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
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
shevv hovv Iudah honored the old Ioseph vvho bare in his Beryll all tribes names next Levi Symeon Iuda but once But no name of inferior Patriark no Ruben no Isachar no Zabulon no Beniamin the house vvold kepe the dignity 9. Some in notation haue singular great vse to shevv the ende of Salomons house the hope of Nathan to come iâ— lieu of it as Melch-j the King is mine Ner-j The light Candle or King is mine So they svvare 2. sam 21. 17. to Dauid Thou shalt go no more to vvar for thou shalt not put out the Ner light or Candel of Israel The holy humble Dauid geveth God that name in his psalme 2. Sam. 22. 29. For thou Eternal art my candle the Eternal vvill lighten my darkenesse So Ner-j beareth a name for the throne of Dauid that shall continue for euer 10. Melch-j the King is myne this name tendeth to the same mark plainly properly shevving the belefe to Sophony Dauid knevv from Moses by Spirit of prophecy no lesse then Moses that his house wold not be vpright with God But one should rule man perfectly iust ruling in the feare of God 2 Sa. 23. There the lerned chaldy Ionathan thus expoundeth Dauids vvordes The mighty of Israel promised to place me a King vvhich is Christ vvho shall rule in the feare of God But Salomons house vvold be in many very bad as thornes to be thrust avvay to be brent in their place Salomons brother NathaÌ„ marked vvold not neglect the spech of Dauid against Salomons house the old Nathans prophecie concerninge the yonge Nathans Sonne And the Ebrevv tongue shevveth in the names of Nathans posterity their hope expectation of great glory Here Academiq studies come far short bestovving many yeres in humane vvorkes takinge no time to the holy tongue vvhich in the very names of stately personages conteyneth all the marrovv of the holy story An for so much to knovv the simple vvordes for termes touching man in Adams tongue one vveke vvith good direction vvold furnish any sage mind sufficiently And all should geue so much honour to our redemer as to serch to the bottome all that could be serched for his fathers after the flesh We may be sure that all the sage vvisdome that could be in names should appeare in his familie to ordein strength out of the mouthes of Babes sucklinges aginst the enemy that vvold deny our Lords genelogie The Ievves all but the hand laborers brought vp their Maimâ—ny in Thalmud Thorah children from seauen to fourtene in lerning the plain tongue all their time for some fevv hovvres vvekely not minding gaines therby but the delite to knovv God And such haue bene to heathen the Salvation of our state And assemblies of such sagely opening scripture vvold much edifie And vvher the King is lerned fevv yeres vvold frame vniversities to that course to make thousandes of sound skill in the Bibles tongues matter So vve should mark vveighty matters closly contrined in fevv vvordes Sophonyes castinge off Salomons saing This shall come to passe In that day I vvill make a riddance of the Princes of the Kinges Sonnes In the dayes of Iosias Sophonie spake this ch 1. 8. Now the Sonnes of Iosias were Iohn the first begoten in Kinges phrase othervvise yonger then â—oakim tvvo yeres but reigning first he is first sonne of the Kindome Next is Ioakim properly the Eldest next Sedekias who reigning after his brothers sonne is called in Kinges phrase Iechonias son Novv of these Iohn or Ioachas was sone caryed to Egypt died in prison vnlamented Ier 22. Ioakim vvas caried for Babel 2. k. 25. died by the vvay vvas cast avvay vnburied to the buriall of an asse as he brent Ieremies Lamentationes Sedekias had in the ende his eyes pulled out for rebellion against the King of Babel his children vvere Killed before his face 2. k. 25. vvhen the high sacrificer Saraias father to Ezra vvas killed That story of Saraias death-time vvill serve anone to great vse for Dan. 9. 10 Of Iechonias God svvare that he should die leaving no child alive behind him vvherefore it vvere flat Atheisme to prate that he naturally became Father to Salathiel Though S. Luke had never left vs Salathiels family Vp to NathaÌ„ vvhole brother to Salomon to shevv that Salatiel vvas of another familie Gods oth should make vs beleeue that vvithout any further recorde Ier. 22. So God made a riddance of the Ammonean race of Iorams And vve are closly vvarned of that in the names Ner-i Melch-i comparing them vvith Sophonies Prophecy and the Kings story shevving the truth of the Prophecie That Nathan his house loked for the Eternal kingdomes prerogative They vvho vvill nor build such Gold from the most kingly familie had great neede of Colyrion to annointe their eies 11 Of Salathiel vve must consider manie poincts beginning in Name Samuel Salathiel are both one Anna the mother called his name Samuel because of God Saalti I have prayed to haue him Novv Samuel vvas borne at the removing of the glory from Sylo Ephraim of Iosephs house vnto Iuda our Lord his Tribe So vvas Salathiel borne at the fall end of Salomons race at the remouing of the glory vnto Nathan that Nathan the Prophet might be called into mind for old Samuel vvho taught of Christ his true kingdome 12 Compare the contrarie Prophecies of Iechonias Sal. Prophecie of Iechonias As I live saith the Eternal yf Chonias the son of Ioakim King of Iudah vvere a signet upon my right hand I vvold pluck thee thence O earth earth earth heare the vvord of the Lord vvrite ye this man Conias childles a man that shal not prosper in all his dayes for none shall grovv from his sede to sit vpon the throne of David or to beare rule anie more in Iuda Thus all may see a plain end of Salomons house and hovv dangerously those Doctors be deceaved vvho bring Christ from Iechonias They are litle better vvho take in hand to teach and make not this plain to the simplest The Bishop of our soules vvil hate such blind contemners Of Zorobabel Agg. 2. Thus Aggai sealeth his Prophecy In that day saith the Eternal of hostes I vvill take thee Zorobabel son of Salathiel I vvill make thee as a signeâ— for thee have I chosen saith the An heauenly translatioÌ„ of the title Ps 22. Eternal of hostes This conclusion of Aggai compared vvith Gods oth against Iechonias should have stayed vs from conspiring vvith the dogges that despised Aieleth ha Sachar Ps 22 The morning star as our Lord Ap. 3. and 22. kimchi there translate the Ebr. He hath not yet davvned to such Doctors Of zacharie teaching hovv zorobabel cometh of Nathan chap. 10. 12. Thus zacharie joineth to Aggei In that day the Land shall lament ech familie apart the familie of David apart their vviues apart the
Crede out of this sence betray not onlie the Greke Fathers vvhom yf Ievv and Turk foile all is gone but betray also the Gospel vvhich vvill not be defended by Hell-forget tormentes rooting out all auctority of Divinitie of Ebrevv of Greke of conscience in speach of a thyrd syllogisme which the surveyer in an Enthymeme made vnto the King The usual Greke must be holden the Credes meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Catelthein â—is Haidou in the Godly is a passage to heaven by usual Greke Therfore a passage to Heauen is meant by the Crede Ih. Whitg rightly held Rhodaneanes senseles that embraced not the Proposition And B. Winton in second thought surveyd that by the Grekes the phrase meant the soules comon lot to have distinctioÌ„ by the qualitie of the persoÌ„ Paradâ—se Haides light for the good Tartarus darkenes for the other For the assumption I commended to the K. 145 Greke Epigrammes from all sortes of Grekes in Anâ—hologie vvher all countreys and ages shevv vniformitie And so three syllogismes the R. R. F. hath made against Ben Aramas slaunder Syllogismes all vnvincible yee though he himself vvold goe about to ouerthrovv them he neuer could they be so fortified for Geneveans good yf they had one drop of thankfulnes to accept it I mentioned Scripture to prove going hence to heauen that Abraham Isaac and Iacob all faithfull be there but I hold all Britanes rude that knovv not so much yet the simple may take these Mat. 8 Luc 13 Iohn 5 Luc 23 2 Cor 5. 1 coÌ„pared vvith Lev. 26 10 Heb. 11 vvher Abraham desired the heauenly citie and God had prepared it for him and Eb. 9 10. I cited in my reply against a Patroclean dreame and vvorse then Patroclean for he feared not but desired Hades And novv I nede not cite mo places Reason vvold tell that all use litle reason that reason not thus seing the Apostles infinitly cite of our Lords death and resurrection and neuer have one syllable of going to Hell they be of infinite impiety and contempt of God that dare vvrite of a going to Hell seing no Prophet repeateth a former matter but vvith some change yf the matter suffred anie more to be spoken So all these repetitions be stained by the unlearned vightes that honour Hell against all Gods vvisdome and against Christ his vvordes that six times in one sermoÌ„ saith I goe vnto the Father Who vvold euer think that Christianes should so contemne God or Scholers be so barbarous or men so senseles Novv because the seÌ„seles barbarousnes pretendeth English custome from Davus in the marked take Positiones for the terme descending the terme Hell then I vvill returne to the Greke Fathers Of tvvo vvordes Descending Hell hovv the unlearned unstayd do turne aside The termes Descending Ascending are vsually taken for passages vvher the ungrounded barbarous ignorant of vsuall speach make ship vvrach of faith By these particularitez they may be instructed Descending to Egypt Gen 262 and Ioseph Hurad vvas caused to descend to Egypt that is in our Church Bible Ioseph vvas brouhht to Egypt Gen 37 So Iuda vvent from his brethren Ebrevv Iarad Descended And so infinitly in Genesis for passage to Egypt And usuallie in Iosuae borders of land reching or going froÌ„ tovvne to tovvne are said to descend And it vvold vvearie one to reckon the Iudges or defenders phrase of Descending for going to an exploit In Samuel Kinges and all the stories Descend is the vsuall passage and so Ascend as Anabasis expeditio Cyri. Some time it is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe by the lxx Gen. 43 5 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 294. To go and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pass through And in double active to cause to descend up the Arke that is to carie it And the lxx translate it to ascend Ruth 3 3 Io. 13. So Ievves and Ievv like may be aunsvvered that the terme Descending is plain for anie passage and al passage of soules heÌ„ce is ascending Koheleth or Eccles 3. for they returne to God Eccl. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sence for passage from Nazareth to Capernaum passage to Samaria Cyprus Seleucia Cesaria Antioch from Macedonia likevvise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Suidas for passage avvay So scripture should muse slâ—underous Ievves Ievv-like barbarous For the other vvord Haides is knovven to milliones in Britanie and both together heard for 3000 yeres use to meane a passage of soule to God in our Soile they are holden barbarous unlerned that daregape against this Shortly Germanie vvill so stop Ievves railinges the vvicked helpers of Machmad Let us marke Hades in the Nevv Test Now of the woord Haides or Hades Hell in comon sense but never for to particular Gehenna The R. R F. cited thrise vvher God vvrote Gehenna Mat. 5 tvvise â—oonce in al these places he cited Hades as though it had ben ther not regarding the Test vvhich God gave us but making a nevv from his ovvne vvise head Yet all humane recordes all together all laid in a balanceâ— are to S. Mathevves thrise Gehenna lesse then the dust of a balance The true terme Gehenna being a Thalmudique terme for soules place confirmeth the Ievves comon place vvho most learnedly teach that the Ebrevv neuer nameth place of joy properlie or of torment Thus both are taught Lev. 26. Yf you kepe my commaundements I vvill dvvell amoÌ„gst you In Paradise saith the Rabbin by a borovved spech from AdaÌ„s garden Yf ye kepe not my Lavves my angry face shal be upon you Wher before the throne of God and the Lamb Apoc. â—4 on high Cether Malcuth as the Ievves in proprietie of spech express their mind For their Midras or fabling commeÌ„taries they have a rule that none may stay upon them And he that cited them shevved in fevv vvordes that he vvas a babe in judgement When the Zohar agreeth vvith the Nevv Test then it is certen old sage not late discanters bred the spech Aben Ezra checketh mightily the comon Midras and comonly and notably Pref to Moses The valley of Hernnon nere Ierusalem vvas a place vvher children vvere offred to Deuels breÌ„t to death And the old holy Rabbines borovved that terme to expresse Eternal torment and our Lord confirmeth that and their judgement therin for all their vein in the Lavv layng that dovvne once tvvise thrise he teachâ—â—h all learned to kep that terme in all translationes All bodies shal be cast to Haides for it is the grave to the bodie the miserable bodies only shal be cast into Gehenna so the R. R. F. vvold by Greke of his ovvne making haue marred all faith To forged textes I nede not to aunswer The Pentheus in Euripid. that seeth a double Thebes a double Sunne savv one but this Pentheus seeth none But vvhere Haides is in dede he shal be aunsvvered The builders on the rock vvere not hindered