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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17017	The first part of the resolution of religion devided into two bookes, contayning a demonstration of the necessity of a diuine and supernaturall worshippe. In the first, against all atheists, and epicures: in the second, that Christian Catholic religion is the same in particuler, and more certaine in euery article thereof, then any humane or experimented knowledge, against Iewes, Mahumetans, Pagans, and other external enemies of Christ. Manifestly convincing all their sects and professions, of intollerable errors, and irreligious abuses.	Broughton, Richard.	1603 (1603)	STC 3897; ESTC S114320	118,360	300

holy Prophesy of the Messias which being set downe in scripture must by al rules be expounded by such cōputatiōs as we find in Scriptures otherwise if any man at plesure might Imagin other strange accomptes neuer harde of before all things wold be vncertayne And yet if we should alow that wanton liberty to any brainsick mā this prophesye could neuer be applied or verified of any other which wil be euidēt if any idle person wil frame to himselfe a weke of weks or a weke of months which were twelue times sooner expired hundreds of yeares before Christ was borne whē none claimed to be the Messias Therfore where some Iews are so rediculous to make conceits of years of decads or centures of yeares that is euery weke to consist of 70. wekes or 700. wekes as some are not ashamed to doe they make them selues a mockery to al the world For first the Scripture speaketh of such weeks Secondly it ouerthroweth al certainty in this case of so greate importance Thirdly it is one impossibility in their owne religion for in their Thalmud which whosoeuer with them denieth as they say denieth god him self It is recorded not onlye that the Messias should rule 2000. years but that the world was onelye to continue for 6000. years 2000. before the lawe of Moyses 2000. vnder the same law 2000. after that vnder the Messias By which account not onlye Christ is the true Messias cōming about that time but these weeks of the Iews by their decads and centures cannot be compleated in thowsands of yeares after by their Thalmud the world is ended such be the fooleries of this people Therefore by all reckonings accounts only Iesus christ is the Messias Redeemer of the worlde all other Religions false erronious THE 4. ARGVM Howe all particuler articles of christian Catholicke Religion for which Iewes Mahumetanes Pagans deny it are demonstrated to be true by their own groundes and professions BVT because no Infidell shall denie any one point of Catholicke Religion but by their owne groundes confesse euery article thereof to bee most true and holy Therfore as I haue prooued before by the highest authority of their own professions that in general Christian catholicke religion is only true so in this present reason I will d●monstrat out of the chiefest groundes of those misbeleeuers al particuler articles of Catholicke Christianity namely the mistery of the B. Trinity the incarnation and death of Christ the Messias for the redemption of the worlde the continuall and daylie sacrifice of the Masse Christes reall presence therein transubstantiation changing of the former elements of bread wine into his most holy body and bloud and the rest for which these Infidelles denie our faith and which many heretickes in these and more auncient times haue disallowed The sacred misteries of the incarnation and death of Iesus our Sauior his diuine and humane nature the distinction of persons in diuinity are prooued already by the true Prophets of god which the Iewes receaue by the confession of the Sybils so reuerēced of the Gentiles and excepting the death of Christ which Mahumet for honor vnto him denieth by the lawe-maker of the Mahumetanes as is conuinced in the 1. Argumēt and therfore neede lesse probation in this Chapter But to make euident to al people that these most sacred doctrines are not the only collectiōs of Christians out of those vndouted aproued scriptures in the lawe of Moyses but the same exposition which the holy Rabbins that liued before Christ which the Iewes receaue with honour and which the Sybils and most auncient Philosophers among the Gentiles for many thinges approoue I will onlie vse their owne wordes for witnesse in this cause And to begin with that most vnscrutable secret of the nature of God and trinity of persons in him which we defend against all those blasphemous Infidelles which with one consent in impiety make him an vnperfect mutable changeable corporeous defectiue thing to which no honor or Religion can be belonging it is manifest that the holy Prophets Isayas Hieremias Zacharias Baruch Micheas Dauid and others doe assigne a distinction and trinity of persons giuing al attributes and properties belonging vnto God to euery one to be omnipotēt God by essence infinite illimited without beginning or end cause of all thinges equall one with an o●●er and the like in which manner as Christian Catholickes expounde those sacred writinges and beleeue of that vnspeakable mistery at this day So they were euer interpreted of the auncient and learned Rabbines before Christ Rabbi Ibba Rabbi Abb Rabbi Haccadas Rabbi Ionathas Abinuziel and others which euer agreed with our catholicke doctrine Rabbi Ibba as Rabbi Simeon writeth vpon these wordes of Deuteronomy God our Lorde is one God vseth this speech By the first worde God or his first tetragramaton name in this sentence our Lorde is signified God the sonne that is fountaine of all sciences and by the second tetragramaton name of God is signified God the holy Ghost proceeding of them both to all which there is added the worde one to signifie that these 3. are indiuisible And Rabbi Simeon himselfe vpon these words of Esay holy holy holy Lorde God of Sabaoth writeth thus Esay by repeating three times holy doth as much as if he had saide holy Father holy Sonne and holy Spirit which three holies doe make but one onlie Lorde of Sabaoth The wordes Rabbi Abinuziell Author of the Caldey Paraphrase known in the world before Christ and highly honoured among the Iewes vpon this prophesy of Dauid in his second Psalme where God the Father speaketh thus to Christ thou art my Sonne to day I haue begotten thee are these Thes Etohim the diuine persons expressed in the plurall number the Father and the sonne are three in one third person the holy Ghost and these three are one I saie one substance one essence one God And as the same Rabbine in that place is further witnesse when he was writing this sentence a voice spake vnto him from heauen saying Who is this that dareth reueale my secrets to the Gentiles to which Rabbi Ionathas answered O Lorde it is I which for the reuerence and glory of thy name haue presumed to doe it For in all religions there were some thinges concealed for secrets and thereby called misteries of which the auncient Rabbines acknowledge this mistery of misteries to bee chiefest and that it shoulde bee plainly reuealed at the comming of the Messias as nowe it is and not before as Rabbi Simeon is witnes not being lawfull for the Iewish people before christ to pronounce that tetragramaton name of god for the Maiesty and greatnesse of him that was ineffable as that name only cōpounded of quiescent insonant letters as Hebritians call them do witnes And yet this secret was not so concealed of the auncient Rabbines but from them it was

come to the Gentiles themselues not only the propheticall Sibilles who tolde most plainly of this distinction of persons in God but to others especially the Egiptians and such as liued in the confined and bordering countries to the Israelites For breuity I will onlie produce the wordes of the Oracle of Serapis to Thulis King of the Egiptians and Plotinus an heathen Philosopher The sentence of the first is this In the beginning God is then his worde and to these the spirit is added these are equall and tending into one The wordes of the second in his booke of the three principall Hypostasies or persons for so Christianlike it is intituled are these Before the worde not by priority of nature or time but onely by priority of origination is the fountaine and beginning of all diuinitye of this father the worde is begotten further euery thinge which begetteth loueth and desireth that which is begotten but that moste chieflie when the begetter and the begotten are alone Againste Mahumet I haue prooued a distinction of persons in God before out of his owne Alcaron and Sentence This beeing the greatest and chiefest Mistery I haue stayed longer therin and wil passe ouer the rest with more breuity The same Mahumet affirmeth that as Iesus was the Worde of God so hee was the most holy man that Prophet Messias which was promised in the lawe of Moises and was sent to supply the defect therof The Sibills as I haue prooued before haue set downe the whole lyfe of Christ and all the actions of his humanitye and tell how hee should die for the world and rise againe Other Prophesies among the Gentiles which I haue aleaged before affirme that Filius Dei nasceturex Virgine Maria et pro salute huminum patietur That the Sonne of God should be borne of a Virgine called Mary and should suffer for Mankinde The doctrine of the Rabbins before Christe so authentitall among the Iewes is most comfortable to this sentence Rabbi Haccados called for his learning and sanctitie our holy master affirmeth in his booke intituled a reueler of secrets where hee expoundeth that the Propheticall place of Esaye touching the Messias Emanuell God strong Prince of peace speaketh thus Because the Messias shall bee God and man his name is called Emanuell God with vs surely in our bodye and in our fleashe as Iob doth witnesse in my fleshe I shall see God For hee did deuise a māruailons counsayle of deliuering soules from the deuill which were damned for the sinne of Adam neyther coulde by any meanes bee saued except the king Messias should vndergoe most bitter death and many tormentes and for that cause he is called a man And because he hath all strength hee is called God strong And because hee is eternall hee is named the eternall father Also because in his dayes peace shall bee multiplyed he is called the prince of peace And because hee shall make haste to take awaye the spoiles of soules hee is called a swifte spoyler and taker of prayes And because he shall saue them and bring them to Paradise he is called Iesus that is a sauiour Hitherto be the woordes of that most holy and learned Rabbine Rabbi Ionathan who dyed before Christ was borne applieth the longe narration of Esay the prophet in his 53. chapter to the murther of the Messias by the Iewes and soone after him Rabbi Simion breaketh out into these wordes Woe be to the men of Israell for that they shall kill the Messias God shal send his sonne in mans fleshe to washe them and they shall murther him Rabbi Hadarsone vpon the prophesy of Daniell cōcerning the time of the comming and preaching of Christe vseth this speech Three years and a halfe shall the presence of God in fleshe cry and preach vpon the mount Oliuer and then shall hee be slayne Which the Iewes ordinarye commentarye vppon the Psalmes interpreteth of Christes preaching three yeares and halfe before his passion And the Thalmundists themselues haue set downe that the Messias shall bee put to deathe Concerning our moste holye Sacrifyce of the bodie and bloud of Christe as it is euidente before by the testimonye of the true prophets of GOD. The Sibbylles and Mahumet him selfe that in respecte of the lawe of Christe all their Religions and sacryfises were vnperfect and foretolde to cease in him and his oblation So that the Sacrifyce whiche should be offered in his lawe was to be his blessed bodye and bloud vnder the formes of bread and wine as Catholike Christians beleeue is moste plainely tolde out of those holie Scriptures by the auncient and approoued Rabbines before CHRIST The wordes of Rabbi Iudas speakinge of the Sacrifice of the lawe of the Messias are these The bread which is offered vppon the Altar is chaunged from the nature of breade and made the bodye and substance of the Messias But this bodye is inuisible with our eyes and free from all violence and not to bee touched Rabbi Symeon in his booke of searching secrettes hath the same discourse speaking euidentlie of transsubstantiating breade and wine into that moste sacred bodye and bloude and affirmeth it to bee the Sacryfice which shall bee vsed in the Kingdome and Religion of the Messias Rabbi Cahana vpon those wordes of Genesis hee shall washe his stole in wine and his cloake in the bloude of the grape vttereth this speech The Sacryfice which daylie shall be offered of wine shall not onlye bee chaunged into the substance of the bloude of the MESSIAS but into the substaunce of his bodye breade shall bee chaunged although externally there only appeare the collour of white Rabbi Hadarsan sayth that the bread which the Messias will giue is his bodye and there shall bee a conuersion of bread into his bodye Rabbi Barachias teacheth that at the comming of the Messias foode shall come from heauē like a litle cake Like be the sentences of Rabbi Ionathas and Rabbi Selomo teaching that a round cake of wheate as broade as the palme of an hand shall bee changed into the body of the Messias and vsed for the sacrifice of his lawe and bee listed ouer the heades of his Priestes All these Rabbins liued before Christ yet these be their expositions of the holye Scriptures concerning that most holy Sacrifice which Christiā Catholikes vse and such other misteries as depend from thence The Sibbills and Mahumet confesse that Christe shoulde and did abrogate the lawe of Moyses His Gospell was the perfection of that lawe that those sacrifices should cease in him yee he shall destroye Antechrist Pagannisme Iudaysme and Mahumetisme come in glory in the end of the worlde and be Iudge therof and only his religion to endure Thus I could exemplifye in other questions of christian doctryne but because these are the greatest and those which Infidels most dislyke in our religion I haue geuen instance in

1.2.3.5.6.24.28.25.29.32.48 Mahument in Alcor 4. Externall signe the idolatry of the Gētyles then to cease they should be cōuerted to the Messias Lactant. lib. 1. diu instit Osee 1.2 Agg. 2. Zachar. 2.9 Psal 66. Hier. 31. Malach. 1. Psal 2.8.18 Euseb dem l. 6. cap. 20. Athan. l. incar Orig hom 3. Pallad histor Mahum Alc. supr Orig. hom 3. Pallad histor Mahum Alcor sup 5. Externall signe the desolution of the lewish Nation Gen. Exod. c Ioseph l. antiq Gen. Exod. 1.2.3.20 c. Deut. c. Ioseph l. antiq Phil. Mahum A●c c. Orph. Car. Osee 9.3 Hier. 31. Dan. 9. Mal. c. 6. Externall signe the trāslation of the Scepter Regiment from the house of Iuda 1. Reg. 2. Reg. c. Iosep l. antiq Geneb Cron. c. Gen. cap. 49. Tharg 49. Gen. Cyril lib. 8. cont Iulian. Hieron in Soph. cap. 1. in Ezech. cap. 21. 1. Paral. 3. 3. Esdr 5. Math. 1. Rabbin c. Caes Baron to 1. an Geneb Chrō in Machab. Phil. lib. de Monarch Ioseph Mach. 2. Ioseph lib. 15. antiq c. 1. Dio. hist Rō lib. 49. Ioseph lib. 17 antiq cap 1. bell l. 1. c. 18. Phil. lib. 2. de tempor Ioseph lib. 17. antiq c. 3. Eus in Chron Ioseph lib. 15. antiq cap. 9. cap. 3. Ioseph li. 20. antiq ca. 8. Euseb histo li. 1. ca. 6. Heron. inca 9. Dan. Iosephi li. 18. antiq c. 6 Isi 32. psal 71. Dan 2. ctc. Arg. 1. supr Argum. 1. Lactant. li. 2.3 c. di Inst Argu. 1. Sup. Calcid in tim Plat. Plutar. li. de Orac. Porphyr li. Oracul Euseb chron Ioseph li. 17. antiq cap. 3. Euse hist li. 3. cap. 11. Oro. li. 7. c. 22. Is 9. Thalm. in lib. Sabbaoth tract Sanch. Is cap. 7. Geneb Chro. lib. 1. Bened. perer in Dan. lib. 11 q. 5. Thalm. tract Sanh c. helec Ioh. cap. 1. Ioseph lib. 17. c. 8. l. 18. c. 1.2 l. 20. c 5.6 Thalm. thact Sanh c. hel Rabb ben maim in sent Ioseph lib 14. antiq cap. 2 Matth. c. 22. Mar. 3.12 Thalm. tract Auodaraza Rabb Moys ben Maim ep ad iud Afric Rab. Ios ben leui in Thal. tract Sanh c. hel The prophesie of Daniels weekes muste needes be fore told of Christ Dan. cap. 9. Leuit. cap. 23. Leuit. cap. 25. Dan. cap 10. vers 2.3 4 Esdr 7. Iosedh li. 6. 7. antique Genebr cron 1. Esdr 1. ver 2.3 4. Genebr Cron 1. Esdr 1.2.3.4.5.6.7.8 2. Esdr 2.3.4 Med. prol de side Thal. tract Sanh cap. hel The mistery of the holye Trinity prooued by the rules of all Infidels Is cap. 34.52.48.6 Hier. 23. Zachar. 2. Mich. 5. Baruch 3. Psal 138.32 Deuteron 6. Rabb Ibb. in cap. 6. Deut. Rabb Abb. in thren Rabb hacch in cap. 9 Is Paraph. col in 45 Is Thar. in Ps 2 Rabb Sim. in Zohar Deut. 6. Thar. in Ps Orig. Hilar. Petr. gallat l. 2. arcan Rab. Sim. c. Sibbill apud Lactant. li. 4. diui instit cap. 6. Mercur. Tris Dial. pim c. Plato epim lib. 6. Rap. viu li. 10 ciuit cap. 10. Plotin lib. de trib princip hipos The Incarnation and death of Christe the Mesias proued by the Groundes of infidels Alcar azoar 67.10.12.1.5 Argum. 1. sup Rabb Haccad li. ●al raz ●abb Ionat. l. ●oliect M●●dr teh in Psal 2. Rabb hacc in 41. gen li. gal raz Rabb Ionath 53. Is Rabb Sim. Ben. Iohn li. de spe Rabb Hadars in 9. Dan. Misdr teh Thalm. tract Sanhed c. hel The s●crifyce of masse the ryall presence of christes bodye and bloud there other misteries proued by the same authority Rabb Iud. in 25. Exod. Rabb Sim. l. inuest secret Rabb Cahan in 45. Gen. Rabb Hadras in Psal 136. Rabb Barach super ecl Rabb Ionath li. col in ps 72. Rabb Selom in psal 72. Sbill apud Lactan. li. 7. diu inst Alcor azoar 67.19.12 Epist Apol. Trac 1. 1. Par. Part. 2. Argu. 82.83 arg 108. c. Mahumet in Alcaron cap. 12. Ioseph li. bell Egesipp lib. excid Hieros Euseb c. Ioseph bell l. 2. ca. 19.20 21. c. 17. li. antiq 20. ca. 34. l. 18. c. 12. lib. 19. cap. 7. lib. 18. cap. 9. Philo in flacco c Clem. Const l. 8. cap 1. Niceph. lib. 2. cap. 10. Ioseph antiq lib. 18. cap. 9. Philo. supr Ado. Chron. Oros lib. 7. Ioseph lib. 18. antiquit c. 12. act 12. Ios sup lib. 19. cap. 7. lib. 20. cap. 34. Ioseph Bel. l. 2. cap. 19.20.21 Epiph. haeres 29. et haer 30 Ioseph lib. 2. bell cap. 17. Ioseph supr Ioseph sup li. 6. cap. 1. Cap 12.8.9.7 Euan. luc c. Ioseph lib. 7. bell lud c. 11. Ioseph supr c. 17. c. 20. Oros l. 7. c. 13. Argum. 6. inf Gran. de simb Euseb histor eccles Caes Baron tom 1. et 3. Annal. Chrisost hom 2 contr Iud. Ruffin lib. 1. histor Philipp Bergom hist in Iulian. Fascic Temp. 4●0 Berg. hist Errors of the Pagans Lactant. firm lib. 1. diu inst cap. 8. Cap. 9. supr Lucil. Lucian Tarquit de vir ilustr Philipp Bergom in hist c. Lactant. supr c. 10. c. 11. c. 12. 21. Varro l. diu in Saturn Ouid. l. de fast Postenn fest lib. hist r. Lactant. firm supr cap. 21. Errors of the Iews cōtrarie to the lawe of nature and repugnant to Religion Thalmud ordin 1. tract 9. v. 49. ord 4. tract 4. dist 5. chart 17. ord 4. dist 2. ord 4. tract 4. dist 6. ord 3. tract 6. Thalm. supr ord e tract 4. dist 3. Ord. 2. tract 1 dist 14. Ord. 5. tract 6. dist 5. Ord. 2. trac● 8. dist 5. Ord. 2. dist 5. et ord 1. dist 7. Ordin 1. tract li. dist 1. ord 2. tract 8. dist 5. Ord. 1. tract 1 dist 9. Ordin 2. tract 1. dist 14 Ord. 4. tract 8. Ord. 4. tract 6 dist 1. Ord. 4. tract 3 dist 5. Ord. 1. tract 1. Ord. 4. tract 2. dist 7. Ord. 4. tract 2 d. sup Ord. 2. tra●● 5. dist 8. Ord. 2. tract 1 dist 5. Ord. 5. tract 1. dist 2. Ord. 4. tract 4 dist 10. Ord. 4. chart 17. Ord. 4. tract 2 saepe alib Ord. 3. tract 2. cap. 3. Ord. 2. tract 2. dist 6. Ord. 4. tract 10 dist 2. Zist Senen biblioth Sanct tit Thalmud Ordin 1. tract li. dist 4. Ordin 4. tract 8. ord 4. tract 1 distict 4. Chart. 38. ord 4. tract 8. dist 2. ordin 4. tract 4. dist 9. ordin 4. tract 8. Ordin 2. tract e. dist 5. char 11. et 15. ord 2. tract e. dist 2. c. Errors of the Mahumetanes Blond l. 9. plat Pomp. Eutrop. li. 8. Sab. Pantal. Chrō Bergom hist in Mahumet P●lid de inuē li. 7. ca. 8. c. Gen. ca. 21. Alcoran azo 27.28.29.31.33.49.53 Mahumet in Alcoran azoar 1. c. Blond li. 9. Poly. inuen li. 7 ca. 8. Bern. Lutzenburg in Catal. Heretic in Mahū Graft hist Stowe in Mahum Mahumet in Alcoran li. 2. Azoar 28.47.48.18.19 Euseb li. 6. his cap. 28. Cael. histor Saracen li. 2. Bellefor Cos vniuers to 2. l. 6. c. 6. col 18 37. cap. 12.13 col 1887. c. lib. 4. cap. 21. c. 13. Leuncl in pādect turcic cap. 237. Iov hist l. 33. Bellef Cosm supr leuncl supplem Annal turcic pag. 138. Supr Argu. 1. Azoar 2. Cusan in cribrat Alcor l. 1. c. 2. l. 2. ca. 14. l. 3. c. 1. azoar 11. Bibliād in op part 2. in confutat Alcor pug 13. Cuspinian de Relig. turcic Septemcastr de Relig. turc cap. 13. Richer lib. 2. Azoar 13. azoar 74.71 Cuspinian de Relig. turc Mah. in Alc. Azoar 37. Tract 1. sup cap. 5. Auer lib. 9. Metaph. Arist lib. 10. eth Auicenn Azoar 12 Errors of the Brachmans Petr. Maff. l. 1 histor lib. 1. histor Indic fol. 24.35 li. Cerem Brachm in Serm. Lucitan c. Math. ca. 22. Marc. cap. 12. Rom cap. 13. c. Argum. 4. sup Lactant. sup l. diu instit in Hercul c. Cicer. de nat Deor. Alcor supr Thalm. or lin 1. tract 4. dist 3. ordin 2. dist 7. ord 1. tract 1 dist 1. 4. ord 4. tract 8. dist 2. tract 4. 9. c. Catholique cristian Religion conquering Mahumetans Argum 1. sup Christians victory ouer all enemies Ioseph supr Pilat ep ad Tiber. Mahum in Alcaron c. Act. ca. 6. Actor ca. 2. Actor 9. Actor ca. 13. Actor ca. 14. Clem. Recog lib. 1. cap. 9. et 10. Zonar li Annal to 1. Metaphr die 2. Ianuar. Glyc in annal Nicephor li. 7. cap. 36. Cedren in Camp Ruff. lib. 1. cap. 38. Socrat. lib. 3. cap. 17. SoZom lib. 5. cap. vlt. Athanas l. Imag Be●gom hist fol. 60. Conquest ouer Pagans Bed li. cap. 25. ca. 26. c. Conquest ouer Sorcerers Magicians Actor cap. 8. Egefip lib. 3. excid Hieros cap. 2. Actor cap. 13. Iustin Dial. cum Triph. Origen lib. 1. contr Cels Ignat. ep ad Ephes Euseb histor eccles lib. 2. cap. 8. Isodor lib. de patrib ca. 73. Vincent in specul lib. 10. ca. 78.79 Conquest ouer al Philosophers Actor ca. 17. Metaphrast et sur in S. Katherin Amphilo h. in vit S. Basil Euseb in vit Constant Socrat. lib. 1. cap. 5. Sozom. lib. 1. cap. 17. Ruff. l. 1. c. 3. Sophron. in prat spirit cap. 195. Sines ep 79. Aug. epist 100. Athanas in vit S. Anton. Philostrat li. 9. Dio. Rhod. Corinch Borysth August ep 56. et li. ver Relig. ca. 4. Origen Contra Cels Senec. ep Aristid in apol Tri them de script Apollinar Clem. Alex. Iustin apol Melch apol c. Conquest ouer all heretickes and internall enemies Barnard Luther l. catolog haer Hist 3. l 3. c. 10 Platin. in Anastas 2. Amphiloch in S. Basil Pallad histor in corpres De consecrat d. 2. c. Bereng Bergom hist fol. 182. Tho Walde 1. to 2. In vit S. Bern. Neuer any miracle wrought since Christ to proue Religiō but by Catholiques and for their faith Ioseph li. bell Epiphan de piscen Mahumet in Alcoran