Melea. Eliakim Ionan Ioseph Iuda Simeon Levi. Matthaâ— Iorim Eliezer Iose Er. Melchi Neri Salatthiel Elmodam Cosam Addi * These bad three and worse Iehoiakim Saint Matthewe omitteth ZOROBABEL Abiud Abiud or Mesullam 1. Chro. 3. to whom the Crowne belonged and from whom Heathen toke it Eliakim Azor. Sadoc Achim Eliud Elâ—azar Matthan Iacob Ioseph * Ioseph should haue bene King if Tyrants would haue given all men their right and our Lord his Sonne by lawes esteeme so had bene Kinge of the Iewes And would haue it in no other right that his heavenlie Kingdome might bee knowne Rhesa Ioanna Iuda Ioseph Semei Mattathias Maath Nagge Essi Naum. Amos. Mattathias Ioseph Ianna Melchi Levi. Matthan Eli father in lawe to Ioseph only y e note was good in the former table Marie IESVS our Lord Thus the Table neuer had doubt For seeing Salathiel was the sonne of Neri by S. Luke a priuate man who must needs be a father naturally not as K. Baasa whose family was rooted out was father to King Achab in the speach of King Benadad and seeing God sware that Iechonias should dye childlesse as auctour of the Kingdomes ruine there and not in Ochosias should the Iewes place the Catachresis of begetting Our Lord doeth nothing but he telleth his servants the Prophetes But he told not that hee would end Salomons house in Ochosias and would not passe so great a matter in silence a matter the greatest for the kingdomes of this world Therefore Salomons race ended not in Ochosias but our right Reuerend Fathers are vnspeakably to seeke for the trueth of holy story And Aggei with Zacharie help S. Luke to be vnderstood Aggei bringeth wordes from God for Zorobabel that he shal be a signet vpon the finger of God at the day of glory when the Macedonian kings should be shaken and our Lord should come into the world 29. yeares by Num. 4. before hee entred into the worke of the Tabernacle And so by Moses and Daniel in Aggeis time his nation knew in what yere the west Cittim named Num. 24. generally and Dan. xi more distinctly should haue a full token of Empire the Macedonians should be vtterly bestript of all gouernement Then Zorobabel in Christ should be a signet vpon the finger of God Zorobabel a poore gouernour of 49000. captiues which left Babel hauing litle but what Daniel gote by his wisedome to help the Iewes home Zorobabel poore in spirit and looking for a citie whereof God was the builder soone called away from Sion to Susan as a Pilgrome and stranger on the earth But God sware as was noted from Ier. 22. that if Iechonias were a signet vpon the finger of the Lord he would pluck him thence Therefore Salathiel may no further be sonne to Iechonias then a succeeder in governement as Achab is sonne to Baasa rooted out 1. K. 20.34 Heathen vsed Adoption but Dauids house was bound to the next man of kindred And in adoption the terme begetting is vsual as in a naturall father So Ovid the mirrour of plaine Latin speaketh of Iulius and Augustus Metam 15. being of seuerall families by the father side and Augustus is progenies of Iulius and Nec enim de Caesaris actis Vllum maius opus quam quod Pater extitit huius And againe Scilicet aequoreos plus est domuisse Britannos c. quam tantum genuisse virum As they are very simple in learning that know not Britanie famous 2000. yeares agoe Before Brennus spoiled Delphos and Graecia with his Trimarchiâ of our Britanie and are bare Chorographers that know not all borne within our Iland seas to be Penitus toto diuisos orbe Britannos So they haue litle stomake against Italy that would not remember this place of Naso And as the Emperours are famous Diui So the first beginning in Diuus Iulius and Diuus Augustus is famous thus Ne foret hic igitur mortali semine cretus Ille Deus faciendus erat Hence to all learned and specially to vs the terme of begetting for a successour should bee familiar Thus I speak only for the simple as for our right Reverend Fathers they doe take it for successioÌ„ in all after Ochosias as begotten of him by succession and all that like of them for the phrase there caÌ„not mislike the Catachresis in Iechonias and Salathiel And all must graunt that Salomons house must be brokeÌ„ off vnlesse they will make two Salathiels and two Zorobabels the one couple fathers to Ioseph the other to Mary So doe some learned but vnlearnedly For Zorobabel Aggei 2. was both heyr to Salomon and father to our Lord. And they had bene rash namegeuers that should name a couple of ech family with the same names to disturbe all the world Now that Zorobabel the gouernour in Salomons house cometh of Nathan Zacharie sheweth naming Leui and his chief family Simeon Dauid with Nathan as chief in his family Ch. 12.10 So this cause is past doubt to cleare the Table that in Iechonias not in Ochosias Salomons house was buried that family kingdome should end togeather That Ier. 22. all lam might be plain And an other as great a dotage as any euer came from brainsick head haue the right revereÌ„d Fathers sold to torment the simple who over the realme haue marked them how they make Ochosias to be two yeares Elder then his Father and many yeares Elder then his Mother Of Ochosias or Achaziah made Elder then his Father OF King Ioram thus it is written 2. Chr. 21.20 When he beganne to reigne he was thirty and two yeres old and reigned in Ierusalem eight yeres and liued wretchedly Howbeit they buried him in the city of David but not among the sepulchres of the Kings And the inhabitants of IerusaleÌ„ made Achaziahu his youngest sonne King in his steed for the men of warre that came with the host of the Arabians had slayne all his eldest sonnes and so Ahaziahu the sonne of Iehoram King of Iuda was made King Two and fourtie yeares old was he when he began to raigne and he raigned one yeare in Hierusalem his Mothers name was Athalia the daughter of Amry Of the errours how many very grosse follow vpon one 1. OChosias is called the youngest and made king by the people That had bene needles if he had reygned twenty yeares afore 2. Besides his father reigned but 8. yeres And foure of them with Iosaphat And it were senseles to make him reigne 16. yeres or 12. at the lest afore his father 3. MoÌ„reover nether was Iosaphat king in Iuda nor Achab king of Israel nor Ioram borne 42. yeres afore Achazias death So elder then his Father and Mother and Mothers house should he be For Omri was not theÌ„ setled King but only made King by his souldiers vpon the death of Zimri And Tibni was made King by his men and foure yeares were spent before the people made Omri King Now by our Bishops notes
two seauens CHRIST shal be killed and not for him selfe therevpon the Citie and holy place shall he destroy the GOVERNOVRS owne people to come and their ende shal be with a Flood and at the ende of warre it shall haue a finall iudgement to desolation But he shall confirme the Testament for many the last Seaven when in HALFE THAT SEAVEN he shal ende the Sacrifice and Oblation Afterwardes by an Armie abominable he shall make a desolation even till vtter destruction and finall iudgement flow vpoÌ„ the desolate The heades of the Angel Gabriel his speach DAniel is taught how long Sion shal be holy for sacrificing how long Circumcision Sabbates the Pascha of Lamb or kid and all sacrifices shal continue at Ierusalem how many yeares even to the houre of the day from his prayer are vnto the death of our Lord for our eternall life to confirme the Testament for many and to end all Moses lawes that Iewes and Gentiles may be one body All this the booke called A true Chronicle commended by I.C. dedestroyeth whose wordes with the folio shal be shewed A deniall of the main vse of the prophecie fol 170. It is a great pitie that the message of the holy Angel conteyning a most excellent Prophecie from Gods owne mouth should be so perverted and depraved as it hath bene by those whiche pick out this sense as though he sayd there should be from the outgoing of the commaundement to Messias 69. weekes 483. yeares in all· A strange interpretation and such I dare boldly say it as by the Ebrew text can never be vpheld Reply for Messias HEre M. Lively sheweth as litle learning as euer did any that professed Ebrew as little Christianity as euer any of faith and as litle modestie as any can shewe that one man should check all Churches The Hebrician denyeth Messias to be CHRIST our redeemeer would make it an adiectiue Therein first his Hebrew cometh into question Either Messias is neuer a propre name of here it is a propre name and here twise In all other places a pronowne is affixed or a substantiue in the genetive case As myne annointed thy annointed his annointed the annointed of God the Priest which is annointed Here Dan. 9. twise there is no pronown and here it must be a propre name Messias or Christ And it is neuer vsed for an adiectiue being set before the substantiue as here Messias Nagid Messias the King And hence Saint Iohn tooke the name And hence all the Talmudikes in all their commentaries though coÌ„menting vpon this place they directly do it not Yet Rabbi Iuda commenting vpon Daniel here saith Messias Nagid is Messias the hope of Israel Nagid forgoer coÌ„mander of the natioÌ„s Es 55. The very Iew coÌ„fesseth this much And the Zohar vpon Genesis talking of the serpent saith By the serpent Messias shal be kild and many of Israel with him And al the churches in Christendome hold Messias here to be the son of God our Redeemer and our England helde that the last seaven of 70. had our Lordes preaching Our Church Scotland Fraunce Spaine Heydelberg Geneva so doth M. Liuely should liue in more modesty then so to pitie vs for holding the rock of salvation as the Angel taught this saying In the end of Seaventie seavens from Daniels prayer CHRIST or MESSIAS shal be slaine not for him selfe but consecrating him self for the redeemed or anointing or shewing him self the sonne of God For that doeth the terme annointing shew in that place M. Liuely dareth despise all Christendome where he is most vnlearned and senseles borowed the oth of Q. E. by I.C. to his iudaisme Of a bad translation and foolisher sense fol. 156. Ver. 25. from the going forth of the word to build againe Ierusalem vnto Messias the governour shal be seaven weekes he meaneth seaven seavens of yeares but loveth darknes three score two weekes it shal be builded againe street and wall Thus he translateth And having differed extreemely from all Christendome and all reason thus he would overcome by boldnes Maister Livelies boldnes fol. 171. THat interpretatioÌ„ which I haue made leauing a stay or rest at seuen weekes as the halfe sentence being past and continuing the 62. weekes with the other part of the sentence following to the end of the verse not referred to the former as part of one whole number with them by the Hebrew text is most sure and vndoubted and iustifiable against all the world contayning that which God himself in his owne words hath vttered neither more nor lesse but the verse same which Gods Angell deliuered to Daniel by word and Daniel to the Church by writing in the holie tongue and this once againe it is From the going forth of the word to bâ—â—ld againe Ierusalem vnto Messias the gouernour shall be seauen weekes and threescore two weekes it shall be builded againe street and wall and in troublesome times Marke the words consider their order and weigh well the rests As I finde in the Hebrew so I haue Englished that is the trueth of interpretation bee it vnderstood as it may Reply MAister Liuely setteth such a face vpon errour as never was heard in Christendome to disturbe the graunted rule of salvation And it is great pitie that some tooke him not in hand that know bitternes of style and are eloquent in that kinde His outfacing of the trueth and Christianity drew Iohn Cant to subscribe vnto him He might with as good learning haue subscribed to the Alkoram Machmad bragged that Gabriel taught him And chalenged Daniels name Chamudoth whiche the Angel Gabriel gaue him Machmad and Chamudoth in Ebrew bee all one The false prophet had some other name Or by some close iudgement of God his parents gaue a name helping to deceipt As for my poore skill in reprehending the deceaued extreemly I hartely confesse that I want due vehemency will borow Ovid as Vergil translating Homer to confesse how I come short of abilitie to blame the subscribing to M. Liuelies Ebrew Divinitie Historie Non mihi si centum Deus ora sonantia linguis Ingeniumque capax totumque Helicona dedisset Omnia prosequerer Si vox infragilis pectus si firmius esset Both poëtes both the best translate Homer iliad 2. Could I tell how to shew how much I. C. his subscription to M. Liuely hath iniuried Christianitie and particularly the Church of England Positions of old graunted new doctrine from Maister Liuely subscribed by I. C. shal be laid downe First The Church of England beleeved that the Angell Gabriel told Daniel of a Decree past in Gods word and to ensue by Cyrus presently to restore and builde Ierusalem And that from this Decree from Daniels prayer should be 70. seavens of yeares vnto our L. his death Whether he should die in the middest of the last seaven or last yeare that doth not shew much
of the N. T. might stirre all Christendome to reiect the Bishops of England as Iewish For when this doctrine was commended by publike auctoritie strangers thinke all Bishops that openly confute not this to be of the same minde M Liuely must recant otherwise he will breede blame to all the Bishops of whom I hope none now aliue gaue consent to his worke And this much for M. Liuely laboring to disturbe all concent of Scripture Of our enemies testimonie evill cited to disturbe the trueth where even they speake for it ABen Ezra expoundeth Messias Nagid from Ier. 23. Behold a King shall reigne c. whiche is doubtles spoken of Christ And to the same he referreth these wordes He shall build me a Temple 2. Sam. 7. But referreth all this to Nehemias Wherein M. Liuely should haue taken all that he speaketh well and as trueth forced him and not to follow him where he is most ridiculous This dealinge is a great corruption in our handling of Religion This much Aben Ezra is forced to confesse That the 490. yeares are from Daniels prayer vnto the sealing of the Messias And this is all that we neede to desire And the ordinarie phrase to annoinct he learnedly expoundeth to seale and he saith Messias is the Holy of Holy euen as the Angel meant spake So Aben Ezra shewed that 490 yeres are frō Daniels prayer vnto the time when Messias shal be sealed that is manifested as to the Centurion that hee was the son of God Although the faithles Iew sayd in his hart Who can climbe to Heauen to bring Christ downe Or who can goe into the deepe as Ionas to the Whales belly to bring Christ from the dead And did not beleeue that God was in Christ reconciling the world vnto him selfe and that when hee was made dead in the flesh he was the third day made aliue hy the Eternall spirit which preached by Noe who first of all the fathers is spoken too since Adams first day or the day of his fall although the Iew beleeued not this yet his wordes fall vpon the maine trueth by the strenght of the Angels speach And when Iewes speak for Christianitie then we should cite them not cite our enemies against our selfe There is neither Christianitie nor wit in that dealing Though I. C. borowed Arch. auctoritie to commend the fighters against our owne faith But belike some Chapleyn who made small conscience of the Gospell deceyued him whom iustice should reward for teaching to deny our owne Christianitie All that doe not their best to pay him that may fitly mooue your M. are to blame Of further grauntes by speaches of Iewes profitable for the Gospell ABen Ezra sayth of the tenth part of Gabriels yeres that is 49. of 490. thus Behold the exposition of marke vnderstand from the going forth of the word to restore and to build Ierusalem vnto Messias the governer be seauen seauens of yeares The seauen seauens are vnto the coming of Nehemias to Ierusalem in the twentie of Artaxasta This agreeth with the trueth and such citations strengthen our cause And for the three yeares and an halfe This is written in Midras Tillin Ps 10. and cited by Galatinus R. Iohn sayth Three yeres and an halfe was the Maiestie of God standing vpon mount Olivet and preaching Seeke the Lord while he may be found But they did not regard him This testimonie is not plain historicall Yet to no better sence then to our Lord his preaching can it be applyed as Christians haue vsed it who referre the 49. yeres to workes about Ierusalem and one part of seauen score to the preaching of our Lord. Whome all to disgrace Master Lively hath written a whole worke called a true CHRONICLE And the Hebrician differeth in Religion from all Christianes in History for the Ebrews Temple from al Ebrewes vniversally And in Greeke from all Grecianes that liued in the ages whereof doubt is moued And your M. must compell him his commender to recant God called quickly for both Printers to answere for the work and for the commendation A further hinderance concerning the time when the Redeemer of Israell should come into the world THe Lord shewed full many times in the Prophet Daniel that vpon the fall of the Macedonians which ruled in Egypt Syria the redeemer would come into the world And ancient Graecians long hid from vs whom I printed at Basil so vnderstood the legges of the Image and the fourth beast and expreslely the Buck Dan. 8. is named the end of wrath And Chrysostom most learnedlie sheweth that Daniels last Chapter speaketh of Antiochus Epiphanes and the Iewes vniversallie hold that the Sainctes of the most high from whome the heathen in Dan. 7. take away the Kingdome are Iacobs house Salathiel his house heirs to the Kingdom whose Kings by right be the last 14. Math. 1. and next Rhesa with the rest to Ely Yet of a longe time we haue made the Romanes the Images legges wherby the Iewes hold yet that the true Redeemer is not yet come and dayly pray for his coming in Cether Malcuth and all their comon prayers in our expected translation we must be wiser Of the time when our Lord should be borne SEeing that all Christendom holdeth that our Lord was borne in Winter the altering of the day would breede great disturbance But speaking an vntrueth before God will breede anger The Feastes in Moses foretold his times The Passeover his death Pentecost when the Fier of the Law was given the sending of the Spirit in fier And September had most dayes of meditating Gods dwelling in the Cloud and then the first Adam was made and then was the Feast of Tabernacles the memory of Gods dwelling among Israell And our Lord at Eeaster had an odd half yeare in his age for euen beginning thirty he began his three yeres and an halfe Of the harme that cometh by the errour WHeras a modest a learned Iew of Constantinopole holden to be the best learned Iewe in the world hath sought christian institution from England and your Maiesties highest preferd are highest bound to performe such weighty matters they must be warned that by errour herein they disgrace not all the Gospell Where God omitteth no help to faith A Iewe would not soone beleeue that a wise Emperour as Augustus was would command poore men to come in winter to their owne townes And the eternall sonne would not require his mother after the flesh to take more toyle then need was neither was it the fit time for sheepheardes to be all night in the fields And as baptisme was according to his birth moneth It was not holsome for men to goe vp to the head in water in mid-winter And by these our vnlikelyhoods we haue caused the Gospell to be misbeleeued over almost all the world Of the erroneous ground that cast amisse our L. his birth AN old Greek Oration fathered vpō Iohn Chrysostome citeth
Iosephus the Iew for a work foūd once at Rome but neuer shewed to any againe wherein he writeth that Zacharie ministred in the seuenth moneth and then was spoken to by the Angell Gabriel and soone went home and his wife conceaued and bare Iohn six moneths elder then our Lord after the flesh This auctoritie though it were true were nothing Scripture should be our ground And seeing God telleth not the day we should not say that according to our feastes the trueth of stories fell And if we relyed vpon Iosephus we should haue kept his workes Of confounding S. Mathew and S. Luke and the Kings A Table is prefixed afore the N.T. which dasheth al the Gospell if it be regarded in these wordes it standeth A Table to make plaine the difficulty that is found in S. Matthew and S. Luke touching the generation of Iesus Christ the sonne of Dauid and his right successour in the kingdome which description beginneth at David and no hygher because the difficultie is only in his posteritie Saint Matthew  Saint Luke David begate Salomon king  Nathan the kings brother Roboam The posteritie of Solomō leaft in Ochosias wherby the kingdom was transported to the line of Nathan in the person of Ioas sonn to Iuda Mathatha Abia. Menna Asa Melcha Iosaphat Eliacim Ioram Iona. Ochosias Ioseph  Iuda Simeon called Ioas which begate Amasias The names here conteyned aswell on the leaft side as on the right issuing frō Ioas haue diuers names yet are all one person Therefore note that the persons on the leaft side named by Saint Ma. are the very same that are otherwise named by S. Lu. on the right side till Salathiel Leui. Azari◠Matthat Ioatham Ioram Achaz Eliezer Ezechias Jesu Manasses Her Amon. Holmadā Iosias Cosan Achaas Addi Ioacim Melchi Iechonias Neri Salathiel Salathiel Zorobabel which begate Abiud Eliacim Azor. Sadoc Achin Eliud Eleazar Mathan Iacob Ioseph the husbande of Mary the virgin mother to our Sauiour Christ After the people were returned in to the land with Zorobabel being delyuered from the captivity of Babylon he governed the same people 58. yeres left diuers childrē among whō Resa and Abiud were the cheefe So the governement rule ouer the people remayned to Resa his posteritie vntill Janne and thēce discended the virgine Marie as is declared in the generatiō described by Sa. Lu. Ioseph her husband descended frō the said Zorobabel by Abiud brother to Resa as S Matt. delareth in the generation by him described Resa which governed 66. yeares Ioanna 53 yeares Iuda 14. Joseph 7. Semei 11. Mathathias 12. Nathat 9 Nagge 10 Heli. 8. Naum. 7. Amos. 14. Mathathias 10. Ioseph 66 Ianne 16. Melchi Leui. Matthath Hely called Ioachim Mary the mother of Christ. IESVS CHRIST Of the faultes conteyned in this Table THE cockles of sea-shores and the leaues of a forest and the granes of the Popy may as well be numbred as the grosse errours of this Table disgracing the ground of our owne hope That Salomons house ended not in Ochorias THat Ioas was sonne to Ochorias properly we may bee sure because six times the Scripture termeth him so And if he had not bene sonne in proprietie the repetitions must haue opened that Prophets repeat not narrations without some change if the matters could suffer And if Salomons house had there ended some speach had bene of it in the holy story And all the Thalmudiques holde that the kings of Iuda vnto Sedekias were of Salomons loynes And if our Gospel crossed the plain story all Iewes would sweare God neuer penned it And well might they So our Diuinitie giueth strong occasion to reiect the Gospell of our owne salvation That King Ioas Matth. 1. is not Simeon Luk. 3. 1 SAint Luke writing of the true light was to refuse darknes But if hee had called king Ioas Simeon all the world would haue sayd hee loued darkenes Ioas was famous Symeon was not heard off but in priuate record 2 Again if Salomons house was ended for badnes in Ochosias he that first of Nathan should succeed had bene a good man As God changeth dignities for a better to succeed But Ioas the king was worse then Ochosias For he fell to strange Gods and kild Zacharie the sonne of Barachias or Iehoiadagh And our Lord Mat. 23. maketh him as a new Cain And the Iewes in Ierusalemy in their treatise of poenance fol. 69. hold that for his sinn the temple and nation was destroyed and 80. thousand sacrificers destroyed for the blood of Zacharie And thus they augment the matter saying fo 69. Col. 1. Seauen transgressions Israel transgressed that day They kild a Priest and a Prophet and a Iudge and shed innocent blood and polluted the court betwixt the altar and the Temple as our Lord telleth them the same and it was the expiation day And when Nebuzaradan came thither he saw the blood vpon the pauement and asked whose blood was this They say the blood of a Sacrificer and a Prophete and a Iudge which prophecied against vs all that thou hast done vnto vs and we stood vp against him and kild him Then he caused 80000. youthes of the sacrificers race to be there killed for him Thus they write in their Rhetorique amplification of murthering the prophet as their maner is feigning narrations to make lively short speaches And this much doeth the Scripture speake 2. Ch. 24. of Zacharias and Ioas. The spirit of God came vpon Zacharia the sonne of Iehoiada the priest which stood by the people sayd vnto them thus sayth God Why transgresse you the cōmaundements of the Lord that ye can not prosper For because ye haue forsaken the Lord he also hath forsaken you And they conspired against him and stoned him with stones at the commaundement of the King euen in the court of the house of the Lord. And so Ioas the king remembred not the kindnesse which Iehoiada his father had done to him but slue his sonne and when hee died hee sayd The Lord looke vpon it and require it And when the yeare was out it came to passe that the host of Siria came vp against him and they came against Iuda and Hierusalem and destroyed all the Lords of the people from among the people and sent all the spoyle of them vnto the king to Damascon For the Sirians came with a small company of men and the Lord delyuered a very great host vnto their hand because they had forsaken the Lord God of their fathers and they gaue sentence against Ioas. And when they were departed from him they left him in great diseases and his owne servants conspired against him for the blood of the children of Iehoiada the priest and slue him on is bed and he died and they buried him in the citie of David but not in the sepulchres of the King Thus shamefull King Ioas lyeth in the holy Scripture and yet our right reuerend Fathers would make
difference This much 46. yeres England held that in the last seauen our Lord should die M. Livelies difference BY M. Liuely yeres 137. passe before the decree of building Ierusalem doth come forth so that Gabriel could not be vnderstood of Daniel nor of any Angel in Heauen when the accompt began The present age and Nestors two the later begotten in his fathers last had bene dead before the time should begin And the thirty yeares professour neuer heard of a company of men to liue so long since Israel beleeved the 10. spies to misbeleeue Gods promise for the land of Chanaan when 600000. at once cast of God Then mans ordinary old age was brought to 70. by Moses Psal 90. So M. Liuely contemneth our Church befooleth the Angel as speaking past all capacity and befooleth Daniel as seeming to know that which his wordes cary otherwise Secondly Christendome holdeth Messias to be the Redeemer of the world and Nagid or Governour his attribute from Esay 55. which Aben Ezra the very Iew citeth vpon the same text But thus M. Liuely writeth IN The times before the destruction of Ierusalem by the Romanes there were two rulers of the citie one of their owne people a Iew by profession or birth after their maÌ„ner anointed to the governemnt of the coÌ„mon wealth amongst them here named in the verse going before Messias Nagid the annointed Prince the other a stranger appointed Deputy by the Roman Emperour called Nagid Habba a ruler not borne in the countrey or one of the same nation but a stranger come from an other place Thus writeth M. Liuely TO THE MOST REVEREND FATHER IN GOD his very honorable good Lord my Lord the Archbishop of CANTERBVRIE his grace And Dux gregis ipse capex de errauerat to lend Q. Elizabeths oth to the Gospell and auctoritie to extinguish the name Messias where only it standeth propre in Ebrew and to referre it to a common Iew officer And his G. could not see that so the realme denyeth their own christianitie Besides the Iewes had not alwayes since the return one their own an other a stranger to gouerne them Againe M. Liuely feigneth from his owne head newe matter against all Ebrews He sayth the civill officer was annointed in Iuda None of Ebrews ever heard that Zorobabel was anointed or Nehemias And of Dauids house we read of none that bare stroke besides them For heathen ruled till the Machabees of Levi vsurped an vnlâ—full ill government And thus by M. Liuely the Angel should talke of idle matter in steed of Messias Christ our Lord. And Maymoni the best of al about the Talmud noteth that Halacoth Melachim Perek 1. That no King but the first of the family was annointed as Saul as David or vpon strife As Salomon for Adonias Ioas for Athalia Ioachaz for his elder brother Ioakim But Iosua the first King next Moses was not anointed So M. Liuely wil be farre to seeke in Rabbines Of the word Ba To come ill meant A STRANGER THe Ebrew word BA vsed by the Angel Dan. 9. is To come never vsed for a stranger but in men the age folowing And so the Angel meant that Christ in the age folowing would destroy the Iewes his owne kindred the vnbeleeving Tremelius might haue wised M. Liuely Of accentes whereby M. Liuely bringeth a bad translation and farre a worse sense THe holy Ebrew hath kingly acceÌ„tent 19. and servants eleven The kings stay vpon the chief woord in argument the servantes hasten being on lesser in force of argument Any king for the most will make a full sense as we expresse them in other tongues and some times not so much as a comma Athnah is in Gen. 1. ver 1. and hath not the force of a comma And Rebiang Ezr. 4.8 hath a pause Vpon new supposed force of these two accentes M. Liuely would pervert all the Angels oratioÌ„ to make by the later abolished from stay this sense Dan. 9. ver 25. vnto Messias the governour there shal be seaven seavens and 62. seavens the city shal be builded againe That is by him it shall coÌ„tinue builded And he setteth 137. yeares afore the seaven seavens as though 137. and 49. that is 186. it were not built To be short the Angel spoke matter of salvation plain and fortified by all scripture by learned expositions receaved in our Church But by M. Liuely Iudaique trifling and false matter The Church shal be iudge The Angell continueth the Chronicle M. Liuely doth break it of 137. yeares to be gathered by Heathen The Angel telleth of our L. his passion M. Liuely denyeth that The Angell nameth the Redeemer of the world Messias M. Liuely doth vtterly deny that The Angel saith Messias shall confirme the covenant for many that is for all nations as in Dan. 12. Many shall arise that is All. And Rom. 5. In Adam many died that is All. And our L. in the supper for his blood shed for the Iewes many that is al nations expresly toucheth the Angels phrase By M. Liuely he tolde a tale of a sure covenant betwixt the faithles Romanes and faithles Iewes The Angel prescribed for our Lord his preaching three yeares and an halfe And that is the coÌ„passe of Saint Markes Gospell And Saint Iohn hath bene noted by the Greeke Church as Eusebius noteth calling back his errour which M. Liuely would quicken that by four Paschata after our Lord his baptisme and manifesting him selfe to much glory he shewed the half seaven applyed vnto his function And Venerabilis Beda noteth the same and telleth that in the Apocalyps also the same is taught And Carthusianus foloweth Beda vpon Apoc. 11.12.13 All this M. Liuely disgraceth The Angell taught how long Ierusalem should be an holy Citie for vse of Sacrifice that God should be sought there and how long from the day of Daniels prayer M. Liuely telleth how long the stones shall stand in building vndisturbed after his gueshed 137. yeres as though the Citie were not restored and builded by the decree of Cyrus And to be short he by strong coÌ„sequents denyeth that our Lord his death did end sacrifice and offringe An open denyall of the New Testament THus M. Liuely writeth for a lâ—full continuance of sacrifice after our Lord his death When Vespasian was come into Iudea and wasted the countrey then the vnruly rebels abolished the lawfull custome of sacrificing c. And soone after fol. 220. Not without cause in my iudgement may those wordes of Daniel touching the sacrificse ceasing in the middest of the last weeke bee referred vnto these times of this warre wherin by meanes therof the sacrifices of the Lords house were hindered so many wayes some were quite abolished and others done either not by those to whom they perteyned or not so safely and freely as they ought Iulian the Apostata only or one no better and no true Christian would subscribe to this And this denyall
not be kild but by the generall consent of the nation And he that should kill the Pascha ever since Iesus coÌ„quered Chanaan in a priuate house had bene held an enemie to all trueth of God So the day of sacrificing the Lambe could not be prevented But all must kill it on one and the same day Now we say our Lord prevented the Iewes one day vpon S. Math. 26. So we teach that hee ate a Pascha not kild in the Temple and make him a destroyer of Salvation Iewes never did cast greather blasphemies against our Redeemer The Bishops should doe well to publish repentance of that note before they giue sleep to their eyes after they see this reproofe or with all speed If not they shall see him whom they haue pearced Apoc. 1. For the trespas is doubtles tresgrand Of a slaunder cast vpon the Iewes which they retort vpon the holy Ghospell THus we say to S. Mat. 26. Our Lord Iesus celebrated not the Passeouer the same day that the Iewes did But he with his Disciples ate the Lamb the fourtenth day of the first moneth which is March but the Iewes celebrated the Passeouer the day following at euen after sun set Iesus Christ being in the graue These be our wordes the very poyson to all the Ghospell Which errour the Iewes blase for of old scholemen through Europe broched it and Iewes read it and wee by this and such are holden dogges How confidently the Iewes protest that they kill him which passeth the fourtenth day for the killing of the Lamb or kid Pascha THat the fourtenth day of Nisan the whole nation kild the Passeover thus Rambam or Maymonides recordeth that in corban Pasch From the Law Exod. 12. It is an expresse commaundement to kill the Pascha in the moneth Nisan in the fourtenth day of the moneth and hee that breaketh this commaundement and killeth it not the 14. day being not defild nor in a far iourney by contempt is guilty of being rooted out Thus doe the Iewes protest against our slaunder old not ours first aboue 423. yeres old or the time that Rambam made against vs his Thalmud against vs Rambam doeth protest the day neuer to haue been altered while wee pretend S. Iohns Pascha cha 18.28 for our warrant we draw errours vpon errours How our note checketh the expresse woord of our owne Ghospell THus it is written Mat. 26. You know that after two dayes the Pascha is kept and the sonne of man is giuen vp to be crucified This speech importeth a generall agreement for the Pascha And so much sayth S. Marc. chap. 14. On the first day of vnleavened bread when THEY sacrificed the Pascha two of his Disciples sayd Where wilt thou that we goe and prepare that thou mayst eate the Pascha This text telleth expresly that our Lord and all Iewes kept one and the same day for the Lambe to kill it on the fourteenth day and to eat it on the fifteenth the night that followed that yeare thursday Friday night by the Iewes So the Gospell telleth how grosse we are Of the Pascha called Chagigah or holy day Feast or peace-offring with the Lambe of Oxkind that might be eaten two dayes THE New Testament searcheth all the Thalmud and in few wordes telleth of the Pascha called Chagigah so much as the Iewes in many leaues Moses saith Deut. 16. Thou shalt sacrifice a Pascha vnto the Lord of the flock of the heard The practise came notable in Iosias 2. Chro 35. Iosias gaue the people flockes of sheepe kids all for the Passeover and three thousand Oxen. This passeover is handled plaâ—nly by Aben Ezra vpon Deut. 16. comparing the Law with the story And thus sayth Iarchi there If to a Passeover many belong they adde to it Chagiga Oxen for the holy day Feast And soone after The propre sence of the Scripture is The flesh of the Chagigah Passeover which thou doest sacrifice in the evening shall not continue through the first good day vnto the morning of the second But it is eaten the fourtenth day and the fiftenth And so it is handled in the Masseceth or treatise of the Passeouer in the Babylonian Thalmud Limmed Al chagigath Arbaa esser neeceleth le sene iamim ve lailah echad He teacheth The Pascha Chagigah of the fourteenth day is eaten for two dayes one night And of this addition the Law Deut. 16. speaketh And thou shalt reioyce before the Eternall thy God and thou shalt be throughly mery Wherin was vsed all feastiuity as men doe to chere vp them selues Now for the Lamb Pascha they worked half the day as the Ierusalemy and the Babylonian noteth and if it fell vpon a Sabbath they did kill it and doe all the Temples duty but did not roste it at home that day for the Law Thou shalt not kindle fire on the Sabbath Wherefore our ignorance is vnspeakeable the eare can not bee filled with the hearing of it nor the ey with beholding That shall appeare better by laying downe S. Iohns wordes ch 18.28 It was morning they went not into Praetorion that they should not be defiled but might eate the Passeouer This sheweth not the Lamb but the Ox an addition for ioy here ioyned And to make S. Iohn yet more plain the wordes of Maymonides in korban Pascha ch 10. shal be translated Thus hee saith When they offred the Pascha in the first moneth they offred it with the peace offrings of the fourtenth day Oxen or flock beastes great or litle male or female as all the sacrifices of the peace offrings c. The Chagigah was not offred if the Lamb sufficed the company and it was a voluntarie not of commaundement and it was eaten for two dayes and one night Thus Maymonides cleareth the Ghospell and telleth that Saint Iohn spake from the depth of the Thalmudiques knowledge Of HEL Hellish in our Creed IEwes seek no more nor euer sought theÌ„ that we sayd our Lord went to HEL Therevpon they adventure their salvation and safely may that so he should not be the sonne of God For his own wordes say Luc 16. That none caÌ„ passe froÌ„ the one place to the other Yet in England the Princes Religion was disturbed Our Princes swear to the Gospell And it is Atheisme to say that it is not plain to the Godly Paradise the hand of God the Holy HeaueÌ„ receaued our Lords only holy soule going hence By the Greek Creed Hades as Hades hath for the godly eueÌ„ by Heathen the medowes of the godly And by the Latines Apud inferos the good haue CertuÌ„ in coelo definitum locum D. Bilson disturbeth all He graunteth that our L. went not hence to Hell but hence to Heauen And we never heard of contention but for one of these two poinctes The first he pretended to defend but hee betrayeth that and agreeth with his aduersary reformed Churches and most constant trueth After all he inventeth
wee fetched reed were E. pag. 1. of here read or Eraunce read Fraunce F. pag. 7. Ocharias read still Ochosias G. pag. 1. is bed read his pag. 2. in the marg meanes read Madnes pag. 7. hige read high pag. 8. kowen read knowen H. pag. 5. in the margent for vnderstand read vnderstood I. pag. 3. appeared bad read appeared bad in k. pag. 1. for 423. read 543. K. pag. 2. smak read spake pag. 8. for 130 read 60. L. pag. 5. for sorowfull Enoch read Enos pag. 8. for Iaspes read Iaspis M. pag. 1. Beniaminus read Beniamins pag. 6. dnm read dum N. pag. 1. dead read deed pag. 2. Gemehel reed Gamaliel pag. 8. greather read greater In trueth but 14. but 25. by M. Lively * As in Isachar for Isachear San or Sâ—â— is omitted for San or S. in Artaxata for Artaxasta in Grekes and Latines * Artax-Erxes is made from the imperiall name of Cambyses in Ezr. 4. And that of Darius Hystaspis son Xers Ester thenth in y e GoldeÌ„ copy kept at IerusaleÌ„ which the west Iewes folow That made som Greeks hold Artaxers S. to Xerx Iosephus to hold him to be great Xerxes It is hard to persuade Iewes y t Persia ruled 130. yeres and that Nehemias saw all their times M. Livelies 230. wil be as the Alkoran and iustly Pausa nias in Eliac If 23. generatioÌ„s draw but 480. ye eleuen Mat. 1. should not haue aboue 490. wont warrant froÌ„ God Nor yet so many 590. would make a Iew reiect the N. Testament * I folow y e margent Ebrew The text is to Seale the 70. folow that our Bishopps And safely The text is true And y e margent An exposition for playnnes § or come by the 7â— the Gospell M. Lively pitieth vs for beleving that our L. his death is prefixed to an exact yere by an Angel Messias denyed to bee Christ By I. C his vsuâ—ded auctority against y e oth of Q.E. to the Gospell * A very Iewe taketh Messias DaÌ„ 9. yet by I. C. England denyeth all theyr owne faith and sold in Pauls their denial M. L. dreameth that 13â— yeares after the returne Ierusalem was â—â—built and it continued but 〈◊〉 yeres 〈◊〉 hee dreameth He 〈…〉 § 〈…〉 * 〈…〉 * 〈…〉 that Ieruâ—alem was in trouble euer since it was builded by the returned * A bold assertion of a 30. yeares professour against all learned Ebrewe speach and Christianitie Yet by boldnes hee hath deceaved where lerning was 30. yeares to seeke Non mihi si linguae certuÌ„ sint oraque centum § M Liuely breaketh of y e holy Chronicle and so disturbeth all the olde Testam all everie whit and the ioyning of it to the N. T. I. C. by publique auctority confirmeth this * Nestor lived threâ— ages 30 â—0 30 actiue double more doe the returned liue actiue by M. Lively Christianitie denied in England by publyque auctority †or coming in company Gen. 4◠†one accent turned to marr all the Bible Fol. 219. * Our Lord his supper is our oth that we beleeue his death to haue ended all sacrifice oblation And M. Lively with his commeÌ„der teacheth apostasie froÌ„ that faith * Both works printers soone descended to HELL * Deut. 33. Act. 2. R. Abraham Ruben FOR better vnderstanding of the contents of this Table ye shall note that the Evangelists S. Matth. and S. Luke haue diversly recited the generation of our Saviour Christ according to the flesh and yet tende both to one end that is to prooue that according to that which is written of him in the prophesies he is discended of the royall blood of David rightly succeeded him in the kingdome So the diversitie of the sayd recital consisteth in this that Saint Matthew setteth forth the said generation descending from father to sonne and S. Luke ascending from sonne to father which comes all to one end But to shewe the agreement of Saint Luke with Saint Matthew wee haue here seth foorth the generation by him described descending after the order of Saint Matthew to the end that the one may bee conferred with the other Furthermore Saint Matthew describeth the generation of Ioseph though it belong nothing to Iesus Christ after the flesh and Saint Luke that of the virgin Marie for it was very necessary to recite both forasmuch as women were commonly reputed of the line or kinred of their husbands and so aswell on her husbands side as on her owne ofspring it is manifest that she was of the royall line of Dauid * Iuda of the line of Nathan engendred Simeon called Ioas which came to the royall seate because the posteritie of Solomon fayled in Ochosias and therefore the kingdome belonged to Nathans posteritie according to the ordinance of David as Philo reciteth that is the yongest of the children of Bersabe which was Solomon should raigne after him that if the posteritie fayled the kingdome should come to the posteritie of the next younger which was Nathan and therfore Nathan was called Ahischar that is to say Brother of the Prince they of his posteritie Ahischarim that is to say Brother of the Prince and Mathitim which signifieth giuen to succeede The saide Philo reciteth that the posteritie of the sayd Nathan was so honored of the King Iosaphat that he called his children the brothers of Ioram his sonn and their children the brothers of Ochosias his Nephewe and this is the cause why the Scriptuere saith that Ioas was the sonne of Ochosias though he were not his naturall sonne but the sonne of Iuda descending from Nathan Note that Saint Matthew going about to describe the generation by fouretienes did first leaue out Ioas Amazias and Azarias which are sett in betweene Ochosias the last of the race of Solomon Ioathan Further he hath left out Achaas and Ioacim placed betweene Iosias and Iechonias All which we haue here set in their order to make the same description more perfect and plaine * Forasmuch as it seemeth that S. Luke maketh no mention of the generation of Marie but rather of Ioseph for hee vseth these wordes That Iesus was counted the sonne of Ioseph which was of Heli that is to say the sonne of Hely we must vnderstand that in this place the name of sonne is taken for the name of sonne in lawe and that Saint Luke meaneth that Ioseph was the sonne in law to Hely for that he tooke to wife the Virgin Mary daughter to the sayd Hely which maner of speach is common in the Scripture for wee finde that Noemi called Ruth her daughter which was but her stepdaughter her sonnes wife 2. King 11.2 cha 13.1 ch 14.13 1. Chro. 3.11 2. Chro. 22.11 cha 23.3 Greater meanes then ever Ovid spake in fables brought vpon our holy Ghospell * He is Iochonias * And he reigned but 3. moneths 2. Chro. 36. †A speach of sonnage to a kingdom strange to vs. The Vncle called