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
could not be true that Abraham and Moyses so familier vvith God in hovvses of klay should not haue grerter familiaritie after their soules vvere freed from the corrupt bodie This errour of Chrysostomes upon Heb. XI the Ievves uexed Euer since Chrysostome uexed them for Dan. 12 and limited times for affliction under Antiochus and limited for yeres 400. Gen. 15 and yeres 70 under Babel and so 490 Dan. 9. under Heathen So that God had limited time of hope Ben Arama cited an old vvork named Siphry vvho uexeth us novv a thousand yeres whence Machmad might feyn righter keyes of Paradise and strenghten Arrianisme as Arius in Athanasius that yf Christ vvent to Haides He had not the highest joy And thus Ievves help Machmad by mistakers of S. Paul the 2 occasion To this day the Ievves continue the slaunder by the Crede ill translated through all nationes and badly expounded to disturbance of all Faith To aunsvver them vve must shevv that by the Nevv Testament our Lord and all just vvent hence to Paradise as the Church did alvvayes expound the scripture the Crede the Church of Englands faith First England shal be cleared vvhich allovveth and commaÌ„deth the R. R. F. Th. Bilsom Bishop for his sermon wher he handleth scripture Fathers proveth by both that our L. went hence to the high joy D. Bilsons profe by scripture from his sermon fol 219 We haue no warrant in the vvord of God to fasten Christs soule to Hel for the time of his death that he vvent not hence to Paradise to the unspeakeable joy of the Faithfull Thus the R. R. F. coÌ„mended for one of the best of England shevveth that all auctoritie vvil that all faithfull vveÌ„t hence to Paradise And yf anie Ievv say EnglaÌ„d holdeth faith vvithout scripture Nabal is his name and Nabâ—la his fame for folly haunts him for a foole vve vvill taunt him An other vnuincible profe brought on from Luc 16 for the terme Haides which in Abrahams Eleazars ioy is a feasting Thus from D. Bilsons vvordes a full syllogisme may be framed of truth unvincible Yf our Gospel place Abraham in Haides in joy as thâ— vvicked in torment Haides must conteine Paradise for Abraham as Gehenna for the vvicked Novv as Iosephus so S. Luke makes Abraham bosoâ— in Haides the place of torment on high both aâ— all Ievves confession in Cether Malcuth fol. XI Therefore D. Bilson proueth Ben Arama to be a slaÌ„derer and himself a R R F. A second syllogisme often printed breaking all Europe a work of Iohn Cant. Th. Winton The place vvhich receaued our L soule vvas Haides of the Crede Ioh Cant and all Grekes Paradise receaved our L soule Th winton Lavv Gospell the old Grekes late reformed Churches Therfore blasphemous Ievves may see they slaunder us vve conclude plainlie the sound in Divinitie tongues as the BB. Nobles of England BB. in their place by the scripture tongue vve conclude that Paradise is the Haides of the crede Ben Arama slaundereth teaching that the Christian church ever beleved our Lord vvent to GeheÌ„na Never vvent he saith the Church so beleved vve that he neuer vvent but vvent to Paradise And thus our R. R. FF hau made a syllogisme of high esteeme that moved all Christendom to yeld vnto them The rarest in Fraunce novv ten full yeres since L W made Paules tremble at his syllogisme honour and celebrate this conclusion That the barbarous translation to descend to Hell meaneth in learned spech fitted unto the most eloquent Greke of the Crede plain to all Grek countreis a going vp to heaven The rarest in Holland the floure of Leyden folovv our Ecclesiasticall Bishops Other in policy Bishops of good calling The best of Frisia Westphalia Steinford and floure of straungers in Marpurge and the vvhole Churches in Francfurd and the learned of Hanavv and the rarest in Eidelberg vvhose letters be at Hanavv yeld vnto our Ecclesiasticall and Politicall Bishops teaching or allovving this conclusion And the Senatours in Geneva spake to the penner of this syllogisme vpon demaund vvhat our Bishops thought of their D Beza and such vpon avvsvver sayd Deus benedicat tuis studiis Damus tibi licentiam imprimendi quicquid voles Also Nicol Serarius a principal Iesuite being thrise demaunded vvhat should be aunsvvered for Pope to Ievv thrise vvrote the Pope never beleued that our Lord ever vvent to vvorse lodging then the Patriarkes had vvher Athan. Basil Cyrillus Theod place them who in all their vvise thoughtes place them in the highest joy for men upon Davids Psalmes Basil vpon Psal 15 in his â—olume The other in fragmentes printed by Commelin and so say the best Diuines in Theophyl upon Luc 23. of Athanasius seming to differ Because Athanasius saith of our Lords Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some thought that Porters of Hell vvere here meant but they are deceaved For the vvordes being of the lxx Iob 38. can meane no more then doth the Ebrevv there meane And thus goeth the Ebrevv in the vvordes of God to Iob. cha 38 16 Haue the gates of death bene reuealed unto thee Or hast thou seene the gates of the shadovv of death The teâ— hath no more nor lesse then this And this later is Greked as I cited The levv vvhich translated Iob vvas excelent in Poetry by veres might be Prophets scholer to Aggay and Zachary knovv that Christ might tell Iob thus Thou hast not seene the state of the dead but in manhood I vvill breake these barres by a resurrection that shall neuer again see death as shaking the postes of that hovvse So Athanas amazeth none lerned And thus Athanasius striueth not vvith the syllogisme of the R. R. F. vvhen judgement in Ebrevv Greke is used Othervvise a Ievv or one bent to help Machmad for nevv keieâ— of Paradise might find a trap to himself and to as vvise as him self But none that can call the Greke Father to the lxx the lxx unto the Ebrevv vvilbe anie vvhit moued And if anie Alexandrean Ievv or Machmadist toke offence at Athanasius to brede nevv keies of Paradise in despit of our Gospel he hath felt judgement Athanasius saing that our Lord vvent to Haides neuer meaneth that part of Haides vvhich is Hell but that part vvhich the faithfull held vvhom he placed in high joy Whither yf he had not gone our soules should never come to their bodies And so all the Greke Fathers aunsvver Arrianes objecting as a basenes the going to Haides vvher yet the faithfull soules be as the most lerned Photius speaketh in Oecumenius upon 1 Cor. 15. One D. ignorant of that spared a truth to the K. of three Kingdomes for vvant of surveyng Hell as aright But yet he joined to the making of a good syllogisme the best vvork that euer vvas made by our Bishops the best to stop vvicked slaunders of Ievves for Machmad against the Gospell And all expositiones 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
foole was on the left hand And herein he is Iew is her in rancour against Christian good then anie rancourous Iew. In these other poinctes the Iew is equall and a felow And the Iewes damne him in the former but in the folowing he joineth with the Athean dogges 1 In denial that our Lordes supper ended the lawfulnes of sacrificing M. Livelies wordes I cited in my advertisement how he held sacrifice lawful in Vespasianes times So the Iewes hold and none moo but M. Livelies commender So Farrar the Iew they be equallie enemies to Christian faith Christianes think that our Lordes death ended sacrifice offring and we celebrate our Lordes supper as a seale that our Lord ended Moses sacrifice when he went through the veile of his flesh into the holy to find eternal redemption Both these the libeller denyeth he denyeth that he went hence from the cros into heaven and holdeth sacrifice lawfullie continued as did M. Liuelie the first he did commending Patrocles 2 Farar the Iew denyeth that 490 yeres just were from Daniels prayer vnto the sealing of Christ So doth M. Livelie his commender More Iewish then Aben Ezra who being an enemie as well lerned as ever was enemie vnto Christianes yet protesteth this to be most certen as I touched afore and often may profitablie that the seaventie seavens are from Daniels prayer vnto the sealing of Christ the holie of holie His syllables I haue expressed in copies Ebrew Greke Latin English in copies above ten thousand and the best lerned in Christen dome haue in print shewed thankes But M. Livelie his libeller wold be more Iewish then Aben Ezra and not cite Iewes for Christ but folow Iewes against Christ and likewise also against all Christianes Of the name Messias twise in Daniel Ch. 9. meaning Christ properly vndeniably Vhersoeuer the name Christ is in all the Nevv Testament it calleth the reder to returne vnto Daniel specially the tvvo places vvher Messias the Fbrevv vvord is in Greke letters that in the mouth of simple folk as Andrevv the fisher the Samaritane vvomans shevving that the Samaritanes then as all he Ievves knevv vvhen Christ should come into the vvorld M. liuely denyeth Messias in the Angels tongue to sound the redemer Thirty yeres agoe I checked him speaking so sayng that he should be forced to alter his mynd And then he sayd he vâ—old not stand in his opinion Yet finding a commender he returneth to agree vvith the basest of the faithles Ievves to greue all Christian mindes for euery place of the nevv Testament vvhich still calleth vs vnto the holy name Messias or Christ vnto the holy ministring spirit the Angel Gabriel from vvhose doctrine vve are called Christianes So the commeÌ„der of M. liuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returned to God should plead of force vvhy he commandeth a joyner vvith the grossest athean Ievves vvher their better lerned vvold be ashamed to Cross Gods vvord but in one place or other vvold shevv that Daniel spake of Messias vvhich vvord vvas never simply propre before the Angel spak it So his commender commendeth layng an axe in a lunatique phantasy to the rote of the tree of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deutero 32. 2 Pet. 2. And this much for the Ievv Farar to vvhose hate of Christ Iscariot Liuelisequa ioyneth vvho the party is I vvill not resolutely affirme The Bishops vvhose auctoritie he drevv to countenance Iudaisme should find him out as their deadliest fo a blasphemer vvith the Ievv Farar God Killed the printer of the libell against the scottish mist yf milliones haue not payd for it the plague deluge payd And God called afore Liuely the stationer charge man of printing liuelea Let all mark hovv God vvill deale vvith the vvounder of all the Bible vvounder of the holy name of Christ stayner of the auctoritie of Christianitie a vvonder to be extolled in a common vveale of Christianity And this much for Farar Liueli sequa yoked together for infidelitie of Heathenisme in Liueleis his commender vvorse then Heathenisme in madnes putting tvvo Kinges betvvixt good Artax him self cutting of him into Kinges tvvo and of being in Cimmerian darknes for Ezra vvith Nehemias of these I haue giuen aduertisemeÌ„t elsvvher And because the defender hath no lerning to defend him Athean railing framed from his ovvne cariage vvill not novv serve vvhen the mist is turned into a sun he can never avvnsvver to one poinct of a thousand of his errours madnes it is better to leaue him to the iudgement of God the King vvhile the party may be mistaken then to press him further But some think the levvish vvell knovveÌ„ For one the same vvork telleth that one the same man four times skophed the scottish mist vvhen the Nero hoped to see his ovvne cuntrey on a flame ioyned vvith Ben Aram for Hell vvher D. Bilson proved most substantially that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in African us Euseb Apod 8 fol. 242 is the Ievves going vp as the scripture speaks from Babel to Ierusalem So it is for our Lord to go vp from the Cross to Abrahams Haides vvhence meÌ„ should think of revenge the same maÌ„ is auctour of both equaly bad doctrines A noble of Scotland noted fovver times vvith vermilioÌ„ his scoph milliones novv note the poison of his heresie though D. Bi. vvrite to the King only of tvvo having forgotten him self in his vnvincible syllogisme to be a third But vvisdome vvill make all yeld vnto obedience tovvard King Gospell cover much mischieff Yf God meane not to pluck avvay all Bishops landes vvhich yf it be vvithdravven both vniversities vvilbe cold Bishops in learning so far passing tvventy vicares in learning as in revenues vvold make our nation the glory of all Kingdomes Of M. liuelies skill in Iudaisme to translate against Christianitie what learning a translatour should have I request the gentle reader to mark M. Livelies skill in Ebt. and mine by both our translationes of Gabriels wordes Dan. 9. Yf God sent me lent me anie judgement M. Livelie used litle and his commender as much In the advertisement both our skill may be tryed of him his learned defendour I will dispute no more His translation vvill shevv agrement vvith Iudaisme and fight against all Christianes and here for all I vvill lay dovvne a fevv rules to shevv vvhat learning a traÌ„slator should haue for Ebrevv and Greke and for all artes to judge of Equiuocationes Of Ebrew 1 He must knovv that the letres Ebrevv the 22 vvhich vve have vvere not invented by Ezra as manie fabled but giuen in the Tables to Moyses and knovven of old 2 The Greke Alphabet vvhich deuided Homers Iliad Odyssea is elder much then that age of Babels captiuitie it is named from the Ebrevv and the Ebrevv much elder then it and the Characters that gaue
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉