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
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
Athenians should know their owne state being aliue in that very time Then began the Lacedemonians superioritie over Grecia Leuctra field ended Laced mons superioritie Strabo noteth that plainly Then Epaminondas the famous Theban brought vp with Philip Macedon and equall in yeares wan the field yong and vnmaried about 27. yeares old And at the same time did Philip Macedone reigne For he reigned at 27 yeares So the Lacedemonians losse of governement being knowen how long it continued telleth how to settle the time of Leustra field Now Isocrates in his epistle to K. Philip sayth The Lacedemonians ruled but tenne yeares ouer Grecia that is after Lysander vnwalled Athens Therefore tenne yeares thence reacheth to Philip Macedones reigne So Suidas for Euripides life is strengthened by men of that age in plain wordes Many profes herein I shewed of old which I neede not now to repeat Philip Macedon reigned 20. yeares by Atheneus and Alexander his sonne six before his Monarchie So by Greekes yeares from Alexan. the great vnto Xerxes warre and his brothers reigne at home are not mo thē 100. And the time thence to Cyrus by most strong proofes of scripture and by all the millions of the Iewes over the earth which all folow the Thalmud yeares are not aboue 30. And even by the perpetuall consent of Grecians skilfully read the same is proved So the Persians overrule Iuda but 130 yeares and M. Liuely should better haue marked first the authoritie next the meaning of Greeke authours for antiquities The Medes in Agathias haue after the fall of Assur 300. yeare dominion That is by Scripture trueth not one day For Nabucodresor overthrew Assur not the Medes And King Manasses was caried to Babel by the commaundement of the King of Assur not long before the captivitie of Babel And the Persians extinguish all Babels empire Only Nabycadnezar was a◠Hercules to goe as farre as Spain in Stra. 15. but in the East the Persians ruled chalendge al that time to themselues which Iuda spent in Babel and reckon with the largest to augment their yeres all yeares from yonge Princehood as yeares of Empire So Cyrus hath 30. where after Babels fall our men as M. Scaliger giue him but 3. Cambyses hath nyneteene in Clem. Alexan. 1. strom For 7. by M. Liuely from Herodot for bare foure of soule governement by true examination Darius Histaspis hath in Herod 36. for bare sixtene in truth and in Ctesias 31 from twelue yeares of age so from eight he might haue about 36. For vnder the mighty Persianes many Kinges their sonnes Princes lived at once And the Greekes could find no certenty of them not so much as for their names Aeschylus in his Persis where he vttered all that Graecia knew sheweth that speaking of times late and differing much from later writers So Mast. Liuely might haue spared vexing of all the Bible citing auncientes reiected most strongly by both testamentes true old Greekes and all Churches now And Learned Christians should bend to finde a concent not a dissent in holy scriptures to shew light not lightnes order and not disorder ioyance not anoyance right passing rumors not might of conceited humors about matters of salvation How the first chapter of Saint Mathew is disgraced by Maister Liuely WHen Daniel was taught how many yeares should be from the tyme of his prayer vnto our Lord his confirming of the covenant for many and how long hee should teach even half a seaven and knew from Moses Law Num. 4. for the Levites to begin their office at thirty that our Lord was to doe so to and by Ezekiel 39. that the legges of the Image in Egypt and Babel must be broken by the yeare of our Lord his coming into the world and by his owne seaventh chapter where the fourth beast is cast into the fire before the son of man cometh in the clouds and so could and did teach Darius and Cyrus all his booke and summe of both Testaments he perswades kinges to graunt authority for all Israel to returne and restore Ierusalem and moved his nation therevnto then was Zorababel of Salathiel of Nathan of King David the Patriark and Father to the sonne of God after the flesh governour of the People His familie will teach vs to measure the time specially marking the time from Davids death to that yeare 480. iust so many they were Now from Nathan sonne to David to Salathiel be 23. generations This being considered we must flee to a miracle of Gods power to make vp from Zorobabels governement vnto our Lord his 32.6 monethes 490. Or to his birth 437. without consideration of Gods counsell none would beleeue the number were so great in the yeares For the Generations betwixt our L. Zorobabel are but tenne to draw mo yeares then 20. aboue did So we haue much adoe to perswade that 490. yeares were betwixt the fall of Balthasar the Tyrant for Satan over the Church and the fall of Satan by the obedience of our Lord vpon the Crosse in anguish of his soule more then ever all soules felt in this world And M. Liuely should haue spent his time to fortifie Saint Mathew against all the millions of the Iewes who make the time ninety yeares shorter then the Angell meant And the excesse is by M. Liuely in Ezra his life time almost all Where Iewes make him die at 100. yet he lived 150. at the least and about 250. as M. Liuely ruleth the sunne in Phaetons place So Saint Mathew vexed for lengthning liues 80. aboue ordinary is vexed by M. Liuely for 100. in an other extremitie as not able to make them vp And if that summe of 490. be vnlikely but for Gods authoritie and shorter by the Thalmud by 90. who would bring without Gods auctority 100. more and differ from Iewes 180. and almost all in the life of one mā Iewes that catch an Ebrew professour so simple would little esteeme of Christian skill The whole speach of the Angell with expositions ancient vpon it THe matter wil be clearer by laying downe the Angels oration Thus the holy Gabriel speaketh to gracious Daniel chap. 9. ver 22. I am now come foorth to teach thee knowledge At the beginning of thy prayers came foorth the woord and I am come to shew it vnto thee For thou art greatly beloued Perceaue therefore the word and conceaue the Vision SEAVENTIE SEAVENS of yeares are cut out for thy people for thy holy Citie to consume wickednes and to abolish sinnes and to make reconciliation for iniquitie and to bring righteousnes everlasting and to seale Vision and Prophet and to shew CHRIST the HOLY of HOLY Know then and marke from the outgoing of the Worde to restore and to buylde Ierusalem vnto CHRIST the governour shal be seaven seavens of yeres and sixtie and two seavens In t'hother it shal be restored builded Sreete and Wall and troublous shall these times be In that after the sixtie and
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
Prophetes had so many corruptions in longer time more would grow The learned man dealt here not learnedly A prosessour of Ebrew 30. yeares might haue shewed that the text was still most exact and in many places far the more curious Ebrew and he should not weaken the glory of Gods providence whose watchfulnes hath preserved every letter of all the holy Hebrew that his Prophetes wrot for the vse of all ages Many booke-prophetes wrote for the vse of Israell while their tongue families and townes stood which afterwardes would not profit when Israell perished and heathen should be vexed in searching stories not plain Those bookes the last Prophetes extinguished and made vp an absolute pithie storie fit for all ages And so much we must defend to every letter Ecclesiasticall authoritie in a certen libell commendeth M. Livelies booke Bishops that know Ebrew will not assent nor any who vse advisement Authoritie should make Lively recant This blamer knoweth that he hath read thrise mo Ebrew auctours then he and will defend each of the 848. words blamed by M. Lively And a worke titled Tiphereth Israel would haue told M. Lively more thē he knoweth for this matter and much more to speak better of the holy text And the right reverend fathers should write of the Bibles purenesse first how the text is sound before they dispute of further matter All thinges must be done in order in the Church of God And if men regard money not learning Gods face will be vpon them Of Tzau an Ebrew worde in Hosee rashly blamed IEroboam the first bade Israell worship calues at Dan and Bethel vpon his word they did so That Hosee touched in one syllable Tzau a charge M. Liuely writeth that the text is corrupt Shau by him it should be No Ebrew told him so Only he told him selfe so By equall authoritie he might make a new Bible of his owne head Hee bringeth the Lxx. for his warrant They translate Vaine thinges as Shau The answere is easie They translate cōmonly for Heathen capacitie where Iewes stories would be hard for them So they entitle the bookes of Samuel The Kings Because Heathen would not soone perceaue how Core his sonne should haue such a title So Heathen would not soone see how Osee spake of Ieroboams charge and therefore the Lxx. take for Tzau Shau for Charge Vain things dealing most wittily This work of M. Lively is solde in Paules But the auctor should amend that We may not crosse our owne ground that the Scripture is all pure cleare in one copie or other and here in all that haue bene spokē off And M. Liuely alone fighteth against all the world But that our Ecclesiasticall authority fighteth in his allowance for him against our good Of Daniels seauens the right meaning and corruption commended by our Ecclesiasticall and Stationers SInce Adamfell on the day of his creation and brought death before he walked in any obediēce to kindle Gods anger to the full yet God in mercy vsed many meanes to breed faith in the redeemer beside the warnings of his word The flood destroyed all but eight of all the men nothing remaineth but spirites in prison except eight saued in the Arke That severity might haue made them all wise Yet Cham was not bettered but his race called out Idolatry and Babels Tower for that wherevpon God bereft these builders of the tongue that spake of hope in the redeemer that they should no more heare of him till Babel should fall by Sem in Cyrus and by Iapheth in Darius when Persians and Medes tooke Babell And amongst his owne people he reckoned the worldes age to that time most exactly and plainly yeares 3470. And then his Angell telleth Daniel for Darius and Cyrus and all nations of the kingdome of Salvation and nameth the redemer the most holy Messias the Governer Messias that shall confirme the covenaunt with many and telleth of his kingdome how it shal be in sufferings Iudah saw the fall of Salomons kingdome their hope and the fall of Babel the glorie of nations and now first experience might teach that the kingdomes of this world vnder the sun had nothing but vexation of spirit At that time it was fit to tell all the world of the kingdome of heauen when Iewes Gentiles saw all the earth cursed The Iewes kingdome had fallen and they were told they should never haue an earthly kingdome more and Hethen kingdomes were shewed to be as savage beastes coaming out of the great sea tossed with many windes So in that opportunitie an Angel called Gabriel the mighty man of God whom Daniel had seene before cometh in the Evening to Daniel praying for a return home for his people to restore their religion and telleth him that his prayer was heard that Ierusalem shal be restored as Esaie foretold Cyrus should do it that mount Sion should haue sacrifices seaven times the space of seaventy yeares captivity that is 490. yeres But exactly then the Son of God would consecrate him selfe to end Moses and to bring in an Eternall redemption and as he had Oxen and sheepe in sacrifices for his body and their blood for the blood of his covenant hee would confirme a covenaunt for all nations As the Gospell recordeth what he hath done leaving bread for his body in seale of covenaunt and wine for the new testament by his covenant So at his death he should end Moses Lawes and all Leviticall function that no Mosaicall sacrifice should afterwardes be lefull And the time of all this matter is clearely and strictly set downe that Cyrus Darius knew when the sonne of God would worke redemption in which hope 49000. Iewes leaue Babel for Ierusalem and so many of Israel as had hope of Salvation thought of Ierusalem in all countreys where they were scattered Also the Sonne of God is called by Gabriel as was said Messias in such Ebrew as it must needes be a propre name which it is not againe in all the old testament and Saint Iohn for Messias cha 1. and 4. forceth vs to looke vnto the Angells speach and still the name of CHRIST through the new Testament in so much that to deny MESSIAS here to meane Our Lord and Saviour that is nothing els but to deny all the New Testa Besides for certainty of all God telleth that by the tenth part of this time exactly from the leaue to returne Ierusalem shal be walled but not without much adoe so forty nine yeres are set alone with the stories of 4900. thousand Iewes interlaced least Heathen lyes should break the trueth of the Chronicle When God had given Cyrus all the kingdomes of the earth then he maketh a decree to build the Temple and to giue a subsidie throw 120. nations to helpe the Iewes home Long warres had Cyrus afore he became so great Esay did name him by his name and foretold of his victories And Heathen doe record them and Lucian recordeth that Cyrus liued
could thinke that Iuda was in Babylon aboue 130. And their millions will rather come short then come so farre as 130. yeares And M. Livelies 230. marre the strongest prophecie for the salvation of the world and light of the New Testament So the holy story doth receyue extreeme disgrace What kinde of testimonies M. Liuely bringeth to rent all the last holy Prophetes the stretch the liues in them 100. yeares more then their liues will suffer MAister Liuely citeth Iulius Africanus for Cyrus first yere to be in Olympiad 55. And ill set by Beroldus in Olympiad 80. Aunswere to Olympiades MAister Liuely hath seene or might three treatises iustly checking them which holde Olympiades in any accompt or accompt by Rome or the Archontes of Apollodorus or the distances which Exatosthenes maketh betwixt Cyrus and Xerx thence to The Peloponnesian warres and how Thucidides and Demosthenes make fifty yeares for 35. And how from Lysanders vnwalling of Athens he maketh 34 yeares where Isocrates Strabo with Lysias would make but ten twelue thence to Phil. Macedon for never an one And the true accomptes of Greekes living in Persicq times were brought forth against one that had better skill then M. Liuely in Greeke and did all that Greeke could doe for defence that he might well say as Hector in Vergil Si Pergama dextrâ Defendi possent etiam hâc defensa fuissent And as careles VC-alegon had soone his house on fire for resistance past all hope so M. Liuely might haue seene what would become of his Librarie For Olympiades this was part EZekiel prophecied in Olympiad 48. by Clemens and by him Aggei ninety yeares after in Olympiad 48 So our Ecclesiasticall skill maketh Ezekiel and Aggei of one age This wil be small commendation for right reverend Fathers that haue taken so many hundreth thousande poundes sterling for teaching Diuinitie To make Ezekiel prophecying in the fift of King Sedekias kild by Nabucodonosor Aggei that built the Temple by his tongue to be of one and the same Olympiad in sad trueth and trueth to examine an Angels prophecie Reuerend Fathers should haue dealt more reuerendlie then to check Gods word for the very houre of our redemption set in Daniels time sure for all the world more reuerendly they should haue dealt then to alter the borders which Prophetes and Angels had settled More of this stuffe shal be shewed Xexes in of Esthers time and Oebotas a Greeke and Gelo King of Syracusa were of one time and dealers in the same warres Yet Oebotas warred then in Olympiad the sixt and so Gelo built Camarina in Olympiad the third by the commētarie vpon Pindarus So by our Ecclesiasticall men King Cyrus should be in Antiochus Epiphanes dayes Or Xerxes in King Ezekias time Thus we corrupt religion by ignorance of all groundes of study This ground is sure worthy of all interteynment which Thalmud Ierusalemy citeth but cōfirmed afore in the Gospel Ein dibre Thorah zaricin chizuk Thaaniut fol. 66. col 1. The words of the Law need no fortification So our Lord sayth I receaue no testimony from men When Abraham saw Ismael persecute Isaak he knew that that time four hūdreth yeares Israel should come from Egypt as well as Moses in the end So Ezekias knew fiftine yeres afore he died when he should die so well as they that saw his death So Ieremy knew seauenty yeares before Babel fell when it should fall as well as Daniel that saw it fall so Daniel knew that 490. yeares from his prayer Christ our Lord should confirme the covenant for Heathē as well as the Disciples knew that it was done And all Iewes of any religion in the Gospell looked at the same time for the kingdom of heaven to appeare by the plain proprietie of Gods word Further dotage in Olympiades may be wayed Chilon the wise the Old Lacedemonian of Solons age was Ephorus in Sparte in the fiftie sixt Olympiad of Solons age and much ancienter then Cyrus Sosigenes in Laertius is the authour By Pamphyla a learned Romane woman which wrote of Olympiades whose worke Photius honoreth in his Librarie it was the sixt Olympiade when this Chilon was Ephorus So by Olympiades there is a doubt of 200. yeares that is 50 Olympiades when Chilon one of the seaven sages florished Whose time without Olympiades helpe is knowen wel enough So for the deceaved these Olympiades if they be not farre enough out of the way by them selues these Olympiades would prick them forward And it must needes be counted a most grievous iniurie against the Maiestie of God to torment all the Byble by them and to deny the gracious light of Salvation whiche the holy Angel Gabriel left as mount Sion that can not be mooved And as the mountaynes are about Ierusalem so are holy Scriptures about that oration of the holy Gabriel who taught all at Babels fall that 490. yeares after that yeare the King of Glory should be kild but death should not holde him but his iustice should appeare by his Resurrection that he was kild not for him selfe but to make reconciliation for our sinnes and to seale Vision Prophet and to make Heathen syssoma one body with Israel The Lord knew that as plain a prefixed time as time could bee prefixed was needfull for all the world And the holy Angel might not speake deceipt as Iuppiter in Homer by a dreame deceaved Agamemnon by the word NOW saying Now thou shalt take Troy Agamemnon tooke it for THAT DAY but Iuppiter meant that yeare and so caused for amendes to Achilles infinite slaughter of Greekes By M. Liuely the Angel deceaued all that ever read his wordes till M. Liuely came to teach their right meaning and he should no more be an holy Angel then Iuppiters dreame was a God Our reverend fathers might haue spared the Princes authoritie frō cōfirming such Agamemnonean dreames They that adventure their eternall state on this that they will with all hart might and strength that Gods grace will graciously afford further the trueth and light of the Gospell will not reioyce to haue their authority vsurped to the Eternall destruction of their People and them selves This cosinage to check the holy Angel by Olympiades to turne the prophecy from light to darknes from trueth to falshood from Christ his name to prophane Atheistes from his covenaunt in the Lords supper vnto a covenant of Romane dogges with as dogged Iewes from the times beginning certen and cleare to all heartes of sage vnto one never knowen afore M. Liuely told and to end not at our Lordes death to ende Moses there but to ende at Ierusalems fall and sacrifice to be lefull so farre this matcheth Eves fall by the Serpent and passeth the building of Babel And Esay thought and taught that by Cyrus Decree Ierusalem should be built And seeing he gaue them vnder letters Patentes leave to returne to Ierusalem to builde the Temple the Decree for City and Temple
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
him Father after the flesh to the King of glory who was to make his true Fathers the patrones of vertue in their ages and the Scripture well vnderstood shewed that in all places But weake is the hart of our teachers to make him father to our Lord who was a Cain to the Prophete that taught of our Lord his kingdome Of Ioachaz a younger brother made Father to Ioakim two yeres his Elder NO better masters of art be our Doctors in this Table for Amasias Achas Manasses and Iehaiakim men extreemly hated of God And one thing is of most vntolerable grosnes that Achaaz by true print Ioachaz sonne to Iosias made king at 23. and after three monethes removed by Pharaoh who presently made Iehoiakim king being 25. yeres old that this Ioachaz is made father to his Elder brother And Saint Luke must be in the same dotage that Addi must be Ioachaz a younger brother and Melchi both his sonne and elder brother Machmad Lucian Ovid all narratours of monstrous are not such in their faculties as our right reuerend Fathers in giving occasion to make the Gospell worse thē the Al-koran And yet worse foloweth How the Table blasphemeth the oth of the Lord. THE Lord sware thus Ier. 22.24 As I liue saith the Eternal though Coniahu the sonne of Iehoiakim king of Iudah were a signet vpon my right hand yet thence I would pluck thee and I will giue thee into the hand of them that seeke thy soule and into their hand of whome thou art afrayd into the hand of Nabucadraesar King of Babel and into the hand of the Chaldaeans And I will cary thee away and thy mother that bare thee vnto an other Land and there shall ye die And vnto the Land vnto which they lift vp their soule they shall not returne Is this man Coniahu a vile idol beaten into peeces is he a vessel of dishonour wherefore are they caryed away hee and his seed and cast into a land which they know not O earth earth earth heare the Worde of the Eternal Thus saith the Eternal write ye this mā Childles a personnage that shall not prosper while he liveth For no man shall prosper of his seed to sit vpō the Throne of David or to beare rule any more in Iudah This vehement speach should haue taught our right reverend Fathers that Iechonias as a man should beget no Children though as a Prince he begate his successour even his owne Vncle Sedekias That doeth Ezra teach 1. Chron. 3. And the sonnes of Iosias were his first borne Iochanan the second Iehoiakim the third Sedekias the fourth Sallum Now before I goe to the next verse notes vpon this verse may be profitably cited Thus D. Kimchi a principall Rabbin speaketh vpon And the sonnes of Iosias the first borne was Iochanan Hee was Ioachaz whom Pharaoh Necoh tooke and caried into Egypt and there died he and he had two names And how is he sayd The first borne was not Iehoiakim elder then he by two yeres as it is written Twenty three yeares old was Ioachaz when he reigned it is written Twenty fiue yeares old was Iehoiakim when he reigned The one was not sonne of a Kingdom for the kingdom So our DD. of blessed memory doe expound it S. Matth. to such would not be heard Here wee see how sonnes to Kingdomes are in other gate speach then naturall sonnes Thus Kimchi the principall Grammarian noteth the Scriptures phrase and the Talmudiques for sonnage in Kingdome The like speach we haue for sonnage in Kings in the next wordes vers 15. For the sonnes of Iehoiakim Iechonias was his sonne Sedekias was his sonne Here the Vncle by nature is sonne by the Kingdome as the most learned Tremelius well noted And touching Iechonias and Salathiel thus writeth Ezra the learned Scribe And the sonnes of Iechonias assir that is kept in straite prison Salathiel was his sonne and Malchiram and Pedaiah c. Here the Babylonian Thalmud in Sanedrin expoundeth the word assir not for a mans name but for kept in restrainct of prison as Iechonias was 37. yeres in prison And Nabuchadrasar meant to haue destroyed the line of the kinges of Iuda as he killed the sonnes of Sedekias So Ezra the ready Scribe sheweth as commenting vpon Gods oth in Ieremy 22. aboue cited that Iechonias had no Children bringing Sedekias his Vncle for a sonne and Salathiel to be his sonne when he was Assir that is was in most strait prison The Babylonians were not of Christian modesty that wiues might come to their husbands And if they had humanitie that way any of Thisbe ladies should as well serve In that forth Ezra ioyneth with Ieremy in his style to tell all the world The earth the earth the earth that as Ieremy foretolde So Ezra did record that Iechonias died Childlesse that in him all Salomons house did fall that all the Iewes hope for an earthly Kingdome was become vanity of vanities and that Salomons Kinges overtherw the world but for Gods hid mercy seeing Manasses did saw into peeces Esay the glory of heauenly eloquence and was caryed to Babel and Amon for idoles was kild and the godliest Iosias was too good for the world and his sonnes vnworthy of the world that in them the Iewes should see the last sceptre bearer while the sun shined that they might looke better vnto the sun of iustice And our Bishops errour herein ioyneth with most stubburne blind and mad Iudaisme against the main purpose of the N. Testam which teacheth that the kingdome of Christ is not of this world but of men poore in spirit to possesse the Kingdome of Heauen But the Iewes haue yet their belly their god looke for a moneyfull King and him of Salomons race make it an article of damnation to deny that and if they catch vs therein to deny Iechonias posterity failing and to continue it to Salathiel and Zorobabel they are sure and wel may be that they haue overthrowen S. Luke so farr as our Bishops graunt hath auctoritie and by them all the New Testament for which Iudaisme they should in open Parleament or before your M. confesse that as God stroke the Iewes with Madnes Blindnes and Astonishment of hart Deut. 28. So herein the right RR. FF are in equall case that betray the Gospell to Iewes and agree with the enemies of our L. which expect to this day the pompe of Salomon that it shall be restored vpon mount Sion But they consider not the lamentations of Ieremy to what end they were penned The scope of that booke was to teach the Iewes that Salomons glory was not the high blessing that Moses propoundeth But Christ was the end of the law And as by the blood of the Pascha Lambe or kid Israell was saued in Egypt so the sonne of God in the flesh should saue vs by his blood whom men by ignorance would crucifie being
writer vpon all the old Testament in Kimchi and many moo The Iewes say The Chaldeans entroched vpon Arams ground as vpon Assur and encreased idolatry euen to force of deceaving Thara and Abraham And no reason can be rendred why Abraham should be so farr as Orchoe beyond Tigris or take Charan in his way thence for Chanaan And Don Barbinel though full of rancour yet herein defendeth S. Stephen that the Chaldeans vale was very neare Charan that both be called the countrey of Nachor And the field of the Chaldeans they call Syria or Aram of the two Riuers and Charan Aram of Nachor and againe they haue in Ebrew letters the Greeke word Mesopotania of V R and Mesopotania of Charan So the Rabbins defend S. Stephen better then Europaeans who by weake defence would overthrow him A digression to defend S. Luke for the 75. soules GRegory Martyn a Rhomist but a man of our nation sayth That Luc. Act. 7. for 75. cannot be reconciled with Gen. 46. where Iacob with his sonnes are but 70. And Theod. Beza blameth Act. 7. and the Lxx. Gen. 46. as corrupted and corrupt some what lately Beza must thus be aunsweared That not only the Lxx. in Gen. 46. hath 75. soules but also in Exod. chap. 1. and yet not in Deu. but only 70. As Philo of olde testified how the Greek stood alluding vnto the 75. yeres of Abrahams age and Beza never heard of Greeke copy that in Gen. 46. or Ex. 2. stood otherwise nor of any Greek Act. 7. He would haue cited them if he might And as he cōfesseth the Arabique and the Syriaque and as I am sure the Ethiopian hath seaventy fiue soules And modesty would not think that all ages would bee deceaved Wherefore Beza and Gregory Martin should haue confessed ignorance and not haue blamed the providence of God or iudgement of nations How S. Luke Act. 7. is defended THE Lxx. translated as Paraphrastes who as commenters may for explication take one text to explane an other Ioseph Gen. 50. is noted to haue sene sonnes to the THIRD generation and there a GREAT MEM is in the Ebrew To make that plain they bring besides Manasses and Ephraim which onely were borne vnto him when Iacob came to Egypt fiue of their children grand children To Manasses Machir Galaad To Ephraim Sutale Tahan and Eden Fiue in all where four would haue served in honour of Abrahams age when he receaued the promesse of Christ And none could be so dull as to think that Ioseph could in nine yeres haue the second third grand children any might note for explication of what text Ioseph only hath addition aboue the Ebrew S. Luke was to folow this and all nations of old might see the reason plain Beza belonged not to my blame now But as with Gregory Martin of our nation he was to be handled And this much for disturbance betwixt the promesse and the lambe Many grosse oversights must bee oomitted as that Iochebed though she had bene post-huma should at 257. yeares beare Moses and Ezron Aram Aminadab Ruth 4. 1. Ch. 2. Mat 1. Luk. 3. should haue incredible old age at father-hood The troupes of errours noted would weary any hart and the Bibles should be called in or they will work much grief to God and man Of Sem made the Elder OVR Lord making the younger brethren famous by his dignity never cometh in Scripture record of the eldest Seth was borne when Eue had borne children 130. yeres Iapheth was 100 yeres old at the flood and Sem 100 two yeres after Abraham was 60. younger then Haran Iacob and Iuda had elder and Zerah his hand came once to light afore Phares And David was the seaventh Nathan was younger then Salomon and Malchiram was elder then Zorobabels Father Pedaiah Abiud then Rhesa yet against all grammer and plain accompt and the Lxx. 2000. yeres old we make Sem eldest that all his blessings might be referred to naturall dignity without the praerogatiue of Christ and all the Greekes and most Iewes should be deceaued most learned Greek homilies in this argument should be nothing worth This errour passeth all that can be spoken yet this which I am to speak matcheth it Of the first generall Apostasie wherevpon the destruction of the old world folowed that all whoe perished in the flood perished for euer how this Apostasie by our translation is turned to the clean contrarie THE first day that Adam was made he disobeyed as all may see a continued narration for Eue and the Serpents speach and temptation and iudgement for curse vpon all the earth and the vniversall wittes of Ebrewes cited by Maymonides cited by me vpō Daniel doe confesse past all reply in their reasons and consent Then was the earth cursed to beare but briers and bramlers and in signification such mindes And Ebrewes 6. All that eate not of the tree of life are in the same case But the first iudgement vpon the cursed earth should appeare by the flood And our mother Eue being a principall prophetisse in the name of our Father Seth sheweth how he was sett against the flood that Balaam Num. 24. might wel say that we all are the sonnes of Seth. So he named his child sorowfull Enoch and he his wofull Kaynan and he his waterflowed Mahaleel and hee his descending Iared But he consecrated to God the seventh with holy vnderstanding And nameth him consecrated Enoch And the event proved his faith For he walked with God and in his infants name told when the flood should come Euen when he should dye That was handled in the name of Meth-v-selach He dyeth then that shal be sent which the first day was told Adam And Meth-v-selach nameth his sonne Lamec that is Borne in times of stroke For in his dayes all the fathers left this world And he learned of them all the heauy curse that should oppresse the earth And at the birth of Noe sheweth his pouerty in spirit his mourning and his meake hart mentioning how God cursed the earth and how Noah should be the comforter named by notation that way Noah is a conforter And thus the Patriarks in their names told of the wrath of God for the flood hastened by mans impiety yet by Gods patience differred longe as hee would haue none to perish but all to come to the knowledge of the trueth as he giueth the open occasion to all Otherwise his close counsell hath determined to how many he will giue his spirit So all the Patriarks preached in their names the curse of the earth And Seth the cause for all vs the sonnes of Seth at the birth of sorowfull Enos As Moses writeth Gen. 4. where it is written Also to Seth a sonne was borne and he called his name sorowfull Enos Then sprang corrupt calling vpon the name of the Eternall So the sway of Ebrews take it in the Thalmuds reckoning Dor Enos the mē of Enos
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
sonne for succession as Salathiel 37. degrees of being heirs is called sonne * Sabtile Kimchi to disturbe all the N. Test taketh assir for Assir a mans name and not a prisoner Wee simple soules follow him to overthrowe our foundation that Salomons house is not gone for Nathans to come in * Herodotus lib 1 telleth of the BabyloniaÌ„s honestie * Herodotus lib 1 telleth of the BabyloniaÌ„s honestie †No bitternes can be bitter against Iudaique Atheisme and mockers of Scriptures concent In the Thalmud Babylonian in R. Aser fo 18. B articule 12. Fol. 18. of the coÌ„ment The Iewes yet looke for Christ to be borne The Iewes ground to overthrowe all the New Testament is graunted by our right reverend Fathers that also the table prefixed to the Gospell The house of Nathan should haue had more pompe then Salomons if the Kingdome of Christ had bene of this world § To AbrahaÌ„ first Chanaan was promised * Salomons kings were farre from our Lordes kindred off 1000. yeres * Salathiel and Zorobabel * Abiud Eliakim c were kinges by right but farre from our Lord in kindred Rabbi Nehumias in Pet. Gal told This time 50 ye Messias shal be borne so theÌ„ mâ—ght all the natioÌ„ haue tolde by Moses Dan 9. Ma. tom 4. tract de regib * A Britane word for three horses to every captaine vsed in Pausanias * Salomon had noâ— ben omitted if Zorobabel had come of him * Which is to be vnderstand that he reigned twenty yeres his father yet liuing but after his fathers death was confirmed King wheÌ„ he was fourty and two yeares old Lxxii are in shortnes called Lxx. By not marking the Ebrews shortnes we seemed to Abr. Zac to giue Saul fourty yeres So the Iewe despiseth the N. Testament by our fault And in Kimchi vpon Ps 99. Midr sp 72 froÌ„ his name Nun teacheth that Messias shal raise vp the dead Daniel and they y e quenched the fyer are the glory of the first captivity * R. Abraham Ben David in Gabalah Ezekiel and Mardochai ar the Gold in the secoÌ„d captivitie Darius borne when Nabycadnezar would be making a King over Gods people Then to him a reveÌ„ger is borne that Madi Elam of Iapheth and Sem may punish Cham. * The third captiuitie is glorious by Ezra For Ezraes record of life confuteth al heathen millions that giue Elam aboue 130. yeares over Iuda Aben Ezra a malicious Iewe as it was noted expoundeth Daniel well against his will * 65. in Gen. 11.17 in y e Kings 90 from Daniels 490. S. Paules one saying Acto 13. keepeth all the Bible in a right frame Which yet wee corrupt to disturbe all Obiections w t answere The CristiaÌ„ Aarabique foloweth y e Lxx. euen where they hid theyr mind to bring yeares a thousand many huÌ„dereths in Gen. 5. and eleven moo thenever the sun measured The mocking is expounded by Saint Paul a persecution An opeÌ„ roâ—sing of the 430. yeares speÌ„t falsly by our Church-Bible not at all by trueth of time in Egypt with aâ— othermoâ—â— grosse impossibility and dotage Who ca◠〈◊〉 but 70. soules into Egypt * Also Midras Rabba vpon Gene. 11. fighteth for S. StepheÌ„ against their and our deâ—eaâ—ed The Iewes disgrace the N. Testam among the blind by false date of the world subducting 65. yeres in Ab. 17 in y e kings and 90. from Dan. 490. if wee dated in all our bookes 5531. with 1604. wee should protest a right plain trueth of Christianitie to comon good and clearing of much Scripture * vpon Es 24.15 * We translate Then men began to call vpon the name of God Seth shewed that bad calling vpoÌ„ the name of God should bring the flood by the name of Enoâ— vpon opeÌ„ apostasie * An epilogie of our many particular errors transition to some as infect further * Ierusalemy Thalmud fol. 65. col 1. v. antep An help them thâ— will traÌ„slâ— Exod. 28 * The Babylonian Thalmudin Sotah fol. 36 maketh this plain as did Philo of w c poinct more shalâ— spoken * One testimony of Philo for Isachars Saphir is worth 1000 Saphirs to strengthen trueth A. Rabbi the Archisynagogue of Constantinople When Israel fel away Ioseph bare none but all saue Iudah to destructioÌ„ Our traÌ„slation notes herein wander to great blame and folly * 〈…〉 translator I take the 〈◊〉 from Apo. 21. Gen. 2. Exod. 28. A maÌ„ wold not thinke that a reasonable creature would so rage against one for the comoÌ„ opinion of Christendome With the same skil hee maketh S. Paul RoÌ„ 10. speake matter senseles and Abysson nether after HeatheÌ„ nor Lxx Ps â—1 w c place he regarded nor any Ebrewe nor Thalmuâ—iques but after the Deuels Luc. 8. and Diuelish Zohâ—t vpon Gen. â—