by the gates of Haides They feared not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passe to the grave death and region of soules as A thanasius speaketh CapernauÌ„i Hades is in Ebrevv Abne Bor the stones or clods of the pit vvher bodies vvithout life lye a child might sone see so much Ebrevv Greke and Scheol for building tentes cattels and mens bodies num 16 had no vvorse A sound Divine vvill not say that all men dead there died the second death Abrahams Hades I often handled That in 1 Cor 15 nothing helpeth the vvicked ther for bodies it is the poison of Rottednes Keteb a plagy ayer Ps 91 and Rekabon Rottednes ar centron sting in the lxx the comon sting of the body and Hades to the body is but grave and death And ther Hades to the soule as the most learned Photius in Oecumenius teacheth conteyneth all faithfull soules vntill the resurrection wicked and barbarous vvrangling vvith Scripture bredeth fevvell for Hell Death and Hades vvherof Christ hath the keys as the Rabines speak should not take Iohn before the time as Arethas saith Ap. 1. Hades that receaved Cesares and their troupes had bene no nevves to the serpentes sede to be soules Hell a gulf of buriall vvas there meant When the sea and Hades geueth up the deade the grave and ayer as Origen and Methodius think yeld the bodies Andreas saith truly though lesse fitly for a vision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place vvhich receaveth our soules is Hades there the vvicked are Death and Hades Apoc. 20 as Arethas lernedly expoundeth the place and they are cast into the Sea of fyer Brimston second death Elihu vvas not bolder to say Men of hart vvold speake as he then the penner here that Grecianes and Ebricianes sound from childhood vvill speake as he that Haides is neuer hell in the Nevv Testament But their tongues are set on fyer from Gehenna that so teach Haden properly to meane Gehenna Hell either ther or in the Crede None can deliver his soule from hell Ps 89. all faithfull shall deliuer their soules from Gehenna So our Bibles neâ—er meane hell of tormeÌ„t but vvhen Gehenna is in the Greke Neuer in all the old testament but by consequent that death to all the vvicked comonly an hasted Scheol or hades hath Gods-hated in Hades the place of torment An this much against the spech of Dauis in the market for the true meaning of Descending Hell Now let vs go to learned Euseb wher Haides is most nobly handled by B. Winton for Geneva wher they could not help them selues And now the R. R. F. his auctoures will confirme for poor Geneva all that theyr hartes can desire more then wicked Ievves vvish to stop theyr vncleane mouthes foming out theyr ovvne shame as raging vvaues of the sea Lyers railers against all honesty Of Eusebius hovv B. vvinton citeth him so that he might stop Ievves vncleane mouth Eusebius is cired by L. vvinton speaking thus Eccl. hist lib. 1. Cap. 13. He raised the longe layd in slepe brake the vvall that never vvas broken afore Here the raised be the iust from Haides the difference is that theyr bodies never more returned to Haides That is meant by breaking the vvall vnbroken till then Here Ben Arama might be sayd to haue a brasen hard face yf he vvold gather a going to Hell or the long dead to haue bene raised thence they gather vvell truly that the soules vvere raised to theyr bodies from that part of Haides vnto vvhich our Lord vvent But because all heathen should tell vvhat Eusebius should meane they vvold say he mâ—ant heauen by Haides Eusebius doth so expound him self B vvinton might tell Ben Arama that Euscbius vvold tell Siphâ—i the Alcoran that they greatly iniuried the Gospel to gather Hell vvher heauen is plainly meant And herein B. vvinton fighteth for England Geneveans theyr partakers that the old iust our Lord vvent to Hades vvhere Paradise Lyeth GeneveaÌ„s vvish Grekes for that the BB. of England cite auctoures that vvill suffre no other meaning for their vvordes And the right referend fathers should be the skumme scomme of the vvorld yf any Ievv Lerned in Ebrevv Greke as all ought to be checkers of Bishops yf he could prove they meant hell vvher the Auctours meant heauen perverting so grosly so crosly for to make their Hell from Eusebius Ecc. Hist 1. 13. vvho meaneth heauen Apod 3. in handling the same matter by other termes So Eusebius doth expound him self that all might be Hesiodean old sucklinges that should mistake him Also B. vvinton might prove that Eusebius meaned as Ievves for soules place by Citing the Ievv Aristobulus The Peripatetique as agreing vvith Christianes citing heathen poetes of our mind in praepar Euangel li. 13. fol. 401. in these vvordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sum is from Empedocles in Aristob The Ievv allovved by Euseb saith the Godly going heÌ„ce are happie vvith divine vvightes in the same dvvelling Thus the Athean Ievv vvas a lyer a railer against all duty by B. W. that blaphemeth us in teaching that the holy vvent to hell So Eusebius B. vvintons auctour being soundly expounded stoppeth Ievves mouthes teacheth that Christanes haue Ievves Grekes for them that the good departing hence are vvith the happiest And Eusebius vvas to make good to heathen the judgment of Christianes in comon plain agreement not to be a vvicked sophister speaking as to the heathen capacitie yet having on thing ready in his tongue an other thing hid in his heart A Ievv or vvorse then a Ievv should he be that vvold then peruert Eusebius seing he teacheth so plainly that the godlies going to Hades meaneth in Ievves phrase an adioining unto the Fathers vvher they are equales to Angels as Philo speaketh of Abraham hovv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Christian checketh Philo for this But some had yf they vvere of an other mind and durst combat Therfore Ievvee should hold the best of Gregorie Nazianzen for tartaros and Catachthonia wherein Epiphanius Cyrillus S. Paul Phil. 2 be expounded Yf anie Buzantian and Ievv angry that Chrysostome drove them there to shame vvol be reuenged also of Gregorie Nazianzene vvished to be Bishop of Constantines Citie and in great election vvold quarell vvith him for Tartarus or Catachtonia in vvhich vvord Cyrill of Ierusalem folovveth him vvith Epiphanius or upoÌ„ S. Pauls vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aunsvver is readie These auctours vvhich meant that our Lord vvent hence unto the happie are cited by B. Winton for the right meaning of the crede vvho expreslie telleth that no scripture denieth the going hence to Paradise in ser fol. 219 often cited and in manie vvorkes vvhich may stop the uncleane mouthes of Ievves Novv they shall be expounded hovv they nothing help Machmades frendes for better keys of Paradise S. Paul saith
had all theyr actiones as opened in a book before his judgement throne made a riddance of them by the day that he was to com into the world And joyneth vnto theyr vtter consumption his coming in the cloudes of heauen ascention vnto the Everlasting throne promised vnto Dauid There the Romanes begin theyr dealinges vvill rule over the King of heauen till they crucified the God of glory Wherfor they are pictured after the tenour of all Daniels fower in one The Lion the beare the fourheaded Leopard the fourth the ten-horned giue them armes to make one of them fower a beaste ten-horned colored like a Leopard footed as a bear and mouthed like a Lion Theyr tribute or taxe over the world fell out euen vvith the time that Christ the God of heauen came from the father into this vvorld And Daâ—el taught vpon Babels fall vvhen God vvold by his ovvne blood open an Eternall Kingdome to them that beleued in him and vvhen God in Christ wold enter into the vvorke of the tabernacle euen begining 30 yeres in the flesh So the faithfull savv vvhen the son wold dvvell in our tabernaâ—le of Abrahams sede whose familie knovven rightly of fevv perverted by â—evves vvith many questiones depending heron I open to all Christianes first shevv at the Entrance the reason of severall beginnigeâ— in the holy men that spell or speak vnto vs of God come in the flesh Of S. Mathews beginning from Abraham The full purpose of S. Mathew concerning the Kingdome of the Iewes I will handle at large in due place Now the reasons of Abraham made the beginnig may be touched only 1. Abraham vvas the first man to whom Christ was promised in plain termes that in his sede all the families of the earth should be blessed So a beginning from him is fit for Iewes and heathen 2. In that Eue had a promess that Christ should destroy the workes of Satan who destroyed the vorld Kild Adam to be dead in sin to leaue this world our Lord his justice and death resurrection ascension restoring Adams soule to justice the new world wherein justices dwelleth all these poinctes are closly taught But contemned by the blinded of Satan who delite to be vnwittj vvill not so much strain theyr care as to vnderstand vvhat God speaketh Novv to Abraham matters vvere shevved playner that the destroyer of Satans workes should come of him after death should be reuiued figured by Melchisedek as Abraham Sara dead from strength of generation yet by faith vvere quickened and iustified by faith So they should be vvho beleued in God that raiseth Christ from the dead For these causes the beginng of the Nevv T. is fitly taken from Abraham Of S. Marc. S. Marc dravveth his entrance from the last prophet vvâ—â—â— Iohn Babtist is foreshevved from Esays comfort vpon spech of the fall of Babel vvhich matter vvas plainly expounded foâ— time vvhen Cyrus destroyed Babel Marc his Gospell is of half a seauen to shevv Christ his teaching of the covenant for many And as God vvold haue S. Mark to fortify the Angels Chronicle for the time So he vvould haue the other thre Euangelistes to hasten to the same As S. Mathevv doth vvhen he told that our Lord dvvelt in Narazet as in the volume of the prophetes Es xj he is called Nazer in the Babylon Thalmud in Chelek Nazor is the name of the son of Dauid Presently after Thalmadique handling of that his name he cometh to the Angel Gabrieis half seauen so doth S. Luke S. Iohn hasten to the preaching of Malachj the sonne of Zacharj Wherby any might marveile hovv the Ievves could misse to receaue the King of glory coming to his ovvne hovvs And thus all the four evangelistes shevved care to fottifie that part And God vvold haue it famous turning it into a proverbe for afflictiones conformable to the afflictiones of Christ by allâ—sioâ— to that time That the afflictiones for Christ should be called the afflictiones of dayes 1260. or of a time tvvo times half a time monethes forty tvvo So by allusiones our Gracious Lord teacheth vs to mark the four evangelistes for the half seauen of our Lordes preaching specially S. Mark to go back with him to Daniel And our Lords ovvne tongue doth call vs to marke the time in the Parable of the fig tree fruteles hindering the Earth Which spech may be gathered to be six monthes before the cursed fig tree vvithered As Bucholkerus maketh a goodly comparison of that Parable of our Lordes half seauen So our Lord calleth vs from Elias Baptist vnto Elias the Thisbite hovv in his time heauen vvas shut three yeres six monethes vvarning that synce the heauens vvere opened at his baptisme vntil his soule should returne from the cross to heauen yeres should be three six monethes Novv the gathering of Elias times in the first of the Kinges vvold require long labour But vve may be sure it vvas vvell knovven amonge the Thalmudignes as S. Iames speaking to the Thalmudique maner sayth that Elias prayâ—â— stayd raine three yeres six monethes Thus the time of our Lords preaching is svvetely compared vvith other Scriptures vve may be sure that our Lord spake the truth seing ouâ— Lord told in Daniel ch 7. 12. That Antiochus should croâ—â— the lavves offring a time tvvo â—imes an half He vvold haue his time for sanctifying the temple to be as vvell Knovven as vvell measured seing the allusion Ap. 12. of a time tvvo times half a time is taken from his preaching In what moneth S. Marke beginneth his story the rest the opening of the heauens by the second Elias Because our Lord was baptized even beginnig thirty to open the Kingdome by teaching the covenant to many three yeres six moneth Seing his soules passage from the crosse to the fathes is certen in the fiftenth of Nisan So his birth Baptisme should be in the seauenth moneth Aethanim Which vvas the first moneth after the creation of the world Of the moneth Ethanim or September It may somwhat help to mark old story of Aethanim from 1. Kinges â— 2. All Israel assembled to the King Salomon in the moneth Aethanim in the feast that is the seauenth moneth And the sacrificers brought the Ark of the covenant of the Eternal vnto his place vnto the Dabyr vnto the holy of holy the Cherubim spred theyr vvinges over the place oâ— the ark This so Solemne should haue antitypon awnswearable in high matter And what thing els can be but that the most holy was manifest in his temple the army of Angels spredâ— theyr winges to haue him honored at his coming then into the world The explication story of the moneth Aethanim The most Lerned Chaldy paraphast IonathaÌ„ speaketh thus of Aethanim It is the moneth of the
Crede out of this sence betray not onlie the Greke Fathers vvhom yf Ievv and Turk foile all is gone but betray also the Gospel vvhich vvill not be defended by Hell-forget tormentes rooting out all auctority of Divinitie of Ebrevv of Greke of conscience in speach of a thyrd syllogisme which the surveyer in an Enthymeme made vnto the King The usual Greke must be holden the Credes meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Catelthein â—is Haidou in the Godly is a passage to heaven by usual Greke Therfore a passage to Heauen is meant by the Crede Ih. Whitg rightly held Rhodaneanes senseles that embraced not the Proposition And B. Winton in second thought surveyd that by the Grekes the phrase meant the soules comon lot to have distinctioÌ„ by the qualitie of the persoÌ„ Paradâ—se Haides light for the good Tartarus darkenes for the other For the assumption I commended to the K. 145 Greke Epigrammes from all sortes of Grekes in Anâ—hologie vvher all countreys and ages shevv vniformitie And so three syllogismes the R. R. F. hath made against Ben Aramas slaunder Syllogismes all vnvincible yee though he himself vvold goe about to ouerthrovv them he neuer could they be so fortified for Geneveans good yf they had one drop of thankfulnes to accept it I mentioned Scripture to prove going hence to heauen that Abraham Isaac and Iacob all faithfull be there but I hold all Britanes rude that knovv not so much yet the simple may take these Mat. 8 Luc 13 Iohn 5 Luc 23 2 Cor 5. 1 coÌ„pared vvith Lev. 26 10 Heb. 11 vvher Abraham desired the heauenly citie and God had prepared it for him and Eb. 9 10. I cited in my reply against a Patroclean dreame and vvorse then Patroclean for he feared not but desired Hades And novv I nede not cite mo places Reason vvold tell that all use litle reason that reason not thus seing the Apostles infinitly cite of our Lords death and resurrection and neuer have one syllable of going to Hell they be of infinite impiety and contempt of God that dare vvrite of a going to Hell seing no Prophet repeateth a former matter but vvith some change yf the matter suffred anie more to be spoken So all these repetitions be stained by the unlearned vightes that honour Hell against all Gods vvisdome and against Christ his vvordes that six times in one sermoÌ„ saith I goe vnto the Father Who vvold euer think that Christianes should so contemne God or Scholers be so barbarous or men so senseles Novv because the seÌ„seles barbarousnes pretendeth English custome from Davus in the marked take Positiones for the terme descending the terme Hell then I vvill returne to the Greke Fathers Of tvvo vvordes Descending Hell hovv the unlearned unstayd do turne aside The termes Descending Ascending are vsually taken for passages vvher the ungrounded barbarous ignorant of vsuall speach make ship vvrach of faith By these particularitez they may be instructed Descending to Egypt Gen 262 and Ioseph Hurad vvas caused to descend to Egypt that is in our Church Bible Ioseph vvas brouhht to Egypt Gen 37 So Iuda vvent from his brethren Ebrevv Iarad Descended And so infinitly in Genesis for passage to Egypt And usuallie in Iosuae borders of land reching or going froÌ„ tovvne to tovvne are said to descend And it vvold vvearie one to reckon the Iudges or defenders phrase of Descending for going to an exploit In Samuel Kinges and all the stories Descend is the vsuall passage and so Ascend as Anabasis expeditio Cyri. Some time it is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe by the lxx Gen. 43 5 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 294. To go and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass through And in double active to cause to descend up the Arke that is to carie it And the lxx translate it to ascend Ruth 3 3 Io. 13. So Ievves and Ievv like may be aunsvvered that the terme Descending is plain for anie passage and al passage of soules heÌ„ce is ascending Koheleth or Eccles 3. for they returne to God Eccl. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sence for passage from Nazareth to Capernaum passage to Samaria Cyprus Seleucia Cesaria Antioch from Macedonia likevvise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas for passage avvay So scripture should muse slâ—underous Ievves Ievv-like barbarous For the other vvord Haides is knovven to milliones in Britanie and both together heard for 3000 yeres use to meane a passage of soule to God in our Soile they are holden barbarous unlerned that daregape against this Shortly Germanie vvill so stop Ievves railinges the vvicked helpers of Machmad Let us marke Hades in the Nevv Test Now of the woord Haides or Hades Hell in comon sense but never for to particular Gehenna The R. R F. cited thrise vvher God vvrote Gehenna Mat. 5 tvvise â—oonce in al these places he cited Hades as though it had ben ther not regarding the Test vvhich God gave us but making a nevv from his ovvne vvise head Yet all humane recordes all together all laid in a balanceâ— are to S. Mathevves thrise Gehenna lesse then the dust of a balance The true terme Gehenna being a Thalmudique terme for soules place confirmeth the Ievves comon place vvho most learnedly teach that the Ebrevv neuer nameth place of joy properlie or of torment Thus both are taught Lev. 26. Yf you kepe my commaundements I vvill dvvell amoÌ„gst you In Paradise saith the Rabbin by a borovved spech from AdaÌ„s garden Yf ye kepe not my Lavves my angry face shal be upon you Wher before the throne of God and the Lamb Apoc. â—4 on high Cether Malcuth as the Ievves in proprietie of spech express their mind For their Midras or fabling commeÌ„taries they have a rule that none may stay upon them And he that cited them shevved in fevv vvordes that he vvas a babe in judgement When the Zohar agreeth vvith the Nevv Test then it is certen old sage not late discanters bred the spech Aben Ezra checketh mightily the comon Midras and comonly and notably Pref to Moses The valley of Hernnon nere Ierusalem vvas a place vvher children vvere offred to Deuels breÌ„t to death And the old holy Rabbines borovved that terme to expresse Eternal torment and our Lord confirmeth that and their judgement therin for all their vein in the Lavv layng that dovvne once tvvise thrise he teachâ—â—h all learned to kep that terme in all translationes All bodies shal be cast to Haides for it is the grave to the bodie the miserable bodies only shal be cast into Gehenna so the R. R. F. vvold by Greke of his ovvne making haue marred all faith To forged textes I nede not to aunswer The Pentheus in Euripid. that seeth a double Thebes a double Sunne savv one but this Pentheus seeth none But vvhere Haides is in dede he shal be aunsvvered The builders on the rock vvere not hindered
labour wil bring labour upon labour This much I wish all to weigh that we must defend not onelie the Hebrevv text to be pure but also the Neâ—u T. our hartes might blede to see our pâ—uishnes to help â—euues to hold the ceremonies neuer ended and to place East matters in the West precedent tokens going before the incarnation to folouu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the daies of Christ his flesh Of these I vvill vvrite alitle for Amsteldam the portugalles our Iscariotes vvho for 30 sicles vvold sell Machmadean notes vvith the Bible Of the fourth Monarchy He at the first vvold haue Syrianes Persians Grekes Romanes But being vvarned hovv so he left out the Chaldeanes denyng all the Prophetes left Eusebius in that poinct vvher in all Ievves held the trueth cometh to the fourth Kingdome vvherin since he hath vvritten in Latin a treatise to me against me Thus reasoned D. Farar. Yf the fourth Kingdome vvhich must be dust in the image befor God of heauen his Kingdome is set vp yf this Kingdome be the Romanes yee mistake the true Christ But the fourth Kingdome is the Romanes Therfore the true Christ is not yet come Br. I denie the assumption The fourth Kingdom is not the Romanes But the parted Macedonianes a parted Kingdome from the third called one in respect of clayming Iuda to both sides by ioyning mariages still Syria vvith Egypt the Romanes had bene vnfitly figured by tvvo legges being one Kingdome Besides the mariages together had bene no distinctiones For all nationes mary vvithin them selues But the mariages of Seleucidae Lagidae pass al in all stories continued nere 300 yeres handled in many vvriters Strabo Appiane Pausanias Livi Trogus moo full many Besides the Romanes had made the inages legges longer then the gyant Typhoeas vvhom Iuppiter buryed in Tinacria vvhose head vvas vnter one mout his tvvo feet reached vnto the other But Gods providence contriued all to a fit proportion of a mans body The Chaldean of short time to haue a short part 70 yeres the Persianes in brest shoulders to let dovvne the armes 130. nere double to the other Alexander his captaines sone destroyng one another 23 beside Seleucidae Lagidas to belly as so many ribbes all sone cutt off to haue the shortnes of a belly the reason is plain that Alexander vvas to be sone cut off because he vvold be a God proud by successe And a Poet vvold say he should be cut off least he vvold make vvarres for heauen Novv the tvvo legges vvhich continued double the Persian time in mariage that Cybiosactes a supposed Seleucides maried the late Gleopatra these haue a fit proportion strong a vvhile are thick thyghes vveaker are the slenderer legges And vvhen Antiochus Epiphanes ruled Egypt Syria Gyges Asia Egypt Phayt or Phaytons Lybia as Ezekiel told Ch. 38 39. Polychronius the Greke vvhom I gaue you vvith porphyrie other Grecianes doth him these matters rightly handle vvhen Epiphanes ruled both then the tvvo vvere one Kingdome for vvarning touching his altering of the lavv the visiones vvere chiefly shevved Ch. 7. 8. 11 12. agree to the parted Macedonians to every vvord of Daniel your expounders confesse that the Grecian Epiphanes vvhole rage is of dayes 2300 Rabbag sayeth that the legges conteine the same matter that the Kinges of the north south Ch. XI are the tvvo legges for Ch. 12. Iosephus sayth as Daniel that he held Ierusalem three yeres an half your Machabees note that sone after at a month his army smarted sone he after dayes 45 fell by Gods hand And heathen stories agree to Euery svlâ—able vvhich by chaunse could not fal out one vvord by chaunse may fal fit to a matter not purposed But as an hog may dig the letter A vvith the nose yet cannot dig Andromachaes vvork of Ennius so heathen could never fit Seleucidas lagidas to every vvhit of Daniel vvhom they never savv but that God closly ruled the Balamites to teach Israel Moreover it is most senseles to think that the Macedonians vexing your nation vvith double campes in your nation eating as vvith teeth of iron for fiue Kinges of one side fiue of an other treading all dovvne by campes vvhich they coul not eate it is most senseless in you to thinkâ— that no prophecy should tell you of these poinctes but 300 yeres should be passed over Turke Caesar south Kinges late in Aben ezra vpon Dan. should be meaned Gehenna iâ—stly devoureth your natioÌ„ as fevvell ready for it that despise Gods goodnes leading you so clearly by Daniel vnto Christ his birth by the Image vnto his death by Aben ezraes vvordes Dan. 9. That seauenty seauens of yeres are from Daniels prayer to Seale the Messias the holynes of all holynesse And doth not this speake as vve that God vvas in Christ reconciling the vvorld vnto him self vvho in death overcame him vvhich had the povver of death the vvorld vvas subiect to the son of Enos a litle inferiour to Angels by suffring death but Crovvned vvith glory by resurrection ascention To vvhat sonne of Enos could the vvorld be subiect being a bare man vvhat bare man durst the Angels vvorship at his coming into the vvorld by ps 97. Kimchi confesseth that to be spoken of Messias coming into the vvorld And Sadaias vpon Dan. 7. confesseth Messias the sonne of man coming into the vvorld sitting vpon the right hand of God by ps 110 And vvher your Thalmud denyeth that vpon ps 110 Iarky Aben ezra cannot agree But Iarki vvith Sadaias vpon Dan. 7. say Messias is ther meant the person ther sone returneth to the Euerlasting thence ruleth all Kingdomes coming into the vvorld as sone as the Romanes tribute shevved that the Macedonianes the fourth Kingdome had not one tovvne of governement vnder the cope of heauen And hovv can you be saued despising so great salvation vvhich telleth by so many stories in Daniel yf this this for 500 yeres fall out as vvas foretold lok for the redemer in the yere that Aben ezra told to be Mesâ—â—as the most holy by Aben ezra to sit on Gods right hand by Rabbi Sadaias Thus ye may se that not the Romanes but the Macedonianes vvere to be the destroyed before Christ came into the vvorld And you might rede vvhat a gracious commentarie the N. Testament maketh vpon this poinct yf you haue any vvorde to gainsay speak on Farar the Iewe. None but you D. Iunius make the parted Macedonianes the fourth Kingdome M. Plancius the Preachers of this tovvne are against you for SalomoÌ„s hovvse for Daniels Chronicle for the Crede for the fourth Kingdome hold not the nevv T. to be pure in text And the BB. of England be against you in their notes vpon the Bible for
in your fevv vvordes Matters to have made you a Christian plain is there vvhich your vveak head might learne and not put quarels as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to proue your self full of poison and voyd of lerning I vvill for disputation sake make my self an enemie to the Lavv thus reasoÌ„ vvith you Rabbi Farar vvill graunt that yf the old Testament be corrupted God gaue it not and I am sure it is true For Gods Prouidence vvold kepe pure all bookes that he vvold haue coÌ„tinued as vvhen Ieremie Ezra abridged manie bookes nedles for all aages those God vvold not haue more copied but left at the Ark vvhich vvhen the Temple vvas brent could not escape or othervvise God vvold haue to decay But Ieremies Kinges Esraes Chronicles to be kept to euerie letter Yet I as an enemie vvill thus dispute Yf in Carui Ps 22 for Caru all ye Ievves have corrupted all copies this 600 yeres against the Massoreth haue in Dan. 8 Chaldean Kings name prophane vvith shin afore Aleph in this notation Bel enricheth not as ch 7 vvith Aleph afore Shin Bel giues a fire of vvoe aâ— the Massoreth vvarneth yf all you herefolovv corruption God gaue not the Lavv or you are vvicked But all eyes may see vvhat you doe Therfore by you God gaue not the Lavv. Novv Rabby Farrar vvhat yf a Turk thus disputed vvith you vvold you not be turned into a stone as 〈◊〉 or in vvordes unvvise of Hecate God vvold stir diligence I dare defend the copies pure Psal 22 Dan. 8. But I cannot defend your troupes So you should not object unto me our troupes You haue my Latin Concent ther you see my judgement that the Bible is settled all as one bodie pure clear perfect Trinitie Sonnes Incarnation and Assumption to Heauens is the Diuinitie Life by the light uniforme in all soules for cariage is the humanity as perfect as Moyses in the 613 Lavves No good thing can be taught but that is required in the Nevv TestameÌ„t No ill thing can be thought but that is reproued in the Nevv Testament Ben Arama might have sene this and all Thalmudiques from S. Paul 1 Tim. 1. But Esaias sixt makes you as I doles that have eies but vvill not see But you vvil be carpinge as seing to much You could not see Gods vvisdome in geving Zachary the name of Ieremie And knovv you not that to be most usuall in Ezra Nehemia speciallie in Ieremie speciallie in Nechlemite Magor-Missabil And vvhy could not you carp at Barachias Mat. 23. for Iohajada He is neuer called so in the old Testament but you knovv the notation to be all one Novv Zachary vvrote Christs his exaltation a King riding upon an asse sold for 30 Sicles as a servant kild by an oxe but destroier of Ierusalem after vvaters of life made to spring from his heauenlie Ierusalem vvher all thinges shal be used to Gods glory horse bridles as Temples vessels So Zacharie hath the name Ieremie abridging all his vvorke And Christianes had neuer taken the strange vvord but for the glorious exalting of Christ who did giue the ox that kild the seruant to the Romane butchers But Enuie bursted your panches vvhen you see all Scripture all learning contrived unto Christ And thus I haue aunswered for S. Luke that Iesus Fil. Ioseph opinione est vere filius Eli c. filius Dei and for S. Mathew that Iechonias the man childles a King neuer childless begate his successour and 〈…〉 ee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bipotentes Macedonas parted Grecianes in the Image legges and Moyses clearlie ended by a set time for our Lordes death And that vvhich Ben Arama moued was handled by collaterall occasion that our symbolum or mark of faith speaketh in Greke as the Gospell in holie spech to go to the Father I haue proued that by a B. D. Bilson from Grekes abondant that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tels so much And for Scriptures old I have shevved that vve Christianes know your Hebrew better then your selues for Massoritiq exquisiâ—enes for preseruation of euerie letter Massoreth is a rule and Massoritique one cunning in rules that way And your Ievves confess to the Princes of Germanie that froÌ„ us ye rede the purest Hebrevv that vvas written since the Prophetes wrote That confession should make you know that Chist is God who maketh Iaphets sonnes his seruants so speak with lippe of Chanaan Yf you be of God you will teach your contreymeÌ„ what is aunswered to al your objectiones at which you stumbled to Gehenna hitherto Now walk in the light of Christ whom God made Heyr of all Psal 2 by whom he made the world Prov. 8 who being the brightnes of glorie Esa 4. hauing the name of the Father in him Exod. 23. by himself hath payd a clensing of our sinnes Esa 4 and sitteth on the right hand of God in the highest Ps 110. Therfore while it is sayd to day give glorie to our God the rock Deut 32. To the learned Nobilitie and all other Chrestianes As Iewes exceding busied in the Prophets serched all meanes to disgrace the Gospell by errours of teachers unskilfull true defenders should raquite them with groundes of Faith that wold make them in their owne harmes Gods hated and force them yf they haue anie drop of grace to bow their knee at the name of Iesus For this I will heare laie downe a few rules with this humilitie that yf anie can laie downe better he yeld upon occasion the better 1 The meanes to know God is the Word of the old TestameÌ„t of the New 2 The Ievves and vve hold the old Testament to conteine as great wisdome as God shewed in the frame of the vvorld 3 Ther is nothing there vvhich allureth not unto the knowledge of God for saluation and all of abilitie should spend daielie a parcell of time that vvaie 4 As the Prophecies of the old Testament conteine the vvisdome of God so the Ievves should think that the unchangeable God being the first manifest in Prophicie vvold be the last and shevv performance 5 The Nevv TestameÌ„t is in euerie respect equal in vvisdome to the old although the Greke tongue doth not express naturall Philosophie in termes fittet to matter as the Ebrevv yet the wisdome of God is equal in both The old Testament was to shew what wisdome Adam once had The Nevv TestameÌ„t is fittet in spech to the Heathen weakenes 6 In the litle book of the New testament God hath sent so great a varietie of pure wise wordes fittet from the dept of wisdome to the present matter that the language might tell God to be the auctour of the work all are worthie of eternall flames which may speÌ„d their life in it delite more in wordlie pleasures then honoring God for his wisdome to life in it 7 The small N. Testament from fishers of Galilie and the tet maker of