ancient they called it the first moneth of festiuity But now it is the seauen moneth Thus Dauid Kimchj doth expound him Aethanim or strength is the month wherin they gathered the fructs encrease of the earth to theyr houses For that cause it is called the feast of gathering frutes So Aethanim meaneth strength fructes entrease of the earth be the life of a man And some of our doctoures expound Aethanim the moneth in which the fathers were borne The stay Aethanim of the world as the spech Mich. 7. 2. Heare ye mountaâ—ies ye strong foundationes of the earth Others call it Aethaâ—im from the strength of the lawes that are geuen for this moneth â—â—th feastes lawes So Ralbag sayth I think it called the moneth Athanim for the feastes the strong teaching iustice which â—re in this moneth This for Ralbag The first day had the trumpets the tenth expiation the fiftenth the feast of tabernacles for eight dayes And Ionathans wordes cited of me afore be thus expounded of Camchj Before the time that Israel came from Aegypt Tisri or Aethanim was the first moneth For in Tisri the world was made And by reason that the Children of Israel came from Aegypt in Nisan it became the head of monethes Tisri became the seauenth For so the blessed God sayd vnto them This moneth shal be vnto you the first of monethes To you by reason that to the rest of the world it is not first For Tisri is the first And this much for the moneth So Iohn Baptist well might begin the first day assemble vnto him much People fourtene dayes And our I ord come to him the fiftenth day when they had lerned of the stronger then the Baptist who wold baptize with the holy Ghost with fyer So the four Evangelistâ—s Celebrating the Baptisme celebrat the birth which was the same day 29. full yeres So as the first Adam the other to Noah came to the world that moneth Christ should come that time was fittest for Caesar to bid men resort to theyr cities most likely that shepheardes wold yet be abroad with theyr ship fittest for men to go into a riuer naked to be Baptized And by Daniels half seauen Iohn brought in Baptisme for heathen as Dauid Salomon only Baptized proselytes Maimony in Asure Bia tract 12 13. And yf his warrant had not bene sure plain from Daniel none might haue com to him for Baptisme So our Lord begining a new yere of his age then shewed the same time of moneth to haue geven vs his coming into the world And the Rabbines in Middras Rabba conclude that Messias shal be borne in Aethanim or Tisrj full of feastes to teach of him And God appointed no feastes for the winter because of the vnseasonablenes of the weather Chrysostome mistaking Iohns fathers story thinking that he ministred not in june but in September began to disgrace the state of the Gospell Hence Turk Iew scoph that we place the byrth where the conception should be and can yeld no reason of our Gospels narrationes which we make most vnlikely to be true And Arias Montanus helpes Chrysostom that Zacharie should be high sacrificer Wheras all Iewes know that the Candelstick Table altar of incense were without dayly gone to by the ordinarie sacrificers Elias four times made the begining of Daniels half seauen might haue taught the Iewes a sure note what Elias Malachj spake off Now the end of all the Evangelistes is in the first moneth towardes leauing the Aegypt of this world at the Pascha And at Pentecost after the law vvas giuen to Moses when the fyerj lavv of the spirit vvas by Iesus geuen So the conception of Iohn vvher men placed his birth falleth to Midsomer birth to the spring Aequinoctial and likevvise the conception of Mary fell most fitly to mydvvinter our Lordes coming into the vvorld to the first moneth after the creation his redemption to the first moneth for redemption from Egypt These matters agree vvith Scripture plain reason But novv the altering of the date vvold to much troble the vvorld It may pass amongest vs as fit for considering a time vvhen vvinter feastes leasure to heare the lavv read hindereth none vvorkes according to the conception very many Lerned men haue cleared the truth of late all are to blame that will folow an old errour here that disturbeth law Gospell Iewes Turkes look on the iust iudge who hath eyes pure that they cannot behold euell will kepe from his heauenly city all that practise lying Of S. Lukes begining S. Luke joyneth the end of the old testament to the begining of the New A most heauenly worke And here note the very names Zacharj Malachj end the spech of God in the old Testament Zacharj Malachj are in the first spech of the Angel Gabriel in the New The Angel Gabriel who did tell of Antiochus Epiphanes for dayes 2300. Generally of Gods hand vpon the Graecianes he tels of the second Elias or Malachj vnto Zacharj an holy man of the birth of Christ whom he him self named Christ Daniel 9. here the time must be considered Euen when the Grecianes were rooted out from vnder the cope of heauen had not the governement of one city in the world but at Romanes taxe in Daniel were vtterly consumed as the former all the Graecianes before they vvere parted the Medes with Persianes the Chaldeanes when the last of all these were consumed then the Angel Gabriel cometh twise to tell the joy of the Kingdome of heauen for Iohn Elias for Christ the most holy Thus so heuenly a ioyning of the old Testament to the New should be celebrated of all that will kepe the commaundement of praising God with vnderstanding And all teachers be wicked that wil be spending time to theyr hearers them selues in matters of this world wher the hearers be so wise as they and not study first the truth of these matters so gracious full of salvation after teach them vnto the world Bishops that wold teach with dexteritie to make all in the the Kingdomes able yf they wold to teach all the world should never be envyed for theyr 200000 lib. per annum But they should be counted most reverend right reverend fathers such Papae as Athanasuis the like in Grecia But ours must alter much before all the lerned nobility vvill think them so referend so learned as some nobles be lower gentry that never came in Pulpit Of S. Iohn begining the Gospel S. Iohn the last beginneth froÌ„ before the begining from the Eternall called the word of Thalmudiques infinitely through Moyses as Onkelos nere S. Iohn foloweth them sayng for Iehova sayd the word of Iehova sayd S. Paul sayth they tempted Christ vvher they tempted Iehovah This vvas the main combat vvith
Greke fathers enemies for frendes offering help In that lerned paines fortifying Geneva L. W. doeth confute DD. B. B. Purgatorie Limbum And vvith Abrahams story Children learne Abrahams religion for the trinity Incarnation resurrection Paradise hence receauing the faithfull as hoat fyer the vvicked not to be vvaving vvith every vvind of Hellish Diuinity The notation of Abraham is an high father of many nationes handled Rom. 4. from Genesis Ch. 17. Of Isaac Abraham after the flesh begate Ismael vvhence came the vncleane spirit of Machmad that nation the poyson of the vvorld Yet Isaac though conceaued in sin as others vvas quickened vvith Christ and raised placed in heauen vvith him vvho being vvilling to die knevv that he should be raised vp again Faith vvas in him the stay of thinges hoped for tryer out of thinges not sene In Isaac shall Abrahams sede be called But Esavv of Isaac cast off God a profane man vvho sold his birthright for a mess of Pottage Isaaks name is laughter or gladnes the Ioy of the vvorld Iacob in name is a supplanter as Esavv complaineth he tvvise supplanted him Gen. 28. He shevved most plainly his hope for riches in Christ his Kingdom vvhen he requested no more but diet clothing gen 28. Iob Paul teach all to folovv him Iob. 3. 1. Tim. 6. Yea and this Epigramme diuine from one prophane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naked came I vnto the vvorld naked go I into the earth vvhat labour I in vaine seing a naked â—nd Iacob savv a lather reaching from the earth to heauen God vvas in the top of it Angels ascended descended by it He knevv that Christ vvas the Sonne of God that Angels should ascend descend vpon the sonne of man yf Herod had knovven so much he had not sought to kill the lateborne King of the Ievves The Trinity Iacob knevv nameth one the same Angel that vvrestled vvith him the Angel that vvold bless Ioseph the God of Bethel And he taught his tvvelue Sonnes not to say vvho can go vp to heauen to bring Christ dovvne or vvho can go dovvne into the depe of the earth to bring Christ from the dead but to beleue that the God of Bethel vvold come man of him of Iuda that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul Rom. 4. translateth Es 53 after the 70 vvold pour his soule to death be recovered from death as Isaac in type go from the cross to the father that all the faithfull should so do as the nevv Testament teacheth continually That Isaac Ben Arama after old Siphri might be ashamed to say our Gospel beleued that ether the Prophets or old iust or our Lord euer vvent to Hell The Church never beleued that But the Deuels here triumph over such teachers God left his vvord sure teacheth nothing in corners And they are gods hated for Lerning that dreame of proving rules of faith from corners The Patriarches rested in the incarnatioÌ„ resurrectioÌ„ And our Crede Goeth no further for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any passage vp dovvn Ether term is coÌ„mon for journeys in al autours all Kind of vvriters speak so Haides most be told incessantly to Babes that it is heauen in the light part for the Godly as in the dark part hell for the vvicked The dull vnthankfull vvightes that raue against this shall see Isaak Iacob in Abrahams bosom in Haides but in their course they hast vp to Gehennia Of Iudah his brethren The tvvelue Patriarkes might haue taught Herod of what nature the Kingdome of Christ vvas Ruben savv nothing here but Sorovv Yet he liueth Eternally passed from death to life Symeon Levy heard of a curse vpon their trespas Iudahs confession of fault by shamâ— found glory that none but such a Iudah shall haue praise of God and as Iohn the fourth vvas dearest to Christ so he to Iacob most glorious All the rest had theyr sorovves for Ioseph vvhen some sayd come let vs kill him as the Scribes of Christ Beniamin became Ben-ony a sonne of Sorovv For losse of his brother printed his sorovv in his sonnes name in Ros Bicrj Gall biternes haue I for my Elder brother Iosep vvas among his brethren sold for Sicles by Iudas aduise to saue his life bus Christ by Iudas to losse of life Ioseph in durance betvvixt tvvo told the one of salvation the other of death so Christ told the one in durance with him that on the right hand of ioy left the railer to perish with the scribes the other rauers that set their mouth against heauen Briefly all the Patriarkes were bishops for their families 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsing all care to teach theyrs froÌ„ their fathers spech what Sem or Melchi-sedek lerned of Mathusala taught of Adam of the holy trinity hovv Christ by death should vanquish him that had the power of death They wold not misse to Catechize their sonnes in these poinctes how our Lord should come of Iuda the king of glory the eternal the framer of the world of that poor shepheard to be a man to haue his tabernakel in vs to loke throvv the vvindowes within our wall They did fede vpon his flesh blood comforted in sorow by this hope As Ioseph gaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fede his brethren So all good Math. 25. giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fede theyr families soules In one vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never vsed afore but in Ioseph vvith the 70. our Lord his gracious tongue calleth vs to the Patriarkes story to look to heauen not vnto Thalmudiques Kingdome in the earth that God cursed S. Mathevv requireth so much to be consydered in these Patriarkes to marke by induction through them all the nature of the Kingdome of heauen And for that vse they are so particularly set dovvne Othervvise their pedegree vvas vvel knovven from other places But Christ vvold haue vs to mark that these vvere the sonnes of Adam in vvhom the Eternall vvisdome delited Of Phares Midras Rabba noteh vpon Genesis hovv God playd delitefully vvith these sonnes of Adam Iacob vvas busied in mourning for Ioseph as being dead Ioseph vvas busied in his afflictiones the other Patriarches vvere busied in theyr mariages the blessed God vvas in disposing counsel hovv Messias should come of Thamar of Thamar a Chananean of Thamar Iudas daughter in lavv of Thamar by Iudah Again Phares striving to be borne before Zara vvho first stredched out his hand hath his name of violence shevving at his byrth that he vvold lay strong hand vpon the Kindome of heauen is a patren for all as Iacob to striue for the Kingdome from yong yeres Of Ezron Fzron is by interpretation the midde of Ioy as Eron vvas borne at Iacobs going to Egypt 215 after the promess 215.
before the Pascha Iacob knevv that yeres 400 from Isaacs affliction vvhich vvas thirty after the promesse Abrahams sede should come from Egypt the promesse vvas 30 afore the affliction vvhen Isaac entred six yeres 55 after Iacob is borne vvhen Isaac is 60. at 130 he goeth into Egypt so 215 vvere speÌ„t in ChanaaÌ„ Ezron vvas borne at the middle of their hope The notation of his name vvold haue lightened their darkenes vvho thought that the dvvelling of Israel vvhile they dvvelt in Fgypt vvas 430. yeres The meaning of the Ebrevv text is open in my concent aduertisemen to they that vvill may fetch it thence Wher I brought demonstration that Moseâ— should be dead forty before the lavv by Genebrard vvho vvold haue Israel 430 yeres in Egypt And I cited old Rabbines mooâ— then one for 215 215. as in my Ebrevv vvorke dedicated to Prince Maurice That also I turned into Latin Of Aram And Aminadab The immortality of the soule vvas taught by Abraham Isaac Iacob by spech of their peregrination shevving hovv they vvere strangers in Chanaan loked for an heauenly countrey So Ioseph svvearing his brethren to bring his bones from Egypt shevved that he folovved Abrahams hope And Genesis ending in Iosephs bones calleth all myndes to Ezekiels valley of bones to the generall resurrection So Aram Aminadab in theyr notation teach the soules eternall happines Aram is high as Israel base in Egypt vvas high in hope of heauen So Ammi My People Nadab is noble loketh to the nobilitie of the fathers from Adam to Noe vvherin all faithfull are tvvise noble Diodorus Siculus commendeth Egyptianes for their resolute opinion that Soules in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had florishing soiles for the Godly a prison for the God lesse And Homer the Eldest Plato troupes Elder later Grekes are truely reported to haue lerned that from Egypt Novv from Israel did the Egyptianes lerne the same As our Lerned Clemens Eusebuis Theodoret vvho not aâ—â— taught And from the dayes of Aram Aminadab the high and noble in Christ did the Egyptianes lerne that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato sayth The soule aeides vnsene goeth to the Aïdes a place noble pure vnsene vvith good iourney to the good vvise God Novv the proud heathen trimmed them selfs vvith the ostriches of Israel all in mynd as Aram Aminadab in name So vvhen the Romanes florished in lerning their best from Tully dovvne 300 yeres shevved small resolution for Soules immortality vntill Christianes in our Symbolon or note of faith taught the true foundation of a sound common vveael That the iust crucifyed to death vvent to the father by the holy phrase to Haides by the heathen vvher Abrahams bosome receaued the faithfull Abrahams bosome in Haides as Iosephus or Ireneus or Iustine Martyr or Lerned Caius teach For the vvork is fathered vpon all these Iohn of Zorobabel other poor taught Luke of Antiâ—ch Theophilus the Soules immortallitye And the Deuels at the last could not retaine theyr auctority for vvisdome but by the same philosophie Porphyry a frend of the Ievves ioyning vvith Iosephus for Haides to be the heauen for the godly not ignoraÌ„t vvhat our Crede spake as good a Grecian as euer could be vvith the Deuels an enemy to the resurrection of Christ yet recorded from oracles that Christ vvent hence to heauen His vvordes are vvorthey to be cited Thus the oracle speaketh of Christ Euseb Ap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That mans soule in Godlines passeth all soules and the soule of the Godly goeth to the rest of Heaven In that place of Porphyrie Christ is called of the enemy Porphyrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godly a dvveller in the arches of Heaven But he said Christianes vvere mad that held him a God for he knevv not that God vvas in Christ And yf he had not knovven full vvell that Plato vvold have made him ashamed yf he had denyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Godly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a most happy passage to HeaveÌ„ he vvold not spared vvrangling vvith Christianes yf they had taken that article in anie other sence then this absolute meaning that all just goe hence to Heaven In Cant. 6. 12 My soule hath set me in the chariotes of Ammi Nadib my people the noble So all Godly be Aminadab as the laten traÌ„slation speaketh because they teach Egyptianes that the faithfull in Haides be in Abrahams bosome Of Naasson Naasson hath a badge of faith in his name that he should have EXPERIENCE hovv Israel should come from Egypte So they loked to the very yeare vvhen their deliverance should be As since Babel fell they reckoned yere by yere hovv nere they came to the kingdome of Christ And vve should not be as Parrets to regard the bare sond of name but to knovv vvhat the notation told Of Salmon Salmon shevveth in his name that he should come into the rest of Chanaan Naasson died in the vvildernes But had great glory in the offringes appointed first as father of Christ To Salmon Rachab vvas maried vvho had greater faith then six-hundred thousand of Israel for she beleued that God vvold giue Israel the LaÌ„d of Chanaan S. Mathevv citeth for Rachab priuate recordes as S. Paul had for him self vp to Beniamin Of Booz Booz cometh next hauing a name fit for one that vvold be a piller in the hovvse of God By it SalomoÌ„ termeth one of the tvvo pillers Boos vvith strength Iachin he vvill settle Ruth vvas maried to him aged as an Abraham in Ruth leauing countrey Kinsfolk fathers house lot is reuiued vvho folovving Abraham out of countrey Kinsfolk fathers house vvas felovv in the blessinge by Ruth that did the like Of Obed. Of Booz Ruth cometh Obed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stay in old yeres to Boos Of Iessaj Of Obed cometh Iessaj His name is substanciall is honerably mentioned a father of Christ the root of Iessaj He had many valiant sonnes again Seruiah his daughter had valiant sonnes as Ioab Asael Of Dauid Novv Dauid is one most glorious The letters of his make Christ his name BELOVED through Salomons songes To him Christ is promised vvith an Eternall throne That is in the vvorld to come 1. Chr. 17. He vvhile he vvas afflicted vvas godly at rest he fell in Vriah Bathseba To be an example for all that shall beleue And this much for the natural fathers of Christ al teachers in theyr cariage of the Kingdome of heauen And Bathseba the adulteress rarely Godly in the end is a grandmother of Christ celebrated in the psalme of repertance 51. pro. 31 all prophetes are in the Kingâ—â—me of heauen Lu. 13. Of the Kinges that vvere not fathers to Christ Salomon his brother Nathan vvere sonnes of Dauid by Bathsheba But knovvledge of the
holy trinity of Christ his incarnation resurrection made them the best soules And all vvho blame them for sodain inâ—â—mities commend theâ— not for their heauenly vertues shall not be of Christ his brethren SalomoÌ„ glorifyed God in his infirnite vvisdome compaâ—ing thinges visible to shevv the vnvisible of God his eternall povver God head speketh of the Eternall sonne Prov â— hovv his delite is in the holy sonnes of Adam as he governeth his peoples state in a most pleasant frame that the blindest may see a clear provocation of all to salvation His greaâ— povver building of tovvnes suffred not his hart to rest iâ— the night his vvomen only overravvght him to suffre by his charges to build Idole places vvher upon he savv that Gods threat vvold overthrovv his Kingdome before he knevv from Moyses Deut. 28. that the Kingdome should be overthrovven that in a straÌ„ge countrey Iuda vvold pray looking tovvard the temple Leu. 16. 1 k. 8. God vvold heaâ—â— them And vvhen by his practise suffring Idolatry he occasioned the renting of his Kingdome foresavv destruction â—f temple city comon vveale he vvriteth his Gospell That alâ— vnder the sonne is vain the Kingdome of Christ is not of this vvorld but the promesse of the Eternall throne to Dauid vvas for the vvorld to come that vve should loke for the laâ—â— iudgement Herod should most carefully haue lerned this much vvhen he first lerned the story of Salomon vvho vvas the first last that had all this vvorld at vvill to shevv that Christ his Kingdome is not of this vvorld And yet this day the Ievves look for a pompous Kingdome as I haue layd dovvne theyr vvordes in Ebrevv English to Ecclesiastes And Salomons case alone might haue taught Herod Pilate Cesars concision that the Pompe of this vvorld is not fit to brede povertie in spirite to brede morning to brede mekenes to brede hunger thirst for iustice to find the Kingdome of heauen vvhen the vvhole fovvertene pilgromes in this vvorld folovving heauen in a quiet priuate hope could not move Herod all being our Lordes fathers all best in priâ—aâ—e state the first turning aside froÌ„ his liue noble in the vanity of this world leauing no hope for others to com nere should haue vvarned that ' the King eternall vnvisible blesseth men only to his vnvisible Kingdome that is not of this vvorlds So Herod had not Killed the yong children nor had come to such an horrible death as Iosephus recorded to haue shevved an entrance to his Eternal flames because he vvold knovv vvhat the Angel Daniel taught the Persian sages for the Kindome of Christ Of Roboam Roboam being forty vvhen his father vvas fifty tvvo as Ievves vniversally old Grekes from them do gather his whole life might vvell be knovven of Salomon touched in Koheâ—â—th or ecclesiastes vvhether he vvold be a vviseman or a foole A foole he sone proved could not rule that vvhich his fathers gate mainteyned by greate care And his mother Namah the Ammonite vvas not like Ruth the Moabite And vve should not hope for both Lots daughters to be rare vvithout speciall vvarning from God Novv Roboam vvas vexed by vvar from Ieroboam all his time left for Herod a vvarning that Christ his Kingdome should not be like his that the sages of Persia came not by Daniels Chronicle to look for such â— Kinge Abia his sonne is vvell coupled vvith him to giue vvarning of the same Of Abia Abia vvalked in all the vvayes of Roboam a second vvarning to Herod that Salomons house vvold not be vpright vvith God Of Asa Iosaphat the rest Asa good yet imprisoned the Prophet a Pope father or Bishop from God as yf he had imprisoned Christ him self Iosaphat a good King made bad affinity vvith Achabs house that Ioram should mary Achabs Daughter Iezabels also she might vvell be Athalia is the vvoman Another Iezabel Hence Ioram killeth his brethren his ovvne bovvelles his Mothâ—â— Iezabel as vvell she might be killed the prophetes the loâ—â— some muckhil that her name soundeth dreamed to kill the hoâ—ses and chariot of Israel Elias the nevv Enoch Then folovv exemples for Herode to knovv matters to come by former notoriours Tvvo forty yeres Omries house vvas a plage to Israel ochozias King of Iuda aged 22. vvhen his father died at forty in the first yere of his regne fell by partaking vvith Omries house against Iehu fell to be Ben in the giltines of the forty tvvo yeres Esra cunning in Ebrevv vvhen he penned the Chronicles littel thought that men vvold be so barbarous as to make him aged 42. tvvo yeres Elder then his father vvhom the propre story of the Kinges vvritten by Ieremy made aged 22. for the same yere Ezra a repeaters pennyng the story eloqueÌ„tly of one caught in the giltines of the familie so long vvicked caught in theyr sin in the tvvo fortieth yere The spirite vvhich beautified the heauens vvold haue the story beautified vvith Eloquent Ebrevv that they should be Barbarous that vvold not mark this to the bottom Novv Herod might see in Athalia fit Motherhood for Antipaters sonne Such a vvife vvas fit to be Herodes mother Herod might knovv by her end vvhat his ovvne vvold be And any might see that a Kingdom geuen ouer by God to the svvord of Athalia vvas not of that throne vvhich God promised to Dauid to stand for euer Athalia Destroyed all the sede of Roboams mother the ammonitilh that might be Kingeâ— for her children by a former Husband except Ioas vvhom his aunt saued being an yere old Who is called of God six timeâ— at the lest for propriety sonne to ochozias a miserable soÌ„ to a miserable father Ioas the Cain killed the Prophet zacharie that prophecied of Christ his Kingdome killed him betvviâ—â— the alter the temple vvher none but sacrificers might come The vvight most vnthankfull Gods hated killed him vvho sâ— father by his vvife saued his life Herod might see the Pharisees might see them selues the sonnes of this Cain Ioas vvhen they vvold shed blood speaking more forcible then Abels Touching a forged Table pretending to reconcile S. Mat. and S. Luke bringing Ioas all after him to be holy-Fathers our Lordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributing folly vnto the Eternal wisdome of God to bring the most holy of the most wicked I gave advertisement as I here through Britany it is wel taken Other countreys also have it I wold wish them also to marke these short speaches They vvho vuold make the Apostles to teach all Thalmudistes that they sinned holding Ioas and all after him to be of Salomon and not to be holy men in S. Luke termed by other names passe Machmad infinitely in all extremity of impudenty and Lucian the Dog vvold say the vvheston vvas vvonne from his true story by them
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
OVR LORDES FAMILE AND MANY OTHER POINCTES DEPENDING VPON IT opened against a Iew Rabbi David Farar who disputed many houres with hope to overthrow the Gospel opened in Ebrew explication of Christianitie That instructed Rabbi Abraham Ruben With a Greke Epistle to the Geneveans By H. Broughton Printed at Amsterdam in the yere 1608. A Table of the chief pointes handled in this booke Of our Lordes familie Of Iudahs Kindomes persones Of a vvicked Table Of Machmads Keys of Paradise Of D. Bilsons profe that our L. vvent hence to paradise Of Athanasius mistaken by the B. Of his three Syllogismes Of Catachthonia that it meaneth not Hell Of Hades that it neuer signifieth Hell in the N. Testament Of Gregorie Nazianzen for Tartaros Of a Ievvs disputation against the gospell For Scripture text Daniels ending Moyses Of the Iudaisme of M. Livelie Of vvarrant to translate Ebrevv Of the fourth Kingdome in Daniel that the Romanes are not meant in it TOT THE KINGES MAIESTIE Cum tot sustineas tanta negotiasolus in publica commoda peccem Silongo sermone morer tua tempora Caesar I Maâ—e speak to the King as Horace to Augustus and affect brevitie which he sheweth mete for spech to a King A Thracian Iew wrote from the City of our Constant in vnto the Land of his Mother to have from that soile his City spirituallie builded I printed his Epistle and sent aunswer that when the King of ScotlaÌ„d should rule all the IlaÌ„d I should convenientlie perfome Ebrew building having most sad promess for meanes to fill the world with bookes of our faith in the Chananean tongue when the King cam to the other Scepter And though the Noble GentlemaÌ„ of whom M. Iames Melvin from him wrote assurance delayed I made all Ebrew instrumentes and vttered bookes vpoÌ„ my charges in Ebrew Greke and other toÌ„gues unto 36000 to fill the world quick he with clear opening of matter mistakeÌ„ wherby we gave Iewes occasion to reject the Gospell and wherby they much disgraced us unto Machmad They were greued to see their hope of victorie gone And one lew of Amsterdam made request that I wold in an opeÌ„ solemne audience aunswer him one after none to such argumentes as by which Iewes gathered that our Gospel could not be of God Disputation was graunted and he disputed an afternone vainlie hoping to prove that Luke told not our Lordes kindred that Salathiel could not be son to Iechonias and to Neri That Romanes were the jmage legges that Daniels Seavens did not plainly end Circumcision that our Crede and Gospel could not be reconciled that our Greke Testament was not pure in text Yf he had proved any of these wherin our side assented much vnto him he had foiled the aunswearer To all these I aunsweared and now print the tenour for the vse of the Kinges natioÌ„es And j wold go foreward with Ebrew Grek writinges to be turned by others into all Europe tongues for the light of Christendome Yf the King doe think good to perform that wherof M Iames Melvin vvrote extreme asseveration And j hartely wish humbly desire so much to be performed as the judge Eternal knoweth due in faith and a meanes to lighten the â—ast from the West Liberalitie of a Prince sone great without band in smaller occasiones wold find in this kind from God and man greater approbation The King may appoint pay of promess from Ecclesiasticall revenues and yf any Bishop can open the Bible in Ebrew and Greke and heale the Bishops erroures better then my slendernes j wold gladly give him place j am sure he wil be an honour to the Bishops nation over the world But yf neither the Bishops can deale with the East in Ebrew and Greke in story Thalmudiques cannot contrive both Testamentes into sure nerves the King will take order that others doe it Your Maiesties most humble H. Broughton TO THE MOST NOBLE PRINCE MAVRICE Land-Grave of Hassia WHEN I came to Marpurg Most noble Prince your Doctour promotor layd among positiones of al faculties this one against me quidam autumat Descendere ad inferos in sacro Symbolo esse idem quod ascendere ad coelos quod nos non credimus And they requested me to dispute vvher I shevved that all dead be inferi all vvhose soules be in Heaven euerie taking of a lourney is descendere by scripture speach And yf an horse die antiquitie held it enough to say he vvas dead but for men they toke more in their mouth as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he dead gone to the dwellinges of Hades And all Heathen vvold expound our SymboluÌ„ of faith to meane as the Gospel that our Lord vveÌ„t from heÌ„ce to the most happy lodge of the happy Manie milliones in England think so your tendered the truly learned D. Fortius thinketh so since I opened the cause the flour of Christendome thinketh so though the Cyclopes of Aetna vvold haue svvalovved me up in their Gehennean torment The Senatours yelded and svvare a great oth that they vvold teach the teachers to use strangers better Novv a Ievv hath dealt openly against me vvher in your Doctours take vvith him against my Ebrevv bookes to your Highnes and to your Brother the Grave of Hanavv You haue sene both translated I defend the Gospel Yf Papist or Caluinistes doe cross I vvil combat Your Highnes may tell your Doctours of flight or fight It is not vvell that men teach vvhat they haue not learned themselues Your Highnes most humble Hugh Broughton TO THE RIGHT HONORABLE The Lordes of his Majesties most honorable Privey Counsell THE Kinges Majesty right honorable mynded a fauour to my poor studies vvhich M. lames Melvin vvrote I should look for Yf it please anie of your Lordships to putt his highnes in mind I hope it vvillbe sone performed And I vvold gladly take one yeres paie of that vvhich vvas purposed yerelie Besides I am to request your Lordships to consider a Genevean injurie done to me for the Kinges sake That I have expressed in an Epistle vnto themselves Yf the King knevv the vvhole matter his Majestie vvold be readier to vveigh my daÌ„ger for his affaires to further my paines for the common good of Christendome Your Lordships most humble H. Broughton The family of Iesus Christ after the flesh who is God blessed for euer After that Koheleth or Ecclesiastes had shewed all thinges vnder the sun to be vain that men might look how the soule immortal might stand in judgement find the ioy of the Kingdome promised to Dauid I opened Ieremies Lamentationes how therin the Iewes hope of happines in this world was buryed with the destruction of temple city Kindome And the same yere that Ieremy first wrote his Lamentationes the noble Daniel so beloved of God was captiued to Babylon to rule his captiuers as Ioseph to rule Egypt who thence deriueth the Kingdomes that vexed the holy Iewes religioÌ„ how Christ
had all theyr actiones as opened in a book before his judgement throne made a riddance of them by the day that he was to com into the world And joyneth vnto theyr vtter consumption his coming in the cloudes of heauen ascention vnto the Everlasting throne promised vnto Dauid There the Romanes begin theyr dealinges vvill rule over the King of heauen till they crucified the God of glory Wherfor they are pictured after the tenour of all Daniels fower in one The Lion the beare the fourheaded Leopard the fourth the ten-horned giue them armes to make one of them fower a beaste ten-horned colored like a Leopard footed as a bear and mouthed like a Lion Theyr tribute or taxe over the world fell out euen vvith the time that Christ the God of heauen came from the father into this vvorld And Daâ—el taught vpon Babels fall vvhen God vvold by his ovvne blood open an Eternall Kingdome to them that beleued in him and vvhen God in Christ wold enter into the vvorke of the tabernacle euen begining 30 yeres in the flesh So the faithfull savv vvhen the son wold dvvell in our tabernaâ—le of Abrahams sede whose familie knovven rightly of fevv perverted by â—evves vvith many questiones depending heron I open to all Christianes first shevv at the Entrance the reason of severall beginnigeâ— in the holy men that spell or speak vnto vs of God come in the flesh Of S. Mathews beginning from Abraham The full purpose of S. Mathew concerning the Kingdome of the Iewes I will handle at large in due place Now the reasons of Abraham made the beginnig may be touched only 1. Abraham vvas the first man to whom Christ was promised in plain termes that in his sede all the families of the earth should be blessed So a beginning from him is fit for Iewes and heathen 2. In that Eue had a promess that Christ should destroy the workes of Satan who destroyed the vorld Kild Adam to be dead in sin to leaue this world our Lord his justice and death resurrection ascension restoring Adams soule to justice the new world wherein justices dwelleth all these poinctes are closly taught But contemned by the blinded of Satan who delite to be vnwittj vvill not so much strain theyr care as to vnderstand vvhat God speaketh Novv to Abraham matters vvere shevved playner that the destroyer of Satans workes should come of him after death should be reuiued figured by Melchisedek as Abraham Sara dead from strength of generation yet by faith vvere quickened and iustified by faith So they should be vvho beleued in God that raiseth Christ from the dead For these causes the beginng of the Nevv T. is fitly taken from Abraham Of S. Marc. S. Marc dravveth his entrance from the last prophet vvâ—â—â— Iohn Babtist is foreshevved from Esays comfort vpon spech of the fall of Babel vvhich matter vvas plainly expounded foâ— time vvhen Cyrus destroyed Babel Marc his Gospell is of half a seauen to shevv Christ his teaching of the covenant for many And as God vvold haue S. Mark to fortify the Angels Chronicle for the time So he vvould haue the other thre Euangelistes to hasten to the same As S. Mathevv doth vvhen he told that our Lord dvvelt in Narazet as in the volume of the prophetes Es xj he is called Nazer in the Babylon Thalmud in Chelek Nazor is the name of the son of Dauid Presently after Thalmadique handling of that his name he cometh to the Angel Gabrieis half seauen so doth S. Luke S. Iohn hasten to the preaching of Malachj the sonne of Zacharj Wherby any might marveile hovv the Ievves could misse to receaue the King of glory coming to his ovvne hovvs And thus all the four evangelistes shevved care to fottifie that part And God vvold haue it famous turning it into a proverbe for afflictiones conformable to the afflictiones of Christ by allâ—sioâ— to that time That the afflictiones for Christ should be called the afflictiones of dayes 1260. or of a time tvvo times half a time monethes forty tvvo So by allusiones our Gracious Lord teacheth vs to mark the four evangelistes for the half seauen of our Lordes preaching specially S. Mark to go back with him to Daniel And our Lords ovvne tongue doth call vs to marke the time in the Parable of the fig tree fruteles hindering the Earth Which spech may be gathered to be six monthes before the cursed fig tree vvithered As Bucholkerus maketh a goodly comparison of that Parable of our Lordes half seauen So our Lord calleth vs from Elias Baptist vnto Elias the Thisbite hovv in his time heauen vvas shut three yeres six monethes vvarning that synce the heauens vvere opened at his baptisme vntil his soule should returne from the cross to heauen yeres should be three six monethes Novv the gathering of Elias times in the first of the Kinges vvold require long labour But vve may be sure it vvas vvell knovven amonge the Thalmudignes as S. Iames speaking to the Thalmudique maner sayth that Elias prayâ—â— stayd raine three yeres six monethes Thus the time of our Lords preaching is svvetely compared vvith other Scriptures vve may be sure that our Lord spake the truth seing ouâ— Lord told in Daniel ch 7. 12. That Antiochus should croâ—â— the lavves offring a time tvvo â—imes an half He vvold haue his time for sanctifying the temple to be as vvell Knovven as vvell measured seing the allusion Ap. 12. of a time tvvo times half a time is taken from his preaching In what moneth S. Marke beginneth his story the rest the opening of the heauens by the second Elias Because our Lord was baptized even beginnig thirty to open the Kingdome by teaching the covenant to many three yeres six moneth Seing his soules passage from the crosse to the fathes is certen in the fiftenth of Nisan So his birth Baptisme should be in the seauenth moneth Aethanim Which vvas the first moneth after the creation of the world Of the moneth Ethanim or September It may somwhat help to mark old story of Aethanim from 1. Kinges â— 2. All Israel assembled to the King Salomon in the moneth Aethanim in the feast that is the seauenth moneth And the sacrificers brought the Ark of the covenant of the Eternal vnto his place vnto the Dabyr vnto the holy of holy the Cherubim spred theyr vvinges over the place oâ— the ark This so Solemne should haue antitypon awnswearable in high matter And what thing els can be but that the most holy was manifest in his temple the army of Angels spredâ— theyr winges to haue him honored at his coming then into the world The explication story of the moneth Aethanim The most Lerned Chaldy paraphast IonathaÌ„ speaketh thus of Aethanim It is the moneth of the