A Defence of the Booke entitled A Cōcent of Scripture, for amendment of former Athe­an most grosse, and Iudaique er­rours, which our translations and notes had:

Against the libel, scoffing a Scottish mist: and slaundering that the Iewes Epistle sent from Byzantian Rome, was a forged worke, and not in deed sent thence.

By HVGH BROVGHTON.

1609.

To the Mightie Prince JAMES, King of Great Britaine, France and Ireland, Defen­dour of the Faith, &c.

ABout the middes of Q. Eliza­beths reigne, gratious Soveraigne, some Courti­ers tooke occasion, by our corruptions in transla­tion of the Bible and Notes, to plead that our re­ligion was but mans invention. To restraine their course, I wrote A Concent of Scripture, contriving a dou­zen kindes of hard studies Thalmudique & Attique to one scope: couching large matters in so many severall wordes. That paines was of esteeme, till I dealt with certen Scottes concerning preven­ting Neroes, hoping for Priamus happines: and M. Iames Melvin sent frō Edenburg a letter by post, of your Maiesties favour, which letter came to me opened. Then my Lord Peregrin Willoughby warned me to looke to my selfe: and soone a Sumner coūterfaiteth an other mā, & the same day a Cōstable & pursuivant offred 40. marks to tel wher I was: And I made over to Middelburg, and print how your Maiestie would be King of our language. A Drifat of those copies D. B. brent, noysing that I wrot treason: twise he brent them, vn­der Q. E. and vnder your Maiestie, and conspiring to scoffe the Scot­tish mist vnder cover of confuting mee, alloweth a libell raving a­gainst Archb. Wh. and D. Bilson for the Creede: (teaching that our Lord went hence to Paradise.) And highly extolling Maister Lively for a most vnlearned Iudaique and Ethnique exposition of Daniel: [Page] dashing all the frame of Scripture Concent. At the same time a Iew wrote from to citie of Constantine, your Maiesties ancestor, a sup­plication to haue our Gospell opened in Ebrew. The Queenes Agent, Barton, sent the Letters: two severall copies. B. D. conspired to Libell that I forged the Epistle printed: And when I compiled lately a treatise vpon our Lo. familie, clearing our Nation from Iudaique errours, and touching foure Genevean Schollers of his bent to Albion flames, the thankfull wight receyving a booke, shewed as much grace as a Bargulus Illyricus, and threatned to stay your Maiestie from Ebrew manifestation of our glorious Gospell. For these partes I ac­cuse him to your Highnes, vpon this Commaundement, 1. Cor. 16. If any loue not the Lord Iesus Christ, let him be Anathema Maran Atha. I hope your Highnes that hath placed him high, will not suffer a Babylonian Lucifer to lifte him selfe aboue God and your State. And for his indevour to hinder the Iewes salvation, your Highnes will take heed, that you ha­zard not your Familie by Gods anger, but will tender every worke bent to salvation.

Articles of errours allowed by Archb. B. to goe with the Bible as good Divinitie.

Article I. The Scripture saith, Adam lived [...]0. yeares and begat Seth.

Bancroftes croft of Bane in the notes fol. 6. Col. 2.

Adam at 230. begat Seth: where Moses omitted 100. yeares, wherein Adam and Eue lamented their sonne Abell so slaine.

The manifolde croft of Bane.

If Moses omitted any yeare, he spared a trueth: none but giddie headed smithes would forge yeres to be moe or lesse, for ioy or sorrow: and the holy Angells that were created the first day: the Devills that fell presently after Adam was proclaymed ruler of the worlde, they that kept their ioy, and they that fell into eternall sorow, were not an houre di­stant in yeares, nor from Adam but five dayes and a night. Now it is Atheisme to say that Moses lyed.

Therefore Bancroft alloweth an Athean note, and must heare the blame.

[Page]Abell died as in Christes place, & his parentes were both Prophetes, and were not comfortles as the prophane, and would teach their other children, whom they had many be­fore Seth, to looke vnto the redemption of Christ, and to re­ioyce in his dayes.

So D. Bancroft by his note should be much deceaved, and a slender D.

The errour of 100. yeares difference came from mistaking the [...] II. Translatours: who dallying with skoffing hea­then, altered the Ebrew. Gen. 5. and xi. to 1000. yeares diffe­rence and many hundred.

That alteration I handled in a Treatise of Melchisedeke: which some about your Grace will shew your Highnes. Now the allowance of an Atheisme after discoverie, should tell Archb. Bancroft, that there is but a steppe betwixt him & eternall destruction: where the bare title of Grace will be no defence for him.

Of an Atheisme allowed by Rich. Bancroft, buring Moses 40. yeares before he receaved the Law.

These wordes vnlearned Bancroft alloweth as well transla­ted from the Ebrew, Exodus 12.40.

The dwelling of the children of Israell while they dwelt in Egypt, was 430. yeares, Moses Hebrew hath infinite wis­dome to dally with foolish Heathen, by equivocation, that they should not scoffe how 215. in Chanaan, bred Abraham for Egypt but 70. soules, and 215. in Egypt bred to goe for Chanaan six hundred thousand warriers, that heathen should not mocke Moses, vsed wordes that one vnlearned as Ban­croft, might turne to dwelling of 430. yeares.

Thus standeth the trueth.

The peregrination of the children of Israell: When they had ended their staying in Egypt, was 430. yeares. so the LXXII. so Thalmud Ierusalemy shew that since Abraham left his countrey, Gen. 1.2. and since he receaved the promise Gal. 3.17. Saint Paul sheweth the tymes accompt: yet Bancroft a D. [...], would crosse Saint Paule, Ierusalemy, and the Lxx. to burie Moses before the Law. Proofe.

Cohath came with Iacob into Egypt, Gen. 46.

  • Lived 133. yeares, Exod. 6. all 133.390.
  • Amram. 137. Exod. 6. all 137.390.
  • Moses 120. Deut. 33. all 120.390.

So by Bancroftes Grammer and Arithmetique two courtiers that would perswade now twentie yeres agoe, that the Bible was a forged worke, had probabilitie, and wann many to A­theisme. When my Concent came foorth, them selves yeel­ded: But the vnlearned and vngratefull D. had rather con­spire to the libell, mocking Archb. Wh. and L. Winton, then learne the trueth in whole 20. yeares.

Article II.

AN Atheisme denying that Iehu ever conquered Chana­an, or that David ever was.

The space since Israell left Egypt vnto the building of Sa­lomons Temple, is 480. 1 King. 6.1. against this by D. Ban­croftes allowed divinitie, for his graces graceles skill in trans­lating, Saint Paules most wise Greek, is, God gaue Iudges [Page] about the space of 450. yeares, Act. 13. ‘Therefore about 30. of the wildernes, will make with the Iudges times, the 480. And about the last tenne of Moses, and all Iosuahs, and Davids not borne till tenne after Ellis death, shal haue no time in the world.’ Bancroft his Doctorship for learning, his grace, for divinitie, sho [...]d be taken from him, for such Athean divinitie.

Article III.

HEe denyeth the New Testament, in feigning that it should disagree with the Old.

Article IV.

SAint Paule spake with infinite admiration, to make all the worlde admire the new Testament, as I shewed in my ad­vertisement, and in a Disputation in the Martialcie against the Rhemistes, who translated the new Testament from the Latin, saying that the Greeke was corrupted.

Bancroftes vnthankefulnes.

Bar. Lo. in his Libell against the Scottish mist and Brittish Nation, forged with a Giddie headed slaūder, a most sense­les lye, that I disputed in defence of the Lxx. which none e­ver defended to bee well copied, yet Bancroft conspired with the vnlearned, vngratefull, shamelesse Libeller, to allow the traitorous Athean worke, of a most impudent slaunderer, foming out his owne shame, as the raging waves of the sea, preparing him selfe a lodging in gloomie darknes.

Article V.

A fayning that Baasa King of Israell fought against Asa tenne yeares after he was dead.

IN the third yeare of Asa, Baasa began his reigne of 24. yeares, 1. King. 15.33. Now he must die in the 26. of Asa, by this true scripture.

Bancroft his croft of bane by barbarous rudenes, that knew not Malc [...]th to meane there a kingdome not reigne, 1. Chron. 16.1.

Thus goeth Bancrofts allowed learning in the 36. yeare of Asa, came Baasa King of Israell against Iuda, 2. Chron. 10.1. It was the 36. since the kingdome of Asa was devided from Is­raell: twentie yeares before Asa reigned, as my Concent no­ted with an evident title, Iuda or Asaes Kingdome D. Ban­croft was rude that knew not the generall name.

Sequell.

So Baasa came ten yeares dead to fight by Bancroftes al­lowed divinitie, by as good Machmad the foule spirit may be hoped to returne to his deceaved Knightes. It is straunge that a D. and bearing G. in title, should after warning, suffer such stuffe to be solde vnder the name of the Bible.

Article VI.

Farre greater Atheismes are allowed by the learned D. and most Reverend F. about Ochozias sonne to King Ioram.

IOram was thirtie and twoo yeares olde when he began to reigne, and he reigned eight yeres in Ierusalem: so he died [Page] aged 40. yeares. And Ochozias his sonne reigned in his stead: two and twentie yeares old was Ochozias when hee began to reigne, and he reigned one yeare in Ierusalem, and his mothers name was Athalia, the grand daughter of Om­ry. so when he reigned he fell into the yeare 42. of Omries house, rooted out by Iehu, And perished. Ben of that 42. yeares, falling into their Lot, as oftentimes meaneth Gods iudgement shewed in time to be termed, Time. Apoc. 11.12.

How Bancroftes vnskilfulnes for Ben, vsuall for any Lot: taking it for age: alloweth Ochozias to be el­der then his father by two yeares: and twentie yeares elder then him selfe.

Bancroft alloweth this translation as having Gods autho­ritie from the Ebrew. fortie and two yeares olde was Acho­zias, when he began to reigne, 2. Chro. 22.2. Now his Father died at 40. 2. Chro. 20.20. and 2. King. 8.17. and he reigned at 22. 2. Kin. 8.26. and reigned but one yeare, for he was kild: so by D. Bancroft his divinitie, he was two yeares elder then his father, and twentie elder then himselfe: and reigned, when he had been dead twentie yeares. M. Iacks told D. still at Hadley of this aboue 22. yeres agoe.

Another allowance of as Giddiheaded a Smitherie, in the margent note, vpon 2. Chro. 22.2. It is to be noted that he reigned 20. yeares with his father yet living.

His Father reigned but eight yeares in all: so by Bancrofts Arithmetique, he should reigne twelve yeares before his fa­ther. Besides this nothing helpeth to shew how he is not two yeres elder then his Father. All this the booke of Con­cent [Page] opened of old: but hogges care not for pearles: Grun­ting in a reuting libell will be their grace.

Of a most wicked note allowed by D. Bancroft, to the overthrow of the Gospell: the note is prefixed to Saint Mathewes Gospell. Thus it standeth.

The posteritie of Sollomon left in Ochozias: wherby the kingdome was transported to the line of Ioas sonne to Iuda.

The bane of this banned croft.

Iewes sweare that Bancroft and all that would teach a­gainst their native iudgement for the storie of the Kings, that Ioas was not the sonne of Ochozias, and all to Iechoni­as, were of Salomon, such were shameles Atheistes, and no Graecian ever denyed that. And all ages have allowed Iose­phus in this, that Salomons house held on to Iechonias. The Giddiheadines of this forged smithery, is so more con­temptuous of God in that Ioas is six times termed the son to Ochozias in as plaine tokens of propertie, as ever any was called sonne to his father. A D. of grace should not allowe the Kings storie to bee so contemned. And twentie yeares agoe I wrote in my Concent enough to haue taught anie man of grace the trueth of this poinct. But D. Bancroftes li­beller against Archb. Whitg. and Bishop Wintons Syllogisme (for the Creede to meane a going vp to Paradise in the Godly) thought that booke to be atormēt for his vnlearned soule: and Bancroft allowed the Lunatique libell against the Brittish nation, from the slyme of a Fishemongers spawne, that God reserved him to a most iust reproofe, for most de­testable dotage, not so much from olde yeares, as from olde [Page] contempt of trueth. God doth nothing but he telleth his ser­vantes the Prophetes: as when hee meant to end Salomons house in Iechonias, he sware to Ieremie it should so fall out: and bad him proclaime it to all the earth. But he tolde no en­ding in Ochozia, but cleane contrarie six times a continu­ance. There a D. of any grace besides his title, should not al­low such gracelesse Divinitie, to the overthrow of Saint Matthew and Ieremie in the Kings storie, and Ezra for the Chronicles and of Saint Luke as giving wicked Ioas a name never given him▪ without any token of being otherwise cal­led: But I haue written sufficiently of this in the treatise of our L. Familie, whereof I haue sent 250. copies to Archbish. Bancroft, with 50. commentaries vpon the Lamentations, to bestowe on what Preachers he will: at his owne price.

Article VII.

Of his breeding the Gospell high contempt, touching Governours.

In the table of Davids house touched afore, this also is allowed.

RHesa governed 66. yeares. Iohanna. fiftie yeares, and o­thers in their portions. No Iew ever heard that any of these governed one houre. So should these set before the Go­spell, make Iewes thinke the Gospell is not true: Nowe that Iewes desire to be taught, such trappes should be remooved, and not allowed by a D. of Grace.

Article VIII.

Of a Iudaisme invented by wicked Iewes to overthrow the Gospell, and confusion of the Kings storie.

Thus the Iewes reason: ‘The true Redeemer of the world redeemeth in a Iubilae: that they gather most learnedly from Levit. 25. as in Zohar v­pon that place: and Rimchi affirmeth it vpon Ezek. 4. where he would haue the 25. yeare of his captivitie, and 14. after the citie was stroken to be the Iubilie: and to containe a vision of Messias that should redeeme in a Iu­bilee. The latter is true:’

That Messias redeemed in a Iubilee: but the [...] of Ezeki­els vision was but the xxv. towards a Iubilee, and 25. yeares afore was the xvii. Iubilee: and the Pascha of Iosias the mid­dle of a Iubilee xxv. yeares in it, yet our notes vpon Ezek. 1. make Kimchi true, that Iosias Pascha was in a Iubilee: so it were vnpossible to shew from any sensible beginning f [...] the first Iubilee, parted by fifties should fall out with our Lords death. D. Bancroft was herein so simple allowing this note as when he allowed Maister Livelies Iudaismes in more high extremitie, then Aben Ezra would wishe, or any.

How the Iubilees end with our redemption, openly shewed in my Concent.

The Lande was parted the VII. yeare of entring into it the next yere they were to reckon seaven times seaven yeres that is 49. yeares, and the fiftie should be a Iubilee yeare, an [...] [Page] by the Chronicle the xxviii. Iubilee 1400. yeares falleth out iust with our Lords death, in a wonderfull pleasant distincti­on, as I haue often shewed. It cost me infinit paynes to finde out the Iubilees agreement with the Chronicle to fall by most noble stories, vpon the redemption [...] AD. of learning and grace, should not allow bane so malitiously invented Iu­daisme to disturbe both Testamentes.

Maister Andrew Melvin expounded my booke in Scot­land: D. Bancroft could allow it with the Scottish mist, al vil­lanie of scoffing from his & the libellers cariage. your Grace may require him to answere quietly to all this: and after­wardes I will charge him with Tobias Athean fable, and Sy­rasides the breeder of Arius, Maister Livelies disturbance of all the Bible: and heathen trueth for tymes. And your G. may Bishop D. Bancroft, catechising him to allow no more such croftes of bane: but to looke when his soule shall ascend to Haides, to Gods throne: to finde Gehemather for raving a­gainst trueth, & allowing leasing: whom in time your Grace shall be holde from Abrahams bosome in Haides. Amen.

Article IX.

Of fifteene score idle wordes in fifteene verses, and not only idle but perverting the sense.

D. Farar a Iew thus disputed against our Gospell: If the Gospel shew not how Christ cometh of David, it is all in vaine. For that is the maine.

But Mathew and Luke both handle Iosephs house, and Ioseph was not Father to Iesus: and other Evangelistes passe ouer the matter: Therefore your Gospell is in vaine. He fled [Page] to our common translation, which D. Bancroft alloweth.

I answered in this maner: The Greeke is plaine. Iesus was filius Iosephi, as men thought, filius Elii, and filius Dei. and all there, from Elii haue relation to Iesus, as Fathers after the flesh, to him who in the spirit the holynes is God, to be bles­sed for ever: and the relation is not to ther next naturall sonne. Whereby our vncircumspect translation helpeth the Athean vilanie of Iudaisme, obscuring the honour of these 75. iust men, as Thalmudiques speake of iust, higher then the Angells created to serve them. And the wordes bee idle, which was the sonne: these foure wordes seaventie-five tymes, are idle, that is three hundred times: and obscure and make tedious a most heavenly matter: where Iesus is most plainly shewed to be the sonne of David, & he not Adam the sonne of God.

Article X.

I Sent to the learned & gratefull Doctor these three bookes bound togeather, Our Lordes Familie, honouring the K. Coheleth, and Lamentations, given to P. H. and I thought he had so much witt as to give sage thankes, as they that bee made Lordes without giving money to friends, to come by their title: but I was farre deceaved. He raved and saide, the Kings Knight was a lying flatterer. And that the K. gave no promesse, that he might give the lie to the K. too, and threat­ned that he would stay the King.

But if I can prooue he chirpeth one syllable to hinder the opening of our glorious Gospell to the Iewes, and driving off all Christians to their desired consent of agreement for [Page] story: as Papistes, Lutherans, Genvaees sage Preachers, and our BB. all but twoo silver Speared, wishe: Franckfurt Mart shall beare me witnesse I will give in Ebrew and Greeke to D. Bancroft that knoweth neither, the good Doctor, the A­nathema. Maran, Atha, that as wicked Ioakim was buried like an Asse for burning the infinite pleasant witty sixfold Alphabeted Lamentations of Ieremie, which matter I tou­ched aboue. So that Richard Bancroft may be with all Chri­stians wishe, an other Vladislaus for toying with the glo­rious Gospell of our salvation. If Heathen could see Salmo­neus tormented in tartarus of Haides, for counterfaiting Iu­piters thunderboltes, and the flames of heauens: all Christi­ans will hartily wishe that Wormes and Vermins badd doe die quickly as a Moth, that will be thundering and lightning against Christ, who by gentlenes allureth the vnrepenting heart vnto amendement. But I hope all will be well.

Article XI.

SAint Luke againe is most vnlearnedly iniured, in wresting his most witty speach into most grosse leasing. This tran­slation the vnlearned D. alloweth to be read for Gods word, Act. 7.8.15. and 16. And Iacob descended into Egypt and died: he and our Fathers, and were carried over to Sychem: and were layde in the Sepulchre that Abraham bought for money, of the sonnes of Emor, the sonne of Sychem. Heere a Doctor should see errour: Iacob was not carried to Sy­chem. Abraham bought no buriall there: the buriall there was not bought for money, but for sheepe.

And our margent expresly damneth the text: saying, Heere appeareth an errour. That is true. But in the Bishops transla­slation [Page] not in Saint Lukes worke. So where Saint Luke hath Haides for Abrahams Lodge, and katelthein eleven tymes for passages, without regard of inferioritie, they who rave a­gainst the true meaning of the Greeke, vpon their owne bar­barous translation, being for the originall as black to white, rave from their owne weake heades against God the Author of wittie speaches. S. Stephen had, as the Angells face, so a Prophetes tongue. Doctor Bancroft should not allowe cor­ruption for their heavenly speach. Care herein would make an Archb. soonest finde Grace, to make sound his title. If it please you that some of your Gentlemen Catechize or Bishop D. Bancrofte in these poinctes, he shall be farre more worthy the title of a D. and G. then he is cōtinuing in these errours.

Article XII.

THis argument Iewes of olde vsed against vs and the Turkes still, as Arias Montanus noteth against Erostratus, and the Pope against Zuitserland: by D. Pistorius 1598. and Rabbi Farrar, yet vrgeth the same at Amstelredam. A Testa­ment corrupt in parte looseth authoritie for the whole: That will I graunt: and I taught D. Pistorius that I safely might.

The Assumption.

Arias Montanus maketh a great worke of the double E­brew readings in 848. places, that the margent checketh the text as corrupt in Babylon: and for Geneveans, Rob. Stepha. praefac. ad Nov. Test. sayeth, they were notes of differing co­pies, and Edward Lively checketh the Bishoppes for transla­ting the text, Daniell ninth, as checked by the margent: and wise D. Banecroft conspired to commende him, for checking [Page] the Bishopps deserving best, and he alloweth against the Bi­shopps, the corrupt Geneva, Iosias begate Iacim, Iacim begate Iechonias: where the Bishoppes haue, Iosias begate Iechonias.

Conclusion.

Therfore he betrayeth the Gospell to Iewe, Turke & Pope.

A [...]sw [...]e.

D. Bancroft seeing he would aspire by wisdom to be guilty of all errours, committed in his charge, shall be left now: as the Bishoppes with Maister Lively for Dan. 9. and with the Geneva for Michals children, 2. Sam. And againe Math. 1. for adding Iacim full badly: whom the Bishopps sagely o­mitted. Now I will defende them for Iakim reiected: and that by the reasons following.

Reasons why the copyes must be holden corrupt that haue Iacim, Math. 1.

1. None who know the Ebrew to bee Iehoiakim, would soone beleeue, being learned, that the one halfe, the latter halfe should be the Apostles Greeke: that [...] should be swal­lowed vp. So Iewes would say, that Levy was a Publican not a Grammarian, and the honorer of the Gospell must bee a singular Grammarian. Wher though vnebrewed Greekes in Eusebius bring Iacim, the Lxx. still have Iehoiakim. This argu­eth that Beza and the Geneveans had little Ebrew, as their E­brew Professour bragged: that he would sell the great Bom­berg for fourteene Frenche crownes (solde for 33. at Leidon) because they little esteemed Ebrew, because Mercerus was deceaved by them.

2. Saint Matthew had three sortes of men to speake off:

[Page]Fourteene all Fathers to our Lord [...] earthly kingdome.

Fourteene of idolatrous house: & none without blemishe.

Fourteene of another house of Nathā, poore in this world: but Kings of an eternall kingdome, Dan. 7.

Now if Ioakim were in the second company, then it had fifteene: and wicked Iechonias must sit at table with the most holy: and the Virgin Marie must be cast out: without con­sideration of whom Iesus could not be knowen Iosephs son, for the right of the kingdome. Therefore the Geneveans litle knewe Saint Mathewes purpose: As. Calvin and Beza missed as the Iewes concerning the Romanes: falslie holden the fourth Kingdome.

3. Ioiakim King of Iuda, was so hateful, as destroyer of all, Temple, Cittie, Kingdome, that after the returne the Iewes enacted that in their Thalmudiques they should either name Zedekias to be King in his steed: as in the Misna or Babylo­nian Thalmud: where the Comment noteth that Zedechi­as reigned not before his brothers sonne, and his brothers death: but for hatred to Ioakim his Name was lothed: Solom. Iarchi handleth the same.

4. In Ierusalemy and the Babylonian when they dispute what men of Israell may be determined to haue perished for euer, many be named, as Ieroboam, Achab, Iechesai, Manas­ses, Ioakim: But some hoped of all saving Ioakim: all dam­ned him as sure of destruction. And although Iesus the high Sacrificer honored the name, calling his sonne Ioakim, yet that prospered not: for Eliasib his sonne ioyned with Sanbal­lat, Nehem. 13. to make a chamber for him about the Temple, that in Zacharies vision Iesus had vncleane apparell, for his sonnes faultes: and none amongst all the other returned, are [Page] called Ioakim, Nor any among all the Iewes named in the New Test. Whereby it appeareth that the communaltie ha­ted the name: and scoffed it in the Fable Susannas.

5. I shewed one Rabbi Elias at Basill, how learnedly Saint Matthew discarded wicked Ioakim: not as a Publican but as a Thalmudique: and how Saint Luke brought Cainan son to Arphaxad as the Lxx. and 75. soules, Act. 7. for 70. And S. Paule brought yeres 450. after a sort. for 339. as Thalmu­dique and Iosephus: and how Iohn placed the xii. stones Lawlier like by the Tribes desert, Apoc. 21. Then he admired Saint Mathew and the rest, and requested mee to handle their Gospell in such Ebrew as I spake, and saide I should turne all their nation. And now the Iewes of Hanaw haue chosen that very Rabbi to deale with me: that if I perswade him, they will all be Christians. I tolde I wished they knew our groundes first, and sawe Christ through all the Lawe. It had bene a great glory to the West, that our Archb. and Bishops, could in Ebrew shew Iewes, that we haue Bishops in their sense, as our Apostle requireth. So, I would yeeld as I haue done, twelve yeres, the Place & Pay vnto them for opening the Bible in Ebrew. Their zeale at the least should be ready▪ and will to glory of Christ, the morning starr, Psa. 22. as Kimchi doth expound it: an enimie to Christ, yet ser­ving Christ, for Apoc. 2. & 21. Their zeale should be readie, that we should not be as Babylonian Lucifer: in opiniō a light giver, in trueth darknes of confusion. I doe not know how they can looke to be saved carelesse to shew Iewes the great salvation first spoken by the Lord himselfe, and left by the Apostles for al holy to declare. The like occasion was never offred vs to celebrate the glory of our Gospell, to shew how faire it passeth the Thalmudicq. in their own kinde, & hath no speach heard, but in their veine all is spokē: though they [Page] could never beleeue how God was in Christ. The faithles Iewes Apocrypha never medle with Christ: & Iewes holde vs to be estranged from God, by thinking fables to be sadd matter. For that let Iochim be marked in the fable of Susan­na, to the purpose of discerning text.

The fable of Susanna.

6. The fable of Susanna, contayneth in a play the ca­non against Ioakim▪ any skilfull in Iudaiques would soone see the iest: that Daniell should bee but twelve yeares old in Babylon, for 90 at Cyrus reigne: that captives should have courtes for life and death: and stately houses: and great ri­ches without known desert, and Iudges to loose their wittes in seeing of a Diana: to conspire her death, with a Lucian storie: these might teach all whom to much want of learning with conceit of some witt, maketh not madd with Festus, that the speach is a Iudaique dalliance to trappe an asse, like the Athean fable of Toby: that dareth give Angells names, and fayne a storie which the Thalmudiques never heard, nor the Prophetes of latter tymes.

And the Fable is of purpose a fable, as much as any part of Ovid or Lucian: So Susanna in this tenour.

The Iewes holy People are called Shusan of Salomon, Cant 2 when they were a Lillie among thornes in Babylon, and the Persian citie Susan, named of Lillies plentifull in their fieldes, bare swaye, then they might play vpon their hope, & turne their Tragedie into a Comoedie.

Now in the Lamētations, God is to Iuda Helki, my por­tion: So Iuda was daughter to Helkiah: Ioakim the King was man to the common weale, and Husbande to Susannas, and aucthour of the carriadge to Babell, the Caldeans were the Iudges that desired to stayne the Religiō of the Church: But Daniell in high place, was a defence: so that he tolde Ch. 5. that the K. should be killed: & then Darius reigned, Astyages [Page] in the fable. This fable might haue taught the Geneveans to haue hated Ioakim, as they well hate the Apocripha, wher­of not one syllable speaketh of Christ, though Galatinus would wrest a worde of foolish Barue that way: That God would be seene on earth: to bring a spiders webbe for the incarnation.

7. Robert Stephen, had sixteene severall old Greeke copies: of them fifteene had not Ioakim, only one had it. Now what iudgement would bring one against fifteene, without rare stronge argument?

8. Translatours take the greatest care to follow true co­pies: and they that will translate, vnable to iudge of copies, are vnadvised.

But the translation Syriaque, Arabiques, Diverse, the olde Latin, the Ethiopian, whether truly old, or forged at Rome, the Persian these heard not of Iacim:

Therefore Beza did not wel to fill Europe now fiftie yeares with Millions of Testament copies, which God never allow­ed.

Beza lately called backe his errour, in his notes, and in some Greeke & Latin: So he convicteth all of wicked blind­nes that followed him to corrupt millions of Bibles over Eu­rope. Now while the world standeth, all will not cast off the wicked errour. Our Archb. and Printers should begin, and give warning of Genevean deceipt. Franciscus Lucas, a very learned Papist, whippeth Beza for choosing one corrupt co­pie against fifteene good, he taketh no notice of his revoca­tion. And one man shold not trust his owne wit against mil­lions [Page] not his inferiors, to alter Gods worde. And the French printed at Geneva, & againe at Rochel, followeth the corrupt copie, to denie still our maine holde.

That the Scripture is this maine holde sure in text: These harmes would haue stirred an Archbishopp of lear­ning, to haue looked to his dutie, and not to conspire to a Li­bell against all Christianitie, and civill honestie, and com­mon witt, that the Iewes Epistle was forged. When hee can answere to these blames, he shalbe the Archbishop, and all Grace shall dye with him, And the small booke of Scrip­tures Concent shall abide skoffes.

Of our Lords time to ordeyne the Supper: grosse errours allowed by D. Bancroft, after sufficient advertisement.

THe Pascha was to be killed the fourteenth day of Nisan in the Temple, the place that God would choose. And it was death not to observe the day and place, but by the ex­ceptions conteyned in the Lawe: Both the Pascha of hocke-beast, Lambe, or kidde which stood vpon expresse cōmand­ment, Exod. 12. and Pascha of Oxe & Ram, Deut. 16. which was a permissiō. The whole storie is in 2. Chr. in Iosias, these were killed both in one day. The Lambe was eaten al at one meale, or the remnant was burnt: the other might conti­newe for two dayes as the peace-offring, but not vnto the second morning: and for that, they that kept it, kept the whole day festine with their brave apparell, & good cheare, as Thalmud Ierusalemy in Pasach noteth. That is noted of S. Iohn 18. The ignorance of Rabbines for that Pascha, made some feigne that our Lord prevented the Iewes a day: that [Page] zeale wāted knowledge: For so he had not eaten the Lambe kild in the Temple, and so he had broken the Law: But hee sawe his Lambe killed in the Temple, and his owne sad case, the Lambe flead, as him selfe crucified naked: the Lambes blood poured on the Altar, as his owne blood on the altar of the Crosse, the Lambe made a sacrifice, as him selfe a sa­crifice: the Lambe ending sacrifice, as his death then ending all sacrifice.

Now Bezaes note followed of vs, would make our Gos­pell wicked, as teaching that our Lord kept not the Lawe. Saint Marke taught the trueth plainly: That the day on which they sacrifized the Lambe, the Disciples asked where he would they prepared.

May mony in C [...]rbaan Pascha sheweth that the Lambe was carried from the Temple to the private houses: when the fatt was brent in the fire, and the blood by sacrificers brought in golden cuppes, from the first by the rest vnto him that stood at the Altars foote. Now the Altars foote had spoutes, and the sacrifices blood was reserved for vse of Gardens.

The Gospell needed not to handle this which all the Na­tion knew: and reason would tell that so much blood must haue an end. The Libeller that skoffed Rabbique studies, & D Bancroft the allower, shewe to al Learned, that they come short 40. yeares studies of fitt learning to see how the Apo­stles alike speake plainlie to the Iewes knowne affaires: and when they prophanely skoffe openers of Gods trueth, The Anathenian Maran Atha must be noted to be neare them.

Of the tyme of our Lordes ending sacrifice.

This saving action was tolde by the Angell Gabriell ex­actly [Page] 490. yeares afore the performance, as the holy Athana­sius noted. The notes vpon the Bishopps vsed Bible end the 490. yeares at the comming of Christ. Another Table pre­fixed to Esdras, endeth rightly the 490. yeares at our Lords death: But by old Greekes, deceavers and deceaved, begin­neth not from the Angells speach as trueth requireth: But long after, to make all of Messias a lye.

Of the name CHRIST, Dan. 9 denyed by Maister Lively, Bancroft [...]s allowed, to signifie our Redeemer.

I shewed in my Advertsement, how haynouslie Maister Lively offended in denying the terme Messias, Dan. 9. to bee our Lord. Now I may be shorter. First of all let Studentes mark this, The learned in Ebrew, that Messias never cometh in Ebrew, as Iohn 1. & 4. but only in Dan. chapter the ninth, in all other places it is, anointed. And in Daniel our Bishops verie fagely and most soundly translate, both places Messias: and the saying of his redemptiō in perfection of Ebrew skill: Messias shall be slaine, and not for him selfe: Saint Paule ma­keth that the summe of his doctrine: how he taught nothing but that which Moses and the Propetes taught, that Christ was to suffer, and being the first from the dead should shew light vnto the world. So S. Paule translated in Act. Iicareth, to suffre, as in other places often, and Saint 1. Peter 3. Master Lively trrnslated partly against his purpose, partly against E­brew. and atheanly, against all wit, Messias shall have no be­ing. He taketh Messias collectivelie for the governour. None ever tooke Messias so. Now to say, that Messias should have no being. D. Bancroft will graunt that to be Epicurean de­niall [Page] of soules immortalitie. Now it is a wonder how Ban­croft should so disgrace all our Bishops christianitie celebra­ted from the Angells wordes, through the new Testament, and allowe Maister Lively in most vnlearned, foolish & sense­les Iudaisme Whereas our Bishopps so soundly handled the matter, that the sharpest enemie of Iewes yeeldeth vnto thē. His wordes I haue printed in many thousand copies: and I wishe all Iewes over the world, and all Christians had them, they be the bande of all the holy Chronicle, and confirme our old Athanasius, and our Bishops best notes. Marke well.

Of Aben Ezra the Iewe, most envious, more Christian then our D.D.D.

Aben Ezra Commenter vpon Daniell in the Ile Rhodes, above five hundred yeares agoe, a great Astronomer, and re­garding Greeke Recordes of Eclipses, as the fables and pra­ting of our Apocrypha: thus he writeth vpon Dan. 9. The 490. yeares reach from Daniells prayer to sealing of Messias the holynesse of all holynes. I cited to Maister Livelies hand Aben Ezra, Christ his enemie, for Christ: He and Barrabas & Ananias, should not admit the enemie against Christ: that may be heavily blamed: that the enimie speaking for Christ, the best: should be reiectected, and cited in Athean malice.

Of Olympiades.

Games in Graecia kept in Olympia every fift yeare, helde full sower yeeres. Many kinde of games they had: and some writers reckoned now from one, now from another, so doth Thucidides: as Yorkesheire from the horses of Gaterley race: [Page] and before Alexander sonne to Olympias, they regarded them as we would dates from horse races. Afterwards Greek [...] Histories for the Macedonians honour in Asia conspired to caste Alexanders warre, to Olympiade an hundred and ele­ven. But at Babells no certeinly had they. For men then a­live saw Olympiad. 6. or 25. or 55. or 80. The old Greekes in Clement strom. 1. differ vnspeakeablie from allowance of those trifles that Lively citeth as a childe, to checke the Angell of God: and to seigne that Ezra sonne to Saraias lived two hundred and foure score yeares: as I charged Ban­croft. He that professed Greeke, from 18. and read and practi­sed it to high olde age, will teach Bancroft that Lively might haue seene Olympiades caste Cyrus surprising of Babell to O­lympiad 80. as Beroaldus casteth them: & Cyrus brought 100. yeres nearer our Lord: as Ezraes lives teach, then Bancroftes barbarous Greekeship dreameth: And so Bancrofte shalbe convicted to haue moe errours in head then titles in Lam­beth: as Archb. Wh. was tolde he should if he disturbed the Angells limites: which speach sett Livelie on worke ho­ping for reward. But as he complayned Archb. Wh shewed him no countenance. These Olympiades might haue wised, by Maister Ioseph Scaliger, the yeares from Cyrus taking of Ba­bell three yeares before his death in 27. of his reigne, vnto the Consulship of Brutus were but 16. for by his count of Olympiades Cābyses reigned Olympiad 65. and, yere the first Brutus 68 yeare, the first. Now if I proove, that Brutus was Consull Olympiad 85. the first yeare then Cyrus tooke Ba­bylon in the 80. Seeing 17. afore Brutus Consulship so that our Lord suffering in the 202. should, as his holy Angells tolde, be seaven seaventies, after the seaventie of Babell: And thus I make my syllogisme.

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If Brutus Consulship fell to Olympiad 85. and to 16. or 17. yea [...]es after Cyrus tooke Babell, Cyrus tooke Babell at Olympiad 80. and but seaventie seavens before our Lords death.

But a most highly commended olde worke in Greek and Latin titled, Fastis Siculis, found in a Librarie of Sicilie printed by Comelin at Heydelberge, bringeth Brutus to Olympiad 85. the first yere, and so Con­suls 70. lesse then Onuphrius of late gathered from marbles: and that 70. is the difference of Maister Scaliger from Beroald.

So by Olympiad and by Consuls, Beroald overcommeth the Grand Scaliger, much more Caiphas, with Barabas. And so all Churches, Albion in our Geneua: France in in Genebrard: Portugals in Hector Pintius: Heydelbergh in Tremelius: Zurich in Wolphius: the millions of the companies shall bee iudged to follow God & his Angell: as the captivitie prophetes, teach infinitlie, and all the new Testament. And Barabbas & Cai­phas, allowing Maister Ed. Lively, wilbe found as vnlearned and as brassen faced wightes, as ever were stroken with Ana­thema Maran Atha. I shewed more search of Greekes for Daniel, then all that ever were before me, for the common clearing of the Gospell: and the builders of Iericho, the pro­phane contemners of trueth, the railers against their owne good, shall feele they buy eternal flames, denying our Lords death to be in tyme according to the prophecie, as they de­nyed his coming into the world, to be in due estate of time, when the double Macedonians were argued to fall: and de­nied his passage frō the crosse to the Father, against the Go­spell [Page] and the Greeke summe of faith: honouring Hell with their Athean Lies, that they, in the course they hold, may be sure to haue it their eternall lodging. But all who love the trueth, will holde all the former poinctes aright, to make a pleasant Scripture Concent.

Of Generall contempt of all the Bible.

WHereas Rabbi Abraham Ruben stirred vp by the A­gent, M. Edw. Barton, of godly memorie, sent an Epi­stle to England, requesting an explication of our Gospell to his Ebrewes: and against this cause D. Bancroft conspired a libell, that the Epistle was forged: his blames herein be ma­nie and great. Iewes would thinke him diverslie enemie to Christendome. First, that he envied their honoring of Chri­stians, as better in Ebrewes then them selves. They say, they did never so before: and thinke they shall never do so again. Secondly, that he laboured to hinder the glorie of the Go­spell: where they heard that one brought all the Bible into frame, evē by Thalmudiques. Thirdly, that he envied Iewes salvation: which doeing argueth that he never knew God: nor hath for him selfe any sure hope of life. As the Iewes would compasse sea & lande to make one proselyts, so they would require equall zeale in vs, if we be of God. Besides Iewes all men would holde this dealing bad. The Agent en­dorced the Iewes Epistle to me, and it came to London and to Croydon, and Bancroft might haue read it, if hee could: and should be sure what it conteyned before he would con­spire to libell that whē it was sent to Basill, another was prin­ted in steed of it. Besides Archb. Wh. sente me worde that he would give me allowance to answere, if I would request [Page] that. But I saide, I could not defende Englande. Which denyed the storie of salvation for our Lords passage hence to the Father, through the veile of his flesh into the most holy. Bancroft libelling that I forged the Epistle, that the people should require no answere, little pleased God, or any sage men. Moreover, all learned will sweare he was vnlearned, that would thinke any of Christian studie in Ebrew & Rhe­torique could followe the Rabbin for style: and perpetuitie of speach: with contempt of periodes. Besides, none would nor could counterfait the whole matter: over and besides, a Iew in London translated that into Latin: and D. Bancroft might haue enquired how that differed nothing from that Printed at Basill. Moreover, sagenes would not soone be­leeue that the Vniversitie of Basill would allowe a thing to be printed, which might in any sorte bee thought forged. Iewes from Prage receaved from a Iewe of Basill fieldes one copye: they write to him, that the Byzantian Iew was their best Rabbin, and was drawen to favour Christianitie by one of England: and would cause other Iewes much disturbāce. The Iewe spake this to Syr Iohn Payton and his tutor at Ba­sill: and our Marchants from Thrace reporte that the Iewe doth acknowledge his Epistle Printed as he sent it: & daylie testified to Graecians, that he never hoped to see so much for our Gospell as he read from one of England. Hence all may see what D Bancroft is: voyde of Religion, cōscience, iudge­ment and reverence of men: as when he conspired to exe­cute Barrow and Greenwood for beleeving as Archb. Wh. and D. Bilson proove most substantially, that the Greek Creede taught. Such dealing hath not lightly bene heard, that men should die for beleeving as their accusers beleeved. Though they were condemned for disturbance of the State, that was [Page] pardoned if they would come to Church. And they plea­ded the addition vnlawfull: to ioyne with them that belee­ved falslie our Lordes soule went to Hell. And well they might: as Archb. Wh. and D. Bilson agreed with them: yet D. Bancroft still vrgeth honor for Hell: as telling of his bent thither: even as endevouring to hinder clearing of the Go­spell for Iewes. So hee raved at blame of Geneveans, brag­ging, as he libelled that, Armiferam Thracen qui regat alter e­rit, and raved against opening of our Lordes Familie, and threatned to stay the K. from allowance to cleare our Go­spell to Iewes: All these dealings warne that hee bee not a Maran Atha. Sharpe warninge may save him, if hee haue any G. besides his title. This twelve yeares iniuries call for vengeance. When Q. E. sent me word that I should chose my preferment, and meant a speciall place: he by learning prevented that. And that nothing greeved me. But wher he brent my bookes for these wordes, as treason: The King of our language: and brent them twice: once vnder Q. Eliz. againe vnder K. I. I haue merveiled how he is in favour after such dealing. Also he brent an Epistle to Archb, Wh. which hee allowed, for the true meaning of the Creede: as though that pranke served not satan in high diligence. Besides, he conspi­reth to a libell, Blaspheming that our Lord should say: The Kings of the nations tyrannically rule over them. This blas­phemy is Athean Barbarous. And when I at Basill fought against the Popes Chalenger for Bancroftes faith, then the thankfull Papas or Father (the name is not bad) was content that a libell should kome against God, against all learning, against the K. and Bretanes all: Pretending to deale but with one. And in that he giveth me the terme Asse, He, or Bar Lo [Page] giveth the Name. But I hope all that marke my penne, will bidde them take their owne terme to them selves: And I humbly require leaue to pleade with Doctor Bancroft, with as much freedome for my bookes to be read, as hee had for the Libell, most Athean against God and man. I might doe good teaching Doctor Bancroft how his faith & proceeding agree with the worde of God: though not so much as in o­pening all the Bible in Ebrew to all the world: I might doe good: but not the most good. But whereas he threatned he would hinder your Maiestie from the most glorious argu­ment, that can be offered to honour your Kingdome: if hee have prevailed that your Maiestie will despise that cause, I humblie request leaue to complaine of his proceedinges so, as Francfurt Mart, may quietly trie betweene vs. I would gladlie keepe Peace with all men, and if your Archb. could be quiet: I could otherwise haue spent my time, and not medle with your Ecclesiasticall men. But whē shalow Scho­lers cannot be quiet, your Maiestie will not bee angrie at a penne of Pacification.

FINIS.

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