Our Lords Family — Hugh Broughton

Our Lords Family · Hugh Broughton

OF THE FATHERS CITED IN S. Mathevv his holy text.

A book of the Kindred of IESVS Christ: the ſonne of Dauid: the ſonne of Abraham. Abraham begate Iſaac. Iſaac begate Iacob. Iacob begate Iudas, & his brethren. Iudas begate Phares, & Zara, of Thamar. Phares begate Eſrom. Eſrom begate Aram. Aram begate Aminadab. Aminadab begate Naaſſon. Naaſson begate Salmon. Salmon begate Booz of Rachab. Booz begate Obed of Ruth. Obed begate Ieſſaj. Ieſſaj begate Dauid the Kinge. Dauid the King begate Salomon, of her vvhichwhich vvs Vriaes. Salomon begate Roboam. Roboam begate Abia. Abia begate Aſa. Aſa begate Ioſaphat. Ioſaphat begate Ioram. Ioram begate Ozias Ozias begate Ioatham. Ioatham begate Achaz. Achaz begate Ezechias. Ezechias begate Ma…nſſes. Manaſſes begate Amon. Amon begate Ioſias. Ioſias begate Iechonias, & his brethren nere the captiuity of Babylon. After the captiuitie of Babylon Iechonias begate Salathiel. Salathiel begate as a King for a ſucceſſour: as Baaſa for Achab. 1. King 20.Zorobabel. Zorobabel begate Abihud. Abihud begate Eliakim. Eliakim begate Azor. Azor begate Sadok. Sadok begate Achim. Achim begate Elihud. Elihud begate Eleazar. Eleazar begate Matthan. Matthan begate Iacob. Iacob begate Ioſeph the husband of Mary, of vvhichwhich vvas begotten IESVS, vvhichwhich is called Christ. So all the generations from Abraham to Dauid, are fourteene generations: And from Dauid vntill the captiuity of Babylon, fourteene generations: and after the captiuity of Babylon vntill Chriſt, fourteenegenerations. Novv the berth of Ieſus Chriſt vvas thus. When his mother Marj vvas betrothed to Ioſeph, before they came together, she vvas found vvith child of the holy Ghoſt. Novv Ioſeph her husband being agratious man: & vnvvilling to make her cauſe ſeen, vvold hauehave put her avvay ſecretly. And as he vvas thus minded, Behold, the angel of the Lord appeared to him in a dreame ſayng: Ioſeph ſonne of Dauid feare not to take Mary, thy vvife. For that vvhichwhich is begoten in her is of the holy Ghoſt. For, she shall bear a ſonne: & thou shalt call his name Ieſus: becauſe he shall ſaue his people from their ſinnes. And all this came to paſſe to fullfill that vvhichwhich vvas ſpoken of the Lord by Eſaj the prophet, ſayng. Behould a virgin shalbe vvith child, & shall beare a ſonne, & his name shalbe called, Emmanuel, vvhichwhich is by interpretation, God vvith vsus. Then Ioſeph avvaked out of ſlepe: & did as the Angel of the Lord commaunded him, & toke his vvife: but knevv her not, vntill she bare her ſonne, the first-borne & called his name, IESVS.

Obſervationes.

This narration dependeth vponupon the demaund of the Perſian Philoſophers, vvho by Daniels prophecy, ch. 9. came to Ieruſalem, to ſeke the late borne King of the Ievves the moſt holy. Daniel the vviſe, full of grace, vvold not miſſe to take order that his nation & Suſan vvher is rombe vvas yet honored of Elam, ſhould reckon moſt exactly yere by yere, vvhen the King of glory vvold make his covenant, vvith all nationes. And the half ſeauen, of teaching the Goſpell, vvas made knovven; & thirty yeres for to be a father in nature, Solon the old & Heſiod noted in poetry; & Sala, Paleg, Saruch, our Lords fathers ſhevv it in practiſe, fathers at thirty. And for governement; Ioſeph as King in Egypt at thirty; & Dauid King in dede at Hebron: & the lavv for the Levites to begin their office of ſad or heay charge at thirty. So all the vvorld as the Philoſophers of Suſan might knovv in vvhat yere ſince Iudah came from Babel, Chriſt vvas to come into the vvorld.

And a comfortable light in the ayer appearing at Suſan ſtrange aboue the courſe of nature, could not but move the Perſian lerned men, to knovv Gods counſel, to loke for the King, told off by holy Daniel, ſo longe before. For this cauſe the Perſians Sages come to Ieruſalem. But Herod better knevv the time, as the Sacrificers & the vvhole nation; of vvhom none brought exception that vvay; none of any ſtriving againſt the truth, for other poinctes. But Herod miſtoke the nature of the King; & knevv not that God vvas in Chriſt, reconciling the vvorld vntounto him ſelf. To teach Herod, & the Thalmudi que & all the vvorld, vvhat kind of King Meſſias ſhould be, S. Mathevv vvriteth this chapter; ſhevving fourtene, fathers after the fleſh to the ſonne Eternal; vvho ſavv his dayes afore & rejoyced; & although they vvere nor perfitect in doctrine ſeuerally from vsus; yet heauen, the perfect bleſſing for the ſoule, they had vvhen they left this vvorld. All good men in priuate life; But the firſt King hardly ſaued him ſelf; after he came to reſt. Fourtene be of them: After them come fourtene Kinges: fathers for the Kingdome: but not natural fathers, to Chriſt all faulty, for governement, & many, greatly ſinful; & not in Gods favour. So, S. Mathew doth teach ſuch as knew the law, that Chriſt his Kingdome was not of this world. And he leaueth Salomons houſe: vvhoſe natural ſucceſſion did end vvith Iechonias: & thence he cometh to Salathiel, of Nathan: & to zorob. vvho ar foreign. And then he turneth aſide to the Kinges line: vvher be ten. Mary & Ieſus make vp the third fovvertene: and all be called in Daniel heyres of the Eternal Kingdome. Great matters depend vponupon their ſtory: vvherby allſhould be conſidered ſeverally; as they are ſeverally ſet dovvne for that purpoſe. And the principal matters that touched their ſtory, ſhall be handled vvith them.

Of the firſt fovvertene; & of Abraham ſeverally.

Dauid the King is once named firſt, becauſe Herod demaunded of the King; & to Dauid firſt, the Eternal Kingdome vvas promiſed. After a touch that vvay, Abraham is ſet fyrſt & the reſt in order to make fourtene; vvher the laſt is King.

Why Abraham geueth the beginning of the ſtory.

The Land of Chanaan vvher the Kingdome ſhould ariſe, vvas firſt promiſed to Abrahā: & Chriſt vvas promiſed to him firſt of any man in open diſtinct plain vvordes. And he is made father of the heathen; vvhichwhich vvold folovv his beliefe; & the heathen might offer firſt frutes at Ieruſalem; as Maimony noteth Bechor. Per. 4. So for Ievves & gentiles the beginning from him is very fit.

Of Abrahams glory.

Abraham is often commended vntounto vsus; vvhoſe commendation all his children by faith ſhould gladly knovv & publiſh. He left the field of the Chaldeans being nere Babel, in the moſt propre Meſopotamia nere the meting of the tvvo rivers Tigris & Euphrates; & ſtayd at Charan till he make many Soules; & his father died there, aged 205. yeres. heauy by yeres, who toke his journey for Chanaan, & had not broken off, but by heauy yeres, & death: then was Abraham 75. by Moyſes text: by S. ſtephans note vponupon it; by the Greke Philo; whoſe (wordes I hauehave cited in the Concent in Latin:) & by ſundry Ebrewes in Midras Rabba. And reaſon wold tell vsus that Thara was dead before God promiſed Abraham that Chriſt ſhould come of him: Otherwiſe as he took journey tovvard Chanaan; he had not ſtayd in Charan but by vveakenes.

An aunſvvear to M. Scaliger.

Becauſe it is vvritten Thara liued ſeauenty yeres, & begate Abraham, Charan & Nachor, M. ſcaliger fighteth vehemently againſt Beroaldus & all that vvere afore of his mynd. And vvher he ſaith, ſtill brethren be named in ſeniority; & for the obiection in Sem, Cham, & Iapheth; vvher Iapheth is eldeſt in the lxx he vvold hauehave Sem eldeſt, Cham next & Iapheth yongeſt, I aunſvvear; yf any vvil be contentions the church of God hath no ſuch cuſtome to S. ſtephen act. 7. he ſayd: None yet vnderſtood S. Luke. Then vvher is the fault in our vvit, or i… his pen? And in Bathſhebaes ſonnes 1. Chr. 3. Salomon the Eldeſt is named laſt; & Nathan the ſecond is named third. And Ioachaz the ſecond ſonne of Ioſias both is named firſt, & called the firſt borne. And ſeing Iſcha or Sara vvas Harans daughter & but ten yeres yonger then Abraham, the Babylonian Thalmud gathereth ſenſibly that Abraham vvas not the Eldeſt. So all the Eldeſt Ievves fight for S. ſtephen; & for S. Luke. And for S. Mathevv that Thara vvas dead before Abraham receaued the promiſſe. That ſtill Abraham might be alone in the dignity of the promeſſe. So M. ſcaliger might hauehave ſpared diſturbance of S. Mathevves begininge.

Of Abrahams Idolatry.

S. Paul calleth Abraham foreign as he vvas once Idolatrous; & ſuch an one Philo & Rambam make him to hauehave bene; but by faith he vvas iuſtified. So S. Paul diſputeth vponupon him; againſt the Ievves thus; vvhat ſhall vve ſay then that Abraham our father found by the fleſh? yf Abraham vvere iuſtefied by vvorkes he hath vvherin to reioyce. But he hath no vvorkes to reioice in before God For his requeſt vntounto Sara to hazard her Chaſtity vvas a fault; as Rabby Bechaia vponupon gen. 15 doth make it, an egregious treſpas, a groſs fault, an exceding ſin; bred frō great miſtruſt in God; & the cauſe of Iſraels ſorovv & fall in Egypt. So he hath not to rejoice before God: Therfore he vvas not iuſtified by vvorkes before God. S. Iames dealing vvith Ievves vvho then, as novv, think theyr reverence to the lavv, & belief in the trueth of the ſtory, iuſtifyes them, ſhevveth that they are deceaued. For Abraham & all Godly ſhevv good vvorkes, to tell others that they honour God; as Abraham did: in not ſparing his Sonne. Novv, vvher as God ſayd to Abraham; Becauſe thou haſt not ſpared thy only ſonne; I ſvveare, I vvill multiply thy ſede; The very Ievves in Midras Rabba ſhevv the meaning thus; by the ſimilitude of a phyſician, vvho promiſeth to heale a great man of a dangerous ſicknes; & after his promeſs geueth a moſt bitter potion; vvhichwhich the patient taketh boldly; & then the phyſician ſayth; Becauſe you hauehave ſo taken the drench; I vvill ſvvear I vvill heale you. Thus the party is confirmed; & not called to a nevv beginnig. So Abrahams manifeſtation of regeneration is re…ompenſed, in a confirmation: not vvith the fountain of his iuſtification. And ſtill the Prophetes require open iuſtice; & God puniſheth every ſin; but leſſe, vponupon charity; & in that ſenſe charity covereth many ſinnes. But the fountaine vvas Abraham beleued in God: & that vvas recokned to him for iuſtice; as Dauid ſayth that they are happy vvhoſe ſinnes are forgiuen. So Abraham vvas iuſtified by faith; beleving that Chriſt ſbould come of him; & ſhould be raiſed from the dead, as he knevv that yf he had killed Iſaac God wold hauehave raiſed him again. So faith ſhalbe reckoned vntounto vsus for iuſtice; vvich beleue that God raiſed Ieſus our Lord from the dead: vvho vvas killed for our ſinnes: & raiſed for our iuſtification. Theſe poinctes the Greke Crede handleth plainly; & the Greke fathers▪ & Porphyry and the oracles, that our Lordes ſoule vvent hence to heauen. And Ben Arama, vvho ſaith; Chriſtianes beleue our Lordes ſoule vvent to Hell, doth the Goſpell great iniury. Fot through infinite mention of death & reſurrection, ther is never one ſyllable of going to Hell but in one oration in Iohn ſix times expreſſ mentio of going to the father. A vviſe vvriter never repeates, but vvith ſome addition yf any can be. And ſeing the going of a iuſt ſoule to Hell, is more ſtrange, then foreign, the dvvelling of God in man; or reſurrection; it had bene oftener handled in plain termes, yf it had bene true. One R. Man a Ievv obiected vntounto me our Crede of going to Hell. I told him it vvas an heathen phraſe; but meaned, as theyr Thalmudi que to go to Parad…ſe; & So deſcending in Moſes Ioſue, Iudges, Ruth, & Kinges, is for foreign & ſo tranſlated; & more then once tranſlated foreign aſcēded. And foreign to go is tranſlated Aſcend & Deſcend & So foreign is vſed of paſſage; as from Nazareth to Capernaum …aum in our Lord: & exceding often in the actes of the Apoſtles: and Hades, for Abraham, is heauen or Paradiſe. For as Britanie conteyneth tvvo partes, England & Scotland; So Haides conteyneth Heauen & Hell; & in Abraham ſet in the beginnig of the Nevv Teſtament, God vvold vſe Haides Luc. 16 & tell expreſly that God praepared Heauen to receaue Abraham the pilgrom & ſtranger, loking for the heauenly city. & hence the Ievves might hauehave lerned the meaning of our Crede: & for Paradiſe Luc. 23. the matter vvas plain; that our L. vvent thence thither. And no Ievves of Modeſty vvold hauehave ſlaundered our Goſpell to Mach mad: to forge beter Keys of Paradiſe. A phātaſtical Black ſmith, not a B…ſſaleel he proued. Although this article ſhould here be handled largely in Abraham the Patron of faith; yet I may be ſhort: becauſe L. Th. vvinton proveth againſt Geueveans by Ioſephus, Ignatius, Iuſtin martyr, Euſebius, Athanaſius, (in his ſermon) Cyrillus, Epiphanius, Nazianzen, That Haides or Ca…achthonia to Godly, is heauen; & he fortifieth Geneveans faith; that by Grek our Lord vvent hence to Paradiſe; & iuſtly reiecteth Hell grefe from foreign, as hated of Bible, Rabbines vponupon Ebrevv, & Attiques vponupon the Goſpell. I ſhevved in ſix Greke vvorkes left in Germanie hovv lernedly the R. R. F. healed the Geneveans diſeaſe; vvho denyed a going to Haides vvher Abraham is; Luc. 16. & all faithfull ſoules, to croſſe theyr ovvne faith: & deny ſoules immortality: & vvold hauehave all heathean, enemies for f…endes; & all Greke fathers, enemies, for frendes offering help. In that lerned paines, fortifying Geneva, L. W. doeth confute DD. B. & B. Purgatorie & Limbum. And vvith Abrahams ſtory Children learne Abrahams religion; for the trinity, Incarnation, & reſurrection; & Paradiſe hence receauing the faithfull, as hoat fyer, the vvicked; & not to be vvaving vvith every vvind of Helliſh Diuinity. The notation of Abraham is an high father of many nationes handled Rom. 4. from Geneſis Ch. 17.

Of Iſaac.

Abraham after the fleſh begate Iſmael: vvhence came the vncleane ſpirit of Machmad, & that nation the poyſon of the vvorld. Yet Iſaac, though conceaued in ſin, as others, vvas quickened vvith Chriſt: and raiſed, & placed in heauen vvith him; vvho being vvilling to die, knevv that he ſhould be raiſed vp again; Faith vvas in him the ſtay of thinges hoped for; & tryer out of thinges not ſene. In Iſaac ſhall Abrahams ſede be called. But Eſavv of Iſaac caſt off God; a profane man: vvho ſold his birthright for a meſs of Pottage. Iſaaks name is laughter; or gladnes; the Ioy of the vvorld. Iacob in name is a ſupplanter; as Eſavv complaineth, he tvviſe ſupplanted him Gen. 28. He ſhevved moſt plainly his hope for riches, in Chriſt his Kingdom; vvhen he requeſted no more but diet & clothing gen. 28. Iob & Paul teach all to folovv him Iob. 3. 1. Tim. 6. Yea and this Epigramme diuine from one prophane.

foreign.

Naked came I vntounto the vvorld, & naked go I into the earth; & vvhat labour I in vaine; ſeing a naked …nd.

Iacob ſavv a lather, reaching from the earth to heauen; & God vvas in the top of it; & Angels aſcended & deſcended by it. He knevv that Chriſt vvas the Sonne of God; & that Angels ſhould aſcend & deſcend vponupon the ſonne of man; yf Herod had knovven ſo much, he had not ſought to kill the lateborne King of the Ievves. The Trinity Iacob knevv; & nameth one & the ſame Angel that vvreſtled vvith him, the Angel that vvold bleſs Ioſeph; & the God of Bethel. And he taught his tvvelue Sonnes not to ſay: vvho can go vp to heauen to bring Chriſt dovvne? or vvho can go dovvne into the depe of the earth, to bring Chriſt from the dead; but to beleue that the God of Bethel vvold come man of him, & of Iuda: & that foreign as S. Paul Rom. 4. tranſlateth Eſ. 53 after the 70 vvold pour his ſoule to death; & be recovered from death; as Iſaac in type; & go from the croſs to the father; & that all the faithfull ſhould ſo do; as the nevv Teſtament teacheth continually; That Iſaac Ben Arama after old Siphri might be aſhamed to ſay our Goſpel beleued that ether the Prophets or old iuſt, or our Lord euer vvent to Hell. The Church never beleued that; But the Deuels here triumph over ſuch teachers. God left his vvord ſure: & teacheth nothing in corners. And they are gods hated for Lerning that dreame of proving rules of faith from corners. The Patriarches reſted in the incarnatiō & reſurrectiō. And our Crede Goeth no further for foreign is any paſſage, vp, dovvn; Ether term is cōmon for journeys in al autours & all Kind of vvriters ſpeak ſo; & Haides moſt be told inceſſantly to Babes that it is heauen in the light part for the Godly; as in the dark part hell for the vvicked. The dull & vnthankfull vvightes that raue againſt this, ſhall ſee Iſaak & Iacob in Abrahams boſom in Haides; but in their courſe they haſt vp to Gehennia.

Of Iudah & his brethren.

The tvvelue Patriarkes might hauehave taught Herod of what nature the Kingdome of Chriſt vvas. Ruben ſavv nothing here but Sorovv. Yet he liueth Eternally & paſſed from death to life; Symeon & Levy heard of a curſe vponupon their treſpas; Iudahs confeſſion of fault by ſham… found glory: that none but ſuch a Iudah ſhall hauehave praiſe of God; and as Iohn the fourth vvas deareſt to Chriſt, ſo he to Iacob moſt glorious. All the reſt had theyr ſorovves for Ioſeph; vvhen ſome ſayd, come let vsus kill him; as the Scribes, of Chriſt; & Beniamin became Ben-ony a ſonne of Sorovv: For loſſe of his brother; & printed his ſorovv in his ſonnes name: in Ros & Bicrj, Gall & biternes hauehave I for my Elder brother & Ioſep vvas among his brethren ſold for Sicles by Iudas aduiſe to ſaue his life: bus Chriſt by Iudas to loſſe of life: Ioſeph in durance betvvixt tvvo, told the one of ſalvation, the other of death: ſo Chriſt told the one in durance with him, that on the right hand, of ioy: & left the railer to periſh with the ſcribes: & the other rauers: that ſet their mouth againſt heauen. Briefly all the Patriarkes were biſhops for their families: foreign vſing all care to teach theyrs frō their fathers ſpech what Sem or Melchi-ſedek lerned of Mathuſala taught of Adam, of the holy trinity: & hovv Chriſt by death ſhould vanquiſh him that had the power of death. They wold not miſſe to Catechize their ſonnes in theſe poinctes: & how our Lord ſhould come of Iuda: the king of glory, the eternal, the framer of the world, of that poor ſhepheard, to be a man: to hauehave his tabernakel in vsus; to loke throvv the vvindowes within our wall. They did fede vponupon his fleſh & blood, comforted in ſorow by this hope. As Ioſeph gaue foreign to fede his brethren. So all good Math. 25. giuegive foreign to fede theyr families ſoules. In one vvord foreign never vſed afore but in Ioſeph vvith the 70. our Lord his gracious tongue calleth vsus to the Patriarkes ſtory: to look to heauen, not vntounto Thalmudiques Kingdome in the earth that God curſed. S. Mathevv requireth ſo much to be conſydered in theſe Patriarkes; to marke by induction through them all, the nature of the Kingdome of heauen. And for that vſe they are ſo particularly ſet dovvne. Othervviſe their pedegree vvas vvel knovven from other places. But Chriſt vvold hauehave vsus to mark that theſe vvere the ſonnes of Adam in vvhom the Eternall vviſdome delited.

Of Phares

Midras Rabba noteh vponupon Geneſis, hovv God playd delitefully vvith theſe ſonnes of Adam. Iacob vvas buſied in mourning for Ioſeph, as being dead; Ioſeph vvas buſied in his afflictiones, the other Patriarches vvere buſied in theyr mariages, & the bleſſed God vvas in diſpoſing counſel hovv Meſſias ſhould come of Thamar; of Thamar, a Chananean: of Thamar, Iudas daughter in lavv: of Thamar, by Iudah. Again Phares ſtriving to be borne before Zara, (vvho firſt ſtredched out his hand) hath his name of violence, ſhevving at his byrth that he vvold lay ſtrong hand vponupon the Kindome of heauen; & is a patren for all, as Iacob, to ſtriue for the Kingdome from yong yeres.

Of Ezron.

Fzron is by interpretation the midde of Ioy; as Eron vvas borne at Iacobs going to Egypt; 215 after the promeſs & 215. before the Paſcha. Iacob knevv that yeres 400 from Iſaacs affliction vvhichwhich vvas thirty after the promeſſe, Abrahams ſede ſhould come from Egypt; & the promeſſe vvas 30 afore the affliction, vvhen Iſaac entred ſix yeres & 55 after, Iacob is borne; vvhen Iſaac is 60. & at 130 he goeth into Egypt ſo 215 vvere ſpēt in Chanaā; & Ezron vvas borne at the middle of their hope The notation of his name vvold hauehave lightened their darkenes vvho thought that the dvvelling of Iſrael vvhile they dvvelt in Fgypt, vvas 430. yeres. The meaning of the Ebrevv text is open in my concent & aduertiſemen to; they that vvill, may fetch it thence. Wher I brought demonſtration that Moſe… ſhould be dead forty before the lavv, by Genebrard: vvho vvold hauehave Iſrael 430 yeres in Egypt. And I cited old Rabbines moo… then one, for 215 & 215. as in my Ebrevv vvorke dedicated to Prince Maurice. That alſo I turned into Latin.

Of Aram And Aminadab.

The immortality of the ſoule vvas taught by Abraham, Iſaac, & Iacob, by ſpech of their peregrination; ſhevving hovv they vvere ſtrangers in Chanaan; & loked for an heauenly countrey. So Ioſeph, ſvvearing his brethren to bring his bones from Egypt, ſhevved that he folovved Abrahams hope. And Geneſis ending in Ioſephs bones calleth all myndes to Ezekiels valley of bones, & to the generall reſurrection. So Aram & Aminadab in theyr notation, teach the ſoules eternall happines; Aram is high, as Iſrael baſe in Egypt, vvas high in hope of heauen. So Ammi My People Nadab is noble, loketh to the nobilitie of the fathers from Adam to Noe; vvherin all faithfull are tvviſe noble. Diodorus Siculus commendeth Egyptianes for their reſolute opinion that Soules in foreign had floriſhing ſoiles for the Godly; & a priſon for the God leſſe. And Homer the Eldeſt, & Plato, & troupes, Elder & later Grekes, are truely reported; to hauehave lerned that, from Egypt. Novv from Iſrael did the Egyptianes lerne the ſame. As our Lerned, Clemens, Euſebuis, Theodoret, & vvho not, a… taught. And from the dayes of Aram & Aminadab, the high and noble in Chriſt did the Egyptianes lerne, that, foreign as Plato ſayth. The ſoule aeides vnſene, goeth to the Aïdes, a place noble & pure & vnſene, vvith good iourney, to the good & vviſe God. Novv the proud heathen trimmed them ſelfs vvith the oſtriches of Iſrael, all in mynd as Aram & Aminadab in name. So vvhen the Romanes floriſhed in lerning their beſt from Tully dovvne 300 yeres ſhevved ſmall reſolution for Soules immortality: vntill Chriſtianes in our Symbolon or note of faith taught the true foundation of a ſound common vveael; That the iuſt crucifyed to death vvent to the father, by the holy phraſe: to Haides by the heathen; vvher Abrahams boſome receaued the faithfull. Abrahams boſome in Haides, as Ioſephus or Ireneus, or Iuſtine Martyr, or Lerned Caius teach. For the vvork is fathered vponupon all theſe. Iohn of Zorobabel & other poor taught Luke of Anti…ch & Theophilus the Soules immortallitye. And the Deuels at the laſt could not retaine theyr auctority for vviſdome but by the ſame philoſophie. Porphyry a frend of the Ievves, & ioyning vvith Ioſephus for Haides to be the heauen for the godly: & not ignorāt vvhat our Crede ſpake, & as good a Grecian as euer could be, & vvith the Deuels an enemy to the reſurrection of Chriſt, yet recorded from oracles that Chriſt vvent hence to heauen. His vvordes are vvorthey to be cited Thus the oracle ſpeaketh of Chriſt: Euſeb. Ap. 3.

foreign

foreign.

That mans ſoule in Godlines paſſeth all ſoules; and the ſoule of the Godly goeth to the reſt of Heaven.

In that place of Porphyrie Chriſt is called of the enemy Porphyrie, foreign, Godly & a dvveller in the arches of Heaven. But he ſaid Chriſtianes vvere mad that held him a God: for he knevv not that God vvas in Chriſt.

And yf he had not knovven full vvell, that Plato vvold have made him ashamed, yf he had denyed, foreign in the Godly, and foreign to be a moſt happy paſſage to Heavē, he vvold not ſpared vvrangling vvith Chriſtianes, yf they had taken that article in anie other ſence, then this abſolute meaning, that all juſt goe hence to Heaven. In Cant. 6. 12, My ſoule hath ſet me in the chariotes of Ammi Nadib, my people the noble; So all Godly be Aminadab, as the laten trāſlation ſpeaketh; becauſe they teach Egyptianes, that the faithfull in Haides, be in Abrahams boſome.

Of Naaſſon.

Naaſſon hath a badge of faith in his name; that he should have EXPERIENCE hovv Iſrael should come from Egypte. So they loked to the very yeare vvhen their deliverance should be. As ſince Babel fell, they reckoned yere by yere, hovv nere they came to the kingdome of Chriſt. And vve should not be as Parrets, to regard the bare ſond of name, but to knovv vvhat the notation told.

Of Salmon.

Salmon ſhevveth in his name that he ſhould come into the reſt of Chanaan. Naaſſon died in the vvildernes. But had great glory in the offringes: appointed firſt, as father of Chriſt. To Salmon Rachab vvas maried; vvho had greater faith then ſixhundred thouſand of Iſrael; for ſhe beleued that God vvold giuegive Iſrael the Lād of Chanaan. S. Mathevv citeth for Rachab priuate recordes; as S. Paul had for him ſelf vp to Beniamin.

Of Booz.

Booz cometh next; hauing a name fit for one that vvold be a piller in the hovvſe of God. By it Salomō termeth one of the tvvo pillers; Boos, vvith ſtrength, Iachin, he vvill ſettle. Ruth vvas maried to him, aged as an Abraham: & in Ruth leauing countrey, Kinſfolk & fathers houſe, lot is reuiued, vvho folovving Abraham out of countrey, Kinſfolk, & fathers houſe vvas felovv in the bleſſinge: by Ruth that did the like.

Of Obed.

Of Booz & Ruth cometh Obed, foreign a ſtay in old yeres, to Boos.

Of Ieſſaj.

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

Of Dauid.

Novv Dauid is one moſt glorious. The letters of his make, Chriſt his name; BELOVED through Salomons ſonges. To him Chriſt is promiſed vvith an Eternall throne. That is; in the vvorld to come. 1. Chr. 17. He, vvhile he vvas afflicted, vvas godly; at reſt, he fell; in Vriah, & Bathſeba; To be an example for all that ſhall beleue. And this much for the natural fathers of Chriſt; al, teachers in theyr cariage, of the Kingdome of heauen. And Bathſeba the adultereſs▪ rarely Godly in the end, is a grandmother of Chriſt; celebrated in the pſalme of repertance. 51. & pro. 31 & all prophetes are in the King…me of heauen. Lu. 13.

Of the Kinges that vvere not fathers to Chriſt.

Salomon & his brother Nathan vvere ſonnes of Dauid, by Bathſheba; But knovvledge of the holy trinity, & of Chriſt his incarnation & reſurrection made them the beſt ſoules. And all vvho blame them for ſodain in…mities, & commend the… not for their heauenly vertues, ſhall not be of Chriſt his brethren. Salomō glorifyed God in his infirnite vviſdome; compa…ing thinges viſible to ſhevv the vnviſible of God; his eternall povver & God head; & ſpeketh of the Eternall ſonne Prov▪ …. hovv his delite is in the holy ſonnes of Adam: as he governeth his peoples ſtate in a moſt pleaſant frame: that the blindeſt may ſee a clear provocation of all to ſalvation. His grea… povver, & building of tovvnes▪ ſuffred not his hart to reſt i… the night; & his vvomen only overravvght him: to ſuffre, & by his charges to build, Idole places; vvher upon he ſavv that Gods threat vvold overthrovv his Kingdome; & before, he knevv from Moyſes, Deut. 28. that the Kingdome ſhould be overthrovven; & that in a ſtrāge countrey Iuda vvold pray looking tovvard the temple Leu. 16. 1 k. 8. & God vvold hea… them. And vvhen by his practiſe ſuffring Idolatry, he occaſioned the renting of his Kingdome; & foreſavv deſtruction …f temple, city, comon vveale he vvriteth his Goſpell, That al… vnderunder the ſonne is vain, & the Kingdome of Chriſt is not of this vvorld; but the promeſſe of the Eternall throne to Dauid, vvas for the vvorld to come, that vve, ſhould loke for the la… iudgement. Herod ſhould moſt carefully hauehave lerned this much; vvhen he firſt lerned the ſtory of Salomon. vvho vvas the firſt & laſt that had all this vvorld at vvill; to ſhevv that Chriſt his Kingdome is not of this vvorld. And yet this day the Ievves look for a pompous Kingdome; as I hauehave layd dovvne theyr vvordes, in Ebrevv & Engliſh, to Eccleſiaſtes▪ And Salomons caſe alone might hauehave taught Herod, Pilate, Ceſars & conciſion that the Pompe of this vvorld is not fit to brede povertie in ſpirite; to brede morning, to brede mekenes, to brede hunger & thirſt for iuſtice, to find the Kingdome of heauen vvhen the vvhole fovvertene pilgromes in this vvorld folovving heauen in a quiet priuate hope could not move Herod, all being our Lordes fathers, & all beſt▪ in pri…a…e ſtate, the firſt turning aſide frō his liue noble in the vanity of this world, & leauing no hope for others to com nere, ſhould hauehave vvarned that 'the King eternall vnviſible bleſſeth men only to his vnviſible Kingdome that is not of this vvorlds. So Herod had not Killed the yong children; nor had come to ſuch an horrible death as Ioſephus recorded, to hauehave ſhevved an entrance to his Eternal flames: becauſe he vvold knovv vvhat the Angel & Daniel taught the Perſian ſages for the Kindome of Chriſt.

Of Roboam.

Roboam being forty vvhen his father vvas fifty tvvo; as Ievves vniverſally & old Grekes from them do gather his whole life, might vvell be knovven of Salomon, & touched in Kohe…th or eccleſiaſtes vvhether he vvold be a vviſeman or a foole. A foole he ſone proved: & could not rule that vvhichwhich his fathers gate & mainteyned by greate care. And his mother Namah the Ammonite vvas not like Ruth the Moabite. And vve ſhould not hope for both Lots daughters to be rare; vvithout ſpeciall vvarning from God. Novv Roboam vvas vexed by vvar from Ieroboam all his time; & left for Herod a vvarning that Chriſt his Kingdome ſhould not be like his; & that the ſages of Perſia came not by Daniels Chronicle to look for ſuch … Kinge. Abia his ſonne is vvell coupled vvith him, to giuegive vvarning of the ſame.

Of Abia

Abia vvalked in all the vvayes of Roboam: a ſecond vvarning to Herod that Salomons houſe vvold not be vpright vvith God.

Of Aſa Ioſaphat & the reſt

Aſa good, yet impriſoned the Prophet, a Pope father or Biſhop from God; as yf he had impriſoned Chriſt him ſelf. Ioſaphat a good King made bad affinity vvith Achabs houſe that Ioram ſhould mary Achabs Daughter. Iezabels alſo she might vvell be. Athalia is the vvoman. Another Iezabel. Hence Ioram killeth his brethren his ovvne bovvelles: & his Moth… Iezabel, as vvell she might be, killed the prophetes; & the lo… ſome muckhil, that her name ſoundeth, dreamed to kill the ho… ſes and chariot of Iſrael: Elias the nevv Enoch. Then folovv exemples for Herode; to knovv matters to come, by former notoriours. Tvvo & forty yeres Omries houſe vvas a plage to Iſrael; & ochozias King of Iuda aged 22. vvhen his father died at forty, in the firſt yere of his regne, fell by partaking vvith Omries houſe againſt Iehu, fell to be Ben, in the giltines of the forty & tvvo yeres. Eſra cunning in Ebrevv, vvhen he penned the Chronicles, littel thought that men vvold be ſo barbarous as to make him aged 42. & tvvo yeres Elder then his father, vvhom the propre ſtory of the Kinges vvritten by Ieremy, made aged 22. for the ſame yere. Ezra a repeaters, pennyng the ſtory eloquētly, of one caught in the giltines of the familie ſo long vvicked & caught in theyr ſin; in the tvvo & fortieth yere. The ſpirite vvhichwhich beautified the heauens, vvold hauehave the ſtory beautified vvith Eloquent Ebrevv, that they ſhould be Barbarous that vvold not mark this to the bottom. Novv Herod might ſee in Athalia fit Motherhood for Antipaters ſonne. Such a vvife vvas fit to be Herodes mother. & Herod might knovv by her end vvhat his ovvne vvold be. And any might ſee that a Kingdom geuen ouer by God to the ſvvord of Athalia, vvas not of that throne vvhichwhich God promiſed to Dauid to ſtand for euer. Athalia Deſtroyed all the ſede of Roboams mother the ammonitilh, that might be Kinge… for her children by a former Huſband; except Ioas vvhom his aunt ſaued, being an yere old Who is called of God ſix time… at the leſt for propriety ſonne to ochozias; a miſerable ſō to a miſerable father. Ioas the Cain killed the Prophet zacharie that prophecied of Chriſt his Kingdome: killed him, betvvi… the alter & the temple; vvher none but ſacrificers might come; The vvight moſt vnthankfull, & Gods hated killed him vvho ſ… father by his vvife ſaued his life. Herod might ſee & the Phariſees might ſee them ſelues the ſonnes of this Cain Ioas; vvhen they vvold ſhed blood ſpeaking more forcible then Abels.

Touching a forged Table, pretending to reconcile S. Mat. and S. Luke, bringing Ioas & all after him to be holy-Fathers & our Lordes foreign; attributing folly vntounto the Eternal wiſdome of God, to bring the moſt holy, of the moſt wicked: I gave advertiſement, & as I here, through Britany, it is wel taken. Other countreys alſo have it: I wold wish them alſo to marke theſe short speaches.

They, vvho vuold make the Apoſtles to teach all Thalmudiſtes, that they ſinned, holding Ioas and all after him, to be of Salomon; and not to be holy men in S. Luke, termed by other names; paſſe Machmad infinitely in all extremity of impudenty: and Lucian the Dog vvold ſay, the vvheſton vvas vvonne from his true ſtory; by them vvho vuold feigne tvvelue men together, to be Kinges of tvvo names; and the one kind neuer …eard by the learned of that nation. I hope D. B. vvil hold this true at the laſt: and vvho could euer hauehave thought, that reaſonnable vvightes vvold euer print or buy ſuch a Table. And the miſerie of the familie, might teach Herod, that Chriſts his Kingdome vuas not like theyrs. Wher Ochoſias, Ioas, Amaſi as, vvere all three ſent up to Haides by bloody death, to give acompt before Cods Throne, of theyr Sceptre; and the pleading ther at judgement vuold be as tolerable for the Kinges of Acab by father, as for them, thence by mother; and S. Mat. leaueth them out, as a ſhame to be named in Salomons hovvſe; & unvvorthy of reckoning in the Nevv Teſtament. And here he teacheth Herod and all, by ſilence, more then any by anie cries, that none heauenly mynded, vuold bring Chriſt the King …rō ſuch, or from ſuch a Kingdome, ſince Dauid vvrote; Thy Throne, o God, is for ever & ever: the Sceptre of thy Kingdome, is a Sceptre of righteouſnes: thou loveſt iuſtice, and hateſt ſin. Therfore it is moſt evident, that God thy God hath annointed thee with …yle of gladnes above thy felowes. Yet in the ſixt generation from Acab the vvicked, King Azarias found mercy; aged 4 yeres vvhē his Father vvas kild; and vvas ruled by the Councell, about 12 yeres; and ſo ſomvvhat better brought up, then yf he had bene ruled by his Father. Yet he dyed in a Leproſie, for offring in the Sacrificers office, in Chriſt his Kingdome; in vvhichwhich office Sem the great by the name of Melchiſedek, vvas deſcribed a Sacrificer in phraſe ſtill abiding, as ſtill alive. Azarias ſhould have lerned that of his Father David; & that none of Iuda vverto come nere the altar. By Lavv death vvas the payment for the action: for endeuour a Leproſie brake out in his forehead: vntounto his death ſhut up from comon companie. And by this puniſhment of Salomons hovvſe, Thalmudiques ſhould have lerned, that Chriſt ſhould be a King in an higher perſon & office; as the Eternal, the brightneſſ of glory; having all the nature of God in him; vvho carieth about all thinges by his mighty vvord▪ & by himſelf performing a clenſing ranſome of our ſinnes, ſhould ſit on the right hand of God. VntoUnto ſuch a King Herod & the Scribes might hav looked, & to an Eternal thro… for thēſelues. And in this age God shevved a shaking of Salomōs houſe. In the yere that Vzias died, the glorie of Chriſt filled the tēple, vvith a ſmoke of anger; & the poſts of it trembled by the terrible earthquake, mentioned by Zacharie; at vvhichwhich the people fled. Then Eſay ſeeth Seraphin in the tēple; Angels repreſenting the Chaldeans vvhic shall burne the temple; & i… taught of ten calamities to come afor the laſt deſtructiō; vvhichwhich I hauehave ordered in tables in my Concent. Theſe terrours made Ioatham a good King: but Achaz vvold not beleue, as did Eue, that the Sonne of God vvold be a man of a virgin. He had be… vvel plagued by Pekath; & his childrē vver kiled by the Arabianes. Ezchias vvas a good King; but after deliuerance from Sanacherib famous in Herodotus, he shevved the Chaldean his vvelth; as hauing ſome truſt in it; & is told that his poſteritie (by daughters) shal ſerue in Babels court. Manaſſes that ſavved Eſay, ſavv all ſin & ſlauerie; Amon vvas ſone killed; holy Ioſias, for vvicked ſubjectes vvas killed: Ioachas died in priſon: Ioakim vvas captiued▪ and caſt avvaie unburied; Iechonias vvas kept. yeres 37 in cloſſe priſon. Sedekias eies vvere polled out. And his children vvere killed; & the ſtate felt Ieremies Lamē …ations. And novv let us come to the third fovvertene.

Who made the third fowrtene;

Theſe be the third 14; Salathiel; Zorobabel, Abihud, Eliakim, Azor, Sadok, Achim, Elihud, Eleazar, Matthan, Iacob, Ioſeph, Mary, IESVS▪ Theſe be called the holy of the moſt high Trinitie. Dan. 7 The Chaldean golden head vvas beaten to duſt, the tree had the axe ſet to the root, the Lion vvas caſt into fyre, for afflicting theſe. So vvere uſed the armes & breſt of ſiluer, the Beare in the trobled ſea, the Ram, of Madai & Pares; for not tendering this familie; ſo the Grecianes vvhole in Alexāder & his ſonnes; ſone rooted out▪ came to nothing, for Tyrannie ouer the nation vvher theſe should have bene honored. So the P…olemies in Egypt, the ſouth to Iudea, and Seleucidae of Aſſyria north, both chalenging Iudah, & fighting ſtil vvith duble campes in Iuda, ſo waſting it, periſhed for injuries unto theſe. Theſe Grekes whole & parted wereall the Image after the breſt & armes. The Leopard & the fourth beaſt, & the whole Buck. And ſeaven times be every one of theſe ſet furth in the Prophecy of Daniel. The gracious Prophet ſo deſcribing the afflictions of the third fourtene. And Ieſus in Daniel cha. 2. is the ſtone which beateth the great image into duſt, one like the Sonne of God. Chap. 3 one like the Sonne of man coming in the cloudes: chap. 7. Meſſias, or Chriſt, the holineſſ of all holineſſ. Chap. 9 Michael chap. 10 & 12. And the holy Prophet D. should be cōpared with this laſt 14: touching, Herod Ievves & Ceſars, that the Kingd. of Chr. is not of this world. And the vvhole booke which I Ebrevved for Ievves, goeth upon the houſe of David, and chiefly toucheth theſe laſt fourtene; and may profitably be joined to the Commentarie upon the Parcels of theſe tvuo Euangeliſtes. And this much for them; profitable, as I deme, for all ſtudie touching our Lords Familie. Certen further helpes ſhalbe added as tyme ſerueth. But thus endeth the explicationes of both Euangeliſtes, fo… our Lordes Fathers and Predeceſſours in right of Kingdome.

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Poſitiones explicative of matter tow ched brieflie, and firſt againſt the ſlander of Iſaak Ben Arama; ſayng untrulie, That our Gospell teacheth that the Patriarkes had no… the perfection of ioy; but were in Hell, and that Chriſt went thither to redeeme them. Thus he writeth vponupon Levit. 26. fol. 205 of the Venice Edition.

The firſt occaſion of the Iewes fall; and the harme that cometh by it;

SAINT Paul speaking of the old faithfull, hath ben miſtakē of Chriſtianes, ſome, for theſe vvordes; ch. XI. V. laſt. All theſe, glorious by faith, receaved not the promeſs: God providing ſomwhat better for us: that they should not have the f…lnes without us. It is euident through the vvhole Epiſtle, that the Apoſtle disputeth on this; That the Fathers vvere taught in the old time, of Chriſt by the Prophetes; in ſundrie maners; but at the fulnes of time, he spake by the Son, that God made him Heyre of all; by vvhom he made the v…orldes. But ſome Chriſtianes thought he spake not of doctrine; but of joy to the Faithfull ſoules gone hence; that the old Faithfull had not the joyes of Heauen at the firſt. VponUpon that, the Ievves inferre that vve taught the Patriarkes vvent to Hell▪ Yf they vvent not to Heauen. And that could not be true, that Abraham and Moyſes, ſo familier vvith God in hovvſes of klay, should not hauehave grerter familiaritie after their ſoules vvere freed from the corrupt bodie. This errour of Chryſoſtomes upon▪ Heb. XI. the Ievves uexed.

Euer ſince Chryſoſtome uexed them for Dan. 12; and limited times for affliction under Antiochus; and limited for yeres 400. Gen. 15; and yeres 70 under Babel; and ſo 490; Dan. 9. under Heathen. So that God had limited time of hope. Ben Arama cited an old vvork named Siphry; vvho uexeth us novv a thouſand yeres; whence Machmad might feyn righter keyes of Paradiſe; and ſtrenghten Arrianiſme: as Arius, in Athanaſius; that yf Chriſt vvent to Haides, He had not the higheſt joy. And thus Ievves help Machmad, by miſtakers of S. Paul▪

the 2▪ occaſion:

To this day the Ievves continue the ſlaunder by the Crede; ill tranſlated through all nationes; and badly expounded to diſturbance of all Faith. To aunſvver them vve muſt shevv that by the Nevv Teſtament, our Lord and all juſt vvent hence to Paradiſe; as the Church did alvvayes expound the ſcripture; & the Crede.

the Church of Englands faith:

Firſt England ſhalbe cleared, vvhichwhich allovveth and commā deth the R. R. F. Th. Bilſom Biſhop for his ſermon: wher he handleth ſcripture & Fathers: & proveth by both, that our L. went hence to the high joy.

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

We hauehave no warrant in the vvord of God to faſten Chriſts ſoule to Hel, for the time of his death, that he vvent not hence to Paradiſe to the unſpeakeable joy of the Faithfull: Thus the R. R. F. cōmended for one of the beſt of England; ſhevveth that all auctoritie vvil, that all faithfull vvēt hence to Paradiſe▪ And yf anie Ievv ſay, Englād holdeth faith vvithout ſcripture▪ Nabal is his name, and Nab…la his fame for folly haunts him▪ & for a foole vve vvill taunt him:

An other vnuincible profe brought on from Luc 16, for the terme Haides, which in Abrahams & Eleazars ioy, is a feaſting

Thus from D. Bilſons vvordes a full ſyllogiſme may be framed: of truth unvincible;

Yf our Goſpel place Abraham in Haides in joy, as th… vvicked in torment, Haides muſt conteine Paradiſe for Abraham, as Gehenna for the vvicked.

Novv, as Ioſephus, ſo S. Luke, makes Abraham boſo… in Haides: & the place of torment: on high both; a… all Ievves confeſſion in Cether Malcuth fol. XI

Therefore D. Bilſon proueth Ben Arama to be a ſlā derer; and himſelf a R, R, F.

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

The place vvhichwhich receaued our L: ſoule vvas Haides of the Crede, Ioh; Cant; and all Grekes:

Paradiſe receaved our L; ſoule, Th; winton, Lavv, & Goſpell, & the old Grekes & late reformed Churches.

Therfore blaſphemous Ievves may ſee they ſlaunder us; & vve conclude plainlie, the ſound in Divinitie & tongues as the BB. & Nobles of England, BB. in their place by the ſcripture tongue, vve conclude, that Paradiſe is the Haides of the crede; & Ben Arama ſlaundereth, teaching that the Chriſtian church ever beleved our Lord vvent to Gehēna. Never vvent he ſaith the Church, ſo beleved vve, that he neuer vvent; but vvent to Paradiſe. And thus our R. R. FF hau made a ſyllogiſme of high eſteeme: that moved all Chriſtendom to yeld vntounto them The rareſt in Fraunce, novv ten full yeres ſince L; W: made Paules tremble at his ſyllogiſme, honour and celebrate this concluſion; That the barbarous tranſlation, to deſcend to Hell meaneth in learned ſpech, fitted unto the moſt eloquent Greke of the Crede, plain to all Grek countreis, a going vp to heaven. The rareſt in Holland, the floure of Leyden, folovv our Eccleſiaſticall Biſhops, Other in policy, Bishops of good calling; The beſt of Friſia, Weſtphalia, Steinford, and floure of ſtraungers in Marpurge, and the vvhole Churches in Francfurd, and the learned of Hanavv, and the rareſt in Eidelberg, vvhoſe letters be at Hanavv, yeld vntounto our Eccleſiaſticall and Politicall Bishops: teaching or allovving this concluſion; And the Senatours in Geneva ſpake to the penner of this ſyllogiſme; vponupon demaund vvhat our Bishops thought of their; D: Beza and ſuch, vponupon avvſvver ſayd, Deus benedicat tuis ſtudiis; Damus tibi licentiam imprimendi quicquid voles: Alſo Nicol; Serarius a principal Ieſuite, being thriſe demaunded, vvhat should be aunſvvered for Pope to Ievv: thriſe vvrote: the Pope never beleued that our Lord ever vvent to vvorſe lodging then the Patriarkes had; vvher Athan. Baſil, Cyrillus, Theod; place them▪ who in all their vviſe thoughtes place them in the higheſt joy for men: upon Davids Pſalmes: Baſil vponupon Pſal. 15 in his …olume. The other in fragmentes printed by Commelin; and ſo ſay the beſt Diuines in Theophyl. upon Luc 23.

of Athanaſius ſeming to differ;

Becauſe Athanaſius ſaith of our Lords Reſurrection foreign, ſome thought, that Porters of Hell vvere here meant, but they are deceaved. For the vvordes being of the lxx. Iob 38. can meane no more then doth the Ebrevv there meane. And thus goeth the Ebrevv in the vvordes of God to Iob. cha. 38, 16; HaueHave the gates of death bene reuealed unto thee? Or haſt thou ſeene the gates of the shadovv of death? The te… hath no more nor leſſe then this. And this later is Greked as I cited. The levv vvhichwhich tranſlated Iob, vvas excelent in Poetry; & by veres might be Prophets ſcholer: to Aggay and Zachary, & knovv that Chriſt might tell Iob thus; Thou haſt not ſeene the ſtate of the dead; but in manhood I vvill breake theſe barres; by a reſurrection that shall neuer again ſee death: as shaking the poſtes of that hovvſe. So Athanaſ. amazeth none lerned. And thus Athanaſius ſtriueth not vvith the ſyllogiſme of the R. R. F. vvhen judgement in Ebrevv & Greke is uſed; Othervviſe a Ievv, or one bent to help Machmad for nevv keie… of Paradiſe, might find a trap to himſelf, and to as vviſe as him ſelf▪ But none, that can call the Greke Father to the lxx, & the lxx unto the Ebrevv, vvilbe anie vvhit moued. And if anie Alexandrean Ievv or Machmadiſt toke offence at Athanaſius to brede nevv keies of Paradiſe in despit of our Goſpel, he hath felt judgement. Athanaſius ſaing, that our Lord vvent to Haides, neuer meaneth that part of Haides vvhichwhich is Hell, but that part vvhichwhich the faithfull held; vvhom he placed in high joy. Whither yf he had not gone, our ſoules should never come to their bodies. And ſo all the Greke Fathers aunſvver Arrianes, objecting as a baſenes the going to Haides; vvher yet the faithfull ſoules be, as the moſt lerned Photius ſpeaketh in Oecumenius, upon 1 Cor. 15. One D. ignorant of that, ſpared a truth to the K. of three Kingdomes; for vvant of ſurveyng Hell as aright. But yet he joined to the making of a good ſyllogiſme, the beſt vvork that euer vvas made by our Bishops, the beſt to ſtop vvicked ſlaunders of Ievves for Machmad, againſt the Goſpell. And all expoſitiones of the Crede out of this ſence betray not onlie the Greke Fathers; vvhom yf Ievv and Turk foile, all is gone, but betray alſo the Goſpel; vvhichwhich vvill not be defended by Hell-forget tormentes, rooting out all auctority of Divinitie, of Ebrevv, of Greke, of conſcience in ſpeach.

of a thyrd ſyllogiſme; which the ſurveyer in an Enthymeme made vntounto the King.

The uſual Greke muſt be holden the Credes meaning foreign: to Catelthein …is Haidou in the Godly, is a paſſage to heaven by uſual Greke. Therfore a paſſage to Heauen is meant by the Crede. Ih. Whitg. rightly held Rhodaneanes ſenſeles, that embraced not the Propoſition.

And B. Winton in ſecond thought ſurveyd that by the Grekes the phraſe meant the ſoules comon lot: to have diſtinctiō by the qualitie of the perſō; Parad…ſe Haides light for the good; Tartarus darkenes for the other. For the aſſumption, I commended to the K. 145 Greke Epigrammes from all ſortes of Grekes in An…hologie: vvher all countreys and ages ſhevv vniformitie. And ſo three ſyllogiſmes, the R. R. F. hath made againſt Ben Aramas ſlaunder; Syllogiſmes all vnvincible, yee though, he himſelf vvold goe about to ouerthrovv them, he neuer could; they be ſo fortified; for Geneveans good; yf they had one drop of thankfulnes to accept it.

I mentioned Scripture, to prove going hence to heauen; & that Abraham, Iſaac and Iacob & all faithfull be there; but I hold all Britanes rude, that knovv not ſo much; yet the ſimple may take theſe; Mat. 8, Luc 13, Iohn 5, Luc 23, 2 Cor 5. 1, cō pared vvith Lev. 26 10, Heb. 11, vvher Abraham deſired the heauenly citie; and God had prepared it for him, and Eb. 9 & 10. I cited in my reply againſt a Patroclean dreame, and vvorſe then Patroclean, for he feared not, but deſired Hades. And novv I nede not cite mo places. Reaſon vvold tell, that all uſe litle reaſon, that reaſon not thus; ſeing the Apoſtles infinitly cite of our Lords death and reſurrection, and neuer have one ſyllable of going to Hell; they be of infinite impiety and contempt of God, that dare vvrite of a going to Hell; ſeing no Prophet repeateth a former matter; but vvith ſome change, yf the matter ſuffred anie more to be ſpoken. So all theſe repetitions be ſtained, by the unlearned vightes, that honour Hell againſt all Gods vviſdome; and againſt Chriſt his vvordes, that ſix times in one ſermō ſaith, I goe vntounto the Father; Who vvold euer think that Chriſtianes should ſo contemne God; or Scholers be ſo barbarous, or men ſo ſenſeles. Novv becauſe the ſē ſeles barbarouſnes pretendeth English cuſtome from Davus in the marked take Poſitiones for the terme deſcending; & the terme Hell; then I vvill returne to the Greke Fathers.

Of tvvo vvordes, Deſcending & Hell, hovv the unlearned & unſtayd do turne aſide.

The termes Deſcending & Aſcending are vſually taken for paſſages: vvher the ungrounded barbarous ignorant of vſuall ſpeach, make ship vvrach of faith. By theſe particularitez they may be inſtructed.

Deſcending to Egypt, Gen; 262; and Ioſeph Hurad vvas cauſed to deſcend to Egypt, that is in our Church Bible: Ioſeph vvas brouhht to Egypt; Gen: 37; So Iuda vvent from his brethren; Ebrevv Iarad: Deſcended; And ſo infinitly in Geneſis for paſſage to Egypt

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

And it vvold vvearie one to reckon the Iudges or defenders phraſe of Deſcending, for going to an exploit;

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

Some time it is tranſlated foreign to goe, by the lxx, Gen. 43 5, or foreign 1 Sam. 294. To go, and foreign to paſſ through. And in double active; to cauſe to deſcend up the Arke; that is, to carie it. And the lxx tranſlate it; to aſcend Ruth 3 3 Io. 13. So Ievves and Ievv like may be aunſvvered: that the terme Deſcending is plain for anie paſſage; and al paſſage of ſoules hēce is aſcending Koheleth, or Eccleſ. 3. for they returne to God, Eccl. 12.

foreign is uſed in the ſame ſence, for paſſage from Nazareth to Capernaum; paſſage to Samaria, Cyprus, Seleucia Ceſaria Antioch, from Macedonia: likevviſe foreign in Suidas; for paſſage avvay. So ſcripture should muſe▪ ſl…underous Ievves & Ievv-like barbarous. For the other vvord Haides is knovven to milliones in Britanie; and both together heard for 3000 yeres uſe to meane a paſſage of ſoule to God: & in our Soile they are holden barbarous unlerned, that daregape againſt this. Shortly Germanie vvill ſo ſtop Ievves railinges, the vvicked helpers of Machmad. Let us marke Hades in the Nevv Teſt.

Now of the woord Haides or Hades, Hell in comon ſenſe, but never for to particular, Gehenna.

The R. R F. cited thriſe vvher God vvrote Gehenna, Mat. 5, tvviſe, & …oonce; in al theſe places, he cited Hades, as though it had ben ther▪ not regarding the Teſt. vvhichwhich God gave us: but making a nevv from his ovvne vviſe head.

Yet all humane recordes, all together, all laid in a balance… are to S. Mathevves thriſe Gehenna, leſſe then the duſt of a balance. The true terme Gehenna, being a Thalmudique terme for ſoules place, confirmeth the Ievves comon place, vvho moſt learnedly teach, that the Ebrevv neuer nameth place of joy properlie; or of torment. Thus both are taught, Lev. 26. Yf you kepe my commaundements, I vvill dvvell amōgſt you. In Paradiſe, ſaith the Rabbin; by a borovved ſpech from Adās garden. Yf ye kepe not my Lavves, my angry face ſhalbe upon you, Wher? before the throne of God, and the Lamb, Apoc. …4. on high. Cether Malcuth; as the Ievves in proprietie of ſpech expreſſ their mind. For their Midras or fabling commē taries, they have a rule; that none may ſtay upon them. And he that cited them ſhevved in fevv vvordes, that he vvas a babe in judgement. When the Zohar agreeth vvith the Nevv Teſt: then it is certen old ſage, not late diſcanters bred the ſpech. Aben Ezra checketh mightily the comon Midras; and comonly and notably Pref: to Moſes; The valley of Hernnon nere Ieruſalem vvas a place vvher children vvere offred to Deuels; brēt to death; And the old holy Rabbines borovved that terme, to expreſſe Eternal torment; and our Lord confirmeth that, and their judgement therin, for all their vein in the Lavv; & layng that dovvne once, tvviſe, thriſe, he teach…h all learned, to kep that terme in all tranſlationes. All bodies ſhalbe caſt to Haides; for it is the grave to the bodie; the miſerable bodies only ſhalbe caſt into Gehenna ſo the R. R. F. vvold by Greke of his ovvne making hauehave marred all faith.

To forged textes I nede not to aunſwer. The Pentheus in Euripid., that ſeeth a double Thebes & a double Sunne, ſavv one; but this Pentheus ſeeth none. But vvhere Haides is in dede, he ſhalbe aunſvvered. The builders on the rock vvere not hindered by the gates of Haides. They feared not foreign, the paſſe to the grave, death, and region of ſoules, as A thanaſius ſpeaketh. Capernaūi Hades is in Ebrevv Abne Bor; the ſtones or clods of the pit; vvher bodies vvithout life lye, a child might ſone ſee ſo much Ebrevv & Greke; and Scheol for building tentes cattels and mens bodies num. 16 had no vvorſe. A ſound Divine vvill not ſay, that all men dead there, died the ſecond death. Abrahams Hades, I often handled. That in 1 Cor 15 nothing helpeth the vvicked; ther for bodies it is the poiſon of Rottednes; Keteb a plagy ayer; Pſ. 91, and Rekabon. Rottednes ar centron ſting in the lxx, the comon ſting of the body: and Hades to the body is but grave and death. And ther Hades to the ſoule, as the moſt learned Photius in Oecumenius teacheth, conteyneth all faithfull ſoules vntill the reſurrection. wicked and barbarous vvrangling vvith Scripture bredeth fevvell for Hell. Death and Hades vvherof Chriſt hath the keys, as the Rabines ſpeak, should not take Iohn before the time, as Arethas ſaith Ap. 1. Hades that receaved Ceſares and their troupes, had bene no nevves to the ſerpentes ſede to be ſoules Hell; a gulf of buriall vvas there meant. When the ſea and Hades geueth up the deade, the grave, and ayer as Origen and Methodius think, yeld the bodies. Andreas ſaith truly, though leſſe fitly for a viſion; foreign. The place vvhichwhich receaveth our ſoules is Hades, there the vvicked are Death and Hades, Apoc. 20, as Arethas lernedly expoundeth the place; and they are caſt into the Sea of fyer & Brimſton & ſecond death. Elihu vvas not bolder to ſay: Men of hart vvold ſpeake as he; then the penner here; that Grecianes and Ebricianes, ſound from childhood, vvill ſpeake as he; that Haides is neuer hell in the Nevv Teſtament. But their tongues are ſet on fyer from Gehenna, that ſo teach; Haden properly to meane Gehenna Hell, either ther or in the Crede. None can deliver his ſoule from hell, Pſ. 89. all faithfull ſhall deliuer their ſoules from Gehenna. So our Bibles ne…er meane hell of tormēt: but vvhen Gehenna is in the Greke. Neuer in all the old teſtament; but by conſequent; that death to all the vvicked, comonly an haſted Scheol, or hades, hath Gods-hated in Hades the place of torment. An this much againſt the ſpech of Dauis in the market for the true meaning of Deſcending & Hell. Now let vsus go to learned Euſeb. wher Haides is moſt nobly handled & by B. Winton for Geneva: wher they could not help them ſelues. And now the R. R. F. his auctoures will confirme for poor Geneva all that theyr hartes can deſire: & more then wicked Ievves vviſh to ſtop theyr vncleane mouthes foming out theyr ovvne ſhame, as raging vvaues of the ſea. Lyers & railers againſt all honeſty.

Of Euſebius hovv B. vvinton citeth him: ſo that he might ſtop Ievves vncleane mouth.

Euſebius is cired by L. vvinton, ſpeaking thus Eccl. hiſt. lib. 1. Cap. 13. He raiſed the longe layd in ſlepe; & brake the vvall, that never vvas broken afore. Here the raiſed be the iuſt: & from Haides: & the difference is; that theyr bodies never more returned to Haides. That is meant by breaking the vvall vnbroken till then. Here Ben Arama might be ſayd to hauehave a braſen hard face, yf he vvold gather a going to Hell, or the long dead to hauehave bene raiſed thence: they gather vvell & truly, that the ſoules vvere raiſed to theyr bodies from that part of Haides vntounto vvhichwhich our Lord vvent. But becauſe all heathen ſhould tell vvhat Euſebius ſhould meane: & they vvold ſay he m…ant heauen by Haides: & Euſebius doth ſo expound him ſelf; B▪ vvinton might tell Ben Arama, that Euſcbius vvold tell Siph…i & the Alcoran, that they greatly iniuried the Goſpel; to gather Hell vvher heauen is plainly meant. And herein B. vvinton fighteth for England & Geneveans, & theyr partakers, that the old iuſt, & our Lord, vvent to Hades vvhere Paradiſe Lyeth. Geneveās vviſh Grekes for that; & the BB. of England cite auctoures that vvill ſuffre no other meaning for their vvordes, And the right referend fathers ſhould be the skumme & ſcomme of the vvorld, yf any Ievv Lerned in Ebrevv & Greke, as all ought to be checkers of Biſhops, yf he could prove they meant hell, vvher the Auctours meant heauen. perverting ſo groſly, & ſo croſly for to make their Hell from Euſebius Ecc. Hiſt 1. 13. vvho meaneth heauen Apod. 3. in handling the ſame matter by other termes. So Euſebius doth expound him ſelf; that all might be Heſiodean old ſucklinges that ſhould miſtake him. Alſo B. vvinton might prove that Euſebius meaned as Ievves for ſoules place by Citing the Ievv Ariſtobulus, The Peripatetique as agreing vvith Chriſtianes, & citing heathen poetes of our mind: in praepar. Euangel. li. 13. fol. 401. in theſe vvordes.

foreign

foreign. The ſum is; from Empedocles in Ariſtob. The Ievv allovved by Euſeb. ſaith; the Godly going hēce are happie vvith divine vvightes in the ſame dvvelling. Thus the Athean Ievv vvas a lyer & a railer againſt all duty by B. W. that blaphemeth us, in teaching that the holy vvent to hell.

So Euſebius, B. vvintons auctour being ſoundly expounded ſtoppeth Ievves mouthes; & teacheth, that Chriſtanes hauehave Ievves & Grekes for them; that the good departing hence are vvith the happieſt. And Euſebius vvas to make good to heathen, the judgment of Chriſtianes in comon plain agreement; & not to be a vvicked ſophiſter ſpeaking as to the heathen capacitie; & yet having on thing ready in his tongue: & an other thing hid in his heart. A Ievv, or vvorſe then a Ievv ſhould he be that vvold then peruert Euſebius ſeing he teacheth ſo plainly, that the godlies going to Hades meaneth in Ievves phraſe; an adioining unto the Fathers; vvher they are equales to Angels, as Philo ſpeaketh of Abraham; hovv foreign. No Chriſtian checketh Philo for this. But ſome had, yf they vvere of an other mind and durſt combat. Therfore Ievvee should hold the beſt

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

Yf anie Buzantian and Ievv, angry that Chryſoſtome drove them there to ſhame, vvol be reuenged alſo of Gregorie Nazianzene, vviſhed to be Biſhop of Conſtantines Citie▪ and in great election, vvold quarell vvith him for Tartarus, or Catachtonia, in vvhichwhich vvord Cyrill of Ieruſalem folovveth him, vvith Epiphanius, or upō S. Pauls vvord foreign, aunſvver is readie. Theſe auctours, vvhichwhich meant that our Lord vvent hence unto the happie, are cited by B. Winton, for the right meaning of the crede; vvho expreſlie telleth, that no ſcripture denieth the going hence to Paradiſe, in ſer. fol. 219, often cited, and in manie vvorkes, vvhichwhich may ſtop the uncleane mouthes of Ievves. Novv they ſhallbe expounded, hovv they nothing help Machmades frendes for better keys of Paradiſe S. Paul ſaith, that in the name of Chriſt all knee ſhall bovv, of them in Heauen, or Angels, of them on earth, or the living here, or the lodged in the earth, of the dvvellers in heaven, or men liuing, no doubt can ariſe. The Thalmudiques celebrate infinitely, the high familie and the Lavv familie; and to their maner S Paul ſpeaketh. So becauſe the Pſalme 22 entitled the morning ſtarre, as D. Kimchi moſt lernedl…e expounds the Hebrevv title in Ail, doth ſpeake of the morning ſtarre, the auctour of reſurrection, S. Paul in the …ame argument vvold heavenlie touch the phraſe. The phraſe vvent thus. Before him all that deſcend into the duſt ſhall bovv the knee. And none (other) can quicken his ſoule. Before he had ſaid, all the endes of the earth ſhall vvorship him; And the Angels are knovven for their vvorship Pſ; 97, & Eb; 1; So S; Paul ſpeak…th no nevv matter; but ſpeaketh of the dead, as the Pſalme: and Eſa 26 19 of them that dvvell in the duſt: vvho foreign, or by a short ſpech, from the bodie are vvholy called, foreign, the dvv…llers in the earth; as in the heate, in Homer cited by B. vvinton. Eſays ſpech for this place muſt be remembred. Thy dead ſhalbe made aliue; my carcaſes ſhal ariſe. Avvak & reioiee yea that ſlepe in the duſt. Novv as the Angels are called foreign. So foreign be the men dead; or in heathen Phraſe the comon Haides as Nazian. ſpeake…h vponupon Coheleth. 3. vvhoſe vvordes I cited; hov… ther the faithful reſt in ioy: as heathen vvold ſpeake. And therin he expoundeth the other tvvo fathers ſaing that our Lord vvent foreign. And Cyril of Alexandria is evident vponupon the pſalmes, to meane that all the holy vvent hence to Kingly tabernacles. And Nazianzen being as one ſoule vvith Baſil, vvold meane in this comon place, as Baſil meant vvho teacheth vponupon pſ. 15. that Dauid & the old iuſt vvent hence to Gods holy hill as Mamony tract Poenit in the end bringeth the Ievves comon opinion; & he vvas …he conningeſt in the Ievves affaires of all that euer they had, Moſes Mamonides: that Ben Arama vvriteth of him the comon ſaing; Frō Moyſes to Moyſes, no…e like to Moyſes. And this great Egle as they terme him, ſerching all the termes that in the Hebrevv touched Gehēna, yet durſt not bring ſcheol for any. The citers o of Midraſh…th, ſpeaking to memory of phraſes as one c…te…s Midras Tillin for le Sheola ad Scheol vſque, that Scheol is ther Gehenna, ſuch in fevv vvords may ſhevv great vnſkilfulnes in Rabbique ſtudies. And this m…ch for Grekes againſt Ben Arama; from thoſe Grekes by vvhichwhich the lerned father. B. Th. vvinton proueth moſt ſoundly for Geneva, that vvhichwhich he affirmed, ſoundly: That our Lord vvent hence to Paradiſe. And no Ievv ever d…rſt ſay, that any old Chriſtian thought of a …ourney from Paradiſe to Gehenna; or of going to Haides after the body vvas buried. Leſſe thought of triumphing ther over Devels; or that Deuels are yet tormented …here.

Of an other Iudaique poinct.

A Ievv of Amſteldam named Rabbi Dauid Farar, a revolted Chriſtian, as of late I have ben informed, and as it ſemeth, for he is readie in our I a…in ſcholmen, and a great ſercher of aduantages, by our ouerſightes, vvas ſavvvd in hart, vvhen he ſavv my Ebrevv Catechiſme for R. Abr. Ruben: wherin Nathans Prophecie to Dauid, vvas deriued from Dauid, not by Salomon, vvhoſe houſe, Ammonean, & Achabeam came to r… ine; but by Nathan Salomons brother, 1 Chron. 3. 5, vvo, vvas foreign Father in the flesh, to the Sonne Eternall: vvho then vvas in his loines. This ouerthrevv all Ievves hope: vvich upon Eccleſiaſtes I shevved to be a spiders vvebd. He vvas further greueth, vvhen I gaue him my Latin Concent: vvherin he ſavv S. Mathevv, not a Publican, but a moſt eloquent Lavvier; vvho in Kinges ſpech, maketh the ſucceſſour, Sōne; though the predeceſſour died vvithout children: as Achab is Sonne to Baaſa; no kind to him, 1 K. 20; and Sedekias Sonne to his brothers ſon, yonger three yeres then himſelfes. So Salathiel the heire, exceding far off, vvas ſonne, in Lavviers phraſe, as Iulian, to Romulus, in Caeſarib. This greued the ſcholeman Ievv. For he thought a longe time to hauehave vvon the ſpurres here; to proue that our Goſpel could not be of God: vvher Salathiel & Zorobabel should hauehave Fathers up to Salomon by Iechonias, & up to Nathan by Ne…i and Melchi: and he vvas ſure to oue… throvv the Goſpel, againſt all, that graunte, that Iechonias had naturallie children. For they vvho here faile, bring ruine to the narration. In the which, if anie lie or falshood be found; all the hope of life is gone. Our traitours, vvil not marke that; but the enemies doe obſerve it: and dravv revolters. The heaven might be aſtonished, hovv the Doctours of the Lavv could be blind: on Ieremie 22, all ſavv, that Gods decree paſſeth abſolutelie upon Iechonias, that he should die childleſſe. Maimonie ſaw that, tom. 1. tract. Poenit. as in a common place to all conſent: Ialcut noteth Gods oths paſſed; which Moſes repentance could not call back being paſſed: all note this▪ Yet the Ievv ſeing my reſiſtance, and the Dutch of his mind, deſired that I vvold giuegive him leaue to reply on me an vvhole af…er none in open audience; I vvas content; the place vvas appointed; a Great colledge hall vvas appointed; & many vvillingly met: I gaue him the vpper end of a long table, and I took the nether; and vvrote all his reply; that non ſhould giuegive fal…e report: experience taught me that. For vvher, I once defended the Greke, Act. 13, foreign, af…er a ſort 450 yeres; to be pure in letter, againſt Rhemiſts rejecting the Greke, and folovving the Latin, vvherby Pope or vve, loſt the ground; and vvere vvicked in our foundations; an ungrateful Libeller, brutish for vvant of lerning, cauterized for conſciēce, vvold be winning the whetſton, writting that I defended the lxx; whom all learned, theſe 1300 yeres, knevv to hauehave i…finite milliones of faultes; and I, who made a nevv Greke tranſlation, should be thought to knovv ſo much, ſo well as another; and no wit could tell to what concluſion Papiſtes and I should theri… ſtriue. But wher our ſide graunted the Pope, that ether, the N. Teſtament was corrupt, or Dauid neuer borne, wherbie Pope and Iew fell the Goſpell; I de…ended, that wee had a pure N. Teſtament, and the Remiſtes modeſtlie told, that none of their, ſpake ill of me, but foreign Lucianes or Iulianes.

In memorie of this I wrote the …ewes argumentes, and ſtill made him wearie by plaine aunſweares, and to flee t…ſtill; & then he touched other poinctes, a… Daniels Image in E…ſebius meaning, worſe then Iudaique; and Daniels ſeauens, in the Thalmudique meaning; and priuatelie ſince, the text of the N. Teſtament. Wherin if I hauehave no more thankes then of the libeller for the yeres of the Iudges, my labour wil bring labour upon labour. This much I wish all to weigh, that we muſt defend not onelie the Hebrevv text to be pure, but alſo the Ne…u T. & our hartes might blede to ſee our p…uishnes to help …euues to hold the ceremonies neuer ended; and to place Eaſt matters in the Weſt, & precedent tokens going before the incarnation, to folouu foreign, or the daies of Chriſt his flesh. Of theſe I vvill vvrite alitle for Amſteldam & the portugalles, & our Iſcariotes, vvho for 30 ſicles vvold ſell Machmadean notes vvith the Bible.

Of the fourth Monarchy.

He at the firſt vvold hauehave Syrianes, Perſians, Grekes, & Romanes. But being vvarned hovv ſo he left out the Chaldeanes, denyng all the Prophetes, left Euſebius in that poinct: vvher in all Ievves held the trueth: & cometh to the fourth Kingdome: vvherin ſince, he hath vvritten in Latin a treatiſe to me & againſt me.

Thus reaſoned D. Farar.

Yf the fourth Kingdome, vvhichwhich muſt be duſt in the image befor God of heauen his Kingdome is ſet vp, yf this Kingdome be the Romanes, yee miſtake the true Chriſt

But the fourth Kingdome is the Romanes.

Therfore the true Chriſt is not yet come

Br.

I denie the aſſumption; The fourth Kingdom is not the Romanes; But the parted Macedonianes; a parted Kingdome from the third; & called one in reſpect of clayming Iuda, to both ſides; & by ioyning mariages ſtill, Syria vvith Egypt; & the Romanes had bene vnfitly figured by tvvo legges being one Kingdome. Beſides the mariages together had bene no diſtinctiones. For all nationes mary vvithin them ſelues. But the mariages of Seleucidae & Lagidae paſſ al in all ſtories; continued nere 300 yeres handled in many vvriters, Strabo, Appiane, Pauſanias, Livi Trogus, & moo full many. Beſides the Romanes had made the inages legges longer then the gyant Typhoeas vvhom Iuppiter buryed in Tinacria vvhoſe head vvas vnter one mout; & his tvvo feet reached vntounto the other. But Gods providence contriued all to a fit proportion of a mans body. The Chaldean of ſhort time to hauehave a ſhort part; 70 yeres. the Perſianes in breſt & ſhoulders to let dovvne the armes 130. nere double to the other Alexander & his captaines ſone deſtroyng one another 23 beſide Seleucidae & Lagidas, to belly & as ſo many ribbes: & all ſone cutt off to hauehave the ſhortnes of a belly: & the reaſon is plain, that Alexander vvas to be ſone cut off; becauſe he vvold be a God, proud by ſucceſſe; And a Poet vvold ſay, he ſhould be cut off leaſt he vvold make vvarres for heauen. Novv the tvvo legges vvhichwhich continued double the Perſian time; & in mariage; that Cybioſactes a ſuppoſed Seleucides maried the late Gleopatra theſe hauehave a fit proportion; &, ſtrong a vvhile, are thick thyghes: vveaker are the ſlenderer legges; And vvhen Antiochus Epiphanes ruled Egypt & Syria, Gyges Aſia, & Egypt, & Phayt or Phaytons Lybia, as Ezekiel told. Ch. 38 & 39. & Polychronius the Greke vvhom I gaue you vvith porphyrie & other Grecianes, doth him & theſe matters rightly handle: vvhen Epiphanes ruled both; then the tvvo vvere one Kingdome; & for vvarning touching his altering of the lavv, the viſiones vvere chiefly ſhevved; & Ch. 7. 8. 11, & 12. agree to the parted Macedonians to every vvord of Daniel; & your expounders confeſſe that the Grecian Epiphanes vvhole rage is of dayes 2300▪ & Rabbag ſayeth that the legges conteine the ſame matter; & that the Kinges of the north & ſouth Ch. XI are the tvvo legges; & for Ch. 12. Ioſephus ſayth as Daniel, that he held Ieruſalem three yeres & an half; & your Machabees note that ſone after (at a month) his army ſmarted; & ſone he (after dayes 45) fell by Gods hand. And heathen ſtories agree to EueryEvery ſvl…able; vvhichwhich by chaunſe could not fal out one vvord by chaunſe may fal fit to a matter not purpoſed; But as an hog may dig the letter A, vvith the noſe, yet cannot dig Andromachaes vvork of Ennius; ſo heathen could never fit Seleucidas & lagidas to every vvhit of Daniel vvhom they never ſavv, but that God cloſly ruled the Balamites to teach Iſrael. Moreover it is moſt ſenſeles to think that the Macedonians vexing your nation, vvith double campes in your nation; eating as vvith teeth of iron; for fiue Kinges of one ſide & fiue of an other, & treading all dovvne by campes vvhichwhich they coul not eate; it is moſt ſenſeleſs in you to think… that no prophecy ſhould tell you of theſe poinctes, but 300 yeres ſhould be paſſed over; & Turke, & Caeſar, & ſouth Kinges late in Aben ezra vponupon Dan. ſhould be meaned. Gehenna i…ſtly devoureth your natiō, as fevvell ready for it, that deſpiſe Gods goodnes, leading you ſo clearly by Daniel vntounto Chriſt his birth, by the Image; & vntounto his death by Aben ezraes vvordes Dan. 9. That ſeauenty ſeauens of yeres are from Daniels prayer to Seale the Meſſias the holynes of all holyneſſe. And doth not this ſpeake as vve, that God vvas in Chriſt reconciling the vvorld vntounto him ſelf; vvho in death overcame him vvhichwhich had the povver of death; & the vvorld vvas ſubiect to the ſon of Enos, a litle inferiour to Angels by ſuffring death, but Crovvned vvith glory, by reſurrection & aſcention. To vvhat ſonne of Enos could the vvorld be ſubiect being a bare man? vvhat bare man durſt the Angels vvorſhip at his coming into the vvorld: by pſ. 97. & Kimchi confeſſeth that to be ſpoken of Meſſias coming into the vvorld. And Sadaias vponupon Dan. 7. confeſſeth Meſſias the ſonne of man coming into the vvorld; & ſitting vponupon the right hand of God by pſ. 110 And vvher your Thalmud denyeth that vponupon pſ. 110 Iarky & Aben ezra cannot agree. But Iarki vvith Sadaias vponupon Dan. 7. ſay Meſſias is ther meant; & the perſon ther ſone returneth to the Euerlaſting: & thence ruleth all Kingdomes: coming into the vvorld as ſone as the Romanes tribute ſhevved that the Macedonianes the fourth Kingdome had not one tovvne of governement vnderunder the cope of heauen. And hovv can you be ſaued deſpiſing ſo great ſalvation; vvhichwhich telleth by ſo many ſtories in Daniel; yf this & this for 500 yeres fall out as vvas foretold lok for the redemer in the yere that Aben ezra told; & to be Meſ…as & the moſt holy by Aben ezra: & to ſit on Gods right hand by Rabbi Sadaias. Thus ye may ſe that not the Romanes but the Macedonianes vvere to be the deſtroyed, before Chriſt came into the vvorld. And you might rede vvhat a gracious commentarie the N. Teſtament maketh vponupon this poinct; yf you hauehave any vvorde to gainſay ſpeak on.

Farar the Iewe.

None but you & D. Iunius make the parted Macedonianes the fourth Kingdome M. Plancius & the Preachers of this tovvne are againſt you for Salomōs hovvſe, for Daniels Chronicle, for the Crede, & for the fourth Kingdome; & hold not the nevv T. to be pure in text. And the BB. of England be againſt you in their notes vponupon the Bible for the fiue poinctes; & ſpecially that yee hauehave no Nevv Teſtament from God. For they vvrite plainly vponupon many places, that your teſtament is moſt corrupt; Ievves of vsus vnderſtand Engliſh; & Beza far paſſeth in that: him in latin I can rede.

Broughton.

Of all I hauehave vvrirten yonger then novv by 20 yeres; & combaters yeld; therfore, doe not oppreſs me by them vvho reiect them. But for the preſent Queſtion of Kingdome, you iniurie many. Not Iunius only but alſo Tremelius, & all Geneva in there laſt Bible, & D. Piſcator a very learned man, & D. Polanus, after that I came to Baſil, as once he yelded for Dan. 9. but revolted again to the groſer Olympiades, all theſe ſtand to me for the legges; & many in dutch Homilies, & Romiſtes after Bodinus full many▪ & tvvo very lerned of Bretany; & no B. of England that the Prince of the nation made B euer deſpiſed my book of Concēt; & many Britanes & others think that none vvold; but ſome one counted the ſkum and ſcomme of the vvorld.

The Ieſuites of Mentz humanelie confeſſed, that they vvold graunt all that book; and long agoe by tvvo Cardinales adviſe, vvold hauehave moued me to hauehave taken a principal Cardinalship; ſayng, th…t I might do much good to the Church, yf I had a Prince that fauored my ſtudies; and I told them, I hoped I had: all theſe I muſt defend againſt you. A Bishop in ſyrname, brēt certen bookes of mine, hindring his gaines for notes upon the Bible, damned of old. But of him I complained to the Lordes; ſo B; Cot; exc. brent bookes comme…nded by the K▪ & Arch. VVh.; moſt highlie a litle afore his death; and others againſt you; vvhichwhich none but a Ievv in hart or errour, vvold hav…brēt: and complaint vvas made to the Lords againſt him; and ſome promiſed to moue the K. for a verie great ſtipend to teach you Ievves in Ebrevv. And for the Bishops of England, none of the Princes making, or vnlothed deadlie as enemie to the Bretish nation vvill thank you, forſayng onlie D. Iunius is vvith me. Milliones of milliones through …urop vvold shevv, they agree vvith me. As you maie think Polychronius and enemie Porphyrie hauehave bred milliones novv manie ye…es. Thus your citation of teſtimonie is aunſvvered, as untrue: & here your Iev…es vvhom you lead …o Gehenna, should knovv by one crime, all your trecherie; and vvhat a Sinon you are. You knovv Virgil, & as Sinon, Incendia miſ…es, ridentem dicere verū, Quid vetat?

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

As the Thracian modeſtlie prouoked me in Ebrevv, ſo therin vvill I aunſvver, from Rabbines ovvne syllables. To turne your nation, & you ſeeme little modeſt to call me to combat vvith you in Latin; vvith you, vvhom milliones of our yonge men could breake. I told you ſadly that you ſpake many vvordes, for fevv. But never one vviſe to my hearing. But your vvork ſhalbe printed, ſend it me. And this much for our diſputation, vvhichwhich occaſioned all the former booke. A book he ſent vvhichwhich Hidelberge hath to avvnſvvear, or to ſhrink.

Of the Angels determining Clearly vvhen Moyſes lavves ſhould be buried, by the burial of Chriſt.

I tranſlated the Angel Gabriels ſpech into English, as circumſpectlie, yf manie be not deceaued, as anie hath done into anie tongue; omitting no letter of aduantage, for the clearnes of Chrsſtianitie; nor vvreſting anie vvhit; that a Ievv might ſay I vvas partial in a Grammer cauſe; and ſome thankfull DD. of Oxford thought it dutie, to tell others: that I tranſlated the Angel ſpech, better then anie before me. Yet, ſome R. R. F. allovved M. Livelie to tranſlate ridiculouſlie, Ievvishſlie, & dead lie; and to raue againſt me, being at the Alpes farr off, in Zuit zerland; vvho to my face, neuer durſt hold himſelf my equall: but hath bene often blamed of me, for extreme vvant of judgement, in Ebrevv; Arch. Wh. cannot be blamed: for, M. Liue lie told a Bohemian, felovv in vvagin for Cambridg, that he vvrote againſt Beroaldus and me. But the Arch. shevved no countenance to him; but all of high diſcontent. For heatheniſme in the Perſian Kinges he ſhevved him ſenſeles, to aſtoniſment againſt the laſt propheticall bookes; Daniel, Ezra, Nehenias, Eſther, Agges, Zachary. And his commender ſhevved him ſelf moſt vvicked, & vnlerned extremely to aſtoniſhment: & impudent extremely to athean madnes; that vvold foyle the biſhops rightly folovving the Ebrevv text; For, To Seale ſin: though the margent hauehave; To Finiſh. Readinges are 848 in the Ebrevv; vvher the text, & the margent are both pure: & the margent checketh not the text, as corrupted in Babylon; but both text and margent are from God. Arias Montanus hath made an whole work of textes, as corrupted; and ſo Plantines great Bible is printed in deede corrupted. For this I have blamed Arias of extreme ouerſight: otherwiſe the man was of rare learning; but for ſcripture tongues; I feare not to cenſure him. And I have shewed in Helue…ia, Marpurg, and Mentz, the reaſon of the double reading, & none euer before me, from Iewes teſtimonies, or plain reaſon. The commender of a foiler of our BB. ſo referend, and ſo learned as the libeller him ſelf commendeth them to be, should be counted a brainſick foole: & receave into his owne boſome, all the vilenie of his libel. who the partie may be, that determine I not. But all will determin, that he was a shameles aſſe: that wheras the Bishops held the right: the Line word, allways the ſafe, and not chect, but expounded by the margent: and ſo proteſt in word, that our nation holdeth not the text corrupt, in none of the 848 margent readinges (for they are all of one auctoritie;) he wold ſtain the ſagenes of our BB. & commend a blaſphemer eight hundreth forty eight fold, of the pure text: which, yf we betray, the ſcripture may not judge controverſies; as a corrupt judge, but Rome, clayming to be the Church, muſt judge, as not erring. This Lonchios the blind Knight, that can perce the ſcripture to the hart, with his prophane ſpeare, shall ſee what he hath perced: & the diſgracer of the BB. wher they better deſerved, then in all their deſertes, this Lonchios should be eſtemed, as a blind Bayard; & nōe should for this, gev him honour.

Of Farar the Iew.

Farar the Iew, that openlie in a Colldge Hall at Amſterdam, as I told, diſputed vponupon Daniel to diſgrace Chriſtianes: yet neuer durſt blame our BB. for tranſlating the text. But the libeller is more Iewish then anie Iew, to diſgrace the BB. & ſtealeth their auctoritie, to prove, that they miſſed of the Bibles words; Yf a ſtraunger had ſo condemned them; namely that they knew not what the Bible was: theyr pleading had bene eaſier. But now a creper into their boſome, damneth them by their owne auctoritie; to make them befoole themſelves, whē they deſerued rarelie well, 848 times wel: by honoring one place, that draweth al of the kind 847 with it. So the hart of the foole was on the left hand. And herein he is Iew is her in rancour againſt Chriſtian good, then anie rancourous Iew. In theſe other poinctes, the Iew is equall and a felow And the Iewes damne him in the former; but in the folowing, he joineth with the Athean dogges.

1 In denial, that our Lordes ſupper ended the lawfulnes of ſacrificing. M. Livelies wordes I cited in my advertiſement; how he held ſacrifice lawful in Veſpaſianes times; So the Iewes hold, and none moo; but M. Livelies commender. So Farrar the Iew, & they, be equallie enemies to Chriſtian faith. Chriſtianes think, that our Lordes death ended ſacrifice & offring; and we celebrate our Lordes ſupper, as a ſeale, that our Lord ended Moſes ſacrifice; when he went through the veile of his fleſh into the holy, to find eternal redemption. Both theſe the libeller denyeth; he denyeth that he went hence from the croſ into heaven; and holdeth ſacrifice lawfullie continued; as did M. Liuelie; the firſt he did, commending Patrocles.

2 Farar the Iew denyeth, that 490 yeres juſt, were from Daniels prayer, vntounto the ſealing of Chriſt. So doth M. Livelie: & his commender. More Iewiſh then Aben Ezra; who being an enemie, as well lerned as ever was enemie vntounto Chriſtianes; yet proteſteth this to be moſt certen (as I touched afore, and often may profitablie;) that the ſeaventie ſeavens are, from Daniels prayer, vntounto the ſealing of Chriſt the holie of holie. His ſyllables I hauehave expreſſed in copies Ebrew, Greke, Latin, Engliſh; in copies, above ten thouſand and the beſt lerned in Chriſten dome hauehave in print ſhewed thankes; But M. Livelie & his libeller wold be more Iewiſh then Aben Ezra: and not cite Iewes for Chriſt; but folow Iewes againſt Chriſt: and likewiſe alſo againſt all Chriſtianes.

Of the name Meſſias twiſe in Daniel Ch. 9. meaning Chriſt properly, & vndeniably.

Vherſoeuer the name Chriſt is in all the Nevv Teſtament, it calleth the reder to returne vntounto Daniel, ſpecially the tvvo places, vvher Meſſias, the Fbrevv vvord, is in Greke letters; & that in the mouth of ſimple folk; as Andrevv the fiſher; & the Samaritane vvomans, ſhevving that the Samaritanes then as all he Ievves, knevv vvhen Chriſt ſhould come into the vvorld. M. liuely denyeth Meſſias in the Angels tongue, to ſound the redemer. Thirty yeres agoe I checked him, ſpeaking ſo, ſayng that he ſhould be forced to alter his mynd. And then he ſayd: he v…old not ſtand in his opinion. Yet finding a commender, he returneth to agree vvith the baſeſt of the faithles Ievves, to greue all Chriſtian mindes, for eueryevery place of the nevv Teſtament vvhichwhich ſtill calleth vsus vntounto the holy name Meſſias, or Chriſt: & vntounto the holy miniſtring ſpirit the Angel Gabriel: from vvhoſe doctrine, vve are called Chriſtianes. So the commēder of M. liuely foreign returned to God, ſhould plead of force, vvhy he commandeth a joyner vvith the groſſeſt athean Ievves; vvher their better lerned vvold be aſhamed to Croſſ Gods vvord: but in one place or other, vvold ſhevv that Daniel ſpake of Meſſias; vvhichwhich vvord vvas never ſimply propre before the Angel ſpak it. So his commender commendeth layng an axe in a lunatique phantaſy, to the rote of the tree of life foreign Deutero. 32. 2 & Pet. 2. And this much for the Ievv Farar; to vvhoſe hate of Chriſt, Iſcariot Liueliſequa ioyneth, vvho the party is, I vvill not reſolutely affirme. The Biſhops, vvhoſe auctoritie he drevv, to countenance Iudaiſme, ſhould find him out; as their deadlieſt fo: & a blaſphemer vvith the Ievv Farar. God Killed the printer of the libell: againſt the ſcottiſh miſt; & yf milliones hauehave not payd for it, the plague & deluge payd. And God called, afore Liuely, the ſtationer, charge man of printing liuelea. Let all mark hovv God vvill deale vvith the vvounder of all the Bible; vvounder of the holy name of Chriſt; & ſtayner of the auctoritie of Chriſtianitie: a vvonder to be extolled in a common vveale of Chriſtianity. And this much for Farar, & Liueli ſequa yoked together for infidelitie of Heatheniſme in Liueleis & his commender, & vvorſe then Heatheniſme, in madnes, putting tvvo Kinges betvvixt good Artax; & him ſelf, & cutting of him into Kinges tvvo; and of being in Cimmerian darknes for Ezra vvith Nehemias; of theſe I hauehave giuen aduertiſemēt elſvvher. And becauſe the defender hath no lerning to defend him; & Athean railing framed from his ovvne cariage, vvill not novv ſerve, vvhen the miſt is turned into a ſun: & he can never avvnſvver to one poinct of a thouſand of his errours: & madnes, it is better to leaue him to the iudgement of God & the King; vvhile the party may be miſtaken, then to preſſ him further. But ſome think the levviſh vvell knovvē For one & the ſame vvork, telleth that one & the ſame man four times ſkophed the ſcottiſh miſt; vvhen the Nero hoped to ſee his ovvne cuntrey on a flame; & ioyned vvith Ben Aram for Hell; vvher D. Bilſon proved moſt ſubſtantially that as foreign in African us & Euſeb. Apod. 8 fol. 242 is the Ievves going vp, as the ſcripture ſpeaks, from Babel to Ieruſalem. So it is, for our Lord to go vp from the Croſſ to Abrahams Haides; vvhence mē ſhould think of revenge & the ſame mā is auctour of both equaly bad doctrines A noble of Scotland noted fovver times vvith vermiliō his ſcoph; & milliones novv note the poiſon of his hereſie; though D. Bi. vvrite to the King only of tvvo, having forgotten him ſelf in his vnvincible ſyllogiſme to be a third. But vviſdome vvill make all yeld vntounto obedience tovvard King & Goſpell; & cover much miſchieff. Yf God meane not to pluck avvay all Biſhops landes; vvhichwhich yf it be vvithdravven, both vniverſities vvilbe cold. Biſhops in learning ſo far paſſing tvventy vicares in learning, as in revenues, vvold make our nation the glory of all Kingdomes.

Of M. liuelies skill in Iudaiſme to tranſlate againſt Chriſtianitie; & what learning a tranſlatour should have.

I requeſt the gentle reader to mark M. Livelies skill in Ebt. and mine; by both our tranſlationes of Gabriels wordes Dan. 9. Yf God ſent me & lent me anie judgement, M. Livelie uſed litle; and his commender as much. In the advertiſement, both our skill may be tryed, of him & his learned defendour, I will diſpute no more. His tranſlation vvill ſhevv agrement vvith Iudaiſme; and fight againſt all Chriſtianes; and here for all, I vvill lay dovvne a fevv rules; to shevv vvhat learning a trā ſlator ſhould hauehave, for Ebrevv and Greke: and for all artes, to judge of Equiuocationes.

Of Ebrew.

1 He muſt knovv that the letres Ebrevv, the 22 vvhichwhich vve have, vvere not invented by Ezra; as manie fabled, but giuen in the Tables to Moyſes, and knovven of old.

2 The Greke Alphabet, vvhichwhich deuided Homers Iliad & Odyſſea, is elder much then that age; of Babels captiuitie; & it is named from the Ebrevv; and the Ebrevv much elder then it; and the Characters that gaue the name, yet much elder; and ordered in the Alphabet, for like forme; and ſo ordered in the Pſalmes Prov. 31; and ſix times Lam. in all, 21 times; therfore an Ebrician vvold not be found Analphabetus, to learne his, A, B, C.

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

4 The lxxii, had old dimme copies; as 1000 yeres old, or more; wher theyr eies often miſſed, by letters like; as yet they be. D. Druſ. noted that vvell in Ciun & Rempham; a tranſlator of courage vvold put Ciun Act. 7. from Amos 5.

5. Vovvels had Gods auctority in the tables; as Tiphereth Iſrael teacheth. Their infinite varietie could not be from man; & no mans auctority could prevaile to force a nation to …ake them; yf the prophetes in all ages had not ſettled them, as theyr age ſpake.

6. Accentes hauehave vſe to ſtay ſpech by the argument; as Demoſthenes excelled by pronuntiation. I brevv accentes teach that to Ebrevves: & that, not Muſique, is theyr vſe.

7. Elias Leuita doted vvhen he denyed that any old grammarianes afore him of renovvne: ſayd, that vovvels vvere of old. kimchi vponupon Hoſeas expreſly …elleth, that Ionathan Coaeual to S. Pauls Rabbi, the ſage Gamaliel, had Hoſeas poincted.

8. Azarias blameth Elias; by that all nationes hauehave vovvels; then ſpecially Iſraell; more curious in ſtyle, then all Greke poetes.

6. Tiphereth Iſrael ſayth ſagely, that all the lavv is now at this day vvith vsus, in the 22. Letters in vovvels & in accentes, as in Moſes time. The Pope, vvho beleued Elias, vvarring againſt them vvho ſay the poinctes, & ſo the accentes are from God, the Pope beleving Elias, and vvekeninge the auctoritie of Gods vvord, herin dealeth not vvell: nor any of ours that folovv him. No mans vvit could invent 14 vovvels; vnleſſ at the firſt they had them; nor nedeleſſ variety of poinctes, to great difficulties of grammer, vnleſſ autours had vvritten ſo at the firſt. So Benj, my ſon, hoſeas 11 & Math. 2. might as vvell be Banaj, my ſonnes. So Gnaſaj, God, my makers, for myſticall trinity in Elihu, might as vvelbe Gnoſi, my maker. And ſeing Iewes foreign from Babel, as Iulius Africanus in Euſeb. Greketh, aſcending to Ieruſalem, folovved Arabians to hauehave vovvels, comon, as Mariam & Miriam, Salomon, & Solomon, Abel, & Ebel, Gog, & Gyg, Cores, & Cyros, it vvas not poſſible for late Ievves to perſuade one man to reſt in many late-in vented vovvels.

10 Two kindes of Chananean Bibles we have now; vowelled, and vnvowelled; ſo they had at the firſt. The one for certentie, yf doubt came; the other for expedition. As we write vnvowelled. So R. Ruben to me; and I to him, in my late printed workes. The lxx vſed only the vnvowelled; to hide with more facilitie, holy thinges from dogges; when danger was.

What Auctours we have to help tranſlation in Hebrew.

The Apoſtles tranſlate exceding much of the old teſtamēt, even as the lxx have done before them. So much muſt be followed: & the harmony deliteth: and the Apoſtles Greke wordes, in notable places, migh be ſet profitably in the margent. Alſo the Apoſtles tranſlate much of themſelves. Therin they will be dull contemners of God, that follow not him. Wher Apoſtles tranſlate not, Arabiq Moſes, the Chaldy Paraphraſtes, and Thalmudiques in Moſes Chair, are good warrantes. Super intendans are ſlender in learning that are Babes in this kind. And knowledge foreign haumeth mē, which ſpent short life in longe diſcourſes, for matter wherin, all mindes know more then any tongue can tell. The incarnation and reſurrection, how it hath ben folowed or contemned from the beginning: with civil plain cariage in Gods; and Satanean in the contrarie, this conteineth the ſumme: and they will lie againſt this infinitly▪ or ſpend their life in idle Ceremonies and heavy lawes, whoſe ſoules are not ſeaſonned, with the exact ſtyle of Gods word; Burſt with envy towards painfuller ſtudent; and as ſure to hav pay, returned upon their heades. More Academies of Alamanie then one wold ſone ſee theſe wordes juſt.

Of the New Teſtament.

All the New Teſtament is penned from God in Greke. The Reporters that S. Math. vvrote in Ebrevv, or S. Paul to the Ebrevve; neuer marked the Greke ſtyles of both in Attiq formes of ſpech, that Salem hath not. And the holie Ghoſt neuer tranſlated book; but kept ſtill the originall, of all that he vvold have tranſlated. Here be four Dialectes, the Attiq, Iudean. Thalmudiq, and Apoſtoliq. By ignorance of vvhichwhich, much darknes covereth dealers vvith the N. Teſtament: as I hauehave cō victed one Doctor, to hauehave shevved ignorance of all theſe in one queſtion, ſo groſſe, that a man vvold marveile vvith vvhat face he durſt chalenge anie diſputation.

Being cumbated,

Projicit ampullas, & ſeſquipedalia verba.

The vviſe man caſteth off Atti que and vvhen Homers commenter vvas cited for hard vvordes; he could not think of Ariſtarchus in old Didymos; but of late Euſtathius, as vvhom S. Peter could not reade; shevving yet therin all his learning; as though Euſtathius cited his ovvne; and not Heathen, elder thē the Machabees. foreign are the plague of quiet opening holie truth. Ignorance of Iudean Septuagint hath apeared ſtrange; vvhen he ſaid; Aey Sheol is Hades; and the Greke Fathers vnderſtood not the lxx. But S. Auguſtin had great skill. Forſooth foreign for erroneous Latin; Quinta generatione exiverunt ex Aegypto, droue him to a tedious diſputation. It is ſtrange, that a ſage man should ſpeak, ſo voide from the vvho le tenour of learning. And vvher S. Auguſtin knevv not vvhy the lxx added ſo manie hondred yeres, & vvhy Mathuſala by them lived beyōd the flood; the blind vnthankfull vvight vvell might hauehave ſene that, handled firſt in England. And vvithout obſerving vvhat Ebrevv the Apoſtles tranſlate a nevv, he cannot hear the dum ſtones Apoc. 21, tell all the old ſtory of both Teſtamentes; a matter precious, and better then all the Iev… els of the vvorld. Laſtlie, for ignorance of Thalmudiq: vvorld to come, or Haides, the vvorld of ſoules: he placeth hell in this vvorld; and vvold rob Grekes for the one part of Hades. Thalmudiques, compared vvith Attiques, had here holpen him. The Nevv Teſtamentes tranſlater should profitablie joine to the Greke, the Ebrevv, ſet to the lxx, or to their ovvne nevv tranſlation: and the Thalmudi que to their phraſes; and note the Attiq by their auctours; and Thalmudiq: and joine an abſolute Table of all theſe; and regard all in Engliſh.

Of the Text purenes. Rabbi Farar.

Your Nevv Teſtament is corrupted in text. And that your Preachers graunt; and ſome Amſteldamean Ievves hauehave dvvelt in London: and read Engliſh condemnation of the text; & Beza in Latin, often amendeth the text. Novv you vvill graunt, it is not of God, yf it be corrupted.

Br.

Much rancour is vttered in your fevv vvordes. Matters to have made you a Chriſtian, plain, is there; vvhichwhich your vveak head might learne; and not put quarels as foreign, to proue your ſelf full of poiſon, and voyd of lerning. I vvill for diſputation ſake, make my ſelf an enemie to the Lavv, & thus reaſō vvith you. Rabbi Farar vvill graunt, that yf the old Teſtament be corrupted, God gaue it not, and I am ſure it is true. For Gods Prouidence vvold kepe pure, all bookes that he vvold hauehave cō tinued; as vvhen Ieremie & Ezra abridged manie bookes nedles for all aages; thoſe God vvold not hauehave more copied; but left at the Ark, vvhichwhich vvhen the Temple vvas brent, could not eſcape: or othervviſe, God vvold hauehave to decay. But Ieremies Kinges, & Eſraes Chronicles, to be kept to euerie letter. Yet I, as an enemie vvill thus diſpute.

Yf in Carui Pſ. 22, for Caru, all ye Ievves, have corrupted all copies this 600 yeres againſt the Maſſoreth, & hauehave in Dan. 8 Chaldean Kings name prophane vvith ſhin afore Aleph in this notation; Bel enricheth, & not as ch. 7 vvith Aleph afore Shin; Bel giues a fire of vvoe: a… the Maſſoreth vvarneth; yf all you herefolovv corruption, God gaue not the Lavv; or you are vvicked;

But all eyes may ſee vvhat you doe:

Therfore by you God gaue not the Lavv.

Novv Rabby Farrar, vvhat yf a Turk thus diſputed vvith you: vvold you not be turned into a ſtone as …, or, in vvordes unvviſe, of Hecate God vvold ſtir diligence: & I dare defend the copies pure Pſal. 22 & Dan. 8. But I cannot defend your troupes. So you ſhould not object unto me our troupes. You hauehave my Latin Concent; ther you ſee my judgement; that the Bible is ſettled all as one bodie; pure, clear, & perfect; Trinitie, Sonnes Incarnation, and Aſſumption to Heauens, is the Diuinitie; Life by the light uniforme in all ſoules for cariage, is the humanity; as perfect as Moyſes in the 613 Lavves; No good thing can be taught; but that is required in the Nevv Teſtamēt; No ill thing can be thought, but that is reproued in the Nevv Teſtament; Ben Arama might have ſene this, and all Thalmudiques from S. Paul 1 Tim. 1. But Eſaias ſixt, makes you as I doles, that have eies, but vvill not ſee. But you vvil be carpinge, as ſeing to much. You could not ſee Gods vviſdome in geving Zachary the name of Ieremie. And knovv you not that, to be moſt uſuall in Ezra & Nehemia ſpeciallie, & in Ieremie ſpeciallie; in Nechlemite, & Magor-Miſſabil. And vvhy could not you carp at Barachias Mat. 23. for Iohajada. He is neuer called ſo in the old Teſtament: but you knovv the notation to be all one. Novv Zachary vvrote Chriſts his exaltation, a King riding upon an aſſe, ſold, for 30 Sicles, as a ſervant kild by an oxe, but deſtroier of Ieruſalem: after vvaters of life made to ſpring from his heauenlie Ieruſalem: vvher all thinges shalbe uſed to Gods glory; horſe bridles, as Temples veſſels. So Zacharie hath the name Ieremie, abridging all his vvorke. And Chriſtianes had neuer taken the ſtrange vvord, but for the glorious exalting of Chriſt; who did giuegive the ox that kild the ſeruant to the Romane butchers.

But Enuie burſted your panches, vvhen you ſee all Scripture, & all learning, contrived unto Chriſt. And thus I hauehave aunſwered for S. Luke; that Ieſus, Fil. Ioſeph opinione, eſt vere filius Eli, &c. filius Dei; and for S. Mathew, that Iechonias, the man childles, a King, neuer childleſs, begate his ſucceſſour: and …ee foreign or bipotentes Macedonas; parted Grecianes in the Image legges; and Moyſes clearlie ended by a ſet time for our Lordes death. And that vvhichwhich Ben Arama moued, was handled by collaterall occaſion, that our ſymbolum, or mark of faith ſpeaketh in Greke, as the Goſpell in holie ſpech: to go to the Father. I hauehave proued that by a B. D. Bilſon, from Grekes abondant, that our foreign tels ſo much. And for Scriptures old, I have shevved, that vve Chriſtianes, know your Hebrew, better then your ſelues, for Maſſoritiq exquiſi…enes, for preſeruation of euerie letter. Maſſoreth is a rule; and Maſſoritique: one cunning in rules that way. And your Ievves confeſs to the Princes of Germanie, that frō us ye rede the pureſt Hebrevv, that vvas written ſince the Prophetes wrote. That confeſſion should make you know, that Chiſt is God, who maketh Iaphets ſonnes his ſeruants ſo ſpeak with lippe of Chanaan. Yf you be of God, you will teach your contreymē what is aunſwered to al your objectiones: at which you ſtumbled to Gehenna hitherto; Now walk in the light of Chriſt: whom God made Heyr of all; Pſal. 2, by whom he made the world, Prov. 8: who being the brightnes of glorie, Eſa. 4. hauing the name of the Father in him, Exod. 23. by himſelf hath payd a clenſing of our ſinnes, Eſa. 4; and ſitteth on the right hand of God in the higheſt; Pſ. 110. Therfore while it is ſayd, to day, give glorie to our God, the rock Deut 32.

To the learned Nobilitie, and all other Chreſtianes.

As Iewes exceding buſied in the Prophets, ſerched all meanes to diſgrace the Goſpell, by errours of teachers unskilfull; true defenders should raquite them with groundes of Faith▪ that wold make them in their owne harmes Gods hated: and force them, yf they hauehave anie drop of grace, to bow their knee at the name of Ieſus. For this, I will heare laie downe a few rules; with this humilitie, that yf anie can laie downe better, he yeld, upon occaſion, the better.

1

The meanes to know God, is the Word of the old Teſtamēt & of the New.

2

The Ievves and vve, hold the old Teſtament, to conteine as great wiſdome, as God ſhewed in the frame of the vvorld.

3

Ther is nothing there, vvhichwhich allureth not, unto the knowledge of God, for ſaluation; and all of abilitie, ſhould ſpend daielie a parcell of time that vvaie.

4

As the Prophecies of the old Teſtament, conteine the vviſdome of God; ſo the Ievves should think, that the unchangeable God being the firſt, & manifeſt in Prophicie, vvold be the laſt, and shevv performance.

5

The Nevv Teſtamēt is in euerie reſpect, equal in vviſdome, to the old; although the Greke tongue doth not expreſs naturall Philoſophie in termes fittet to matter as the Ebrevv; yet the wiſdome of God is equal in both. The old Teſtament was to shew, what wiſdome Adam once had. The Nevv Teſtamēt is fittet in ſpech to the Heathen weakenes.

6

In the litle book of the New teſtament, God hath ſent ſo great a varietie of pure wiſe wordes fittet from the dept of wiſdome, to the preſent matter, that the language might tell God to be the auctour of the work; & all are worthie of eternall flames which may ſpēd their life in it; & delite more in wordlie pleaſures, then honoring God for his wiſdome to life in it.

7

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

8

The Greke tranſlation of the old Teſtament, made by Ptolemie Philadelphus requeſt, by 72 of Iuda, and uſed of Iewes, wher the Macedonians ſcatered them, to South, Eaſt, North, and in part to weſt, this tranſlation, is ſo skilfullie cited of Galilean fiſhers & the reſt, that all the wittes in the world to this day, cannot folow their ſteppes, to applie their Greke unto Ebrew. Diſdain not, dulnes is the cauſe of the blindnes. Biſhops of Kingdomes ſhould all be Papae, Popes of their owne ſoile; all foreign, Overſeers; as in the lxx; All of anie charge be foreign. Babes be deceaved in termes. But God deliteth not in fooles. That Epiſcopus, that knoweth not what God ſpeaketh in the old Teſtament in Ebrew, nor what in the New in Greke is too too lerned; when he dareth teach others, that which he neuer lerned himſelf.

9

The Apoſtles had diſputationes with the Thalmudiques; who ſpeake after the maner of the whole natiō upon the 613 Lawes of Moſes: becauſe the letters grauen by Gods writing, were 613; and the Law and Goſpel, hath no more matter, they devided all Moſes Lawes into 613. A few moo or leſſ they might have made them; but they ſaw, they fell out verie fitlie to that number. To theſe Lawes al the Apoſtles write; & moſt upon theſe two; Iehovah, thy God, Iehovah is one: &, thou ſhalt make thee a King of thy brethren. Becauſe the Eternall Sonne, who made the world, ſayd, he was the Sonne of God▪ the Atheiſt high Bishop, in Biſhop Eleazars roome, rent his clothes; as he, and all after him, deſerue to be rent with wild horſes, that after will take his place; or nevve Ievves Policie. So, becauſe he ſayd, he vvas King of the Ievves; they made this a meane to hauehave him King of the Heathen, and themſelves ſlaves to Ceſar. And, vponupon this Lavv, Thou ſhalt reuerence my ſanctuarie; vvhen the vvord Eternall, vvho had his tabernacle in us, expounded moſt graciouſly hovv the Tabernacle & Temple called unto him; they vvold make this, death, to ſay: Deſtroy this Tabernacle, & in three dayes I vvill raiſe it vp againe▪ And they as he bade, deſtroyed the Tabernacle, to their eternall fall, & he raiſed it up again the third day. They vvho knovv not to vvhat Lavves of Moſes theſe thinges are penned, can neuer take delite in Moſes: vvherin Kinges ſpeciallie, as David & Salomon, ſhould ſpend their time, to be Papes & Biſhops of their people; the King able to confer Moſes vvith Ieſus, vvold be the glory of the vvorld. Novv the holy Apoſtles folovving the Thalmudiq plain comon places, force all men, eyther to deſpiſe God in them: or to be cunning in them. And all vvho proteſt learning ſhould be aſhamed to have them in their librarie, & not in their head. As Bodinus, vvriting of Engliſh Lavves, vvas found vnskilful, ſo al that ſpeak of Salē Lavves, not brought vp in thē, vvill trip in ſpeaking of thē

10

A fourth kind of Greke the holie moſt vvife Apoſtles have. Termes of Athenes, applied unto voices of Salem in moſt heavenly brightnes. foreign the brightnes of glorie Ebr. 1. 3. from Eſay 4. is uſed to break the revolting Rabbines. That is ſpoken of the eternall ſon our Saviour; & Eſay al goeth upon that terme; & Ieremie & Zacharie, aliàs Ieremie, Mat. …7, termed by notation, the exalter of Chriſt, and Zachariefather to the ſecond Elias.

Very manie ſuch pearles, the Apoſtles have, vvhichwhich I vvold handle, yf the King giuegive that, vvhichwhich novv elv yere, upō vvord, I looked for.

11

Manie before me, and I after others, have ſhevved, that the Thalmudiques hauehave ſpeches, that proue the Trinitie, vponupon Eccleſiaſtes, & in my two bookes in Ebrew, that, to the Grave▪ of Hanaw, & the other to the Landgraue, I have ſhewed that▪ & Iewes without envy ſpeak the beſt to all the Princes of Germanie. S. Paul ſaith for further matter, that he differeth not from the Scribes, for the incarnation and reſurrection.

Touching all that the Apoſtles have written, this muſt b… vnderſtood; that they wrote to the ſimple of Iudah; ſpeaking moſt plainlie to their capacitie. And all their ſpeches differing from Heathen maner, are plain to all Thalmudiques; and the Apoſtles tendered the weake of the world; ſpeaking to the capacitie of the plaineſt: that no City but the dullard, that crucified the God of glory, wold ſay, the ſcriptures are hard; and religiō is reduced to theſe principles.

Concluſion.

Thus I have ſhevved our Lordes familie; and queſtiones depending therupon; & I wish all that hope for life, to know firſt the familie of life. No familie in the vvorld, nor all together match it. Geve glory to our God.

foreign

foreign foreign foreign foreign foreign foreign foreign foreign

foreign

Faults Eſcaped.

(*) 3. fol. lin. 7. read ſeventh monethmonth. and line 14. Mich. 6. 3. (*) 3. b. l. 7. sheep (*) 4. b. lin. 30. read, comment. A. 1 a. lin. 11. Addi. B. 1. b. line 20. vowels. B. 4. a. lin. 14. which was. C. 1. a. lin. 16. his tombe. And lin. 25. heavy. C. 1. b. lin. 14 perfited. and l. 25. foreign. C. 4. a lin. 21. ladder. C. 4. b. lin. 13. ſo. muſt. D. …. a. for Math. 25. read Luk. 12. 42. D. 1. b. lin. 5. Ezron. D. 3 a. lin. 19. of his name.

D. 3. b. lin. 1. infirmityes. And l. 4. infinite. And l. 15. Lev. 26. And l. 30. mourning. E. 1. a. lin. 14. whetſtone. And l. 23. Gods. E. 4. b. lin. 7. foreign. And l. 11 cha. 38. 17. F. 1. a. lin. 12. forged. And b. lin. 22. market. And l. 32. brought. F. 4. b. lin. 5. would be. And l. 17. knees. G. 1. a. lin. 3. yee that And l. 18. the common. And l. 22. citeth. G. 1. b. lin. 7. who was. And l. 10. webb. And l. 11 grieved.

And l. 15. no kin to him. G. 2. b. l. 28. images. And l. 29. Trinacria. And l. 30. vnderunder one mount. H. 2. b. lin. 20. commendeth. And l. 27. 2. Pet. 2. H. 3. b. lin. 26. Rodanim. Riphath. I. 1. b. lin. 29. Caari. And 2. a. lin. 22, Magor-miſſabib. And, b, lin, 19, is God. And l, 33, requite. I, 3. a, lin, 24, 27, 30. fitted, And l, 30, depth.

In the Greek.

K, fol, 4. lin, 18, read foreign

End of the text · Hugh Broughton, Our Lords Family (1608)

Our Lords Family, Part 3

OF THE FATHERS CITED IN S. Mathevv his holy text.

Obſervationes.

Of the firſt fovvertene; & of Abraham ſeverally.

Why Abraham geueth the beginning of the ſtory.

Of Abrahams glory.

An aunſvvear to M. Scaliger.

Of Abrahams Idolatry.

Of Iſaac.

Of Iudah & his brethren.

Of Phares

Of Ezron.

Of Aram And Aminadab.

Of Naaſſon.

Of Salmon.

Of Booz.

Of Obed.

Of Ieſſaj.

Of Dauid.

Of the Kinges that vvere not fathers to Chriſt.

Of Roboam.

Of Abia

Of Aſa Ioſaphat & the reſt

Who made the third fowrtene;

the 2▪ occaſion:

the Church of Englands faith:

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

An other vnuincible profe brought on from Luc 16, for the terme Haides, which in Abrahams & Eleazars ioy, is a feaſting

of Athanaſius ſeming to differ;

of a thyrd ſyllogiſme; which the ſurveyer in an Enthymeme made vntounto the King.

Of tvvo vvordes, Deſcending & Hell, hovv the unlearned & unſtayd do turne aſide.

Now of the woord Haides or Hades, Hell in comon ſenſe, but never for to particular, Gehenna.

Of Euſebius hovv B. vvinton citeth him: ſo that he might ſtop Ievves vncleane mouth.

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

Of an other Iudaique poinct.

Of the fourth Monarchy.

Thus reaſoned D. Farar.

Br.

Farar the Iewe.

Broughton.

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

Of the Angels determining Clearly vvhen Moyſes lavves ſhould be buried, by the burial of Chriſt.

Of Farar the Iew.

Of the name Meſſias twiſe in Daniel Ch. 9. meaning Chriſt properly, & vndeniably.

Of M. liuelies skill in Iudaiſme to tranſlate againſt Chriſtianitie; & what learning a tranſlatour should have.

Of Ebrew.

What Auctours we have to help tranſlation in Hebrew.

Of the New Teſtament.

Projicit ampullas, & ſeſquipedalia verba.

Of the Text purenes. Rabbi Farar.

Br.

Therfore by you God gaue not the Lavv.

To the learned Nobilitie, and all other Chreſtianes.

1

2

3

4

5

6

7

8

9

10

11

Concluſion.

foreign

Faults Eſcaped.

In the Greek.