sonnes to beimitated of vs the Kinges should be knovven to consider imperfectiones arguing that Christ his Kingdome should not be as an earthly one Novv the third rovv vvill force vs to examine stately stories of their enemies destruction hovv they by Daniel seauens did knovv vvhen Christ vvold come into the vvorld there I must defend our church many others against betrayers of the truth vnto Ievves vpon that occasion in sundry sortes They notorioushy vexe vs for our Doctours Babyshnes for confunding our Lordes holy fathers vvith Acabean Kinges of Roboams Ammonean â—ace for disagreing for redemption time for Daniels fourth Kingdome OF THE FATHERS CITED IN S. Mathevv his holy text A book of the Kindred of IESVS Christ the sonne of Dauid the sonne of Abraham Abraham begate Isaac Isaac begate Iacob Iacob begate Iudas his brethren Iudas begate Phares Zara of Thamar Phares begate Esrom Esrom begate Aram. Aram begate Aminadab Aminadab begate Naasson Naasson begate Salmon Salmon begate Booz of Rachab Booz begate Obed of Ruth Obed begate Iessaj Iessaj begate Dauid the Kinge Dauid the King begate Salomon of her vvhich vvs Vriaes Salomon begate Roboam Roboam begate Abia. Abia begate Asa Asa begate Iosaphat Iosaphat begate Ioram Ioram begate Ozias Ozias begate Ioatham Ioatham begate Achaz Achaz begate Ezechias Ezechias begate Maâ—nsses Manasses begate Amon. Amon begate Iosias Iosias begate Iechonias his brethren nere the captiuity of Babylon After the captiuitie of Babylon Iechonias begate Salathiel Salathiel begate as a King for a successour as Baasa for Achab 1. King 20. Zorobabel Zorobabel begate Abihud Abihud begate Eliakim Eliakim begate Azor. Azor begate Sadok Sadok begate Achim Achim begate Elihud Elihud begate Eleazar Eleazar begate Matthan Matthan begate Iacob Iacob begate Ioseph the husband of Mary of vvhich vvas begotten IESVS vvhich is called Christ. So all the generations from Abraham to Dauid are fourteene generations And from Dauid vntill the captiuity of Babylon fourteene generations and after the captiuity of Babylon vntill Christ fourteenegenerations Novv the berth of Iesus Christ vvas thus When his mother Marj vvas betrothed to Ioseph before they came together she vvas found vvith child of the holy Ghost Novv Ioseph her husband being agratious man vnvvilling to make her cause seen vvold haue put her avvay secretly And as he vvas thus minded Behold the angel of the Lord appeared to him in a dreame sayng Ioseph sonne of Dauid feare not to take Mary thy vvife For that vvhich is begoten in her is of the holy Ghost For she shall bear a sonne thou shalt call his name Iesus because he shall saue his people from their sinnes And all this came to passe to fullfill that vvhich vvas spoken of the Lord by Esaj the prophet sayng Behould a virgin shal be vvith child shall beare a sonne his name shal be called Emmanuel vvhich is by interpretation God vvith vs. Then Ioseph avvaked out of slepe did as the Angel of the Lord commaunded him toke his vvife but knevv her not vntill she bare her sonne the first-borne called his name IESVS Observationes This narration dependeth vpon the demaund of the Persian Philosophers vvho by Daniels prophecy ch 9. came to Ierusalem to seke the late borne King of the Ievves the most holy Daniel the vvise full of grace vvold not misse to take order that his nation Susan vvher is rombe vvas yet honored of Elam should reckon most exactly yere by yere vvhen the King of glory vvold make his covenant vvith all nationes And the half seauen of teaching the Gospell vvas made knovven thirty yeres for to be a father in nature Solon the old Hesiod noted in poetry Sala Paleg Saruch our Lords fathers shevv it in practise fathers at thirty And for governement Ioseph as King in Egypt at thirty Dauid King in dede at Hebron the lavv for the Levites to begin their office of sad or heay charge at thirty So all the vvorld as the Philosophers of Susan might knovv in vvhat yere since Iudah came from Babel Christ vvas to come into the vvorld And a comfortable light in the ayer appearing at Susan strange aboue the course of nature could not but move the Persian lerned men to knovv Gods counsel to loke for the King told off by holy Daniel so longe before For this cause the Persians Sages come to Ierusalem But Herod better knevv the time as the Sacrificers the vvhole nation of vvhom none brought exception that vvay none of any striving against the truth for other poinctes But Herod mistoke the nature of the King knevv not that God vvas in Christ reconciling the vvorld vnto him self To teach Herod the Thalmudique all the vvorld vvhat kind of King Messias should be S. Mathevv vvriteth this chapter shevving fourtene fathers after the flesh to the sonne Eternal vvho savv his dayes afore rejoyced although they vvere nor perfitect in doctrine seuerally from vs yet heauen the perfect blessing for the soule they had vvhen they left this vvorld All good men in priuate life But the first King hardly saued him self after he came to rest Fourtene be of them After them come fourtene Kinges fathers for the Kingdome but not natural fathers to Christ all faulty for governement many greatly sinful not in Gods favour So S. Mathew doth teach such as knew the law that Christ his Kingdome was not of this world And he leaueth Salomons house vvhose natural succession did end vvith Iechonias thence he cometh to Salathiel of Nathan to zorob vvho ar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then he turneth aside to the Kinges line vvher be ten Mary Iesus make vp the third fovvertene and all be called in Daniel heyres of the Eternal Kingdome Great matters depend vpon their story vvherby allshould be considered severally as they are severally set dovvne for that purpose And the principal matters that touched their story shall be handled vvith them Of the first fovvertene of Abraham severally Dauid the King is once named first because Herod demaunded of the King to Dauid first the Eternal Kingdome vvas promised After a touch that vvay Abraham is set fyrst the rest in order to make fourtene vvher the last is King Why Abraham geueth the beginning of the story The Land of Chanaan vvher the Kingdome should arise vvas first promised to AbrahaÌ„ Christ vvas promised to him first of any man in open distinct plain vvordes And he is made father of the heathen vvhich vvold folovv his beliefe the heathen might offer first frutes at Ierusalem as Maimony noteth Bechor Per. 4. So for Ievves gentiles the beginning from him is very fit Of Abrahams glory Abraham is often commended vnto vs vvhose commendation all his children by faith should gladly knovv publish He left the field of the Chaldeans being nere Babel in the most propre Mesopotamia nere the meting
OVR LORDES FAMILE AND MANY OTHER POINCTES DEPENDING VPON IT opened against a Iew Rabbi David Farar who disputed many houres with hope to overthrow the Gospel opened in Ebrew explication of Christianitie That instructed Rabbi Abraham Ruben With a Greke Epistle to the Geneveans By H. Broughton Printed at Amsterdam in the yere 1608. A Table of the chief pointes handled in this booke Of our Lordes familie Of Iudahs Kindomes persones Of a vvicked Table Of Machmads Keys of Paradise Of D. Bilsons profe that our L. vvent hence to paradise Of Athanasius mistaken by the B. Of his three Syllogismes Of Catachthonia that it meaneth not Hell Of Hades that it neuer signifieth Hell in the N. Testament Of Gregorie Nazianzen for Tartaros Of a Ievvs disputation against the gospell For Scripture text Daniels ending Moyses Of the Iudaisme of M. Livelie Of vvarrant to translate Ebrevv Of the fourth Kingdome in Daniel that the Romanes are not meant in it TOT THE KINGES MAIESTIE Cum tot sustineas tanta negotiasolus in publica commoda peccem Silongo sermone morer tua tempora Caesar I Maâ—e speak to the King as Horace to Augustus and affect brevitie which he sheweth mete for spech to a King A Thracian Iew wrote from the City of our Constant in vnto the Land of his Mother to have from that soile his City spirituallie builded I printed his Epistle and sent aunswer that when the King of ScotlaÌ„d should rule all the IlaÌ„d I should convenientlie perfome Ebrew building having most sad promess for meanes to fill the world with bookes of our faith in the Chananean tongue when the King cam to the other Scepter And though the Noble GentlemaÌ„ of whom M. Iames Melvin from him wrote assurance delayed I made all Ebrew instrumentes and vttered bookes vpoÌ„ my charges in Ebrew Greke and other toÌ„gues unto 36000 to fill the world quick he with clear opening of matter mistakeÌ„ wherby we gave Iewes occasion to reject the Gospell and wherby they much disgraced us unto Machmad They were greued to see their hope of victorie gone And one lew of Amsterdam made request that I wold in an opeÌ„ solemne audience aunswer him one after none to such argumentes as by which Iewes gathered that our Gospel could not be of God Disputation was graunted and he disputed an afternone vainlie hoping to prove that Luke told not our Lordes kindred that Salathiel could not be son to Iechonias and to Neri That Romanes were the jmage legges that Daniels Seavens did not plainly end Circumcision that our Crede and Gospel could not be reconciled that our Greke Testament was not pure in text Yf he had proved any of these wherin our side assented much vnto him he had foiled the aunswearer To all these I aunsweared and now print the tenour for the vse of the Kinges natioÌ„es And j wold go foreward with Ebrew Grek writinges to be turned by others into all Europe tongues for the light of Christendome Yf the King doe think good to perform that wherof M Iames Melvin vvrote extreme asseveration And j hartely wish humbly desire so much to be performed as the judge Eternal knoweth due in faith and a meanes to lighten the â—ast from the West Liberalitie of a Prince sone great without band in smaller occasiones wold find in this kind from God and man greater approbation The King may appoint pay of promess from Ecclesiasticall revenues and yf any Bishop can open the Bible in Ebrew and Greke and heale the Bishops erroures better then my slendernes j wold gladly give him place j am sure he wil be an honour to the Bishops nation over the world But yf neither the Bishops can deale with the East in Ebrew and Greke in story Thalmudiques cannot contrive both Testamentes into sure nerves the King will take order that others doe it Your Maiesties most humble H. Broughton TO THE MOST NOBLE PRINCE MAVRICE Land-Grave of Hassia WHEN I came to Marpurg Most noble Prince your Doctour promotor layd among positiones of al faculties this one against me quidam autumat Descendere ad inferos in sacro Symbolo esse idem quod ascendere ad coelos quod nos non credimus And they requested me to dispute vvher I shevved that all dead be inferi all vvhose soules be in Heaven euerie taking of a lourney is descendere by scripture speach And yf an horse die antiquitie held it enough to say he vvas dead but for men they toke more in their mouth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he dead gone to the dwellinges of Hades And all Heathen vvold expound our SymboluÌ„ of faith to meane as the Gospel that our Lord vveÌ„t from heÌ„ce to the most happy lodge of the happy Manie milliones in England think so your tendered the truly learned D. Fortius thinketh so since I opened the cause the flour of Christendome thinketh so though the Cyclopes of Aetna vvold haue svvalovved me up in their Gehennean torment The Senatours yelded and svvare a great oth that they vvold teach the teachers to use strangers better Novv a Ievv hath dealt openly against me vvher in your Doctours take vvith him against my Ebrevv bookes to your Highnes and to your Brother the Grave of Hanavv You haue sene both translated I defend the Gospel Yf Papist or Caluinistes doe cross I vvil combat Your Highnes may tell your Doctours of flight or fight It is not vvell that men teach vvhat they haue not learned themselues Your Highnes most humble Hugh Broughton TO THE RIGHT HONORABLE The Lordes of his Majesties most honorable Privey Counsell THE Kinges Majesty right honorable mynded a fauour to my poor studies vvhich M. lames Melvin vvrote I should look for Yf it please anie of your Lordships to putt his highnes in mind I hope it vvillbe sone performed And I vvold gladly take one yeres paie of that vvhich vvas purposed yerelie Besides I am to request your Lordships to consider a Genevean injurie done to me for the Kinges sake That I have expressed in an Epistle vnto themselves Yf the King knevv the vvhole matter his Majestie vvold be readier to vveigh my daÌ„ger for his affaires to further my paines for the common good of Christendome Your Lordships most humble H. Broughton The family of Iesus Christ after the flesh who is God blessed for euer After that Koheleth or Ecclesiastes had shewed all thinges vnder the sun to be vain that men might look how the soule immortal might stand in judgement find the ioy of the Kingdome promised to Dauid I opened Ieremies Lamentationes how therin the Iewes hope of happines in this world was buryed with the destruction of temple city Kindome And the same yere that Ieremy first wrote his Lamentationes the noble Daniel so beloved of God was captiued to Babylon to rule his captiuers as Ioseph to rule Egypt who thence deriueth the Kingdomes that vexed the holy Iewes religioÌ„ how Christ
comon brag Thus they triumphed as yet recordes shevv in Zohar vpon exod Col. 27. IACOB OVR father went to Egypt with LXX Soules to recover the LXX families which cursed Cham bred by parted tongues for Babels Idolous tower And the seauenty soules of Iacob match in valew all the families of the world he that will rule over them is as great a tyrant as an vsurper to reine ouer all the world This bragge all Barbers blear-eyed knevv yf they had not hid the trueth of lxx families Gen. 10. somvvhat in Gen. xj by tvvo feined Cainans by fiue Gen. 46. fiue then not borne they had bene more in danger theÌ„ vnder Aman differing from all nationes in the feast of tabernacles For that vvas their greatest open difference as the Chaldy Esther toucheth The lxx having thus dealed the Sanedrin or Synedrion having enacted a lavv that none should alter the lxx Euseb praep 8. S. Luke vvas to folovv the Greke as a recorder not as a judge both in Cainan in soules 75. act 7. And he vvrote not to Siculis Consentinis but to vvise men that had their eies in theri head He vvho vpon act 7. feigneth that some late man added fiue act 7. to the lxxij gen 46. vvold make all the Christianes in the vvorld very simple that could not espie that but marre all copies Arabiq translationes Moreover vvhat vvill he say to the old Greke Philo Equallaged to S. Luke handling Abrahams 75. yeres Iacob 75. soules Gen. 46. exod 1. again but 70 in Deut. 10. 22. He discanting after his maner telleth hovv in dalliance soules vvere 75. in trueth but lxx That number of fiue then vnborne to Ioseph I vvil not here declare vvhy to him more then to other enlargement vvas vvhy the number of fiue my consent aduertisement conferred may giue aduertisement Further for Cainan one sayth he had a copy vvhich had not Caynan I can vvell beleue it For vvher the Apostles excede in vvisdome as S. Mathevv in omitting hatefull Ioakim some vvicked praesumptuous copier vvold nedes amend the text to say for Iosias begate Iechonias his brethren that is Sedekias the vncle that reigned after him Iosias begate Iakim Iakim begate Iechonias his brethren Geneva printed this about 60 yeres vvith their folollovvers filled Europe vvith corrupt copies Yet Beza revoked the vvicked copie But vvho can revoke the milliones of the corrupted The old consent of the Church hauing truth should haue stood as vvell at the first as at the last a tovvne that feared God should not brag hovv they giue the best Bible vvher they misse most deadly And so vvhen they leaue out Cainan here Luc. 3. vvhen God set him in the text pretending a vvarrant as praesumptuous that they savv a copy void of that Cainan they should not be folovved in England Morouver marke this that Grekes in Eusebius make Abraham the tenth after Noe in story though the 70 vvold make him the eleventh so Epiphanius maketh Iacob not the tvventy three but after the Ebrevv the tvventy tvvo And I had an Arabiq commenâ—arie vpon Genesis vvhich in dede folovved the lxx but vvith a note of misli king But novv I haue not that For one Mattathias Holmes caried my Arabiq bookes Bibles Massorite greate Plantine others the best in the vvorld all mine to Ierne-land at his death told as M. Trauerse vvill testifie others that they vvere mine yet one that maryed his sister dealt vvorse then any Turk he sould them as his bookes of 100 lib sterling lent of curtesie vvithout any peny lâ—nt for pavvne as Middleburge knovveth I humbly request the King to call him to accompts all others to hould him as he deserueth for euer Yf my ovvne book had bene left me Canian from Arabia might be handled And this much for S. Luke Only one bad note of a Genevean calling the Gospell into doubt I must touch He vvriteth hovv he hath a copy venerandae vetustatis vvher not S. Lukes men but S. Mathevves be vp vnto Adam He should haue brent not sent to posterity that vvicked vvork Some vvicked copier that dreamed Ioseph his familie to be handled in S. Luke and knovving that Ioseph could not haue naturall fathers in severall families thought good to frame a Gospell of his ovvne head to leaue out the most glorious familie in the vvorld This rule the reader may take at my hand That comonly the places in which the holy Apostles excell in Thalmudique or Attique Lerning some rude copiers alter after their owne braine But as any eares can discerne Cyclops Polyphemus Musike to come short of Aristoxenus so any one Thalmudique Attique vvhat the holy Apostles left Rude copiers can never bring that vvhich hath rare vvisdome So the copie of rare vvisdome must nedes be holden the copy of God vvhen ther is difference betvvixt the barbarous them And the church in most Greke copies old Arabiq folovv the best And none but voyd of iudgemeÌ„t vvicked vvranglers vvill deny that both testamentes stand in the original sure enough for copy What vse the forged Canian hath The foolish of God is vviser then Men. The lxx departing from Ebrevv truth because heathen vvold not suffer it shevv for all Diuinity hovv the natural man cannot abide it Specially they shevved that in the 75 soules in Cainan And that vvold our Lord teach Children in his ovvne familie Bringing irony or mockage for a Cainan that never vvas in the vvorld And by a man that never vvas a man teache wicked men how they will become worse then nothinge eternally miserable So the forged Cainan hath great vse corrupt translations after corrupt copies should not be sold vnamended after vvarninge such as leaue out Cainan vvhom God left vs. And specially because Ievves in every corner be thornes in our sides prickes in our eyes vve should loth help to them as in vvicked blaming the most heauenly purenes of the Greke testament And this much for our Lordes fathers set in S. Luke vnto Dauid The notationes of all from Adam to Dauid conteyne the Abridgement of their story But the vnebrevved vvold not sone conceaue them All vvise studentes that take to Diuinity vvill lerne the holy tongue such of them selues may sone see vvhat the names import Novv Let vs look hovv S. Mathevv shevveth Messias to be man Emmanuel as S. Luke from Abraham to Dauid to be God in man King of the Ievves These be the groundes of our faith our darkenes vvilbe exceding great yf vve misse in these poinctes S. Mathevves text shal be first layd dovvne vvith so much of the persones story as principally argueth doctrine for the Kingdome of the vvorld to come of right faith in them as in vs novv The fathers of our Lord the first fourtene should haue their story knovven among their spirituall
the fiue poinctes specially that yee haue no Nevv Testament from God For they vvrite plainly vpon many places that your testament is most corrupt Ievves of vs vnderstand English Beza far passeth in that him in latin I can rede Broughton Of all I haue vvrirten yonger then novv by 20 yeres combaters yeld therfore doe not oppress me by them vvho reiect them But for the present Question of Kingdome you iniurie many Not Iunius only but also Tremelius all Geneva in there last Bible D. Piscator a very learned man D. Polanus after that I came to Basil as once he yelded for Dan. 9. but revolted again to the groser Olympiades all these stand to me for the legges many in dutch Homilies Romistes after Bodinus full many tvvo very lerned of Bretany no B. of England that the Prince of the nation made B euer despised my book of ConceÌ„t many Britanes others think that none vvold but some one counted the skum and scomme of the vvorld The Iesuites of Mentz humanelie confessed that they vvold graunt all that book and long agoe by tvvo Cardinales advise vvold haue moued me to haue taken a principal Cardinalship sayng thâ—t I might do much good to the Church yf I had a Prince that fauored my studies and I told them I hoped I had all these I must defend against you A Bishop in syrname breÌ„t certen bookes of mine hindring his gaines for notes upon the Bible damned of old But of him I complained to the Lordes so B Cot exc brent bookes commeâ—nded by the K Arch. VVh most highlie a litle afore his death and others against you vvhich none but a Ievv in hart or errour vvold havâ—breÌ„t and complaint vvas made to the Lords against him and some promised to moue the K. for a verie great stipend to teach you Ievves in Ebrevv And for the Bishops of England none of the Princes making or vnlothed deadlie as enemie to the Bretish nation vvill thank you forsayng onlie D. Iunius is vvith me Milliones of milliones through â—urop vvold shevv they agree vvith me As you maie think Polychronius and enemie Porphyrie haue bred milliones novv manie yeâ—es Thus your citation of testimonie is aunsvvered as untrue here your Ievâ—es vvhom you lead â—o Gehenna should knovv by one crime all your trecherie and vvhat a Sinon you are You knovv Virgil as Sinon Incendia misâ—es ridentem dicere veruÌ„ Quid vetat DAVID THE IEW. I will write a book in Latin that aunswer you in print BR As the Thracian modestlie prouoked me in Ebrevv so therin vvill I aunsvver from Rabbines ovvne syllables To turne your nation you seeme little modest to call me to combat vvith you in Latin vvith you vvhom milliones of our yonge men could breake I told you sadly that you spake many vvordes for fevv But never one vvise to my hearing But your vvork shal be printed send it me And this much for our disputation vvhich occasioned all the former booke A book he sent vvhich Hidelberge hath to avvnsvvear or to shrink Of the Angels determining Clearly vvhen Moyses lavves should be buried by the burial of Christ I translated the Angel Gabriels spech into English as circumspectlie yf manie be not deceaued as anie hath done into anie tongue omitting no letter of aduantage for the clearnes of Chrsstianitie nor vvresting anie vvhit that a Ievv might say I vvas partial in a Grammer cause and some thankfull DD. of Oxford thought it dutie to tell others that I translated the Angel spech better then anie before me Yet some R. R. F. allovved M. Livelie to translate ridiculouslie Ievvishslie dead lie and to raue against me being at the Alpes farr off in Zuit zerland vvho to my face neuer durst hold himself my equall but hath bene often blamed of me for extreme vvant of judgement in Ebrevv Arch. Wh. cannot be blamed for M. Liue lie told a Bohemian felovv in vvagin for Cambridg that he vvrote against Beroaldus and me But the Arch. shevved no countenance to him but all of high discontent For heathenisme in the Persian Kinges he shevved him senseles to astonisment against the last propheticall bookes Daniel Ezra Nehenias Esther Agges Zachary And his commender shevved him self most vvicked vnlerned extremely to astonishment impudent extremely to athean madnes that vvold foyle the bishops rightly folovving the Ebrevv text For To Seale sin though the margent haue To Finish Readinges are 848 in the Ebrevv vvher the text the margent are both pure the margent checketh not the text as corrupted in Babylon but both text and margent are from God Arias Montanus hath made an whole work of textes as corrupted and so Plantines great Bible is printed in deede corrupted For this I have blamed Arias of extreme ouersight otherwise the man was of rare learning but for scripture tongues I feare not to censure him And I have shewed in Helueâ—ia Marpurg and Mentz the reason of the double reading none euer before me from Iewes testimonies or plain reason The commender of a foiler of our BB. so referend and so learned as the libeller him self commendeth them to be should be counted a brainsick foole receave into his owne bosome all the vilenie of his libel who the partie may be that determine I not But all will determin that he was a shameles asse that wheras the Bishops held the right the Line word allways the safe and not chect but expounded by the margent and so protest in word that our nation holdeth not the text corrupt in none of the 848 margent readinges for they are all of one auctoritie he wold stain the sagenes of our BB. commend a blasphemer eight hundreth forty eight fold of the pure text which yf we betray the scripture may not judge controversies as a corrupt judge but Rome clayming to be the Church must judge as not erring This Lonchios the blind Knight that can perce the scripture to the hart with his prophane speare shall see what he hath perced the disgracer of the BB. wher they better deserved then in all their desertes this Lonchios should be estemed as a blind Bayard noÌ„e should for this gev him honour Of Farar the Iew. Farar the Iew that openlie in a Colldge Hall at Amsterdam as I told disputed vpon Daniel to disgrace Christianes yet neuer durst blame our BB. for translating the text But the libeller is more Iewish then anie Iew to disgrace the BB. stealeth their auctoritie to prove that they missed of the Bibles words Yf a straunger had so condemned them namely that they knew not what the Bible was theyr pleading had bene easier But now a creper into their bosome damneth them by their owne auctoritie to make them befoole themselves wheÌ„ they deserued rarelie well 848 times wel by honoring one place that draweth al of the kind 847 with it So the hart of the
Tarsus and the Physician of Antiochus Magog will call a learned reader to the best Grekes through their troupes from their first to the last from Homer to Philemon and Menander He that knoweth Grecianes from Homer to Menander should find that the little New Testament will call his memorie through all One fit for an Archbishoprick in England wold be commended with such knowledge the LL. of a Kinges counsell who by Attiq Greke are all Episcopi and Kinges as Antigonus for all Asia 8 The Greke translation of the old Testament made by Ptolemie Philadelphus request by 72 of Iuda and used of Iewes wher the Macedonians scatered them to South East North and in part to west this translation is so skilfullie cited of Galilean fishers the rest that all the wittes in the world to this day cannot folow their steppes to applie their Greke unto Ebrew Disdain not dulnes is the cause of the blindnes Bishops of Kingdomes should all be Papae Popes of their owne soile all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseers as in the lxx All of anie charge be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babes be deceaved in termes But God deliteth not in fooles That Episcopus that knoweth not what God speaketh in the old Testament in Ebrew nor what in the New in Greke is too too lerned when he dareth teach others that which he neuer lerned himself 9 The Apostles had disputationes with the Thalmudiques who speake after the maner of the whole natioÌ„ upon the 613 Lawes of Moses because the letters grauen by Gods writing were 613 and the Law and Gospel hath no more matter they devided all Moses Lawes into 613. A few moo or less they might have made them but they saw they fell out verie fitlie to that number To these Lawes al the Apostles write most upon these two Iehovah thy God Iehovah is one thou shalt make thee a King of thy brethren Because the Eternall Sonne who made the world sayd he was the Sonne of God the Atheist high Bishop in Bishop Eleazars roome rent his clothes as he and all after him deserue to be rent with wild horses that after will take his place or nevve Ievves Policie So because he sayd he vvas King of the Ievves they made this a meane to haue him King of the Heathen and themselves slaves to Cesar And vpon this Lavv Thou shalt reuerence my sanctuarie vvhen the vvord Eternall vvho had his tabernacle in us expounded most graciously hovv the Tabernacle Temple called unto him they vvold make this death to say Destroy this Tabernacle in three dayes I vvill raise it vp againe And they as he bade destroyed the Tabernacle to their eternall fall he raised it up again the third day They vvho knovv not to vvhat Lavves of Moses these thinges are penned can neuer take delite in Moses vvherin Kinges speciallie as David Salomon should spend their time to be Papes Bishops of their people the King able to confer Moses vvith Iesus vvold be the glory of the vvorld Novv the holy Apostles folovving the Thalmudiq plain comon places force all men eyther to despise God in them or to be cunning in them And all vvho protest learning should be ashamed to have them in their librarie not in their head As Bodinus vvriting of English Lavves vvas found vnskilful so al that speak of SaleÌ„ Lavves not brought vp in theÌ„ vvill trip in speaking of theÌ„ 10 A fourth kind of Greke the holie most vvife Apostles have Termes of Athenes applied unto voices of Salem in most heavenly brightnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightnes of glorie Ebr. 1. 3. from Esay 4. is used to break the revolting Rabbines That is spoken of the eternall son our Saviour Esay al goeth upon that terme Ieremie Zacharie alià s Ieremie Mat. â—7 termed by notation the exalter of Christ and Zachariefather to the second Elias Very manie such pearles the Apostles have vvhich I vvold handle yf the King giue that vvhich novv elv yere upoÌ„ vvord I looked for 11 Manie before me and I after others have shevved that the Thalmudiques haue speches that proue the Trinitie vpon Ecclesiastes in my two bookes in Ebrew that to the Grave of Hanaw the other to the Landgraue I have shewed that Iewes without envy speak the best to all the Princes of Germanie S. Paul saith for further matter that he differeth not from the Scribes for the incarnation and resurrection Touching all that the Apostles have written this must bâ— vnderstood that they wrote to the simple of Iudah speaking most plainlie to their capacitie And all their speches differing from Heathen maner are plain to all Thalmudiques and the Apostles tendered the weake of the world speaking to the capacitie of the plainest that no City but the dullard that crucified the God of glory wold say the scriptures are hard and religioÌ„ is reduced to these principles Conclusion Thus I have shevved our Lordes familie and questiones depending therupon I wish all that hope for life to know first the familie of life No familie in the vvorld nor all together match it Geve glory to our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faults Escaped * 3. fol. lin 7. read seventh moneth and line 14. Mich. 6. 3. * 3. b. l. 7. sheep * 4. b. lin 30. read comment A. 1 a. lin 11. Addi B. 1. b. line 20. vowels B. 4. a. lin 14. which was C. 1. a. lin 16. his tombe And lin 25. heavy C. 1. b. lin 14 perfited and l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. 4. a lin 21. ladder C. 4. b. lin 13. so must D. â— a. for Math. 25. read Luk. 12. 42. D. 1. b. lin 5. Ezron D. 3 a. lin 19. of his name D. 3. b. lin 1. infirmityes And l. 4. infinite And l. 15. Lev. 26. And l. 30. mourning E. 1. a. lin 14. whetstone And l. 23. Gods E. 4. b. lin 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And l. 11 cha 38. 17. F. 1. a. lin 12. forged And b. lin 22. market And l. 32. brought F. 4. b. lin 5. would be And l. 17. knees G. 1. a. lin 3. yee that And l. 18. the common And l. 22. citeth G. 1. b. lin 7. who was And l. 10. webb And l. 11 grieved And l. 15. no kin to him G. 2. b. l. 28. images And l. 29. Trinacria And l. 30. vnder one mount H. 2. b. lin 20. commendeth And l. 27. 2. Pet. 2. H. 3. b. lin 26. Rodanim Riphath I. 1. b. lin 29. Caari And 2. a. lin 22 Magor-missabib And b lin 19 is God And l 33 requite I 3. a lin 24 27 30. fitted And l 30 depth In the Greek K fol 4. lin 18 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉