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
far no whit Platoes inferior for vse of greek But the Latin phrase Descendere ad inferos sent you Iewes to Hell stumbling at the doctrine And Latin Chrysologus 1200 yeares agoe mistaking the heathen phrase said that Abraham was in Gehenna till Iesus went thither to redeeme him out Therevpon your Isaac Ben Arama after others tooke occasion to stumble at our Gospell who vpon Levit. 26. writeth thus Fol. 205. All the law of Christians hangeth vpon this one string that for the fall of Adam he became dead in sinne and all the Fathers and iust went into the Mahamaroth Psalm 140 the pits of Gehenna till IESVS went thither and brought them furth Now that is not possible that the holy Prophetes being so familiar with God in their bodies of clay should not rather out of the body bein sight of his blessed glorie and in ioy Articles against Isaac Ben Aremaes slaunder I. Our Gospell never taught any holy soule went hence to anie other place then to heaven So Abraham Isaac and Iacob are in the kingdome of Heaven Mat. 8. and all the Prophetes Luc. 13. So the theefe Luc. cap. 23. knew that Christ should goe hence to his kingdome and that he should bee pitied and was tolde that he also should goe that day to Paradise And S. Paul Heb. xj telleth expresly that Abraham was here a stranger but looked for an heavenly citie God prepared it Though in forme of doctrine he was not perfected having but the promise of Christ to come yet he saw him by faith as we by storie and by that faith went hence to heaven And often doeth S. Paul speake Heb. 9. and 10. that our Lord went from the body to heaven Therefore ye Iewes be shameles slaunderers II. Christ being in aeternall spirit the God of Bethel the Angel that hath the name of Adonaj in him Ex. 23. taught Moyses all divinitie and teacheth nothing in the New Testam but that which he taught in Moyses and the Prophetes Now HE in Levit. 26. where the recompence of keeping the Law is tolde telleth of life eternall by dwelling with God of death by Gods angri face And that you should know that the Law was given to humble you to receive the mercies in Christ You are told of 28. fold punishmentes of Babels 70 yeares that then ye will confesse your sinnes as Dan. chap. 9. did And then God will teach his covenant which the Angell did That Christ in the time set shall end sacrifice and offring that is alter the lawes which Moyses gave S. Steven was accused for the Angells wordes and as all the Synedrion looked vpon him they beheld his face as the face of an Angell Act. 7. None of you all ever durst deny the storie And when ye killed the holy Martyr the Angel Gabriel and all the Angells encouraged the Romanes to destroy your place And for the Godly S. Paul expoundeth Levit. 26. thus 1. Cor. 5. We doe know that if the earthly house of tabernacle be dissolved wee have a building from God not made with handes everlasting in the heavens Heere yee might have seene that your Beniamite spake as Levi and as nothing inferior to Moyses For the spirit of God ruleth his pen by which Moyses was wise Againe for the place of the damned Iohn Apoc. 14. saith They shal be tormented before the throne of God and the Lambe for ever and ever So Gods angrie face shal be vpon them Thus ye may see that yee are much deceived III. Vpon your occasion I thrise wrote in Greeke to Nicolaus Serarius of Mentz He and many of many places requested me to write in Greeke to stirre studie to the tongue And longe agoe a right honorable Patron bound me in promesse so to doe in honour of our Greeke Testament all written at the first in Greeke To Nic. Ser. I wrote a demaund what I should answer Iewes for the Pope He knew well enough that if he reconciled not the Pope to me I would begin with him And he expresly answereth from Thomas Aquinas that Christ neuer went by Change of Place to Hell but the Church beleeved as Athanasius Cyrill Theodoretus who expreslie tell that all the faithfull went hence to most blessed Palaces Vpon Psal in Commelins fragmentes IV. Theophylact vpon Saint Luke 23. recordeth that the best learned holde all the faithfull went hence to the royall palaces V. Chrysostome teacheth vpon 2. Cor. Hom. 6. that Abraham and Lazarus were in the kingdome of heaven So your slaūder is great and worthy of great punishment Only the heathen Latin phrase bewitcheth the world Descendere ad inferos But now some write vnto me from England that there be none holden of any cōscience that are not of my minde This cause hath bene there so much debated and the learned K. forceth all to looke about them But I will returne to Greekes In Photius librarie a litle worke is cited fathered vpon Flavius Iosephus your man wherein haides hath the Bosom of Abraham in light and ioy and a Prison for the wicked which is called of the same Iosephus in your warre Dark Haides And that other worke is fathered vpon sundry moo Ireneus Iustin Martyr and one Caius Such consent was to the doctrine Of Iustin Martyr Iustin Martyr was a great Philosopher and ready in the best Greekes He Quaest 75. distinguisheth Haiden into Paradise and Nabuchodonosors Haiden And for the Monarchy of the world and Soules immortalitie citeth against Epicures wise Poetes for Haides iumpe as Christian faith is professed by symbolon Apost And from the phrase of this article Iustin wan his chief credit among heathen The Latin translation would never have done that The Greek is holy Of Eusebius Eusebius in the common mouth of Ecclesiasticall storie and in this argument he vseth the phrase of the symbolon Hist 1. 13. and by oracles doeth expound it He saieth that Thaddaeus taught the L. of Edessen that our Lord was crucified dead and buried and went to Haides and thence hee raised vp the just which had of long time bene a sleepe This in Hist lib. 1. cap. 13. Now Apod 3. He citeth Porphyrie and Oracles to tell whither our Lord went where the Oracles say of our Lord. Apo. 3. fol. 87. That Mans Soule was the godliest of all soules And the Godly Soule doeth goe into heaven Thus speaketh the Oracle and Porphyrie assenteth That the Soule was iust and went hence into heaven So Eusebius being the cōmon historique for the Church telleth the cōmon opinion for his time how the speech of the Symbolon was vnderstood that Haides of the godly is knowen Of Latines and other translations Soone after that Latin studies came in credit they bred disturbance what Descendere inferos should meane and no tongue but the Greeke could well expresse the matter Therefore many Symbola when the immortalitie of the soule was knowne left out the article when the mynde without the expresse word held the
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
Esay 10. and elswhere So the checking of God in all the syllables of Armageddon against so many warrantes to prove that wee haue not the New Testament that God gaue this can but exceedingly greeue all that see Iewes hence made fewell for Gehenna and many of our owne cooled from zeale Of Sabbaton act blamed by M. Scaliger that it should be Sabbatωn in the newter gendre M. Scaliger greatly forgat him selfe for thinking that Tω sabbatωn ωnos could agree with Greek In all the tongue the like is not the text in all copies standeth well Of the storie of the adulteresse Iohn 8. In a Latin Epistle to the Princes of Germanie I haue shewed that Saint Iohn by one Thalmudique rule sheweth more learning then any forger could I am loth to repeat it to Anabrais For it would be tedious and hard for the vnebrewed Of Cainan Luc. 3. For this Cainan I haue written at large vpon our Lordes Familie Thence the Reader may fetch my minde against M. Scaliger that held the Cainan ioyned to Arphaxad to be a corruptiō Because in deed the man was never in the world and S. Luke knew that and it would make any stagger why S. Luke should bring in that family a forged name That which I haue often handled I think bitter in repetition Epiloge Thus I haue brieflie holpen the vnlearned to defend the trueth Touching Persones here blamed I will shewe my minde M. Beza I hold to have deserved rarely of the church for rules of faith against the Pope But as he cōfesseth his hebrew store was scant so it was pitie that he was not warned to keepe him at home I holde D. R. equall to him and syncere in all saving his defence of M. Scaliger against the churches whereby he much missed in Heathen Greekes not in Divinitie otherwise Of M. Lively I can not tell what to say who still held the Ebrew text corrupt and so little cared what to say and missed as I haue given advertisement Bar-Lo I leave to God I am sure that our Melec whom from my hart in Geneve in extreeme danger I defended to be the only Orthodox K. in the world would pay him if hee knew his Libell His learning is small for a Doctor his wit no better for a polititian that made wicked beleeve our people loved not their good Our K. His conscience that scoffed God the authour is worse then the rancour of any dogge His whole course is voyde of grace in his Libel and declamatiō against Rob. Fss as though he had authoritie to censure Nobles I never read of any so shameles to haue made a good end Now for the Hanaw Iewes arguments The Hanaw Iewes brake to rancour vpon these Syllogismes First The stryving against an open commaundement of faith is as wicked as endevour to breake all the world in pieces But ye strive voyd of all conscience against this Kisse the Sonne least he be angrie happy are all that trust in him Therefore ye are equall to the Divells in contempt of the Sonne of God Preofe of the assumption Ye say Nasheku Bar is not to kisse the Sonne I replied that Nashak is never but kisse and I made your selfe confesse so much Even Rabbi Man turning to his concordance that Bar is is Sonne Prov. 30. twise and Dan. 3. teach and your Thalmud in millions of places And Aben Ezra the sharpest and best learned that ever yee bred telleth plainly that Messias is there meant And in that you print him you make him your mouth yet you tell me you will not stande to him No iudge in the world ever gaue a client leave to shrink from the pleading of his owne counseller And doe you hope to mocke with the Iudge of all the world to escape the rivers of fier that are afore his throne You know what your Thalmud Bab in Chelek speaketh of your selves that ye shall haue the faces of dogges before the Messias helpeth you For that our S. Paul saith concerning you Phil. 3. 2. Looke to the dogges should not this moove you to quake when yee call your selves dogges and the holy Ghost from your owne mouth doeth condemne you Moreover Midrai Tillin your Eldest worke telleth in a parable this to bee spoken of a King of whō vewing his subiectes they would make an hymne Then said he make not the hymne on me but make it to my sonne And you know this and will yee wilfully perish The seconde Syllogisme If by your owne consent a Golden Chaine of times is made one of five from Adams fall vnto sealing the Messias the holy of all Holynesse and not one whit further that Chain should draw you to Messias But the first is true Therefore also the second Proofe of the Assumption And the first Chaine From Adam to Tharaes death you make vniversallie yeares 2083. To that death Midras Rabba ioyneth Abrahams calling from Charan and Philo the true Philo the Greeke who also telleth that none who haue read the Law can bee ignorant of that All this I haue cited in my Ebrew booke to Landtgrave Maurice from your owne authours and that yee spent 215. yeares in Chanaan and 215. in Egypt Out of Rabba Azarias I cited your Ebrewes for that So from Abrahams calling from Charan to the Law shal be graunted yeares 430. and 480. to the Temple 36. to Salomons death and thence in Barbinel from Ezek. 4. 390. to the burning of the Temple Now come backe 19. yeares to the beginning of the captivitie And ye knowe that ye haue a new Chaine of two linkes or yeares But 19. must hange downe and ye must fasten the twentieth linke to the former Chaine So fiftie one yeares are to the end of the captivitie And thence Aben Ezra telleth by the Angell Gabriell that 490. yeares are thence vnto sealing the Messias the holy of all holynes Now this Golden Chaine is of your owne making vpon Gods authoritie But your Thalmudiques made a Cobweb full of all shamefulnes against all light or conscience Of that you have read my booke So the assumption telleth that your Golden Chaine draweth you vnto Christ A third Syllogisme From the Iubilees If your selfes confesse that the Iubilees draw vnto Christ and that falleth out most clearlie by your former Chaine your conscience telleth ye rebell against the light But the first is true Therefore also the latter The proofe of the proposition In Zohar ye haue this wonderfull saying vpon Levit. 25. Col. 2. 10. fol. 53. In the Iubilee the Maiestie of God will be a remission and redemption and ending of Sabbatisme to Israell This is a wonderfull saying to be spoken by your selves and not perceyved by your selves So the Zobar hath vpon Gen. 3. The seede of the Woman thou serpent shalt pearce footestep and HE shall pearce thy head Vpon HE ye say this Person is Hacados Baruc Hu The holy and blessed God we can speake no more and you could speake no lesse