serpent brought man to sinne Messias shall finde him iustice Satan bred death Messias life Satan brought all the world to wrack Messias the mightie God will make a new world and ye confesse in tongue that in this speach HE shall bruse thy head HE is here God to be praised for ever And this more ye say He hath decreed to destroy him out of the world as it is written Death shal be swallowed vp into victorie And I will destroy the vncleane spirit from out of the earth This is principally in time to come whē the dead shall arise Againe in Zohar Gen. col 298. Since the time that the serpent overruled man he ruleth also over all the sons of the world and he is busie to deceave the world and the world cannot escape his punishment vntill Christ the King doeth come and the holy and blessed God doeth raise vp them that sleepe in the dust as it is written Death is swallowed vp into victorie Also your selves say Christ shal be killed Therevpon is this allusion of Booz to Ruth Sleepe vnto the morning Zohar col 93. The ground of your allusions must be plain when you can draw common matter to it And the Angell Gabriels speech was your first ground and it is a wonder that you vnderstand it not Rab. El. In England Reinolds and Lively and Bar Lo scoff your accompt In Leyden Scaliger Br. Churches ken them colde thankes and wished the chief rare otherwise for this vnborne and Parkins for folowing Reinolds in 80. seavens rare otherwise by one rotten flie putrified a box of precious oinctment Reinolds was droven to graunt the Limites from the Angels speech to the death of Christ And for all Greeke accomptes Scaliger he were answered by Greekes What whole Kingdomes holde as Albion vpon our Bible Fraūce in Genebrard the Hebrew Professour at Paris Heydelberge vnder Tremelius well payd Zurick in their Hen Wolphlius Geneva in sage Calvin after old and sound Athanasius in his Questiones which work if it be not his for some later matters made by imitation of him hath double authoritie and Hector Pintus in Portugall these millions not one or twoo flaunting with an idle opinion of Greeke should have bene regarded of you Of Redemption day that it should be on Friday Rabbi Bachay saw by the case of Adams fall the six day that the Redeemer should performe his worke the sixt day Rab. All our Doctours graunt that Adam fell the day of his creation Br. And all ours not ridiculous and all simply that redemption was wrought that day The whole Sabbath our Lord rested in the grave and the first day hee arose and brought light vnto the world Your selves in Zohar graunt all this of Messias all this that I speak That Messias is God that this saying Let there be light is an inducing to his light And this The Spirit floothereth vpon the waters hath inducement to his Spirit flootring vpon the waters of the Law All this in Zohar vpon Gen. fol. 21. and much more That Messias was in the Garden and Adam was drivē from Messias Thus you heare the cause of our Lords day Rab. I never heard so much What saw Iohn on the Lords day Br. Visions of the Churches state vnto the end of the world Of the Trumpettes voice He heard the voice of a Trumpet behinde him when he was in the Spirit as was Ezekiel chap. 1. What should the Trumpet signifie Rab. Happie are they that know the trum pets sounde Psal 89. Br. And speaketh not Aethan there of the kingdome of Messias Rab. That we hold Brough So Trūpet here calleth that into minde Rab. And what sounded the voice of the Trumpet Br. That Messias is Eternall God The first the last in Esai And by imitation of Thalmudique Agr and ω. Rabhi What meaneth Agr and ω Of Agr and ω. In Isaac Ben Arama vpon Levit. 26. yee say Aharon kept the Law from Aleph to Thau In Greek not Thau but ω is the last So Agr and ω should meane Beginning and Ending in Greeke Of the Greeke tongue cōmended to all Christians vse in that the sonne of God doeth take a name from the Letters yea The Letters When the Iewes went to Babel by Gods counsell to teach the families that built the Tower by rebel Nemrod to worship starres and not the God of heaven wherevpon 70. tongues sprang from One of Adams God in Athens the oldest towne of Iavan stirred vp the minde of the Tyrant there one Pisistratus to winne fame over all of Iavan by braverie of language This I have often handled it must be often repeated for the strangenes before it wil be considered throughly Homer was a Poet of miraculous eloquence He wrote one Fable of Troy warres for the hore Helena teaching better then Chrysippus Crantor what is good and bad in the waves of foolish people where for all kings dotage Achivi smart Another of a subtile King by wit going through stitch through infinite miseries This Poets sonnets were scattered before his time But he causeth them to be set together And both workes to be parted into twentie foure partes Rab. So we call Law Prophets the Foure and twētie Br. The letters in Greeke bee 24. And he caused both workes to be argumented by 24. verses from Agr to ω in order as cōteyning all wit that Greek learning could affoord Eust vpon Iliad 1. noteth this Vpon this beginning Graecia in 200. yeres by Alexand. Macedons time grew to a miraculous perfectiō that all the West willingly learned it And the Macedonians in three hundreth yeares Dominion forced the rest too it that all Nations might vnderstande Greeke Of the Apostles Greeke And therefore the Apostles wrote for all Nations in Greeke that all might vnderstand it and wrote in most roiall Greeke to tell that the Roy of all wisedome ruled their penne Now where the Sonne Eternall nameth him selfe Agr and ω all that honour him should also regarde the tongue wherein he teacheth all nations next Adams kept by Heber And if the tongue of Agr and ω had bene kept vsuall the king of Locustes could never have made bitter the waters of the New Testament His treacherie had bene espied as all Graecia holdeth him Antichrist to this day Of the seaven golden Candlestickes Iohn turned him about and saw seaven goldē Cādlestickes expoūded to be seaven Churches now to have these last visions in Ephesus Smyrna Pergamus Thyatira Sardis Philadelphia and Laodicea Ephesus was famous for Diana a dreamed Goddesse of hunting for whom Kings 120. yeres bestowed a most costly temple which one set on fire the night that great Alexander was borne to winne fame wherevpon a jest came that Diana Goddes midwife was so busie about Alexanders birth that shee forgat the tuition of her owne Temple Here holy Paul taught three yeares much vexed by Dianeans And here he left Timothee and abridged to him Thalmud Thora how the Law should
Hebers faithfull not in Iocktanes house wheÌ„ce both Indians are this hath admiration of height in wisdome in that closse notation or sound beareth in it the nature of the matter so the Greeke is most easie and plain in frame and wondred by the Latin Poets who in Latin Letters expresse all the marrow of their wit in Greeke termes And this much for Angells Men for whose service they were created Now let vs returne to the Sonne of God This text condemneth you to be above Devils if it were possible speaking plainly of the Sonne of God whom in the flesh they acknowledged But ye Iewes will not The Psal 45. speaketh of Messias as ye graunt and therin this Thy Throne ô God is for ever and ever The Scepter of thy kingdome is a Scepter of righteousnes ô God thy God hath annoynted thee with oyle of gladnesse above thy fellowes When yee denye the Messias here to be God your badnes would bring a leprosie vpon scripture as Barbinel elswhere checketh you that as ye say the chief of Devills is Ben Tzirgha the sonne of leprosie so here your selves be as chief Devills Devills in operation worke by tymber some seaven worse then some one But our minde holdeth all badder then we can speake This text sendeth your armies to Gehenna who seeing will not see As this Sit on my right hand till I make thy enemies thy foote-stole Rabbi Sadayas vpon Dan. 7. confesseth this spoken of Messias yee are all athean godles that doe not the same And vpon these so manifest testimonies yee should remember Koheleth chap. 12. Ye must give aboundant heed to that which is spoken and Pr. 3. Least they turne away from your eyes Saint Paul in one saying doeth bring two bookes against you The one which teacheth all vnder the Sunne to be vanitie that the kingdome of Messias should bee for the world to come the other which warneth Ephraim not to fall from God as ye have done in the highest degree to eternall ruine One saying of S. Paul doeth call two bookes to teach you two bookes bent wholy to this argument Ye admire the shortnes of the Law-speach the Gospell is all from the same spirit Marke then if the wordes spoken by Angells Dan. 8. 9. 10. 11. 12. had full event to the overthrow of your state how can ye escape despising so great a salvarion which began by the Lord him selfe and by them which heard was confirmed vnto all posteritie by miracles as froÌ„ the creatour of the world For he did not make the world subiect to Angells but as the eight Psalme telleth to the sonne of Enosh which by suffering of death was made a little inferiour to Angells but by resurrection was crowned with honour and glory So the whole frame of the world telleth that the world was made to obey one that should not disobey God but performe perfect obedience goinge through all sorrowes to shew compassion in our sorrowes Of the sufferings of Messias DOE not yee Iewes continually celebrate Meshiachâ—â—â— â—â—â— the sufferings of Messias that they shal be miraculous great Rab. Elias Nothing is more vsuall as you have marked at least so well as the best of vs by reason that you read out Authours will leasure care and Methode to examine in everie word agreement or disagreement with your new Testament Br. But if hee were an earthly conquerour as yee deeme what sorrowes could he have Wise Emperours goe not often into daunger as David being King was not suffered Our Gsopell telleth the true sorrowes Being on the earth in our weaknes he felt bodily passions of hunger thirst and wept and shewed often compassion and such reverence to the Godhead that whole nightes hee bestowing praying to shew true humanitie and as Moyses so hee fled from enemies And when his half seaven of teaching was ended the ordinarie day be his Law the fourteenth of Nisan his Pascha was killed in the TeÌ„ple the same day that yours was by Exod. 12. some of yours killed also by Deutero 16. Pascha of Ox and Ram as yearely The Lambe was eaten of all the night following that of the Ramme Ox might endure that yeare all Friday and to Saturday morning as the Peace-offrings endureth two dayes Saint Iohn mentioneth the Lambe Chap. 14. the necessarie Pascha and the voluntarie Chap. 18. Rabbi El. I am glad to heare you so to cleare your Gospell yours teaching that Iesus prevented the day made vs beleeve that your Gospell could not bee from God Because the Pascha must be kild in the Temple and as Rambam in Corban Pascha telleth it was death to alter the day or place And if God were in Christ he could not break his owne Law and that for him selfe the Pascha But yours would make the day to be prevented where we never went beyond the fourteenth of Nisan and no Pascha might be anie day sooner So your Doctours would make vs beleeve that your Gospell should not spell from God and I am hartily glad to see this matter cleared by you But now goe on to the suffering of Messias Br. When he beheld his Lambe kild in the Temple the blood cast at the altars foot where spoutes tooke all blood and the fat was brent in fyer the skinne peld off but no bone broken then old sadnes was to shew it selfe in high degree How the next day he should die naked on the crosse have all his blood poured out and be pearched with all sadnes for our miserie in whiche case Moyses and our Paul wished them selves lost rather then Israell and Christ in spirit in Noes dayes sayde It repented him that he made man the frame of his heart was so wicked all the day this sadnes would pearce above all vnderstanding and his compassion passing all the mothers that ever were would make sweat with droppes of blood and iust anger bridled for the time yet had his griefe So these poincts to be ruled well passed all Angells strength David a thousand yeres afore in the Psalme of aieleth Hashachar the morning starre as Kimchi teacheth from Thalmud in Ioma Perek 2. fol. 29. David in this Psalme bringeth Christ crying out My God my God why doest thou leave me And shewing greater iniuries then ever were shewed to any man wherevpon his heart roared since ending the Pascha to his death How he is a worme and no man the reproach of men and the despised of the people that the beholders mocke nod with the head as vpon one forsakeÌ„ of God as you know the rest of the Psalme David a thousand yeares before our Lord suffered in Hebron he reigned 1000. iust before our Lordes Baptisme he taught how you should discerne the Redeemer and in what sorrowes hee should be and how yee would pearce his footesteps as he told Gen. 3. and so by an argument of like force his handes no lesse Now yee are so shamelesse that ye would corrupt the text in Caaru
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
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
the last by the Machabees falling out made Iuda subiect to Rome and kilde Christ and destroyed your City Eli. Wee all know this too well Br. Daniel told you that Christ the King should be killed at the holy Citie to make reconciliation for sin and to find eternall redemption and make the Heathen one body with you and should finish sacrifice and offring and then should destroy the holy Citie and Temple as with the deluge of Noes flood Eli. I remember you brought me to this exigent in Francfurt Synagogue and I had not one word to reply you ended the holy Chronicle in the death of Messias and you shewed by like revolutiones that as we had 40. yeares in the wildernes in rebellion before wee entred into the Lande so we should have 40. for repentance after killing of Christ before we should goe into the wildernes of the heathen which afore for Iuda before the first Temple was brent Ezekiel for Ieremy handleth and Barbinel vpon him very plentifully And we Iewes admire God in our Law for measure of times to our policy noe lesse then our Godly Astronomers doe shewing howe the motiones of the Heavens declare the workes of God So when we see your new Testament ioyne in times to ours the Lawe for my part I speak I thinke it is from God Br. You knowe Daniel beginneth with the first of the seventie of Babel and then he himselfe was captived and liveth seventy yeares in Babel and saw the event of Ieremies prophecy for it for desolation and then is taught of seaventie seavens to end Moses so 70. 490. make 560. all these by scripture adde forty from like revolution and sure by Roman Rolles then Daniel gave 600. yeare warning that the Kingdome of Christ is not of this world Eli. I remember with vnspeakeable gronings the destruction of the olde world for not regarding Lamechs speach at the birth of Noe how he should comfort vs after our wicked workes and sorowes of our handes and after the curse of the earth from the eternall God vpon Adams rebellion how at six hundreth yeares after it came when Noe was six hundreth yeares old then came the floud and tooke all away and our Thalmud and Zohar telleth that all their soules be in Gehenna Now I see our misery and your trueth and that our Citie shall never be restored nor our nation and that all our Thalmudiques rebell against God teaching a restoring of our state in the lande of Canaan Br. Where Daniel endeth Iohn beginneth Fourteene yeres after the Citie was stoken by the Romanes as Ezekiel in like time sawe a Ierusalem Ch. 40. Iohn seeth the Historie of Ezekiels Ierusalem that his prophecy is not to bee expounded in propre sense of wordes where the man of God spake as hee was caryed by the spirit The time is gathered by Romane Stories for the death of Domitian soone following Iohns banishment into Patmos as Christ his eyes were a flame of fire serching Rome dealinges as Paras was revenged for hinderance of the Temple even by glorious Cyrus miserable death and soone in Xerxes great armie Eli. Gods workes be great regarded of all that delite in them But now speake of your revelation what it is what it handleth what nationes what times and first of all what is the kind of the style By that we shall know whether God pend the book Hee is perfect in wisedome and speach no man ever was but they in whom the Spirit of God spake They only no man be perfect in speach Of the revelation style Br. The Fisher of Galilee made a Fisher for Ezekiels waters which give live where they come clensing hartes vnto true holines sheweth by his wisedome of speach that God spake in him and by statelines of matter wherein mans witte could not deale and the power of performance which now the event hath shewed But now we will consider alone the style in Attique and common Greeke in the 70. Seniores Greeke in the Thalmudique Greeke where the Apostle is stately frō God to speake in a new maner by this rule given to Heathen which Horace witty though wicked hath in Art Poet Licuit semperque licebit Signatum praesente note traducere nomen He that goeth further buildeth Babel in building a newe language Termes ought to bee knowne to all nations and God giveth noe rules but the plaine for the simplest to vnderstand And Moyses biddeth vs to leave the hid to the Eternall our God Deut. 29. And as you knowe full well that speach is pricked over the head as one of the fiften places pricked for singular rare warning Midras Rabbah in the Prick over Aharon to warne that he is not in the number there set down handleth all the fiften God requireth plaine speach and that in these four kindes Rome patching a barbarous newfangled speach dealeth as Marmony praet to Misnah speaketh of the wrightes to the Babylonian Thalmud That they made a speach which lived not in the worlde but an hundreth yeares For the Greek Emperours there taming Babel destroyed their College so their invention as the tower went not forward But it troubled you to this day while yee teach your children athean traditiones from a language that never any nation spake and yee are faine to make a dictiory in comment through your six great Tomes You invented a Gibberish speach that christians could not spie your vanitie and ye wrot traditiones to your nation for salvation where Thalmud Ierusalemi an hundreth yeares elder dealt plainly that we may see what ye have good and what ye have bad And Maimoni made it into Ebrew and the other Moses in S. M. G. Sepher Mitsvoth Gedoloth Speaches frō these four vsed while the Temple stood will helpe vs. And now I will handle Iohns four dialectes as art biddeth him to speake It was not he that wrote but God that wrot by him Of the Attique in the Apocalyps The Rainbow is in the 70. Toxon bow that would have troubled Iohn who ch 6. bringeth Toxon in the common sense of a bow Therefore he taketh the terme Iris vsed in Homer and in all after him That is specially brave in Attique sense As that terme is brave in Homers Schollers Of the 70. Bishops dialecte Far the most part of the book is from the termes of the 70. Although the Fisher of Galilee never reade them the Word taught him their wordes for the vse of nationes that were acquainted with the septuagint One speach of this sort is so rare from the 70. vpon El. 54. yea so rare that they who marke it not will confound all that toucheth the authority of the twelve stones which are twelve Exod. 28. of them be niene Ezek. 28. and all twelve be Apoc. 21. in rare vse Of laspis put for the Carbuncle Apoc. 21. From the 70. vpon Es 54. Codcod by David Kimchi the King of Grammarians is in Esai 54. the Carbuncle as you knovv
Christ promoting the Gospell with speedy syncerenes and plaguing the enemies is resembled by a white horse with a Rider having a bow and a Crowne a conqueror alreadie and to continue a conquerour How hee conquered by the blood of his martyrs that is tolde vnder the fift seale This doeth appeare when the first seale is opened And present plagues in the three next seales II. A red horse hath a Rider with a great sword can not you tell what that must meane Rab. El. That peace should bâ—â— taken from the earth that men should kill one another 〈◊〉 〈◊〉 So plain is the vision This came to sight from vnder the â—â—cond seale shewing how the Caesars should bee killed and their armies and Caesars made in campes and soone oppressed For 300. yeares they had a most miserable life III. A black horse commeth and his rider hath a balance and a voice telleth amongest the foure Wightes that corne shal be deare though by Gods mercie oyle and wine be of some store Before in wicked Claudius dayes when the Senat had thought good to root out the Caesars names Claudius by soldiers was made Emperour voyd of all wit and full of all vice For him and his governement God plagued the world with famine For others in time the like shal come but with mercy As many Emperours after Domitian were moderate Old Nerva Traiane Adriane and they to whom Iustin Martyr florishing at 30. without a teacher saving one old man in a sodain speach gave an Apologie for Christians and from Homer for Monarchia and from Sophocles from double iudgement in Haides brake the vehemencie of persecution What the man was that told him doubting what he should folow telling of holy Prophetes that they only had true happines that could not he tell whether he was a man or an Angel being made froÌ„ the seaven spirits a Lion for courage fuller of eyes then all the Bridge-makers monaches to this day for soules cases in Haides stayed persecution and procured quiet successe to Emperours and Empire So easie hath God made the summe of salvation Only they whose God is their belly of professours marre the trueth Rab. El. You know I never resisted you in al your long disputatioÌ„ in Franc furt because I promised vnder pay of eternall death to speak in conscience Br. If your synedrioÌ„n had done so when they condemned the sonne of God in the very last day of 490. yeres since the Angel Gabriel told Angelike Daniel of redemption day and if you had sacrificed Messias as Abraham would have sacrificed Isaac God bidding otherwise you should have said we will not kill him he is the Saviour of the world it had bene well with you to this day But now for missing this much you have bene fewell for Gehenna and shal be for ever except some small remnant And of vs heathen few will in wit over-reach the angels that fell That the sonne of Enosh shall have all things put vnder his feet Rab. El. This is our only difference and if your Doctours had not doted in Persons time as Rome hath done true narrations had brought on vs to your faith But let me heare the next opening of seale the fourth Then came forth a Pale horse and his rider was death and a grave folowed him And hee had authoritie to kill the fourth part of the earth by sword hunger plague by the beasts of the earth Rab. El. Ezekiel spake the like of vs for our extreme desolation But what seale openeth the cause of all this Br. The fift openeth Rab. El. What commeth thence Br. When the fift seale was opened Iohn saw vnder the altar the soules of them which were kild for the word of God for the testimonie which they had And they cryed How longe ô God the holy and iust dost thou not iudge and revendge our blood from the dwellers vpon the earth Millions of millions dyed for the truth and how could this be but by the spirit of God Wicked men repose their rest for this life wheÌ„ so many millions runne to death gladlier then any to a mariage and heathen men vpon Ebrew Prophetes how can this be but from the plane trueth of God You have the families of Messias you have the yeare day and houre of his death and daily stories to tell you that when these things and these come to 〈◊〉 then shall Messias redeeme So all fell out You shut your eyes Emperours persecute Christians die for the trueth ye Iewes and prophane Emperours die miserable Yee stirred persecutions and ye are plagued dayly and eternally That is here craved by the Martyrs They had white garmentes given them that is the iustice of God by Ghrist and they call for vengeance vpon the murtherers And they are bid to have patience a whyle till moe be made Martyrs with them to draw the wicked world vnto Christ Rah Eli. In Aboth and Rabbi Nathan Moyses soule and all the Iust soules are layde vnder the throne why say you vnder the altar Br. Christ being sacrificed for vs is our altar And vnder his protection the soules be that beleeved in him And that is meant by situation vnder the Altar You and we both holde truly that all holy ever went hence to the holy mountayne and Tabernacle of God We hold that none ever were holy but they who looked that God in the flesh should give them iustice and life VI. When Martyrdome had brought Countreys to affect the Gospell somewhat plentifully God revengeth the Empire After Diocletians persecution an earthquake of States followed the sunne of Empire was as black as saccloth and the moone was turned to blood and the starres of heaven fell as a figge tree casteth her figges being shaken of a great winde And the heaven was rouled vp like a booke and everie montaine and Island was remooved from their place Know you what these speaches in the Prophetes meane Rab. Eli. Very well An whole destruction of States In Ioel and Esay That the Kings of the earth and Potentates and the Rich and the Coronnels and the mightie and everie servant and every free man shall hide them selves in dennes and in rockes of mountaines Br. The Romanes who would rule over Iuda Gods kingdome in their civill warres begon betwixt Pompei and Caesar felt the greatest change that ever policie had that Nobles were solde for slaves and slaves were buyers of their Maisters And Ierusalem was tolde by our Lord that they should be faine to speak vnto the mountaines Fall vpon vs. And the hills Cover vs as in Es 2. 19. Iuda was warned for Babel and Samaria for Assyr Osee 10. 8. And Babel was told that their starres of heaven with Sunne and Moone should have passions Es 13. and it with other kingdomes Esay 34. shall have all the host of heavens molten and the heavens shal be rolled as a booke and all their hoast shall fall as a leafe falleth from the vine or
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