A REQVIRE OF AGREEMENT To the groundes of Divinitie studie wherin great Scholers falling being caught of Iewes disgrace the Gospel trap them to destruction By H. B. 1611. THE AVCTOR TO THE LERNED TEACHERS of Salvation that know Great Britane speach IEwes scattered over the world having Satan breathing in them the more they are provoked to beleve the more they offre them selues to the Serpent to be deceaued to deceaue from that plainnes that is in Christ Since ambassedour Barton of Godly memorie moved a principal Rabbi at Stanpol to write to Englād for Ebrew explication of our Gospel the Iewes of Prage Francfurt Hanaw others bestir them selues to serch our crossing of the holy story They plead that as ours teach Messias Kindred is not in the Godspel how he cometh from Dauid And infer soundly vpon our treason that so the Gospel should not be from God So they say that by ours Mathew and Luke be vnreconcileeble who bring salathiel as we say the one from Iechonla of Salomon as al of trueth must graunt our blindes doth the other of Neri of Nathan Salomons brother And they well think◠that men of grace should never be caught in such vmpossibilities So they say we as they make the Romanes the fourth Kingdome in Daniel which was to be destroyed before Christ should come in the flesh and that for ending Moyses Law by Daniels seauens we haue 〈◊〉 many mindes and heades wheras so weighty a matter should haue consent of all Christendome Also they obiect that our best spent 60. yeres to prove that we haue not the New Testament pure which God had kept pure if he had geven it And that we haue 20. Opiniones for our Principal article of Descent to Hell To all these I answear and pronounce all a the an which after warning will trap them to Eternal destruction And to their modest I open our mysteries To the Right Worshipfull the Governour Deputies Assistantes and Generaltie of the Famous companie of Marchants ADVENTVRERS Grace peace and successe in their adventures THE Tribes of Iacob Right Worshipfull which were placed vpon the Sea for Marchandise had stones in Aharons Right-care remembrancing daily their Navigation to be assured of Gods protection Isachar had the blew Saphir the sky colored to trust in God when Coelum vndique vndique pontus as Maro speaketh Zabulon had the Iahalom the Sardonyx named in Ebrew of beating as in Homer Gallie-men beate the sea with their ores and still yet doe in Gallies Aser had the stone called the Sea Tharassis thalassa in Greeke is the Sea and happy Asers stone And these Tribes have speciall blessing in Moyses That they shall sucke the riches of the Sea and the hid wealth of the Sand and be of force al their dayes And fame of the Phoenices for navigation in Tyrus and Sidon among Graecians was for these Tribes as we may gather by scripture How Salomons ships went with Chyrams to Tarsis or Tartess the Law telleth and Aristotle harpeth vpon it Aristotle telleth that Phoenices went to Tartesus beyond Spaine and for their countrey trash had such store of silver that they made their very ancores of silver even to spare so much in their fraight being full laden with silver that if they kept their yron so much silver must be castaway Aristotle seemeth to have mished in the word Tariess which meaneth the sea and not one soile in Chanaan speach And for Cethem of Ophir this honoreth Israels travelling far I asked a simple mariner which had ben in the west Indians what they called gold there he saide Cethem iust the scripture terme and yf Spaniards of late for some conceipt did not give gold there that name Salomons Fleete may well seeme to have gone into those quarters and marchantes of Israell to have shewed there that they worshipped the God of Heaven and to have invited some home with them And whereas Aristotle writeth of the Carthagineans that beyond Hercules pillers they found an happy soile and Plato of a most large Countrey as now we know Phoenices and Isachar with Zabul on might well give the occasion to all this So honorable would the Law have Merchants care Gods care for them that know him But without singular blessing of God marchants suffre great losse it were to be wished that all of stately Companies should have the chiefe groundes of holy learning knowen Isachar is cōmended above all Tribes for skill in times what Israel should doe as how the feastes of Pascha and all appendantes by the Heavens course should be ruled As of necessitie they were to be Mathematicianes that goe to the sea so this Tribe passed them that kept at home And now a dayes men for so much match Isachar for Marchandise but not many Nations for skill of holy Law yet in England Merchandes haue bene a great help to hold the Gospel mainteyning our best lerned abroad to restore the trueth after our holy martyrs calling for vengeance from vnder the altar rowled vp the Popes heaven as a booke rowled I will shew them S. Iohns Apocalyps wherof I giue you the sum by chapters that they may see the marow of his booke He telleth that Christ shewed the state to come to the end of the world a vision of him self as vnto Daniel ch 10. this doth he ch 1. And in singular sweetnes to the seauen starres in the seauen Golden Candelstickes all these partes be applyed with addition against all Arianes that the Eternal the Sonne of God the creatour of the world is hee that appeared vnto Daniel So Iohn expoundeth Daniel into salvatiō of al Iewes of Grace This goeth through ch 12. In easy facility Now for times to come this appeareth ch 4. God on a throne sitteth a Iudge like Iasper for Beniamins temple Sardius as Ruben to fight for the tribes And Christianes in state Persones are 24. Bishops and besides goodly this in ch 4. Then the Lambe Lion openeth the booke of seauen seales ch 5. then he cometh further against Caess on horse white with plaguing riders vpon red black Pale For the martyrs who crave to destroy the Empire but are bid to expect Diocletianes Persecution Then shal their profane world be rowled vp ch 6. After that a generall apostasie cometh ch 7. How that falleth out the seaventh seale doth shew Christ standeth at the golden altar to receaue all prayers Rome bends a policy against all this Thervpon Christ as in Ezekiel casteth fier into the earth Angels trumpetters sound how hayle and fyre is mixt with blood by that Popes be made a mountayne so a mountaine of fyre cast into the worlds sea to set all on fyer when the star Byshop falleth from his heauens to turne the law waters into wormewood and to darken the chief sun mone and starres comming vp by falling by turning the Scriptures into gal sone darkning the third part of the Church that three woes are
full vvell ô Rabbi Elias Eli. That doe I full well and so in Thargum Ierusalemy The stone of Iuda is Cadcedona Br. So our Iohn nameth it Chalcedon avoyding the repeating of the letter Daleth Eli. Assuredly this can not be done without rare instinct You bring me in great part to be a Christian But goe on Iaspis in the walles of Ierusalem is Codcod and Iaspis commeth for the walles of the holy Citie that they bee as Iaspis Christallizing from Es 54. But Iaspis in the first of the twelve foundations is cleane for an other tribe as I will speake anone Eli. If your translation distinguish not these two it doth the Authour great iniurie for the whole booke should finde disgrace by confusion for so rare wisedome Of the Thalmudique But next your septuagint Dialect let me see our Thalmudique In that we would be proud Br. Calcedon the last worde that wee spake off is of that sort So Collyrion Apoc. 3. of ten in Midras Rabba your Thalmuds Knowne in Grecia in you more Iewes schattered among Greekes learned many vulgar termes as that and Cosmocrator for a King in Ierusalemy and Midras Rabba and many such So That the sacrificers were girded about the brest you Rabbi know who teacheth Rabbi Eli. very wel Vzielides vpon Ezekiel Mamionides in Holy garments and Kimchi in Miclol And this last is enough for the Thalmudiques Now let me heare what the Apostle toke from Gods authority that will most shewe that God speaketh in him Br. That shal be more largely handled Of the Apostique Greeke dialect For speaches and for sentences calling whole bookes into cleare light I will here speake and I will give the particulars their titles for rarenes of the matter Of Iehovah expounded This commeth first that Iehova is expounded from Exod. who was whose is who wil be and this drawen to shew the last actes looking to the first counsels that all may be seene to depend vpon one God Eli. Rab. Elias Our cōmon prayer-booke printed here at Basil harps at this Br. But to what purpose missing of all Gods nature in the holy trinity The Father the Sonne and the holy Ghost and of his counsell for submitting the world to a man where the first man fell his first day and then one in whom God should dwell was promised a destroyer of Satans workes yee speak all this but as Parrets Eli. God help vs hast on the iourney is long yet you make me think it short So Ossenb Iewes learnd Daniel of you Of the seven Spirites From Es 11. You note that seaven spirites shall rest vpon Messias Sanedrin Perek 6. Fol. 43. But you vnderstand not that the Godhead shall rest bodily in him which Godhead is all one in the Father the Sonne and holy Ghost and that is vnseparable yet there is a distinction knowen to God and told vs we know that God dwelleth in light which none can come to and we rest in so much as our minds can hold And your selves confesse a mystery in Elohim Gen. 1. 1. being in forme Plural as in Thy Creatours Eccl. 12. Thy Makers Thy Lordes from Es 54. And God my makers Iob. 35. And in Massecheth Sopherim yee fight why Abraham should vse Gen. 20. a verbe plurall to Elohim when They Elohim caused me to wonder frō my country not knowing whether he went as elswere Midras expoudeth the word at this ye are all amased yet ye cannot perceave that in Aharons blessing num 6. for what mysterie Iehova is thrise repeted from whom grace and peace commeth to Israel But our Fisher of Galile teacheth that the Spirit which flootered vpon the waters flootereth vpon the waters of the Lawe here to give waters of life freely without which waters and spirit none can be borne to the kingdome of Heaven This spirit is eternall God the same Godhead with the Father as Iehova sent him and his spirit to teach the Gospel of the Eternall sonne whom God made heyre of all and by whom he made the world So he sheweth Iesus Christ to be the Eternall when he prayeth for grace and peace from him Of the Psalme 89. Where the Kingdome of David promised by Nathan is expounded How Iohn expoundeth that to stand in Christ. Elias I thank you hartely for calling me to consider better the Law I will think sadly of it But what poinct touching Christ plain in prophecy doth he teach Br. All you know that Aethan the Ezrahite of Zera brother to Phares handleth the state of the Kingdome which you loke for And there he prophecieth that Salomōs house should come to nothing yet an Eternall throne was stablished for one chosen the Bechor first begotten here from the dead for which hope Iosephs bones end the glorious book of Genesis In Aethan He is above the Kinges of the earth and so in Iohns blessing as eternall God Of Psal 33. For election And Iohn telleth what true blessing is That Iesus Christ doth love vs and washeth vs from our sinnes Here the eternall love of God that chose Abraham yea when hee had worshipped strange Goddes yet of love not desert chose him and so all blessed who cannot chose him but he doth chose them Blessed be the people whom Iehovah hath chosen to be their God He by whose WORD the heavens were made all the hoast of them by the SPIRIT of his mouth Of washing vs from our sinnes Esay the Evangelist full of gladsome tidings in Christ telles that Iehova wil be the brightnes of glorie the fruite of the earth and wash away the vncleannes of the daughters of Sion That text sheweth the marrow of all Esai and he of all the Prophetes And Iohn here telleth that IESVS Christ hath washed vs from our sinnes and so sheweth that all Levies doings be ended for which the whole frame of the Law was made Of the Kingdome promised to David Nathans prophecie for an eternall Throne yee expound to this day to meane ease of this world in Chanaan And all the world seeth now 1500. yeres your madnes Iohn telleth that the roiall mind cōquering Chananean spirites that they reigne not in vs this maketh vs Kings and Sacrificers to sacrifice our owne affections and to serve God in holy reverence to praise him with all our heart and to build a church against tyrannie and deceit Against Babel and Egypt and the New Gog and Magog What the drift of the Apocalyps is Rab. Elias I never heard so much for your new Testamēt Now let me heare the drift of the booke as you have tolde the drift of Daniel Br. A litle more I will speake of Iohn◠Apostolique Greeke in some particulars and then Generallie Messias in Daniel hath his feete like shining brasse some brasse commeth neare golde such as Ezra mentioneth cap. 8. 27. Mountain brasse Greekes call it Iohn Libanus brasse as God vseth Libanus for moūtaines in speech of their frame So for Iahalom the stone wherein Zabulon was graven
the 70. had Iaspis which terme had caused great disturbance Iohn applyeth Iaspis to the Hebrew Iaspeh the stone of Beniamin and to Iahalom hee giveth Sardonix and Chrysophrase for Nephthaly in steed of common Achates a white Achat with a Golden list some Greenesse So precious is Iohns style And this much particularly Now generally the style is from the Prophetes shewing from old matters past how the like shall come againe which is the surest way of teaching And the lāguage wil be easie to you Iewes because you know the Prophets speach but is hard to Heathē because the 70. did not translate nor ever meant the Law plainlie because the wicked would hold it folly Now I will come to shew the counsell of the booke Rabbi And vpon what Prophecy doeth it depend Br. Vpon Es 25. where God promiseth to take away the covering that covered all Nations The Gospell sheweth how God was in Christ to take away the covering of the Law Now that Temple and Nation is destroyed and Iesus Christ him-selfe in this book calleth all Nations to him the terme of vncovering is a fit tytle for that Prophecy Rab. Elias This verie title might shew God to be the Author of the book Br. The drift of it is to comfort all holy Iewes as S. Peter did from Babylon that the heavenly Ierusalem is not a materiall Citie but made of mens heartes knowen to God and praying to him frō good vnderstanding and vsing open sage profession while God bridleth hinderance and vsing circumspection against bad Tyranny made stronge by Satan turned into an Angell of light It conteyneth beside Iohns preface in propre speech visions for the present institution of the world in cha 1 2 3. And afterward for ages following For the present age Iesus Christ appeareth as he did to Daniel chap. 10. when the Temple was hindred from building and applyeth that vision to seaven churches in most heavenly sweatnes and expoundeth all the Song of Songes by knocking at the dore that he is the Salomon who conforteth the daughters of Ierusalem The Prophecies following twise goe over the state to come vnto the end of the world The first endeth with the eleventh chapter the next with the nineteenth The twenty lappeth vp the mischief of Satan and the last two the glorie of the afflicted and obscure to the world by pear-like speaches for the Prophetes Ierusalem Of the Nations by name saluted in this booke The God of all knowledge vseth light in all his stories The house of rich Craesus sprange from a King most famous for riches who ruled from many Isles of the Midle Sea to Armenia Esai promised Cyrus all his wealth in Rich Craesus that fell out who being in amitie with Nabynetar as Herodote harped at his name he provoked Cyrus to warre and of Craesus became Irus So Persia ruled that Soile long Now when Ezekiel had comforted the Iewes that they should have a returne as a resurrection he warneth them that they should looke for no kingdome in this world but that the Lande of Gog or Gyg and Magog by Graecians should afflict them with Great helpes from many coūtreys as you know In the Kings of the North and South Dan. xj this fell out whereof Antiochia was neare Magog the Towne built by Antiochus the mischievous The other Townes here named were the old courtes of rich Gyges The Kings of the South Ptolemei Lagidae And the Kinges of the North Seleucidae both held as it were in equall portion these soiles and filled them with Iewes forced to learne Greeke So these being nearest to Ierusalem of Greeke countreyes and full of Iewes scattered to teach the old storie were fittest to bee taught first to save the rest of Greeke speach and all they knew Daniels Prophecie of his last kingdome boisterous in these quarters And the God of all knowledge began in wicked Antioch to make a godly church that Christians thence first bare the name and endeth his speech to men in the other end of the legges last dominions which they could holde The Lande of old God and Magog vnder Macedonians and fit to looke for a new Gog and Magog from further West Rab. Eli. I gladly heare this Now tell at large who be the oppressors Of the Oppressors in the Apocalyps Br. You know ô Rabbi how closely Daniel taught who the Nations should be who should take away the Iewes kingdome But in the end he nameth them yet so that hee wrote that part in Ebrew the tongue ended from the world in common vsage So here a longe while they are closely touched as vnder seales and from the last of them come seaven trumpets Seeing Iohn was banished into Patmos by Rome his comfortes in Plagues and vengeance should bee against Rome who is plagued with warre bloudy and pestilent and with losse of state for killing then after the fall of the Church ariseth by colour of scripture a king of Locustes or beast arising out of the earth by peace in the policie or Citie where Christ was crucified Next they are both as Pharaoh Es 27. set foorth by a Dragon with armes that will agree to none but Rome and this same Dragon hath two partes the vpper part in a policie alone the taile the prophet that speaketh lies Againe both be more clearelie set foorth in two severall partes The vpper part of the Dragon is compounded in a new one beast comming out of a sea cōpounded of the four in Daniel with a head like the Dragons and once made dead as the state vnder the seales was once overthrowen Then the taile of the Dragon is a beast alone comming out of the quiet earth bearing two hornes like a Lambes but the mouth of the former Dragon maketh the former beast aliue againe and suffereth none to vse policie but them that vse the markes of his Policie worship of Idoles now openly tolde And at the last all is made plaine The beast revived hath the hornes of the former and head but for crueltie all bloody in colour as Pope is the greatest murtherer that ever was in the worlde by warres all vniust and chalenge to kill all that will not fall downe and worship him Now vpon this red beast sitteth a woman drunke with the blood of the Sainctes and then all doubt is taken away The woman is the Citie which beareth rule over the Kings of the earth And this for the last affaires of the worlde Rabbi Elias I am sure the Nation is past deniall how so ever the particulars will fall out Now I beseech you tell me brieflie the whole summe of Iohns vision God is my iudge that I never heard Christian with so great delite and I thought so when you reasoned with mee in Francfurt Synagogue I never heard any Christian before you that could speal Ebrew readier then we Ebrewes and made good your doctrine by our Doctors and by Greekes that never saw Daniel As Abraham Ruben writeth so I think
pronūced ch 8. By his keyes of the pit whēce he fetched the woorwood of his haeresies he bringeth Locustes of monkes to devour all the west able to make warres and becometh King of Locustes and maketh warres and so becommeth a fyrie mountaine to make hayle and fyer mixt with blood This was one woe He weakened the East Empire to set vp the Saracenes and is plagued from Emphrates as his Idolatrie and treacherie turned away the East chapt niene Christ reviveth the Gospell when men eat the litle booke teaching againe How he is the Angell of Covenant and mediatour for the faithfull capit 10. Martyrs bringe policies to see what the king of Locustes his citie or Policie is and he falleth and the Gospell is restored and he falleth with worldes end capit xj The same matter is repeated for Caesars and Pope in a Dragon of Roman armes As it was called Egypt capit xj and Pharaoh a Dragon Esai 27. The vpper part of the Dragon is shewed to be the Romane Empire one compiled of the foure in Daniel and the taile is expounded to be the beast arising from the earth capit xj or King of Locustes capit 9. he reviveth the former Empire so that none can live in it without his marke capit 13. His marke is to force Christians to Idolatrie For which vilanie Roman Babylon is told of a fall capi 14. By vrging Idolatrie he driueth from his Aegypt the Church through a sea of fyre and faggot into the wildernes Where the tabernacle built hath a smoke of Gods anger and Angels seauen plague him as he plagued all vnder the seauen trumpets ch 16. The beast reviued hath no difference from the former but in bloody colour the daughter Rome riding vpon it all bloody ch 17. Rome shall fall as Babylon Tyrus did ch 18. It shall fall when all nationes sing Haleluiah vpon the destruction of the wicked with vnderstanding Then the Word of God wil catch the beast false Prophet the whole dragon reviued cast him into a Lake burning with fyer Brimstō Which is the secōd death ch 19. But the Roman Dragon shal be tyed a thousand yeres before the King of Locustes deceaueth generally But then he makes a new Gog Magog for the old Ierusalem thervpon shal be destroyed as the old was by the first cōming so he by the second of Christ from a throne of Iudgement as the old Gog Magog was ch 20. As Iohn in Patmos saw the heauenly Ierusalem So Patmos the church tossed with Aegean waues shal be in Gods sight such as Esay Ezekiel Aggei Zachary spake of Christ saluteth vs poore heathen with his owue most gracious voice To him that loued vs hath washed vs from our sinnes by his blood be all honour and glory for euer Amen NOw because I wish your right worshipfull company by this paynes to be Isachar Zabulon grauen in blew Saphir Sardonyx that will abide striking in the brest of the high sacrificer in the heauens I will briefly touch the sum of this booke With three Iewes I had spech At Amsteldem with Rabbi Farar a Physician At Hanaw with the Synagoge Doctor Rabbi wolf At Basil with a Rabbin most desirous of christianity The other do meane no good Farar obiected in a great assembly sayng your Principal scholers make Ioseph son to Ely and Salathiel to Iechonias proprely both and the fourth Kingdome in Daniel to be the Romane and that to this day yee cannot agree what Daniels seauens meane nor to defend our Greke Testament nor to tell what our Crede meaneth Beza and Calvin misse in the first three deadly Liuely Barlo most athean impudently in the fourth And for the fift Beza spent sixty yeres to prove the new Testamēt most corrupt for the sixt Geneva layd a trayn to kill you for denying Catelthein eis haidou in the Crede to meane suffring of hel torment and for saying that by all Grekes it meaneth a passage vnto Paradise And at this last the Hanaw Iew fell back that Hanaw builders hindered great Princes promises for Ebrew drawing of both testamentes vnto Christ because you despised Geneva having drawen all Churches vnto them and for Daniels 〈…〉 Genevit Scaliger checketh all former ending them with Ierusalem as we Iewes doe So for all six by Geneva your Gospel should be nothing worth as by Oxon wher D. R. was suffred to say the Angel meant no certaine time but if he had sayd after 80 seauens Messias shal be slain he had spoken proprely They forget God that dare teach Angels how to deliuer their Message I graunted that Geneva in all these taught poison to the Gospell and by blindenes wold make Churches a Synagoge of Satan and this I wold make good That Iesus Mary Ely are Luc. 3. genealogied not Ioseph that Iechonias only as a King a successor begat Salathiel that the Macedonianes were the fourth Kingdome in Daniel that Beroaldus in Geneva rightly limited Daniels seauens That Beza hath altered no text only disputed vpon them that for Luc. 3. he referreth the matter to others and Mat. 1. and Daniels fourth Kingdome is well handled by Genevean Iunius and Tremelius And the senat for all yelded vnto me and Hanaw little ioyeth in any victory Beza with Calvin did much good in their kind But I wold not haue them my auctours Thus I disputed with the Iewe. I also glaunse at the Iesuites for Plantines Bible for fastening to the Bible of the old Testament 1696 vniust blames and denying the vowels to haue Gods austority and for stealing the word Romylus from the Chaldy Es 11. where Ionathan namely condemneth Rome as S. Paul 2. Thess 2. saith Thence the state wholy sinfull shall arise which shal be overthrowen by lerning and by the spirit of Christ With the third Iew I speak of the Apocalyps Image and beast answearable to Daniels Image and beastes and Satan pictured from the Romane armes him shewed So the seven Angels trumpeters for Romes pluguing of the world and seaven Angels revengers in the same tenour of Phrase In my Latin Con. I haue shewd the comparison of both seauen Angels I wil now touch the Phrases The Bridgemaker to restore Kome to be a woman riding vpō the old Empire not reviued without blood maketh the earth plagued that suffred him So his goten earth is plagued with boyles of state when monasteries wickednes is spied He a mountaine was cast into the sea of nationes his nationes feal blood which they shed star wormewood turned the law waters into bitternes His doctors fountaines and riuers bitter to death now cause him blood He darkened sun of Iustice sun of Iustice maketh his bite their tongues that what they speake they vnpeake He became a King of Locustes and a beast ch 11. now the th one of the beast is daghkened Euphrates was in startes loose now still Martyrs earthquake shakes much without Martyrs Baraks
at the Law giving it shewed terrour to the contemners Israell and Heathen that six hundred thousand died in the wildernes and Chananeans felt what it was to fight against Gods power and so all Kings in the lande of Assyr or East even to the Macedoneans last fall so here this must be shewed that the Romanes as you handle the storie shall perish likewise The Dragon head and tayle The Cittim one sea-monster made of the Danielean foure once dead and revived by an earth-bred horned in two hornes like the Lambe but having the mouth of the DragoÌ„ being purple coloured after the reviviving of the beastes with a bloudsucker woman rider not like the mans Image I speak vpon your former speaches by which you have made the visions plain and the comparison of Iohn with Daniel bringeth light delight vnspeakeable Br. And what must this meane Seaven Lampes of fier were burning before the throne which are the seaven spirits of God Rab. El. Iohn expounding it maketh it plain but we had guessed of the seaven spirits of Christ by our Thalmud Br. Ye had not missed The Godhead of the son hath all that the holy Ghost hath and so he hath seaven spirites to work by grace in them who handle his cause against the old serpent stinging by Pontifices Cesares Pontifices Popos Of the Sea like to Chrystall Brough What must this meane Before the Throne was a Sea like Chrystall Rabbi Elias All thinges in Allegories of Visions as in Ezekiel Daniel Zachary must touch dealinges of God with man The wicked are like a sea foming that is foming out their owne shame Es chap. 57. And indifferentlie the Sea signifieth many nations as The troupes of the sea shall be turned vpon thee And all the earth shall be filled with the knowledge of God as waters cover the Sea Es chap. xi whence the speach of the seaven Spirites be fetched which give fire lampes to teach vs the knowledge of the Eternall So here a Sea cleare before his Throne must be nations cleare in faith So Rabbi Ruben writeth to you that before he knew you he knew from Esaie chap. 24. From the endes of the earth the praises of GOD should be heard So here many Nations cleare by knowledge of redemption must be meant Thus far the speaches be familiar to vs Iewes Of the foure Wightes of six Winges and full of eyes Br. What should be meant by this Before the Throne were foure Zoa livelie bodied wightes They are barbarouslie translated beastes A man is Zoon and an Eagle But not a beast As no reasonable bodied wight nor foule If we had regarded the tongue of A and ω we had not bene so barbarous The first was like a Lion the second like an Oxe the third with a mans face the fourth like a flying Eagle All each one had six wings about them and they were full of eyes Rab. In Esay cha 6. The Seraphim or Angels that should burne the TeÌ„ple had six winges two to cover their face because they could not behold the brightnes of God two to cover their feet as not being perfect in Gods eyen and two to flye about their duetie They be burners of the Temple in Esay which warne that to God beloÌ„geth all holinesse in Ezekiel ch 1. the Cherubim be of these soure and Great terrible wheeles full of eyes are there Here I request you to open the matter Br. After that the Lambe openeth the book of Seaven seales these foure wightes praise him for redeeming of them by his blood Therefore men must bee meant here full of knowledge as Argus in Aeschylus of ten thousand eyes of Lyons courage of Oxens patience to sacrifice of mans quiet humanitie and of Eagles high flight to shew in the open Church the cause of Christ Such were the holy Martyrs which made al the world amased at them And for them the Seniours followe in praise to God Now these Martyrs followers of Christ the Lambe as kilde are knowen by his description Chap. fift and in ch sixt vnder the fift seale they call for veÌ„geance and be heard That the sixt seale sheweth how all their state is shaken Chap. 5. The worthines of the matter of the time to come The storie of the time to come is represented by a booke in the hande of him that sate vpon the Throne writteÌ„ within and without sealed with seaven seales Rab. That renueth in part Ezekies visions chap. 3. and the speech is easie to tell of much matter and good and hid Br. One Angel maketh proclamation Who can open the booke and loose the sâ—ale and none Angell none living nor dead could Balaam Num. 24. told how Italie should afflict Eber and still holde on to destruction But told not the particular sort Our Lord in Mat. 24. told of Ierusalems destruction of deceavers to deceave if it were possible the verie elect And Daniel had told of an Image and beastes but to end by Romes comming vp And Sainct Paul told the Thessalonians that the present hinderer should hinder till he should be taken away the prophane empire and then should come the wicked Romylus whom Ionathan vpon Esai nameth And all the Graecians holde to this day that the bridge-maker of Rome is there daÌ„ned And Plantins men have stollen from the Chaldy the terme Romylus because Ionathan and Sainct Paul and all the Graecians plague the brigemaker exceedinglie yet without new revelation the high Bridgemakers the Caesars and Senatours their policie in the high bridge-makers the Popes and Cardinales had not bene so distinctly damned but for this revelation And Iohn in his traunce wept shewing therein the profit of the booke Then a Doctor one of the Seniors telleth him that the Lion of Iudah that in David the noble Prophet figured his warres he should be holden worthy to teach his souldiers to open the booke to loose the seales And so in this heavenly company an opener of the booke commeth An heavenly description of Christ There stood a Lambe as one that had bene slaine having seaven hornes and seaven eies which are the seaven spirites of God sent forth into all the earth He is resembled by the Lambe as answerable to the Lambe killed in Paradise and the Pascha and how he being our Pascha was sacrificed for vs and wil be revenged of Rome for that and hath seaven hornes of Power to be able to tame the Dragon with seaven heades and ten hornes And for wisedome he will as in Zachary for building of his Temple send seaven spirites over al the earth And all the armie ioy and all creatures that now they shall obey Christ and his servantes CHAP. 6. The seales being opened six doe shewe the Caesars case the seaventh last hath seaven Trumpets to sound plainly a Policie altogether sinfull The Caesares though they were wicked men their policie was good while they kept their civill lawes and killed not the Christians vpon false accusations I.
Hebers faithfull not in Iocktanes house wheÌ„ce both Indians are this hath admiration of height in wisdome in that closse notation or sound beareth in it the nature of the matter so the Greeke is most easie and plain in frame and wondred by the Latin Poets who in Latin Letters expresse all the marrow of their wit in Greeke termes And this much for Angells Men for whose service they were created Now let vs returne to the Sonne of God This text condemneth you to be above Devils if it were possible speaking plainly of the Sonne of God whom in the flesh they acknowledged But ye Iewes will not The Psal 45. speaketh of Messias as ye graunt and therin this Thy Throne ô God is for ever and ever The Scepter of thy kingdome is a Scepter of righteousnes ô God thy God hath annoynted thee with oyle of gladnesse above thy fellowes When yee denye the Messias here to be God your badnes would bring a leprosie vpon scripture as Barbinel elswhere checketh you that as ye say the chief of Devills is Ben Tzirgha the sonne of leprosie so here your selves be as chief Devills Devills in operation worke by tymber some seaven worse then some one But our minde holdeth all badder then we can speake This text sendeth your armies to Gehenna who seeing will not see As this Sit on my right hand till I make thy enemies thy foote-stole Rabbi Sadayas vpon Dan. 7. confesseth this spoken of Messias yee are all athean godles that doe not the same And vpon these so manifest testimonies yee should remember Koheleth chap. 12. Ye must give aboundant heed to that which is spoken and Pr. 3. Least they turne away from your eyes Saint Paul in one saying doeth bring two bookes against you The one which teacheth all vnder the Sunne to be vanitie that the kingdome of Messias should bee for the world to come the other which warneth Ephraim not to fall from God as ye have done in the highest degree to eternall ruine One saying of S. Paul doeth call two bookes to teach you two bookes bent wholy to this argument Ye admire the shortnes of the Law-speach the Gospell is all from the same spirit Marke then if the wordes spoken by Angells Dan. 8. 9. 10. 11. 12. had full event to the overthrow of your state how can ye escape despising so great a salvarion which began by the Lord him selfe and by them which heard was confirmed vnto all posteritie by miracles as froÌ„ the creatour of the world For he did not make the world subiect to Angells but as the eight Psalme telleth to the sonne of Enosh which by suffering of death was made a little inferiour to Angells but by resurrection was crowned with honour and glory So the whole frame of the world telleth that the world was made to obey one that should not disobey God but performe perfect obedience goinge through all sorrowes to shew compassion in our sorrowes Of the sufferings of Messias DOE not yee Iewes continually celebrate Meshiachâ—â—â— â—â—â— the sufferings of Messias that they shal be miraculous great Rab. Elias Nothing is more vsuall as you have marked at least so well as the best of vs by reason that you read out Authours will leasure care and Methode to examine in everie word agreement or disagreement with your new Testament Br. But if hee were an earthly conquerour as yee deeme what sorrowes could he have Wise Emperours goe not often into daunger as David being King was not suffered Our Gsopell telleth the true sorrowes Being on the earth in our weaknes he felt bodily passions of hunger thirst and wept and shewed often compassion and such reverence to the Godhead that whole nightes hee bestowing praying to shew true humanitie and as Moyses so hee fled from enemies And when his half seaven of teaching was ended the ordinarie day be his Law the fourteenth of Nisan his Pascha was killed in the TeÌ„ple the same day that yours was by Exod. 12. some of yours killed also by Deutero 16. Pascha of Ox and Ram as yearely The Lambe was eaten of all the night following that of the Ramme Ox might endure that yeare all Friday and to Saturday morning as the Peace-offrings endureth two dayes Saint Iohn mentioneth the Lambe Chap. 14. the necessarie Pascha and the voluntarie Chap. 18. Rabbi El. I am glad to heare you so to cleare your Gospell yours teaching that Iesus prevented the day made vs beleeve that your Gospell could not bee from God Because the Pascha must be kild in the Temple and as Rambam in Corban Pascha telleth it was death to alter the day or place And if God were in Christ he could not break his owne Law and that for him selfe the Pascha But yours would make the day to be prevented where we never went beyond the fourteenth of Nisan and no Pascha might be anie day sooner So your Doctours would make vs beleeve that your Gospell should not spell from God and I am hartily glad to see this matter cleared by you But now goe on to the suffering of Messias Br. When he beheld his Lambe kild in the Temple the blood cast at the altars foot where spoutes tooke all blood and the fat was brent in fyer the skinne peld off but no bone broken then old sadnes was to shew it selfe in high degree How the next day he should die naked on the crosse have all his blood poured out and be pearched with all sadnes for our miserie in whiche case Moyses and our Paul wished them selves lost rather then Israell and Christ in spirit in Noes dayes sayde It repented him that he made man the frame of his heart was so wicked all the day this sadnes would pearce above all vnderstanding and his compassion passing all the mothers that ever were would make sweat with droppes of blood and iust anger bridled for the time yet had his griefe So these poincts to be ruled well passed all Angells strength David a thousand yeres afore in the Psalme of aieleth Hashachar the morning starre as Kimchi teacheth from Thalmud in Ioma Perek 2. fol. 29. David in this Psalme bringeth Christ crying out My God my God why doest thou leave me And shewing greater iniuries then ever were shewed to any man wherevpon his heart roared since ending the Pascha to his death How he is a worme and no man the reproach of men and the despised of the people that the beholders mocke nod with the head as vpon one forsakeÌ„ of God as you know the rest of the Psalme David a thousand yeares before our Lord suffered in Hebron he reigned 1000. iust before our Lordes Baptisme he taught how you should discerne the Redeemer and in what sorrowes hee should be and how yee would pearce his footesteps as he told Gen. 3. and so by an argument of like force his handes no lesse Now yee are so shamelesse that ye would corrupt the text in Caaru
his soule went from the body to heaven Br. Our Greeke abridgement of faith saith He was crucified dead and buried and went to God where the godly have heaven and the godles hell Rab. Elias Wee holde so all in Gether Maleuth that on high be chambers of joy and light chambers of torment in fyre brimstone Br. Seeing then it is appointed for all to die and then commeth iudgement while it is sayd to day seeke vnto the mercy of GOD in Christ otherwise your portion shal be in the lake burninge with fyer and brimstone Your Law had but a shadowe of things to come not the very image of matters For it was vnpossible that the blood of oxen and goates should take away sinne Therefore Iesus comming vnto the world saith Sacrifice offring thou regardest not Behold I come to do thy will In the whole roule of thy booke it is written By this performance of wil we are saved Therfore seeing we have freedome to enter into the Sanctuarie by the blood of Iesus Let vs come with a true heart and certeintie of faith into that way which he hath consecrated for vs. Yee have felt nowaboue 1500. yeares eternall destruction for falling into the handes of the livinge God while yee dreame hope by the workes of the Law Sabbath and Circumcision though yee breake all the rest when ye say Sabbath shakul ce col hatorah and Milah shakul co col hatora The Sabbath is weighed as all the Law Circumcision is weighed as all the Law The keeping of either after the end of Daniels seaveÌ„ is death to you Rab Elias You have vnlaced vnto me two bookes Iohns Visions and the Epistle to the Ebrewes and I will confesse as Abr. Ruben did at Constantinople that I never thought to heare so much spoken clearely from the Law for your Gospell O that you would write in Ebrew as you speak to me you should so save all our nation Basil giveth you high report hardly perswade all that Rubens Epistle was in sadnes Therfore Christians and Iewes should require sentence against him At Geneva one would play and say The olde Lady is descended vp to Haides your hope is poysoned God forbid Vtis was comming to Lions But is returned to Calice to rule Locgriam Then I sayd If Vtis keepe him selfe so sure from fyre and water as all our folke will keepe him from setting one foot in Loegriâ but as a prisoner or by the Kinges leave he shall never be burnt nor drowned I warrant him Tell N. N. so Geneva shal be sunke before I suffer my Nation to be reported so senseles as to become Neroes and vnder them over whom we claime rule Our stomackes will never broke that and not one in Loegria dare chirpe that way Rab. Elias Your resolute iudgement for Divinitie and humanitie is alike But holde you on your purpose for writing in Ebrew for our vse You know what encomion Rabbi Ruben hath written you and what contempt of others Br. That will doe me little good Seeing the worlde is full of prophane scoffers and dullardes Princes Nobles and all of noble mindes regard studie But as Machmad barbarous found moe fellowes in fourtie yeares then millions of learned found so one Thersites will trouble the Greek Campe more then millions sage But to conclude as Iacob and Moyses did blesse Israell so I grone to teach you how all blessings were aey in Christ all the Law froÌ„ Aleph to Thau standes in him I mentioned how holy Paul wished him self cut off from God to save you I cut of my selfe from this worlds preferrement to be ready to teach you Say not in your heart who can goe vp into heaven to bring Christ downe or who can goe into the deepe of the earth to bring Christ from the dead But beleeve that Iesus is the Eternall God and that the Godhead raised the man from death and you shal be saved and receave the power of his spirit to be quickned from death to life and by the aboundance of Grace of the gift of iustice reigne with Christ for ever and ever That there be in the holy Eternall three heads and are brought all to one ye confesse in Zohar Deut. col 559. that the Angell Iehova is God of Bethell that doth Ramban vpon Exod. 23. and for pluralitie of persons yee doe note better then ever any other vpon Let vs make man Gen. 5 and vpon Psa 33. in Midras Tillin and in Saned fol. 38. and infinitelie But that God should be in Christ that can ye not see to this day But the verie same hatred that the Devills bare to mans glorie yee beare against the Sonne of man whiche aboad all shame to bring vs to glorie To whom be all glorie for ever as he is in holy spirit God to be praised for ever To the Right Reverend Fathers the Governours of Oxford WHEN Mr. Scaligers booke de emendatione temporum came forth many churches were troubled because it brought an other length of time then their narrations would suffer Herevpon I tooke in hande to shew a chaine of times from Creation to Redemption and I shewed Iubilees drawen from the partition of the Lande vnto our Lords death to give the time a double chaine And to this I applyed particular Liues in common course that there was no iarring but as Salomons Temple had no hammer noise but all was made fit on the mountaine so all seemed to have a consent And I warned of heathen lying workes and forged which in athean blindnes should trouble the holy meaning of the Bible Such as make Nabopollasar Father to Nabuchodonosor and Emperour of all Asia frustrate Ieremies prophecie for greatnes to arise Mr. Ios Scaliger should have seene this So when he thinketh that Ezekiel 1 1. taketh his accompt not from Iosias Pascha but from Nabopollasar all should blame his boldnes So when hee would have Daniel captived not in the fourth of Ioakim which he writeth of him selfe but with Iechonias the oversight is great as in denying the Kingdome of Babell parted to Medes and Persians Dan. 5. and specially for Olympiades where I will lay downe his wordes De initio Cyrj Quotquot temporum rationes disputarunt vetustissimi eruditissimi scriptores nemo non corum Cyrj annum primum in primum Olympiadis 55. confert Diodorus Siculus Thallus Castor Polybius Phlegon vt scribit auctor Priscus eruditus Tatianus Idem testatur Africanus apud Eusebium What a triffling testimonie is this Africanus giveth the Macedonians three hundreth seaventie yeares Maister Scaliger but 294. from Alexanders death to Cleopatraes when Antony killed him selfe Therefore this testimonie is nothing worth Besides Phlegon and Diodorus differ an hundreth yeares for beginning Olympiades And Pamphila differeth two hundreth yeares for Chilon the Lacedemonian of Cyrus time from Sosigenes in Laertius Sosigenes maketh Chilon to be Ephoros in Olympiade 56. Pamphila in the sixt So there is two hundreth yeares difference And Pamphila hath much defence For if Menelaus came to Tyrus in Chyram and Salomons dayes foure hundred and five yâ—â—â—â— after that in Diodorus beginning of Olympiades and six Olâ—â—piades more will well reach to Chilon his office to cast it into the sixt Olympiade Any one would bee aweary to reckon the diversities which be of Olympiades in Greekes Clement hath this That Ezekiel prophecied in the 48. Olympiad and so Aggej in the 48. And there was neare 100. yeares betwixt their prophecies Endles be the differences and from sundry games of old men reckoned them not reckoning the number but when such a gamester as Diagoras Rhodius wan the price so Theucidides reckoneth them Before Alexander Macedon no auctour in copies vnblamed numbred an Olympiad Hippias Elaeus might seeme to toy But none would regard him And in Fastis Siculis The Olympiad of Regifugium is not 68. as in Eusebius But in 86. or 85. as I remember So the goodly tables of Eusebius and Glareanus made from Dionysius and Diodorus when they are examined have small auctoritie Your great learned man that wrote against the Apocrypha to dash the holy Bibles auctoritie and to set vp Satans lies should not be in that argument in too high esteeme Galen warneth vpon Hippocrates that the greatest part of Alexandria Librarie was pestered with forged workes And Historiques mooved every stone to feigne concent to time But when they are traced in particulars agreement falleth most vpon the Angells accompt And without mans auctoritie that should bee holden simply And the Iewes who reckoned hourely their comming home from Babell and had their seavens to helpe them never disagree in the Gospell about the time that Iohn was to Baptise and Messias to appeare And when I drove your Doctor to this exigent to begin the time at the Angells message and to say 70. septiments completis excisus est Ch. I thought I had done enough to make any see that I had the victorie and I never thought he should be suffered to say that the holy Angell meant no certen time As god wil not be mocked so he would not mock to speake of foure hundred and nienetie yeares when the worlde should looke for salvation and not performe the worke till five hundred and sixtie yeres God his vnchangeable trueth cannot so deale with the sonnes of Adam If in his life time his Lectures had come foorth I had answered him in Latin Now I am loth to baite the dead Looke your selves to the dignitie of your owne Academic FINIS