To the Kings Maiestie.

GREAT and deadly errours (most Gracious Soveraigne) runne currant in England: as good Divinitie: for which God, from whom ever trespas receyveth iust recompence, doth and will plague the deceavers and deceaved. They which know the errours may not be si­lent: though the errers haue shewed teeth of Iron and hard faces against their warner for better counsell. And only your Ma­iestie can, and you must force the deceavers to confesse before all the world, how they haue bene led amisse.

Of accusing the holy text, most pure, and expressing Gods wisedome.

MOses telleth that Abraham bought a buriall place in Hebron, for price of money, and that Iacob bought a field in Sychem for lambes: and Iacob was buried in Hebrō, and the Patriarkes in Sychem. Now if a man should say that Iacob was buried in Sychem, he reiecteth Moses, & all the authoritie of God. Or if he say that Abraham bought the field which Iacob bought, and say that Abrahā bought Sychems plot for money, The vntrueth is augmented: yet all this doe our right reverend Fathers. In these wordes from Act. 7.16. and 17. as they would make the simple to beleeve: And Iacob descended into Egypt, and dyed, both he, and our Fathers, and were caried over into Sychem, and layd in the sepulchre that Abraham bought for money of the sonnes of Emor, the sonne of Sichem. By this Iacob should be caried to Sychem, and be buried there: and Abraham should be the [Page] purchaser, and for money, and Iacob and the Patriarches should be buried together. So the Iewes would say that Machmad makes no greater madnes in his Al-koran: see­ing Abrahams purchase was in Hebron, & for 400. sickles: and that of Sychem was Iacobs, & for an hundreth lambes. And Iacob was buried in Hebron, as was told, & the twelue sonnes in Sychem. The Bishops sawe that this was most false: & runne from euill to worse. And thus their mar­gent note speaketh, vpon vers. 16. For (B) money. Here appeareth an errour. For Abraham seemeth to be put in the text in the steed of Iacob. For Iacob bought the sepulchre of Emor, and not Abraham, who bought before a field of Ephron. Thus we accuse the holy Ghost for giuing vs a corrupted New Testament. And our countries heard not that any Greke copy from the first to the last differed here. So the first should be corrupt: & so Machmad should say truely, that we had not a pure N. Testament. Also the Iewes rule should condemne vs: a comon rule & generall: in Thalm. Ierus. San. fo. 20. Diathece se batelah Mikzathah batelah cullah. A Testament which faileth in part, faileth in the whole. This our errour is not first ours, but old, and knowen to Iewes: whereby their millions despise the Gospell, and hold S. Stephen no martyr: as missing in Moses plain story. Whereas in trueth S. Stephen meant thus: Iacob died in E­gypt, the Patriarkes died in Egypt: Only the Patriarkes were caried to Sichem: Iacob and the Patriarkes were buri­ed: Iacob in Hebron: in ground which Abraham bought, and bought for money, and not for Lambes: The Patri­arkes were buried in Sichem, in ground which Iacob, not Abraham, bought, & not for money, but for an hundreth lambes. Saint Stephen meant all this: which all, we pervert to cause millions of millions to reiect the New Testa­ment, [Page] and to runne to eternall flames. The rare elegancie of S. Stephens wordes would haue made a Iewe know that he spake in the Prophets style, & shortnes: but his speech would be harshe, to one not longe acquainted with the Prophetes maner. To vnderstand this, three rules must be deliuered. One, that Vau the Ebrew, is sometimes, which: as in Malach. 3. and Mark cha. 1.1. which shall pre­pare thy way: And often in two members ioyned, in o­ther tongues by, AND, it is omitted in the Prophetes, as that in Ps. 133. Like the dew of Hermon, which falleth vpō moūt Sion. For, like the dew of Hermon, AND that which falleth vpon mount Sion. A third Hebrew matter com­meth, hard even for Ebrewes, and often noted by the ho­ly Ghost among the 848. margent notes, vpon most exact text wordes, but worthy of notes: As Hande, for the handes: barre, for the barres: Sonne, for the sonnes. So, grave, Act. 7. for, The graves: The singular being put ge­rally for the plurall. These things being considered, Saint Stephen will cleare him selfe to all learned Iewes admirati­on. For, thus the Greek, Hebraizing, meant: Iacob descen­ded into Egypt, he, and our Fathers which were caried to Sichem. And they were put in Graue: that which Abra­ham bought for price of money: AND that from Emor the Sichemite. Any acquainted with the Ebrew style would thus vnderstand Saint Lukes Greeke. And so the New Testament should be farre from blame, and in high admiration, and Iacob should not be left vnburied in Saint Stephen, nor buried with the Patriarkes: nor Abraham a purchaser in Sychem, nor Sychem purchase made by money, and not by lambes. This our ignorance must be noted, for the thousands or rather millions of copies disgracing our selues: though in the paynes expected it may be [Page] amended. For copies vnrevocable sold now 46. yeres, our darknes must be hightened: and the scripture must be de­fended, as pure all, and most syncere. None that haue any sparke of grace will envy that, but wish it withall might maintayned.

Of perverting the holy text of the old Test. in 848. places.

THe old Test. in Ebrew hath in the margent words of warning for others in the text 848. times, yet alwayes the text word is exact, and the margent warneth of some matter profitable for the depth of Ebrew skill, or helpeth in a doubtfull phrase: or telleth of the like elswhere vsed with some little difference: or in propre names which mē gaue vnfit, layth a fitter to be read: or for brood speeches readeth ciuiller. And both the text is exact, and the mar­gent profitable. But the margent readings are omitted in many copies: And none without great blame alter the text. Amongest Ebrewes David Kimchi was found rash herein in his preface to the booke of Iosuah. But hee was sharply taken vp by others: yea and he calleth backe him­selfe in particulars. Kimchi said: that the Bible was corru­pted in Babylon, and the margent was a correction. That his opinion is shewed to be most foolish and deadly a­gainst Gods word, by Elias Levita praef ad Massorita. Biblia: and it might dash all authoritie of scripture. Also Barbinel the most curious that euer, I trow, handled the tongue, though not the soundest: yet herein he soundly confu­teth Kimchi in his praeface to Ezekiel. Yet a learned man of Cambridge, M. Edw. Liuely, maketh the margent the right reading, for Dan. 9. penned after Babell fell: and by Daniel full of wealth, and able to keepe his owne bookes. That [Page] his dealing is extreemely dangerous to the authoritie of Scripture. For if in fiftie two yeares in Babel after the Temples fall, Moses and the Prophetes had so many cor­ruptions in longer time more would grow. The learned man dealt here not learnedly. A prosessour of Ebrew 30. yeares might haue shewed that the text was still most ex­act: and in many places far the more curious Ebrew: and he should not weaken the glory of Gods providence, whose watchfulnes hath preserved every letter of all the holy Hebrew that his Prophetes wrot for the vse of all a­ges. Many booke-prophetes wrote for the vse of Israell, while their tongue, families and townes stood: which af­terwardes would not profit, when Israell perished: and heathen should be vexed in searching stories not plain.

Those bookes the last Prophetes extinguished, and made vp an absolute pithie storie fit for all ages. And so much we must defend to every letter. Ecclesiasticall au­thoritie in a certen libell commendeth M. Livelies booke. Bishops that know Ebrew will not assent, nor any who vse advisement. Authoritie should make Lively recant. This blamer knoweth that he hath read thrise mo Ebrew auctours then he, and will defend each of the 848. words blamed by M. Lively. And a worke titled Tiphereth Israel, would haue told M. Lively more thē he knoweth for this matter, and much more, to speak better of the holy text. And the right reverend fathers should write of the Bibles purenesse first, how the text is sound, before they dispute of further matter. All thinges must be done in order in the Church of God. And if men regard money not lear­ning, Gods face will be vpon them.

Of Tzau, an Ebrew worde in Hosee, rashly blamed.

IEroboam the first, bade Israell worship calues at Dan and Bethel: vpon his word they did so. That Hosee touched in one syllable, Tzau, a charge. M. Liuely writeth that the text is corrupt: Shau by him it should be. No Ebrew told him so. Only he told him selfe so. By equall autho­ritie he might make a new Bible of his owne head. Hee bringeth the Lxx. for his warrant. They translate: Vaine thinges, as Shau: The answere is easie. They translate cō ­monly for Heathen capacitie: where Iewes stories would be hard for them So they entitle the bookes of Samuel, The Kings. Because Heathen would not soone perceaue how Core his sonne should haue such a title. So Heathen would not soone see how Osee spake of Ieroboams charge: and therefore the Lxx. take for Tzau, Shau; for Charge, Vain things, dealing most wittily. This work of M. Lively is solde in Paules. But the auctor should amend that: We may not crosse our owne ground: that the Scripture is all pure & cleare, in one copie or other: and here in all that haue bene spokē off. And M. Liuely alone fighteth against all the world: But that our Ecclesiasticall authority figh­teth in his allowance, for him against our good.

Of Daniels seauens: the right meaning and corruption commended by our Ecclesiasticall, and Stationers.

SInce Adamfell, on the day of his creation, and brought death before he walked in any obediēce, to kindle Gods anger to the full, yet God in mercy vsed many meanes to breed faith in the redeemer: beside the warnings of his [Page] word. The flood destroyed all but eight, & of all the men nothing remaineth but spirites in prison, except eight sa­ued in the Arke. That severity might haue made them all wise. Yet Cham was not bettered: but his race called out Idolatry and Babels Tower for that. wherevpon God be­reft these builders of the tongue that spake of hope in the redeemer, that they should no more heare of him, till Babel should fall by Sem in Cyrus and by Iapheth in Darius, when Persians and Medes tooke Babell. And amongst his owne people he reckoned the worldes age to that time, most exactly and plainly, yeares 3470. And then his An­gell telleth Daniel for Darius and Cyrus, and all nations, of the kingdome of Salvation: and nameth the redemer the most holy: Messias the Governer: Messias that shall con­firme the covenaunt with many: and telleth of his king­dome, how it shalbe in sufferings. Iudah saw the fall of Sa­lomons kingdome, their hope: and the fall of Babel the glo­rie of nations▪ and now first experience might teach that the kingdomes of this world vnder the sun, had nothing but vexation of spirit. At that time it was fit to tell all the world of the kingdome of heauen: when Iewes & Gen­tiles saw all the earth cursed. The Iewes kingdome had fallen: and they were told they should never haue an earthly kingdome more: and Hethen kingdomes were shewed to be as savage beastes coaming out of the great sea tossed with many windes. So in that opportunitie an Angel, called Gabriel, the mighty man of God, whom Da­niel had seene before, cometh in the Evening to Daniel praying for a return home, for his people to restore their religion: and telleth him that his prayer was heard, that Ierusalem shalbe restored, as Esaie foretold Cyrus should do it, that mount Sion should haue sacrifices seaven times [Page] the space of seaventy yeares captivity, that is, 490. yeres. But exactly then the Son of God would consecrate him selfe to end Moses and to bring in an Eternall redempti­on: and as he had Oxen and sheepe in sacrifices for his body, and their blood for the blood of his covenant: hee would confirme a covenaunt for all nations. As the Go­spell recordeth what he hath done, leaving bread for his body in seale of covenaunt, and wine for the new testa­ment by his covenant: So at his death he should end Mo­ses Lawes, and all Leviticall function: that no Mosaicall sacrifice should afterwardes be lefull. And the time of all this matter is clearely and strictly set downe: that Cyrus & Darius knew when the sonne of God would worke re­demption: in which hope 49000. Iewes leaue Babel for Ierusalem, and so many of Israel as had hope of Salvation, thought of Ierusalem in all countreys where they were scattered. Also the Sonne of God is called by Gabriel, as was said, Messias: in such Ebrew as it must needes be a propre name: which it is not againe in all the old testa­ment: and Saint Iohn for Messias cha. 1. and 4. forceth vs to looke vnto the Angells speach: and still the name of CHRIST through the new Testament: in so much that to deny MESSIAS here to meane Our Lord and Sa­viour, that is nothing els but to deny all the New Testa. Besides, for certainty of all: God telleth that by the tenth part of this time exactly, from the leaue to returne, Ieru­salem shalbe walled, but not without much adoe: so for­ty nine yeres are set alone, with the stories of 4900. thou­sand Iewes interlaced, least Heathen lyes should break the trueth of the Chronicle. When God had given Cyrus all the kingdomes of the earth, then he maketh a decree to build the Temple: and to giue a subsidie throw 120. na­tions, [Page] to helpe the Iewes home. Long warres had Cyrus afore he became so great. Esay did name him by his name, and foretold of his victories. And Heathen doe record them: and Lucian recordeth, that Cyrus liued 100. yeares: and Xenophon, that he very yong began warre: so his glory might well by Greekes begin where scripture placeth the Chaldean: to whom Heathen Greekes giue no superioritie over the Persians. After Cyrus tooke Babel, he reigned three yeares: when Daniel fasted because the building of the Temple was hindred by letters written to Artaxata na­med in Ezra 4. and called Prince of Persia, Dan. 10. And soone Cyrus might dye. Otherwise Daniel would stirr him to further his own decree: and Herodot bringeth his death neare Babels fall, by Scythian Thamar. Artaxata or Cambyses had reigned so long with his father, that he had put to death all the chief Nobility: By Lucian citing Persique wri­ters: and after his hinderance of the Temple, Christ with his eyes, like a flame of fire, Dan. 10. would rewarde him according to his workes: being Can-byshes, a Prince of shame: and Herodot sheweth his badnes and quick death after his sole governement. And as counsellers prevayled al his dayes to hinder the Temple, which counsels hardly could be long vniforme, that record in Ezra 4. argueth, that he reigned not long sole Emperour: though Heathen in Clemens giue him 19. yeares, which might be almost all vnder his Father. Next cometh the King which maried Atossa Hester famous in Hellanicus for inventing Epistles, as he thought. Mardochai telleth of her Letters through 127. Provinces for the Iewes safety: And of them Hellanicus might speake. Hester was maried to him in his seaventh yeare. So her sonne Darius Artaxasta mentioned Ezra 6: ver. 14. might be six yeares old in his fathers twelfth, men­tioned [Page] by Mardochai then actiue, though he were caried to Babel with King Iechonias. This King Esters husband is called Darius in Herodot, and Ctesias: and he liued by Ctesias 43 yeres, and by Herodotus he was 20. when Cyrus went to Scythia, vpon the taking of Babel: and dreamed of his Empire. So if Cambyses called Artaxata by his Imperi­all name, reigned after Babels fall 7. yeares. Darius had 16. who by his Imperiall name is Oxyares, Assuerus or Xerx. Two sonnes he left, who gently strove for the Empire, while neither sought to defeate the other, as Iustine recor­deth: and Herodot recordeth that Athossaes sonne borne af­ter the father was Emperour, prevailed. The wisedome of Mardochai and Nehemias and Ester, might cause that quietnesse: Seeing Mardochai was a chief in the king­dome. And somwhat the yong yeares of Atossaes sonne: ten at his fathers death. So the other brother hath his fa­thers Imperiall name Xerx, Est. 10. by the Ierusalem copy in the Massoreth. This Xers six yeares prepared warre for Grecia, in his brothers minority. When he was in Grecia, then was Atossaes sonne 16. and might well licence the building of the Temple: and take the other Imperiall name Artaxasta, being king of Assur, or Babel: before he was sole Emperour, and mention prayer for the Kinges sonnes: and acknowledge Gods wrath in the overthrow of Xerx, for hindering the Temple. And the style of Ag­gei sheweth that he exhorted the returned whereof some had sene Salomons Temple, to build before the King gaue leaue: otherwise exhortation were cold. And seeing He­ster was of Beniamin, in whose tribe the Temple was built, Sems sonne by Elam and Arphaxad was fit to be the buil­der. And God prospered him and his sonne, and his grand child. No other would so favour Iuda: In his se­cond [Page] he authoriseth the Temple, with great charges for sacrifice, & with menacies vpon the hinderers: in his sixt it is built: In his seaventh he sendeth Ezra to set forward lawes, with great giftes from the Persian worthies: being taught with the King the religion of God. In his twen­tieth Nehemias the third in the Cataloge of the returned, walleth the City: by seaven seavens from the seaventieth of Babel. And Ierusalem is not more walled by stones, then trueth of storie: to check Heathē, by the Chronicle. Whē 49000. Iewes teach vs to make frō Cyrus decree to build Ie­rusalē vnto the building but 49. yeres, wher Persians haue since their own chalēge of Empire 149. So that 100. must be cut off: when we examine their time as they touch the 490. yeares, told vnto the Kings of Sem and Iaphet, for per­suading Iapheth to dwell in the tentes of Sem: And there the Heathen deceyue, where prophets most clearly cor­rect their deceipt: that Daniels ch. 10. and 11. and Ezra 1, 2, 3, 4, 5, 6, 7. And Nehem: and Ester, and Aggei, Za­charie, and Malachi, chase their errour, who can not stick to Heathen, but will wrest Gods word more grossely then any thing is spoken in all the Alkoran. Yet our Ec­clesiasticall bragg what Maister Liuely hath done against all these holy bookes. Particular texts and stories of Kings shalbe compared with his learning: and our right reve­rend fathers shal see who be the lyers against all duty, and raylers against all honesty, foming out their owne shame as the raging waves of the Sea, they shall resume their owne phrases: and by their eares heare their tongue.

Of 2. Chro. 36. or Ezra 1.

THus saith Cyrus King of Paras: The Eternall the God of heaven hath given me all the kingdomes of the [Page] earth: and hath commaunded me to build him a Tem­ple in Ierusalem which is in Iudah, Who is amongst you of all his people, The Eternall his God be with him: and let him go vp, &c.

Of Cyrus first yeare, what it meaneth.

SEeing Cyrus came vp as a warrier vnto all the king­domes of the earth, reason would tell that in his first yeare of reigne in Persia, he overcame not 120. countreis: but his first yeare of Empire aboue all mightie is meant: yet our Ecclesiasticall make the FIRST, here the first of Cyrus thirty: in M. Liuelies thirty yeares skill for Ebrew writers▪ when he bringeth one Ebrew of his minde, the Earth shall beare starres, and the sky shalbe plowed.

Of Ezra Chap. 3. ver. 8.

IN the second yere after returne vnto the house of God in Ierusalem the second moneth, Zorobabel sonne of Sa­lathiel, and Iesus sonne of Iosadak, and the rest of their bre­thren the Sacrificers and the Levites, and all they which came from the captiuity, to Ierusalem, began to lay the foundation of the Temple, &c. then this Epistle was writ­ten to hinder the building to Artax. King of Paras, Ezr. 4.12. Be it knowen to the King, that the Iewes which are come from him to vs, are come to Ierusalem, and builde the rebelleous and mischevous Citie: &c. And ver. 24. Then the worke of the house of God was stayed. For this staying Daniel fasted, as he wri­teth, Cha. 10. v. 1. & 2. And the Ebrewes that write vpon Daniel, would tell M. Liuely so. And reason telleth that this Artax. was ruler whē the Iewes vnder Cyrus came home.

M. Liuelies corruption.

Cyrus reigned 30. yeares.

Cambyses 7.

Darius 36.

Xerxes 21.

Artaxerxes 40. And by him the Temple was hindered by M. Liuely: So he would make about 100. yeares of a few monethes, and Zorobabel and Iesus aliue all the while: and the Temple without going forward, so long where none hindred. Neuer any authour was made so senseles as M Liuely would make Ezra. And in deed the Artax. whom he maketh the hinderer, was the builder, Ezra 6. Such thankes M. Liuely giueth him, where God did most highly renowme him: & calleth his nobles WORTHIES.

In the second of Darius Nothus the Temple goeth for­ward: by M. Lively, so, Zorobabel & Iesus were 137. yeres to­gether in office: and further absurdities folow: as against Ezra. Ch. 6. The Elders of the Iewes builded by the cō ­mandment of Darius Artaxerxes. In his second yere, they beganne to builde, and prospered by the prophecy of Aggai and Zacharie: in the sixt of King Darius the retur­ned from the captiuitie celebrate the dedication of the house of God, and the returned from captiuitie, celebrate the Passeover: So 49000. of the returned (Ezra 2) should be aliue and actiue the troupes of them 138. in midle age. And this is more strange: In the seaventh of Artax. Ezra (sonne to Saraias kild with Sedekias children 52. before Ba­bel fell, 2. King. 25.) cometh from Babel 26. after Aggei pro­phecieth, by M. Liuely, aged at the least by him 216. yeres. Since ages were halfed vpon the building of Babel not many liued so longe: yet Ezra seeth many descentes of [Page] high Priestes after all this. So by M. Liuely and our Eccle­siasticall auctoritie, Ezra should liue longer then any borne since Babell fell: so ready he is in Ezra, by 30. yeeres profession. Such a cunning professour should not halt be­fore creples.

Of Nehemias. Chap 1.

In trueth but 14. but 25. by M. Lively. NEhemias walleth Ierusalē after Ezraes returne 25. yeres, and in Persia before his returne, he asked his brethrē: how his brethren did, the remnant of captiuitie by M. Li­uely twenty yeres after the end of the Peloponnesian warres, that is in propre Greeke trueth tenne yeares before the reigne of Alexand. Macedon. And the returned from Baby­lon should be then at home 175. yeare. and 187. when hee walleth Ierusalem: which space the holy Ghost hath made but seauen seavens: that men might soone see a tenth of 490. in their present age performed in most noble stories, if they had any mind to marke the word of God.

Of Aggei disgraced.

AGgei saith, ch. 2.3. who is that remaineth among you, which saw the former Temple. If the demaunded were ten yeares old when they saw the former Temple, they should be by M. Liuely when Aggei spake 200. yeares old. And who can beleeue that; Ninety they were: and so well might be: and the trueth hangeth without ab­surdities: but vntruthes will sone iarre from scripture.

Of Zacharie disgraced by our Diuinity.

ZAchary speaketh to Zorobabel in the second of Darius, and in his fourth: and in all his speaches as to the re­turned from Babel. And he should be thought of vs, as of all the Thalmudiques, a Prophet at the returne when the al­tar was built: and yet he is called a yong man, Chap. 2.4. An Ebrew professour should not go against all Ebrewes, that ever professed, and the comon iudgement of all men.

Of Malachie.

MAlachie prophecieth after the Temple was built, and not with Aggei & Zacharie. For Ezra would not haue omitted him when he nameth the other two, furtherers of the Temples worke, if he had prophecied amongest them. But as the Temple licenced by Darius alias Artaxasta, in his second yeare, was finished in the sixt of Darius: and in the seaventh of Artaxasta, Ezra cometh from Babel to reforme matters: as mariages with infideles: and such, fit for be­ginning a new comon weale: So Malachy speaketh nothing of the Temple, but of maintenance for the Levites, & of strange faithed wiues, and all, for matters fit for a new be­ginning comon weale: and not to later ages as many as Nestor had seene in Homer; which thing M. Liuelies Persique skill would import But Hebrewes vniversally agree, that he was presently in action vpon rhe building of the Temple: so that many held him to be Mardochai, captiued of old time with Iechonias, or Ezra, sonne to Saraias kild when Ne­buchadnezar brent the holy Temple. Now M. Liuelies Per­sique Chronique skill would make all Iewes amazed, how an Hebrew professour should ever dreame against all He­brewes, [Page] all, every mothers son that Malachies speach should be applied to times so farre from the returne from Babel: and that, to dash the set time for the redemption of the world.

Of all the Persian Kings: How the Scripture speaketh of them: or lea­ueth them.

DARIVS the Mede, who made a proclamation of worship to Daniels God, is celebrated, Dan. 6.

CYRVS, who decreeth to build Babel vpon his own charges: and passeth a Decree to build Ierusalem, is mentio­ned, Dan. 10.2. Ch. 36. Ezra 1. and 4.

As in Isa­char for Isa­chear San, or S [...] is omit­ted: for San, or S. in Ar­taxata for Artaxasta in Grekes and Latines.ARTAXATA, vnder whom the Iewes are sayd to returne, Ezra 4. who yet returned in the first of Cyrus. All these three must needes be holden to reigne together, and but a very short time.

OXYARES, as Greekes would name him, or Asuerus, or Xerx, by the copy which the Iewes keepe in golden let­ters at Ierusalem. Mardochai being 63. yeares in Babel: and a­ctiue in his twelfth: argueth that time to be neare the re­turne. And Esther Atossa his wife, famous in Heathen, tel­leth that he is DARIVS HYSTASPIS in Greci­ans. Also Hathac the Eunuch attendant vpon Esther, and in Ctesias miraculously affected towardes Darius, he telleth who that Assuerus was. See Photius Ctesias. In the copie of Henry Stephen Nathac is put for Hathac: But the Anspurge copie agreeth better with Esther: And geueth greath light to know what King was Atossaes husband. And Aaechylus [Page] in his tragaedie for Xerx his flight: maketh Darius plainly husband to Atossa. She is Esther.

XERS, that bare his fathers Imperiall name, he is no­ted in Dan. ch. 11. to stirr all against the kingdome of Iavan. But he medled not with the Iewes.

DARIVS called in Ebrew by Imperiall name Ar­taxasta: by Cambyses Imperial name, with differēcie of one letter: as to keepe the court Recordes distinguished: & then in Greeke by both Artax-Er­xes is made from the im­periall name of Camby­ses in Ezr. 4. And that of Darius Hy­staspis son: Xers: Ester thenth: in ye Goldē copy kept at Ieru­salē: which the west Ie­wes folow. That made som Greeks hold Arta­xers S. to Xerx: & Io­sephus to hold him to be great Xerxes. Artaxerxes: he is set foorth in Ezra, Ch. 6. by two names Darius & Artax: by the vniversal cōsent of Ebrewes, & most strong reasons, & so to be Esters son: & so of Beniamin: and fit to build Gods Temple. And none Heathen but he euer favoured the Iewes entierly, & Nehemias was his cup-bearer, as likest to be most faithfull to him: and obteyned authoritie to wall Ierusalem: and af­ter twelue yeares returned to the King: and his Nobles are called Valiant Worthies, Ez. 7. And he tamed the Gre­cians most of any Persian: and he knew al his Predecessours were plagued for hindring the building of the Temple: as he clossely confesseth, Ez. 6. of him being one man, and continuing favour towardes the Iewes, the Ebrew profes­sour against Ebrewes all, I trow, doth make two men, and putteth others betwixt him and him selfe. Ochus and Lon­gimanus Nehemias passeth over, and cometh to DARIVS the last, Neh. 12. And for all these the holy last Prophetes haue such argumentes, that no Iew commenting vppon scripture, could thinke that Iuda was in Babylon aboue 130. And their millions will rather come short, then come so farre as 130. yeares. And M. Livelies It is hard to persuade Ie­wes yt Persia ruled 130. yeres: and that Nehe­mias saw all their times, M. Livelies 230. wil be as the Al­koran: and iustly. 230. marre the stron­gest prophecie for the salvation of the world, and light of the New Testament. So the holy story doth receyue ex­treeme disgrace.

What kinde of testimonies M. Liuely bringeth, to rent all the last holy Prophetes: the stretch the liues in them 100. yeares more then their liues will suffer.

MAister Liuely citeth Iulius Africanus, for Cyrus first yere, to be in Olympiad 55. And ill set by Beroldus in O­lympiad. 80.

Aunswere to Olympiades.

MAister Liuely hath seene or might, three treatises iust­ly checking them which holde Olympiades in any accompt: or accompt by Rome: or the Archontes of Apol­lodorus, or the distances which Exatosthenes maketh betwixt Cyrus and Xerx, & thence to The Peloponnesian warres: and how Thucidides and Demosthenes make fifty yeares for 35. And how from Lysanders vnwalling of Athens, he maketh 34 yeares, where Isocrates & Strabo with Lysias would make but ten: & twelue thence to Phil. Macedon for never an one. And the true accomptes of Greekes living in Persicq times, were brought forth against one that had better skill then M. Liuely in Greeke: and did all that Greeke could doe for defence: that he might well say as Hector in Vergil:

Si Pergama dextrâ
Defendi possent, etiam hâc defensa fuissent.

And as careles VC-alegon had soone his house on fire for resistance past all hope: so M. Liuely might haue seene what would become of his Librarie.

For Olympiades this was part.

EZekiel prophecied in Olympiad 48. by Clemens, and by him, Aggei ninety yeares after in Olympiad 48 So [Page] our Ecclesiasticall skill maketh Ezekiel and Aggei of one age. This wilbe small commendation for right reverend Fathers that haue taken so many hundreth thousande poundes sterling for teaching Diuinitie: To make Ezekiel prophecying in the fift of King Sedekias kild by Nabucodo­nosor & Aggei that built the Temple by his tongue, to be of one and the same Olympiad in sad trueth, and trueth to exa­mine an Angels prophecie. Reuerend Fathers should haue dealt more reuerendlie then to check Gods word for the very houre of our redemption, set in Daniels time sure for all the world: more reuerendly they should haue dealt then to alter the borders which Prophetes and Angels had settled. More of this stuffe shalbe shewed. Xexes in of Esthers time and Oebotas a Greeke, and Gelo King of Syracusa were of one time: and dealers in the same warres.Pausa nias in Eliac. Yet Oebotas war­red then in Olympiad the sixt: and so Gelo built Camarina in Olympiad the third by the commētarie vpon Pindarus. So by our Ecclesiasticall men King Cyrus should be in An­tiochus Epiphanes dayes: Or Xerxes in King Ezekias time. Thus we corrupt religion by ignorance of all groundes of study. This ground is sure & worthy of all interteynment: which Thalmud Ierusalemy citeth: but cōfirmed afore in the Gospel Ein dibre Thorah zaricin chizuk: Thaaniut fol. 66. col. 1. The words of the Law need no fortification. So our Lord sayth: I receaue no testimony from men. When Abraham saw Ismael persecute Isaak, he knew that that time four hūdreth yeares Israel should come from Egypt, as well as Moses, in the end. So Ezekias knew fiftine yeres afore he died, when he should die, so well as they that saw his death: So Ieremy knew seauenty yeares before Babel fell, when it should fall: as well as Daniel that saw it fall: so Daniel knew that 490. yeares from his prayer, Christ our Lord should confirme [Page] the covenant for Heathē: as well as the Disciples knew that it was done. And all Iewes, of any religion in the Go­spell, looked at the same time for the kingdom of heaven to appeare by the plain proprietie of Gods word. Further dotage in Olympiades may be wayed.

Chilon the wise, the Old Lacedemonian of Solons age, was Ephorus in Sparte in the fiftie sixt Olympiad: of Solons age: and much ancienter then Cyrus. Sosigenes in Laertius is the authour. By Pamphyla, a learned Romane woman, which wrote of Olympiades, whose worke Photius honoreth in his Librarie: it was the sixt Olympiade when this Chilon was Ephorus. So by Olympiades there is a doubt of 200. yeares (that is 50 Olympiades) when Chilon one of the seaven sa­ges, florished. Whose time without Olympiades helpe, is knowen wel enough. So for the deceaved: these Olym­piades, if they be not farre enough out of the way by them selues, these Olympiades would prick them forward. And it must needes be counted a most grievous iniurie against the Maiestie of God, to torment all the Byble by them, and to deny the gracious light of Salvation: whiche the holy Angel Gabriel left as mount Sion that can not be mooved. And as the mountaynes are about Ierusalem, so are holy Scriptures about that oration of the holy Gabriel: who taught all at Babels fall, that 490. yeares after that yeare, the King of Glory should be kild: but death should not holde him, but his iustice should appeare by his Resurrection: that he was kild not for him selfe, but to make reconcilia­tion for our sinnes, and to seale Vision & Prophet: and to make Heathen syssoma one body with Israel. The Lord knew, that as plain a prefixed time as time could bee pre­fixed was needfull for all the world. And the holy Angel might not speake deceipt as Iuppiter in Homer, by a dreame, [Page] deceaved Agamemnon, by the word NOW: saying: Now thou shalt take Troy. Agamemnon tooke it for, THAT DAY: but Iuppiter meant that yeare: and so caused for amendes to Achilles, infinite slaughter of Greekes. By M. Li­uely the Angel deceaued all that ever read his wordes: till M. Liuely came to teach their right meaning, and he should no more be an holy Angel then Iuppiters dreame was a God. Our reverend fathers might haue spared the Prin­ces authoritie frō cōfirming such Agamemnonean dreames. They that adventure their eternall state on this: that they will with all hart, might, and strength, that Gods grace will graciously afford, further the trueth and light of the Go­spell, will not reioyce to haue their authority vsurped to the Eternall destruction of their People and them selves. This cosinage to check the holy Angel by Olympiades, to turne the prophecy from light to darknes: from trueth to falshood: from Christ his name to prophane Atheistes: from his covenaunt in the Lords supper: vnto a covenant of Romane dogges with as dogged Iewes: from the times beginning certen and cleare to all heartes of sage, vnto one never knowen afore M. Liuely told: and to end not at our Lordes death: to ende Moses there, but to ende at Ierusa­lems fall: and sacrifice to be lefull so farre: this matcheth Eves fall by the Serpent: and passeth the building of Babel. And Esay thought and taught, that by Cyrus Decree Ierusa­lem should be built. And seeing he gaue them vnder let­ters Patentes leave, to returne to Ierusalem to builde the Temple, the Decree for City and Temple must needes be at that time: and so Daniel would vnderstand him: that from that yeare all the world might date their writinges thus: Dated 490. yeares afore the kingdome of Messias Cyri primo: Dated 460. Darij Artax. 20 when Aggei pro­phecieth: [Page] Dated 442. vicesimo Artax. before Messias king­dome: when Ierusalem was walled. And as Men on a iour­ney knowen, know stil how fewer miles they haue to their Inne or rest: so all the world yere by yere, since the Angell taught Daniel, might know, how neare they were to the o­pening of the kingdome of heaven by our Lord his most holy soule going through the veile of his flesh into hea­ven, by Saint Paule, into Paradise by the Gospell, into Ha­des by the Greeke, (but in Hades to the Gardens of the god­ly, and not Tartarus) to make reconciliation for vs, having found Eternall redemption. Such limites are fitt markes for a Chronicle: The first yeare of Cyrus Empire, who had revenged Babel that oppressed Gods children 70. yeares: that yeare which saw an Angell tell Daniel of an Eternall kingdome, in hope of which 49697. leaue Babel for Ieru­salem sure to be still in affliction: and a Proclamation of the God that made the heavens over six score nations: and a willing subsidie from so many for them that goe to Ieru­salem in this hope: Such noble stories should be the mark of a Chronicle for Christ: chayned from Adam 3470. yeares thither: and thence seaven times the captivities length, that is 490. yeares, vntill the King of glory doth open free­dom for all: when the sun darkened three houres: when the earth trembleth: when the stones burst: when the cur­tine of the Temple rent: as a Draper would part a peece of cloth: when the dead arose: when our Lord forty dayes was seene of the faithfull, to send his spirit and a fiery law to teach all nations. Such noble markes should the Angel Gabriels Chronicle haue: and not obscure dennes of Ca­cus to bring errours in numbre as the leaues of a forest.

And yet let vs more consider the vanity taken by the Games of Olympia: renued every fift yeare: having full [Page] foure yeares to an Olympiade: That by a fuller discourse such wicked toyes might be banished for ever: and made a lothsomenes to all men of iudgement.

Olympiades miracles for Thales the wise man.

THales Milesius was well knowen that he liued in Solons times, & Croesus King of Lydia, whom Cyrus cōquered: and yet Croesus was of King Iosias times, as Greekes cōferred, will convict. This Thales is said by some to be borne in the thirty fift Olympiade, and to florish in the seaventh: that is a­bout 120. yeres afore he was born. And this stuffe is good­ly to obscure the time of Salvation, shining in Daniel more then doth the sunne in his greatest brightnes. Mast. Liuely hath drawne Olympiades into our Ecclesiasticall authori­tie: to make vs a skoff to all Iewes of the world: that wee looke by them how to vnderstand an Angel of light, sent by the grace of God to teach all the simple world: into whose lippes if grace were not powred, to be vnderstood as soone as he spake: heathen would say Daniel sawe no Angel. And M. Lively neuer heard of any Iew that more regarded Olympiades, thē we regard Lucianes true stories. And if he had read such Grecians as marke them, how they iarre, he would haue helde them as weake as Cobwebbes which a fly would breake.

Of Cyrus and Cambyses to what Olympiad M. Lively might apply them.

Suidas in the name Anacreon, the Poët, sayth: he liued in the dayes of Polycrates the tyrant of Samos in the fiftie two Olympiade: But others place him in the twenty fift [Page] Olympiade vnder Cyrus and Cambyses. So by Suidas Cyrus & Cambyses reigne togeather. And by Olympiades an hun­dreth yeares sooner then M. Liuely would: and almost an hundreth yeares before Nebuchadnezar: if Ezechiel prophe­cieth in Olympiad 48. as Clemens of Alexandria writeth he did. And so the Ebrew professour may see to what passe his Musae Olympiades bring Ebrew writers, if his penne were regarded.

The recordes of his Eclipses are lesse regarded: of Ie­wes and Grekes: and of Arabians cited by Christmannus vpon Alfragan: which euen from great Alexander (whence Greekes better agree) make lesse yeares by much then Ptolemies recorders of Eclipses. And they from Nabonassar, Mardocempad, Nabopollasar, Cambyses, Darius the first, com­pared with King Ezekias calling back of the sun, & Esthers time, can haue no possibility of agreement, or likelyhood. Galen vpon Hippocrates sayth well: that the most part of the bookes in Alexandria Librarie were forged: And Laertius telleth of forging many thousand yeres with pretense of marking eclipses, & odde monethes and dayes. Chrysostome the learned regarded them not: Maximus Monachus brin­geth other reckonings, Epiphanius other, and Clemens of Alexandria infinite varieties, and yet no care of those cal­culations: and expressely telleth there was no Chronique observation in record before Eratosthenes, vnder the Ptole­meis times, cōpiled one. ROME also is brought in Chroni­cle, who before great Alexander had no writers. And Onu­phrius Panvinius wondereth at varieties, when & by whom Rome should be built. Also ARCHONTES or Maiors of A­thenes are brought to fight with an Angel. Three writers wrote of thē: Demetrius, Stesichorus, & Apollodorus: the third auctour was late: and of Chroniclers that would seeme [Page] exact, folowed. But their names many together running vpon a letter, shew that from some Alphabet table, they wee fetched: and very vnlearnedly. For many extant in Demosthenes, Aeschines, and Lysias, oratours speaking of their owne times, are not in Apollodorus. And beyond the times of Xerx, there is no table of them extant. As Athenes saw not to what purpose they should keep any record of times. And Apollodorus hath about 40. where the life of Euripides the Tragique will confute him. That shalbe shewed in few wordes. Of Euripides thus writeth Suidas in Euripides. Eu­ripides, &c. was borne the very same day that Greekes turned the Persians vnto flight, &c. he lived seaventie five yeares. This writeth Suidas in the terme, EVRIPIDES. And in the terme Timotheus thus: Timotheus the Lyrique, was in the dayes of Euripides the Tragique, when Philip Macedon reig­ned. So it is a sure demonstration that Xerxes flight, & Phi­lip Macedones reigne are not sundred aboue 75. yeares. So M. Liuely is convicted to bring about 40. Mayors of A­thenes for Euripides life time, more then his dayes saw there. It is great pity that our Archepiscopall authoritie should check the Date for salvation to all the world, with such A­cherontean bables: where even Greekes fight for scripture.

Of the distance from Xerxes flight, to the taking of Athens by Lysander, to be 65. yeares: and thence but ten to Philip Macedon.

WHen the Athenians dealt most manfully against the Persianes, they had the superioritie of Grecia commē ­ded vnto them. That, they helde till Lacedemon vnwalled their towne: after 27. yeares warre. That space of rule is in Lysias in Epitaph. and in Isocrates Panygyrico 65. yeares. [Page] And both they being Athenians, should know their owne state: being aliue in that very time. Then began the Lace­demonians superioritie over Grecia. Leuctra field ended La­ced mons superioritie. Strabo noteth that plainly. Then E­paminondas the famous Theban, brought vp with Philip Ma­cedon, and equall in yeares, wan the field, yong and vnma­ried about 27. yeares old. And at the same time did Philip Macedone reigne. For he reigned at 27 yeares. So the Lace­demonians losse of governement being knowen how long it continued, telleth how to settle the time of Leustra field. Now Isocrates in his epistle to K. Philip, sayth: The Lacede­monians ruled but tenne yeares ouer Grecia: that is, after Lysander vnwalled Athens. Therefore tenne yeares thence reacheth to Philip Macedones reigne. So Suidas for Euripides life, is strengthened by men of that age: in plain wordes. Many profes herein I shewed of old: which I neede not now to repeat. Philip Macedon reigned 20. yeares by Athe­neus: and Alexander his sonne, six before his Monarchie. So by Greekes yeares from Alexan. the great vnto Xerxes warre: and his brothers reigne at home, are not mo thē 100. And the time thence to Cyrus, by most strong proofes of scrip­ture, and by all the millions of the Iewes over the earth, which all folow the Thalmud, yeares are not aboue 30. And even by the perpetuall consent of Grecians skilfully read, the same is proved. So the Persians overrule Iuda, but 130 yeares: and M. Liuely should better haue marked first the authoritie, next the meaning of Greeke authours for antiquities. The Medes in Agathias haue after the fall of As­sur, 300. yeare dominion. That is by Scripture trueth, not one day. For Nabucodresor overthrew Assur: not the Me­des. And King Manasses was caried to Babel, by the com­maundement of the King of Assur: not long before the [Page] captivitie of Babel. And the Persians extinguish all Babels empire. Only Nabycadnezar was a [...] Hercules to goe as farre as Spain, in Stra. 15. but in the East the Persians ruled: & cha­lendge al that time to themselues which Iuda spent in Ba­bel: and reckon with the largest to augment their yeres: all yeares from yonge Princehood: as yeares of Empire. So Cyrus hath 30. where after Babels fall our men, as M. Scaliger giue him but 3. Cambyses hath nyneteene in Clem. Alexan. 1. strom. For 7. by M. Liuely: from Herodot, for bare foure of soule governement, by true examination. Darius Histaspis hath in Herod 36. for bare sixtene in truth▪ and in Ctesias 31 from twelue yeares of age: so from eight he might haue about 36. For vnder the mighty Persianes many Kinges & their sonnes Princes lived at once. And the Greekes could find no certenty of them: not so much as for their names. Aeschylus in his Persis, where he vttered all that Graecia knew, sheweth that: speaking of times late: and differing much from later writers. So Mast. Liuely might haue spared vexing of all the Bible: citing auncientes reiected most strongly by both testamentes, true old Greekes, and all Churches now. And Learned Christians should bend to finde a concent, not a dissent in holy scriptures: to shew light, not lightnes: order, and not disorder: ioyance, not anoyance: right passing rumors, not might of conceited humors, about matters of salvation.

How the first chapter of Saint Mathew is disgraced by Maister Liuely.

WHen Daniel was taught how many yeares should be from the tyme of his prayer vnto our Lord his confirming of the covenant for many: and how long hee [Page] should teach: even half a seaven: and knew from Moses Law, Num. 4. for the Levites to begin their office at thirty, that our Lord was to doe so to: and by Ezekiel 39. that the legges of the Image in Egypt and Babel, must be broken by the yeare of our Lord his coming into the world, and by his owne seaventh chapter, where the fourth beast is cast into the fire before the son of man cometh in the clouds: and so could and did teach Darius and Cyrus all his booke, and summe of both Testaments, he perswades kinges to graunt authority for all Israel to returne and restore Ierusa­lem: and moved his nation therevnto. then was Zorababel of Salathiel of Nathan of King David the Patriark and Fa­ther to the sonne of God after the flesh, governour of the People. His familie will teach vs to measure the time, spe­cially marking the time from Davids death to that yeare 480.If 23. gene­ratiōs draw but 480. ye. eleuen Mat. 1. should not haue aboue 490. wont warrant frō God. Nor yet so many 590. would make a Iew reiect the N. Testament. iust so many they were. Now from Nathan sonne to David, to Salathiel be 23. generations. This being conside­red, we must flee to a miracle of Gods power, to make vp from Zorobabels governement vnto our Lord his 32.6. mo­nethes 490. Or to his birth 437. without consideration of Gods counsell none would beleeue the number were so great in the yeares. For, the Generations betwixt our L. & Zorobabel, are but tenne: to draw mo yeares then 20. aboue did. So we haue much adoe to perswade that 490. yeares were betwixt the fall of Balthasar the Tyrant, for Satan over the Church: and the fall of Satan by the obedience of our Lord vpon the Crosse: in anguish of his soule more then ever all soules felt in this world. And M. Liuely should haue spent his time to fortifie Saint Mathew against all the mil­lions of the Iewes: who make the time ninety yeares shor­ter then the Angell meant. And the excesse is by M. Liuely in Ezra his life time almost all. Where Iewes make him die [Page] at 100. yet he lived 150. at the least: and about 250. as M. Liuely ruleth the sunne in Phaetons place. So Saint Mathew vexed for lengthning liues 80. aboue ordinary, is vexed by M. Liuely for 100. in an other extremitie: as not able to make them vp. And if that summe of 490. be vnlikely but for Gods authoritie: and shorter by the Thalmud by 90. who would bring without Gods auctority, 100. more: and differ from Iewes 180. and almost all in the life of one mā? Iewes that catch an Ebrew professour so simple, would lit­tle esteeme of Christian skill.

The whole speach of the Angell: with expositions an­cient vpon it.

THe matter wilbe clearer by laying downe the Angels oration: Thus the holy Gabriel speaketh to gracious Daniel, chap. 9. ver. 22. I am now come foorth to teach thee know­ledge. At the beginning of thy prayers came foorth the woord, and I am come to shew it vnto thee. For thou art greatly beloued. Per­ceaue therefore the word and conceaue the Vision.

SEAVENTIE SEAVENS (of yeares) are cut out, for thy people, & for thy holy Citie: to consume wickednes, and to I folow ye margent E­brew. The text is: to Seale, & the 70. folow that & our Bishopps. And safely▪ The text is true: And ye margent▪ An exposi­tion, for playnnes. abolish sinnes, and to make reconciliation for ini­quitie, and to bring righteousnes everlasting, and to seale Vision and Prophet, and to shew CHRIST the HOLY of HOLY. Know then and marke: from the outgoing of the Worde, to restore and to buylde Ierusalem, vnto CHRIST the governour, shalbe seaven seavens (of yeres) and sixtie and two seavens: In t'hother it shalbe restored & builded, Sreete and Wall: and troublous shall these times be. In that after the sixtie and two seauens CHRIST shal be killed: and not for him selfe: therevpon the Citie and [Page] holy place shall he destroy, the GOVERNOVRS owne peo­ple to come: and their ende shalbe with a Flood: and at the ende of warre, it shall haue a finall iudgement to deso­lation. But he shall confirme the Testament for many the last Seaven: when in HALFE THAT SEAVEN he shal ende the Sacrifice and Oblation. Afterwardes by an Ar­mie abominable, he shall make a desolation: even till vtter destruction and finall iudgement or come: by the 7 [...]. & the Go­spell. flow vpō the desolate.

The heades of the Angel Gabriel his speach.

DAniel is taught how long Sion shalbe holy for sacrifi­cing: how long Circumcision, Sabbates, the Pascha of Lamb or kid, and all sacrifices shal continue at Ierusalem: how many yeares, even to the houre of the day from his prayer, are vnto the death of our Lord for our eternall life: to confirme the Testament for many: and to end all Mo­ses lawes, that Iewes and Gentiles may be one body. All this the booke called, A true Chronicle, commended by I.C. de­destroyeth: whose wordes with the folio shalbe shewed.

A deniall of the main vse of the prophecie, fol 170.

M. Lively pitieth vs for beleving that our L. his death is prefixed to an exact yere, by an Angel.It is a great pitie that the message of the holy Angel, conteyning a most excellent Prophecie from Gods owne mouth, should be so per­verted and depraved as it hath bene by those whiche pick out this sense, as though he sayd, there should be from the outgoing of the commaundement to Messias, 69. weekes (483. yeares) in all· A strange interpretation, and such (I dare boldly say it) as by the Ebrew text can never be vpheld.

Reply, for Messias,

HEre M. Lively sheweth as litle learning as euer did any that professed Ebrew: & as little Christianity as euer any of faith, and as litle modestie, as any can shewe: that one man should check all Churches.Messias de­nyed to bee Christ. By I. C his vsu [...] ­ded auctori­ty against ye oth of Q.E. to the Go­spell. The Hebrician de­nyeth Messias to be CHRIST our redeemeer: & would make it an adiectiue. Therein first his Hebrew cometh into question. Either Messias is neuer a propre name, of here it is a propre name, and here twise. In all other places a pro­nowne is affixed, or a substantiue in the genetive case. As myne annointed, thy annointed, his annointed, the an­nointed of God, the Priest which is annointed. Here Dan. 9. twise there is no pronown, and here it must be a propre name Messias or Christ: And it is neuer vsed for an adie­ctiue, being set before the substantiue: as here Messias Na­gid Messias the King. And hence Saint Iohn tooke the name.A very Iewe taketh Messias Dā. 9. yet by I. C. England denyeth all theyr owne faith: and sold in Pauls their denial. And hence all the Talmudikes in all their commentaries: though cōmenting vpon this place they directly do it not. Yet Rabbi Iuda commenting vpon Daniel, here saith: Messias Nagid is Messias the hope of Israel Nagid, forgoer & cōman­der of the natiōs, Es. 55. The very Iew cōfesseth this much. And the Zohar vpon Genesis talking of the serpent, saith, By the serpent Messias shalbe kild, and many of Israel with him. And al the churches in Christendome hold Messias here to be the son of God our Redeemer: and our England helde that the last seaven of 70. had our Lordes preaching. Our Church, Scotland, Fraunce, Spaine, Heydelberg, Geneva so doth. M. Liuely should liue in more modesty then so to pitie vs for holding the rock of salvation as the Angel taught this. saying, In the end of Seaventie seavens from Daniels prayer, [Page] CHRIST, or MESSIAS shalbe slaine, & not for him selfe: but consecrating him self for the redeemed: or anointing, or shewing him self the sonne of God. For that doeth the terme annointing shew in that place. M. Liuely dareth de­spise all Christendome where he is most vnlearned and senseles, & borowed the oth of Q.E. by I.C. to his iudaisme

Of a bad translation, and foolisher sense, fol. 156.

Ver. 25. from the going forth of the word, to build againe Ieru­salem vnto Messias the governour shalbe seaven weekes:M. L. drea­meth that 13 [...]. yeares after the re­turne Ieru­salem was [...]built and it continued but [...] ye­res [...] hee dreameth. He [...]. (he mea­neth seaven seavens of yeares, but loveth darknes) & three score & two weekes it shalbe builded againe street and wall. Thus he transla­teth. And having differed extreemely from all Christendome, and all reason, thus he would overcome by boldnes.

Maister Livelies boldnes. fol. 171.

THat interpretatiō which I haue made, leauing [...] a stay or rest at seuen weekes: as the halfe sentence being past, and continuing the 62. weekes with the other part of the sentence following to the end of the verse, & not referred to the former, as part of one whole number with them, by the Hebrew text is most sure and vndoub­ted and iustifiable against all the world: contayning that which God himself in his owne words hath vttered, neither more nor lesse, but the verse same which Gods Angell deliuered to Daniel by word, and Daniel to the Church by writing in the holie tongue, and this once againe it is; From the going forth of the word, to b [...]ld againe Ierusalem vnto [...] Messias the gouernour shallbe seauen weekes, [...] that Ieru [...]alem was in trouble euer since it was builded by the returned and threescore & two weekes it shallbe builded againe street and wall, and in troublesome times. Marke the words, consider their order, and weigh well the rests. As I finde in the Hebrew so I [Page] haue Englished, that is, the trueth of interpretation, A bold as­sertion of a 30. yeares professour: against all learned Ebrewe speach and Christiani­tie. Yet by boldnes hee hath decea­ved, where lerning was 30. yeares to seeke. bee it vn­derstood as it may.


MAister Liuely setteth such a face vpon errour, as never was heard in Christendome, to disturbe the graunted rule of salvation. And it is great pitie that some tooke him not in hand, that know bitternes of style, and are eloquent in that kinde. His outfacing of the trueth and Christianity drew Iohn Cant: to subscribe vnto him. He might with as good learning haue subscribed to the Alkoram. Machmad bragged that Gabriel taught him: And chalenged Daniels name Chamudoth: whiche the Angel Gabriel gaue him. Machmad and Chamudoth in Ebrew bee all one. The false prophet had some other name. Or by some close iudge­ment of God his parents gaue a name helping to deceipt: As for my poore skill in reprehending the deceaued ex­treemly, I hartely confesse that I want due vehemency, & will borow Ovid as Non mihi si linguae cer­tū sint ora (que) centum. Vergil, translating Homer to confesse how I come short of abilitie to blame the subscribing to M. Liuelies Ebrew, Divinitie, Historie.

Non mihi si centum Deus ora sonantia linguis,
Ingenium (que) capax, totum (que) Helicona dedisset,
Omnia prosequerer.
Si vox infragilis, pectus si firmius esset:
(Both poëtes, both the best translate Homer iliad 2.)

Could I tell how to shew how much I. C. his subscription to M. Liuely hath iniuried Christianitie: and particularly the Church of England. Positions of old graunted: & new doctrine from Maister Liuely subscribed by I. C. shalbe laid downe.

[Page]First, The Church of England beleeved that the Angell Gabriel told Daniel of a Decree past in Gods word and to ensue by Cyrus presently to restore and builde Ierusalem. And that, from this Decree & from Daniels prayer, should be 70. seavens of yeares vnto our L. his death. Whether he should die in the middest of the last seaven: or last yeare: that doth not shew much difference. This much 46. yeres England held: that in the last seauen our Lord should die.

M. Livelies difference.

BY M. Liuely yeres 137. passe before the decree of buil­ding Ierusalem doth come forth: so that Gabriel could not be vnderstood of Daniel, nor of any Angel in Heauen, when the accompt began. The present age, and M Liuely breaketh of ye holy Chronicle▪ and so disturbeth all the olde Testam. all, everie whit, and the ioy­ning of it to the N. T. & I. C. by publique auctority con­firmeth this. Nestors two, the later begotten in his fathers last had bene dead before the time should begin. And the thirty yeares pro­fessour neuer heard of a company of men to liue so long: since Israel beleeved the 10. spies to misbeleeue Gods pro­mise for the land of Chanaan: when 600000. at once cast of God. Then mans ordinary old age was brought to 70. by Moses Psal. 90. So M. Liuely contemneth our Church: befooleth the Angel as speaking past all capacity: and be­fooleth Daniel, as seeming to know that which his wordes cary otherwise.

Secondly,Nestor li­ved thre [...] ages 30▪ [...]0.30. actiue▪ double more doe the re­turned liue actiue by M. Lively. Christendome holdeth Messias to be the Re­deemer of the world, and Nagid or Governour his attri­bute from Esay 55. which Aben Ezra the very Iew citeth vpon the same text.

But thus M. Liuely writeth. IN The times before the destru­ction of Ierusalem by the Romanes there were two rulers of the citie, one of their owne people a Iew by profession or birth after their mā ­ner [Page] anointed to the governemnt of the cōmon wealth amongst them here named in the verse going before Messias Nagid, the annoin­ted Prince, the other a stranger appointed Deputy by the Roman Emperour called Nagid Habba, a ruler not borne in the countrey, or one of the same nation, but a stranger come from an other place.

Thus writeth M. Liuely: TO THE MOST RE­VEREND FATHER IN GOD his very honorable good Lord my Lord the Arch­bishop of CANTERBVRIE his grace.

And Dux gregis ipse capex de errauerat, to lend Q.Christiani­tie denied in England, by publyque auctority. Elizabeths oth to the Gospell, and auctoritie, to extinguish the name Messias where only it standeth propre in Ebrew, and to re­ferre it to a common Iew officer. And his G. could not see, that so the realme denyeth their own christianitie. Besides the Iewes had not alwayes since the return, one their own, an other, a stranger to gouerne them. Againe M. Liuely feigneth from his owne head, newe matter against all E­brews. He sayth the civill officer was annointed in Iuda. None of Ebrews ever heard that Zorobabel was anointed or Nehemias. And of Dauids house we read of none that bare stroke, besides them. For heathen ruled till the Ma­chabees of Levi vsurped an vnl [...]full & ill government. And thus by M. Liuely the Angel should talke of idle matter: in steed of Messias, Christ our Lord. And Maymoni, the best of al about the Talmud, noteth that, Halacoth Melachim Perek 1. That no King but the first of the family was annointed: as Saul, as David: or vpon strife: As Salomon, for Adonias: Ioas for Athalia: Ioachaz, for his elder brother Ioakim: But Iosua, the first King next Moses, was not anointed. So M. Liuely wilbe farre to seeke in Rabbines.

Of the word Ba: To come: ill meant, A STRANGER.

THe Ebrew word BA vsed by the Angel, Dan. 9. is, To come: & never vsed for a stranger: but in men: the age or coming in company, Gen. 4 [...]. folowing. And so the Angel meant: that Christ in the age folowing would destroy the Iewes, his owne kindred, the vnbeleeving. Tremelius might haue wised M. Liuely.

Of accentes whereby M. Liuely bringeth a bad transla­tion, and farre a worse sense.

THe holy Ebrew hath kingly accētent 19. and servants eleven. The kings stay vpon the chief woord in argu­ment: the servantes hasten, being on lesser in force of ar­gument. Any king for the most, will make a full sense: as we expresse them in other tongues: and some times not so much as a comma. Athnah is in Gen. 1. ver. 1. and hath not the force of a comma: And Rebiang, Ezr. 4.8. hath a pause. Vpon new supposed force of these two accentes, M. Liuely would one accent turned to marr all the Bible. pervert all the Angels oratiō. to make by the later abolished from stay: this sense. Dan. 9. ver. 25. vnto Messias the governour there shalbe seaven seavens: and 62. seavens the city shalbe builded againe. That is, (by him) it shall cō ­tinue builded. And he setteth 137. yeares afore the seaven seavens: as though 137. and 49. that is 186. it were not built. To be short, the Angel spoke matter of salvation, plain and fortified by all scripture, by learned expositions receaved in our Church, But by M. Liuely, Iudaique trifling and false matter. The Church shalbe iudge. The Angell continueth the Chronicle. M. Liuely doth break it of 137. [Page] yeares: to be gathered by Heathen. The Angel telleth of our L. his passion: M. Liuely denyeth that. The Angell nameth the Redeemer of the world, Messias. M. Liuely doth vtterly deny that. The Angel saith Messias shall confirme the covenant for many: that is, for all nations: as in Dan. 12. Many shall arise: that is, All. And Rom. 5. In Adam many died: that is, All. And our L. in the supper, for his blood, shed for the Iewes & many, that is al nations, expresly tou­cheth the Angels phrase. By M. Liuely he tolde a tale of a sure covenant betwixt the faithles Romanes and faithles Iewes. The Angel prescribed for our Lord his preaching three yeares and an halfe. And that is the cōpasse of Saint Markes Gospell. And Saint Iohn hath bene noted by the Greeke Church: as Eusebius noteth: calling back his er­rour, which M. Liuely would quicken: that by four Pascha­ta: after our Lord his baptisme, and manifesting him selfe to much glory, he shewed the half seaven applyed vnto his function. And Venerabilis Beda noteth the same: and tel­leth that in the Apocalyps also the same is taught. And Carthusianus foloweth Beda vpon Apoc. 11.12.13. All this M. Liuely disgraceth. The Angell taught how long Ierusa­lem should be an holy Citie, for vse of Sacrifice: that God should be sought there: and how long from the day of Daniels prayer. M. Liuely telleth, how long the stones shall stand in building vndisturbed: after his gueshed 137. yeres: as though the Citie were not restored and builded by the decree of Cyrus. And to be short: he, by strong cōsequents denyeth that our Lord his death, did end sacrifice and of­fringe.

An open denyall of the New Testament.

THus M. Liuely writeth for a l [...]full continuance of sacri­fice, after our Lord his death:Fol. 219. When Vespasian was come [Page] into Iudea and wasted the countrey: then the vnruly rebels aboli­shed the lawfull custome of sacrificing, &c. And soone after, fol. 220. Not without cause in my iudgement, may those wordes of Da­niel, touching the sacrificse ceasing in the middest of the last weeke bee referred vnto these times of this warre: wherin by meanes ther­of the sacrifices of the Lords house were Our Lord his supper is our oth that we beleeue his death to haue ended all sacrifice & oblation. And M. Li­vely with his commē ­der teacheth apostasie frō that faith. hindered so many wayes: some were quite abolished, and others done either not by those to whom they perteyned, or not so safely and freely as they ought. Iuli­an the Apostata only, or one no better, and no true Chri­stian, would subscribe to this. And this denyall of the N. T. might stirre all Christendome to reiect the Bishops of England, as Iewish. For when this doctrine was commen­ded by publike auctoritie, strangers thinke all Bishops that openly confute not this, to be of the same minde. M Liue­ly must recant: otherwise he will breede blame to all the Bishops: of whom, I hope, none now aliue, gaue consent to his worke. And this much for M. Liuely: laboring to di­sturbe all concent of Scripture.

Of our enemies testimonie, evill cited to disturbe the trueth: where even they speake for it.

ABen Ezra expoundeth Messias Nagid from Ier. 23. Be­hold a King shall reigne, &c. whiche is doubtles spo­ken of Christ. And to the same he referreth these wordes: He shall build me a Temple, 2. Sam. 7. But referreth all this to Nehemias. Wherein M. Liuely should haue taken all that he speaketh well: and as trueth forced him: and not to follow him where he is most ridiculous. This dealinge is a great corruption in our handling of Religion. This much Aben Ezra is forced to confesse: That the 490. yeares are from Daniels prayer vnto the sealing of the Messias. And this is [Page] all that we neede to desire. And the ordinarie phrase to an­noinct he learnedly expoundeth to seale: and he saith Mes­sias is the Holy of Holy: euen as the Angel meant & spake. So Aben Ezra shewed that 490 yeres are frō Daniels prayer vnto the time when Messias shalbe sealed, that is, manife­sted (as to the Centurion) that hee was the son of God. Although the faithles Iew sayd in his hart: Who can climbe to Heauen to bring Christ downe: Or who can goe into the deepe, (as Ionas to the Whales belly) to bring Christ from the dead? And did not beleeue that God was in Christ reconciling the world vnto him selfe: and that when hee was made dead in the flesh, he was the third day made aliue hy the Eternall spirit, which preached by Noe: (who first of all the fathers is spoken too since Adams first day, or the day of his fall) although the Iew beleeued not this: yet his wordes fall vpon the maine trueth: by the strenght of the Angels speach. And when Iewes speak for Christianitie then we should cite them: & not cite our enemies against our selfe. There is neither Christianitie nor wit in that dea­ling. Though I. C. borowed Arch. auctoritie to com­mend the fighters against our owne faith.

But belike some Chapleyn who made small conscience of the Gospell, deceyued him: whom iustice should re­ward for teaching to deny our owne Christianitie. All that doe not their best to pay him, that may fitly mooue your M. are to blame.

Of further grauntes by speaches of Iewes profitable for the Gospell.

ABen Ezra sayth of the tenth part of Gabriels yeres that is 49. of 490. thus: Behold the exposition of: marke & vnderstand: from the going forth of the word to restore [Page] and to build Ierusalem vnto Messias the governer, be seauen seauens of yeares: The seauen seauens are vnto the coming of Nehemias to Ierusalem in the twentie of Artaxasta. This agreeth with the trueth: and such citations strengthen our cause And for the three yeares and an halfe: This is written in Midras Tillin: Ps. 10. and cited by Galatinus. R. Iohn sayth, Three yeres and an halfe was the Maiestie of God standing vpon mount Olivet and preaching: Seeke the Lord while he may be found▪ But they did not regard him. This testimonie is not plain historicall: Yet to no better sence then to our Lord his preaching can it be applyed: as Christians haue vsed it: who referre the 49. yeres to workes about Ierusa­lem: and one part of seauen score, to the preaching of our Lord. Whome all to disgrace Master Lively, hath written a whole worke: called a true CHRONICLE. And the Hebri­cian differeth in Religion from all Christianes: in History for the Ebrews Temple from al Ebrewes vniversally. And in Greeke from all Grecianes that liued in the ages whereof doubt is moued. And your M. must compell him & his commender to recant:Both works prin­ters soone descended to HELL. God called quickly for both Prin­ters to answere for the work: and for the commendation.

A further hinderance concerning the time when the Redeemer of Israell should come into the world.

THe Lord shewed full many times in the Prophet Da­niel that vpon the fall of the Macedonians, which ruled in Egypt & Syria, the redeemer would come into the world. And ancient Graecians▪ long hid from vs, whom I prin­ted at Basil, so vnderstood the legges of the Image and the fourth beast: and expreslely the Buck, Dan. 8. is named the [Page] end of wrath. And Chrysostom most learnedlie sheweth that Daniels last Chapter speaketh of Antiochus Epiphanes: and the Iewes vniversallie hold, that the Sainctes of the most high, from whome the heathen in Dan. 7. take away the Kingdome, are Iacobs house: & Salathiel his house, heirs to the Kingdom: whose Kings by right be the last 14. Math. 1. and next, Rhesa with the rest to Ely. Yet of a longe time we haue made the Romanes the Images legges: wherby the Iewes hold yet, that the true Redeemer is not yet come: and dayly pray for his coming in Cether Malcuth, and all their comon prayers: in our expected translation we must be wiser.

Of the time when our Lord should be borne.

SEeing that all Christendom holdeth that our Lord was borne in Winter, the altering of the day would breede great disturbance. But speaking an vntrueth before God will breede anger. The Feastes in Moses foretold his times. The Passeover, his death: Pentecost when the FierDeut. 33. of the Law was given, the sending of the Spirit in fier:Act. 2. And Sep­tember had most dayes of meditating Gods dwelling in the Cloud: and then the first Adam was made: and then was the Feast of Tabernacles: the memory of Gods dwel­ling among Israell. And our Lord at Eeaster had an odd half yeare in his age: for euen beginning thirty he began his three yeres and an halfe.

Of the harme that cometh by the errour.

WHeras a modest & a learned Iew of Constantinopole, R. Abraham Ruben holden to be the best learned Iewe in the world, hath sought christian institution from England: and your [Page] Maiesties highest preferd are highest bound to performe such weighty matters: they must be warned that by errour herein they disgrace not all the Gospell. Where God o­mitteth no help to faith. A Iewe would not soone beleeue that a wise Emperour, as Augustus was, would command poore men to come in winter to their owne townes. And the eternall sonne would not require his mother after the flesh, to take more toyle then need was: neither was it the fit time for sheepheardes to be all night in the fields. And as baptisme was according to his birth moneth: It was not holsome for men to goe vp to the head in water, in mid­winter: And by these our vnlikelyhoods, we haue caused the Gospell to be misbeleeued, over, almost all the world.

Of the erroneous ground that cast amisse our L. his birth.

AN old Greek Oration fathered vpō Iohn Chrysostome, ci­teth Iosephus the Iew, for a work foūd once at Rome, but neuer shewed to any againe: wherein he writeth that Za­charie ministred in the seuenth moneth: and then was spo­ken to by the Angell Gabriel: and soone went home: and his wife conceaued, and bare Iohn, six moneths elder then our Lord, after the flesh. This auctoritie though it were true, were nothing. Scripture should be our ground. And seeing God telleth not the day, we should not say, that according to our feastes, the trueth of stories fell. And if we relyed vpon Iosephus, we should haue kept his workes.

Of confounding S. Mathew, and S. Luke, and the Kings.

A Table is prefixed afore the N.T. which dasheth al the Gospell if it be regarded: in these wordes it standeth.


A Table to make plaine the difficulty that is found in S. Matthew and S. Luke, touching the ge­neration of Iesus Christ the sonne of Dauid, and his right successour in the kingdome: which description beginneth at David and no hygher, because the difficultie is only in his posteritie.
Saint Matthew. Saint Luke.
David begate
Salomon king. Nathan the kings brother.
Roboam.The posteritie of Solomō leaft in Ochosias, wher­by the kingdom was transported to the line of Na­than, in the per­son of Ioas sonn to Iuda.Mathatha

Iuda of the line of Nathan, engen­dred Simeon, called Ioas, which came to the royall seate, because the posteritie of Solomon fayled in Ochosias: and therefore the kingdome belonged to Nathans poste­ritie, according to the ordinance of David, as Philo reciteth, that is, the yongest of the children of Bersabe (which was Solomon) should raigne after him, & that, if the poste­ritie fayled, the kingdome should come to the posteritie of the next younger, which was Nathan, and therfore Nathan was cal­led Ahischar, that is to say, Brother of the Prince, & they of his posteritie Ahischarim, that is to say, Brother of the Prince, and Mathitim, which signifieth, giuen to suc­ceede. The saide Philo reciteth, that the posteritie of the sayd Nathan, was so ho­nored of the King Iosaphat, that he called his children the brothers of Ioram his sonn, and their children the brothers of Ocho­sias his Nephewe: and this is the cause why the Scriptuere saith, that Ioas was the sonne of Ochosias, though he were not his naturall sonne, but the sonne of Iuda descending from Nathan.

Note, that Saint Matthew going about to describe the generation by fouretienes, did first leaue out Ioas, Amazias, and Aza­rias, which are sett in betweene Ochosias the last of the race of Solomon & Ioathan. Further, he hath left out Achaas, and Ioa­cim placed betweene Iosias and Iechonias. All which we haue here set in their order, to make the same description more perfect and plaine.

Simeon called Ioas, which begate
Amasias.The names here conteyned, as­well on the leaft side, as on the right, issuing frō Ioas, haue diuers names, & yet are all one person. Therefore note, that the persons on the leaft side, named by Saint Ma. are the very same that are o­therwise named by S. Lu. on the right side, till Salathiel.Leui.
Azari [...]Matthat.
[Page] Zorobabel which begate
  • Abiud.
  • Eliacim.
  • Azor.
  • Sadoc.
  • Achin.
  • Eliud.
  • Eleazar.
  • Mathan.
  • Iacob.
  • Ioseph the husbande of Mary the virgin mother to our Saui­our Christ.
After the people were returned in to the land with Zorobabel, being delyuered from the captivity of Babylon, he go­verned the same people 58. yeres, & left diuers childrē, among whō Resa and Abiud were the cheefe. So the governe­ment & rule ouer the people, re­mayned to Resa & his posteritie, vntill Janne, and thēce discended the virgine Ma­rie, as is declared in the generatiō described by Sa. Lu. & Ioseph ▪ her husband descen­ded frō the said Zorobabel, by A­biud, brother to Resa, as S Matt. delareth in the generation by him described.
  • Resa which go­verned 66. yeares.
  • Ioanna. 53 yeares.
  • Iuda, 14.
  • Joseph. 7.
  • Semei. 11.
  • Matha­thias. 12.
  • Nathat. 9
  • Nagge. 10
  • Heli. 8.
  • Naum. 7.
  • Amos. 14.
  • Matha­thias. 10.
  • Ioseph. 66
  • Ianne. 16.
  • Melchi.
  • Leui.
  • Matthath
  • Hely, called Ioa­chim.Forasmuch as it seemeth that S. Luke maketh no mention of the generation of Marie, but rather of Ioseph: for hee vseth these wordes, That Iesus was counted the sonne of Ioseph, which was of Heli, that is to say, the sonne of Hely: we must vnder­stand that in this place the name of sonne is taken for the name of sonne in lawe, and that Saint Luke meaneth that Ioseph was the sonne in law to Hely, for that he tooke to wife the Virgin Mary, daughter to the sayd Hely, which maner of speach is com­mon in the Scripture: for wee finde that Noemi called Ruth her daughter, which was but her stepdaughter, her sonnes wife.
  • Mary the mother of Christ.

Of the faultes conteyned in this Table.

THE cockles of sea-shores, and the leaues of a forest, and the granes of the Popy may as well be numbred as the grosse errours of this Table, disgracing the ground of our owne hope.

That Salomons house ended not in Ochorias.

THat Ioas was sonne to Ochorias properly, we may bee sure: because 2. King 11.2. cha. 13.1. ch. 14.13. 1. Chro. 3.11. 2. Chro. 22.11. cha. 23.3.six times the Scripture termeth him so. And if he had not bene sonne in proprietie the repetitions must haue opened that. Prophets repeat not narrations without some change, if the matters could suffer. And if Salomons house had there ended, some speach had bene of it in the holy story. And all the Thalmudiques holde that the kings of Iuda vnto Sedekias were of Salomons loynes. And if our Gospel crossed the plain story, all Iewes would sweare God neuer penned it. And well might they. So our Diuinitie giueth strong occasion to reiect the Gospell of our owne salvation.

That King Ioas, Matth. 1. is not Simeon, Luk. 3.

1 SAint Luke writing of the true light, was to refuse dark­nes. But if hee had called king Ioas, Simeon: all the world would haue sayd hee loued darkenes. Ioas was fa­mous, Symeon was not heard off, but in priuate record.

2 Again, if Salomons house was ended for badnes in Ocho­sias, he that first of Nathan should succeed, had bene a [Page] good man. As God changeth dignities for a better to succeed. But Ioas the king was worse then Ochosias. For he fell to strange Gods: and kild Zacharie the sonne of Barachias, or Iehoiadagh. And our Lord Mat. 23. maketh him as a new Cain. And the Iewes in Ierusalemy, in their treatise of poenance fol. 69. hold, that for his sinn the temple and nation was destroyed, and 80. thousand sacrificers destroyed for the blood of Zacharie.

And thus they augment the matter, saying fo. 69. Col. 1. Seauen transgressions Israel transgressed that day. They kild a Priest, and a Prophet, and a Iudge, and shed innocent blood, and polluted the court betwixt the altar and the Temple (as our Lord telleth them the same) and it was the expiation day. And when Nebuzaradan came thither he saw the blood vpon the pauement: and asked whose blood was this. They say, the blood of a Sacrificer, and a Prophete, and a Iudge which prophecied against vs all that thou hast done vnto vs: and we stood vp against him and kild him Then he caused 80000. youthes of the sacrificers race to be there kil­led for him. Thus they write: in their Rhetorique amplifi­cation of murthering the prophet, as their maner is: feig­ning narrations to make lively short speaches. And this much doeth the Scripture speake: 2. Ch. 24. of Zacharias and Ioas.

The spirit of God came vpon Zacharia the sonne of Iehoiada the priest, which stood by the people, & sayd vnto them, thus sayth God, Why transgresse you the cōmaun­dements of the Lord, that ye can not prosper? For because ye haue forsaken the Lord, he also hath forsaken you.

And they conspired against him, and stoned him with stones, at the commaundement of the King, euen in the court of the house of the Lord.

And so Ioas the king remembred not the kindnesse which [Page] Iehoiada his father had done to him, but slue his sonne: and when hee died, hee sayd, The Lord looke vpon it and require it.

And when the yeare was out, it came to passe that the host of Siria came vp against him, and they came against Iuda and Hierusalem, and destroyed all the Lords of the people from among the people, and sent all the spoyle of them vnto the king to Damascon.

For the Sirians came with a small company of men, and the Lord delyuered a very great host vnto their hand, be­cause they had forsaken the Lord God of their fathers: and they gaue sentence against Ioas.

And when they were departed from him, they left him in great diseases, and his owne servants conspired a­gainst him, for the blood of the children of Iehoiada the priest, and slue him on is bed, and he died: and they bu­ried him in the citie of David, but not in the sepulchres of the King.

Thus shamefull King Ioas lyeth in the holy Scripture: and yet our right reuerend Fathers would make him Fa­ther after the flesh to the King of glory: who was to make his true Fathers the patrones of vertue in their ages: and the Scripture well vnderstood, shewed that in all places. But weake is the hart of our teachers: to make him father to our Lord, who was a Cain to the Prophete that taught of our Lord his kingdome.

Of Ioachaz a younger brother made Father to Ioakim two yeres his Elder.

NO better masters of art be our Doctors in this Table for Amasias, Achas, Manasses, and Iehaiakim: men ex­treemly [Page] hated of God. And one thing is of most vntole­rable grosnes: that Achaaz (by true print, Ioachaz sonne to Iosias made king at 23. and after three monethes remo­ved by Pharaoh: who presently made Iehoiakim king being 25. yeres old): that this Ioachaz is made father to his Elder brother.Greater meanes then ever Ovid spake in fables: brought v­pon our ho­ly Ghospell. And Saint Luke must be in the same dotage: that Addi must be Ioachaz a younger brother, and Melchi both his sonne, and elder brother. Machmad, Lucian, Ovid, & all narratours of monstrous are not such in their faculties, as our right reuerend Fathers, in giving occasion to make the Gospell worse thē the Al-koran. And yet worse foloweth.

How the Table blasphemeth the oth of the Lord.

THE Lord sware thus: Ier. 22.24. As I liue saith the Eter­nal though Coniahu the sonne of Iehoiakim king of Iudah, were a signet vpon my right hand, yet thence I would pluck thee: and I will giue thee into the hand of them that seeke thy soule: and into their hand of whome thou art afrayd: into the hand of Na­bucadraesar King of Babel, and into the hand of the Chaldaeans. And I will cary thee away: and thy mother that bare thee, vnto an other Land: and there shall ye die. And vnto the Land vnto which they lift vp their soule, they shall not returne. Is this man Coniahu a vile idol, beaten into peeces, is he a vessel of dishonour; wherefore are they caryed away hee and his seed, and cast into a land which they know not; O earth, earth, earth heare the Worde of the Eternal. Thus saith the Eternal, write ye this mā Childles, a personnage that shall not prosper while he liveth. For no man shall prosper of his seed, to sit vpō the Throne of David, or to beare rule any more in Iudah.

This vehement speach should haue taught our right reverend Fathers: that Iechonias as a man should beget no [Page] Children, though as a Prince he begate his successour▪ even his owne Vncle Sedekias. That doeth Ezra teach 1. Chron. 3.

And the sonnes of Iosias were his first borne Iochanan, the second Iehoiakim, the third Sedekias, the fourth He is Io­chonias. Sallum. Now before I goe to the next verse, notes vpon this verse may be profitably cited. Thus D. Kimchi a principall Rab­bin speaketh vpon: And the sonnes of Iosias the first borne, was Iochanan: Hee was Ioachaz whom Pharaoh Necoh tooke, and caried into Egypt, and there died he: and he had two names. And how is he sayd, The first borne; was not Iehoia­kim elder then he by two yeres, as it is written, Twenty three yeares old was Ioachaz when he And he reigned but 3. moneths. 2. Chro. 36. reigned, & it is written: Twenty fiue yeares old was Iehoiakim when he reigned;A speach of sonnage to a king­dom strange to vs. The one was not sonne of a Kingdom: for the kingdom. So our DD. of blessed me­mory, doe expound it. S. Matth. to such would not be heard.

Here wee see how sonnes to Kingdomes are in other gate speach then naturall sonnes. Thus Kimchi the prin­cipall Grammarian noteth the Scriptures phrase and the Talmudiques, for sonnage in Kingdome.

The like speach we haue for sonnage in Kings, in the next wordes, vers. 15. For the sonnes of Iehoiakim: Iechonias was his sonne: Sedekias was his sonne. Here the Vncle, by nature is sonne by the Kingdome: as the most learned Tremelius well noted. And touching Iechonias and Salathiel, thus writeth Ezra the learned Scribe. And the sonnes of Iechonias The Vncle called sonne for successi­on: as Sala­thiel 37. de­grees of be­ing heirs is called sonne assir, (that is kept in straite prison:) Salathiel was his sonne: and Malchiram and Pedaiah, &c. Here the Ba­bylonian Thalmud in Sanedrin expoundeth the word, Sabtile Kimchi to disturbe all the N. Test. taketh assir for Assir, a mans name, and not a prisoner. Wee simple soules fol­low him to overthrowe our foun­dation: that Salomons house is not gone, for Nathans to come in. assir, not for a mans name, but for, kept in restrainct of pri­son: as Iechonias was 37. yeres in prison. And Nabuchadra­sar meant to haue destroyed the line of the kinges of Iuda: [Page] as he killed the sonnes of Sedekias: So Ezra the ready Scribe sheweth, as commenting vpon Gods oth in Ieremy. 22. aboue cited, that Iechonias had no Children: bringing Se­dekias his Vncle, for a sonne: and Salathiel to be his sonne: when he was Assir: that is: was, in most strait prison The Babylonians were not of Christian modesty: Herodo­tus lib 1 tel­leth of the Babyloniās honestie. that wiues might come to their husbands: And if they had huma­nitie that way, any ofHerodo­tus lib 1 tel­leth of the Babyloniās honestie. Thisbe ladies should as well serve. In that forth Ezra ioyneth with Ieremy in his style, to tell all the world: The earth, the earth, the earth: that as Ieremy fore­tolde. So Ezra did record, that Iechonias died Childlesse: & that in him all Salomons house did fall: & that all the Iewes hope for an earthly Kingdome was become vanity of va­nities: and that Salomons Kinges overtherw the world: but for Gods hid mercy: seeing Manasses did saw into peeces Esay the glory of heauenly eloquence, and was caryed to Babel: and Amon for idoles was kild: and the godliest Iosias was too good for the world, and his sonnes vnworthy of the world: that in them the Iewes should see the last scep­tre bearer, while the sun shined: that they might looke better vnto the sun of iustice.No bit­ternes can be bitter a­gainst Iuda­ique, Athe­isme▪ and mockers of Scriptures concent. And our Bishops errour herein ioyneth with most stubburne, blind and mad Iuda­isme: against the main purpose of the N. Testam. which teacheth that the kingdome of Christ is not of this world: but of men poore in spirit, to possesse the Kingdome of Heauen. But the Iewes haue yet their belly their god, & looke for a moneyfull King, and him, of Salomons race: & make it an article of damnation, to deny In the Thal­mud Baby­lonian in R. Aser fo. 18. B articule 12. that: and if they catch vs therein, to deny Iechonias posterity failing; and to continue it to Salathiel and Zorobabel they are sure, and wel may be, that they haue overthrowen S. Luke, so farr as our Bishops graunt hath auctoritie, and by them all the New [Page] Testament, for which Iudaisme, they should in open Par­leament, or before your M. confesse, that as God stroke the Iewes with Madnes, Blindnes, and Astonishment of hart, Deut. 28. So herein the right RR. FF. are in equall case that betray the Gospell to Iewes: and agree with the enemies of our L. which expect, to this day, the pompe of Salomon, that it shall be restored vpon mount Sion. But they consider not the lamentations of Ieremy: to what end they were penned. The scope of that booke was to teach the Iewes that Salomons glory was not the high blessing that Moses propoundeth. But Christ was the end of the law. And as by the blood of the Pascha Lambe or kid, Israell was saued in Egypt: so the sonne of God in the flesh should saue vs by his blood: whom men by ignorance would crucifie, being king of glory: who made Heauen and Earth. This was their first confirmation: wherewith Moses the first king of Israell strenghtened them. They re­bell. A law is giuen, promising all earthly blessings, even to the highest honour of a kinge. But menacies are added, Leu. 26. that they will fall from God continually: & con­tinually they shall be beaten: euen till theyr King shalbe caryed captiue: and they shall be in theyr enemies land seauenty yeares. And then God will remember his cove­nant: when they pray, as Leu. 26. prescribeth: confessing theyr sinnes and the sinnes of theyr fathers: Then God would remember his couenant with Iacob, Isaak, and Abra­ham, and how he brought Israell from Egypt. This the law telleth: and the story sheweth: that the Kings failed quite from the earth. And prophecies shewe, through Daniel, seauen times repeating the same matter, that Chams house Sems house, & Iaphets Grekes shall rule Iuda till Christ co­meth. And that he shall giue him selfe for the sinnes of the [Page] world: and bring to earth the kingdome of Heauen. This Daniel saw: and abridged Ieremies lamentations: which after the Kingdomes fall, the Iewes studied for the space of a Iubily in Babylon. And when Iechonias was dead, and in him all Salomons house: and Zerobabel of Nathan was chief of Dauids house: then Daniel is told at what day Moses po­licy shall end: & Gentiles shall be equall in the couenant: where no Iewes might hope for an earthly superioritie, ouer the kinges of the earth. And all this gold is made dimme, by our deriuing of the Salathiel from Iechonias. So, all that euer cōmented vpon the Kings or Chronicles will say: that we must bring our Lord from Salomon: and so we openly deny Saint Luke: that bringeth our Lord of Nathan: And confirme the Iewes article touched before: which, to teach our simple▪ shalbe set out with the Iewes further opinion.Fol. 18. of the cōment. Rabbi Asser vpon Sanedrin articule the twelueth writeth thus.

The Iewes faith.

The Iewes yet looke for Christ to be borne.THE twelft articule is concerning the dayes of Messias: & that requireth a constant beleef that he shall come: and a man may not thinke that he will differ: ab. 2. if he linger ex­pect him: and a man may not prescribe him selfe a time: & gather vnto himselfe opinions by occurrantes, to bring furth the time of his coming. And our learned say: Let the spirit faint in them that account the limit. Also a man must be­leeue, that he shall haue excellencie and dignitie: and glory a­boue all the kinges that euer haue bene. As of him prophecied all the Prophetes from Moses who resteth in peace our Doctor vnto Malachi, who resteth in peace. And who so doubteth of him or holdeth his honour small, denyeth the lawe. For so the lawe testifieth of him, in the meaning of Balaams prophecy: [Page] and in the meaning of the section: you stand here all (Deut. 29. and 30.) And this is a rule of foundation,The Iewes ground to overthrowe all the New Testament is graunted by our right reverend Fa­thers, that also the ta­ble prefixed to the Go­spell. That Israel shall haue no king, but of the house of Dauid, and of the seede of Solomon only. And who soeuer willbe a schismatique against this familie, he denyeth the name of the blessed God, and the wordes of his Prophetes.

Of our yeelding vnto this wicked article against the scope of the Old and New Testament.

DAniel, as I shewed, was taught by the Angel Gabriel, the very exact and straight day for the kingdome of Christ: and to disgrace that prophecy, M. Liuely wrote a great book: full of dotage from the beginning to the end: yet highly cōmended by our Arch. auctoritie, in the Li­bel, written against the Scottish mist and Brettish nation. Also the last fourtene which are in S. Matth. cha. 1. all of Nathan; Salathiel, Zorobabel, Abiud, Eliakim, Azor, Sadock, Achim, Eliud, Eleazar, Matthan, Iacob, Ioseph, Mary, Iesus, These were termed Dan. 7. The Kings of the most hige God: which should possesse a kingdome for euer: And for vrging those to bad religion and vexing of them the four Beastes were cast into fier.The house of Nathan should haue had more pompe then Salomons if the King­dome of Christ had bene of this world. And these had not so bene vsed if Christ his kingdome had bene of this world. And Balaam spake of Messias, that should vnwall all the sonnes of Seth. Which terme Iekarker in Ebrew, to pull downe the walles, S. Paul expoundeth 2 Cor. 10. The weapons of our warfarr are not carnall, but mighty in God: to the pulling downe of stronge holdes, pulling down thoughts, and euery high fort, that exalteh it selfe against the know­ledge of God: and captiuing euery thought into the obedience of Christ. Thus graciously Saint Paul ex­poundeth [Page] Balaams terme of pulling downe the wall. But while wee deny Salomons house to end in Iechonias, and make Salomon the youngest of Bethsebaes sonnes, and Na­than his elder, and Patriarch: and inferiour to his youn­ger: and againe giue yeares of gouernement to Rhesa,- without all story, and bring the Kingdomes right to ma­rie: and talke of Iewes mariage in their tribe for profe of kindred, by this pretensed help of reconciliation, we haue disturbed all the Bible, and become a skorne to all the Iewes. But one word of your Maiesties gracious mouth will banish that Table for euer.

Now that the simple may perceaue S. Matthew and S. Luke: their purpose shalbe told briefly. S. Matthew would teach Herodians & Pilateans concerning Christ the king of the Jewes: that earthly em­perours should feare no lesse from him: for that his kingdome was not of this world. That may be kowen by considering his owne an­cestours, from To Abra­hā first Cha­naan was promised. him to whom Chanaan was promised: & after the kings, which were not of his line: & againe his ancestours Salomons kings were farre from our Lordes kindred off: 1000. yeres. two: and their house. From Abraham to Dauid all the fathers were god­ly: and Thamar, Rachab, Ruth and Bathsuagh, examples of faith, for all. David in rest had nere ouerthrowen his house. But Solomon with his house soone brede ruine, fewel for Ieremies lamentations: and funerall verses for the buriall of Salomons race in Iechonias. Then cometh in Nathans house in Zorobabel and Salathiel fathers Salathiel and Zoro­babel. two to our Lord, after the flesh: but turneth in Abiud &c. out of our Lord his line, yet all were godly and poore: and the saincts of the high Trinity, Dan. 7. For whom God overthrew the iron legged Macedonians and the former partes belly, brest and head of the image. Abiud Eliakim, &c were kinges by right: but farre from our Lord in kindred. And so telleth how in pouerty standeth the kingdome of hea­uen: and Kings need not to feare losse by Christ. K. of Chanaan, receaving thence no peny, but vexed at his comming into the world. Now S. Luke going to shew his victory over Sathan bringeth him by Mary and Ely to Adam, taught in his first day who should destroy Sathans workes. This meaned the Evangelist whom the for­mer Table reiected: A right and plain Table shall follow.

The right reconciliation of Saint Matthew and Saint Luke.

  • Salomon the eldest sonne of Bathsheba.
  • Roboam.
  • Abia.
  • Asa.
  • Iosaphat.
  • Ioram.
  • * Achaziah.
  • * Ioaz.
  • * Amaziah.
  • Ozias.
  • Ioatham.
  • Achaz.
  • Ezekias.
  • Manasses.
  • Amon.
  • Iosias.
  • Iehoiakim.
  • Iehoiachin or Ie-Chonias.

Here Salomons house ended, as though it had never bene.

  • Nathan the yonger & next brother.
  • Mathatha.
  • Mainan.
  • Melea.
  • Eliakim.
  • Ionan.
  • Ioseph.
  • Iuda.
  • Simeon.
  • Levi.
  • Mattha [...].
  • Iorim.
  • Eliezer.
  • Iose.
  • Er.
  • Melchi.
  • Neri.
  • Salatthiel.
  • Elmodam.
  • Cosam.
  • Addi.

* These bad three: and worse Ieho­iakim Saint Matthewe omitteth.

  • Abiud. Abiud or Mesullam 1. Chro. 3. to whom the Crowne be­longed: and from whom Heathen toke it.
  • Eliakim.
  • Azor.
  • Sadoc.
  • Achim.
  • Eliud.
  • El [...]azar.
  • Matthan
  • Iacob.
  • Ioseph. * Ioseph should haue bene King, if Tyrants would haue given all men their right: and our Lord, his Sonne by lawes esteeme, so had bene Kinge of the Iewes: And would haue it in no other right: that his heaven­lie Kingdome might bee knowne.
  • Rhesa. Ioanna.
  • Iuda.
  • Ioseph.
  • Semei.
  • Mattathias.
  • Maath.
  • Nagge.
  • Essi.
  • Naum.
  • Amos.
  • Mattathias.
  • Ioseph.
  • Ianna.
  • Melchi.
  • Levi.
  • Matthan.
  • Eli father in lawe to Ioseph: only ye note was good in the former table
  • Marie IESVS our Lord

[Page]Thus the Table neuer had doubt. For seeing Salathiel was the sonne of Neri (by S. Luke) a priuate man: who must needs be a father naturally, & not as K. Baasa, whose family was rooted out, was father to King Achab, in the speach of King Benadad: and seeing God sware that Iecho­nias should dye childlesse: as auctour of the Kingdomes ruine: there, and not in Ochosias should the Iewes place the Catachresis of begetting. Our Lord doeth nothing but he telleth his servants the Prophetes: But he told not that hee would end Salomons house in Ochosias, and would not passe so great a matter in silence: a matter the greatest for the kingdomes of this world. Therefore Salomons race en­ded not in Ochosias ▪ but our right Reuerend Fathers are vnspeakably to seeke for the trueth of holy story. And Ag­gei with Zacharie help S. Luke to be vnderstood. Aggei brin­geth wordes from God for Zorobabel, that he shalbe a sig­net vpon the finger of God at the day of glory when the Macedonian kings should be shaken: and our Lord should come into the world 29.Rabbi Ne­humias in Pet. Gal told: This time 50 ye. Messias shal be borne. & so thē m [...]ght all the natiō haue tolde by Moses & Dan 9. yeares (by Num. 4.) before hee entred into the worke of the Tabernacle. And so by Mo­ses and Daniel, in Aggeis time his nation knew in what yere the west Cittim named Num. 24. generally, and Dan. xi. more distinctly, should haue a full token of Empire & the Macedonians should be vtterly bestript of all gouernement. Then Zorobabel in Christ should be a signet vpon the fin­ger of God. Zorobabel a poore gouernour of 49000. cap­tiues which left Babel, hauing litle but what Daniel gote by his wisedome, to help the Iewes home: Zorobabel, poore in spirit, and looking for a citie whereof God was the buil­der: & soone called away from Sion to Susan, as a Pilgrome and stranger on the earth.

But God sware (as was noted from Ier. 22.) that if Iecho­nias [Page] were a signet vpon the finger of the Lord, he would pluck him thence.

Therefore Salathiel may no further be sonne to Iechonias then a succeeder in governement, as Achab is sonne to Baasa: rooted out, 1. K. 20.34. Heathen vsed Adopti­on: but Ma. tom. 4. tract. de re­gib. Dauids house was bound to the next man of kindred. And in adoption the terme begetting is vsual as in a naturall father: So Ovid, the mirrour of plaine Latin speaketh of Iulius and Augustus. Metam. 15. being of seuerall families by the father side: and Augustus is progenies of Iulius: and,

— Nec enim de Caesaris actis,
Vllum maius opus quam quod Pater extitit huius.

And againe:

Scilicet aequoreos plus est domuisse Britannos, &c.
quam tantum genuisse virum.

As they are very simple in learning, that know not Brita­nie famous 2000. yeares agoe: Before Brennus spoiled Del­phos and Graecia with his A Britane word for three horses to every captaine: vsed in Pausanias Trimarchiâ of our Britanie, and are bare Chorographers that know not all borne within our Iland seas to be: ‘— Penitus toto diuisos orbe Britannos’ So they haue litle stomake against Italy, that would not re­member this place of Naso. And as the Emperours are fa­mous Diui: So the first beginning in Diuus Iulius and Diuus Augustus is famous, thus: ‘Ne foret hic igitur mortali semine cretus’ Ille Deus faciendus erat. Hence to all learned and specially to vs, the terme of begetting for a successour should bee familiar. Thus I speak only for the simple: as for our right Reverend Fathers they doe take it for successiō in all after Ochosias: as begotten of him by succession: and all that like of them for the phrase there cānot mislike the Catachresis [Page] in Iechonias and Salathiel. And all must graunt that Salo­mons house must be brokē off: vnlesse they will make two Salathiels and two Zorobabels: the one couple fathers to Ioseph, the other to Mary: So doe some learned, but vn­learnedly. For Zorobabel Aggei 2. was both heyr to Salomon, and father to our Lord. And they had bene rash name­geuers that should name a couple of ech family with the same names to disturbe all the world. Now that Zorobabel the gouernour in Salomons house cometh of Nathan, Zacha­rie sheweth: naming Leui, and his chief family, Simeon, & Dauid with Salomon had no [...] ben omitted, if Zorobabel had come of him. Nathan: as chief in his family, Ch. 12.10. So this cause is past doubt to cleare the Table: that in Iecho­nias not in Ochosias Salomons house was buried: that family & kingdome should end togeather. That Ier. 22. & all lam. might be plain And an other as great a dotage as any euer came from brainsick head haue the right reverēd Fathers sold to torment the simple who over the realme haue mar­ked them: how they make Ochosias to be two yeares Elder then his Father: and many yeares Elder then his Mother.

Of Ochosias or Achaziah made Elder then his Father.

OF King Ioram thus it is written, 2. Chr. 21.20. When he beganne to reigne he was thirty and two yeres old: and reigned in Ierusalem eight yeres, and liued wretchedly. Howbeit they buried him in the city of David: but not among the sepul­chres of the Kings. And the inhabitants of Ierusalē made Achaziahu his youngest sonne King in his steed: for the men of warre that came with the host of the Arabians, had slayne all his eldest sonnes: and so Ahaziahu the sonne of Iehoram King of Iuda was made King.

[Page] Which is to be vnder­stand that he reigned twenty yeres his father yet liuing, but after his fa­thers death was confir­med King, whē he was fourty and two yeares old. Two and fourtie yeares old was he when he began to raigne, and he raigned one yeare in Hierusalem: his Mothers name was Athalia, the daughter of Amry.

Of the errours how many very grosse follow vpon one.

1. OChosias is called the youngest, and made king by the people. That had bene needles if he had reygned twenty yeares afore.

2. Besides his father reigned but 8. yeres: And foure of them with Iosaphat. And it were senseles to make him reigne 16. yeres or 12. at the lest afore his father.

3. Mōreover, nether was Iosaphat king in Iuda: nor Achab king of Israel: nor Ioram borne 42. yeres afore Acha­zias death. So, elder then his Father and Mother and Mothers house should he be. For Omri was not thē set­led King: but only made King by his souldiers: vpon the death of Zimri. And Tibni was made King by his men: and foure yeares were spent, before the people made Omri King. Now by our Bishops notes Achab and Iosaphat should bee in affinity by their Children, Ioram and Athalia before they were borne. This note of 42. yeres hath troubled Britanie 42. yeres and more. And here again the terme sonne, referred to the kingdom of Omri, which stood 42. yeres, into which yere Achaziahu fell being of his owne age but 22. yeres, the terme sonne caused the disturbance. The Ebrew Doctours many hun­dreth yeres agoe in Seder Olam warned the world of this phrase. And Levi S. to Gerson vpon the text: in the great Massoritique Bible: the best work that euer by mans witt, came into the world: which if your Maiesty would cause [Page] all that you would preferre to know readily, you should haue in few yeres lerned Diuines: by that & other Ebrew helpes. But very few in the world vnderstand it: for the 848. margent readings: and further it is hard. Yet one professour might soon make a 1000. kunning.

Of the terme Kingdome, translated reigne how it maketh K. Baassa warre ten yeres after that he was dead.

IN the third yere of Asa King of Iudah began Baassa to raigne ouer Israel twenty and four yeres, 1. K. 15.33. So he died in the six and twentieth of King Asa. Yet in the six and thirtieth yere of the reigne of Asa came Baassa King of Israell against Iudah: By our Bishops translation: that Machmadistes may by our Diuinitie look for their false Prophete to reviue, as did Baassa by our Bible. When Gen­tlemen find such matters in our Bibles they see no hope of knowledg, & some haue turned to deny God to be the auctour of it. Ezra (1. ch. 16.) meant by Malcuth the kin­dome of Asa: parted from Israel then six and thirty yeres. Wherein the twelue tribes thrise twelue yeres forgat the glory of Davids house: so that Iuda it self was plagued. God casteth the Chronicle & other numbers into pleasant and sensible meditations of his providence. And therefore Ezra tooke his accompt frō the Kingdome of Iuda, which Asa held. In the same tenour of number of 3000. souldiers Ios. 7. for Achans theft, even thirty six were slaine: thrise twelue. And after vengeance vpon Achan twelue thousand of men, women and Children were slaine, by the 12. Tribes.

For the booke of the Iudges.

THE actes of the Apostles are drawen no better vnto the booke of Iudges: to corrupt many other bookes: euen where S. Paules wordes would haue found most high admiration: and vtterly damne the Thalmudikes of extreeme blindnesse in the Iudges story. Our errour shalbe first handled: And afterwardes S. Paules plainnes shalbe shewed: if God will.

Of Act. 13. v. 20. perverted to ruinate many bookes.

OVR translation thus speaketh: Hee gaue vnto them Iud­ges about the space of 450 yeres. Here Beza sayd, the text was corrupted: to deny that we had a New Testament: and the Popes translation turneth back from Iosua to Isaaks birth: without all reason. S. Paul meant: after a sort 450. yeres. Proprely 339. from Iosuahs death to Elyes. Within which times Iudges of punishment oppresse an hundreth and eleuen yeres: so arise 450. And 19. textes belonge to that text of Saint Paul. Which anone shalbe layd downe. Our Bishops absurditie thus appeareth: yeares are from the coming frō Egypt vnto the building of Salomons Tem­ple, 1. K. 6.480. Now if the the Iudges had 450. Thirty of the wildernes would make vp the number: that the storyes of Iosuah, Samuel, Saul and Dauid should bee all fa­bles: and no time for David to be in the world. So our Bishops Bible might wel giue place to the Al-koran pe­stred with lies.

Of wrong to Matth. 1. Luk. 3. Ruth. 4.1. Chr. 2.

RAchab Booz, Obed Iessei, are ancestours to David: borne ten yeares after Elies death. And Iosuah reigned 17. yeres. Though Rachab were new borne when Iericho fell: yet she must be about 120. when she bare Booz, and hee 120. must beget Obed: and he 120. must beget Iesse, and he nere that must beget David. By the true Chronicle they were incredibly old, but for Gods auctority. And to adde an hundreth & eleven yeres moo, to four persons, that is a matter of extreeme oversight. And thus the actes ill trans­lated brought our right Rerevend FF. to disgrace many holy bookes with incredible grosnes in oversight: where they might haue made all the world admire the Apostles learning: how, to shew the disturbance of the times, as though the heauens were troubled, he reckoneth the op­pressours yeres alone: although they were within the cō ­pany of the defenders times.

These many are ioyed to the defenders: not as though they defended still the people so long, but because their last dealings were so long from the former state.

  • Othoniel 40.
  • Ehud 80.
  • Barak. 40.
  • Gedeon 40
  • Abimelech. 3.
  • Thola, 23.
  • Iair, 22. Iephthe, 6.
  • Ibsan, 7.
  • Elon, 10. Abdon, 8.
  • Samson, 20. Ely, 40.

The whole summe is 339.

[Page]The punishing Iudges haue within this time Cxj. yeres thus.

  • Cusan, 8,
  • Moab, 18.
  • Sisera, 20. So 339. and 111. make 450. after a sort: wherein Saint Paul regarded the Iewes manner of speaking to the phrase: as I will shewe by two examples.
  • Madian, 7.
  • Ammon, 18.
  • Philistines, 40.

How Samson that iudged but 20. yeares is said to Iudge Israel 40.

THus writeth Elias Leuita, (the best learned Iew that ever holp Christians) in his preface to Bomberges Bible in Hebrew with the Massoreth and chief Rabbins. We find in the Ierusalemy, (the eldest volume of the Iewes Pandectes or Doctrinale is so called) that Samson iudged 40. yeares. It teacheth that the Philistines were afrayd of him 20. yeres after his death: as in his life time. And in all the copies that we haue, it is written: TWENTY yeares. Thus farre goeth the commentary. Now I see there is no doubt tou­ching the text, in this of Samson. For the right standeth, as the Drass, or comment vpon the phrases telleth: WHEREFORE is it said twise, Iud. 15. vlt. and Iud. 16. vlt. and he iudged Israel 20. yeres. Rabbi Acha said. The text doeth teach: that the Philistines were afrayd of him 20. yeres after his death: and 20. yeres in his life time: and so arise, FOVRTY by two severall times. But the Thalmud said not that the text hath, and he iud­ged Israel fourtie yeares: but that he iudged Israel 40. yeres accor­ding to the manner of speaking to the phrases. And here cometh a sweate elegancy: which is worthy marking. So farre goeth the Thalmud and commentary vpon it. These wordes the learned Elias bringeth against some simple: who might thinke the [Page] text corrupt: by reason that the Thalmud differed. To whom he sheweth, the speach to regard the phrase, and not proprietie of the text.

How the Septuaginta alter the very true text for Elyes 40. yeares to agree with the Iewes manner: reckoning after the phrase

Lxxii are in shortnes cal­led Lxx.THE auncient Lxxij. translaters gaue Ely but 20. yeres, as notes warne vpon the Romane edition of Xystus: & that with Eusebius testimonie. But later copiers seeing the Ebrewe sure, & not knowing how the 70. hid their mind: alter the translation, & giue Ely fourty yeares, as the Ebrew hath And thus the Lxx. teach that the Iewes highly re­garded the phrase: for memory of story, to make their nation ready in the numbers vsed in the holy Scripture.

How Iosephus reckoneth the Iudges times as Saint Paul doeth.

IT is most certen that Israels age since God called them frō Egypt, at the laying of Salomons Temples foundatiō, was 480 yeres. As Noahs whē he began the Arke. And like matters doeth God cast into like times, through the Bible, And Iosephus could not bee ignorant of the time. Yet in steed of 480. yeares he reckoneth 592. taking Cxj. from the Iudges and beginning from Moses going vnto Pharoah. So it is to be seene, Ioseph Antiq. 8.2. This sheweth that S. Paul was brought vp at the feete of Gamaliel: that spake thus learnedly, to shew the Iewes that he knew Rabbiniques as well as the best of them: but held Christianity the only [Page] learning: which to the perfection of story ouer matching all euen in schole elegancy, addeth the logique, that dra­weth vnto the life in Christ.

How S. Paul further settled the Iudges times and Iosuahs, whereby a table added to some of our Bibles appeared: bad and all Thalmudiques, The Ierusalemy: The Babylonian: Seder Olam, and Maimoni in Beth-Bechira, and all be reproued.

WHere S. Paul saith, God gaue them Iudges after a sort 450. yeres, vnto the time of Samuel the Pro­phete: our translation speaketh thus, Act. 3.20.By not mar­king the E­brews short­nes, we see­med to Abr. Zac to giue Saul fourty yeres. So the Iewe despi­seth the N. Testament by our fault. And afterwards they desired a King, and God gaue vnto them Saul the sonne of Cis, a man of the tribe of Beniamin forty yeres: Here we can not wel be vnderstood. Saul reigned not 40. yeres. For David when he fought with Goliath in the be­ginning of Sauls reigne should be aboue 20. and at his 30. Saul kicked against the spur of his owne spear. The Apostle foloweth the phrase of the Iudges: where a small King maketh a Period, as where we say: And so the land rested forty yeres: the playner were, And so the land rested. Forty yeres as Tremelius hath: Quieuit terra. Haec gesta qua­draginta annorum. S. Paul meant that Samuels dayes & Saules made 40. yeares, and Samuel came to the last of them. And dyed but 4. monethes afore Saul, by the Thalmud in The­murah. And the Rabbines can confesse that, when they will. For thus they write in Middras ps. 25. It is sayd:And in Kimchi vpon Ps. 99. Moses and Aharon were among his priests, and Samuel among them that call vpon his name: Thou shalt find all that is written of the one, written of the other: The one [Page] was of Levi, the other was of Levi: the one made a Psalm, the other made a Psalme: the one reigned over Israel, and the other reigned over Israel: the one reigned 40. yeares, and the other reigned 40. yeares: the one made warres, and the other made warres: the one kild Kings, and the other killed Kings: the one built altars, & the other built altars: the one offred, and the other offred: the one prayed for Israel, and the other prayed for Israel: the one served as a Sacrificer, the other served as a Sacrificer. Thus spea­keth the Old Rabbin, agreeably to S. Paul: But litle plea­sured his owne side. And that note of Midras must needes be holden Old. For since the Eldest Thalmud was com­piled, soone after great Constantines dayes, the Iewes Rab­bines conspired to crosse the Apostles in storie, that their people shold not embrace Christ. Maymony praef. ad Misnah cōfesseth in effect why the Thalmud was made: he wrote Misnah 423. yeres agoe, the greatest Rabbin of the faithles that ever was: who plainly openeth all the Iudaique to such as can overrule him. In the Thalmud Ierusalemy 1200 yeres old, in Megilah fol. 72. Col. 4. from the partitiō of the land to Samuel, are 376. yeares: yet in trueth Iosuah had but tenne after that: and in all, but 17. as it was told. And the Thalmud giveth but eleven to Samuel and two to Saul: yet the Rabbines haue cōspired these 1200. yeres to over­throw the New T. by checking S. Paul for Iosua, Iudges & Samuel: as S. Lu. for Salomons house. And if they could pre­vaile in eyther, they had gotten the victorie: whiche our right reverend Fathers gave them without all entreaty: & graunt them more fortifications then of them selves they durst ever chirp to speak for. My poore self haue aunswe­red this in Ebrew print, as the Lords know, & Europe & Asia: & infull many Ebrew written trearises, sent to Byzan­tium [Page] by post from Francfort to Venize. thence by ship: and the Rabbin there is reported of our Marchants to accept, & commend dayly vnto noble Grecians, that he had from England a greater light then ever he expected from Chri­stians. And at Francfurt in the cōpany of many, a Iew be­ing present, I said to the company in French, which they all vnderstood, that by, 1. Sam. 7.3. I would make the Iew confesse afore thē all, that the Rabbines were but as Elymas Magus. Thē I spake to the Iew in Ebrew this much: Rabbi, this you know, that all must sanctifie the name of God, & beare witnes to the truth continually: or feele flames eter­nall: yea, saith he, that wote I well, and am ready to doe all that toucheth me. Then said I, read this verse, 1. Sam. 7.3. Since the time that the Arke stayed in Kiriah Iaarim, the dayes were many, they were twenty yeares: and all Israell with hearty sighing sought after the Eternall. And Samuel spake to all Israel, saying: If with all your heartes ye returne vnto the Eternal, remove your strange Gods, &c. Doeth not this text tell plainly, that [...]0. yeares passed after Elies death, before Samuel medled in governmēt; yea saith he, that is plain: so much I fully hold, and none can deny it. Then I told the by-standers what I demaunded, and what he graunted: and how vpon his graunt, al his Thal. fell. And how, sayd I, cā your Rabbines giue Samuel from Ely but eleuen and Saul but two & David seauen in Hebron: that hee should within 20. of Ely call thence the Arke frō Kiriah Iaarim by this text. Then he an­swered me nothing, but to the by-standers wordes of high reverēce to his teacher: exceedingly beyond all that Chri­stians would thinke, a Iew would speake. So to all vs Saint Paul affoordeth such weapons, in one short sentence, to settle al the book of Iosuah, Iudges, & first of Samuel in a most [Page] Divine frame: by 450. yeares after a sort, for the Iudges, & 40. for Samuel. That one sentēce of S. Paul, is more worth then a mountayne of Gold, to shew the harmonious frame of the holy story from since Iesus of Nun gave pos­session of the lande vnto Iesus death, when he did make his own name Nun: Midr sp. 72 frō his name Nun: tea­cheth that Messias shal raise vp the dead. that is, by Midr. Ps. 72. raiser of the dead. Even the very Midras noteth that Messias should doe so: and by allusion to Nun Ps. 72. in the Ebrew: as they holde no syllable idle in strange termes touching Messias. All these times haue an easie account: by S. Paul, and in all the rest by Iewes thus: Seaven yeares the Lande had for conquest and partition: wherevpon the next yeare Iubi­lies were to begin. Seaven Iubiles Iosephs house had the Arke, till Sylon lost it: thence the Philistines did cary it: & after six monethes Iuda had it in their power. Thence are seaven seaventies to the first of Nebuchadraezar: when hee tooke Ierusalem, and caried King Iehoiakim to Babel: whom he soone sent home againe.Daniel and they ye quen­ched the fyer are the glory of the first captivity. And caried thither Daniel the Noble, the Godly, the Wise, the wealthier then the King of Tyrus, the beloved of Christ and his Angells, and cari­ried the three noble men that quenched the fire. So, that part of Iudahs story hath famous Limites: and old Theodo­ret, and Iewes when they are not malicious, generally hold the disputable partes aright: when as we, they say, The Temple stood R. Abra­ham Ben David in Gabalah 427. yeares. And very many of our men here speake trueth, even folowing particulars, & not marking how (Ezekiel 4.) God bringeth all past doubt, by paynes in particulars they agree with a trueth vnknowen: So hitherto we haue a pleasaunt measure of times Now the captivitie of Babel was but of 70. yeres from Nebucha­drezars first yeare. Three captivities there were. The first of king Ioakim, when he was sent home. The second, when [Page] he was taken vpon rebellion and caried for Babel, but was cast away vnburied, as an asse, by Gods iudgement, Ier. 22. for burning Ieremies Lamentations: then was his sonne made king, and after three monethes caried to Babel with many thousands: among whom were Ezekiel and Mardo­chai, Ezekiel and Mardochai, ar the Gold in the secōd captivitie. who made Hester mother to the Persian King Artaxer­xes that a Persian king of Beniamin his Iasper, Exo. 28. should be the first foūdation of Ierusalem: as Iapis hath place, Ap. 21. This second captivitie was 8. yeares after the first,Darius borne when Nabycadne­zar would be making a King over Gods peo­ple. Then to him a revē ­ger is borne that Madi & Elam of Iapheth and Sem may punish Cham. and then was Darius borne, to proclayme Daniels God when he was 62. yeares old, and tooke Babel. The third warning brought flames to the Citie and Temple, and captivitie: tenne yeares after the former. Then the Arke and golden Covering were spoyled by Babel, and the Candlestickes, and the Tables broken with fire. For seeing wee haue no other record of them, we must hold that the Temple be­ing set on fire, the heat would breake the Tables: that goodly monument graving by the finger of God. And as Moses for Idol-worship of few, brake the first tables, Gods anger destroying the kingdome for comon Images, wold much more breake the second tables. And full 18. yeares are spent in these three captivities. The third captiuitie is glorious by Ezra. For Ezraes re­cord of life, confuteth al heathen millions that giue Elam aboue 130. yeares over Iuda. Ezra maketh famous the third captivitie: Being an other Moses drawen out of the waters of troubles: when Saraias his father was kild by Nauocodrosor king of Babel, with king Sedekias children. And Ezra lived to Philip Macedons times, seeing he saw the Persians later times: & by the record of his captivitie, hee captiveth Heathen writers: and by his record of kindred vp to Adam, he cōfuteth Aristotle that denieth the worlds creation. This third captivitie was but of 52. yeares, and the whole from the first 70. As Moses, Levit. 26. and Iere­mie 25. foretold. And Daniel cha. 9. & Ezra, 2. Chr. 36. & [Page] Zach. 1. and 7. observe what fell out. Then Daniel stop­ped the Lions mouthes, and Darius Iapetionides proclay­meth the God of Daniel over 120. nations: and the An­gel Gabriel which beginneth the first speach of the New Testament to Zacharie at the Altar of incense, and telleth Mary that the Power of the Highest will shadowe her, o­therwise then the Tabernacle, Exo. 40. where the same phrase is vsed, Gabriel twise named in the New Testamēt, a teller of comfort, and twise in Daniel, a teller of afflicti­on for comfort, terming Daniel a man full of Grace, she­weth (when Daniels prayer was like the evening offring,) of Christ his offring of all offringes: that the captivitie time seaven times being measured, shall see the redempti­on to life eternall for Iapheth, for Elam, and all: when the Iewes haue served Heathen at home, & learne obedience, hating strange Gods, so long as they ruled at home: but never could rule them selves from strange Gods but only vnder David: against whom yet they rebelled. This geo­metricall frame of Temple S. Paul doeth force vs to ac­knowledge: seaven yeares of conquest, seaven Iubilies for Ephraims glory: seaven seaventies for Iudahs glory: sea­venty for captivity, to feele Ieremies Lamentations: and againe the former measure of time seaven times 70. or 490. yeares to finde comfort in servitude: whiche none but the poore and mourning will euer find. Also this last part Aben Ezra doeth confesse, full sore against his will, putting full many long Parenthesis into one litle say­ing:Aben Ezra a malicious Iewe as it was noted expoundeth Daniel well against his will. that he should be vnspied of Christians, how vpon his graunt all Iudaisme fayleth. Now as David 27. times in Psalme 137. repeateth of God: that his mercy endureth for euer, so I may well iterate the testimony of Aben Ezra for our strenght: vpon Dan. 9. THE SEAVENTIE [Page] SEAVENS are from the beginning of Daniels prayer vnto sealing Messias (which is Christ) the Holy of Holy. This much Aben Ezra confessed: the most head-strong and most learned Rabbin, and most bent to his skill to over­reach vs. And the commentarie vpon Daniel he finished in the yere 4916. by the Iewes65. in Gen. 11.17. in ye Kings, & 90 from Da­niels 490. 172. yeres they steale from the Scripture, to disturbe vs. So he wrote in Rhodus city in the 5088. in October as he recordeth: 423. yeares agoe, for we are now in 5531. The plain trueth, forced him as Balaam: & yet we missed: vntill good Calvin brought the trueth into the open Church: with a sound hart, though he could not answeare all obiections of forged astrono­mers: whose fragmentes the great astronomer Aben Ezra held but fables, and of Greak toyes, never heard while Graecia was free in glory and eloquence.S. Paules one say­ing, Acto. 13. kee­peth all the Bible in a right frame. Which yet wee cor­rupt to di­sturbe all. And but for saint Paul, we could never haue brought about the Iewes con­sent, from Midras Rabba, for Iudges and Samuel, from Abraham sonne of David for the Kings: and from the Thalmud for Babels 70. and from Aben Ezra, the time thence to our Lord his death: without S. Paul we could neuer haue found the heauēly measures of the time. And this much for our disturbance of all our owne building by bad vnderstanding of S. Paul, and as ill translating, of a most rare heauenly sentence, worthy to be written in great characters of gold, that they who passe by, may read it with delite: how God gaue Iudges offenders and de­fenders after a sort 450. yeares: and not about 450. vnto the time of Samuel, and then God gaue them Saul. Forty yeares, this much of these poinctes: where one text euill translated and expounded marreth all Moses.

Of Moses fiue bookes disannulled by ill translating of one verse, Exo. 12.40. and by speaking the same in the argument of the same.

THis was the text. The dwelling of the children of Israell, while they dwelt in Egypt, was four hundreth and thirty yeres. Now in the argument this cometh. 40. They dwelt in Egypt four hunderth and thirty yeres. This one errour overthroweth all Moses.

1. He writeth of Cohath his grandfather that he was one of the Lxx. soules that came with Iacob into Egypt, Gen. 46. & that he liued but 133. yeres. And his sonne Amram, but 137. Exod. 6. and Amrams sonne but 120. Deut. 33▪ All maketh but 390. And so Moses had descended to the dead: ad inferos, as Heathen speak, and had left superos, the living: forty whole yeares before Israell left the soyle that Nilus watereth. And he from whose hand the fiery Law came, the Creatour of Heauen and Earth should no more speak with Moses, then Iuppiter in Creet smake with Minos. This oversight is exceedng great: that our Doctors and Bishops should make Moses forget him selfe: his owne age, his Fathers, and his Grandfathers. And if euery tres­passe receaue iust recompence: much of Gods anger that hath fallen vpō our nation, hath fallen for this corruption of the Law.

Of S. Paul, disgraced with Moses.

AND S. Paul disputing of the promise made to Abra­ham which was made presently vpō the death of Tarah faith, that the Law came but fourhunderth & thirty yeres [Page] after the promise: so we should corrupt the fame of Saint Paul by our translation: and deny that he wrote by the spirit of God. And no simple can reade S. Paul Gal. 3.17. and Exod. 12.40. But will say in his heart, Who can goe vp to Heauen to bring a solution of this knot: and who can goe beyond the sea to fetch a reconciliation of such disagrement: whereas the word, as Moses meant, for the peregrination which con­cerned Israell, which was spent in the land of the peregri­nation of their fathers, as in Iacobs story it is named, and in Egypt when Israell had ended their dwelling there was fourhunderth and thirty yeares to the very exact day.

And our right Reverend fathers might haue learned so much of the Lxxij. translaters, which translated thus: The peregrination of the children of Israel while they and their Fathers dwelt in Egypt, and in the land of Chanaan: they & their Fathers, was four hundreth & thirty yeres. Here any may mar­veile that so learned men for Latin cōtroversies,Obiections wt answere. should ne­ver reade the Lxx. But they will say the Lxx. are not ex­tant now. Pure and sound they haue not bene these 1200. yeres: but are now infinitely maymed: with patches frō Aquilas, Simmachus, Theodotion, and two others whom Origene did set togeather with the Ebrewe double: in E­brew letter, and in Greek letters but Ebrew wordes. This eightfolde worke was called Octaplun, and from sundry translations the Lxx. which now we haue, is corrupted. A freend of myne bought at Alexandria in Egypt for me a Lxx. writen in Diocletians time and the Arabique Bible thrise over. But left all with our English proconsull, who turned Turke, seeing disagrement in our Bibles trāslation, and soone descended to Hell, and Turkes his executours reteyned the bookes, yet 40 poundes was sent to buy thē again, and they are expected. Such a Lxx may be the true [Page] one:The Cristiā Aarabique foloweth ye Lxx. euen where they hid theyr mind. to bring yeares a thousand & many hū ­dereths in Gen. 5. and eleven, moo thenever the sun measu­red. and the Arabique commonly, the Christian Ara­bique foloweth it. But not R Sadaias Arabique.

But indeed as the Lxx. now standes with vs, it is cor­rupted: that well our learned Fathers might suspect it. And in the Babylonian Thalmud in a pleading before Alexander the great, where Egyptians complayne that Israell robbed them, a Iew pleadeth desert for wages of 430. yeres service in Egipt. And Gilbert Genebrard holden a great Ebrician, placeth Israell 430. yeares in Egipt: defen­ding the Latin translation. Whom Adricomius in a braue worke doeth folow. And Genebrard saith that Moses might leaue out some of his ancesters. And S. Paul might speake of some later promise. And one Thaddaeus Dunus sayth, that Moses text for his fathers yeres might be corrupt. Seeing so many haue perverted the text and other Scriptuers: so much more dangerous is our learned fathers agreement with them. Whereas they might easily be answeared. The Thalmudiques iested: as Heathen, that knew not Abra­hams peregrination, would vnderstand Moses: & Genebrard forgate that S. Paul made the promesse of his accompt elder then circumcision, and no sence can beleeue that Moses Chronicling his ancestours yeres al to Adam, should leaue out some personages: when the person is more then the time of a person. And Dunus blaming of the text would be hatefull to all the Massoreth: full of auctority, now 2000. yeres. And our Septuagint in this place, may not be suspected. For the Thalmud Ierusalemy in Megi­lah, fol. 71. Col. 4. testifieth that the Lxx. translated the text of Ex. 12.40 in this manner. The peregrimation of the children of Israel while they dwelt in Egypt and in all lands, was four hundred and thirty yeres. So no colour of obiection can bee rightly brought. And S. Paul must be [Page] holden the right expounder: that the law of the passeouer was exactly 430. yeres, after the promesse of Christ drew Abraham from Charan to Chanaan.

Of the fourhundreth yeres of persecution.

IF one member suffer, all suffer with it.The moc­king is ex­pounded by Saint Paul a persecution. So here the sto­rie of the 400. yeares persecution is persecuted. As soone as Isaak was come to iudgement, to heare of the bles­sing, Ismael would be mocking him. And when he was in his sixt yere, both he might know what a mocking meant, and then Ismael might grieue him by mockes: and all the persecution by Ismael the Egyptian and Pharaoh is but of 400 yeres in the limits, and thirty full after the promesse it began: as S. Paul expounds the text. But by our Bishops work, all that cometh to nothing.

Of an exceeding grosse oversight.

ALso a stranger impossibilitie cometh from our right RR.FF. notes vpon Gen. 15.13. Know this of a suritie, An opē ro [...] ­sing of the 430. yeares, spēt falsly by our Church-Bible, not at all by trueth of time in Egypt with a [...] othermo [...] grosse im­possibility and dotage. that thy seed shalbe a stranger in a land that is not theirs: & shall serue them, & they shall entreat them euill (k) four hundred yeres. There the note is: K. reckon not these yeares from Iacobs going downe to Egypt but from Gods promesse to the promulgating of the law. This note is most senseles: if it begin the time at the promesse, Ismael shal afflict Isaak long before ether was born. Iewes & Gentiles hold that Ismaels mocking of Isaaks is the beginning: which some referre Iewlike to Isaaks birth: so the promesse that called Abraham should be fiue yeares in his fathers life time: and again S. Stephen should be crossed. Others rightly referre it to the [Page] sixt of Isaak, or fift fully complet. Moreover if Israell dwelt in Egypt 430. yeres the promesse 215. yeares elder: can not be within 400. of the law. This grosse contempt of trueth and iudgement hath caused our nation to loth Gods worde: and God to plague the nation. But your M. will heale all.

Of Gods harmonious disposing of times, in other places and here

THE Lord who framed the world in such order that al hath called and stirred arts: who made the world for the iust, sheweth an order in their times pleasant to con­sider and easy to remember. So Moses saved in his Ark, liued 120. as Noah spent so much about his Ark. And Moses par­ted his life into three equall partes. He spent fourty in the court of Pharaoh. So much S. Stephen durst affirme: from the vsuall manner of God to governe matters in sortes equall, for equall matter. So Moses had time enough to see what court life was, full 40. yeres. And the Rabbins agree with S. Stephen. As Symeon Ben Iochai, being nere S. Stephens time: in Siphri. fol. 63. & Col. 251. And Midras vpon Gen. 50. fol. 115. Col. 3. of the Crake edition. And Midras Exod. fol. 118. Col. 4. and again, fol. 119. Col. 1. where this saying is added. Ben Ambaim Sanah Le Bynah. He should be fourty yeres of age that should be of ripe iudgement. Now seeing he spent forty with Pharaoh, and 40. with Israell, the rem­nant for Madian or Iobs nation was fourty: and well might he be acquainted with Iobs, Eliphaz, Sophar, Bildad and Elihu. For Iobs sorowes fell about Moses birth. Doubtlesse he was not idle in the land of Madian: but vsed all meanes for mans salvation. So for court Moses was tryed 40. yeares: for qui­etnes [Page] in tending simple shepe, 40. yeres: and 40. yeares in being a servant to Israell. That phrase SIMMESS, he served: is vsed Mat. 20. Let him that is the geatest of you, bee the servant of all. And thus in Moses God sheweth how fitly for mans memory gracious wisedome diuideth times.Who ca [...] [...] but 70. soules into Egypt. So God gaue Chanaan 215. yeres to learne faith of Abraham and Isaak, and Iacob, and gaue Egypt 215. yeres to beholde multiplying vnto six hūdred thousand valiant men, besides women and children. These heavenly distinctions of times should not be confounded. And the like be through the old Testament: and by vs confused alike: though God be the God of order, and not confusion.

Of the miracle of multiplying, extinct by our translation.

WHereas of Abraham there were but 70 soules, of the line of grace and promise to see Egypt in 215. yeres: it was a great miracle that 600000. men sprang in the same space that only seaventy sprange. So they must multiply like fish. But to multiply so in 430. yeares, that had bene no miracle at all. For after the flood 427. yeres was Abra­hams calling: and many countreys were full of people. And many mighty Kings made warres with great companies. Now by vs all this grace of multiplying like fish were ex­tinct. And endles be our absurdities that a simple reader may say that of Naso:

Tot premor aduersis, quae si comprendere coner
Icariae numerum dicere coner aqua.

For the sea-waues may as well be numbred as the grosse er­rours of our most reverend and right reverend Fathers. But so reverend and so learned Fathers will not stand in them, but yeeld a translation, that shalbe square: settled and sure [Page] how soeuer it be turned, to be examined. And further war­ning in other matters will doe no harme.

Of S. Stephen crossed by the Geneva: both the transla­tion and notes: where the Church-Bible hath the right.

OVr Church-Bible noteth very well that Abraham was not borne at the seaventieth of Tarach: (which yet the Geneva held:) but 130. yeres later, and so it translateth that the promesse of Christ might well be after Tharahs death, as S. Stephen telleth that Abraham was called to goe himselfe to Chanaan from Charan after his Fathers death presently: being 75. yeres old: so his Father was 130. elder then hee. This matter is of great importance, to defend S. Stephen, where the Thalmudiques haue to this day most deadly con­spired to haue him counted a lyer: that he might be coun­ted no martyr, and the N. Testament no Testament. They say truly, that if it hath any vntrueth it is not from God that cannot lye. But they, not S. Stephen, are the wicked. And their owne Greek Philo, the true, not the forged auctour, fighteth for Saint Also Mi­dras Rabba vpon Gene. 11. fighteth for S. Stephē against their and our de­ [...]ea [...]ed. Stephen in this testimony following. [...]. Idē de Abrahami aetate. [...]. fol. 284.’ Which wordes in Britane sound this much: It is not like that any who haue reade the law can be ignorant how Abraham first remooving from the Chaldean land stayd in Charan: and when his Father dyed there, hee remooved also from that land: that now he hath left two places. And soone after. Hee leaueth it being seaventy fiue yeares olde. This auncient testimony of [Page] old Philo, who was Ambassadour from his owne nation to Caius Caligula, and might as well haue seene S. Stephen as Paul did, doeth confute all the Thalmud: euen where they goe about to confute all Christendome, and in per­petuall date of the worlds age, lay an accompt that being accepted, denyeth most surely the New Testament. To ioyne with the Atheist Iewes against our selues, this was in the Latin Church an exceeding blindnes.

Of two further errours, in the Genevah.

THey who place Abrahams birth at Tharahs 70. crosse S. Stephen and deny the new Testament: So doe they that make Isaak mocked of Ismael at his birth, & 400. yeres before Israell came from Egypt: for so they ascending thirty higher bring the promesse fiue yeres into Tharahs life. Yet by the promesse Abraham was called from Charan, as it hath bene shewed & after his fathers death. So these poinctes must be held all alike.

1 That Abraham was 130. yeres yonger then his Father.

2 That he liued [...] an idolater by S. Paul and Philo: and Maymony 40. yeres. Tom. 1. tract. de idol.

3 That God appeared vnto him in the vale of the Chal­deans, and sayd: Get thee from thy countrey and kinsfolk. S. Stephen gathered that speach by the argument from Gen. 15. and citeth not Gen. 12.1.

4 That Abraham taught his Father of Gods appearance: that his Father took him, Sara and Lot, Harans children, and they two went furth with THEM two: Abraham being indeed principall of the iourney.

5 That Tharah going for Chanaan stayed in Charan some few miles off from V R: and not another countrey, [Page] (both were Abrahams countrey) & aged, & sick, & dyed.

The Iewes disgrace the N. Testam. among the blind by false date of the world: sub­ducting 65. yeres in Ab. 17 in ye kings and 90. from Dan. 490. if wee dated in all our bookes 5531. with 1604. wee should pro­test a right plain trueth of Christia­nitie to co­mon good, and clearing of much Scripture.6 God continueth the iourney, saying to Abraham: Goe thy selfe from thy countrey, kinsfolk and Fathers house (that is from faithles Nachor) vnto a land which I will sheew thee.

7 That from this iourney to the Pascha be 430. yeres.

8 That the first thirty are to the sixt of Isaak. & 400. thence from Ismaels persecutiō or mockage of Isaak for his hope vnto Pharoahs last persecution.

9 That Abraham, Isaak and Iacob, spent in Chanaan halfe 430.215. & encreased but vnto 70. soules: Theirs in E­gypt 215. & multiplied like fish into six hundred thou­sands valiant men, besides women and children. These positions being holden, great light and delight cometh to the story: and some to the translation.

Of V R: that it is in the propre Mesopotania, and that our notes are idle for defending S. Ste­phen, where the Iewes defend him.

THE terme V R is [...] Act. 7. and in Philo: [...] in the Lxx. Ghemek or Bikeghah that is vale, or valley, in Salomoh S. to Melec Sat. a learned writer vpon all the old Testament, & in vpon Es. 24.15. Kimchi and many moo. The Iewes say: The Chaldeans entroched vpon Arams ground: as vpon Assur: and encreased idolatry euen to force of deceaving Thara and Abraham. And no reason can be rendred why Abraham should be so farr as Orchoe beyond Tigris: or take Charan in his way thence for Chanaan. And Don Barbinel, though full of rancour, yet herein defendeth S. Stephen: that the Chaldeans vale was very neare Charan: that both be called the countrey of Nachor. And the field of the Chaldeans they call Syria [Page] or Aram of the two Riuers, and Charan, Aram of Nachor: and againe they haue in Ebrew letters the Greeke word Mesopotania of V R, and Mesopotania of Charan. So the Rab­bins defend S. Stephen, better then Europaeans: who by weake defence, would overthrow him.

A digression to defend S. Luke for the 75. soules.

GRegory Martyn a Rhomist, but a man of our nation, sayth: That Luc. Act. 7. for 75. cannot be reconciled with Gen. 46. where Iacob with his sonnes are but 70. And Theod. Beza blameth Act. 7. and the Lxx. Gen. 46. as cor­rupted, and corrupt some what lately. Beza must thus be aunsweared: That not only the Lxx. in Gen. 46. hath 75. soules. but also in Exod. chap. 1. and yet not in Deu. but only 70. As Philo of olde testified, how the Greek stood: alluding vnto the 75. yeres of Abrahams age: and Beza never heard of Greeke copy that in Gen. 46. or Ex. 2. stood otherwise, nor of any Greek, Act. 7. He would haue cited them if he might. And as he cōfesseth the Arabique and the Syriaque: and as I am sure the Ethiopian hath sea­venty fiue soules. And modesty would not think that all ages would bee deceaved. Wherefore Beza and Gregory Martin should haue confessed ignorance: and not haue blamed the providence of God, or iudgement of nations.

How S. Luke Act. 7. is defended.

THE Lxx. translated as Paraphrastes, who as commen­ters, may for explication take one text to explane an other▪ Ioseph, Gen. 50. is noted to haue sene sonnes to the THIRD generation, and there a GREAT MEM [Page] is in the Ebrew. To make that plain, they bring besides Manasses and Ephraim: which onely were borne vnto him when Iacob came to Egypt: fiue of their children & grand children. To Manasses, Machir & Galaad: To Ephra­im, Sutale, Tahan and Eden. Fiue in all, (where four would haue served:) in honour of Abrahams age, when he recea­ued the promesse of Christ. And none could be so dull, as to think that Ioseph could in nine yeres haue the second & third grand children: & any might note for explication of what text Ioseph only hath addition, aboue the Ebrew. S. Luke was to folow this: and all nations of old might see the reason plain. Beza belonged not to my blame now. But as with Gregory Martin of our nation he was to be han­dled. And this much for disturbance betwixt the pro­messe and the lambe. Many grosse oversights must bee o­omitted: as that Iochebed though she had bene post-huma, should at 257. yeares beare Moses and Ezron, Aram, Ami­nadab, Ruth. 4. 1. Ch. 2. Mat 1. Luk. 3. should haue incredible old age, at father-hood. The troupes of errours noted would weary any hart: and the Bibles should be called in, or they will work much grief to God and man.

Of Sem made the Elder.

OVR Lord, making the younger brethren famous by his dignity, never cometh in Scripture record of the eldest. Seth was borne when Eue had borne children 130. yeres, Iapheth was 100 yeres old at the flood: and Sem 100 two yeres after, Abraham was 60. younger then Haran: Iacob and Iuda, had elder, and Zerah his hand came once to light afore Phares: And David was the seaventh, & Nathan was younger then Salomon, and Malchiram was elder then [Page] Zorobabels Father, Pedaiah, & Abiud, then Rhesa: yet against all grammer and plain accompt and the Lxx. 2000. yeres old we make Sem eldest, that all his blessings might be re­ferred to naturall dignity: without the praerogatiue of Christ, and all the Greekes and most Iewes should be de­ceaued, & most learned Greek homilies in this argument should be nothing worth. This errour passeth all that can be spoken, yet this, which I am to speak, matcheth it.

Of the first generall Apostasie wherevpon the destruction of the old world folowed, that all, whoe perished in the flood, perished for euer: how this Apostasie by our translation is tur­ned to the We trans­late: Then men began to call vpon the name of God. clean contrarie.

THE first day that Adam was made, he disobeyed: as all may see a continued narration for Eue and the Serpents speach, and temptation, and iudgement for curse vpon all the earth: and the vniversall wittes of Ebrewes cited by Maymonides, cited by me vpō Daniel, doe confesse, past all reply, in their reasons and consent. Then was the earth cursed, to beare but briers and bram­lers: and in signification such mindes. And Ebrewes, 6. All that eate not of the tree of life, are in the same case. But the first iudgement vpon the cursed earth should appeare by the flood. And our mother Eue being a principall pro­phetisse, in the name of our Father Seth, sheweth how he was sett against the flood: that Balaam, Num. 24. might wel say, that we all are the sonnes of Seth. So he named his child sorowfull Enoch: and he his wofull Kaynan, and he his waterflowed Mahaleel: and hee his descending Iared. But he consecrated to God, the seventh, with holy vn­derstanding: [Page] And nameth him consecrated Enoch. And the event proved his faith. For he walked with God: and in his infants name told when the flood should come. Euen when he should dye. That was handled in the name of Meth-v-selach. He dyeth, & then that shalbe sent which the first day was told Adam. And Meth-v-selach nameth his sonne Lamec, that is: Borne in times of stroke. For in his dayes all the fathers left this world. And he learned of them all, the heauy curse that should oppresse the earth. And at the birth of Noe, sheweth his pouerty in spirit his mourning and his meake hart, mentioning how God cur­sed the earth: and how Noah, should be the comforter, na­med by notation that way: Noah is a conforter. And thus the Patriarks in their names told of the wrath of God for the flood, hastened by mans impiety, yet by Gods pati­ence differred longe, as hee would haue none to perish, but all to come to the knowledge of the trueth, as he gi­ueth the open occasion to all. Otherwise his close coun­sell hath determined to how many he will giue his spirit. So, all the Patriarks preached in their names the curse of the earth.Seth shewed that bad cal­ling vpō the name of God should bring the flood▪ by the name of Eno [...] vpon opē aposta­sie. And Seth, the cause, for all vs the sonnes of Seth: at the birth of sorowfull Enos. As Moses writeth, Gen. 4. where it is written. Also to Seth a sonne was borne: and he cal­led his name, (sorowfull) Enos. Then sprang corrupt calling vpon the name of the Eternall. So the sway of Ebrews take it: in the Thalmuds reckoning Dor Enos, the mē of Enos time in the first Apostasie. The Cataloge of their testimonies would occupie much paper. Yet the malicious of them who know that we bring the hope of our Saviour from the promesse, told Adam on his first day, that Christ should destroy the workes of Satan, would fayne haue the 2000 afore circumcision to be but a Chaos or confusion: that in [Page] Abraham their glory might begin: and all afore to be but some small calling vpon God: and that men began at Enos birth to call vpon God. Aben Ezra is of this sort, & later, David Kimchi, in his Spanish translation: but in his Dictio­nary he bringeth first that which I first here layd downe. And Kimchies owne hath vntrueth and open folly, and a iarring from all Moses purpose. First, it is vntrue that vn­till Enos birth men called not vpon the name of God in 235. yeres. They who beleeved that the Eternall word would be made flesh, were from the beginning, and were many: as we reade that troupes were called the sonnes of God. And Cainites the sonnes of men: and how theyr fayr Daughters deceaued the better, that they tooke to prophane Religion. And Seth the iust for this cause might name his sonne sorowfull Enos: for a perpetuall memory of the first Apostasie: But not without open folly: if men then began to call vpon God. Now we see that through the Bible in the Ebrew and Chaldy part of Daniel, man as sorowfull is called Enos, after our fathers name. Whereby we might better consider the first Apostasie. And Moses shews how the curse vpon the earth hastned by mans cur­sidnes the destruction by the flood: without any offre to amendement: as our Father Lamec complayned 1056. yeres after the fall, of our wicked workes euer since God cursed the earth: hopelesse but for Noes few saved by wa­ter: for that Noe called vpon God with right knowledge. Where the corrupt invocation brought the deluge. To this agreeth the Arabique translation old, & allowed so far as Arabique goeth: that is as farre as Daniels image of old reigned. Thus it speaketh in Britan letters, chinid the­badallah el daghva be ism allah. Then was corrupted the cal­ling vpon the name of God. The root Badal here is vsed [Page] Gen. 49. to the Hebrew chalal to corrupt. So the Arabique is manifest, and the sence is clear: and we haue observed the first Apostasie: and reason why all men be called so­rowfull Enos in the toung of Adam and Aram. And thus An epilo­gie of our many parti­cular errors, & transition to some as infect fur­ther. our particular errours haue disturbed all the Bible. Some that reach through it all may be briefly considered.

Of Aharons Ephod.

OVR translation giveth to the Ephod bleew silke, purple, and scarlat and white twined silke. The Iewes vniver­sally hold that wolle threed bleew and purple, and scar­late and white linen and golden plates cut as threed made the cope: not the vncleane worme: and they will & may well holde vs Battes and Moulwates that cannot see that, for the tongue and ceremony by their so plentifull and agreeable writings. And of touching a worme thus they Ierusalemy Thalmud, fol. 65. col. 1. v. antep. write. Yf a worme bee in a mans hand, though hee wash him selfe in the waters of Siloam, or in all the waters that God made, he shall not find absolute cleannes. Now the worme vn­clean, by Ceremony, might not be in Ceremony figuring holinesse. This errour our reverend Fathers will amend.

Of the twelue Stones.

THe holy Ghost translated all Aharons twelue stones: with fourfold Greek, the Heathen, the Lxx, the Apo­stles vsing of an Heathen terme fitter, and the Thalmu­diques that is, by a Greek terme made from the Thalmud. The heathen and Lxx. agree for eight of the stones, and the Lxx. giue Iaspes to Zabulon, though the Ebrew Iaspeh falleth to beare engreauen the name of Beniamin, where [Page] their translation would disturbe conference with the He­brew. So to Beniamin doeth the holy Ghost giue Iaspis. Also the stone of Iuda is called Anthrax: which terme in Gen. 2. in the Lxx. was an other stone. The same in Chaldy is Cadcedona, in Ebrew Exo. 20. Nophech, and in Ezek. 27. Nophech or Codcod was brought from Aram to Tyrus Mar [...]. As Thargum Ierusalemy would expound Ezekiel. And as Kimchi noteth vpon Es. 54. in the Iewel Codcod. Thence the holy Ghost maketh Chaldy to be Greek: [...]. The Iewel that bare Nepthaly was Achates: SHEBO in Ebrew, Iohn calleth it a Chrysoprase, named of a golden list and greenes in the white Achate.

In the Septuaginta Sardius was the first, and Onychion Beniaminus the last. Sardonyx compounded of both names pleaseth Zabulon for his Iaspis taken from him.

Now by the New Testament,An help them th [...] will trāsl [...] Exod. 28 thus should Moses be tur­ned to our language, Exo. 28. v. 9. and 10. And thou shalt take the two Beryl stones, and graue in them the names of the sonnes of Israel: six of their names vpon the one stone, & the names of the six that remayne vpon the other stone, according to their The Ba­bylonian Thalmudin Sotah fol. 36 maketh this plain, as did Philo, of wc poinct more shal [...] spoken. birth: That is, as their mothers first bare, but all of one mother togeather: That Isachar & Zabulon come next Iudah: though they were borne after the four of the two hand-mayds. And we haue no prescription of order but here: wherby each Pa­triarks should haue his fitt stone, whereof a little shalbe spoken anone. vers 17, &c. And thou shalt embosse it with Embos­ment for stones: four rowes of stones: a row of Sardius, To­paz, and Smaragd, the first row: and the second row of Chal­cedon, Saphir and Sardonyx: and the third row of Hyacinth, Chrysoprase & Amenthyst. Leshem or Hyacinth, befell Dan: a token that Leshem the Towne should bee his, by his conquest mentioned Ios. chap. 18. and Iud. 19. And the fourth row of [Page] Chrysolite, Beryl and Iasper. Thus the holy Ghost teacheth vs to translate Moses. Also by the order in the revelation the Saphir must be for Isachar the noble Leahs sonne, & not for Dan of Rachels hand-maid: though by birth in age Dan should haue it: and the second foundation in the holy city: and Isachar should be the last: where in trueth Gad is last. And the Greek Philo endeth the strife: who liued in Caius Caligulaes time, & saw the stones and tribes names ingrauē. He sayth Iudah was in the Anthrax (Chalcedō Apo. 21) & Isachar in the Saphir, fol 37.One testi­mony of Philo for Isachars Saphir, is worth 1000 Saphirs to strengthen trueth. That one word discus­seth all the doubt: in what stones each Patriark was engra­uen: that is all of one mother togeather: & as the mother first bare. So Chizkum learnedly expoundeth the terme birth vpon Exod. 28.

Of the Patriarkes order in the Iewels.

THus the stones held the Patriarkes: where the noble Matrones sonnes Leahs & Rachels were in their own sto­make as Lords aboue the hand-maides: all but the blemi­shed as Ruben and Symeon: who were made as the basest.

ODEM. Sardius in the 70. and Apo. 21. bare engrauen, Ruben & he was placed vpon the Hagarens, & a red stone was a prophecy that he should haue a warrier Frontiers place: & God fighting for his Church, Ap. 4. is like the Sardius, defending of his Martyrs against the Caesars.

PITDAH Topaz, in the 70. and Apo. 21. bare Symeon, and is found in Cush, or in South Arabia Iob. 28. in the islle Topaz: by Pliny. A flaming stone, by Dionisius: [...]. By Eustathi. [...] a clear stone flaming brightnes. By An­dreas vpon Apo. like a Carbuncle. And this was for place and colour fit for Symeon, the frontier, and vpon [Page] Cush and Amalek. As he was worst in cariage for Sy­chem, & for Ioseph, so his Tribe was Num. 24. & affoor­ded no Iudge: but the flabled Iudith, in a scholers de­clamation. So his Topaz hath not the second but the ninth place: Apo. 21.

BAREKETH Smaragdus in the 70. and Apo. 21. bare Levi: who in his Doctrine was to shine like the sunne: as (Ovid. Met. 2.) In solio phoebus claris lucente Smaragdis. Because Levi taught the covenant for the Heathen gi­ven by the rain-bow, Gen. 9. In Apo. 4. that is signi­fied by the rain-bowe like a Smaragd being about the Throne: The Gospell for the Heathē is meant therby.

NOPHEC Anthrax in the 70. and Philo, but Chalcedon Ap. 21. of Cod [...]od or Chalcedon, bare Iudahs name▪ Pyropus, The Carbuncle by Kimchi in his Spanish translation: a fit Iewell for Iudah in Christ the Sun of Iustice in Ma­lachie. To whose kingdome the Poëts wordes may well be borowed: how in Scripture

Regia SOLIS erat sublimib. alta columnis.
Clara incante auro Flammas (que) incante Pyropo.

In Apoc. 21. The Chalcedon our Lord his stone, hath the third place: the place of Levy, to tell that our high Sa­crificer hath ended Levies place. And Levies Smaragd hath Iudahs place: The very placing of Iudah in Levies place, telleth that in all the Bible Christ was our sacri­ficer, and that none but God could so wisely place the twelue Tribes. The learned R. Abr. Ruben admired that.A. Rabbi the Archisy­nagogue of Constanti­nople.

SAPHIR in Ebrew & Lxx. & Apo. bare the name of Isa­char: the noble son of Lady Lea: a Lady by Arabique po­licy aboue Dans mother: & the Saphir bare not Dan. which opinion for Dan would shake all the Bible: when the vni­forme providēce of God is examined: & our Bible [...]arreth.

[Page]Now the Saphir may be knowen by a phrase of Exo. 24. The God of Israel had vnder his feete, as it were, a pauement of Saphir like the colour of the Heauens in purenes. God him selfe speaketh the like, Iob. 38.37. Who could haue made the cloudes of Heauen like the Saphir. And wheras the groūd of a wise Policy is meditatiō of Heauen: as the old Evāge­list Esay teacheth in all his booke, shewing how the shew of this world passeth; in wordes purer then snow, whiter then milk, ruddier then any Iewell, whose pullish passeth the Saphir, so hee boroweth the Saphir to shewe that our [...], or civill cariage must be bent to Heauen, saying: I will make thy foundation of Saphir. Isachar had this reward: for his belief in Christ: Es. 54. This was fit for Isachar, that should with Zabulon suck the richesse of the Sea: where Coelum vndique, as Maro speaketh: & nothing about, but the Saphirlike cloudes. And this Saphir might wel haue Sy­meons second place: Apo. 21. where the Shoam or Beryll should haue had the first: But that Ieroboā of Ioseph marred the grace of it. As the precious Shoham & Saphir come toge­ther in Iob. 28. so in the Apo. 21. they might haue come.

IAHALOM Iaspis in the Lxx. but Sardonyx, Ap. 21. bare Zabulon not Nepthali. A fit badg for a Sea man. Halam is, to BEAT: as in Vergil: Feriunt mare. and in Homer, [...] Iacob told of Zabulon that he should border vpon the Sea­costes, and haue hauens for ships: and his stone speaketh the same: & Moses Deut. 33. doth make it more famous: when Levi, Iuda, Isachar had their places, Ap. 21 Zabulon by order hath his. In the Lxx. Sardius was the first, and Onyx the last. When Iaspis was taken from Zabulon to the last, to Beniamin his Onyx, and Iaspis was made first as of old Sar­dius: Zabulon hath both dignities in Sardonyx: and the tongue sheweth S. Iohn to be the sonne of the thunderer.

[Page] LESHEM, Hyacinthus Lxx & Apo. 21. it bare Dan, who wan the Towne LESHEM, called DAN, in Abrahams time: and Leschem, for that the stone LESHEM was found there: and called DAN, Ios. 19. & Iud. 18. The old name DAN, and LESHEM in the Iewell told Iosuah and the Se­niors that to DAN LESHEM should be given: in notati­ton, folow God. The dumstone sounded to the deaf eares to beware corrupt calling vpon God. But all in vain.

SHEBO Achates Lxx. Chrysoprase, Ap. 2. The white Achate: which hath one side greene, and the golden list: the brauest of all Achates. Nepthaly was grauen in it: who dwelt by the Sea of Gennesaret: or princely Gardens. The sun-shining-face of the Sea is in Greek, Gold: as the shi­ning ayr in Iob 37.22. So the dumstone Chrysophrase spake to Nepthaly, as Moses tongue, that he should possesse a Sea, and the South From Leshem, or Caesarea Philippi.

ACHLEMAH Amethyst, Lxx. and Apo. 21. by notation, God will keepe safe. Troupfull Gad, named of a troupe, for Leas troupe, Gen. 30.10. troupfull Gad whom troupes would trouble, Gen. 49. but hee should trouble the Hagerenes in the end: when Gad had good trust in God. 1. Chr. 5.10. troupfull Gad was grauen in this faith workfull stone, the bloudy Amethyst, fit for one set against Hagerenes in open fieldes, to defend his bre­thren, as Homer saith: Il. 5.


Through slaughter, through dead, through pikes & black blood.

As hee was next after the two aboue, and as they, of hand-maydes, so he is last, Apo 21. and next after the other two. By our Bishops Noble Isachar never specially infamous should haue that place: and so it would be doubted whether God penned the revelation.

[Page] THARSIS, by notation the Sea, Lxx. and Apoc. 21. CHRYSOLITE, as the Sea in the sun beames is Golden. Happy Aser was grauen in it: whose barres of gates or holdes by Sea were of brasse and Iron, Deut. 33. The name might tell Aser, what part he should haue.

And these three, Isachar Zabulon and Aser, were told by their dum stones that they should be Sea men. And the packes of East commodities conveyed to the West, tooke lodging for sea, in their tribes, that they might choose of all. ANNA the Daughter of PHANVEL, who saw Phaneel God in Christ, face to face: and spake to all Israel, Phanuel, behold you, God: came of the happy Tribe of ASER. For which ANNA the Chrysolite is preferred from the last of the hand-maides-sonnes to be their former, and also afore Symeon, and Ieroboams Ioseph.

As the Sea in trope, is affliction in allegory: and no­tably Dan. 7. where four beastes arising out of the Sea, af­flict Christ his kindred, in whose affliction hee had affli­ction: and being the Angell which had the name of God in him, Exo. 23. and Es. 63. he saved them: and expoun­ding Daniels seaventh in chap. tenth, He hath his body like Tharsis: as partaker of sorow with Daniels people: till ANNE of ASER should be in mind the daughter of Pha­nuel. And see that Christ tooke a body, to passe the aerum­nosum vitae salum, euen to the death of the Crosse.

SHOHAM, is by notation, in which they shalbe. Adam the Prophet which saw in spirit all that should com, might so name it: as seeing that they, The twelue starres of the world then, should be grauē in it. Beryl. Lxx. Exo. 28.20. and Apo. 21. The Lxx. translate this stone six wayes: least the foolish Heathen should skoff how Ioseph [Page] bare them all.When Israel fel away, Io­seph bare none but all saue Iudah to destructiō By variety they hinder thē for searching the case. Thus it is in them: Prasimus, Sardius, Soom, Onyx. And Smaragdus, Ex. 28.10 where it beareth the twelue names, and Beryllus where it beareth Ioseph alone. Ioseph for his ca­riage might heare, that, which Albinovanus writeth of kingly Mecoenas. Vincit vulgares, vincit Beryllus arenas: And well be holden a Citizen of Eden or Paradise: first for his owne case: next for holding all the house in life & faith: euen that his dead bones and his brethrens buried togeather at Sichem, whence they sold him, should keepe them in expectation of Christ, & heauenly brother-hood. For this he is grauen in the Heavenly clear Beryll: and his brethren are engrauen in two of the same: in memory that he to his death held them in expectation of God in Christ, reconciling the world vnto himselfe: And made them all to be of Eden, as Ezekiel telleth.

IASPEH Onyx Lxx. Apo. 21. Iaspis bare Beniamins name. The colours of it be many: but the operation one in open triall of all ages: that a woman in hard trauell ha­ving two Iaspers tide to her legges, shall so farr as art helps, haue spedy travell. That of old Dioscorides noted: and in Francfurth of late, it was notably manifested, 1602. the Mother of Beniamin, because she was somwhat idolish in her Fathers Theraphim, died as soon as twelue starres arose to Iacob. The tribe for their mothers calamitie, might look to dye first: in trauels of state: and for the mothers idolatry, as Iosephs wife left such a spice as 600 yeres after overthrew Israel. For that, Beniamin hath the Iaspis in alle­gory: and the Temple in history built in his Tribe, & half Ierusalem: and Mardochai and the Emperesse Atossa the Mother of the great Artax: who built the Temple, and caused his Nobles to help Iudah: wherefore Ezra calleth [Page] them valiant Worthies: and God maketh them, to tame the Graecians, proud for Xerxes flight, & not knowing that the hinderance of the Temple, & not the force of Grecia, caused all those Calamites. Such is Paul, that trauelled of the Galathians and Heathen Theraphim, to haue Christ formed in them, and in body, wonderfully: and hath half Ierusalems N. Testament vnder his sh [...]bet or Pen. And he only telleth of his Tribe, of all the Apostles: that we may know how worthily, whē Ioseph, who took Rubens di­gnity, and civilly was right heyre, by the first bethrothed when Ioseph lost his dignity, Beniamin was to hold the first place.

Of Ezekiel.

AND Ezekiel sheweth that thus the stones were to beare the tribes names, chap. 28. when he telleth the late Kings of Tyrus, in what dignitie old Chiram of David and Salomons time, was; In the Garden of Eden: or policy of Israel, in the holy mountaine of God, or Ierusalem, among the fiery stones, David and Salomon. Chiram was a Che­rub, an uncted protector: all precious stones covered him. The Sardius of Ruben the eldest: the Topaz, of Symeon, the second: the Sardonyx of Sabulon his borderer, the Chrysolite of Aser his borderer, the Beryl, of Ioseph as a King of old, the Iaspis of Beniamin, in whose Tribe the Tēple was built: to which he performed Ceder trees: the Saphir of Isachar his neighbour, and the Chalcedon of Juda his confederate in the Kings: and the Smaragd of Levi, in whose office as a proselyte he sacrificed. Thus doeth Ezekiel reiect DAN and Nepthaly, of whom cometh Chiram the work­man, mentioned 1. King 7.2. Chro. 2. and 4. A Tyryan by dwelling, of DAN by his mother, of Nepthali by his [Page] Father: which Father is described to excell in all worke in mettalles, tymbre, and tincture: that the son may be the better esteemed for such a teacher: And the son Chiram is commended by testimonie of experience: his workman­ship to old King Chiram. And the sonne after his workes ended, hath the testimony of working according to his Fathers skill.Our trāsla­tion & notes herein wan­der to great blame and folly. Now when a poore dweller of Tyrus had all glory that Dan with Nepthali could affoord, the Prophete might not obiect vnto a King consort with hand-maides tribes: excluding Isachar vtterly, & Zabulon from his place: to exclude Aser a borderer vpon Tyrus. And thus our lear­ned ware not the brestcare of iudgement with Vrim and Thummin, when thus the stones of the sanctuary are con­founded: which dum stones tell what lott each tribe should haue: whose stories fall still in the same tenour: as the holy Ezekiel and the sonne of thunder doe make the dum stones to thunder it out: though we be deaf as the dwellers at Nilus Catadupa or downfall: who by too much noise loose the sence of hearing.

Of further warrant for this ordering of the stones.

AS Chiram the artificer is commended by his teacher, so all dealers in divinitie should make good their cause by auncient: who should haue skill in that kind, wherof they entreate. Now in this argument one doubt resol­ueth all. Whether Isachar whom his brother Zabulon must immediately folow, cometh afore the hand-maids sonnes being his elder: that all Leahs sonnes come togeather: or Isachar must come after them: to haue the Amethyst: and Zabulon the Chrysolite. Which in dead is Asers: That [Page] should our Bishops Bibles inferre. Against whom this heape of witnesses I call togeather. First, the testimony of Philo touched aboue: and now the wordes of the Baby­lonian Thalmud in Sota fol. 36. Rabbi Annas the sonne of Gamehel, sayth: The twelue stones were ordered, not as the Patriarkes be ordered in the book of Numbers, but as they be in Ex. 1. The sonnes of Leah togeather, in the first stone: and in the second stone, [...] translator. according to their birth and age. This note of the Thalmud endeth this contro­versie. And the commentary there is to the same sense, for such as know not the Babylonian tongue.

Of Thargum Ierusalemy.

AN old trāslatiō of Moses hard pointes in the toung that the Iewes vsed in the Apostles time, called Thargū Ieru­salemy, thus settleth fully the stones order, to the Patriarkes engravement in them: In the first row was Sardius, Topaz, Smaragd, & in thē was writen plainly the name of the three Tribes:I take the [...] from Apo. 21. Ruben, Symeon, Levi. And the second row was Cad­cedona▪ Saphir, & Sardonyx. There was written vpon them plainly, the name of three Tribes, Iudah▪ Isachar, & Zabulon. And this endeth the strife against our Bishops. And the third row was Hyacinth, Chrysoprase, and Amethyst. There was written vpon them plainly the name of three Tribes, Dan, Nepthaly, and Gad. And the fourth row was, Chrysolite, Beryll, and Iaspes. There was written vpon them the name of three Tribes, Aser, Ioseph, and Beniamin. Thus sayth an old auctour, not vnknowen to the Eloquent Cyril, nor despised of him.

Of Thargum Cant. Chap. 5.

AN other Chaldy paraphrast vpon the Song of Songs, though hee agreeth in no Chaldy name to the vn­doubted Ebrew stones order, yet hee applyeth the Pa­triarks to them iust as the former did: seeing how so the Tribes armes told them what part of the land each one should haue, and dignitie according. Whose record kee­peth vs from fastening folly vpō Ezekiel, by our blindnes, and from moving the simple to despise the revelation.

Of Midras Rabba.

MIdras Rabba is a most curious work for the depth of the Ebrew tongue, bringing witty fables to teach memory of sentences. This Midras vpon Exod. 28. telleth of the Patriarks engrauement in the twelue stones, iust as Thargum Ierusalemy doeth: and is an auctour of high esteeme, and drawing the consent of many. So this auctour here may fight for Dan with his Leshem, to keepe all stories togeather by right settling of one Patriark to his stone.

Of Maymonides in the holy Iewels.

R. Moses Ben Maimon, often cited, he most curiously handleth the same in two workes: one not yet printed, written vpon the mysteries of the twelue Iewels, and to the former order. An other printed, and famous, in tract of the holy implementes. Him also R. Moses M. kozi citeth, though he would haue bred a confusion to Moses, Ezekiel, and all the Bible: he citeth him as mistrusting his owne iudgement.

Of R. Eleazar Wormatiensis.

MAymonides in Spain, Egypt, & Arabia, was knowen [...]423. yeres agoe, as was mentioned, and Eleazar; a Rabbin at Wormes, about the same time. He hath writtē vpon the Law: and on Exod. 28. folowing the former or­der. For L [...]shem and Dan he handleth Gods providence & Dans dulnes very sharply, even to the letters: LE, SEM, follow God: and turned into Semel, Idol.

Of Salomoh Iarchi.

SAlomoh Iarchi is elder then both them. Hee liued in the time of the holy warre. As Barbinel recordeth vpon Oba­dias. Vpon Iud. 18. thus he writeth, Laisha was the name of the city. And in the book of Iosuah they called the name of it Leshem. Because they found there a precious stone called Leshem: & it was set in the brest care of iudgement, for the Tribe of Dan, & he knew that in trueth that should be their inheritance. Thus writeth this old Rabbin, whom Elias Mizraki and Chizkuni follow and vrge vpon others that would confound the Iewell of all holy story.

Of R. Isaak Karo.

ONE Rabbi Karo keepeth the same order: and writeth brauely in applying the stones notation or nature to the story. Specially in Achlemah: I WILL KEEPF SAF, how needfull it was for Gad to haue that precious promesse.

Of R. Bechaiah.

ONE R. Bechaiah writeth very many good things. This one that all euer glorious in the Fathers came by Faith. And convicteth Abraham of want of Faith, that obiected Sara to daunger: and of other great imperfecti­ons. But that this Rabbi saith in his hart, Who can goe vp to Heaven to bring Christ downe, or who can goe to the deepe to bring Christ from the deepe of the earth: (as Ps. 71. spea­keth) but that the incarnation and resurrection was incre­dible to him, hee had soone learned our doctrine. This Rabbin foloweth the Thalmud, Thargumes two, Maimony, Eleazar, Iarchi vpō Iud. 18. and the true light of Scripture: to be a frontyer against those late men, that to vndermine the New Testament, would not stick to cōfound all their glory.

Of the contrary, with confutation.

THE Iewes of late haue put foorth vpon Moses a short paraphrast: a forged work: bearing the name of Iona­than the old most learned paraphrast: who wrote vpon the Prophetes. Of whom the Iewes saye, that he wrote not vpon the Law. He was no lesse ancient then the holy Apostles. Yet the forged Ionathan mentioneth Constan­tinopole vpon Num. 24. This forged work breaketh the stones order: and some of the malicious and willing to disgrace our Testament follow him. The true Ionathan bare sway so great that no Thargum nor Thalmudist durst check him: and whereas he translateth nyne stones Ezek. 28. onkelos vpon Exod. 28. followeth him in every one of [Page] them. Against this Elymas I cited this troupe, that troupes should trouble them, and they be troubled vnto their end.

Of the Onyx ill set for Beryll in Exod. 28. by the Bishops Bible.

THE Lxx. naming Iosephs stone Beryll, being allowed of the holy Ghost, Apoc. 21. should not haue bene re­fused. Yet our translation hath Onyx. Though the ene­mies to the New Testament haue the Greek plain, or by transposing of one letter. The Chaldy of Iob. ch. 28. hath Berylin. Ionathan Ezek. 28 Byrela, onkelos in Gen. 2. and Exod.Gen. 2. Exod. 28. 28. Byrela. And Aben Ezra citeth the Syriaque comon auctority, for Byrela. And by transposition the Arabique hath, Belyr: in Sadaias, in the Persian Arabique, vpon both places, and in an old Ebrew Arabique dictio­nary that I haue brough for me from Arabia. Also a most learned commentary of Sal. S. of Melec Sat. recordeth Be­lyr to be the Arabique. Thus the enemies favour S. Iohn. But we haue not marked how the New Testament is the best auctour for the Ebrew tongue: and haue refused to follow God: and obscured the Symphonie of Moses, Eze­kiel, & Iohn, and made all three to speak as sounding brasse no distinction of matter. The learned translaters will amend this.

Why the Lxx. set Smaragd for Shobam, Exod. 28.10. where Beryll is in v. 20.

AS the Greek Philo doeth apply Aharons attyre to deep significations, so did the former and the later. Now Ioseph stood in glory 600. yeres, in Egypt his house [Page] bare sway: and Iesus or Iosuah was King after King Moses dyed: and conquered the land: and Ephraim and Manasse of one Patriark made two Tribes. And 350. yeres the Ark was in Syloh. Besides, Debora, Gedeon, Abimelec, Iephthe, Abdon, defended the People, and halfe Manasses ioyned with Ruben and Gad and found glory in Sauls time over Hagarenes. Thus Iosephs Beryll might well beare all names, on Aharons shoulders, as he like Atlas, bare all the peise on his shoulders. For this, Israel saw a plain reason why the Shohā of Ioseph still should beare sway. And Ephraims king­doms fall told that Iudah should fall, and Heathen come in their rowme: as Heathē only in Iobs time stack to God. But Heathē could not see a reason of this. For their weak­nesse the Lxx giue Levies shoulders his own stone. Chryso­stome in Photius thought Moyses truth did so, whence Patri­arches & Popes willbe Shoham: which stone is the Kings.

Of an open betraying of our Lord and redeemer, and befooling the rock of salvation.

THE Pascha was to be kild not in private townes, whē altars were free as in Samuels time: but where God set­tled his name: as in Ierusalems Temple. And there the Lambe could not be kild, but by the generall consent of the nation. And he that should kill the Pascha, ever since Iesus cōquered Chanaan, in a priuate house had bene held an enemie to all trueth of God. So the day of sacrificing the Lambe could not be prevented. But all must kill it on one and the same day. Now we say our Lord prevented the Iewes one day: vpon S. Math. 26. So we teach that hee ate a Pascha not kild in the Temple: and make him a [Page] destroyer of Salvation. Iewes never did cast greather blas­phemies against our Redeemer. The Bishops should doe well to publish repentance of that note, before they giue sleep to their eyes, after they see this reproofe: or with all speed. If not, they shall see him whom they haue pear­ced, Apoc. 1. For the trespas is doubtles tresgrand.

Of a slaunder cast vpon the Iewes: which they retort vpon the holy Ghospell.

THus we say to S. Mat. 26. Our Lord Iesus celebrated not the Passeouer the same day that the Iewes did. But he with his Disciples ate the Lamb the fourtenth day of the first moneth (which is March) but the Iewes cele­brated the Passeouer the day following, at euen, after sun set, Iesus Christ being in the graue. These be our wordes the very poyson to all the Ghospell. Which errour the Iewes blase (for of old scholemen through Europe bro­ched it and Iewes read it) and wee by this and such are holden dogges.

How confidently the Iewes protest that they kill him which passeth the fourtenth day: for the killing of the Lamb or kid Pascha.

THat the fourtenth day of Nisan the whole nation kild the Passeover, thus Rambam or Maymonides recordeth that: in corban Pasch. From the Law. Exod. 12. It is an ex­presse commaundement, to kill the Pascha in the moneth Nisan, in the fourtenth day of the moneth: and hee that breaketh this commaundement and killeth it not the 14. day, being not defild nor in a far iourney, by contempt is [Page] guilty of being rooted out. Thus doe the Iewes protest against our slaunder, old, & not ours first, aboue 423. yeres old: or the time that Rambam made against vs his Thal­mud: against vs Rambam doeth protest the day neuer to haue been altered: while wee pretend S. Iohns Pascha cha. 18.28. for our warrant, we draw errours vpon errours.

How our note checketh the expresse woord of our owne Ghospell.

THus it is written Mat. 26. You know that after two dayes the Pascha is kept: and the sonne of man is giuen vp, to be crucified. This speech importeth a generall agreement for the Pascha. And so much sayth S. Marc. chap. 14. On the first day of vnleavened bread, when THEY sacrificed the Pascha, two of his Disciples sayd: Where wilt thou that we goe and prepare that thou mayst eate the Pascha. This text telleth expresly that our Lord and all Iewes kept one and the same day, for the Lambe: to kill it on the fourteenth day, and to eat it on the fifteenth: the night that followed, that yeare, thursday. Friday night by the Iewes. So the Gospell telleth how grosse we are.

Of the Pascha called Chagigah, or holy day Feast, or peace-offring with the Lambe, of Oxkind, that might be eaten two dayes.

THE New Testament searcheth all the Thalmud: and in few wordes telleth of the Pascha called Chagigah, so much as the Iewes in many leaues. Moses saith Deut. 16. Thou shalt sacrifice a Pascha vnto the Lord: of the flock & of the heard. The practise came notable in Iosias, 2. Chro 35. Iosias gaue the people flockes of sheepe, & kids, all for the Passeo­ver, [Page] and three thousand Oxen. This passeover is handled pla [...]nly by Aben Ezra, (vpon Deut. 16.) comparing the Law with the story. And thus sayth Iarchi there: If to a Passeover many belong, they adde to it Chagiga, Oxen, for the holy day Feast. And soone after. The propre sence of the Scrip­ture is: The flesh of the Chagigah Passeover, which thou doest sacrifice in the evening, shall not continue through the first good day, vnto the morning of the second: But it is eaten the fourtenth day and the fiftenth. And so it is handled in the Masseceth or treatise of the Passeouer: in the Babylonian Thalmud: Lim­med Al chagigath Arbaa esser neeceleth le sene iamim ve lailah echad. He teacheth: The Pascha Chagigah of the fourteenth day, is eaten for two dayes & one night. And of this addi­tion the Law Deut. 16. speaketh. And thou shalt reioyce before the Eternall thy God: and thou shalt be throughly mery. Wherin was vsed all feastiuity, as men doe to chere vp them selues. Now for the Lamb Pascha, they worked half the day, as the Ierusalemy and the Babylonian noteth: and if it fell vpon a Sabbath, they did kill it, and doe all the Temples duty: but did not roste it at home that day: for the Law, Thou shalt not kindle fire on the Sabbath. Wherefore our ignorance is vnspeakeable, the eare can not bee filled with the hearing of it, nor the ey with beholding. That shall appeare better by laying downe S. Iohns wordes. ch. 18.28. It was morning, & they went not into Praetorion, that they should not be defiled, but might eate the Passeouer. This sheweth not the Lamb but the Ox, an addition for ioy, here ioyned. And to make S. Iohn yet more plain, the wordes of May­monides in korban Pascha, ch. 10. shalbe translated.

Thus hee saith: When they offred the Pascha in the first moneth, they offred it with the peace offrings of the fourtenth day: Oxen or flock beastes, great or litle, male or female, as all the sa­crifices of the peace offrings, &c. The Chagigah was not offred: [Page] if the Lamb sufficed the company: and it was a voluntarie: not of commaundement: and it was eaten for two dayes and one night. Thus Maymonides cleareth the Ghospell: and telleth that Saint Iohn spake from the depth of the Thalmudiques knowledge.

Of HEL, Hellish in our Creed.

IEwes seek no more nor euer sought, thē that we sayd our Lord went to HEL. Therevpon they adventure their sal­vation and safely may, that so he should not be the sonne of God. For his own wordes say: Luc: 16. That none cā passe frō the one place to the other. Yet in England the Princes Religion was disturbed. Our Princes swear to the Gospell. And it is Atheisme to say that it is not plain, to the Godly. Paradise, the hand of God, the Holy, Heauē, receaued our Lords only holy soule going hence. By the Greek Creed Hades: as Hades hath for the godly, euē by Heathen, the me­dowes of the godly. And by the Latines: Apud inferos, the good haue: Certū in coelo & definitum locum. D. Bilson distur­beth all. He graunteth, that our L. went, not hence to Hell, but hence to Heauen. And we never heard of contention but for one of these two poinctes. The first he pretended to defend: but hee betrayeth that: and agreeth with his aduersary, reformed Churches, and most constant trueth. After all he inventeth new, & rageth vpon him that forced him to faith, in these wordes: in his Sermon booke against M. Iacob, folio 419. Tell then your abettor that all the Realme will take him not only for a rayler against all honestie, but a lier against all duty that voucheth so confidentlie: King Edw. the sixt and his subiectes held that Christ his soule neuer went to Gehenna: and the Realm knoweth the Qu. oath, as also the [Page] Q. adventureth her eternall state. A mā wold not thinke that a reaso­nable crea­ture would so rage a­gainst one for the co­mō opinion of Christen­dome. With the same skil hee maketh S. Paul Rō. 10. speake matter sen­seles: and Abysson ne­ther after Heathē, nor Lxx Ps [...]1. (wc place he regarded) nor any E­brewe, nor Thalmu [...]i­ques: but after the De­uels Luc. 8. and Diuelish Zoh [...]t vpon Gen. [...]. These be no states to come within his vnclean mouth. He may doe wel to remember who they be of whom it is written: They despise governement: and speake ill of them that be in authority, as raging waves of the sea, foming out their own shame. Now to confute him the Zurick confession shalbe sufficient: it was allowed in England. Thus it stan­deth. Per inferos intelligimus non locum supplicij designatum impijs, sed defunctos fideles, quemadmodum per superos adhuc superstites in vitâ. Proinde anima Christi descendit ad inferos, id est, delata est in sinum Abrahae: in quo collecti fuerunt omnes defuncti fideles. Ergo cum Latroni secum crucifixo dixit, hodie mecum eris in Paradiso, promisit ei consortium vitae, & bea­torum spirituum. Licet enim Dominus descendisse dicatur, fit tamen ex more loquendi. Confitemur in hoc articulo animas esse immortales, easque protinus à morte comporeâ transire ad vitam. To this may come his own wordes, fol. 219. Wee haue no warrant in the word of God so to fasten Christes soule vnto Hell for the time of his death, that it might not bee in Paradise before it descended into Hell. And for his new, these: fol. 154. The sense of the Creed may & must be, that Christ after his body was buried in soule, descended vnto that place which the Scrip­ture properly calleth (Hades) HEL. The Lybian sandes may aswell be reckoned as Bilsons heresies vpon this course. His pen telleth all learned, he is a babe: and he deliteth to shew his folly. Archb. WH. could confesse errour: & send Geffrey King his Chaplein for Basill to confesse so: when he saw, all the world should force him. D. Bilson hath a mind to be famous for millions of errours. But your Majestie will make him yeeld. Francfurt mart would make all loth him. If it please your highnes that shall discusse the Question. I will defend your Maiesties Religion: and accuse him of strange, new fangled, and most detestable heresie.

Of a greater iniurie to Christ and his nation.

THE Archisynagogue of Byzantum or Constantinople, sent an Epistle to England, desirous to be taught in the confe­rence of both Testaments: and how all things falling out in our life may bee discussed without traditions, which Iewes say, Moses gaue by word of mouth to Iosuah or Iesus: and so man vnto man still. Vpon this, all the Thalm. spea­keth. And his demaund argued a scholer: who knew that none of witt would medle with him, that knew not the Prophets & Thalmuds as well as he. This Epistell was sent to England: thence to me to Basil. There I printed two impressions. And gaue the copies to be dispersed quickly ouer Europe and Turky: And I printed in Ebrew and Greek to Archb. WH. and his brethren, how they might honour Christianity, handling such and such poinctes learnedly. And I continually sent treatises to Constantina, shewed afore to Iewes of Germany. For this a libell was allowed, against God, & against your M. termed the Scot­tish mist: & aganst my poore selfe, that the printed Epistle was forged by me. For this I gaue I.C. the Anathema Maran Atha: and if he had done so in Germany, an axe had cut off his head. His G. protested he never spake, ne­ver dealt against me: and turned the Anathema vpon his Chaplein. This contempt of Christianitie was the grea­test that euer hath bene heard in Christendome: and a Greek Oration complayning of it to all Christendom was allowed by the Lords of Francfurt, a little before Q. Eliza­beths death: vpon that, not printed: that if iustice be she­wed at home, forrain complaintes may surcease. God will plague all that put vp such iniuries against Christ: and the clearing of all the Bible for Iewes and Gentiles: wherein our Machmadean errours haue bene detected to be ridi­culous to all Iewes.

How the Iew should be answered.

THE Lords of Bearne in Zuitzerland offred me a good place of professing Ebrew and all my charges for Prin­ting aunsweres to this Iew: But with this addition. No stranger that meaneth not to dye amongst them, shalbe preferred: who afterwards may greue them, in opening of their affayres. That I refused: and told of my hope in your Maiesty. Now if it be your highnes will to allow me a pen­sion to buy all Hebrew and Thalmudiques helpes, and to hyre comon Ebrew setters at Venice or Basil, the Bible and the Thalmud shalbe opened by Gods help, to the content­ment euen of the Rhomists: or if your highnes graunt me but your princely letters of fauour to Germanie Princes, they will deffray my charges. A Prince to whose ancestors all the Iewes of the Empire payd for their dwelling: sauing them of Francfurt, & hath many of them now his tenants, would willingly haue employed me that way. But without your highnes leaue, I could not then resolue.


THVS I haue shewed your Highnes of our corrupt dealing against our own Religion. And your Maiesties bare word may cause the Bishops to put furth some litle book: as amen­ding faultes escaped. Seeing many thousand copies translations of the Ebrew and Greek Te­stament haue bene solde, their escapes will vex many, vnlesse particular warnings be given of [Page] thē. Only the time of our Lord his birth as we hold it: where the conception should be, this comon errour can not & nedes not to be amen­ded: Seeing we reckon frō the conception. And the memory of story we may celebrate, as we hold it convenient But he that shall defend S. Luke must be circumspect herein: Iewes haue long examined what to obiect. I hope your M. shall see that by the right handling of this cause, Iewes shal more cōfesse that your highnes kingdome, in the ends of the earth, is a chief possessiō of Christ: and hath a Cherub, an oincted defen­der of faith in the Garden of Eden, in the holy mountain of God, Sion the Heauenly: & fiery stones of noble Princes: where one is the Beryl that beareth all the Tribes: and the flaming car­buncle overshining all: and that such shalbe in your glorious Maiesty, and in your most noble posteritie, while the sun shineth.

Your Maiesties most humble, harty and faithfull subiect, HVGH BROVGHTON.

Amend the faultes thus.

A. pag. 8. hightened read lightened.

B. pag. 4. Athosskes, read Atoss. pag. 8. Alexander read Philip.

C. pag. 2. greath reed great. pag. 3. for, in Babylon read vnder Persia. pag. 4. the stretch. read to. Exatost read Erat. pag. 7. line vlt. for 10▪ rede 20.

D. pag. 3. wee fetched. reed were.

E. pag. 1. of here, read or. Eraunce read Fraunce.

F. pag. 7. Ocharias, read still Ochosias.

G. pag. 1. is bed. read his. pag. 2. in the marg. meanes read Madnes. pag. 7. hige read high. pag. 8. kowen, read knowen.

H. pag. 5. in the margent for vnderstand, read vnderstood.

I. pag. 3. appeared: bad. read appeared bad, in k. pag. 1. for 423. read 543.

K. pag. 2. smak read spake. pag. 8. for 130▪ read 60.

L. pag. 5. for sorowfull Enoch, read Enos. pag. 8. for Iaspes read Iaspis.

M. pag. 1. Beniaminus read Beniamins. pag. 6. dnm read dum.

N. pag. 1. dead read deed. pag. 2. Gemehel, reed Gamaliel. pag. 8. greather read greater.

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