of the N. T. might stirre all Christendome to reiect the Bishops of England as Iewish For when this doctrine was commended by publike auctoritie strangers thinke all Bishops that openly confute not this to be of the same minde M Liuely must recant otherwise he will breede blame to all the Bishops of whom I hope none now aliue gaue consent to his worke And this much for M. Liuely laboring to disturbe all concent of Scripture Of our enemies testimonie evill cited to disturbe the trueth where even they speake for it ABen Ezra expoundeth Messias Nagid from Ier. 23. Behold a King shall reigne c. whiche is doubtles spoken of Christ And to the same he referreth these wordes He shall build me a Temple 2. Sam. 7. But referreth all this to Nehemias Wherein M. Liuely should haue taken all that he speaketh well and as trueth forced him and not to follow him where he is most ridiculous This dealinge is a great corruption in our handling of Religion This much Aben Ezra is forced to confesse That the 490. yeares are from Daniels prayer vnto the sealing of the Messias And this is all that we neede to desire And the ordinarie phrase to annoinct he learnedly expoundeth to seale and he saith Messias is the Holy of Holy euen as the Angel meant spake So Aben Ezra shewed that 490 yeres are frō Daniels prayer vnto the time when Messias shal be sealed that is manifested as to the Centurion that hee was the son of God Although the faithles Iew sayd in his hart Who can climbe to Heauen to bring Christ downe Or who can goe into the deepe as Ionas to the Whales belly to bring Christ from the dead And did not beleeue that God was in Christ reconciling the world vnto him selfe and that when hee was made dead in the flesh he was the third day made aliue hy the Eternall spirit which preached by Noe who first of all the fathers is spoken too since Adams first day or the day of his fall although the Iew beleeued not this yet his wordes fall vpon the maine trueth by the strenght of the Angels speach And when Iewes speak for Christianitie then we should cite them not cite our enemies against our selfe There is neither Christianitie nor wit in that dealing Though I. C. borowed Arch. auctoritie to commend the fighters against our owne faith But belike some Chapleyn who made small conscience of the Gospell deceyued him whom iustice should reward for teaching to deny our owne Christianitie All that doe not their best to pay him that may fitly mooue your M. are to blame Of further grauntes by speaches of Iewes profitable for the Gospell ABen Ezra sayth of the tenth part of Gabriels yeres that is 49. of 490. thus Behold the exposition of marke vnderstand from the going forth of the word to restore and to build Ierusalem vnto Messias the governer be seauen seauens of yeares The seauen seauens are vnto the coming of Nehemias to Ierusalem in the twentie of Artaxasta This agreeth with the trueth and such citations strengthen our cause And for the three yeares and an halfe This is written in Midras Tillin Ps 10. and cited by Galatinus R. Iohn sayth Three yeres and an halfe was the Maiestie of God standing vpon mount Olivet and preaching Seeke the Lord while he may be found But they did not regard him This testimonie is not plain historicall Yet to no better sence then to our Lord his preaching can it be applyed as Christians haue vsed it who referre the 49. yeres to workes about Ierusalem and one part of seauen score to the preaching of our Lord. Whome all to disgrace Master Lively hath written a whole worke called a true CHRONICLE And the Hebrician differeth in Religion from all Christianes in History for the Ebrews Temple from al Ebrewes vniversally And in Greeke from all Grecianes that liued in the ages whereof doubt is moued And your M. must compell him his commender to recant God called quickly for both Printers to answere for the work and for the commendation A further hinderance concerning the time when the Redeemer of Israell should come into the world THe Lord shewed full many times in the Prophet Daniel that vpon the fall of the Macedonians which ruled in Egypt Syria the redeemer would come into the world And ancient Graecians long hid from vs whom I printed at Basil so vnderstood the legges of the Image and the fourth beast and expreslely the Buck Dan. 8. is named the end of wrath And Chrysostom most learnedlie sheweth that Daniels last Chapter speaketh of Antiochus Epiphanes and the Iewes vniversallie hold that the Sainctes of the most high from whome the heathen in Dan. 7. take away the Kingdome are Iacobs house Salathiel his house heirs to the Kingdom whose Kings by right be the last 14. Math. 1. and next Rhesa with the rest to Ely Yet of a longe time we haue made the Romanes the Images legges wherby the Iewes hold yet that the true Redeemer is not yet come and dayly pray for his coming in Cether Malcuth and all their comon prayers in our expected translation we must be wiser Of the time when our Lord should be borne SEeing that all Christendom holdeth that our Lord was borne in Winter the altering of the day would breede great disturbance But speaking an vntrueth before God will breede anger The Feastes in Moses foretold his times The Passeover his death Pentecost when the Fier of the Law was given the sending of the Spirit in fier And September had most dayes of meditating Gods dwelling in the Cloud and then the first Adam was made and then was the Feast of Tabernacles the memory of Gods dwelling among Israell And our Lord at Eeaster had an odd half yeare in his age for euen beginning thirty he began his three yeres and an halfe Of the harme that cometh by the errour WHeras a modest a learned Iew of Constantinopole holden to be the best learned Iewe in the world hath sought christian institution from England and your Maiesties highest preferd are highest bound to performe such weighty matters they must be warned that by errour herein they disgrace not all the Gospell Where God omitteth no help to faith A Iewe would not soone beleeue that a wise Emperour as Augustus was would command poore men to come in winter to their owne townes And the eternall sonne would not require his mother after the flesh to take more toyle then need was neither was it the fit time for sheepheardes to be all night in the fields And as baptisme was according to his birth moneth It was not holsome for men to goe vp to the head in water in mid-winter And by these our vnlikelyhoods we haue caused the Gospell to be misbeleeued over almost all the world Of the erroneous ground that cast amisse our L. his birth AN old Greek Oration fathered vpō Iohn Chrysostome citeth
Iosephus the Iew for a work foūd once at Rome but neuer shewed to any againe wherein he writeth that Zacharie ministred in the seuenth moneth and then was spoken to by the Angell Gabriel and soone went home and his wife conceaued and bare Iohn six moneths elder then our Lord after the flesh This auctoritie though it were true were nothing Scripture should be our ground And seeing God telleth not the day we should not say that according to our feastes the trueth of stories fell And if we relyed vpon Iosephus we should haue kept his workes Of confounding S. Mathew and S. Luke and the Kings A Table is prefixed afore the N.T. which dasheth al the Gospell if it be regarded in these wordes it standeth A Table to make plaine the difficulty that is found in S. Matthew and S. Luke touching the generation of Iesus Christ the sonne of Dauid and his right successour in the kingdome which description beginneth at David and no hygher because the difficultie is only in his posteritie Saint Matthew  Saint Luke David begate Salomon king  Nathan the kings brother Roboam The posteritie of Solomō leaft in Ochosias wherby the kingdom was transported to the line of Nathan in the person of Ioas sonn to Iuda Mathatha Abia. Menna Asa Melcha Iosaphat Eliacim Ioram Iona. Ochosias Ioseph  Iuda Simeon called Ioas which begate Amasias The names here conteyned aswell on the leaft side as on the right issuing frō Ioas haue diuers names yet are all one person Therefore note that the persons on the leaft side named by Saint Ma. are the very same that are otherwise named by S. Lu. on the right side till Salathiel Leui. Azari◠Matthat Ioatham Ioram Achaz Eliezer Ezechias Jesu Manasses Her Amon. Holmadā Iosias Cosan Achaas Addi Ioacim Melchi Iechonias Neri Salathiel Salathiel Zorobabel which begate Abiud Eliacim Azor. Sadoc Achin Eliud Eleazar Mathan Iacob Ioseph the husbande of Mary the virgin mother to our Sauiour Christ After the people were returned in to the land with Zorobabel being delyuered from the captivity of Babylon he governed the same people 58. yeres left diuers childrē among whō Resa and Abiud were the cheefe So the governement rule ouer the people remayned to Resa his posteritie vntill Janne and thēce discended the virgine Marie as is declared in the generatiō described by Sa. Lu. Ioseph her husband descended frō the said Zorobabel by Abiud brother to Resa as S Matt. delareth in the generation by him described Resa which governed 66. yeares Ioanna 53 yeares Iuda 14. Joseph 7. Semei 11. Mathathias 12. Nathat 9 Nagge 10 Heli. 8. Naum. 7. Amos. 14. Mathathias 10. Ioseph 66 Ianne 16. Melchi Leui. Matthath Hely called Ioachim Mary the mother of Christ. IESVS CHRIST Of the faultes conteyned in this Table THE cockles of sea-shores and the leaues of a forest and the granes of the Popy may as well be numbred as the grosse errours of this Table disgracing the ground of our owne hope That Salomons house ended not in Ochorias THat Ioas was sonne to Ochorias properly we may bee sure because six times the Scripture termeth him so And if he had not bene sonne in proprietie the repetitions must haue opened that Prophets repeat not narrations without some change if the matters could suffer And if Salomons house had there ended some speach had bene of it in the holy story And all the Thalmudiques holde that the kings of Iuda vnto Sedekias were of Salomons loynes And if our Gospel crossed the plain story all Iewes would sweare God neuer penned it And well might they So our Diuinitie giueth strong occasion to reiect the Gospell of our owne salvation That King Ioas Matth. 1. is not Simeon Luk. 3. 1 SAint Luke writing of the true light was to refuse darknes But if hee had called king Ioas Simeon all the world would haue sayd hee loued darkenes Ioas was famous Symeon was not heard off but in priuate record 2 Again if Salomons house was ended for badnes in Ochosias he that first of Nathan should succeed had bene a good man As God changeth dignities for a better to succeed But Ioas the king was worse then Ochosias For he fell to strange Gods and kild Zacharie the sonne of Barachias or Iehoiadagh And our Lord Mat. 23. maketh him as a new Cain And the Iewes in Ierusalemy in their treatise of poenance fol. 69. hold that for his sinn the temple and nation was destroyed and 80. thousand sacrificers destroyed for the blood of Zacharie And thus they augment the matter saying fo 69. Col. 1. Seauen transgressions Israel transgressed that day They kild a Priest and a Prophet and a Iudge and shed innocent blood and polluted the court betwixt the altar and the Temple as our Lord telleth them the same and it was the expiation day And when Nebuzaradan came thither he saw the blood vpon the pauement and asked whose blood was this They say the blood of a Sacrificer and a Prophete and a Iudge which prophecied against vs all that thou hast done vnto vs and we stood vp against him and kild him Then he caused 80000. youthes of the sacrificers race to be there killed for him Thus they write in their Rhetorique amplification of murthering the prophet as their maner is feigning narrations to make lively short speaches And this much doeth the Scripture speake 2. Ch. 24. of Zacharias and Ioas. The spirit of God came vpon Zacharia the sonne of Iehoiada the priest which stood by the people sayd vnto them thus sayth God Why transgresse you the cōmaundements of the Lord that ye can not prosper For because ye haue forsaken the Lord he also hath forsaken you And they conspired against him and stoned him with stones at the commaundement of the King euen in the court of the house of the Lord. And so Ioas the king remembred not the kindnesse which Iehoiada his father had done to him but slue his sonne and when hee died hee sayd The Lord looke vpon it and require it And when the yeare was out it came to passe that the host of Siria came vp against him and they came against Iuda and Hierusalem and destroyed all the Lords of the people from among the people and sent all the spoyle of them vnto the king to Damascon For the Sirians came with a small company of men and the Lord delyuered a very great host vnto their hand because they had forsaken the Lord God of their fathers and they gaue sentence against Ioas. And when they were departed from him they left him in great diseases and his owne servants conspired against him for the blood of the children of Iehoiada the priest and slue him on is bed and he died and they buried him in the citie of David but not in the sepulchres of the King Thus shamefull King Ioas lyeth in the holy Scripture and yet our right reuerend Fathers would make
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