have kept it, openly many hundreth yeres: but in private companies ſtill: and now againe in Kingdomes full of Power and Learning. Rab. El. Now tell what was vnderunder the ſeaventh Seale.

Of Apoſtaſie. Ye Iewes know how ſoone men fall from God. Adams houſe falleth to make Goddes of ſtarres at 200. yeares. Before p. 66ſorowfull Enos was borne, to haſten the flood to drench their bodies, and to impriſon their ſoules. And Noes houſe by Phalegs birth fell by rebell Nemrod to bee Nemrodes, that is, rebels againſt God. And holy Hebers houſe in …ocktan, having ſo many holy warners, Noe, Sem, Arphaxad, Sala, Heber, fell away: that the Indianes be of them, Eaſt and Weſt, diveliſh to this day. Iſrael in Egipt ſoone fell all. Ieroboā drew ten Tribes after him: Antiochus Epiphanes made you almoſt all Sadduces and Phariſees. So ſoone men fall. In like maner, Chriſtians common weales were never all good. But as in Iſraell vnderunder David, the godly were few, alwayes, ſo after Chriſtians had free policie, many were not ſound. But yet, after the manifeſtation of redemption, infinite many helde the main ſoundly, the holy Trinitie, and the incarnation of the Sonne of God: And all the conveyance of Gods counſell for the ſalvation of the world. The holy Fathers of old had a ſmaller companie, becauſe they were not perfited by the open ſtorie, as we are: when the hiſtorie was plainly knowen, then millions beleeved: where few could afore by reaſon of the matter, aey fooliſhnes to the naturall man: and ſpecially when it was taught by darke tokens only: and the fulnes of time was not yet come, to bring all into opē ſhew. But, in time, policies wolld fall. The time of their ſtanding, God telleth not. For they needed no comfort touching the caſe of quietnes. But a generall ſtate of fall commeth in cha. 7. An abridgement of the Churches ſtate vntounto the end of the world.

CHAP. 7. FOure Angells helde the fower Windes of the earth, that they ſhould not blow vponupon anie tree: Know you what this muſt meane? Rab. El. I gueſſe ſomewhat. In Cantic. 4. 16. p. 67this ſpeach commeth: Ariſe North-wind, come South winde: breath on the Garden. Let the ſpices flow: Let my beloved come, & eate his fruite. Brought. This ſpeach meant the Spirit of grace to the ſpeciall ſoules which delite in Meſſias. But after Salomons death, tenne Tribes (as was tolde) fell away, and the windes blew not. So here, ſtay of Grace of the holy Spirit muſt be meant: that in all quarters a fall ſhalbe, and from God. This ſpeach would be plain to all the nation of the Iewes. And this argueth that Eaſt-ward Agarenes, Southward Aethiopians, North-ward Tartarians and Turkes, Weſtwarde Heſperia ſhould fall from God. But an Angel ſealeth the choſen as in Sedekias dayes, chap. 9. that Gods choſen ſhould not periſh: but a ſecret ſorte hee would have ſtill: though an open Church of long time ſhould not appeare. Of every Tribe 12000. were ſealed: and of Heathen a companie innumerable ſaved by Martyrdome: or readineſſe to martyrdome, which is all one. So the ſeaventh Chapter abridgeth the ſtate of the Church vntounto the worldes end. Romylus in the Chaldy, Eſ. cap. xi. his fall: and the appearing of Chiſt ſhalbe neare together. If Princes had knowledge ſoone found by a little ſtudie, they might fell him in one yeare. But the Spirit doeth breath where it will: and a certen number is ſealed: and the choſen be few: yet many Princes as well as other, ſpecially in this preſent age: as learned & as well bent as their ſubiectes.

Ch. 8. How the Bridgemaker of Rome came great. Great Conſtantine hate old Rome deadly: and removed to Byzantium and enlarged it: and made it the Empire ſeat: with name of new Rome, or Byzantias Rome. and did all for commodities to it, that could be graunted of a wiſe Emperour. Hence Rome in Italie was vndone: and often overrun▪ p. 68and had continued a filthie cotage of hogges but that the Pontificatus was ſet vp: as Steuchus the Popes owne defendour confeſſeth. But when the Pontificalitie was ſet vp by the decree of God, then all Nations frō Eaſt to Weſt, worſhip the Pope no leſſe then they did the old Caeſars, as Steuchus wordes ſet forth his owne maiſter. So the Angell of the covenant with the golden Altar and Cenſer to receave the holyes prayers was angred: and as in Sedekias dayes, caſteth fyer into the earth: And ſeaven Trumpets ſounde the miſchiefes that wicked Rome ſhould cauſe.

I. Haile of ſtate, and fyer, mixt with blood, ſhould this Egypt cauſe

II. It breadeth a new mountain of fyer, mixt with blood: and that mountain bridge-maker is caſt into a ſea mixt with fyer.

III. A Starre falleth from heaven, Nuntius Eccleſiae, if hee had kept his place, and maketh the Waters of the Law ſo bitter by idolatrie, as Ieroboams Calves taunted in holy Amos. Ieroboams Calves and the Popes Maſſe have equall religion. And vther Chiron Eloquent Viretus ſhall iudge: who ioyned the Popes Maſſe, and prophane Poets ieſtes fitly togeather: And our old Father Wiclif from Albion whitely taught Prage, Wittenberghe, Zurick, Baſill, Berne, & whole kingdomes, what Apollyon was. and I hope the moderne King of Albion ſhall teach the king of Locuſtes what it is to ſende his Locuſtes with ſcorpions ſtinges to torment countreys. Albion was the laſt in the Weſt that receaved the Bridgemaker: and Albion firſt caſt him off: and ſtill had lawes of treaſon for ſeeking to the Bridgemakers ſuperioritie. And Lady Margaret my Patroneſſe that built Chriſtes Colledge, and S. Iohns, p. 69in which both I had a felowſhip, bred a familie to his fall.

IV. The fourth Trumpetter telleth of the Sunne, Mone, and Starres to be ſtroken for their third part. Rab. El. In Ioſephs dreame, Gen. 37. this ſpeech is plain: That ſpeciall eſteemed perſonages muſt bee meant. Gagnaeus a Papiſt telleth that Popes, Biſhops, and Cardinals be here meant. Ch. 9.

V. The fift Trumpeth openeth a deepe, and Locuſt come forth able to devour all Policy: which plagued the world continually. Ch. 10.

VI. Ch. 11. The ſixt looſeth the Agarenes from Euphrates: to plague Idolous. and then the Goſpell by Martyrdome and power of Kingdomes reviveth. That now the K. of Locuſtes ſhall daily conſume.

VII. And with the ſeaventh Trumpet the laſt ſtate ſhalbe to ſhew Gods mercy, to Iocktanes ſonnes the Indians, and to you miſerable Iewes: who for your zeale Rabbi Elias, as I hope, ſhall finde mercy. My poore will ſhalbe ready, in your ſtudies of the Law: which from yongeſt yeares I have followed with great zeale & care. Rab. El. Now you have brought me vntounto the worlds end. And before you told how the Dragon head and tayle hath prophane Caeſares and Popes: and Daniels beaſtes compiled into one, have an Empire once mightie but killed: and revived by one comming from the earth: and that beaſt revived differeth but in ſcarlat colour from the former: and hath Woman Rome ſitting vponupon him: cruell in blood: ſparing vsus Iewes, but killing them that be of your faith. Br. Millions of Rome pay be of my religion: by ſuch as I know, principall, I iudge. Of many ſpeaches I will tell ſome. The beſt learned Ieſuites wiſhed my poore skill p. 70in the Thalmudique of the new Teſtament: ſaying, that ſo they might ſoone turne the Indians: and many ſpake and dealt in equall maner. And now the Ieſuites deſpiſing idler monches condemning the other Locuſtes begin to have ſome skill in Ebrew and Greeke: which tongue and writers vtterly kill the Bridgemaker. Rab. Elias. Now to conclude this: tell me the Chapt. 20. and the other two: which you made an abridgement of Romes badnes: The twentieth: and the other, of the Churches glorie. Br. The Romane Dracon ſhould be tyed for a thouſand yeares, before hee deceaved Generally: as Albion of a thouſand litle cared for him: & ſoone ſtonge the ſtonger. But after a thouſand yeres he ſhall deceave the Weſt to fight for Ieruſalem: to weaken all Princes power: and then ſhalbe eſpied: and decay in an other thouſand. Rabbi Elias. Before ſinne came to the full in the old world, it was a thouſand yeares before Noe was named a redreſſer. And after the flood at neare a thouſand yeares, Chanaans ſinnes were not ripe. Nor Iſraels of a thouſand yeares to be waſted by the Macedonians. So the Rome Dragon of 1000. yeares could not deceave the whole world. But then a new Gog and Magog troubleth all: and ſince, ſix hundred yeares. But now Kingdomes of right be ſtronger: and ſophiſtrie is nothing againſt ſword and ſpeare. Now Rome ſhall feele as it dealt: and ſee that God ſitteth on a white Throne in iuſtice for the latter iudgement. Rab Elias. Now to conclude Iohn, tell me the heavenly Ieruſalem, whiche you ſpake off, ending all comfort in this world. Br. I will ſhew a brief: as you may thereby from the holy Prophetes fetch the amplifications.

p. 71The Heavenly Ieruſalem. Chap. 21. Eſay telleth of a new Heaven, and a new Earth: Know you what that meaneth? Rabbi Elias. Yes, the dayes of Meſſias. Br. And what this? The wicked ſhalbe as a ſea foming out their owne ſhame. Rabbi Eli. The wicked ſhalbe ſo helden: to be holden no part of the Church. Br. And what meaneth this: The cowards who ſhrink from Martyrdome, and faithles, and deteſtable, and fornicatours, and witches, and idol-ſervers, and all liers, their portion ſhalbe in the lake burning with fyer and brimſtone? Rab. Eli. That they ſhall not be of the Church of God, in trueth, that be of the open ſhew: as the worlde knoweth: But as God knoweth his owne ſeale, ſo they will depart from wickednes that call vpō the name of the Eternall.

Now as Ezekiel chap. 40. ſaw a goodly Citie, ſo Iohn ſaw what a goodly Citie all the elect together good make: who though they be ſcattered, yet are in Gods care as all together: and a citie comming downe from heaven: having the glorie of God: and light, as Iaſper Carbuncle Chryſtallizing: having a great Wall of Gods defence: & twelve gates with the twelve Tribes names: as by their ſtorie men here come in: and the wall had twelve foundations with the Apoſtles names vpō them: but in matter they were the twelve ſtones of the Tribes. And that in this order. The Iaſper of Bēiamin. The Saphir of Iſachar: the Carbūcle of Iuda: the Smaragd of Levi: the Sardonyx of Zabulon: the Sardius of Ruben: The Chryſolita of Afer: The Beryl of Ioſeph: the To par of Symeon: The Chryſophraſe of Nephthali: The Iacynth, of Dan: The Amethyſt of Gad So the foundations … the Tribes ſtones: that is their ſtorie how Chriſt ruleth … p. 72as the Apoſtles taught. But Iohns viſion obiected matter. Doe you remember how this order of foundation is an abridgement of all the Ebrew ſtory, and ſuch and God and no mans wit would ſo ſettle? Rabbi Elias. I remember it: & wiſh it handled in my nations tongue.

Br. It would be a long ſpeach why Beniamins Iaſper is fift, & Ioſephs Beryl is caſt off into the eight: and why Iſachars Saphir hath the ſecond, & Symeons Topaz is caſt off to the nienth: and why Iudahs Carbuncle hath the place of Levi, and Levi his: and ſo for all the reſt. But you heard a reaſon of all. Rabbi. And verie ſenſible: as we are acquainted with our emblemes. Br. Now what meaneth this, The Citie was ſquare? Equall in length, breadth and height? Rab. Eli. It followeth the Davir in Salomons Temple: or the holy of holy. Br. Now that Heaven is opened, all myndes may ſee there the Arke and Cherubim: all that be of this Citie. The Citie was 144000. forlong. Setting eight forlongs to an Engliſh mile. It was almoſt a thouſand miles ſquare: and what ſhould this meane? That an infinite company ſhould be of Chriſtians, though Rome and Saracenes endevoured general deſtruction. So the Walles were an hundred fortie foure cubites. Know you what that muſt meane? Rab. Defence is meant by Walles, as in Eſ. 54. And thence in the Septuagint Iaſpis is for Carbuncle, and ſo here. Iohn Viſions are from the old Teſtament, and not from mans fanfie. And Iaſpis in v. 18. muſt reſpect Codcod in Eſai, Chalcedon or Carbuncle: and in the firſt foundation Beniamins ſtone: els a confuſion wilbe, which God ſuffereth not, but requireth his to be full of eyes: and to know his word richly. Now what meaneth this: The twelve gates were twelve Pearles? Rab. The doctrine of life cleare and precious. Br. The Law had a covering: p. 73But in Chriſt all glittereth. And what meaneth this: The ſtreat of the Citie was like pure Gold: cleare as glaſſe? Rab. The Lawes and rules of life. Br. Such be in our New Teſtament: the pureſt rules that ever could be ſpoken, and the wordes be ſo pure in the Greeke: But knowen of few, by reaſon that the Bridge-maker of Thymbris ſcattred Barbarous Latin for Golden Greeke over the Weſt. Men of conſcience and iudgement, ſhould ſtudie Ebrew and Greek for Divinitie: not Latin verſions of mans gueſſe: But the wordes that God warranteth. But my next demaund Babbi ſhall trie your Thalmudique skill. Iohn ſaw no Temple in this Citie. For the Lord God of hoaſtes is the Temple, and the Lambe. Why? Rab: I can not tell. Br. Rambam in Bet…abechira dreameth as ye all, of a returne to Chanaan to build a third Temple. That hope was ſenſeles ever ſince Eſai tolde you of a Ieruſalem that ſhould reach over the world. And expreſlie told how, Dan. 9. where your Citie ſhould ſuffer a diluge: And the heavenly Ieruſalem ſhould have no need of Sunne and Moone from civill policie, to countenance it: But the glorie of God ſhould ſhine through it, & the Lamb: by cloſſe protection every where. Yea and many Kings of them ſelves ſhould gladly bring their glorie to it. And the gates ſhould never be ſhut: But night and day, in affliction and proſperitie, men ſhall gladly bring their glorie to it. And no Anathema ſhould come into it.

CHAP. 22. TO Iohn furthermore was ſhewed by an Angell, a River of water of life: (as to Ezek 47. 2.) comming from the Throne of God and the Lambe. What ſhould theſe waters import? Rab. All we know that waters import doctrine: and Ezekiels fiſhers ſhall ariſe from Galilee in Meſſias dayes p. 74to give waters of life: as we read in the Zohaz: Br. It is marveile, that yee ſhould tell what ſhould be done: and when it is done, denie it. So yee teach in Ieruſalemy in Megila: that in Sems houſe in Salem the tongue of Iaphet ſhalbe vſed: and when it is tolde you to be done, then you deſpiſe it. Laſtly, vponupon the brim of this River on both ſides was a tree of life: every monethmonth a fruite, and the leaves did heale the Nations. That meaneth, the Sonne of God, who was reſembled in Paradiſe by the tree of life and who hetherto in both Teſtaments teacheth of him ſelfe. Theſe thinges ſhould come to paſſe quicklie: and were ſpoken of old by the Prophetes for the glorie of the Goſpell vnderunder Chriſt. And againe Chriſt telleth that he is, A and O, the beginning and ending, the firſt and the laſt. And concludeth the new Teſtament in a moſt gracious ſort: and ſheweth that he ſent his Angell to tell this: and calleth all to drinke of the waters of liſe freelie. Rab. El. O that you would turne your New Teſtament into Hebrew, as now you ſpeak to me you ſhould ſave all our Nation: as I tolde you afore. And now I pray you tell mee the chief heades of the Epiſtle to the Ebrewes.